#indigenous caribbean

[ferretianwitch]

when it comes to the discussion of white sage, I think it’s important that we avoid saying “only indigenous people can burn white sage” and we specify which indigenous groups can burn white sage. because white sage is not native to everywhere and is used by cultures such as the Kumeyaay, Chumash, Cahuilla, and Tongva peoples.

please be respectful and let indigenous people use their sacred medicine, as well be educated.

[areytonaboria]

On Cemí and Taíno Spirituality: An Opening Orientation

I want to talk about spirituality, but to do so I recognize the need to talk about specific deities, and in order to do that we need to talk about and have an understanding of Cemínism/Zeminism (for continuity and understandability, I will be using the academic “Cemí” spelling with a “C”, but please keep in mind, Zemí is valid as well recognized academically and in the tribal nation, I just don’t want confusion).

There is no single term that fully captures this the Taíno spiritual system in its original context, and even the use of words like “religion” or “spirituality” can be limiting. What is being described is not a separate sphere of life, but an integrated way of understanding relationships—between people, land, ancestors, realms, and the forces that sustain existence.

Within the Cemínism framework, cemís are central.

Cemí are not easily defined in singular terms. They may be understood as ancestral presences, spiritual beings, forces of nature, or the material forms through which those presences are engaged. In short- objects imbued with a presences. Cemís may be represented through a carved object or natural form; they can also be encountered through place, memory, or practice- most notable examples are sacred places, some are sacred because they are imbued. These distinctions are fluid, and often depend on context (Pané, 1498/1999; Oliver, 2009). Because of this, cemís are not distant or abstract. They, the objects, exist within relationship— imbued with a presence that is carried through lineage, expressed through environment, and recognized through interaction rather than belief alone.

In the most basic of terms - a cemí is molded to one’s own perception of a deity or ancestral spirit, it is imbued by it and represents the relationship between a community/family/person and said deity or ancestral spirit. It is a physical vessel or embodiment of spiritual power.

The basic anatomy of what a cemí represents:

The Embodiment/Object: It is believed that the physical object actually contains the spirit or essence of a deity or ancestral spirit. NOT that it is the deity or spirit directly (no deity can be contained, nor should anyone seek to that’s viewed as malevolent and world harming behavior).

The Materials: They are crafted using a wide variety of materials, including wood, cotton, stone, shell, clay, and even bone, which were often carved or molded to reflect incarnations, visions or dreams to the deity and ancestral spirit. Sometimes clothing and accessories are crafted to adorn the cemí, as additions (see after sources for photos of some preserved documented cemís).

The Function: Acting as intermediaries, these objects are used to communicate with the spirit world, seek guidance, influence, and ensure the community's (or persons) prosperity, health, protection, etc. The concept is deeply relational, serving as a direct, tangible link between the physical world and the sacred unseen.

(Jiménez (2021), Doyle (2020))

To put this into context, the most common cemís that come to mind are of those of Yúcahu (there are other spellings, far too many to individually list on this post), Atabey, and Guan Ban Sech. For many these names invoke a Cemí to come to mind, but one of the most common ones in connection to Atabey is the Coquí. You can’t drive on the road anywhere in a major city with a Puerto Rican population without coming across a Taíno Coquí symbol, weather it’s on someone’s car, flag, or tattooed on their body. While there are different beliefs around the Coquí- some view it as the symbology for luck, being safe guarded, others as an extension of Atabey’s Fertility incarnation, the nurturing care of a mother. There are some that just view it a symbol of pride and origin. Regardless of the individuals view- they are have the core reasoning of a relationship with nature, safety, and Puerto Rico as an island, and it has been a cultural Cemí carried through lineage and recognized through interaction rather than belief alone for loner than any academic can pin point. See how cemís can be more than merely an object?

With all this say, let me disclaim - It is also important to acknowledge that not all aspects of this knowledge are meant for public or generalized discussion. Some teachings, ceremonial practices, and interpretations are held within specific communities, families, or initiated spaces. What is shared here reflects information that is more widely documented or openly discussed, and should be understood as partial, relative, and foundationally basic rather than comprehensive.

