Download Caciques and Cemí Idols: The Web Spun by Taino Rulers by Jose R Oliver PDF

By Jose R Oliver

Cemís are either transportable artifacts and embodiments of individuals or spirit, which the Taínos and different natives of the higher Antilles (ca. advert 1000-1550) considered as numinous beings with supernatural or magic powers. This quantity takes a detailed examine the connection among people and different (non-human) beings which are imbued with cemí strength, in particular in the Taíno inter-island cultural sphere encompassing Puerto Rico and Hispaniola. The relationships handle the real questions of identification and personhood of the cemí icons and their human “owners” and the consequences of cemí gift-giving and gift-taking that sustains a fancy net of relationships among caciques (chiefs) of Puerto Rico and Hispaniola.
Oliver presents a cautious research of the 4 significant kinds of cemís—three-pointed stones, huge stone heads, stone collars, and elbow stones—as good as face mask, which offer an engaging distinction to the stone heads. He reveals facts for his interpretation of human and cemí interactions from a severe evaluation of 16th-century Spanish ethnohistoric files, in particular the Relación Acerca de las Antigüedades de los Indios written by way of Friar Ramón Pané in 1497–1498 lower than orders from Christopher Columbus. Buttressed by means of examples of local resistance and syncretism, the quantity discusses the iconoclastic conflicts and the connection among the icons and the humans. concentrating on this and at the a number of contexts during which the relationships have been enacted, Oliver finds how the cemís have been vital to the workout of local political strength. Such cemís have been thought of an instantaneous risk to the hegemony of the Spanish conquerors, as those powerful gadgets have been visible as allies within the local resistance to the onslaught of Christendom with its icons of saints and virgins.

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Extra info for Caciques and Cemí Idols: The Web Spun by Taino Rulers Between Hispaniola and Puerto Rico (Caribbean Archaeology and Ethnohistory)

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Army Corps of Engineers (ACOE) in a property managed by the Department of Natural Resources and Environment–Puerto Rico (Espenshade and Siegel 2007). At the time of this writing there is a strong public critique of the excavation methods and site management procedures (Betancourt 2007a, 2007b; Joseph 2007). Nevertheless, given the site’s importance and uniqueness, the ACOE had finally agreed to preserve it for future research. Preliminarily, what is known thus far is that this site has one and likely multiple courts demarcated by monoliths.

2008). Cuevas-style ceramics can in fact be found in varying proportions mixed in the same context with Ostiones or Monserrate styles at some sites, while in other sites only one or the other style is present. This is not always the result of mechanical admixtures or post-depositional factors, as Rouse (1952) invariably assumed, but rather is a reflection that plurality predominates (Rodríguez Ramos and Pagán Jiménez 2006). The same phenomenon can be noted between the modified Ostiones and the Santa Elena styles; their dates also overlap to a certain extent with the dates of purportedly earlier Ostiones and Monserrate styles.

Its origin is still debated; some suggest a Colombian-Isthmian, others a northeastern Venezuelan homeland (Rodríguez Ramos and Pagán Jiménez 2006). Regardless, the key points to emphasize are that (a) the Huecoid and Cedrosan Saladoid material cultures indicate different degrees of social interactions with contemporaneous Archaic groups; (b) the Huecoid has a separate origin from that of the Saladoid; and (c) the subsequent Ostionoid societies of Puerto Rico emerged as a result of such culturally and socially plural interactions.

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