Wednesday, May 1, 2024
Caonabo Tribute
Monday, April 29, 2024
Cacica Catalina of Mayama
Sunday, April 28, 2024
Jamaican Tainos
Saturday, April 27, 2024
Prehistoric Haiti
Michel Aubourg's Haïti préhistorique: mémoire sur les cultures précolombiennes, Ciboney et Taino is too outdated and far too brief to offer much for modern researchers interested in the indigenous past of the island. Nonetheless, the first part of the text is a nice overview of the history of Haitian archaeology with copious references to studies by professional and amateur archaeologists. In fact, the major value of Aubourg's brief study is the overview of these past excavations and surveys. Many of the studies cited by Aubourg, unfortunately, are dated articles from the Bureau d'Ethnologie's bulletin (often too short) or other studies offering antiquated information and theories about the indigenous peoples of the Greater Antilles. However, the references to findings by archaeologists who reported Indian findings in areas such as La Gonave, Ile a Vache, the Artibonite Valley, Fort Liberte or other areas in the North are worthy of reading and deserve subsequent visits by archaeologists. For instance, the reports of ballcourts in Haiti and the possible archaeological proof of irrigation canals in Xaragua should be expanded upon to enhance our knowledge of indigenous cultures on the island. Alas, the second half of the text is a quick summary of Ciboney and Taino periods using a chronology based on that of Rouse. Much of the information is rather outdated, particularly with evidence of earlier ceramic traditions in the Archaic period in the Antilles. Still, the many references to sources on archaeological research in Haiti are of use, particularly for those interested in understanding the history of archaeology and the indigenous past in the development of Haitian ethnology.
Tuesday, April 23, 2024
The Cacicazgos of Hispaniola
Sunday, April 21, 2024
Interrogatorio de los Jeronimos
Saturday, April 13, 2024
The First Social Experiments in America
Lewis Hanke's The First Social Experiments in America is a problematic yet fascinating account of the attempts to "reform" an Amerindian population to live liked "civilized" 16th century Spanish peasants. Since it is a dated work originally written in the 1930s, the author draws interesting analogies between these early attempts at "civilizing" a colonized people with 20th century attempts in Africa and elsewhere. In addition, the author seems to also have accepted theories of racial difference in intelligence or mental development. Consequently, he assumes the experiencia and attempted reforms in which Taino Indians were an experiment to see if Indians were capable of living "politically" like people with reason, were perhaps doomed to failure. However, in the most detailed example of the author, the experiencia in the 1530s near Bayamo, Cuba, the social experiment largely failed due to the corrupt administrator, Guerrero, who abused, exploited, and neglected the Indians placed under his supervision and failed to live up to his end of the arrangement. So, can one truly say from that experience that the Indians of the Greater Antilles lacked the ability to live as people with reason?
Sure, perhaps the ultimate aim of these social experiments, which was to turn the Indians into peasants of Castile, was likely impossible in the colonial conditions of its era, but some of the colonists interviewed by the Jeronymites in the 1510s were able to acknowledge that the indigenous people of Hispaniola were capable of agriculture, living in communities, and having political order before the Spanish conquest. Where Hanke's book is more useful is in its references and the occasional commentary. While later historians such as Guitar and Anderson-Cordova have used similarly sources on the Taino response to Spanish conquest and the encomienda system in Hispaniola and Puerto Rico, Hanke uses these sources from a slightly different perspective. Since he was not interested in the social experiments from the perspective of the Indians themselves, his lens was quite different. But intriguingly, even he found evidence of resistance among the indigenes of the Spanish Caribbean. For instance, Miguel de Pasamonte's opposition to freedom of Indians due to the danger of them being friends with the black population illustrates the severity of Spanish fears of Indian and African alliances at the time of the Jeronymite Interrogatory.
Similarly, the experiment of Ovando, which began in 1508 when he granted repartimientos to 2 educated caciques, Alonso de Caceres and Pedro Colon, only to see that these Western-educated Taino caciques failed to uplift or turn their charges into civilized Indians. Instead of viewing them as failures, perhaps these literate and educated caciques understood and knew how their authority was based or rooted in pre-conquest norms and kinship, thus they could not or would not force their assigned Indians to live like Spaniards. Even the cacique Don Francisco of Bonao and the "doctor" of Santiago acted similarly, which may illustrate again how some Taino elites sought to use their Spanish knowledge and education to protect their communities. One wonders similarly about the 3 villages of free Indians in the "experiment" of Rodrigo de Figueroa in Hispaniola. Of course, like the later experiencia in Cuba, Figueroa was accused of corruption and the villagers were almost certainly exploited and abused by the Spanish administrators assigned to watch over them. Perhaps even the Francisco de Figueroa who received 16 Indians as experimental gold miners, to see if Indians were capable of mining for gold without being coerced to do so by the Spanish, could be an example of Indian resistance since they only produced a paltry amount of gold and chose to organize their time and labor in a manner closer to preconquest patterns.