Showing posts with label Boriquen. Show all posts
Showing posts with label Boriquen. Show all posts

10 September 2008

First Taino-Jibaro Festival and First Artisan-Cultural Fair of Guayaney

This news, kindly sent to me by Dr. Carlalynne Melendez of the Liga Guakia Taina-ke, a not-for-profit cultural conservation and ecological protection organization. The first news, with blogs marking the event, involves the first Taino-Jibaro Festival of Guayaney, held this past May. See:

http://primerfestivalguayaney.blogspot.com/
and
http://masfotosfestival.blogspot.com/

The main objective of that Festival was to unite the communities of that region and to create community networks.

The second news concerns an important and exciting upcoming event, with an interest in expanding its participation to indigenous peoples from across the Caribbean. The Liga is currently organizing the First Artisan-Cultural Fair of Guayaney (December 5,6,7 2008). Those interested should contact Dr. Melendez at lynemelendez@yahoo.com.

Finally, the Liga also has a radio program: Guakia Inkayeke Ahiyaka (Our Community Speaks), transmitted by Radio Walo in Humacao. You can listen to the program online at: http://www.waloradio.com/portal/ or at http://ahiyaka.blogspot.com/. The program airs each Sunday at 9:30am (Puerto Rico Time).

28 December 2007

Interview with Taino Almestica


On August 1, 2007 Taino Almestica and Derrick Mayoleth, circumnavigated the island of Boriken (Puerto Rico) in a kayak. They were the first to attempt such a feat since the days when the Classic Taino people traveled across all the islands of the Caribbean in canoes. Taino Almestica a descendant of the islands original inhabitants is the first Taino to not only attempt such a feat but to accomplish his aim as well. Below is an interview I conducted with Taino Almestica upon his return to New York City:

JE: What motivated you to circumnavigate the island of Boriken?

TA: Since my childhood I have been in and out of canoes. As I got older I was searching for that experience again but unfortunately there weren’t that many opportunities around Manhattan. I did eventually find a kayak group in Manhattan and I decided to explore this different but similar craft. The dream of being able to circumnavigate the island was set into motion. I looked for the connection to my ancestors and the personal challenge to me.

JE: How long did this trip last?

TA: It took us 18 days to circumnavigate the entire island but there where a few days, which we took off the water. The first time we took a few days to readjust gear and to plan some other exploring of the island. The second major layoff was when Hurricane Dean was approaching the island. We were off the water for five or six days, which I felt, was too long. I took advantage to visit some family in Aibonito.
a) Start point: We launched from the Toa Baja region of the island near the town of Levittown. We launched from Punta Salinas.
b) Middle: I would say when we arrived in Ponce.
c) End point: that of course would be our start point.

JE: What were the scariest moments for you?

TA: I would have to say two times when we were caught paddling with lighting near to us that for me was the scariest. Not to mention that my mind was always looking out for sharks. The first time I came upon to a pair of very large manatee. I have never seen them that large and from the perspective of paddling right up to them. Did I get knocked into the water or tipped in sure did three or four times. Got caught the first time looking one way and a wave caught me off guard. Then there was one on the North coast which I could hear rumbling behind me as it build in power and size. I tried to out run it or back paddle to let it pass under me but the wall just increase over my head and then collapsed on top of me. I just rolled up. Did a 360 spin under and back up on top of the water.

JE: How was the public support for what you were trying to accomplish on the island?

TA: The community was incredible to us. They provided us with water, food and coffee during the trip. In addition they provided safe places for us to sleep and the fishermen giving us local knowledge of the waters, which we would encounter. Of course they all thought we where crazy!

JE: What does the Kayak and the sea mean to you?

TA: This is my temple, church, I worship and remember to worship and give thanks for a great day and safe journeys. No days are ever alike each wave different from the one before.

JE: As a Taino, did you think about what our ancestors may or may not be thinking as they traversed around the islands of the Caribbean?

TA: I did think about that from several points. Arriving at a location that you don’t know and then having to find a safe place to land and find food and shelter. Another point would be from those who lived in this environment- the daily experience of searching for water, food, protection from the weather. I mean, I like camping, but I came as best prepared as possible and even then there were challenges. I live in an apartment and turn on my air conditioning and go shopping for food right outside my door.. It’s almost inconceivable how our ancestors traveled throughout the islands, long stretches at sea, landing on unfamiliar beaches and then survive the way they did. How could I ever compare myself to them or whine about what I don’t have? I carried all I needed in my kayak.

JE: What message do you want to leave the people of Boriken?

TA: To explore life. If you happen to identify with Taino ancestry whether in Boriken or the other islands, know that you don’t have to be just a warrior, medicine person or a chief. I mean, some one had to throw out the garbage right? I guess that’s my job. To my people I say they must go home to their islands and explore them in their entirety to get a clear view of what it means to be Taino. You will find out what you don’t know and what that means. Experience that and then let us sit down and discuss being Taino.

JE: Any plans for a Caribbean wide trip?

TA: Yes if I could walk away from work, were a whole lot younger and could build up the courage to take the abuse!

