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The Taíno were a historic indigous people of the Caribbean, whose culture has be continued today by Taíno descdant communities and Taíno revivalist communities.
At the time of European contact in the late 15th ctury, they were the principal inhabitants of most of what is now Cuba, Dominican Republic, Jamaica, Haiti, Puerto Rico, the Bahamas, and the northern Lesser Antilles. The Lucayan branch of the Taíno were the first New World peoples countered by Christopher Columbus, in the Bahama Archipelago on October 12, 1492. The Taíno spoke a dialect of the Arawakan language group.
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They lived in agricultural societies ruled by caciques with fixed settlemts and a matrilineal system of kinship and inheritance. Taíno religion ctered on the worship of zemis.
However, many people today idtify as Taíno or claim Taíno desct, most notably in subsections of the Puerto Rican, Cuban, and Dominican nationalities.
While some communities claim an unbrok cultural heritage to the old Taíno peoples, others are revivalist communities who seek to incorporate Taíno culture into their lives.
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Various scholars have addressed the question of who were the native inhabitants of the Caribbean islands to which Columbus voyaged in 1492. They face difficulties, as European accounts cannot be read as objective evidce of a native Caribbean social reality.
The people who inhabited most of the Greater Antilles wh Europeans arrived in the New World have be dominated as Taínos, a term coined by Constantine Samuel Rafinesque in 1836.
Taíno is not a universally accepted domination—it was not the name this people called themselves originally, and there is still uncertainty about their attributes and the boundaries of the territory they occupied.
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The term nitaino or nitayno, from which Taíno derived, referred to an elite social class, not to an ethnic group. No 16th-ctury Spanish documts use this word to refer to the tribal affiliation or ethnicity of the natives of the Greater Antilles. The word tayno or taíno, with the meaning good or prudt, was mtioned twice in an account of Columbus's second voyage by his physician, Diego Álvarez Chanca, while in Guadeloupe. José R. Oliver writes that the natives of Borinquén, who had be captured by the Caribs of Guadeloupe and who wanted to escape on Spanish ships to return home to Puerto Rico, used the term to indicate that they were the good m, as opposed to the Caribs.
Contrarily, according to Peter Hulme, most translators appear to agree that the word taino was used by Columbus's sailors, not by the islanders who greeted them, although there is room for interpretation. The sailors may have be saying the only word they knew in a native Caribbean tongue, or perhaps they were indicating to the commoners on the shore that they were taíno, i.e., important people, from elsewhere and thus titled to deferce. If taíno was being used here to dote ethnicity, th it was used by the Spanish sailors to indicate that they were not Carib, and gives no evidce of self-idtification by the native people.
The Taíno people, or Taíno culture, has be classified by some authorities as belonging to the Arawak. Their language is considered to have belonged to the Arawak language family, the languages of which were historically prest throughout the Caribbean, and much of Ctral and South America.
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In 1871, early ethnohistorian Daniel Garrison Brinton referred to the Taíno people as the Island Arawak, expressing their connection to the contintal peoples.
Since th, numerous scholars and writers have referred to the indigous group as Arawaks or Island Arawaks. However, contemporary scholars (such as Irving Rouse and Basil Reid) have recognized that the Taíno developed a distinct language and culture from the Arawak of South America.
Taíno and Arawak appellations have be used with numerous and contradictory meanings by writers, travelers, historians, linguists, and anthropologists. Oft they were used interchangeably: Taíno was applied to the Greater Antillean natives only, but could include the Bahamian or the Leeward Islands natives, excluding the Puerto Rican and Leeward nations. Similarly, Island Taíno has be used to refer only to those living in the Windward Islands, or to the northern Caribbean inhabitants, as well as to the indigous population of all the Caribbean islands.
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Modern historians, linguists and anthropologists now hold that the term Taíno should refer to all the Taíno/Arawak nations except the Caribs, who are not se as belonging to the same people. Linguists continue to debate whether the Carib language is an Arawakan dialect or creole language. They also speculate that it was an indepdt language isolate, with an Arawakan pidgin used for communication purposes with other peoples, as in trading.
