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Puerto Rican anthropologist Ricardo Alegría suggests that the proper pronunciation and name of the cacique was Aymaco, with Aymamón being a way of designating the cacique that ruled over the region called Aymamio, or possibly just a misunderstanding of the name's adequate pronunciation. However, historical documents have traditionally used ...
Yúcahu [1] —also written as Yucáhuguama Bagua Maórocoti, Yukajú, Yocajú, Yokahu or Yukiyú— was the masculine spirit of fertility in Taíno mythology. [2] He was the supreme deity or zemi of the Pre-Columbian Taíno people along with his mother Atabey who was his feminine counterpart. [3]
Puerto Rican historian Loida Figueroa has suggested that all native Puerto Ricans were considered Indian until the beginning of the 19th century, when they were subsequently labelled pardos by Governor don Toribio Montes, who struggled to fit the multiethnic non-whites into American racial categories. Oral histories collected by Juan Manuel ...
Modern knowledge of Taíno creation myths comes from 16th century Spanish chroniclers investigating the indigenous Caribbean culture. Columbus was very much interested in knowing about the religion of the Taínos; In his original letter to the Queen, he expressed the opinion that the natives had no religion whatsoever, however this was an attempt to persuade Isabella that it would be easy to ...
Taíno mythology is the body or collection of myths of the Taíno in Cuba, Puerto Rico, Dominican Republic and the Greater Antilles. Prominent Taíno deities include: Atabey [1] Guabancex [2] Yúcahu [3]
Taino Zemi mask from Walters Art Museum. A zemi or cemi (Taíno: semi [sÉ›mi]) [2] was a deity or ancestral spirit, and a sculptural object housing the spirit, among the Taíno people of the Caribbean. [3] Cemi’no or Zemi’no is a plural word for the spirits.
Puerto Rican art is the diverse historic collection of visual and hand-crafted arts originating from the island. The art of the Puerto Ricans (Spanish: puertorriqueños or boricuas) draws from the various cultural traditions of the indigenous Taino people, as well as the history of the island as the subject of various other nations.
Puerto Rican Spiritists were social darwinists and extrapolated this to a spiritual plane, where each subsequent incarnation would mean advance towards "perfection". By 1878, Francisco del Valle Atiles became concerned that the popularity that spiritism was gaining within the poor was misrepresenting it in unscientific and irrational ways by ...