Much of what is commonly known about Taíno spiritual life comes from two sources, early colonial records and cultural knowledge passed through family and communities across the Caribbean. Archeological and anthropological accounts, while valuable, were written through external perspectives and are often incomplete. As a result, contemporary understanding is shaped not only by these texts, but also by oral tradition, community knowledge, and ongoing cultural practice (Curet, 2014; Keegan & Carlson, 2008).

This is where variation becomes important.

Taíno-descendant communities exist across different regions of the Caribbean and its diaspora, and their approaches to cemís can reflect those environments. In some areas, there may be a stronger emphasis on agricultural relationships and land-based practices (ie. like personal gardens, keeping of ancestral trees, dances, etc), in others, a more pronounced connection to coastal or riverine environments (ie. Meditative swimming, Water/River Cultures, etc), and some even blend with other spiritual beliefs (ie. Afro-indigenous communities have a similar practice, cemís crossing into Orisha spaces happened naturally), one’s environment shapes how certain presences are understood and expressed- and under the practice of cemínism it is all valid.

Even within the same region, differences can emerge between families or communities. These variations may influence how cemí are named, how they are approached, or how relationships with them are maintained. Rather than indicating inconsistency, these differences reflect continuity—adaptation over time in response to place, history, and lived experience (Oliver, 2009).

As a cultural example, if you’ve ever read the memoir “My Broken Language”, by Quiara Alegria Hudes; she describes her mother’s spiritual garden dotted with stone lines, carved sculptures, 4 directional sections, and specific plants planted per section. An outsider reads it, takes in the environment described, it might be new to them and they continue. Someone with an even basic understand of Caribbean indigenous beliefs or living cultural experience in the Caribbean though, they read it and can recognize the stone dividing lines as cibas, the sculptures likely cemís of Taíno and Orisha presences, the divided section being the wheel, and even the specific plants reflecting the Taíno cardinal directions. When you have the lived experience of culture, you can fill the blanks, understand without a full course explanation which means authors like Ms. Hudes can share semi closed practices in this form, and it works. Those outside get a glimpse, those with context get validation and recognize the meaning.

In general there is no single, fixed system that can fully represent Taíno spirituality as it exists today, but cemínism is such a central part that it has undeniably been carried through lineage, expressed through history, and recognized thoroughly culturally, regardless of personally held beliefs.

For those beginning to learn, it may be helpful to approach this not as a system to be mastered, but as a set of relationships to be understood gradually. Definitions may shift with time, exposure, and while building community with others. Meanings may deepen over time. What is learned in one space may be expanded or reframed in another. It is all a process.

Selected References (for further reading)

Pané, R. (1498/1999). An Account of the Antiquities of the Indians. (J. J. Arrom, Ed. & Trans.). Duke University Press.

Oliver, J. R. (2009). Caciques and Cemí Idols: The Web Spun by Taíno Rulers Between Hispaniola and Puerto Rico. University of Alabama Press.

Dr. Jiménez, Maya (2021). Taíno zemís and duhos, Smarthistory, The Center for Public Art History.

Doyle, James A. (2020). Arte Del Mar: Art of the Early Caribbean. New York: Metropolitan Museum of Art.

Curet, L. A. (2014). Caribbean Paleodemography: Population, Culture History, and Sociopolitical Processes in Ancient Puerto Rico. University of Alabama Press.

Keegan, W. F., & Carlson, L. A. (2008). Talking Taíno: Caribbean Natural History from a Native Perspective. University of Alabama Press.

This essay contains citations to academic research for your understanding.

