Taíno

Reconstruction of a Taíno village in Cuba

The Taínos were pre-Columbian inhabitants of the Bahamas, Greater Antilles, and the northern Lesser Antilles. It is believed that the seafaring Taínos were relatives of the Arawakan people of South America. Their language is a member of the Maipurean linguistic family, which ranges from South America across the Caribbean.

At the time of Columbus's arrival in 1492, there were five Taíno kingdoms and territories on Hispaniola (modern day Dominican Republic and Haiti), each led by a principal Cacique (chieftain), to whom tribute was paid. As the hereditary head chief of Taíno tribes, the cacique was paid significant tribute. Caciques enjoyed the privilege of wearing golden pendants called guani, living in square bohíos instead of the round ones the villagers inhabited, and sitting on wooden stools when receiving guests. At the time of the Spanish conquest, the largest Taíno population centers may have contained over 3,000 people each. The Taínos were historical neighbors and enemies of the fierce Carib tribes, another group with origins in South America who lived principally in the Lesser Antilles. The relationship between the two groups has been the subject of much study.

For much of the 15th century, the Taíno tribe was being driven to the Northeast in the Caribbean (out of what is now South America) because of raids by fierce Caribs (Many Carib women spoke Taíno because of the large number of female Taíno captives among them).

By the 18th century, Taíno society had been devastated by introduced diseases such as smallpox, as well as other problems like intermarriages and forced assimilation into the plantation economy that Spain imposed in its Caribbean colonies, with its subsequent importation of African slave workers. The first recorded smallpox outbreak in Hispaniola occurred in 1507. It is argued that there was substantial mestizaje (racial and cultural mixing) as well as several Indian pueblos that survived into the 19th century in Cuba. The Spaniards who first arrived in the Bahamas, Cuba and Hispaniola (Dominican Republic & Haiti) in 1492, and later in Puerto Rico, did not bring women. They took Taíno women for their wives, which resulted in mestizo children.

Terminology

The indigenous people Columbus encountered in his first voyage called themselves "Taíno", meaning "good" or "noble", to differentiate themselves from Island-Caribs. This name applied to all the Taínos including those in the Lesser Antilles. Locally, the Taínos referred to themselves by the name of their location. For example, those in the Dominican Republic called themselves Quisqueyanos and their island Quisqueya, those occupying the Bahamas called themselves Lucayo (small islands), and those in Puerto Rico called themselves Boricuas and their island Boriken, meaning "Great land of the valiant and noble Lord".

Some ethnohistorians, such as Daniel Garrison Brinton, called the same culture of people "Island Arawak" from the Arawakan word for cassava flour, a staple of the race. From this, the language and the people were eventually called "Arawak". However, modern scholars consider this a mistake. The people who called themselves Arawak lived only in Guyana and Trinidad and their language and culture differ from those of the Taíno.

Throughout time these terms have been used interchangeably by writers, travelers, historians, linguists, and anthropologists. Taíno has been used to mean the Greater Antillean tribes only, those plus the Bahamas tribes, those and the Leeward Islands tribes or all those excluding the Puerto Rican and Leeward tribes. Island Taíno has been used to refer to those living in the Windward Islands only, those in the northern Caribbean only or those living in any of the islands. Modern historians, linguists and anthropologists now hold that the term Taíno should refer to all the Taíno/Arawak tribes except for the Caribs. The Caribs are not seen by anthropologists nor historians as being the same people although linguists are still debating whether the Carib language is an Arawakan dialect or creole language — or perhaps a distinct language, with an Arawakan pidgin often used in communication.

Rouse classifies all inhabitants of the Greater Antilles (except the western tip of Cuba), the Bahamian archipelago, and the northern Lesser Antilles as Taínos. He subdivides Taínos into three main groups: Classic Taíno, from Dominican Republic and Puerto Rico, Western Taíno or sub-Taíno, from Jamaica, Cuba (except for the western tip) and the Bahamian archipelago, and Eastern Taíno, from the Virgin Islands to Montserrat.

Origins

Two schools of thought have emerged regarding the origin of the indigenous people of the West Indies. One group contends that the ancestors of the Taínos came from the center of the Amazon Basin, subsequently moving to the Orinoco valley. From there they reached the West Indies by way of what is now Guyana and Venezuela into Trinidad, proceeding along the Lesser Antilles all the way to Cuba and the Bahamian archipelago. Evidence that supports this theory includes the tracing of the ancestral cultures of these people to the Orinoco Valley and their languages to the Amazon Basin.

