Podcasts about tainos

In this episode of On The Gate, the crew sits down with Myles, Priya, and Pontillo for a wild ride through NYC politics, interrogation room breakdowns, and the time Myles fumbled a meeting with President Obama.The guys dive into the Julio Foolio interrogation footage, discuss Eric Adams' alleged hidden stash locations, and break down why everyone in the city might actually be an undercover cop. Plus, Pontillo shares the story of how he accidentally ended a comedy career, Myles recounts a mushroom trip in a sewer train, and the group debates the rivalry between Puerto Rico and the Dominican Republic. We also discuss the "Funny AF" Kevin Hart comedy competition on Netflix.ON THE GATE! ENJOY!Original air date: 4/27/26Join the live chat Wednesday nights at 11pm EST. Uncensored versions of the show streamed Monday and Thursday at 2pm EST on GaSDigital.com. Signup with code OTG for the archive of the show and others like Legion of Skanks, In Godfrey We Trust, and Story Warz. FOLLOWGeo PerezInstagram - https://www.instagram.com/geoperez86/Derek DrescherInstagram - https://www.instagram.com/derekdrescher/On The Gate! A podcast hosted by two jailbird/recovering drug addicts and active comedians Geo Perez and Derek Drescher, who talk each week about their times in jail, what they learned, what you should know, and how they are improving their life or slipping into recidivism each day!00:00 - Mamdani weather updates02:10 - Julio Foolio interrogation room breakdown04:55 - How police officers use food as a bribe07:10 - Cops getting locked in their own cars09:20 - Sneako and the Manosphere documentary13:10 - Fumbling the meeting with President Obama15:30 - Eric Adams' NYC17:45 - Eric Adams' hidden stash locations video24:35 - Tampons in Yankee Stadium?25:50 - Explaining "Studs"27:10 - fried chicken spots34:00 - Getting lost in Baltimores sewer system37:00 - Playing with dynamite43:00 - Dominican culture, Tainos, and Hispaniola46:50 - Puerto Rico vs. Dominican Republic49:30 - Quoting True Romance50:30 - Kevin Hart's "Funny AF" & Keegan-Michael Key1:01:30 - Mets vs. Yankees talk1:03:00 - Negro League players in MLB The Show1:05:00 - Plugs and wrap upSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

