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 | 91 (also found in Lokono Arawak) + ‘na > ‘plural formation’ + ,go > ‘inclusive honorary term’ 136 , which could be transliterated as ‘the honorable people of the cassava’. On the other hand, Arawak is possibly related to the inversion of the order of the term from ioca arhi to aro iok to refer to the same thing as in the Amazonian variant. My interpretation is that, because in Lokono the term harhu < aro > ‘yucca’ and the term iouk also means ‘cassava yucca’, it is possible that the term Arawak or arahuac, which is composed of the term aro- iouk, could be interrelated to refer to ‘the people of the yucca root’. However, the greatest relation to this Carib—Taino yucca connection can be traced back to one of the most iconic symbols of Taino religious artefacts and one of the fundamental pieces of Taino archeology and religion, the three-pointed or trigonolith zemi. The images below are examples of this traditional Taino zemi from the island of Hispaniola, Borinquen and Cuba. 136 (Granberry, 2003)
P a g e | 92 Pic.33, 34 Taino trigonolith zemi, Cuba 137 . Pic.35 Trigonolith zemi, Borinquen 138 Yet, to understand the importance of the yucca and its relation to this item in Taino-Carib cosmology, it is necessary to go back to Ramón Pané’s description of the Taino myth of creation in a document written as early as 1498 at the request by Christopher Columbus. Pané’s text reads as follows: […] los cuales tienen forma de un nabo grueso, con las hojas extendidas por tierra y largas como las de las alcaparras; las cuales hojas lo general, se parecen a las del olmo; otros tienen tres puntas, y creen que hacen nacer la yuca. 139 . In the quote, Pané describes that “some of the idols had three points and they were believed to help yucca grow”. Later, as the manuscript develops, Pané describes this zemi as Yúcahu Bagua Maórocoti considered the god of yucca and the central figure of the Taino pantheon 140 . It is of extreme importance to note that later in the writing there is an incident were some Taino people steal Catholic imagery and bury it in a conuco > ‘plantation’ the same way they used to bury the yucca zemí 141 . However, what is striking is that, in the same primary source, Pané explains that these Indians he was studying were a Macoris group who were subjects of the Taino 142 . It is of vital importance to understand that this Macrorix or Ciguayo group Pané is referring to is linguistically closer to the Carib and Lucayan than to the Taino. Hitherto, they share the same creation myth and the same central deity called Yúcahu Bagua Maórocoti 137 (Cassa, 1974) 138 (Oliver, 2009) 139 (Pane, 1498, p. 43) 140 Ibid. p.116 141 (Pane, 1498) 142 Ibid. p.5
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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 | 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 | 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
Page 41 and 42: P a g e | 40 significance because i
Page 43 and 44: P a g e | 42 paragraph, de Las Casa
Page 45 and 46: P a g e | 44 23, 1533 were the enco
Page 47 and 48: P a g e | 46 certain familiarity an
Page 49 and 50: P a g e | 48 ‘hanging’ and atab
Page 51 and 52: P a g e | 50 the different Arawak l
Page 53 and 54: P a g e | 52 a)—Mentions in a 151
Page 55 and 56: P a g e | 54 Diaz del Castillo in 1
Page 57 and 58: P a g e | 56 Y una mañana, que fue
Page 59 and 60: P a g e | 58 ‘not’ + guayacan >
Page 61 and 62: P a g e | 60 The above quote and il
Page 63 and 64: P a g e | 62 words did not make it
Page 65 and 66: P a g e | 64 other words meaning
Page 67 and 68: P a g e | 66 common item to give an
Page 69 and 70: P a g e | 68 assi, es entre las rel
Page 71 and 72: 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: P a g e | 90 the place where this t
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 and 124: P a g e | 122 nytainos > ‘nobles
Page 125 and 126: P a g e | 124 am”, does not fit S
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
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P a g e | 142 Casas, d. L. (2015).
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P a g e | 144 (2007). Caribbean Stu
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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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