The alternate theory, known as the circum-Caribbean theory, contends that the ancestors of the Taínos diffused from the Colombian Andes. Julian H. Steward, the theory's originator, suggested a radiation from the Andes to the West Indies and a parallel radiation into Central America and into the Guianas, Venezuela, and the Amazon Basin.

Taíno culture is believed to have developed in the West Indies. The Taino believed they had originated from caves in a sacred mountain of Hispaniola.

Culture and lifestyle

Dujo, a wooden chair crafted by Taínos.

Taíno society was divided into two classes: naborias (commoners) and nitaínos (nobles). These were governed by chiefs known as caciques (who were either male or female) who were advised by priests/healers known as bohiques. Bohiques were extolled for their healing powers and ability to speak with gods and as a result, they granted Taínos permission to engage in important tasks.

Taínos lived in a matrilineal society. When a male heir was not present the inheritance or succession would go to the eldest child (son or daughter) of the deceased’s sister. The Taínos were very experienced in agriculture and lived a mainly agrarian lifestyle but also fished and hunted. A frequently worn hair style featured bangs in front and longer hair in back. They sometimes wore gold jewelry, paint, and/or shells. Taíno men sometimes wore short skirts. Taíno women wore a similar garment (nagua) after marriage. Some Taíno practiced polygamy. Men, and sometimes women, might have 2 or 3 spouses, and it was noted that some caciques would even marry as many 30 wives.

Taínos lived in metropolises called yucayeques, which varied in size depending on the location; those in Hispaniola and Puerto Rico being the largest and those in the Bahamas being the smallest. In the center of a typical village was a plaza used for various social activities such as games, festivals, religious rituals, and public ceremonies. These plazas had many shapes including oval, rectangular, or narrow and elongated. Ceremonies where the deeds of the ancestors were celebrated, called areitos, were performed here. Often, the general population lived in large circular buildings (bohios), constructed with wooden poles, woven straw, and palm leaves. These houses would surround the central plaza and could hold 10-15 families. The cacique and his family would live in rectangular buildings (caney) of similar construction, with wooden porches. Taíno home furnishings included cotton hammocks (hamaca), mats made of palms, wooden chairs (dujo) with woven seats, platforms, and cradles for children.

Caguana Ceremonial ball court (batey), outlined with stones.

The Taínos played a ceremonial ball game called batey. The game was played between opposing teams consisting of 10 to 30 players per team using a solid rubber ball. Normally, the teams were composed of only men, but occasionally women played the game as well. The Classic Taínos played in the village's center plaza or on especially designed rectangular ball courts also called batey. Batey is believed to have been used for conflict resolution between communities; the most elaborate ball courts are found in chiefdoms' boundaries. Often, chiefs made wagers on the possible outcome of a game.

Taínos spoke a Maipurean language but lacked a written language. Some of the words used by them such as barbacoa ("barbecue"), hamaca ("hammock"), canoa ("canoe"), tabaco ("tobacco"), yuca, and Juracán ("hurricane") have been incorporated into the Spanish and English languages.

Food and agriculture

Cassava (yuca) roots, the Taínos' main crop

Taíno staples included vegetables, fruit, meat, and fish. Large animals were absent from the fauna of the West Indies, but small animals such as hutias, earthworms, lizards, turtles, birds, and other mammals were eaten. Manatees were speared and fish were caught in nets, speared, poisoned, trapped in weirs, or caught with hook and line. Wild parrots were decoyed with domesticated birds and iguanas were extracted from trees and other vegetation. Taínos stored live animals until they were ready to be consumed, fish and turtles were stored in weirs, and hutias and dogs were stored in corrals.

Taíno groups in the more developed islands, such as Hispaniola (Dominican Republic & Haiti), Puerto Rico, and Jamaica, relied more on agriculture. Fields for important root crops, such as the staple yuca, were prepared by heaping up mounds of soil, called conucos, which improved soil drainage and fertility as well as delaying erosion, and allowing for longer storage of crops in the ground. Less important crops such as corn were faised in simple clearings created by slash and burn technique. Typically, Conucos were 3 feet high and 9 feet in circumference and were arranged in rows. The primary root crop was yuca/cassava, a woody shrub cultivated for its edible and starchy tuberous root. It was planted using a coa, a kind of hoe made completely out of wood. Women squeezed the poisonous variety of "cassava" to extract the toxic juices prparatory to grinding the roots into flour for baking bread. Batata (Sweet potato) was the next most important root crop.