On this episode, my guest is Dr. Devon Taylor, the President of the Jamaica Beach Birthright Environmental Movement (JaBBEM), an advocacy group founded in 2022 that fights for equitable beach access and environmental justice in Jamaica. He is a Biomedical Research Scientist and environmental and social justice advocate who leads efforts to repeal the colonial-era Beach Control Act of 1956, which he describes as discriminatory and a barrier to public access.JABBEM uses legal tools, including the Prescription Act of 1882, to establish long-standing community rights to beaches and rivers. The group is currently involved in multiple court cases, including those concerning Bob Marley Beach, Little Dunn's River, and Flanker/Providence Beach, to secure public access and prevent privatization by luxury resorts like Sandals.Dr. Taylor emphasizes that beach access is a fundamental human right and reparative justice issue, arguing that Jamaica's beaches—national treasures—should be accessible to all Jamaicans, not just tourists. He calls for government action to replace outdated laws with modern legislation that ensures constitutional protection for public access and sustainable management of coastal resources.Show Notes* The violence and displacement from which JaBBEM emerged* The Beach Control Act of 1956* Coastal colonialism / plantation tourism* Shoreline personhood and the birth of humanity* The medicinal space of the sea* Taking the fight to the courts in Jamaica* Pan-Caribbean solidarity and dilemmas* Critical mass: advice for guests/touristsHomeworkJabbem - Website - Instagram - Facebook - YouTubeStronger Caribbean TogetherTranscriptChris: [00:00:00] Welcome Dr. Taylor, to the End of Tourism Podcast. Thank you for being willing to join me today. And I'm wondering to start, if you could share with our listeners where you're sitting today and what the world looks like there for you where you are.Devon: Yeah. You know, funny enough, I'm sitting just outside of Washington, DC today.Chris: Oh.Devon: You know, I just got back from Jamaica. All right. And I'm just outside the capital of the “free world” today. Yeah, but Jamaica is home, so we just got back from some community service work, advocacy work. And I'm happy to engage the End of Tourism audience and share what the experience and the livity of the Jamaican people is like.Chris: Hmm. Thank you, Dr. Taylor. As far as I understand, you are the president of Jabbem, the Jamaica Beach Birthright [00:01:00] Environmental Movement, which was founded in 2022 as “a grassroots organization acutely aware of the adverse effects of misguided development and environmental injustices to beaches, beach property, and sensitive terrestrial ecosystems” And so I'd like to ask you, Devin, a bit about your story, about how and why Jabbem was created, if I can.Devon: Yeah. So my story is the story of my community - my community of Steer Town, a coastal community that I grew up in, but that's also the story of the descendants of enslaved Africans, really, and a former slave plantation known as Jamaica, right?There's a history that is rooted in displacement, disposition, and disempowerment of a people, you know. [00:02:00] So, Jabbem is a response to continued injustice, injustice not only to black bodies, you know what I mean? And the indigenous ones, the Tainos who were there first, right? But also the desecration of land, right?Land have a relationship with human beings and with indigenous people, and we have a relationship with land. But all that get disturbed, through this “development.” So, you know, myself, my community, experienced that displacement and disposition and disempowerment in 2019, at the heights of COVID.When our childhood beach that our community has been using for more than a hundred years, you know, we were displaced from it. And the displacement. It's around 29 acres of beachfront land that the community... as an extension of our community that we use for everything, everything that Jamaicans use the beach [00:03:00] for, right? You know, recreation, fishing, spirituality, I mean, courtship, artisan work, farming you know all that space that offers a multitude of opportunities, multitude of possibilities, right, which made it that node, that connectivity to the community of Steer Town, to the community of Chalky Hill, to the community of Epworth and Davis Town and, you know, parts of, and tourism mecca of Ocho Rios. You know what I mean? This is what this space represented. It was a community that birthed ideas and continual livity of our people.And we were displaced from it, displaced from it by force. You know, a force that was part of the state, the Jamaican police, private security, the political class. It was violent. It was a very [00:04:00] violent displacement. And so, if you have ever experienced disposition and displacement, it unsettles you. It arms you. You know, I mean, you are rattled, right?And so, we had to figure out how this happened and how we need to move, because we're a resilient people, we never give up. This is where we're able to survive 500 years of chattel slavery. So, it took us a minute to kinda understand what was happening and knowing that we have to move from the grassroots. We have to come together in solidarity and farm something that could push back at our displacement. So Jabbem was born through state-sponsored violence and private violence, the displacement of communities from beach ecosystems, from the sea, in that time.Chris: Thank you for that, Dr. Taylor. You know, you mentioned 2019 as a kind [00:05:00] of watershed moment for your community and for the creation of Jabbem. But of course most people have some understanding that the tourism industry has a long history on the island, in Jamaica. And there's something that arises quite a bit in the work of your organization and in the interviews and in the media that's come out, and specifically around a law that was created or enacted in 1956, The Beach Control Act in Jamaica. And so, I'm wondering if you would be willing to offer up a little bit about this law, why it's so infamous in your country and maybe a little something of what was happening in Jamaica before 2019 and perhaps since that act, that law was created in the fifties.Devon: Yeah. The struggle for beach rights, you know, access to the beaches use of the sea [00:06:00] is historical, right? There are giants before my time who stood in the fight. You know what I mean? We had Dr. Carolyn Cooper, you know what I mean, very instrumental. John Maxwell. We have Kabu Ma'at Kheru. We have Esther Figueroa and many other Jamaicans who lend their voice to a struggle, observing and seeing that, with every new hotel that's built, every new villa that's built, every new guest house that's built, is a loss of the Jamaican people to really continue to enjoy spaces that they have been doing since childhood. Right.You know, as you mentioned, there's a long history of tourism in Jamaica. Yes, there is. I mean, Jamaica is still a colony of England. The King Charles is still the king of Jamaica, right? With all that said, Jamaica does have its prime minister who runs the country, and the king don't really get in his way, so all the experiences of the Jamaican people now is [00:07:00] actually a product of the political class that is running the country.And the tourism model at one point was more integrated, right? There was more a blend of locals and visitors traversing in beaches and enjoying these spaces, walking around in the country, participating in other cultural activities that are not based along the beach, right? You would come into villages, enjoy villages. You know, that was true for, also, my community. My community was close to a couple of these hotels and guest houses at the time. Many members in our community work in these spaces. Some of those tourists would venture up into the village and enjoy all that we offer, you know, in the Jamaican life.I should point out that musical albums, between Keith Richards of the Rolling Stones was made with members of of the Steer Town community. “Wingless Angel” is the name of that album.So this was a time when it was more [00:08:00] of that kind of integration. But the colony that Jamaica is right, and just pre-independence, Jamaica became independent in 1962... a law was passed in 1956 just on the eve of independence, which you alluded to earlier - The Beach Control Act of 1956 - and we're still trying to fully grasp why there was a need to put a law in place that says that no Jamaicans have the right to the foreshore, or the floor of the sea and was translated by the head of the National Environment and Planning A gency (NEPA), that we do not have the right to swim, to bathe, to fish, to walk along the foreshore. All those rights are vested in the government, in what they basically call “the crown,” controls all that kind of things. And the thinking we are trying to understand, is that the [00:09:00] result is very clear, that it's stripped us of any inherent rights to the foreshore. Stripped us.And very important for accessing beaches is the rights, the land. So you cannot get to the beach or the sea without traversing land.Chris: Right.Devon: And so this legislation, really inherently, did not give us any land rights. And that is what you know happened post-emancipation. There was never any reparative justice around the rights of descendants of enslaved Africans to land, where compensation was given to the enslavers. They got millions and millions of dollars when slavery was abolished. There was no compensation to the descendants in any form. No rights to land, no distribution of land, nothing [00:10:00] that was constitutionally put in place, nothing for provisions were made. In fact, the secretary of the islands made sure that they put tariffs so high on government land that the descendants could not afford them.So it kept the Jamaican people, and for that case, most of the Caribbean Islands' peoples, landless, right? So we walk out of slavery as a homeless people, despite the many rebellions and revolutions that were fought by our ancestors to free our people. You know, the powers to be never gave us any of that rights to land.And so, the 1956 Beach Control Act is consistent with colonial logic of dispossession and disempowerment.Chris: Wow.Devon: And that's what that legislation has really done to us.Chris: Wow. Yeah. I mean some of the statistics that have [00:11:00] come up in Jabbem's research is that at least 35% of Jamaica's GDP is tourism, that 25% of all jobs on the island are tourism-based jobs, that 70% of tourism dollars go to foreign investors while only 10% goes to the community and 20% going to the government. Then finally, less than 1% and maybe less of Jamaica's shoreline is accessible to Jamaicans.You refer to this, I think as coastal colonialism. Is that right, Devin?Devon: Yeah, it is coastal colonialism. It's a kind of plantation tourism, right? And the numbers speak, for themselves. I mean, they're very consistent with colonial logic around ownership of land, possession of land, what land is used for, and who the [00:12:00] usage of land benefits. The resources of the land benefit the colonial master. Of course, in this case, it is the government of Jamaica with it's elite. You know, the elites are sometimes Jamaican. Sometimes they're multinational corporations. So all of these kind of things are linked to plantation tourism and the exploitation of labour. Now there's no way that you can have, in 2024, a tourism product made 4.3 billion US dollars, and more than 3 billion of it, did not stay in Jamaica. It may not even enter the country, because of the way all these transactions are done. You could book your tour from overseas, pay for your hotel from overseas, you pay for your flight, you pay all these things. So those dollars does not even enter the country.Even many of the Jamaican tours, their banking companies are in international spaces. Many of these entities are the owners of these hotel, these [00:13:00] corporations, also registered in other countries. You'll have some of them registered in other Caribbean islands, St. Lucia and other tax havens across the planet. So, I mean, all of these things are very similar to the way that the plantation work.And then of course the workers and the exploitations of the worker, being paid very low wages, wages that are not livable wages. I mean, they're overworked. And so, the whole thing is consistent just the way the plantation works, right? And so we have to call it what it is. And at the same time, you work at the hotel and you can't enjoy the beach, right? Not while you're working there. Neither can you go home and say, “I'm taking my family of five to where I work, and I'm gonna put my towel down on the beach and take a swim, or I'm going to go roll out, and I'm going to fish.So I mean, the whole model, as to how it's constructed right now is very [00:14:00] oppressive, and is a continuation of the systems of oppressions that were characteristic of the plantation. So it makes it a plantation tourism model that the Jamaican government is supporting. And it is the government of the country because as you mentioned, you know less than 1% of beaches in the country is accessible by the Jamaicans, right?The country, the island is 494 miles around right now. 150 miles of it is technically sandy, right? Most of it is are rocky terrain, but the rocky terrains are beautiful terrains. You know, these are terrains that we all meditations from. You know what I mean, we go fish at, you find your moment in these spaces and they're becoming far and few, and that is supported by just the way all the legislation is constructed, and no government in the history of [00:15:00] “independent Jamaica” from 62, right... The law will be on the book for 70 years, and none of them changed that law to empower the Jamaican people with inherent rights.Not just to... because I know sometimes the reasoning is that, “well, we just wanna go to the beach to swim.”Well, we are thinking about a new imagination of our relationship with the coastline that we have been having for many, many, many decades.It wasn't just swimming.You know? No, no, no. It's beyond that.So, they may project that that's all we need: is just to go into the water.Right? I mean, absolutely. That's part of it. Absolutely we need to go there where our deads were washed upon the shores from these slave ships, that many were thrown overboard, many jumped overboard.But livity along the coastline for fisher folks, for vendors, for those who harvest [00:16:00] seaweed, right? For those baptisms, for the artists who get their inspiration there, for farmers who farm there, all of these possibilities, that we used to use the space for.We are saying that we should be able to continue doing so. Right? And we are fighting for this kind of a justice in this space.Chris: Wow. I mean, this is a theme, a through line, that that comes up in so many of the conversations I have with people like yourself who are fighting for land and land rights in their homes, in their places.It seems there's so much in common. One of the strange things... I don't know how strange it is really, but I was reading recently on the history of what they call “the enclosure of the commons” in Britain from I think the 13th or 14th century on, and how slowly, little by little, the rich landowner started kind of carving away, the land from the peasants and forcing them into the [00:17:00] towns and cities to work for wages, essentially, and to undermine, not only their ancestral relationships with the land, the places where they're dead were buried for many, many centuries, but also the kind of lived spiritual relationship they have with it. Right.And so, this is something that I've seen on Jabbem's website regarding the organization's principle goals. And that one of them is “the promotion of environmental personhood to beaches, selected rivers and important land formations to protect nature for future generations and to safeguard the intrinsic value of nature by recognizing them [that's the beaches, the selected rivers, and land] as living entities.”Now, I think this is something that's a common understanding, if not something that ecologists and environmentalists today campaign for, which is giving waterways and [00:18:00] land rights, but also legal and judicial protections.And so I'm curious, how do you think giving legally-bound personhood to land and water could change the lives or the relationships that travellers and local people have to those places?You know, when we come to live our lives in the presence of rivers and beaches and land as alive and sentient and as having history, their own personal history, how do you think our relationships to places might change, either as tourists or locals.Devon: Yeah. I mean these ideas are not distant to the human consciousness, because it was like that in the beginning. If we look at the scientific history of earth, right? You know, the sea, oceans are the birthplace of humanity. We crawled out the [00:19:00] sea onto land, and where did we enter first? It was on the shoreline?So, historically, ancient shoreline is the birthplace of humanity. And we just imagine, what happened in that space was the beauty of evolution. Evolution, physically. Evolution, spiritually. Evolution, in all ways and form you could think of. That space was a space of a multitude of births and rebirths. A space of energy, that led to all that we know it right now - plants and animal life, running around and terra firma.So I mean, that recognizes that this space of a right to exist because without it, I mean, I and I would not be in existence in this present formation. So it's not really a kind of thinking that is outside of the grasp of humanity. [00:20:00] It's just that a version of humanity turned its back against nature, you know, to degrade it, to use it without recognizing the relationship that it had with us.And so to really raise these ideas, that the space has its own consciousness, has its own intrinsic value, has its own understanding of I and I, knowing what I needed within such time. Give it to I so that I could thrive and manifest. So it did its work and it continues to do its work. It's just that humanity, a version of humanity, is robbing the space of its ability to continue to serve as a crucible for next generation, even the protection of the planet Earth.And you will hear it all the while that the shoreline is very important to protect us against the fallout of climate change, in terms of [00:21:00] protecting land. You know, we hear those words, but we don't live those words. So I think the recognition of personhood status to these kinds of ecosystem will bring us back to our relationship with the land, whereas we are custodian of it and it is custodian of us. And so that kind of duality, between man and environment can reign again, so the environment can serve its role in the next phase of human consciousness, right? It's not just a space to degrade, but it offers many things. I'm sure you go to the beach and when you go to the beach, you're alive. And you feel more alive when you go to a beach that is rustic, that when you look around you, you hear the sounds of nature. You can feel the beauty of that sun under your foot, and the smell that you are smelling is smell of a natural coastal forest, a natural ocean. You're not smelling [00:22:00] chlorine or suntans, or you're not hearing the bustling of engine mechanizations. You know what I mean? All what we have created in these spaces, right?You're not seeing the beautiful crabs run, the crustaceans in the space. You're not seeing the vibrancy of all the creatures that live in the ocean at near shore, because you take out hectares of grass beds, which is necessary for replenishing life.You know, the ocean produce more oxygen than the land, because earth is more than 70% water. So the importance there of understanding personhood status is for us to understand our livity and our life is critically linked to this space. And that's what we're trying to say.Understand this space for what it meant for human evolution, what it means for our continued survival, [00:23:00] and allow it to do so, but we have to give it that kinda legal protection. We have to make generations coming on board understand what it is in terms of how critical it is for livity.My work is based in the gift economy. To receive new posts and support my work, consider becoming a free or paid subscriber.Chris: Wow. That's beautiful.Yeah. Thank you so much Dr. Taylor. When I think about all the times that I spent on beaches, I mean maybe not as many as other people, but I also think about how much, in our time, in the last few generations that so many people go to the beach to relax. And you know, as far as I know, this wasn't a very common thing around the world before the Industrial Revolution - to go to the beach to relax, at least en masse, at least with so many people. And it makes me wonder, what might be happening mythically or mythologically or mythopoetically, when people go to the beach, they lie down in front of the [00:24:00] sun and in front of the ocean, and in terms of what you were saying, I always wondered, this seems like a kind of devotion that people are almost, in a religious way, devoting their bodies to being in this place with the sun and the ocean.But also in this place, as you mentioned, just between the ocean and the land. Right. The shoreline. And while it seems like a kind of religious devotion, maybe the fact that it's kind of commodified and industrialized and manipulated in such a way so that people don't recognize the life or lives of the shoreline, of the rivers, of the beach, of the ocean, et cetera, that there's something in there that humans are longing to express, but it gets turned into this really, really strange and almost demented form of, you know, “oh, take my picture and let's put it on Instagram” and all that kind of thing, right?So yeah, thank you for that, Devin. It was really beautiful to [00:25:00] hear.And for our listeners who can see some of the work that Jabbem is doing on their website, there are many, many campaigns that your organization is involved in in Jamaica, and some of them involve court cases, but I'm curious if you'd be willing to comment, I guess, on how your organization, how your team has been dealing with the campaigns, what kind of successes or failures, what kind of learning has come your way. What can you tell us about the work that you've been doing with the people on the ground there and what, if any kind of successes you've had so far.Devon: Yeah. Yeah. So, so we have just been around like four years now. This is our fourth year. Right. You know, kinda listening to how you were kinda talking about the reverence when one goes into these spaces, because the sea is medicine. It's a medicine space. And I think that's why a lot of people gravitate towards it. And what we are trying to do [00:26:00] is saying that everyone should be able to experience their birthplace, which is the foreshore, right? And so our fight and our struggle is that, as the United Nation Convention and the Law of the Sea puts it, the sea is the common heritage of humankind. So what we are doing is consistent with what the United Nation goal, that this space, this sea, this ocean, these rivers are common edge heritage of humanity. And so, we must be able to access them, engage them, we must be able to experience them and they must remain protected for all generations.So, Jabbem's campaign on the ground are not campaigns that are just for the liberation of the communities, where these beaches are. But it's for the community of humanity, that when they come into our country, they will experience the ecological heritage of the country, not [00:27:00] restricted by how much money you have in your pocket, by how much you could pay to go to one of these all inclusive hotels. Or one of these high-end villas that are encroaching in the sea, or any of these hotels that they are now building in the sea, is that you could've travelled from another country to experience what the foreshore and the sea - which is your heritage, as a human - in Jamaica.So the campaign, we are fighting for liberation of the coastline, right? So we have five of these cases right now in the Jamaican court system, right? Yeah. We have the case fighting for Bob Marley Beach. I mean, I could speak uniquely to what these spaces symbolize, about what they have been for the Jamaican people. You know, that particular beach has been a space where Rastafari, who are oppressed in Jamaica as a black liberation movement, with its central spiritual nucleus being [00:28:00] Emperor Haile Selassie I. That beach was the cradle of where thoughts and ideas were born in versions of Rastafari, and we had to move into protect that space because ultra-luxury hotels is slated to be built here that was going to displace the community. And so, that fight continues, right?We have the fightof Mammee Bay, which is my childhood space. As we explained to you earlier, you know, more than a hundred years of usage within this space, an extension of our community. It's a space that provide livity for many, right?And we speak to Blue Lagoon, right? Very historical, very beautiful mix of salt and fresh water, which many underground springs being fed from the Blue Mountain, a space that was used by the indigenous Tainos and Africans used this space for spirituality, for food, for all that you could imagine beyond recreation. This space is being commandeered by elite private interests.We have that in the court. We're fighting [00:29:00] our own government for liberation of the Blue Lagoon, which is a national monument, which would means that, “oh, can a national monument be privatized?”But Jamaican laws allow for this to happen. And if we don't fight to protect the space for humanity, then you may not be able to see this majestic space.It is the same that is true for a Little Dunn's River. Again, the intersection of a beautiful waterfalls with the Caribbean Sea, that was occupied by Rastafari from in the fifties. This space is majestic. You know, the rush of the water, the sound that we hear in this space, just brings you to these meditative spaces. You know, feel the blend of sea water meeting fresh water and how that turns into the warmth. Right. It is just beautiful.We are fighting for that and we are fighting... you know, our newest case is in Providence/F lanker in Montego Bay. One of the tours in mecca, which, you know, the hotel [00:30:00] giant, Sandal Resort International, applied to the National Environmental Planning Agency for a permit to build hotel rooms in the sea and to build villas on this land.And so we are in the courts trying to defend that, because when we lose these spaces, right, it's not just Jamaicans lose. It's just not, you know, “we have been ripped from our culture.” I mean, it's that humankind loses. Humankind loses.You know, it's cultural desecration, right? It's exploitation. It's a form of capitalism that see the concentration of wealth in the hands of few people. And the exploitation of labour and, degradation of coastal forests.So we are fighting with communities, so the way we work, every community that we go into expresses their willingness to protect their spaces. I mean, most of the time they reach out, because we're grassroots. You know, we're not a NGO. We don't [00:31:00] operate and move like these spaces. We are truly community-run. You know, as members from the community that leads up those fights. And we collaborate and we build, because we are one people. And the struggle is led by these communities. You know, I mean, we are just networking the struggle across the island, just as the struggle for people across Earth is always finding brotherhood, sisterhood, and connection in the struggle for liberation.Chris: Amen. Amen, brother. I'm curious as well if that solidarity has reached beyond the island's shoreline, if you have any brothers and sisters that you've been working with in other Caribbean islands or other countries to forward the cause.Devon: Yeah, man. Yeah, man. We work very closely with Stronger Caribbean Together Network. It's a network with other Caribbean countries who are undergoing similar things, similar land struggles for coastal spaces all across the [00:32:00] Caribbean. You know, so while Jamaica has this Beach Control Act that gives us no inherent right to access the beaches and to use the sea, most of the other Caribbean islands, you can access the foreshore, and you can use the sea.All right. You know, Jamaica is one of the unique countries that does that. It's not withstanding though that the tourism product across the Caribbean is now where most Caribbean economies are moving towards in terms of investment. So, they are building out these hotels and these overwater bungalows across the Caribbean, which is impacting lives and livelihood as well, because yes, you can go on some of these beaches, but you can't truly enjoy them in their fullness. And they are building on these beaches, as well, which is also causing environmental issue.So, I mean, it's funny that the commonality among Caribbean Islands, since the time of enslavement was plantation [00:33:00] economy, based on sugar and cotton and rum and all these things. And that was not good for us. And the region now is moving towards a very similar tourism model, that doesn't pay its people as much. Seeing these lands, coastal lands, being owned by private interests, that is actually displacing the indigenous population, and the descendants of enslaved Africans from these spaces. So we're not really benefitting at scale to the kind of tourism that is coming into the Caribbean.I mean, I think you are in Mexico, you are seeing it in different parts of Mexico too. I mean, wealthy people come and buy coastal lands or, lease them, I guess in the case of Mexico, of a slightly different kind of law where you, I don't think you can own coastal lands. I mean, you have a right to beach, but there are barriers that are put in place that makes it difficult for you to sometimes traverse these spaces. And they're intentional. [00:34:00] All right. You know, I mean, we have experienced them in Puerto Rico as well. You know, we're seeing them emerging in places like Costa Rica and and in St. Lucia.In spaces, they're wide open, but in spaces you can see the creep is coming, Because there's a thing about capitalism where when it comes in, it takes everything. It swallows everything. It's not a good political economic model, that takes the environment into consideration as to what it gives back to humanity.So it takes, and it takes, and it takes, and that's not the sustainability that you will hear being preached on the planet. If we truly want to be sustainable, then the environment must have as much rights as a moving animal. It was here [00:35:00] before I and I. Earth existed before I and I. So, all I and I come, in the context of Earth, and treated Earth like it's a second class entity in existence. It must be afforded that right.I mean, it's only 3% of the planet that is water, fresh water. So, we know water is a very essential source for life. So we cannot allow this to be controlled. Access to the sea, access to the oceans, must not be controlled by no entity. We must freely move in these spaces. So Jabbem is at the view also that all coastal land must be public land. You know, must be public land.Chris: Yeah. I mean, I completely agree, you know, that offering rights in these regards can definitely change our understanding of how we are with land, of how we [00:36:00] are with other people. And I think that in order for the function of rights to work that we need to undertake a degree of responsibility for how we are with the land, with each other and the way we implement those rights.And you know, it's been a great pleasure to speak with you Dr. Taylor. I know we're just running out of time now. Before we finish off, I'd like to ask in regards to those responsibilities, you know, I'm sure this conversation or question has come up many times for you and your team, your people there on the island.If local people have a responsibility to their homes, to their places, to how they live and even host in those places, then what do you think the responsibilities are of the guest, of what we would otherwise call the tourists in our time? What do you think their responsibilities are when, either coming to your island or just even thinking of planning a vacation, because I've had many guests on the podcast who are [00:37:00] fighting similar fights as you and your people are.Some of them say, “please come, please come, and we'll figure it out.”And some of them say, “please don't come. This is not the time.”So I'm curious what those conversations like look like with Jabbem.Devon: Yeah. Yeah. No, it's a good question, because we know that there are some countries that too much tourists goes there, and it has a critical mass that it can't take anymore. And so there's need to kind of regulate the number of people.You know, Jamaica's not at that point right now. And myself and our team believe in freedom of movement. We see this as a world without borders, despite how politicians, and kings, have drawn artificial borders across the world to limit all your move, and requires visa to go in spaces and validation, that you can afford your stay within spaces. Yeah. We don't have that view still, you know. Those kind of views are colonial logic, because [00:38:00] if that unconsciousness was birthed in humanity, then the migration of I and I outside of Africa would never have happened, and would've never had the multitude of nations that make this planet a very beautiful space. So freedom of movement is something that we cherish. So come to Jamaica.What we would say is that you need to do your homework. You don't want to participate in injustice. You don't want to participate in discrimination. You don't want to participate in displacement and disempowerment of people, so do your homework. Before you come to Jamaica, look where you are staying. And check out whether or not these communities can freely access these beaches, use the sea, whether these fishing communities are thriving, as they were before, whether or not workers are compensated enough, whether the social health of the [00:39:00] community where this hotel is is good, whether or not the space that you are actually coming to is degraded. I think these are question for you to ask yourself.I would say you boycott those spaces, because I think one thing that the capitalists understand is that when his money is in danger, his behaviour changes. He first gets violent. He first gets violent and come after you, which would be we the people, but if we have the protection of the international community who is demanding a more equitable and just product interact with, a product that is fierce. So you can't be charging me $3000-$6,000 to stay in a hotel room or $500 to stay in a hotel room, but you're paying your people minimum wages that are, I think, $15,000 Jamaican dollar might be a hundred US dollars a week. You know, I mean, that is labour exploitation.“ Then I'm not going to go there. I'm gonna participate in some other products across the island.”[00:40:00] I know Airbnb have their own sets of issues, but though that's a growing space in Jamaica. Small mom-and-pop establishments that are there. So it might not be easy, but search them out, you know?And we are getting ready to actually help the international community by importing some of that resources on our page, so you could see places that you could stay. So we are saying, being responsible, be responsible in your travels.And when you come, venture out. You know, come amongst our people, come experience the real Jamaican culture. You know, those things are important because tourism is an educational thing, right? It's idea sharing, right? It is cultural exchange, right? It's getting to feel outside of your normal space and getting to a new mindset to understand how other people are living around the world, and what adjustment you can make in your life. What can you impart? What can you take back? And these things are important for the [00:41:00] growth of humanity, for us to understand each other. I think these things prevent wars and conflicts. But contrary, you know, I mean, what we see world leaders are doing is driving domination of particular cultures, domination of particular economic systems that are unjust.And Jamaica is still growing. We still have a lot to offer to the world. We provide real good, music to the world, but we are beyond music. You know what I mean? We are very creative people of just a lot of goodness and a lot of niceness. So come to Jamaica, but you know what I mean? Be responsible in your travel and seek out the spaces that are equitable and just, and help in our struggle, advocate on our behalf in the international community for the repeal and replacement of the Beach Control Act of 1956, for different tourism models to come into play.Chris: Mm mm mm Thank you, Dr. Taylor. Our listeners can find out more about [00:42:00] the actions and campaigns on the Jabbem website, jabbem.org, if I'm not mistaken.Devon: That's it.Chris: And I believe on Instagram as well.Devon: JabbemJabbem on Instagram. We are also on Facebook and on your Tiktoks, and all your other spaces. You know, I mean, and reach out to us. We have a GoFundMe page where we are trying to raise money for legal struggles.You know, we have many more cases that we need to push forward to protect communities. So if you want to help out, you know check us out on GoFundMe there.And when you come to Jamaica, just link us up and we'll bring it to couple of the spaces and in some of the communities then you'll get the real Jamaica, you know?Chris: So, I'll make sure that all those links are up on the End of Tourism website and Substack page when the episode launches. And on behalf of our listeners, Devin, I'd like to wish you an amazing, amazing day and to your team, to your organization. It seems like you're doing incredible work and with a really grounded and [00:43:00] equally political and spiritual basis or foundation for the way that you and your team walk in the world.I'm very, very grateful for that and for your time today. So, I wish you also the best of luck in the so-called, capital of the free world there, and all the best.Devon: Yeah, man. Give thanks. Give thanks, Chris, and give thanks to you and your team for having us. Give thanks.My work is based in the gift economy. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Chris Christou at chrischristou.substack.com/subscribe

