Astronomy and Empire in the Ancient Andes: The Cultural Origins of Inca Sky Watching

Reading Bauer and Dearborn on astronomy in the Inca Empire was somewhat disappointing. But, it sounds like Zuidema's theories about Inca astronomy, the Inca calendar, and astronomical significance of the ceque system of Cuzco is not supported by archaeological evidence...nor is it always backed by the written sources from the 1500s-1600s. But Bauer and the other author here have little to say otherwise given the limited nature of the sources and the difficult of confirming it through astronomical observations of sites in the Cuzco area. However, they think the Inca calendar was a solar and lunar one with an additional intercalated lunar one to align them. Unfortunately, the authors were unable to locate any evidence from sites in the Cuzco valley for observatories or markers for star observation, but the evidence for pillar markers for solar observations and the solstices is evident, although the pillars themselves have not survived the looting of Cuzco sites or time. The Pleiades were also very important in Inca and Andean sky watching but there's so much in the book that is just lightly suggested or said to be plausible yet impossible to be certain given the lack of ethnographic, textual, or archaeological sources. I guess they lean in favor of a 1528 death for Huayna Capac based on known comets and astronomical phenomena of the 1520s. It is unfortunate, although one must agree with the contention of the authors that astronomy and the ritual calendar must have been centralized and standardized by the Inca imperial administration with the aid of khipus. This would have strengthened the claims to power and legitimacy via descent from the Sun by the Inca ruling elites across the Andes. 

Taino Cultural Legacies in the Greater Antilles (AI)

 The Taino peoples, indigenous to the Greater Antilles, have long been described as extinct, a vanished people swept away by colonization, disease, and slavery in the early 1500s. Yet, as the blog Dream Variants emphasizes, the legacies of Taino life are deeply embedded in Caribbean culture. From farming practices to language, and from mythology to modern identity politics, the Taino remain central to understanding Caribbean history and culture.

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Persistence Beyond Extinction

Colonial records and later scholarship often portrayed the Taino as disappearing by the mid-1500s. However, as Dream Variants points out, archival evidence shows that thousands of “Indios” continued to live in Hispaniola into the mid-16th century, forming hidden communities and blending into broader colonial society (Dream Variants 2023a). This survival complicates the “extinction” narrative and explains why cultural and even genetic traces of the Taino endure in modern Caribbean populations.

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Agrarian and Genetic Echoes

The persistence of Taino culture is especially visible in agrarian systems. For instance, cassava mound cultivation, a key feature of Taino subsistence, remains part of rural farming practice in parts of the Dominican Republic, Haiti, and Puerto Rico. As Dream Variants suggests, these techniques were not just practical but cultural inheritances, reflecting deep continuity with indigenous lifeways (Dream Variants 2020a). Genetic research adds further nuance: many Caribbeans today retain small but measurable traces of indigenous ancestry, confirming that survival was both cultural and biological.

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Myth, Ritual, and Expressions of Identity

Taino mythology has also left deep marks on Caribbean cultural identity. The Dream Variants blog highlights parallels between Taino myths—such as those of creation, twins, and deluge—and broader South American and Mesoamerican traditions, suggesting shared roots across Indigenous America (Dream Variants 2023b). In the present, neo-Taino movements use ritual, performance, and symbolic art to reclaim these myths and reassert indigeneity. These cultural revivals transform Taino legacies into acts of identity and resistance in postcolonial societies.

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Language and Social Structure

Taino words remain embedded in Caribbean Spanish and English: hurricane, canoe, hammock, guava, and barbecue are just a few examples. More importantly, terms like nitaino—originally describing a social rank—continue to offer insight into pre-Columbian social structures (Dream Variants 2024). Scholars and cultural activists alike emphasize that the Taino had complex social hierarchies and artistic traditions, challenging early colonial depictions of them as “simple” or “childlike” peoples.

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Conclusion

The Taino cultural legacy in the Caribbean is not confined to archaeology or museums—it is alive in farming practices, foodways, language, mythology, and cultural identity. The Dream Variants blog reminds us that while colonial violence attempted to erase the Taino, their legacies persist across time, shaping how Caribbeans understand themselves and their histories. To see the Caribbean fully is to recognize the persistence of the Taino in both memory and daily life.

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Bibliography

Dream Variants. 2020a. Brief Thoughts on Taino DNA and Cultural Continuity. October 2020. https://thedreamvariation.blogspot.com/2020/10/brief-thoughts-on-taino-dna-and.html

Dream Variants. 2023a. Taino Legacy in Hispaniola. April 2023. https://thedreamvariation.blogspot.com/2023/04/taino-legacy-in-hispaniola.html

Dream Variants. 2023b. Art, Mythology, Taino and Central America. October 2023. https://thedreamvariation.blogspot.com/2023/10/art-mythology-taino-and-central-america.html

Dream Variants. 2024. Notes on Taino Social Terms and Structures. 2024. https://thedreamvariation.blogspot.com/2024

Haiti, Guyane, Amerindiens

We are not avid followers of Haiti Inter, but they occasionally produce fascinating interviews with different figures from Haiti or its Diaspora. This video, which is probably misleading since at least half of it is really about Haitians and people of Haitian descent in La Guyane, caught our attention for its alleged focus on the Amerindian heritage of Haiti. Unfortunately, the guest does not truly explore that intriguing question of Haiti's Indian legacy. Instead, we are given what has become repeated narratives offered without any evidence. Thus, the veve of Haitian Vodou is said to be of Amerindian origin (no evidence provided for this), while words of Taino origin used in Haitian Creole are given as further examples without nuance or explanation. It's a shame Haitians (and people of Haitian descent) have not yet truly explored this interesting question of Taino legacies in Haiti. Moreover, I am not sure I would assume any close connection between the word Jaragua or Xaragua in Indigenous Haiti and the use of the toponym Jaragua in Tupi-Guarani languages of Brazil. There might be a connection, but we once thought it more likely that Xaragua in Haiti might be connected to Aragua in Venezuela (based on the way Aragua was spelled in one source from the 16th century).

Guateque Campesino

Whilst listening to old Cuban music, we came across yet another word supposedly derived from an indigenous language. Used in Cuban and Antillean Spanish, guateque seems to refer to house parties or dances. Checking bilingual or trilingual dictionaries for Garifuna, Lokono, Palikur, and Breton, we could not find any word similar to guateque. The term might be derived from another indigenous language. In Garifuna, Lokono, and Palikur, we found words for dance, but nothing quite specific as a "house party." In the Garifuna tongue, a dance is called abinahani and a party might be translated as fedu. In Palikur, dance is kay but a dancer is called kaykevutne. In Arawak of Guyana, dance is ibini, clearly similar to the Garifuna word. We wonder if there is any relation between the Palikur words for dance and dancer and possible Taino equivalents.