Contrary to mainland practices, corn was not ground into flour and baked into bread. Instead, it was eaten off the cob. A possible explanation for this is that corn bread becomes moldy faster than cassava bread in the high humidity of the West Indies. Taínos grew squash, beans, peppers, peanuts, and pineapples. Tobacco, calabashes (West Indian pumpkins) and cotton were grown around the houses. Other fruits and vegetables, such as palm nuts, guavas, and Zamia roots, were collected from the wild.

Technology

Taínos used cotton, hemp and palm extensively for fishing nets and ropes. Their dugout canoes (kanoa) were made in various sizes, which could hold from 2 to 150 people. An average sized canoe would hold about 15 - 20 people. They used bows and arrows, and sometimes put various poisons on their arrowheads. For warfare, they employed the use of a wooden war club, which they called a macana, that was about one inch thick and was similar to the coco macaque.

Religion

Taíno religion centered on the worship of zemís or cemís. Cemís are gods, spirits, or ancestors. The major Taino gods are Yúcahu and Atabey. Yúcahu, which means spirit of cassava, was the god of cassava (the Taínos main crop) and the sea. Atabey, mother of Yúcahu, was the goddess of fresh waters and fertility.

The minor Taino gods related to growing of cassava, the process of life, creation and death. Baibrama was a minor god worshiped for his assistance in growing cassava and curing people from its poisonous juice. Boinayel and his twin brother Márohu were the gods of rain and fair weather respectively. Guabancex was the goddess of storms (hurricanes). Juracán is often identified as the god of storms but juracán only means hurricane in the Taíno language. Guabancex had two assistants: Guataubá, a messenger who created hurricane winds, and Coatrisquie, who created floodwaters. Maquetaurie Guayaba or Maketaori Guayaba was the god of Coaybay, the land of the dead. Opiyelguabirán', a dog-shaped god, watched over the dead. Deminán Caracaracol, a male cultural hero from which the Taíno believed to descend, was worshipped as a cemí.

Rock petroglyph overlayed with chalk in the Caguana Indigenous Ceremonial Center in Utuado, Puerto Rico.

Cemí was also the name of the physical representations of the gods. These representations came in many forms and materials and could be found in a variety of settings. The majority of cemís were crafted from wood but stone, bone, shell, pottery, and cotton were also used. Cemí petroglyphs were carved on rocks in streams, ball courts, and on stalagmites in caves. Cemí pictographs were found on secular objects such as pottery, and on tattoos. Yucahú, the god of cassava, was represented with a three-pointed cemí which could be found in conucos to increase the yield of cassava. Wood and stone cemís have been found in caves in Hispaniola and Jamaica. Cemís are sometimes represented by toads, turtles, snakes, and various abstract and human-like faces. Some of the carved cemís include a small table or tray which is believed to be a receptacle for hallucinogenic snuff called cohoba prepared from the beans of a species of Piptadenia tree. These trays have been found with ornately carved snuff tubes. Before certain ceremonies Taínos would purify themselves, either by inducing vomiting with a swallowing stick or by fasting. After serving communal bread, first to the cemi, then to the cacique, and then to the common people, the village epic would be sung to the accompanyment of maraca and other instruments.

Tainos also employed body modification as an expression of their faith. The higher the piercing or tattoo on the body, the closer to their gods. Men usually wore decorative tattoos and the women usually had piercings.

One Taíno oral tradition explains that the sun and moon come out of caves. Another story tells of people who once lived in caves and only came out at night, because it was believed that the sun would transform them. The Taíno believed themselves descended from the union of Deminaán Caracaracol and a female turtle. The origin of the oceans is described in the story of a huge flood which occurred when a father murdered his son (who was about to murder the father), and then put his bones into a gourd or calabash. These bones then turned to fish and the gourd broke and all the water of the world came pouring out.

Taínos believed that the souls of the dead go to Coaybay, the underworld, and there they rest by day, and when night comes they assume the form of bats and eat the fruit "guayaba".

