From the Diary of a Taino Girl: Colombian Exchange Changes

June 1520

sugar cane crops were the largest cash crops grown in colonial Hispaniola

Final phase of the small pox virus, the puss filled blisters 

 Fernando and I have been officially married for a year now and though he is a Spaniard, it casts no shadow on the love that I have for him. I have become fluent in not only his language but his ways of living as well. After our wedding ceremony, Fernando promised me that unlike many of the other Spaniards who have moved here, he would not subject the people in my Yukayeke (village) to the encomienda policy enforced by his people. This warmed my heart to know that he loves myself and my people enough to do this however, it is of not the same significance that it would have been only a year ago. Over the years, Aracoel always told me stories about the lives of my mother, aunts and cousins before they were lost to the great sickness. She says that we were a large, but close family and it is because of our closeness that they all perished so quickly. Aracoel always marks the time of the Spaniards arrival as the starting point of the fever and it was my aunt Shai'a who we lost first. "At first, we thought it was only a fever, and then she could not keep even the smallest amount of Anaiboa (starchy white juice taken from the Yuca plant used to make a sweet drink) in her bell, and after many days of suffering, her skinned turned white with the sores that after only a few more days would mark her death." After my Shai'a's death, it was not just my family that was quickly wiped away, but there were eighty three others in our village of about 120 who fell to the fever as well. It is a miracle that Aracoel and I were able to survive and it is part of the reason she remains so true to her religion and still will not commit to being a Cath-lic. After this first fight with sickness, we were able to partially rebuild our numbers and were beginning to thrive again. Shortly after the sickness passed, the Spaniards began bringing with them many new plants, foods and even beasts. The beast came with them first, and when I was about six years old, I saw the first beasts that I now know as the vaca (cow), caballo (horse), and cerdo (pig). When these animals first arrived, they were at first feared by our people, until we realized that they could be of great use to us. With their animals now here and our population making a slow recovery, the Spaniards soon brought us new crops and darker people that they referred to as Africanos. They began to clear out large areas of our lumber in order to plant these new crops. The majority of our remaining people and the new Africanos were all sent to work on these lands and soon, we were growing large amounts of azucar (sugar). The caballo was used in these fields to help workers move large amounts of the azucar around the mill. The labor needed to work in these mills were terrible especially during the hot seasons. Many of our people began to perish and soon we were not only greatly out numbered by the Spaniards, but the Africanos as well. I find myself to feel very grateful for my marriage to Fernando because neither I nor my Aracoel or my new baby will be subject to the life of a field hand.

Map of Columbian Exchange Products

Sugar quickly became an
important New World export that displaced honey as the main sweetener in Europe. Sugar cane was one of the first new products to be
produced in Hispaniola, and the first sugar mill appeared on the
island in 1516. By the 1530s there were 34 mills on the island, including some owned by Corte´s. Warmer climate favored sugar, and
Portuguese transplanted sugar cane to Brazil, which eventually became the world’s largest producer. Bananas are another warm
weather transplant. They were brought from the Canary Islands to
Hispaniola in 1516 (Crosby 1972: 68).



New plants and animals were used first by Spanish settlers, but
eventually indigenous farmers adopted them as well. The speed of
adoption was increased by the massive decline in the native population. Some marginal traditional cropland was converted to pasture,
and large land grants to colonists speeded the adoption of European
technology. Food preparation also changed, as natives introduced
animal fat into their cooking. The resulting fusion food was also different from European food that relied on olive oil or butter for cooking oil.
3

The list of infectious diseases that spread from the Old World to the New is  The list of infectious diseases that spread from the Old World to the New is

long; the major killers include smallpox, measles, whooping cough, chicken pox,  long; the major killers include smallpox, measles, whooping cough, chicken pox,

bubonic plague, typhus, and malaria (Denevan, 1976, p. 5). Because native popula- bubonic plague, typhus, and malaria (Denevan, 1976, p. 5). Because native populations had no previous contact with Old World diseases, they were immunologically  tions had no previous contact with Old World diseases, they were immunologically

defenseless. Dobyns (1983, p. 34) writes that “before the invasion of peoples of the  defenseless. Dobyns (1983, p. 34) writes that “before the invasion of peoples of the

New World by pathogens that evolved among inhabitants of the Old World, Native  New World by pathogens that evolved among inhabitants of the Old World, Native

Americans lived in a relatively disease-free environment. . . . Before Europeans  Americans lived in a relatively disease-free environment. . . . Before Europeans

initiated the Columbian Exchange of germs and viruses, the peoples of the Amer- initiated the Columbian Exchange of germs and viruses, the peoples of the Americas suffered no smallpox, no measles, no chickenpox, no inl icas suffered no smallpox, no measles, no chickenpox, no inl uenza, no typhus, no  uenza, no typhus, no

typhoid or parathyroid fever, no diphtheria, no cholera, no bubonic plague, no  typhoid or parathyroid fever, no diphtheria, no cholera, no bubonic plague, no

scarlet fever, no whooping cough, and no malaria.” scarlet fever, no whooping cough, and no malaria.”

