Tag: Puerto Rico

  • Shared Shores: The Legacy and History of Puerto Ricans in the U.S. Virgin Islands

    Puerto Rico and the US Virgin Islands have always shared a kinship with each other. They have shared struggles, similar narratives, and due to the migration of Puerto Rican families to the Virgin Islands throughout the years, it has fostered a new shared memory, identity and culture. The history of Puerto Ricans in the Virgin Islands is building home away from home. 

    The US took occupation of Puerto Rico from Spain in 1898 during the Spanish-American War. The shift from Spanish colony to US colony took place, although they call it a “commonwealth” these days. The US purchased the Virgin Islands from Denmark in 1917 for a price of $25 million dollars. They shifted from Danish colony to US colony, although they call is an “unincorporated territory” these days. Both places are not part of the US state system, are not allowed to vote for president or US politics, only local elections, but each’s residents are considered US citizens. 

    With the US in charge, migration between Puerto Rico and the Virgin Islands increased. Other impacting issues such as economic changes, labor shortages in the Virgin Islands, and hardships in Puerto Rico, created opportunities for Puerto Rican workers to find more stability. Many families came from recommendations from their friends or family who had gone ahead looking for prospects of a better life. 

    Those who took the chance to leave all that they knew behind them, move to a new place with a new language, no connections, no family, had to start over with nothing. They built new lives, new communities, assimilated, they opened small businesses, filled the gaps, and integrated into their new home. Throughout time, their children and grandchildren would see the Virgin Islands as home. 

    One thing that the Puerto Ricans never left behind was their culture. In family get togethers the sound of music and singing was front and center, the smell of arroz con gandules cooking in the kitchen, families joining together to celebrate any and every event. But, as much as they retained their cultural traditions, they adapted to learn and apply their new home’s cultural customs. They and their children became bilingual, even learning Virgin Islands Creole in daily conversations. Tables now adorned with pasteles and kallaloo, tostones and fungi, and coquito and guavaberry rum. 

    For those who migrated to the Virgin Islands, their identity is multilayered – they have a dual sense of belonging, one to their ancestral ties of Puerto Rico and, one to the Virgin Islands. For many later generations of these families, they just see themselves as Virgin Islanders with Puerto Rican heritage. There is great pride for both cultures and identities, equally.

    It has not always been such an easy dynamic though. Differences in culture, language and access to resources has sometimes caused conflict and tension. Many Puerto Ricans came to the Virgin Islands with nothing more than themselves and their families, whatever they had they took to pay their way, and they had to find work immediately to survive. Many times neighborhood families from Puerto Rico found themselves in the Virgin Islands and supported one another, lifted each other up, and were the village each other needed to get a step up. 

    My family was one of these families that migrated from Puerto Rico. My grandfather left Ceiba, came with his siblings and parents in the 1930s to St. Thomas when he was a young boy. They left jobs as generational cane cutters in Puerto Rico to become farm workers in St. Thomas. They joined resources as a family and saved everything they had to go into business for themselves as grocers and from there kept saving till they could purchase family land. My grandmother left Vieques as a young girl for St. Croix before relocating to St. Thomas as a young woman. She worked in the St. Thomas Apothecary until she met my grandfather. But they and the rest of my family were always larger than life characters in the community, there was always food for whoever might stop by the house, family or not, community was everything to them. This was their home, where their life had played out and where their happiness and pride found peace.

    I am thankful for the many stories my abuela instilled in me growing up, owning my cultural pride, identity, the stories of my people. I am thankful for the community life my abuelo modeled, teachings about nature, people, plants and herbs. Because of them I carry a deep appreciation for my ancestors and their legacy, as well as the place we now call home which holds so much memory, moments, feelings, and pride. 

  • Caguana Indigenous Ceremonial Park (Centro Ceremonial Indígena Caguana)

    Puerto Rico was one of the epicenters of the Classic Tainos civilization, along with surrounding Puerto Rican islands (Vieques, Culebra), Hispaniola (modern day Dominican Republic/Haiti), and parts of the Virgin Islands (St. Croix, St. John, St. Thomas, Tortola, etc.). The Tainos were an Arawakan people who had descended from peoples who migrated from South America throughout the years. There were variants of the Taino, Eastern Tainos (from the Virgin Islands southward), Classic Tainos (Virgin Islands, Puerto Rico, Hispaniola), and Western Tainos (Jamaica, Cuba); however, the Classic Tainos were the most unfiltered and uninfluenced by surrounding tribes like the Eastern Tainos with the Caribs of the Lesser Antilles or the Western Tainos with the Guanahatabey of Cuba. The Classic Tainos were more developed culturally and linguistically and were “identified with the most complex and intensive traditions, and are represented archaeologically by “Chican-Ostionoid” material culture.” [1] The Chican era was a late part of the Ostioniod period which ran approximately from A.D. 600 to 1200.

