Language of the Voiceless: Traces of Taino Language, Food, and Culture in the Americas From 1492 to the Present

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P a g e | 123 However, it is in an account by Fray Ramón Pané about the first Indian martyr in the Americas, where we find the Taino conceptualization of the word naboria. It is important to note that this event was quoted by both Hernando Colon and Fray Bartolomé de Las Casas in their own separate chronicles. Yet, in Pané’s text, we are presented with some of the first transcriptions of Taino language and with the relation between the term naboria and the Taino self-declaration associated with it: Sólo quiero decir lo que afirma de un indio o indios que él tornó cristianos, que matándolos otros indios, por el aborrecimiento que tenían a los españoles, decían a grandes voces: "Dios naboría daca, Dios naboría daca", que quiere decir, en la lengua más común y más universal de esta isla, "Yo soy sirviente y criado de Dios", y éste se llamaba Juan 179 . In the above quote, Pané narrates that “due to the hatred the Indian felt towards the Spanish, they decided to kill some of the first converts to Christianism and that, as they killed him, he screamed loudly: Dios naboria daca, which means, I’m servant of god”. It is important to point that the daka > ‘I am’, described in Pané’s text, has a very fascinating connotation in Lokono and other Arawakan related languages. The prefix dA is the pronominal prefix of the first person of the singular, equivalent to the English ‘I’. However, the suffix is composed of the phoneme K’a > ‘good’, ‘friendly’, ‘enlighten’. This could transliterate the term as ‘I am internally good’. It is as for the Taino, ‘good’ was the essence of self and for that matter serving was an act of self-giving. Therefore, to be a naboria, which was the condition they found Tapia in, one had to identify and behave as such. Furthermore, Tapia’s short answer to Cortés: “— I 179 (Pane, 1498)
P a g e | 124 am”, does not fit Spanish greeting norms of the epoch, like the one described in a previous page of BDC’s text about the soldier that found Tapia and exclaimed: “God and Saint Mary of Seville!!”. On the contrary, it seems that Tapia’s answer does not correlate to the verbose and eloquent Spanish of the period, but it sounds more like an adoption or a transposition of the Taino expression daka > ‘I am’, the way a servant will answer a master from a subjugated position and remain quiet after his answer. However, it is in the prevalence in the use of this word across BDC’s text where we find the importance of the Spanish adoption of this slaving custom from the Caribbean to the mainland. Moreover, there are three fundamental mentions in the text, which I considered crucial in order to establish Taino naboria presence along the Spanish during the conquest of the continent. This naboria presence, could explain the survival and introduction of Taino terms into the general subculture of the mainland, thus ensuring the Taino cultural and linguistic survival away from the Spanish official records. The first event was mentioned in page 25 of this thesis referring to “the kidnaping of Guanexes Indians to fill the ships with slave labor”. The second is identified in the first mention of the word naboria in BDC’s text as “naborias from Tlaxcala”. Notably, the use of the differentiative term “from Tlaxcala” seems to indicate that there were other naborias at the moment of the description of the event. Furthermore, this event happened at the point in the chronology of the text when other Mayan or Nahuatl term should have taken over the description of the term. As a matter of fact, comparable Mayan words might have sounded like: Aj k’oos, j k’oos > ‘servant’ or Palbil, palitsil > ‘slave’. The Nahuatl terms should have sounded like: tlacotli > ‘slave’,
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Language of the Voiceless: Traces o
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P a g e | 2 CHAPTER I | AN INTRODUC
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P a g e | 4 European languages such
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P a g e | 6 first time the language
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P a g e | 8 to describe constrictor
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P a g e | 10 Hammock: The Spanish c
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P a g e | 12 the world and later br
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P a g e | 14 Once again, these word
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P a g e | 16 V Research Limitations
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P a g e | 18 cigar made out of the
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P a g e | 20 in the surviving cousi
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P a g e | 22 Pic.4 Hoyo de Sanabe C
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P a g e | 24 Higüera es árbol gra
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P a g e | 26 y los otros de allá a
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P a g e | 28 porque nacan quiere de
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P a g e | 30 of the mainland such a
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P a g e | 32 describe the name of t
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P a g e | 34 […] el gobernador de
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P a g e | 36 […] nos habíamos de
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P a g e | 38 island of the guano of
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P a g e | 40 significance because i
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P a g e | 42 paragraph, de Las Casa
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P a g e | 44 23, 1533 were the enco
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P a g e | 46 certain familiarity an
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P a g e | 48 ‘hanging’ and atab
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P a g e | 50 the different Arawak l
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P a g e | 52 a)—Mentions in a 151
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P a g e | 54 Diaz del Castillo in 1
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P a g e | 56 Y una mañana, que fue
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P a g e | 58 ‘not’ + guayacan >
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P a g e | 60 The above quote and il
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P a g e | 62 words did not make it
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P a g e | 64 other words meaning
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P a g e | 66 common item to give an
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P a g e | 68 assi, es entre las rel
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P a g e | 70 Con frutas de siguapas
Page 73 and 74: P a g e | 72 cacique, dijo por señ
Page 75 and 76: P a g e | 74 ‘uppermost’ + ya >
Page 77 and 78: P a g e | 76 differentiation of the
Page 79 and 80: P a g e | 78 chief of that place, w
Page 81 and 82: P a g e | 80 garden’. It is corre
Page 83 and 84: P a g e | 82 Pic.25 Pic.26 Pic.27 P
Page 85 and 86: P a g e | 84 y en esta Española, y
Page 87 and 88: P a g e | 86 into its etymology. Ho
Page 89 and 90: P a g e | 88 and a paragraph in Cha
Page 91 and 92: P a g e | 90 the place where this t
Page 93 and 94: P a g e | 92 Pic.33, 34 Taino trigo
Page 95 and 96: P a g e | 94 describing the term fr
Page 97 and 98: P a g e | 96 + sabra > Spanish corr
Page 99 and 100: P a g e | 98 the introduction of an
Page 101 and 102: P a g e | 100 Nonetheless, if we us
Page 103 and 104: P a g e | 102 However, what is impo
Page 105 and 106: P a g e | 104 hammock, sharing its
Page 107 and 108: P a g e | 106 y con muchos indios d
Page 109 and 110: P a g e | 108 The quote above is fr
Page 111 and 112: P a g e | 110 trees, but of high, a
Page 113 and 114: P a g e | 112 Éstas, por la lengua
Page 115 and 116: P a g e | 114 matase ni hiriese a n
Page 117 and 118: P a g e | 116 the epoch, but also f
Page 119 and 120: P a g e | 118 explain the prevalenc
Page 121 and 122: P a g e | 120 Pic.38 Duho distribut
Page 123: P a g e | 122 nytainos > ‘nobles
Page 127 and 128: P a g e | 126 (Nahuatl), tunuum (Mi
Page 129 and 130: P a g e | 128 after a battle won by
Page 131 and 132: P a g e | 130 This is relevant beca
Page 133 and 134: P a g e | 132 Yanomami of Venezuela
Page 135 and 136: P a g e | 134 linguistic registry o
Page 137 and 138: P a g e | 136 Additionally, if whil
Page 139 and 140: P a g e | 138 b) Encomienda system
Page 141 and 142: P a g e | 140 the Spanish who carri
Page 143 and 144: P a g e | 142 Casas, d. L. (2015).
Page 145 and 146: P a g e | 144 (2007). Caribbean Stu
Page 147: P a g e | 146 Robiou Lamarche, S. (
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Language of the Voiceless: Traces of Taino Language, Food, and Culture in the Americas From 1492 to the Present

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