Taino with his Daughter Alexandria

JE: You used the symbol of Guabancex Wind and Rain Society, what does it mean to you?

TA: After having some experience with various groups I found the internal and external fighting was just a waste of time and mental resources. The jealousy and envy has fogged the fact that the Taino don’t exist- at least the Taino that some are trying to portray. We have lost so much and we continue to lose our youth every day to outside cultural pressures or pop culture. It was good to be invited into Guabancex since I feel I understand what their philosophy is about.

At first I thought, since the founding members all have academic degrees what could I bring to Guabancex? Of course not all are or claim to be Taino but we all work to research, disseminate and record information whether new or old or relearning what it was. I bring a little from my experience on the island and the things that I was shown by my family; mainly on the island and some here on the main land. Of course put me in a boat or in the mountains and I’m in my elements and I can share that with others and that is the key SHARING. Working on the material and not on how many titles I claim. The connection with the land and how our ancestors had that connection is what I’m learning and experiencing. There is a need for science and a need for what is left from the island people before it is all lost. Maybe if we are lucky someone will take up the mantle on some element of our culture, and run with it. I learned so much from this adventure. That experiencing it is so much more that saying I am it.

JE: I appreciate you taking the time to answer my questions. You have truly inspired me. Bo Matum Taino.

TA: Bo Matum
_______________

13 July 2007

New Archaeology Dissertation on Puerto Rico

Many thanks and congratulations to Dr. RENIEL RODRÍGUEZ RAMOS for making available to the public a complete electronic version of his doctoral dissertation, which he recently defended at the University of Florida. His main interest is that the archaeological work that is done in the Antilles reaches the widest audience possible, and we are happy to facilitate. Please download a copy, in PDF format, from:

http://www.box.net/shared/gul7lzccx7

Dissertation Title:

PUERTO RICAN PRECOLONIAL HISTORY ETCHED IN STONE

Contents:
1 INTRODUCTION
Problem Statement
Study Overview

2 THEORETICAL ORIENTATION
Rousean Culture-Historical Systematics: An Overview
Culture-History: Toward an Updated Approach
From Shared Norms to Contested Actions
From Passive Things to Active Objects
From “Cultures” in Isolation to People in Interaction
From the Micro to the Macro and Vise Versa: Toward a Multiscalar Perspective

3 THE METHOD, THE SAMPLE, THE CONTEXTS
Toward an Anthropological Approach to Lithic Technologies
Lithic Procurement Dynamics
Lithic Production Dynamics
Core-Flake Reduction: Individual Flake Analysis
Cores
Core-Flake Reduction Formats
Pecked and Ground Materials
Celts and adzes
Other formal items
Use-Modified Materials
Radiocarbon Database
Nature of the Sample
Paso del Indio
La Hueca-Sorcé
Puerto Ferro
Punta Candelero
Punta Guayanés
Rio Tanamá
Praderas
Lilly-Caribe
Finca de Doña Rosa (UTU-44)
Vega de Nelo Vargas (UTU-27)

4 DISCOVERY OF PUERTO RICO AND THE LIFEWAYS OF OUR EARLIEST ANCESTORS
The Initial Construction of the “Archaic”: From Cuba to Puerto Rico
Rethinking the Pre-Arawak Landscape of Puerto Rico
The Timing of the Discovery of the Island
Traditions of Doing Stone Things in Pre-Arawak Times
Core-flake reduction
Pecked and ground materials
Use-modified materials
The Introduction of Agriculture and Pottery Production
Building Place
Pre-Arawak Socialities
Things that Grow: The Maritime Dispersal of Early Cultivars in the Neo-Tropics

5 COMING, GOING, AND INTERACTING: AN ALTERNATIVE PERSPECTIVE ON THE “LA HUECA PROBLEM”
Multifaceted Overview of the “La Hueca Problem”
Ceramics
Absolute and Relative Chronologies
The Superstructural Element
Infrastructural Organization
Lapidary
Lithics in the Hacienda Grande Complex
Core-flake technology
Pecked-ground materials
Use-modified materials
Tradition of Doing Stone Things in the LH Complex
Core-Flake Reduction
Procurement dynamics
Production dynamics
Pecked and Ground Materials
Celts and adzes
Other ground materials
Use-Modified Materials
Round fine-grained hammerstones
Other hammerstones
Pecking stones
Round pitted stones
Edge-ground cobbles
Striated pebbles
Pestles
Grinding slabs
Angular pitted stones
LH Lithic Technological Styles: A Summary Perspective
Comparison between LH and Cedrosan Related Assemblages
Procurement Dynamics
Production Dynamics
Core-flake reduction
Pecked and ground materials
Use-modified materials
The La-Hueca Problem: A Lithics Perspective
Things that Glow: The Macro-Regional Movement of Shiny Wearable Art in the Greater Caribbean