Although we may never know the exact magnitudes of the depopulation, it is  Although we may never know the exact magnitudes of the depopulation, it is

estimated that upwards of 80–95 percent of the Native American population was  estimated that upwards of 80–95 percent of the Native American population was

decimated within the i decimated within the i rst 100–150 years following 1492 (Newson, 2001). Within  rst 100–150 years following 1492 (Newson, 2001). Within

50 years following contact with Columbus and his crew, the native Taino popu- 50 years following contact with Columbus and his crew, the native Taino population of the island of Hispanola, which had an estimated population between  lation of the island of Hispanola, which had an estimated population between

60,000 and 8 million, was virtually extinct (Cook, 1993). Central Mexico’s popula- 60,000 and 8 million, was virtually extinct (Cook, 1993). Central Mexico’s population fell from just under 15 million in 1519 to approximately 1.5 million a century  tion fell from just under 15 million in 1519 to approximately 1.5 million a century

later. Historian and demographer Nobel David Cook estimates that, in the end,  later. Historian and demographer Nobel David Cook estimates that, in the end,

the regions least affected lost 80 percent of their populations; those most affected  the regions least affected lost 80 percent of their populations; those most affected

lost their full populations; and a typical society lost 90 percent of its population  lost their full populations; and a typical society lost 90 percent of its population

(Cook, 1998, p. 5)

Sources

1.) Grennes, Thomas. "The Columbian Exchange and the Reversal of Fortune." http://www.cato.org/pubs/journal/cj27n1/cj27n1-8.pdf

2.)"The First Edition of the Modern Taino Dictionary." http://members.dandy.net/~orocobix/tedict.html

3.)Nunn, Nathan and Qian, Nancy. "The Columbian Exchange: A History of Disease, Food and Ideas." http://www.economics.harvard.edu/faculty/nunn/files/Nunn_Qian_JEP_2010.pdf

From the Diary of a Taino Girl

This blog will be written from the diary of Zaina a native Taino village girl who lived on the island of Hispaniola during the time that Columbus discovered the island. This is her personal account of the European influence on her island and the story of her love for the Spaniard, Fernando Cortes 






May 1511

  It has been quite a few years since the first group of the Eieri' (men) from the land His-span-a came to our land. I was only a Guaili (baby) when they first landed on our shores but I am now almost nineteen years. Aracoel (Grandmother) has become worried that I will not become a Liani (wife) as soon as she hopes I will but I have other plans. She says that my Bibi (Mother) would have found it important that I become a Liani before my time of Caguna (fertility) became limited or worse, passed. I lost my Bibi shortly after I was born for she was taken with the sickness of the Ari' (strangers).
 I met Fernando one day while I was headed to gather Cha'gara (Crayfish) and Ector (a soft, sweet corn) for dinner. Aracoel and I enjoy mixing Dajao (river fish) and Ahi (peppers) together and eat them with Guanamie (bread) for dinner. When Fernando began speaking to me that day, I was not too eager to associate with the Arijua (stranger) but he came and began to speak to me. Now because these men have been apart of my life and have taken apart of my home for as many years as I can remember, I could understand their language enough to speak freely with them. Ho-lah he said to me and I knew from my experience that this was his greeting. This particular Eieri had a seemingly pleasant appearance and his spirit showed no sign of the malice that many of his people have shown to be capable of. He offered to walk with me and to carry my Jaba (basket). He went down to the waters with me that day and helped me gather many Cha'gara and then walked with me back to my Yucayeke (village). I knew if Aracoel saw us at that time she would think that Fernando would try to take me as his Liani as many of the Spanish men have done over the years. Even worse than that, Aracoel would begin to believe that he would force me to take up his ways and stop me from believing in the Ya'ya'a (Taino Creator or the Great Spirit; the Spirit of the Spirits) and pledge my faith to the May-ree (Mary) that he believes so devoutly in. Many people in my Yucayeke have made this change and many women on the island have become the Liani of a Spaniard and have made the conversion as well. Even though this change has been spreading, many of the people around the island are still resisting the changes and with some of them, the Spaniards have become violent and oppressive against if they resisted the conversion. Many like Aracoel refused to give up the ways of their ancestors and resisted the destruction of their Cemies (small figurines fashioned out of stone,wood,shell and cotton. They were the physical representation of Taino spirits). I understand the devotion of my dear Aracoel but I know the capabilities of these people if we resist their ways. My own father lost his life fighting for the preservation of our ways and the beauty of our culture. For me, keeping my people and Aracoel alive and well is the important thing and if conforming to the ways of the Spanish will keep us that way then it is what I need to do. Since the first day we met, I have begun meeting Fernando in secret and we have been learning the ways of one another. He has promised to not subject myself or Aracoel to the harsh treatment that has been forced upon my fellow Taino people if I let him take me as his Liani and she and I become Cath-lic and pledge ourselves to the May-Ree.