Photos of Documented Cemís

Taíno artist, Zemí (cacique side), c. 1510–1515 (Museo Nazionale Prehistorico ed Etnografico “Luigi Pigorini,” Rome, Italy; photo: Lorenzo Demasi)

Taíno, Deity Figure (Zemí), 13th–15th century, sandstone, Dominican Republic (The Metropolitan Museum of Art)

Taíno artist, Spatula, c. 10th–15th century, manatee bone, from the Greater Antilles, Caribbean (Cleveland Museum of Art)

Taíno artist, Zemí (mask side), c. 1510–1515 (Museo Nazionale Prehistorico ed Etnografico “Luigi Pigorini,” Rome, Italy; photo: Lorenzo Demasi) [This is my favorite, it has a whole out fit and movable mask]

Taíno artist, Three-Cornered Stone (Trigonolito), 13th–15th century C.E., limestone, from the Dominican Republic (The Metropolitan Museum of Art)

Taíno artist, Cotton cemí; Museum of Anthropology and Ethnography Turin (A Taíno Idol's Origin Story)

[pardomagus]

Cave of the Faces (petroglyphs), SW Dominican Republic, 1993.

[tainolearner]

someone tried to dox me because i argued w them for their transphobic language last june🚨

i was editing this at the beginning of the month and left it in my drafts and tbh it was just such a bullshit unnecessary altercation im like over it but i do love my heart’s desire to share what happened to me so you know if it happens to you that it’s not normal and you don’t deserve it either! the wayyyyy people twist words and act as literal examples of lateral violence is so crazy. like i say! its one thing to disagree, another to not (YET? or is that too good faith…) understand one another, and completely another to treat people from our shared lineage like we deserve interrogation and our privacy violated. hellll no! #tainotok #tainotiktok #tainolibrary #comemierdacanúbouncinonmydih #pridemonth

[gothtaino]

Unidentified Taíno artist, Kuisa [Purification implements], c. 1200–1500, bone, approximately 22 cm high (El Museo del Barrio, New York). Speakers: Dr. Lee Sessions, Permanent Collections Associate Curator, El Museo del Barrio and Dr. Tamara Calcaño, University of Puerto Rico. Warning: this video contains a discussion of vomiting in a ritual context but may be upsetting to some viewers. Transcript is under cut.

Transcript:

[music]

0:00:05.0 Dr. Tamara Díaz Calcaño: We’re here at the Museo del Barrio in New York looking at an emetic spatula from the Taíno culture.

0:00:11.8 Dr. Lee Sessions: These were made by the Taíno people, the Indigenous people of the Caribbean, [who] have been inhabiting the region since at least 1200 and descended from people who are in the region much before that. There are many people who identify as Taíno in the Caribbean who practice many of the old rituals and ceremonies, and keep the practices alive.

0:00:31.5 Dr. Díaz Calcaño: While Taíno culture was deeply affected by the arrival of the Spanish in the region, the cultural practices and the visual culture of the Taínos has continued to be present in Puerto Rico and in the Greater Caribbean.

0:00:45.7 Dr. Sessions: Even in renaming these implements kuisa, we are trying to use Taíno words to prioritize Taíno language in how we’re naming these materials that are from around 1200.

0:00:58.5 Dr. Díaz Calcaño: The emetic spatula we are looking at was part of the cohoba ritual, where the bohique or the behique, the spiritual leader in the Taíno culture, and the cacique, the political leader, would partake in inhaling the cohoba seeds which were powdered to be able to obtain the psychedelic qualities of these seeds. So in part of the ritual, they could communicate with ancestors, deities, and also interpret omens that were important for the Taíno culture and the particular history or situation of a set community.

0:01:31.1 Dr. Sessions: These would have been used to purge the stomach before the ceremony, so you would use the kuisa to purge, and then the behique grind up the cohoba seeds in a mortar and pestle, and then the user would inhale through a small straw. It’s a way to connect with the ancestors, to connect with the spiritual realm, with the many layers of reality behind the reality that we see. Often the behique would use it to obtain information about how to heal someone who was ailing in the tribe, or the cacique would use it to obtain guidance from the ancestors about a political issue.

0:02:09.0 Dr. Díaz Calcaño: They purged themselves related to the notion of purifying the body, so they could better access the psychedelic qualities of the cohoba seeds with an empty stomach. The emetic spatulas used in these rituals, like the one we have here at the museum, were usually made of a softer material, usually bone, it was a common to also use manatee ribs as the material with which these spatulas were carved. And they could also be quite decorated. They could be carved with intricate designs. And the one we are looking at has a humanoid face with great eyes that were carved and that probably had some sort of insert in a different material. You have a large nose and a wide grinning mouth, we can see all the teeth. The arms are pulled up to the chest, and right under the hands, we can see what seems to be almost like a swollen belly. And then the rest of the spatula is that more abstracted lower body.