When I started this project I had a type of guest in mind to have on. They needto have thier soul on fire for what they are doing, be able to laugh at just about everything, tell stories, be engaged. Contribute and listen to learn. Nico hit all of these and then some. Great time, enjoy! Mentions:  Nico: https://www.instagram.com/realnicolagan/?hl=en HighSpeed Daddy: https://www.highspeeddaddy.com/?rfsn=7178368.317ce6 Live Rishi: Use the code "TABLE50" and get 50% off your entire order - https://liverishi.com/ B- Word Media Group - https://www.instagram.com/bwordmediagrp/?hl=en Me: https://berawpodcast.com/ 'tile next time! The history of cigars is rich and spans centuries, intertwined with cultural, social, and economic developments across the globe. The cigar, a product made from the tightly rolled and fermented leaves of the tobacco plant, has origins that trace back to the indigenous peoples of the Americas. Early Beginnings: The Indigenous Peoples and Tobacco The use of tobacco can be traced back to the ancient civilizations of the Americas, including the Mayans and the Tainos. These indigenous peoples smoked tobacco in various forms, often for ceremonial or medicinal purposes. The Mayans, for instance, are believed to have rolled tobacco leaves together, possibly creating the earliest versions of what we now recognize as cigars. The practice was deeply embedded in their spiritual and social rituals. When Christopher Columbus arrived in the New World in 1492, he and his crew encountered tobacco smoking for the first time. The indigenous people of Cuba introduced the Europeans to the habit, which they initially found strange. Nonetheless, the Spanish explorers quickly adopted the practice and brought tobacco back to Europe, where its popularity began to spread. The Spread of Tobacco and the Rise of Cigars in Europe Tobacco quickly became a lucrative commodity in Europe, primarily due to its perceived medicinal properties. By the 16th century, tobacco smoking had spread across the continent, with Spain and Portugal becoming major players in the tobacco trade. The Spanish, in particular, established tobacco plantations in their colonies, such as Cuba and the Dominican Republic, which later became central to the cigar industry. The rolling of cigars as we know them today began to take shape in the 17th and 18th centuries. During this period, cigars were handcrafted, and their production was labor-intensive. The tobacco used in cigars underwent a fermentation process, which enhanced its flavor and made it more enjoyable to smoke. Cigars quickly became a status symbol among the European elite, who viewed them as a luxury item. The Golden Age of Cigars The 19th century is often referred to as the Golden Age of cigars. During this period, the cigar industry flourished, particularly in Cuba, which became the epicenter of cigar production. Cuban cigars gained an international reputation for their quality and craftsmanship, with brands like H. Upmann, Partagas, and Cohiba becoming synonymous with excellence. The popularity of cigars spread beyond Europe to North America. In the United States, cigar smoking became a widespread habit among men, often associated with power, sophistication, and leisure. The establishment of cigar factories in cities like Tampa, Florida, and Key West further solidified the cigar's place in American culture. Modern Era and Cultural Significance The 20th century saw significant changes in the cigar industry. The Cuban Revolution in 1959 and the subsequent U.S. trade embargo against Cuba in 1962 drastically impacted the availability of Cuban cigars in the United States. This led to the rise of other cigar-producing regions, such as the Dominican Republic, Honduras, and Nicaragua, which became renowned for their high-quality cigars. Despite the fluctuations in popularity due to health concerns and changes in smoking habits, cigars have maintained their cultural significance. They continue to be associated with celebration, luxury, and status. Cigar lounges and clubs have become popular in many parts of the world, offering enthusiasts a place to enjoy cigars in a social setting. In recent years, there has been a resurgence of interest in premium cigars, driven by a new generation of aficionados who appreciate the craftsmanship and tradition behind them. Today, cigars remain a symbol of refinement and leisure, deeply rooted in centuries of history and cultural evolution.  

