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To: Recipients of TAINO-L digests <TAINO-L@MAELSTROM.STJOHNS.EDU>
Subject: TAINO-L Digest - 1 May 2000 to 2 May 2000 (#2000-88)
Date: Wednesday, May 03, 2000 12:33 AM
Date: Tue, 2 May 2000 17:26:49 -0400
From: Ms. Beverly Carey Torres
<titc@DANDY.NET>
Subject: =?Windows-1252?Q?Cuba__A_Note_on_Tainos:_Whither_Progress=3F_By_Jos=E9_Ba?=
=?Windows-1252?Q?rreiro?=
The Tainos had many cosmological stories and fundamental cultural principles. High among these was the organization of people to produce food and the value of feeding everyone in each community. Whatever else can be said of their ancient way of life, it contrasted starkly with the Spanish idea of economics in 1500. As Las Casas and others have attested, the migrations to America occurred because no such principle was at work in Europe during the same and later times. Even the earliest encounters between Iberians and Tainos provide evidence of the fundamental American Indigenous thinking about this human value, which is found throughout the continent and continues to be one of the contrapuntal arguments between the American Indian civilization and European civilization as fueled by Judeo-Roman-Christian precepts.
A telling event occurred when the Spanish were pressing against Guaironex's Indians in Santo Domingo. Guarionex was one of the main five caciques of La Española. His territory in the Valley of La Vega was highly esteemed for its agricultural productivity. In 1494-95, after Columbus imposed a tribute of gold to be paid by every Taino man, woman or child, Guarionex went to the first colonizer with a counter offer. Ctiaironex's main chiefs gathered over one thousand men with coas (planting sticks) in hand. They offered, if Columbus would drop the gold tribute, to plant all the food the Spanish would ever want to eat. They said to Columbus: we will feed you here on the island and also all of your people back in Castile. You don't even need to work. But of course, the colonizers wanted gold or, in lieu of it, slaves and precious woods. This documented event where chiefs offer men with planting sticks to appease Spanish hunger focuses the value of land as equalizer, with the provision of basic sustenance as fundamental right of everyone. (Tyler 1988)
By all descriptions, Taino life and culture at contact was uniquely adapted to its environment. Population estimates vary greatly but put the number of inhabitants in Española (Santo Domingo/Haiti) at approximately half a million to seven million. Estimates for Cuba vary from 120,000 to 200,000, with newer estimates pushing that number up. Whether one takes the low or the high estimates, early descriptions of Taino life at contact tell of large concentrations, strings of a hundred or more villages of five hundred to one thousand people. These concentrations of people in coastal areas and river deltas were apparently well-fed by a nature-harvesting and agricultural production system whose primary value was that all of the people had the right to eat. Everyone in the society had a food or other goods producing task, even the highly esteemed caciques and behiques (medicine people), who were often seen to plant, hunt, and fish along with their people. In the Taino culture, as with most natural world cultures of the Americas, the concept was still fresh in the human memory that the primary bounties of the earth, particularly those that humans eat, are to be produced in cooperation and shared.
Comparison of the life-style described by the early chroniclers and today's standard of living in Haiti and Dominican Republic for the majority of the population, as well as the ecological degradation caused by extensive deforestation, indicates that the island and its human citizens were better fed, healthier and better governed by the Taino's so-called primitive methods than the modern populations of that same island. (Tyler 1988)
Like all American indigenous peoples, the Taino had an involved
economic life. They could trade throughout the Caribbean and had
systems of governance and beliefs that maintained harmony between
human and natural environments. The Tainos enjoyed a peaceful way of
life that modern anthropologists now call ecosystemic.
In the
wake of recent scientific revelations about the cost of high impact
technologies upon the natural world, a culture such as the Taino, that
could feed several million people without permanently wearing down its
surroundings, might command higher respect. As can be seen throughout
the Americas, American indigenous peoples and their systems of life
have been denigrated and mis-perceived. Most persistent of European
ethnocentrisms toward Indians is the concept of the primitive,
always buttressed with the rule of least advanced
to most
advanced
imposed by the prism of Western Civilization-the more
primitive
a people, the lower the place they are assigned in
the scale of civilization.