Spaniards and Taínos

File:Agueybana.JPG

Chief Agüeybana greeting Juan Ponce de León

Columbus and his crew, landing on an island in the Bahamas on October 12, 1492 were the first Europeans to encounter the Taíno people. Columbus wrote:

They traded with us and gave us everything they had, with good will..they took great delight in pleasing us..They are very gentle and without knowledge of what is evil; nor do they murder or steal..Your highness may believe that in all the world there can be no better people ..They love their neighbours as themselves, and they have the sweetest talk in the world, and are gentle and always laughing.

At this time, the neighbors of the Taínos were the Guanahatabeys in the western tip of Cuba, and the Island-Caribs in the Lesser Antilles from Guadaloupe to Grenada. The Taínos called the island Guanahaní which Columbus renamed as San Salvador (Spanish for "Holy Savior"). It was Columbus who called the Taíno "Indians", an identification that has grown to encompass all the indigenous peoples of the Western Hemisphere. A group of Taíno people accompanied Columbus on his return voyage back to Spain.

Early population estimates of Hispaniola (Dominican Republic & Haiti), probably the most populous island inhabited by Taínos, range from 100,000 to 1,000,000 people. The maximum estimates for Jamaica and Puerto Rico, the most densely populated islands after Hispaniola, are 600,000 people. The Dominican priest Bartolomé de Las Casas wrote (1561) in his multivolume History of the Indies:

There were 60,000 people living on this island [when I arrived in 1508], including the Indians; so that from 1494 to 1508, over three million people had perished from war, slavery and the mines. Who in future generations will believe this?

Researchers today doubt Las Casas's figures for the pre-contact levels of the Taíno population, considering them an exaggeration. For example, Anderson Córdova estimates a maximum of 500,000 people inhabiting the island. The Taíno population estimates range all over, from a few hundred thousand up to 8,000,000. They were not immune to Old World diseases, notably smallpox. Many of them were worked to death in the mines and fields, put to death in harsh put-downs of revolts or committed suicide (throwing themselves out of the cliffs or consuming manioc leaves) to escape their cruel new masters. La Casas wrote that the Spaniards:

"made bets as to who would slit a man in two, or cut off his head at one blow; or they opened up his bowels. They tore the babes from their mothers breast by their feet, and dashed their heads against the rocks...they spitted the bodies of other babes, together with their mothers and all who were before them, on their swords....and by thirteens, in honor and reverance for our Redeemer and the twelve Apostles they put wood underneath and, with fire, they burned the Indians alive"

Some academics have suggested that the numbers the population had shrunk to 60,000 and by 1531 to 3,000 in Hispanola. In thirty years, between 80% and 90% of the population died. Because of the increased number of people (Spanish) on the island, there was a higher demand for food from the Taíno method of plantation which was being converted to Spanish methods. Because so many Taíno were put into slavery, they had little time for community affairs, and the supply of food became so low in 1495 and 1496 that famine occurred and combined with diseases like smallpox to which the Taíno had no immunity to. This took a staggering death toll. By 1507 their numbers had shrunk to 60,000. By 1531 the number was down to 600. Scholars now believe that, among the various contributing factors, epidemic disease was the overwhelming cause of the population decline of the American natives.

On Columbus' second voyage, he began to require tribute from the Taínos in Hispaniola. Each adult over 14 years of age was expected to deliver a hawks bell full of gold every three months, or when this was lacking twenty five pounds of spun cotton. If this tribute was not observed, the Taínos had their hands cut off and were left to bleed to death. This also gave way to a service requirement called encomienda. Under this system, Taínos were required to work for a Spanish land owner for most of the year, which left little time to tend to their own community affairs.

In 1511, several caciques in Puerto Rico, such as Agüeybaná, Urayoán, Guarionex, and Orocobix, allied with the Caribs and tried to oust the Spaniards. The revolt was pacified by the forces of Governor Juan Ponce de León. Hatuey, a Taíno chieftain who had fled from Hispaniola to Cuba with 400 natives in order to unite the Cuban natives was burned at the stake on February 2, 1512. In Hispaniola, a Taíno chieftain named Enriquillo mobilized over 3,000 remaining Taíno in a successful rebellion in the 1530s. These Taíno were accorded land and a charter from the royal administration.