Neil and Bill Esparza are joined by Odessa Rodriguez of Tainos, a Puerto Rican Ghost Kitchen that only offers delivery and take out services. Take a listen to all the thought and love put into this amazing food!

The second half of this episode features artists seen in the Monterey Jazz Festival On Tour show. We feature three of the musicians, Christian Sands, Kurt Elling and Lakecia Benjamin. The show begins with some high energy new music from Keyboardist James Francies and Miguel Zenón and Ed Cherry. Playlist Artist ~ Name ~ Album James Francies ~ My Favorite Things ~ Purest Form Miguel Zenón ~ Tainos y Caribes ~ Música De Las Américas Ed Cherry ~ Are We There Yet ~ Are We There yet? Walt Weiskopf ~ King Midas ~ Anytown Christian Sands ~ Armando's Song ~ Reach Kurt Elling ~ Time To Say Goodbye ~ Man In The Air Kurt Elling ~ In The Winelight ~ Man In The Air Lakecia Benjamin ~ Trane ~ Phoenix

Contrary to popular belief Haytian are not African. We are Tainos American Indian. Our culture, language doesn't come from Africa it's indigenous to islands of HAYTI and the America's. The Vatican Church and our schools system have brainwashed our people from kindergarten to University. U can't defined a group of people base on skins color. U have to defined them by their blood

Africans is The Indigenous people of The Americas

Tune in as we discuss some of the economic impacts of colonialism. At the height of its reign, the UK held 25% of the earth's surface as part of its empire. The US has had up to 14 US territories, including Liberia, after enslaved people were repatriated for freedom. For Puerto Rico, it remains with 45% living below the poverty line. Puerto Rico has been in a economic depression for 16 years following the expiration of a US tax code that allowed companies “tax breaks” for doing business in Puerto Rico. Most of Puerto Rico's financial woes directly result from federal regulations that expired, been repealed or no longer apply to Puerto Rico. Puerto Rico has been unable to become self-sufficient. Under Spaniard rule, the population of Tainos was exploited as enslaved people, and the island's natural resources were stripped for Spanish gain. Because it is a US territory, it is restricted in how it can trade with other countries. --- Send in a voice message: https://anchor.fm/donttouchmypodcast/message Support this podcast: https://anchor.fm/donttouchmypodcast/support

This indigenous people's appreciation day, I want everybody in America to listen to chapter 1 of #howardzinn's people's History of the United States, not just because it tells the truth about the #genocide that #Columbus carried out, but because Mr assface #NaziTrump wanted to ban this book! He knows that it shows the REAL man we know as Columbus and give credit for discovering the Americas, as a brutal, bloodthirsty, avaricious f****** tyrant and human trafficker who wrote letters bragging about the brisk trade in 14 year old girls! Columbus was the #jeffreyEpstein of his era!! Who carried out genocide against these kind, beautiful,gentle people of Cuba and Dominican Republic and Haiti! Everybody should know this Indigenous People's Day- which in my view, if I were in a position to change it, should replace the name of #Thanksgiving and #ColumbusDay-- that Columbus was actually imprisoned by Queen Isabella and King Ferdinand of Spain, for his brutal treatment of the indigenous peoples! These carried out the Spanish Inquisition! Tainos t a i n o s was the name, is their name of the Native peoples of that land! Zarco nearly exterminated Taino people, decimating the population in only a few years. There were 250,000 on Cuba, and within a few years, sharpening his f* swords on people, brutally enslaving them to find gold or bring him Cotton, he cut that number in half. The man our lame-ass history books call Christopher Columbus did his best to exterminate the populations of #Cuba and #Haiti and #DominicanRepublic! We know from modern documentaries in this podcast, about Columbus that he was actually the bastard son of a Portuguese Prince, his mother was Jewish and he was a Templar, the knights of Christ. This is probably where he got his name Christopher Columbus. Christopher Columbus was not his real name, it was #zarco z a r c o, he was born in Cuba, portugal, and that's why he named Hispaniola cuba, and places around Cuba he gave names of other Portuguese towns near Cuba portugal. He did not speak It. I'm absolutely sure that this detail of his birth was hidden from us - we are told he was born in Genoa Italy, but he was not! He was born in Cuba, portugal! But they don't want you to know that, because they don't want you to know that he annihilated the population of Cuba, present-day cuba! I think the US owes Cuba and Haiti and Dominican Republic an apology official apology, we changed the names of the holidays, and give reparations to these countries, or Island States! Share if you agree!Don't get stuck w/ turkeys in midterms! Speak the F up now America or forever hold your peace! There are 399 insurrectionist candidates running for office around the country! Speak the F up! Call Congress White House DOJ demand theyre all disqualified NOW! https://www.instagram.com/reel/CjypGiID6u2/?igshid=MDJmNzVkMjY=. I know the US Department of Justice is really busy these days! Trying to gather an ironclad case against the worst criminal in human history! But! Why the hell is Trump still running around free, sowing chaos, fomenting more rebellion? And all his lackeys from January 6th! 399 insurrectionist candidates are running for office around the country! Please for God sake, America do your job! Make some noise, idiots! Tell your elected officials to read the Constitution! The Constitution says clearly in 14th Amendment section 3 that no insurrectionist May hold office, or run for office! So, don't let them stick us with these turkeys! Speak the f up! Call the doj call Congress call the White House demand indictments and that they remove them all from office and bar them all from these elections, these midterms coming up in like a month! Remove them all! They are unfit and unqualified, because they made that decision to betray their country, and cheat in elections, try to steal our elections with their fake electors! All of them must be disqualified so speak the F up, America don't let them turn this place into a s* country please!