    16th century image of a Caribbean native house. Plate 113, Histoire naturelle des Indes: The Drake Manuscript in the Pierpont Morgan Library

    Remnants have been uncovered across the Caribbean and still continue to be discovered from these indigenous people. In the Greater Antilles where the Classic Tainos thrived, archaeological sites, petroglyphs, pottery fragments, and tools continue to be found. As well, much of the lexicon of today includes many integrated Taino words — Borikén (“the great land of the valiant and noble Lord”, Boriquen, Puerto Rico), canoa (canoe), Hurakán (hurricane and “god of the storm”), tuna (prickly pear), colibri (hummingbird), tabako (tobacco), wanaban (guanabana or soursop), papaya, yuca (cassava root), mamey, barbacoa (barbecue), cokí (coqui or small tree frog), iguana, hamaca (hammock), … In Puerto Rico the largest remnants have been uncovered as it was a central island for the Tainos, hosting about 18 caciques (chiefs) and their respective villages across the island. One such place was Otoao, modern day Utuado, located in the Cordillera Central (Puerto Rico’s centralized mountainous area), where the Caguana Indigenous Ceremonial Park is located.

    Smithsonian Institution. Bureau of American Ethnology – https://archive.org/details/bulletin14341948smit/page/540?
    Caguana Indigenous Ceremonial Park – Plaza (Photo courtesy: Dr. Antonio Rafael de la Cova)

    Caguana is one the largest and most complex indigenous ceremonial sites in the whole of the Caribbean. It is situated in the Tanama River Valley consists of a couple large plazas, 10 stone-lined ball courts (called bateys, named after the balls (batey) where a type of hand ball game was played), a ceremonial dancing court (called areyto, where song, dance and story came together for ceremonies), a religious mound, and many stone carved petroglyphs. From the archaeological work carried out in this site, it was concluded that this site had both pre-Taino and Taino remnants. In the Taino time, it was not a regular yucayeque (village) as it had been in the pre-Taino time, but more of a ceremonial site that was used for special occasions (and obviously batey games) by several surrounding villages and not a continuously occupied area. Some do speculate if the batey games were more of a way of settling disagreements, ownership issues, aliiances, etc., either way it was very central to their way of doing things and very much a ceremonial act.

    Stone carved petroglyphs (Photo courtesy: Dr. Antonio Rafael de la Cova)
    Ceremonial dancing court

    Indigenous sites like this at Caguana provide great insight into the Tainos, which is one of the Caribbean’s closest and most influential ancestors to this day. It is interesting that most of their ancestors, both those coming from South America and Central America, have many similarities such as the plazas and ball courts. There is controversy regarding the “true” descendant lines of the Tainos, as Colombus was said to have eradicated them, however, many Puerto Ricans, along with others in the Classic Taino Greater Antilles area, have been found to have DNA linking them to the Tainos, South American and Central American indigenous ancestry.

    Even though this site has been a National Register site since 1993, it is still not fully protected and free from threat, there is still harm from natural disasters like hurricanes which further degrade the site and stones, and also from the local government, who in early 2022 tried to transfer the ownership of the site from the Institute of Puerto Rican Culture to the City of Utuado, and as it was rumored, to make way for further development through privatization. This was met with a great fight of pro-Taino and Taino descendants who used the argument that an indigenous sacred site could never be private, and it seems to have been approved for the time being as of late 2022.

    More needs to be done to maintain the preservation, safety, and well-being of these indigenous sites across the Caribbean, be it further education, advocacy, and potential grant funding. The more knowledge Caribbean people have of their ancestry and heritage, the more ownership, pride and stewardship comes into play. Speaking for myself, who has Taino and indigenous heritage in my ancestral lines via Puerto Rico, I look to these places as irreplaceable gifts to envision a part of what makes me. Not many have that. We owe it to future generations to do better and be better. We are not landowners, but caretakers.

    [1] “Taíno Culture History.” Florida Museum, 7 Dec. 2018, https://www.floridamuseum.ufl.edu/histarch/research/haiti/en-bas-saline/taino-culture/.

  • Casa Roig Musuem, Humacao, Puerto Rico

    Did you ever wonder how far stretching the Prairie School architectural movement had reached? How about walking the streets of Humacao in Puerto Rico and catching a glimpse of something that looked straight out of Frank Lloyd Wright’s portfolio? Enter, the Casa Roig Museum. Built in 1920 by notable Czech architect Antonin Nechodoma, Casa Roig was originally designed as a residence for the prominent Roig family in Humacao, in the Prairie School style. It is an outstanding example of the architectural style and is undeniably influenced by Frank Lloyd Wright.

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    Casa Riog before restoration and preservation work commenced, 1977. (Photo credit: National Park Service)

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