Taíno heritage in modern times

Flag of the Jatibonicù Taíno Tribal Nation of Boriken

Many people still identify themselves as descendants of the Taínos, and most notably among some Dominicans and Puerto Ricans, both on the island and on the United States mainland. People claiming to be Taíno descendants have been active in trying to assert a call for recognition of their tribe. A recent study conducted in Puerto Rico suggests that over 61% of the population possess Amerindian mtDNA. Recently, a few Taíno organizations, such as the Jatibonicù Taíno Tribal Nation of Boriken, Puerto Rico (1970), the Taíno Nation of the Antilles (1993) and the United Confederation of Taíno People (1998), have been established to defend these claims. What some refer to as the Taíno revival movement can be seen as an integral part of the wider resurgence in Caribbean indigenous cultural restoration. It should be noted however that DNA test cannot specify Taino Ancestry, and can only detect American Indian Ancestry. Also, it should be added that the Spaniards in addition to the importation of African Slaves into Puerto Rico, also imported Native American Slaves from the Yucatan Peninsula and from other areas of Latin America. The taino population fell almost 90 percent in the nineteeth century. [1] Talking about certain claims of Taino heritage in Puerto Rico, Jalil Sued Badillo, an ethno-historian at the University of Puerto Rico, calls that interpretation “a lot of bull.”Academics say the modern-day Taino are descended from a 19th-century movement island intellectuals launched to stir nationalism against Spain and are maintained by mainland Puerto Ricans to downplay their African heritage. Also in reference to the DNA studies that show that 63 percent of Puerto Ricans have Amerindian ancestry, it should be added that this study was done on a very tiny and select percentage of the population, and did not cover a wide variety of geographic locations. It should also be noted that some people in Puerto Rico who do show traces of Mitochondrial Native American DNA, may have ancestry not from Tainos but from other Native American Tribes, such as from Indian tribes that the Spaniards brought in as slaves. Also, the Taino language, and authentic Taino culture and traditions in Puerto Rico has almost been completly wiped out. Many people in Puerto Rico and of Puerto Rican decent may claim Taino heritage to hide their African or Mulatto heritage, or family members and/or the ancestors of these people may have given this information to their decendents to hide African or Mulatto ancestry.

See also

• List of Taínos
• Pomier Caves
• Tibes Indigenous Ceremonial Center
• Garifuna

References

• Irving Rouse (1992). The Tainos: Rise and Decline of the people who greeted Columbus. Yale University Press. ISBN 0300056966.
• Ricardo Alegría (1951). "The Ball Game Played by the Aborigines of the Antilles". American Antiquity. 16 (4): 348–352. doi:10.2307/276984. {{cite journal}}: Cite has empty unknown parameter: |quotes= (help); Unknown parameter |month= ignored (help)
• Guitar, Lynne. 2000. "Criollos: The Birth of a Dynamic New Indo - Afro - European People and Culture on Hispaniola." KACIKE: The Journal of Caribbean Amerindian History and Anthropology, 1(1): 1-17 http://www.kacike.org/LynneGuitar.html
• Indigenous Resurgence in the Contemporary Caribbean: Amerindian Survival and Revival. Edited by Maximilian C. Forte. New York: Peter Lang Publishing, 2006. http://www.centrelink.org/resurgence/index.html
• DeRLAS. Some important research contributions of Genetics to the study of Population History and Anthropology in Puerto Rico. Newark, Delaware: Delaware Review of Latin American Studies. August 15, 2000.
• The Role of Cohoba in Taíno Shamanism Constantino M. Torres in Eleusis No. 1 (1998)
• Shamanic Inebriants in South American Archaeology: Recent lnvestigations Constantino M. Torres in Eleusis No. 5 (2001)
• Tinker, T & Freeland, M. 2008. "Thief, Slave Trader, Murderer: Christopher Columbus and Caribbean Population Decline." (pp=25-50). Retrieved from Academic Search Premier Database on September 23, 2008.
• TAINOS: Alive and well in Puerto Rico and the United States?. http://www.prdream.com/wordpress/?p=212

External links

• Island Thresholds, Peabody Essex Museum’s interactive feature, showcases the work of Caribbean artists and their exploration of culture and identity.
• Taino Diccionary, A dictionary of words of the indigenous peoples of caribbean from the encyclopedia "Clásicos de Puerto Rico, second edition, publisher, Ediciones Latinoamericanas. S.A., 1972" compiled by Puerto Rican historian Dr. Cayetano Coll y Toste of the "Real Academia de la Historia". Provided by the Jatibonicu Taino Tribal Nation of Boriken (Puerto Rico).