En este nuevo episodio Alberto, Casals y José Luis Mendoza analizan cómo República Dominicana aún está en pañales en cuanto a equipos para prevenir y enfrentar desastres naturales. Si no estás listo, no escuches este episodio. Somos una casa productora de Podcast enfocados en temas de actualidad, con el propósito de llevar contenido de calidad que activen todos tus sentidos. Síguenos en las redes y descubre todo lo que tenemos para tí: Instagram: @FaiaMedia Twitter: @FaiaMedia TikTok: @FaiaMedia Facebook: FaiaMedia Encuentra a Pedro Casals (4to Bate) en las redes como: https://twitter.com/casalsbate en Twitter https://www.instagram.com/el4tobaterd/ en Instagram Encuentra a Alberto Vargas (Radikel Total) en las redes como: https://www.instagram.com/rdalbertovargas/ en Instagram https://twitter.com/radikeltotel en Twitter Encuentra a José Luis Mendoza en las redes como: https://www.instagram.com/joseluismendoza1986/ en Instagram https://twitter.com/JLMendoza_ en Twitter #faiamedia

Atleta puertorriqueño de los Tainos de la Ana G. Mendez y los Llaneros de Toa Baja Christopher Rivera se va en detalle en su vida como nadador, recuerda experiencias inolvidables en ECEDAO y revela sus raices en 2 verdades y 1 mentira.  SIGUENOS EN: INSTAGRAM: https://www.instagram.com/arenaoneprYOUTUBE: https://www.youtube.com/channel/UCLamX7Tm6767ZmHVFSqpcag FACEBOOK: https://www.facebook.com/arenaonepr Somos un podcast de entrevistas deportivas puertorriqueñas. Se trata de hacer una inmersión profunda y personal a nuestros representantes deportivos. Tengan en cuenta que algunos episodios exploraremos una amplia variedad de temas (algunos con temas para adultos) y nuestros espectadores mas jovenes (y sus padres) deben saber que algunos temas seran solo para audiencias maduras.

Cette édition de Koze Kilti donne la parole à deux invités. D'une part, Franck Stevenson Vanéus, avocat et poète, nous présente Dialogues infinis, son deuxième recueil de poèmes qui est une invitation à redécouvrir l'histoire du pays en partant de l'époque des Tainos. Et d'autre part, Johana Joseph, de son nom d'artiste Jo-J nous parle de « Leve Kanpe », une reprise en créole de la chanson « Stand up » de Cynthia Erivo interprétée en collaboration avec le rappeur DFI Powèt revòlte.   Dans la chronique Culture des mots nous poursuivons avec notre série sur le sens qu'on attribue aux noms de certains animaux dans la langue créole.   Musique utilisée : Jo-J & DFI Powèt revòlte – Leve kanpe (reprise de Stand up de Cynthia Erivo).   

The celebration of Columbus day had started among Italian Americans in San Francisco and became a national holiday in 1937. Recently, indigenous people and their allies have requested changing the celebration of Columbus Day to the celebration of Indigenous Peoples' Day. While this is, in part, an effort to recognize the place of Native people in America's history and culture, it is also a reaction against Columbus who, detractors say, does not deserve his own holiday. For them, Columbus is a villain. Certainly, Columbus played a central role in the Christianization of the Americas, specifically the Caribbean. His example inspired countless European explorers to cross the Atlantic and initiate ambitious programs of colonization which ultimately decimated native populations. But is the villainization of Columbus based on the fact that he set an example for explorers to follow or crimes committed by the man himself against the Caribbean's indigenous people?

Había una vez un mundo Taino en lo que hoy conocemos como puerto rico una diosa llamada Itiba Cuccumbs que murió en el parto de sus cuatro hijos. Conocidos desde entonces como los Caracaracol  que en el lenguaje Taino significa los de piel aspera y rugosa. Cuenta el mito que los cuatro hermanos salieron a recorrer el mundo primigenio y llegaron a el bohío de un hombre tan viejo que parecía había vivido desde siempre y que  no tenia nombre.  debido a esto lo llamaban Yaya, el sin nombre.  Cuando los cuatro hermanos llegaran a el bohío, Yaya no estaba allí y los hermanos curiosos decidieron entrar al bohío a curiosear.  Al entrar en el hogar del Yaya se dieron cuenta de que había una gran calabaza colgada del techo con un gran bejuco.  Curiosos los hermanos se preguntaron que habría en aquella calabaza y con cuidado la descolgaron y al mirar adentro vieron unos seres que hasta ese momento no conocían y que nadaban en una sustancia que tampoco conocían.  Uno de los hermanos dijo Esos seres se ven deliciosos y otro llamado Deminan dijo. Podemos probarlos  para averiguarlo y comenzaron a sacar de la calabaza peces que rápidamente iban comiendo. Mientras disfrutaban de aquel banquete sintieron pasos que se aproximaban y asustaron trataron de colgar la calabaza donde la habían encontrado inicialmente. Pero debido a la premura no pudieron colgarla de nuevo y la calabaza se cayo al piso y se rompió.  Los cuatro muchachos vieron que de aquella calabaza comenzó a salir aquel liquido que no conocían y los peses que nadaban en el . Así vieron como el agua salía y salía, llegando a cubrir cada uno de los agujeros de la tierra y pronto vieron que cubría, valles y planicies. Y de pronto ante si tenían lo que hoy llamamos el mar caribe, lleno de peces.  Asustados los hermanos salieron corriendo huyendo de las aguas que iban subiendo y llegarón a la puerta de un anciano llamado Bayamanaco quien era el dios del juego y quien poseía el secreto de la elaboración de el cazabe. Con Bayamanaco aprendieron a controlar el fuego y a elaborar el pan .de yuca.  De aquel diluvio solo se salvaron los hombres y todas las mujeres desaparecidos y sin mujeres los hombres cayeron en una gran depresión y en la tierra taina no volvieron a nacer niños.  Sin embargo un día cuando los hombres se estaban bañando en el rio vieron caer de los arboles una forma humana que no era ni hombre ni mujer ya que no tenían sexo de varón o de mujer. Desesperados los hombres trataron de atraparlos pero ellas eran muy resbaladizas.  Los hombres decidieron llamar a los hermanos caracaracol ya que ellos tenían las manos asperas y rugosas y Deminan y sus hermanos pudieron atraparlas. Desafortunadamente para los hombres las mujeres no podían procrear ya que no tenían genitales en su cuerpo. Entre los Tainos se preguntaban como lograrían que estos seres pudieran convertirse en mujeres reales.  De pronto se acordaron del pájaro Inriri que se mantenía oculto en el bosque y que se oia picoteando los troncos de los arboles. Atraparon uno y lo amarraron al cuerpo del ser sin genitales. Y el pájaro creyendo que eran maderos comenzó a picar y a picar hasta que pudo hacer un agujero donde debería estar el sexo de las mujeres.  Y cuenta el Mito Taino que desde esas épocas las mujeres volvieron a existir en el mundo y el pájaro inriri, el fabricante de las mujeres, dejo de esconderse y en honor a lo que hicieron hoy llevan una franja roja en su pecho o en su cabeza. Y todos los conocemos como pájaros carpinteros.     

Si on vous a dit que le mot Barbecue dérivait d'une vieille expression française signifiant que cela vient de la barbe à la queue, en référence à la broche qui traverse la pauvre animal du nord au sud, et bien, c'est pas vraiment faux mais c'est loin d'être vrai non plus. On entend aussi que ça vient de Barbacoa. La barbacoa était une technique antillaise de cuisson de viande utilisée par la tribu indienne des Tainos. Vrai faux, oui, non, difficile de fournir une réponse péremptoire. Learn more about your ad choices. Visit megaphone.fm/adchoices

Programa donde hablamos sobre la gran importancia para nuestra cultura y de nuestras raices el mantener y conocer el parque Caguana.

Peintre contre le l'oubli, Melchiade Domond qui se définit avant tout comme un poète pictural s'invente une peinture empreinte de liberté qui donne une seconde vie aux Héros de notre histoire.  Ancien élève de l'École nationale des arts (ENARTS), Melchiade Domond veut faire œuvre d'histoire à travers sa peinture. De l'époque des Tainos, en passant par la colonisation et la guerre de l'indépendance pour arriver à la période post-coloniale, chaque pièce de sa collection est une page d'histoire. Le jongleur de couleurs, comme on le surnomme, croit qu'un peintre ne doit avoir de limites que celles imposées par son imagination. Il peint libre, comme pour respirer, exister et habiter le monde. Mais aussi créer des mondes.   Dans la chronique Culture des mots, nous parlons un peu du mot « Endividi », utilisé dans la langue créole qui garde surtout son sens péjoratif.     Musiques utilisées :   Réginald Policard (et le Caribbean Sextet) & Dadou Pasquet – Louvri je w  Tafa Mi Soleil – Pinga.  

Out of many, one people; Jamaica is a delightful melting pot, rich in culture and strong heritage that began with the original people, the Tainos. Tameika Hutchinson takes us into the heart of Contemporary Taino Culture in Jamaica by speaking with a member of the Jamaican Taino Community, Erica Neeganagwedgin. Erica and Tameika discuss ancestry, heritage and the continuity of Taino ways of living that still remain as part of everyday Jamaican life, not only for Tainos today, but for all Jamaicans.