Rouse classifies all inhabitants of the Greater Antilles as Taíno (except the western tip of Cuba and small pockets of Hispaniola), the Lucayan archipelago, and the northern Lesser Antilles. He subdivides the Taíno into three main groups: Classic Taíno, from most of Hispaniola and all of Puerto Rico; Western Taíno, or sub-Taíno, from Jamaica, most of Cuba, and the Lucayan archipelago; and Eastern Taíno, from the Virgin Islands to Montserrat.
Taíno culture as documted is believed to have developed in the Caribbean. The Taíno creation story says that they emerged from caves in a sacred mountain on prest-day Hispaniola.
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In Puerto Rico, 21st-ctury studies have shown that a high proportion of people have Amerindian mtDNA. Of the two major haplotypes found, one does not exist in the Taíno ancestral group, so other Native American people are also among the getic ancestors.
DNA studies changed some of the traditional beliefs about pre-Columbian indigous history. According to National Geographic, studies confirm that a wave of pottery-making farmers—known as Ceramic Age people—set out in canoes from the north-eastern coast of South America starting some 2, 500 years ago and island-hopped across the Caribbean. They were not, however, the first colonizers. On many islands they countered a foraging people who arrived some 6, 000 or 7, 000 years ago...The ceramicists, who are related to today's Arawak-speaking peoples, supplanted the earlier foraging inhabitants—presumably through disease or violce—as they settled new islands.
Taíno wom preparing cassava bread in 1565: grating yuca roots into paste, shaping the bread, and cooking it on a fire-heated burén
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Taíno society was divided into two classes: naborias (commoners) and nitaínos (nobles). They were governed by male chiefs known as caciques, who inherited their position through their mother's noble line. (This was a matrilineal kinship system, with social status passed through the female lines.) The nitaínos functioned as sub-caciques in villages, overseeing the work of naborias. Caciques were advised by priests/healers known as bohíques. Caciques joyed the privilege of wearing gold pdants called guanín, living in square bohíos, instead of the round ones of ordinary villagers, and sitting on wood stools to be above the guests they received.
Bohíques were extolled for their healing powers and ability to speak with deities. They were consulted and granted the Taíno permission to gage in important tasks.
The Taíno had a matrilineal system of kinship, desct, and inheritance. Spanish accounts of the rules of succession for a chief are not consistt, and the rules of succession may have changed as a result of the disruptions to Taíno society that followed the Spanish intrusion. Two early chroniclers, Bartolomé de las Casas and Peter Martyr d'Anghiera, reported that a chief was succeeded by a son of a sister. Las Casas was not specific as to which son of a sister would succeed, but d'Anghiera stated that the order of succession was the oldest son of the oldest sister, th the oldest son of the next oldest sister.
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Post-marital residce was avunculocal, meaning a newly married couple lived in the household of the maternal uncle. He was more important in the lives of his niece's childr than their biological father; the uncle introduced the boys to m's societies in his sister and his family's clan. Some Taíno practiced polygamy. M, and sometimes wom, might have two or three spouses. Ramón Pané, a Catholic friar who traveled with Columbus on his second voyage and was tasked with learning the indigous people's language and customs, wrote in the 16th ctury that caciques tded to have two or three wives and the principal ones had as many as 10, 15, or 20.
The Taíno wom were skilled in agriculture, which the people depded on. The m also fished and hunted, making fishing nets and ropes from cotton and palm. Their dugout canoes (kanoa) were of various sizes and could hold from 2 to 150 people; an average-sized canoe would hold 15–20. They used bows and arrows for hunting and developed the use of poisons on their arrowheads.
Taíno wom commonly wore their hair with bangs in front and longer in back, and they occasionally wore gold jewelry, paint, and/or shells. Taíno m and unmarried wom did not usually wear clothes, but wt naked. After marriage, wom wore a small cotton apron, called a nagua.
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The Taíno lived in settlemts
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