6 HORIZONTAL DIVERSIFICATION IN PUERTO RICO: THE FORGING OF NEW IDENTITIES
The Crab/Shell Dichotomy: A Synopsis
Multiple Developments, Multiple Interactions: From Cultural Isolation to a Landscape of Plurality
The Pre-Arawak/LH-Hacienda Grande Interface
Of Fissioned Villages, New Communities, and Other Selves
Traditions of Doing Stone Things in the Late Precolonial Landscape of Puerto Rico
Core-Flake Reduction
Procurement dynamics
Production dynamics
Use-Modified Materials
Pecked and Ground Materials
Celts and adzes
Other ground materials
The Lithic Evidence: Some Final Remarks
Public Display of Difference and Power
The Embodiment of Difference: The Onset of Cranial Deformation
Lithifying the Landscape: The Installation of Rock Enclosures
The A.D. 1000-1100 Event and the Intensification of Regional Political Integration
From the Taíno People to the Taíno Spectrum
Things that Show: Displaying Prestige and Ritualizing Power in the Greater Caribbean

7 CONCLUSIONS
The Precolonial History of Puerto Rico
From a Phylogenetic to a Reticulate Model of Antillean Archaeology
From the Antilles to the Greater Caribbean
Five Hundred Years of What? Some Final Thoughts

LIST OF REFERENCES

BIOGRAPHICAL SKETCH

12 July 2007

Agueybana III reclaims Puerto Rico?

Se qu te va interesar. Salio hoy en las portadas de http://www.endi.com/ y en http://www.primerahora.com/

"Nosotros los indios taínos de Boriquén…"
En medio de la vorágine que provoca en Puerto Rico la eterna discusión del status político, una novel demanda presentada en el Tribunal Federal por un "noble descendiente de la real dinastía del cacique Agüeybaná" cuestionó sin éxito la legalidad de la soberanía estadounidense sobre la Isla.

Juan Ramón Nadal, hijo, "conocido también como Agueybaná III, Jefe Supremo de la Isla de Boriquén, descendiente de sangre de Agüeybaná", reclamaba en su demanda, desestimada por la jueza Aida Delgado, que se certificara como clase la acción presentada a "nombre de los indios taínos de la Isla de Boriquén".

El autoproclamado Agüeybaná III, quien cumple una larga condena en la prisión de Shawangunk, en Walkill, Nueva York, por delitos no especificados, exigía a Estados Unidos una compensación de $515 mil millones por el usufructo de Puerto Rico.

"Nosotros, los indios taínos de la Isla de Boriquén, cuatro millones de personas, que somos una mezcla de sangre taína (nativa), africana y europea… desde tiempos inmemoriales, formamos una nación soberana e independiente", reza parte de la demanda.

"Tras la formación de la Isla de Boriquén, nosotros indios taínos y nuestros ancestros hemos sido y somos los únicos y exclusivos dueños de la Isla de Boriquén, gobernada por nuestras leyes, usos y costumbres...", sostuvo.

Es así que el "tataranieto de Agüeybaná" exigía que se ordenara a Estados Unidos ceder todo reclamo de soberanía y títulos sobre Puerto Rico.

"Estados Unidos evacuará de inmediato la Isla de Boriquén, ahora bajo la supuesta soberanía estadounidense, y al año de la cesión de soberanía nombrará unos plenitenciarios que se reunirán en San Juan, Isla de Borinquén, para arreglar la evacuación de la Isla y negociar y concluir un tratado de paz…"

"Nosotros los indios taínos éramos los ocupantes de la Isla de Boriquén antes de la llegada de Estados Unidos", agrega. "No somos un territorio de Estados Unidos, ni parte de la Unión".

"Nosotros los indios taínos somos una nación política independiente, que no rinde su derecho a la independencia y la autodeterminación", sostiene.

Llama la atención que el autoproclamado Agüeybaná está recluido en Shawangunk donde, según información obtenida en la red cibernética, han cumplido cárcel prisioneros tales como las Panteras Negras, afroamericanos convertidos al islamismo, y posiblemente algún boricua.

Sin capacidad jurídica
La jueza Delgado desestimó la demanda aduciendo falta de jurisdicción y ausencia de capacidad jurídica, aunque no le disputó al demandante "el derecho de considerarse un descendiente de la dinastía de los taínos".

Indicó que la acción no la trajo una "tribu india o banda o cuerpo gobernante reconocido por el Secretario del Interior", que establecería la jurisdicción.

Segundo, dijo, el demandante no tiene capacidad jurídica para reclamar un daño o interés legal que no sea especulativo e hipotético.

"Me cuesta pensar que la referencia a daños sea una invitación a adjudicar la historia política entre Estados Unidos y España…", apuntó Delgado.

"Aunque el demandante no especifica, parece que a esto es que se refiere cuando habla del acto mediante el cual Puerto Rico fue entregado de forma ilegal a Estados Unidos".

"El demandante se fundamenta en una ilusoria percepción de sí mismo como gobernante autoproclamado de los extintos indios taínos y su punto de vista e interpretación de la historia de Puerto Rico, que no se puede tomar de forma racional, ni es suficiente para establecer un reclamo bajo el que se le puede conceder un remedio", sentenció Delgado. -- Sonia Migdalia Rosa-Vélez M.A.