The Voodoo that you do is not that Vodou that Haitians do. So let's drop the pin dolls, the skulls and possession and learn about Vodou (with a “u”); a religious belief with millions of adherents around the world, and the reason why Haiti successfully orchestrated a successful slave revolt and built the worlds' first black Republic. Along the way, we'll chart Vodou's path through Haiti's history, from 1492 to the Present Sources Cain Stoneking, The Decline of the Tainos, 1492-1542: A Re-Vision (2009) Chris Woolf, When America occupied Haiti(2015) Eliza Kamerling-Brown, More Than a Misunderstood Religion: Rediscovering Vodou as a Tool of Survival and a Vehicle for Independence in Colonial Haiti (2016) Guilberly Louissaint, What is Haitian Voodoo? (2009) John Merrill, Vodou and Political Reform in Haiti: Some Lessons for the International Community (1996) Kim Wall and Caterina Clerici, Vodou is elusive and endangered, but it remains the soul of Haitian people (2015) Laurent Dubois, Vodou and History (2001) Louise Fenton, Representations of Voodoo: The history and influence of Haitian Vodou within the cultural productions of Britain and America since 1850 (2009) Mike Dash, The Trial That Gave Vodou A Bad Name (2013) Mike Mariani, The Tragic, Forgotten History of Zombies (2015) Renee Morgan Goodridge, Haitian Vodou as a Means of Resiliency (2018) Saumya Arya Haas, What is Voodoo? Understanding a Misunderstood Religion (2011) Sharon Guynup, Haiti: Possessed by Voodoo (2004) The Pluralism Project (Harvard University), Vodou, Serving the Spirits (2020) Tim Johnson, How voodoo is rebuilding Haiti (2015) Timothy J Yeager, Encomienda or Slavery? The Spanish Crown's Choice of Labor Organization in Sixteenth-Century Spanish America (1995) University of Michigan, Haiti & the Truth about Zombies

"Echaba uno de los de un puesto la pelota a los otros del otro y rebatiala el que se hallaba más a la mano, si la pelota venia por alto con el hombro, que la hacía volver como un rayo, y cuando venía al suelo, de presto, poniendo la mano derecha en tierra dábanle con la punta de la nalga, que volvía más que de un paso; los del puesto contrario, de la misma manera la tornaban con la punta de las nalgas hasta que según las reglas del juego el uno o el otro cometían falta.” (Bartolomé de las Casas) En el tercer capítulo “La Conquista” volveremos a contar con Cristian Bautista como compañero de viaje. En esta ocasión hablaremos sobre el poblamiento de las Antillas y el establecimiento de dos grandes entidades culturales en vísperas de la llegada de Colón: los taínos y caribes, pueblos de filiación arauaca sobre los que han pesado no pocos mitos. PUEDES ESCUCHAR EL RESTO DE EPISODIOS EN https://www.ivoox.com/conquista_bk_list_9703568_1.html -------------------------------------------------------------------------------------------------------------- Si queréis apoyar a Bellumartis Historia Militar e invitarnos a un café o u una cerveza virtual por nuestro trabajo, podéis visitar nuestro PATREON https://www.patreon.com/bellumartis -------------------------------------------------------------------------------------------------------------- Bibliografía recomendada - "The Tainos: Rise and Decline of the People Who Greeted Columbus" de Irving Rouse https://amzn.to/3frkxdG - "Mitología taína o eyeri. Ramón Pané y la Relación sobre las antigüedades de los indios. El primer tratado etnográfico hecho en América." Ángel Rodríguez Álvarez https://amzn.to/3yisTNq - “Revista de Indias” CSIC Sitios web: https://pueblosoriginarios.com/ https://mirincon-dearte-culturasyotrostemas.blogspot.com/2015/02/sociedad-y-cultura-taina.html Créditos musicales: “Andina” por cortesía de Carlos Carty (CC BY 3.0 Adaptada) https://soundbetter.com/profiles/91984-carlos-carty "Crusade" Kevin MacLeod (incompetech.com) (Adapted) Licensed under Creative Commons: By Attribution 3.0 License https://creativecommons.org/licenses/by/3.0/ No olvidéis suscribiros al canal, si aún no lo habéis hecho. Si queréis ayudarnos, dadle a “me gusta” (el corazón a la derecha de Ivoox) y también dejadnos comentarios. De esta forma ayudaréis a que los programas sean conocidos por más gente. Y compartidnos con vuestros amigos y conocidos. SIGUENOS EN TODAS LAS REDES SOCIALES ¿Queréis contactar con nosotros? Puedes escribirnos a bellumartishistoriamilitar@gmail.com Nuestra página principal es: https://bellumartishistoriamilitar.blogspot.com/

This week, Anna and Lia get fired up as they put the bae in bar-BAE-cue!  Hop in your covered wagon as Anna Van Valin  takes us on a trip through the American Barbecue Belt, from the Carolinas to Texas. We explore the influences and histories that make each region’s BBQ style so unique, like the indigenous Tainos’ method of slow cooking spiced meat, George Washington’s obsession with barbecue parties, and the African-American man who put Kansas City on the BBQ map. On the way, she gives handy pro-tips to maximize your BBQ experience (rule of thumb: the yellowy sauce goes on the pulled pork, the red sauce goes on the beef!) But first, Lia Ballentine us about the holidays celebrating the wonders of all things char, and highlights three amazing female pitmasters who are blazing trails in the barbecue world. And at the end, Anna and Lia taste test barbecue sauces and rank their most - and least - favorite. So let’s get low and slow, because this episode is smokin’!Explore from the show:How well do you know your primal cuts of beef?Check out Sonny's Barbecue, co-creator of National Pulled Pork Day, and find out how you could win free pork for a year. Get to know the legendary, 86-year old woman named the best pitmaster in Texas, Tootsie Tomanetz.Connect with us:Want to support our women and BIPOC-created independent podcast? Buy us a coffee!For more great content about the stories & foods we talk about on the show (plus a peek BTS) follow us at @FoodDayPod on Instagram, Twitter & Facebook or check out our webpage.Its a GIVEAWAY! Enter to win a special gift box from our friends at Pantry Party, filled with exciting ingredients to elevate your meals.Join our mailing list to keep up with all the exciting things we have planned for this season.(c) Van Valin LLC, Yumday Co

El Senado confirma a Alexis Torres como secretario de Seguridad Pública https://www.elnuevodia.com/noticias/legislatura/notas/el-senado-confirma-a-alexis-torres-como-secretario-de-seguridad-publica/ • Falta de currículum vita • Preocupación por su relación • No creen en el DSP, pero votaron en favor del nombramiento • Votación a “viva voz”; faltaban 3 votos • ¿Senadores de VC no estaban en el hemiciclo? • Serias dudas en torno a la credibilidad de Torres PNP y PPD negocian “quid pro quo” para nombramientos https://www.claridadpuertorico.com/pnp-y-ppd-negocian-quid-pro-quo-para-nombramientos/?amp=1 • “La administración del gobernador Pedro Pierluisi y la legislatura controlada por el Partido Popular Democrático (PPD) están en proceso de negociar los nombramientos del gabinete ejecutivo y las previstas vacantes en el Tribunal Supremo de manera que una y otra parte puedan beneficiarse políticamente de la negociación.” • Preocupación ante el manejo de los conflictos político que en un futuro pudieran desarrollarse en la calle. Minuto en nuestra historia: Ponce de León, los Tainos y puertorriqueños en la Florida

En este episodio Hablamos del Mezcal. El mezcal es un destilado mexicano que proviene de la planta de maguey. Este espíritu destilado está rodeado de historia, rituales y una herencia culinaria espectacular.Dato curioso: La planta de donde proviene el mezcal, el maguey, tiene raices con los indios Tainos del Caribe.

This podcast we smoke Tatuaje Brown Label Tainos & Hennessy VSOP while we look at a list of the top movies from 1990 according to Ranker.com, along with my typical sophomoric behavior.   Follow @TheCigarDungeon  On twitter/Instagram/facebook   Follow @WarPigsSC On twitter/Instagram/facebook  Join the War Pigs Social Club closed facebook group and get your free club patch. Facebook link: WARPIGS S.C. CLOSE FACEBOOK GROUP

Sacame El Guante: https://youtu.be/QduBaMLNzUc Playlist Spotify: bit.ly/EstrenosSpotifyFU Youtube: bit.ly/FrequenciaUrbanaYT Facebook: bit.ly/FrequenciaUrbanaFB Instagram: bit.ly/FrequenciaUrbanaIG2 Frequencia Urbana, LLC ©️2020

Writers can write outside their ethnicity or sex depending how open and vulnerable they wish to be... Jim Harrison From KDB with Love!!! http://smarturl.it/kdb http://kdbrecords.com/