"For the Taíno, religion differed from the institutionalized faiths of modern society. ‘‘The world today is accustomed to separate realms for religion and science, church and state, theology and philosophy. But for the Taínos, religion assumed all of these functions through an interlocking system of symbols, rites, and beliefs’’ (Stevens-Arroyo (1988) page 53). For the Taíno, religion incorporated all aspects of life. The central focal point of Taíno religion was the practice of cemeism. Cemies are small figurines fashioned out of stone, wood, shell and cotton. These figurines provided a physical representation of the Taíno cult of spirits. They were a link between the psychic world of humans and nature. They helped explain the chaos of life through rituals of fertility, healing and divination, and the cult of ancestors. ‘‘The cemies served as sacred mediums allowing the power of the numinous to flow in two directions; from the spirit world out into human experience, and from human need into the cosmos’’ (Stevens-Arroyo 1988). Cemies were kept by all members of the society, but those belonging to the cacique (chief) or behique (shaman or priest) were believed to hold higher powers. Cemies could only be constructed with the assistance of a behique. For instance, if a commoner was walking in the forest and came upon a tree which he/she thought held certain powers, he/she would call a behique to come from the village and perform a prescribed ceremony. If the tree was able to answer the behique’s questions correctly and the ceremony was performed correctly, the person was able to cut the tree down and carve his/her cemi (Ramon Pane translated in Bourne 1907). Communication with the cemies was often achieved via the use of a hallucinogenic drug, known as cohoba. This rite of using cohoba was clearly done for religious purposes. It allowed the participant to see beyond the normal."                                      Sources Ryan Martin. "Ceremonial Offerings and Religious Practices Among Taino Indians An Archeologicial Investigation of Gourd Use in Taino Culture." http://www-old.iusb.edu/~journal/static/volumes/1999/Paper11.html The Modern Dictionary of the Spoken Taino Language.  http://members.dandy.net/~orocobix/tedict.html

The Beauty Of Hispaniola

 In the year 1492, Italian voyager Christopher Columbus set out on his first voyage in search of an alternative path into the valued trading posts around India without having to first deal with the Muslim middle men of the time. With this in mind, Columbus and his fleet who were sponsored by King Ferdinand and Queen Isabelle of Spain set sail into the Atlantic. Columbus unfortunatly did not find the alternate route to India, but he instead sailed into the Caribbean and landed on what we now know as the island of Hispaniola. He then established the first settlement on the island, La Navidad, in honor of the Santa Maria ship in his fleet which crashed and dismantled off the coast of present-day Haiti on Christmas day. Because of losing the extra ship, Columbus' other ship, The Pinta could not support all of his men, so Columbus was forced to leave them behind in La Navidad (Christmas). The thirty nine seafarers that Columbus left behind on the island were given instruction to search for gold, learn the land and befriend the natives, but they had a second agenda. The European settlers began mistreating the native Taino people and raping their women. The natives retaliated against them and when Columbus returned in 1493, he found La Navidad to be destroyed and his men all dead. When he learned of the reason behind his men's demise, Columbus took his men further east into the present day land of The Dominican Republic and established La Isabella, which is now known as the first permanent European settlement in the Americas. La Isabella would eventually be destroyed by a Hurricane and be re-established as present day Santo Domingo. 

  From just reading a brief early description of its discovery it is easy to see why Hispaniola is an important place of focus in the History of the Atlantic World. Not only was it the first permanent European settlement but it also becomes a major hub for trade, a hotbed for natural resources and a major site in the story of slavery in the Americas. The uprising of the Taino against Columbus' men was the first of many uprisings in the Atlantic between groups of natives and the Europeans and will later host the first major slave uprising in Haiti. 

 Hispaniola is the island where the present day islands of Haiti and the Dominican Republic are divided by the Cordiellra Central or Central Range mountains and is bordered by Cuba in the Northwest, The Bahamas and Turks and Caicos in the North and Jamaica in the South. It is also the second largest island in the Caribbean behind Cuba. Its geography, discovery, value to the Europeans, size, and history of wars and uprisings makes Hispaniola, and later, the Dominican Republic, which I will draw my focus on is a highly important piece in the huge puzzle of the Atlantic World.

Sources: http://dr1.com/articles/taino.shtml
               http://latinamericanhistory.about.com/od/latinamericatheconquest/p/La_Navidad.htm
               http://www.lionlambmissions.org/images/Hispaniola-map.gif