0:03:01.5 Dr. Sessions: Because these kuisa are used in this spiritually significant ceremony where you’re accessing the world beyond, where you’re accessing your ancestors, they would often be carved with spiritually significant imagery, they would almost become kind of a guide to the underworld themselves. So this figure might have represented a cacique, someone who was participating in the ritual, it might represent some kind of other guide figure who would take the user through the other world.

0:03:30.4 Dr. Díaz Calcaño: It was very common in the design of the material culture of the cohoba ritual to add references to either important ancestors, deities. The cacique, and the behique himself are often also figures very present in the objects related to the ritual of the cohoba. So indeed, the figure carved on this kuisa could very well be a references to a cacique or a behique.

0:03:56.6 Dr. Sessions: When you look at the object from the side, you can see it has a gentle curve, which probably would have come from the material that it was made from, from some kind of rib bone. But also the curve would have helped the object function. It would have made it easier to use to purge yourself before the ceremony.

0:04:16.0 Dr. Díaz Calcaño: We look at the purging spatula from the side. And from behind, we see that it has perforations which may relate to it being worn during this ceremony almost as a pendant or as a necklace. Which also I think highlights the physicality of the object itself, how it could not only have been a practical object in the ritual, but it may have also functioned as an important adornment in the ritual itself.

[music]

[magicaguajiro]

I am a witch, and happen to have jamaican maroon ancestry in addition to being african and i would like to to reconnect with my yamaye taino roots via witchcraft and spirituality, but i don’t know how and am scared of appropriating.

Maroons, Cimarrones and Seminoles

Hey dude! You’re already off to a great start if you wanna approach that part of your lineage respectfully and slowly!! As always I recommend finding an elder, especially one who is from the same Island or even region of the Island as you if possible!! Each group we now label Taino was sooo different and not at all a monolith, so exploring your specific island’s and family history is always the first step!

The word maroon is fascinating. It comes from the Taino “cimarron” meaning ‘wild one’ or “runaway”. This was a title given to enslaved indigenous, and eventually african, people in the caribbean. But did you know this is also where we get the word “Seminole”? The point is that all of these maroon groups share many similarities and if you research them and connect with the current living communities you can find your ancestors in places you may not have expected!!

Also, it is my opinion that these spiritual legacies and lineages are our birth right. If you can prove and trace your Taino lineage and grew up in the culture then you are no different from any other Taino elders currently in the modern sphere. We are a reconnecting people, and while many choose to join a yucayeke and pledge to a cacike or behike, it is not required.

Obviously this does not apply to elders of closed traditions that may have Indigenous Caribbean traditions incorporated like Tatas of Palo or Olorichas of Ocha, as those are unbroken lineage traditions that have been passed down. However when it comes to our Indigenous Caribbean spirituality, there is no central authority nor is there any purely Taino form of spirituality that survived to this day and anyone claiming that they hold secret knowledge others don’t or that their way is the only correct way should be looked at with skepticism. (Many practices and even systems did survive, they just have been changed through interactions with European and African traditions)

Research the historical accounts of Indigenous Caribbean practices, the history of the modern Taino resurgence movement, and different ways different yukayekes do things! If one speaks to you, pursue it and see where it leads. We all make mistakes and it is part of the reconnection journey so be mindful and diligent but don’t hold yourself back from your ancestors!

I hope this helps. Luz y Progreso a tus espiritus.

[havatabanca]

Indig

[forgedfromlove]

In Trinidad and Tobago, today marks the Day of Recognition of Indigenous Heritage. Although it is not (hopefully, yet) a public holiday, the week of 14th October is marked by cultural and social programmes held by the Santa Rosa Carib Community, such as a water ritual performed yesterday at the Arima River.

Source: TTT live