TESTO DELL'ARTICOLO ➜http://www.bastabugie.it/it/articoli.php?id=5991CRISTOFORO COLOMBO AVEVA RAGIONE di Mauro FaverzaniGli studi più recenti smentiscono in modo chiaro e netto quanti ritengano pure invenzioni i racconti macabri, redatti dai primi coloni giunti in America Latina e confermano le pratiche antropofaghe delle popolazioni indigene.Quando Cristoforo Colombo giunse nelle isole oggi chiamate Bahamas, nel corso del suo primo viaggio in America, ebbe la fortuna di incontrare i pacifici Tainos, un popolo ch'egli definì infatti «gentile e semplice». Ma quando si spostò nella vicina isola di Guadalupa, l'accoglienza che ricevette fu decisamente più ostile. Nei suoi racconti e nelle cronache spagnole dell'epoca si descrivono uomini feroci, abili con archi e frecce, abituati a divorare carne dei loro simili. Ne conservavano poi le ossa dentro cesti, mentre teste e gambe ancora sanguinanti venivano appese alle travi dei loro alloggi. Colombo, ancora convinto di trovarsi in Oriente, li chiamò «cannibali», ritenendoli i sudditi asiatici del Gran Khan.Qualche decennio dopo, però, gli spagnoli corressero la definizione in quella di «caribi», indicando con tale nome gli indios del Continente, della costa del Venezuela, della Colombia e della Guyana. Ad essi fu attribuita la pratica dell'antropofagia, ritenendola dovuta a motivi rituali: erano convinti di potersi "appropriare" così della forza del nemico.Finora però gli archeologi ritenevano che i «caribi» non fossero mai giunti sino alle Bahamas, trovando le tracce più vicine a quasi 1.600 chilometri a sud: per questo, pensavano che le macabre storie dei coloni spagnoli fossero frutto di pura fantasia. Non è così.COLOMBO AVEVA RAGIONEUn nuovo studio morfologico, pubblicato su Scientific Reports e condotto su oltre 100 crani datati 800 a. C.-1542 d.C., appartenuti agli abitanti dei Caraibi, confermano come Colombo abbia detto la verità. L'analisi ha consentito di accertare come i «caribi» avessero invaso la Giamaica, l'Española e le Bahamas: ciò costringe a riscrivere ex novo oltre mezzo secolo di ipotesi, rivelatesi infondate, ridando credito viceversa alle narrazioni dei colonizzatori.Il prof. William Keegan del Museo di Storia Naturale della Florida, co-autore dell'articolo dal titolo «Dobbiamo reinterpretare tutto quanto credevamo di sapere», ha dichiarato: «Ho passato anni con l'intento di dimostrare che Colombo avesse torto, invece aveva ragione: c'erano caribi anche a nord dei Caraibi, proprio quando lui vi giunse».Ann Ross, docente di Scienze Biologiche presso l'Università Statale della Carolina del Nord e principale autrice dello studio in oggetto, ha utilizzato «parametri di riferimento» facciali in 3D, come la dimensione delle orbite degli occhi o la lunghezza del naso, sorta di indicatore generico per analizzare i crani utilizzati come campione: «Sappiamo che i caribi praticavano una sorta di appiattimento del cranio, per poter ottenere caratteristiche particolari. Ciò è abbastanza facile da individuare - ha spiegato - Ma, per tracciare veramente una popolazione, bisogna guardare alle caratteristiche ereditabili, cioè ai fattori che vengono trasmessi geneticamente».INFANTICIDIO E CANNIBALISMO RITUALE IN AMAZZONIACome rivelato dal quotidiano spagnolo Abc, l'indagine ha consentito di individuare non solo la presenza di tre diversi gruppi di persone nei Caraibi, bensì anche le loro rotte migratorie. La prima ondata migratoria è stata quella che dallo Yucatan è giunta sino a Cuba ed alle Indie Occidentali, il che conferma quanto già in passato intuito, notando le analogie tra gli strumenti in pietra. La seconda ondata migratoria, quella del gruppo Arawak, che comprendeva anche i già citati Tainos, si è verificata tra l'800 ed il 200 a.C. dalle coste della Colombia e del Venezuela a quelle di Puerto Rico, come confermano le analogie tra le ceramiche ritrovate. C'è stata, però, anche una terza ondata migratoria, finora sconosciuta: i «caribi», infatti, dall'Amazzonia nordoccidentale, verso l'800 a.C., si diressero ancora più a Nord, verso l'Española, la Giamaica e le Bahamas. Furono loro i primi abitanti di queste zone, dunque, e non i cubani. Si erano già stabiliti qui molto tempo prima dell'arrivo di Cristoforo Colombo.Secondo la professoressa Ross, tutto questo «cambierà la prospettiva con cui guardare alle popolazioni caraibiche». Le diverse fasi di espansione in queste zone spiegano ora per quale motivo un particolare tipo di ceramica, nota come «meillacoide», apparve a Española nell'800, a Giamaica cento anni dopo ed alle Bahamas nel primo millennio.Questioni del passato? Non proprio. Ancora oggi vi sono popolazioni, come gli Yanomami, che praticano l'infanticidio e il cannibalismo rituale: nel corso di una cerimonia funebre bruciano il cadavere di un parente morto e mangiano le ceneri delle sue ossa, poiché credono che in esse risieda l'energia vitale del defunto, che in questo modo viene reintegrato nel gruppo familiare. Tutto ciò rende improponibile l'invito, suggerito, ad esempio, al n. 50 dell'Instrumentum Laboris utilizzato in occasione del recente Sinodo per l'Amazzonia, affinché si ascoltino l'«esperienza ancestrale, le cosmologie, le spiritualità e le teologie dei popoli indigeni». Di tutto questo facciamo volentieri a meno.Nota di BastaBugie: per approfondire questi argomenti si possono leggere i seguenti articoli e guardare il video (durata: 31 minuti) con l'intervento del prof. Roberto de Mattei ad un convegno sull'Amazzonia.L'AMAZZONIA NON E' SENZA PECCATOVale la pena ricordare ciò che i missionari del XVI e XVII secolo trovarono all'arrivo in queste terredi Rino Cammillerihttp://www.bastabugie.it/it/articoli.php?id=5880LA SOLUZIONE CHE IL SINODO SULL'AMAZZONIA NON DARA' MAITorniamo a celebrare le 4 tempora per i ''problemi ecologici'' e le vocazioni (e comunque: l'Amazzonia non è indigena, non è vergine, non è un paradiso e soprattutto... non è il polmone del mondo)di Luisella Scrosatihttp://www.bastabugie.it/it/articoli.php?id=5856VIDEO: SINODO SULL'AMAZZONIALa posta in gioco - Intervento del prof. Roberto de Mattei (5 ottobre 2019)https://www.youtube.com/watch?v=cchLZo8ts48

Gli studi più recenti smentiscono in modo chiaro e netto quanti ritengano pure invenzioni i racconti macabri, redatti dai primi coloni giunti in America Latina e confermano le pratiche antropofaghe delle popolazioni indigene.Quando Cristoforo Colombo giunse nelle isole oggi chiamate Bahamas, nel corso del suo primo viaggio in America, ebbe la fortuna di incontrare i pacifici Tainos, un popolo ch’egli definì infatti «gentile e semplice». Ma quando si spostò nella vicina isola di Guadalupa, l’accoglienza che ricevette fu decisamente più ostile. Nei suoi racconti e nelle cronache spagnole dell’epoca si descrivono uomini feroci, abili con archi e frecce, abituati a divorare carne dei loro simili. Ne conservavano poi le ossa dentro cesti, mentre teste e gambe ancora sanguinanti venivano appese alle travi dei loro alloggi. Colombo, ancora convinto di trovarsi in Oriente, li chiamò «cannibali», ritenendoli i sudditi asiatici del Gran Khan.Qualche decennio dopo, però, gli spagnoli corressero la definizione in quella di «caribi», indicando con tale nome gli indios del Continente, della costa del Venezuela, della Colombia e della Guyana. Ad essi fu attribuita la pratica dell’antropofagia, ritenendola dovuta a motivi rituali: erano convinti di potersi “appropriare” così della forza del nemico.Finora però gli archeologi ritenevano che i «caribi» non fossero mai giunti sino alle Bahamas, trovando le tracce più vicine a quasi 1.600 chilometri a sud: per questo, pensavano che le macabre storie dei coloni spagnoli fossero frutto di pura fantasia. Non è così.Un nuovo studio morfologico, pubblicato su Scientific Reports e condotto su oltre 100 crani datati 800 a. C.-1542 d.C., appartenuti agli abitanti dei Caraibi, confermano come Colombo abbia detto la verità. L’analisi ha consentito di accertare come i «caribi» avessero invaso la Giamaica, l’Española e le Bahamas: ciò costringe a riscrivere ex novo oltre mezzo secolo di ipotesi, rivelatesi infondate, ridando credito viceversa alle narrazioni dei colonizzatori.Il prof. William Keegan del Museo di Storia Naturale della Florida, co-autore dell’articolo dal titolo «Dobbiamo reinterpretare tutto quanto credevamo di sapere», ha dichiarato: «Ho passato anni con l’intento di dimostrare che Colombo avesse torto, invece aveva ragione: c’erano caribi anche a nord dei Caraibi, proprio quando lui vi giunse».Ann Ross, docente di Scienze Biologiche presso l’Università Statale della Carolina del Nord e principale autrice dello studio in oggetto, ha utilizzato «parametri di riferimento» facciali in 3D, come la dimensione delle orbite degli occhi o la lunghezza del naso, sorta di indicatore generico per analizzare i crani utilizzati come campione: «Sappiamo che i caribi praticavano una sorta di appiattimento del cranio, per poter ottenere caratteristiche particolari. Ciò è abbastanza facile da individuare – ha spiegato - Ma, per tracciare veramente una popolazione, bisogna guardare alle caratteristiche ereditabili, cioè ai fattori che vengono trasmessi geneticamente».Come rivelato dal quotidiano spagnolo Abc, l’indagine ha consentito di individuare non solo la presenza di tre diversi gruppi di persone nei Caraibi, bensì anche le loro rotte migratorie. La prima ondata migratoria è stata quella che dallo Yucatan è giunta sino a Cuba ed alle Indie Occidentali, il che conferma quanto già in passato intuito, notando le analogie tra gli strumenti in pietra. La seconda ondata migratoria, quella del gruppo Arawak, che comprendeva anche i già citati Tainos, si è verificata tra l’800 ed il 200 a.C. dalle coste della Colombia e del Venezuela a quelle di Puerto Rico, come confermano le analogie tra le ceramiche ritrovate. C’è stata, però, anche una terza ondata migratoria, finora sconosciuta: i «caribi», infatti, dall’Amazzonia nordoccidentale, verso l’800 a.C., si diressero ancora più a Nord, verso l’Española, la Giamaica e le Bahamas. Furono loro i primi abitanti di queste zone, dunque, e non i cubani. Si erano già stabiliti qui molto tempo prima dell’arrivo di Cristoforo Colombo.Secondo la professoressa Ross, tutto questo «cambierà la prospettiva con cui guardare alle popolazioni caraibiche». Le diverse fasi di espansione in queste zone spiegano ora per quale motivo un particolare tipo di ceramica, nota come «meillacoide», apparve a Española nell’800, a Giamaica cento anni dopo ed alle Bahamas nel primo millennio.Questioni del passato? Non proprio. Ancora oggi vi sono popolazioni, come gli Yanomami, che praticano l’infanticidio e il cannibalismo rituale: nel corso di una cerimonia funebre bruciano il cadavere di un parente morto e mangiano le ceneri delle sue ossa, poiché credono che in esse risieda l’energia vitale del defunto, che in questo modo viene reintegrato nel gruppo familiare. Tutto ciò rende improponibile l’invito, suggerito, ad esempio, al n. 50 dell’Instrumentum Laboris utilizzato in occasione del recente Sinodo per l’Amazzonia, affinché si ascoltino l’«esperienza ancestrale, le cosmologie, le spiritualità e le teologie dei popoli indigeni». Di tutto questo facciamo volentieri a meno.