The anti-nature attitude inherent in
this idea came over with the Iberians of the time, some of whom even
died rather than perform manual labor, particularly tilling of the
soil. The production and harvesting of food from sea, land and forests
were esteemed human activities among Tainos. As with other indigenous
cultures, the sophistication and sustainability of agricultural and
natural harvesting systems was an important value and possibly the
most grievous loss caused by the conquest of the Americas. The
contrast is direct with the Spanish (and generally Western) value that
to work with land or nature directly, as a farmer and/or harvester, is
a lowly activity, thus relegated to lesser humans and lower
classes. This attitude is ingrained in popular thinking in most
Western countries through jokes about the country bumpkin
and
the city slicker
which invoke superior attitudes about
dumb
farmers. In that tradition, the least desirable thing is
to work with your hands.
In the Spanish annals, Española is described as the most
advanced
of the greater Antilles. Tainos in Espanola were known
for their good communications and productive agriculture. Espanola was
the center of Taino culture, which appears to have traveled from there
to Cuba and the outer islands. Gardens, ballcourts, and huge areitos
(roundances) with speaking forums and poets characterized that lush
island, which was confederated into five main cacicasgos or kinship
nations.
There was little of no quarreling observed among the Tainos by the
Spaniards. The old caciques and their councils of elders, were said to
be well-behaved, had a deliberate way of speaking and great
authority. Las Casas wrote, the Indians have much better judgement
and maintain much better public order and government than many other
nations which are overwhelmingly proud of themselves and which hold
Indians in contempt.
The peoples were organized to the gardens
(conucos
) or to the sea and the hunt. They had ball games
played in bateyes, or courtyards, in front of the cacique's
house. They held both ceremonial and social dances, called areitos,
during which their creation stories and other cosmologies were
recited. Among the few Taino-Arawak customs that have survived the
longest, the predominant ideas are that ancestors should be properly
greeted by the living humans at prescribed times and that natural
forces and the spirits behind each group of food and medicinal plants
and useful animals should be appreciated in ceremony. (Las Casas 1971)
Contrary to popular imagination, the Tainos were a disciplined people.
Particularly during their spiritual and healing ceremonies, natural
impulses were limited. In those important instances, strong abstinence
over sexual activity and eating were demanded, even under penalty of
death. The local cacique and his medicine man, the Taino behique, had
the task of calling the ceremonial times. Among these were the famous
areitos
reported by Pane. These were round dances and
recitation ceremonies, where thanksgivings were made for various
natural and plant spirits, and the ancient stories were told. They
included the most ancient of Creation time stories, of Deminan and his
three skydweller brothers, the four Taino cosmological beings (four
sacred directions) who walked on clouds and blue sky over the spirit
world of the Caribbean. Orphaned by their virgin mother at birth, the
sacred beings, called Caracaracolesin Taino, wandered the sky islands,
here and there receiving creative powers from ornery old shamans who
carried it from even farther back. This way, out of gourds (jicaras),
they created the oceans and fish; out of a turtle, the islands; from
spirit babies, toads; and from toads, the rains and waters; from clay
and stars, men; from jobo trees, their prayer statues; and, from the
river manatee, exquisite source of sustenance, women. 2 (Arrom 1989)
At the areito, carved wooden statuettes, called cemis, representing the various forces, were polished and addressed, fed and smoked for. A tribal meditation and vision took place, often with the use of the sacred herb, cohoba, a hallucinogenic snuff compounded from the seeds of anadenanthera peregrina. In the areito, elements of the plant and animal life were remembered. There were areitos and cemis for the season of Huracan, singings for the four beings, for the origin of the sun and moon, the ocean and fishes, the snake and jutia, for the guayaba, the ceiba, the corn, the name and the yucca. Yucca, a tuber and their main food, was the special gift, and singularly represented by the Yucahu, the Taino's identification for the Supreme or Original Being.