It is fascinating how similar the spiritual beliefs and practices of indigenous or pre-Christian societies all over the world were. How did so many shamanic cultures come to have so similar beliefs - from Latin America to Scandinavia? It is a question hard to answer but it makes it so much more interesting to dive into and learn about the different cultures, and today I talk with Irka Mateo about the The Taíno culture. The Taíno were an indigenous people of the Caribbean. Taíno spirituality centered on the worship of zemís. A zemí is a spirit or ancestor. Irka Mateo is a Dominican singer-songwriter, a folk music & spirituality researcher who has brought the sounds of her native country to the wider world, as well as the knowledge of her ancestors' spiritual practices. Connect with Irka Mateo: Website: http://irkamateo.com/ Instagram: https://www.instagram.com/irkamateo/ The song by played at the end of this episode is "Tainos" featured on Irka Mateo's album "Vamo a Goza". - Learn Shamanic Journeying with shaman Sandra Ingerman - reserve your free space: https://shiftnetwork.infusionsoft.com/go/sjgheg/a20347 Learn more about my practice; Nordic Music Magic: https://nordicmusicmagic.com/ Become a patron of mine on Patreon: https://www.patreon.com/NordicMagicLink?fan_landing=true Join the Nordic Magic Link Facebook group: https://www.facebook.com/groups/394185897935369/ Check out my music & website: https://emmacairo.com/ The song featured in the intro and end of this episode is: "I Am" - Emma Cairo --- Send in a voice message: https://anchor.fm/emma-cairo/message

"You've got to smoke one of these!" said the sales rep. Man, the guy was pushing this cigar hard and described it as the best cigar they'd ever had. But for $33, is the Byron Grand Poemas Serie Siglo XIX worth it? Let's take a closer look =)Atabey is the supreme goddess of the Taínos (native peoples at the pre-Columbian era), one of two supreme deities in the Taíno religion. She was worshipped as a goddess of fresh water and fertilityLegend has it, Behike was the name of a leader of the Tainos, the indigenous tribe of Cuba.My review of the Zino Platinum: https://youtu.be/-i56DCtbjcoInitial Thoughts:One of the most expensive cigars I've ever smoked, the Byron Grand Poemas is actually a brand I've never heard of. That is until I visited Two Guys Smoke Shop in Salem, New Hampshire, where their parent company, United Cigars, has the sole distribution rights in the United States. At $33, the Byron Grand Poemas should be amazing. And, at first glance, it is. The wrapper is smooth and leather in color; the cigar feels good in the hand, and the cigar appears to have been made with care and attention to detail. To be honest, I'm a little nervous to light this cigar up, and I hope it lives up to the hype (and price tag).Brand: ByronLine: Serie Siglo XIX, Grand PoemasSize: 6 x 56Cut: Double PunchLight: Torch-lit cedarPrice: $33Final Thoughts:The Byron Grand Poemas Serie Siglo XIX is one of the best looking cigars I've ever seen. Visually, it's almost perfect. The chocolate bar wrapper looks delicious, and the prestige of this cigar brought with it high expectations. However, the cigar didn't live up to the hype. The Byron Grand Poemas started with an even burn and decent flavors but ended with canoeing and a taste that fell flat. Given the hefty price of this cigar and the fact that I think you can get better smokes with richer flavors for 1/3 the price of the Grand Poemas, I give this Byron a CigarScore of 2.:::::Find & Rate Where to Smoke Cigars at https://www.cigarscore.comWhere I buy my cigars: https://click.cigarscore.com/famoussmokePremium Cigar Samplers: https://click.cigarscore.com/fs-premiumsamplers:::::Subscribe to my YouTube Channel! - https://click.cigarscore.com/subscribeonyoutube::::: Gear I Used or Mentioned in This Video :::::Main camera: https://www.ellorywells.com/yt-canon80dMain lens: https://www.ellorywells.com/yt-canon18125mmMusic: https://www.cigarscore.com/musicLapel mic: https://www.ellorywells.com/yt-movolv1Sturdy tripod: https://www.ellorywells.com/yt-tripodTravel camera: https://www.ellorywells.com/yt-canong7xiiHandheld tripod: https://www.ellorywells.com/yt-manfrottoShotgun Mic: https://www.ellorywells.com/yt-videomicproCrazy-Cam: https://www.ellorywells.com/yt-hero5Ultra-wide lens: https://www.ellorywells.com/yt-canon1018mmMy close-up, headshot lens: https://www.ellorywells.com/yt-canon50mmGrippy tripod: https://www.ellorywells.com/yt-gorillapod:::::SOCIAL MEDIA LINKS: Facebook: https://www.facebook.com/cigarscoreTwitter: https://www.twitter.com/cigarscoreInstagram: https://Instagram.com/cigarscore:::::AFFILIATE DISCLAIMER: Hey, so, some of the links in my videos and descriptions are affiliate links. But, I only recommend products/services I use and love myself =) More details here - https://www.cigarscore.com/ads-and-affiliate-disclaimer-disclosure/

We got a frown town of an episode for you guys this week- but don't fret! We're still going to bring the entertainment! Both Korners this week are covering things you might not have learned in school- Nnekay is tackling when the US blamed the loss of jobs on Mexicans taking them and started to deport anyone who had Mexican heritage... including US Citizens... sounds familiar....welp this happened during the Great Depression. James is covering the Taino people, their culture, where they existed and thrived before Christopher Columbus and his destructive ass decided to come stopping into town. We also cover Neil DeGrasse Tyson's Sexual Misconduct, Kevin Hart and his racist dated birthday parties, Scarlet Witch getting the short stick, Barbara Lee being scammed against, and the Manhattan Young Democrats loosing it's POC leadership. Let's head into it!   Links!   https://en.wikipedia.org/wiki/Mexican_Repatriation   https://digitalcommons.pace.edu/cgi/viewcontent.cgi?referer=https://en.wikipedia.org/&httpsredir=1&article=1147&context=plr   https://www.npr.org/sections/codeswitch/2015/09/08/437579834/mass-deportation-may-sound-unlikely-but-its-happened-before   https://www.theatlantic.com/politics/archive/2017/03/americas-brutal-forgotten-history-of-illegal-deportations/517971/   https://usatoday30.usatoday.com/news/education/2006-04-04-history-books_x.htm   https://www.dailynews.com/2012/02/21/la-county-board-of-supervisors-to-issue-formal-apology-over-mexican-repatriation/   Twitter: @minoritykorner Email: minoritykorner@gmail.com Like Us On Facebook: Minority Korner

Many former Spanish slaves used Anglo-Spanish war as a chance to free themselves and fled into the mountainous and forested regions of the colony to join the ranks of surviving Tainos. As interracial marriage became extremely prevalent, the two racial groups underwent assimilation. The escaped slaves and their descendants, known as Maroons, were the source of many disturbances in the colony, raiding plantations and occupying parts of the island's interior. Imported African slaves would frequently escape to Maroon territory, known as Cockpit Country. Over the first seventy-six years of British rule, skirmishes between Maroon warriors and the British Army grew increasingly common, along with rebellions by enslaved Blacks. In 1728, when the First Maroon War began between the English and #Maroons. Largely owing to the easily defendable, dense forest of Cockpit Country, the British were unsuccessful in defeating the Maroons. Following negotiations, the Maroons were granted semi-autonomy within their five towns, living under a British supervisor and their native leader.  In 1795 tensions between the Trelawny Parish Maroons and the British erupted into the Second Maroon War. The conflict ended on a less favorable term for Maroons, with a bloody stalemate reigning over the island for five months. Following the killings of plantation owners and their families and the release of slaves by the Maroons, Major-General George Walpole had the British trap the Maroons in Trelawney Town via the use of armed posts and bloodhounds, pushing them to accept defeat in early January 1796. Fearing British victory, the Maroons accepted open discussions in March. This delay was used as a pretext to have the large majority of the Trelawney Maroons deported to Nova Scotia. They were later moved to Sierra Leone.#craradio

Welcome back to another episode of Half Ashed, everyone!  This week, we feature a 2002 El Rey del Mundo Taino as our CotW.  Hopefully have most of our audio difficulties resolved and offer you a […] The post Episode 009: 2002 El Rey del Mundo Tainos appeared first on Half Ashed.

En este ensayo el ya desaparecido escritor cubano José Juan Arrom nos introduce en el primer trabajo etnográfico realizado en América por Ramón Pané entre los indios de la isla de Quisqueya.

El maltrato a que fueron sometidos los indígenas que habitaron las Antillas y las nuevas enfermedades traídas por los españoles, menguó considerablemente la población, hasta llegar al exterminio total a esta población legendaria.

En esta sesión hablamos sobre nuestra edición #97: La invención del Nuevo Mundo, Los diarios de Colón, y nos preguntamos: ¿que pasó con Taínos?

En esta sesión hablamos sobre nuestra edición #97: La invención del Nuevo Mundo, Los diarios de Colón, y nos preguntamos: ¿que pasó con Taínos?

Europeans came into contact with the Caribbean after Columbus's momentous journeys in 1492, 1496 and 1498. Europe cease the opportunity to expand their territories and began settlements and trade in many of the Caribbean Islands.. The indigenous peoples, found on these Islands were believed to be  mostly peaceful Tainos and warlike Caribs. These original inhabitance were unsuitable for slave labour in the newly formed plantations, and they were quickly and brutally decimated. The descendants of this once thriving community can now only be found in Guiana and Trinidad.