The Spanish Caribbean, 1492–1550

Author(s):  
Ida Altman

The arrival of Christopher Columbus in the northern Caribbean with three Spanish ships in October 1492 marked the beginning of continuing European contact with the Americas. With his second voyage of 1493 permanent European occupation of the Caribbean began, with enormous consequences for the peoples and ecology of the region. Failing to encounter the wealthy trading societies that Columbus had hoped to find by reaching Asia, Europeans in the Caribbean soon realized that they would have to involve themselves directly in organizing profitable enterprises. Gold mining in the northern islands and pearl fishing in the islands off the coast of Tierra Firme (present-day Venezuela) for some years proved enormously profitable but depended on Spaniards’ ability to exploit indigenous labor on a large scale. The imposition of the Spanish encomienda system, which required indigenous communities to provide labor for mining and commercial agriculture, and the large-scale capture and transportation of Native Americans from one locale to another wrought havoc among the indigenous peoples of the Caribbean and circum-Caribbean, resulting in high mortality and flight. Spaniards in the islands soon sought to supplement indigenous labor by importing African slaves who, in the early 16th century, became a significant if not always easily controlled presence in the region. From the earliest years the Spanish Caribbean was a complex, dynamic, and volatile region characterized by extensive interaction and conflict among diverse groups of people and by rapid economic and institutional development. Although the islands became the launching grounds for subsequent Spanish moves to the nearby mainland, throughout the 16th century and beyond they played a crucial role in sustaining Spain’s overseas empire and integrating it into the larger Atlantic system.

Author(s):  
Alessia Vignoli

The notion of ‘disaster’ pervades the Caribbean thought. The common origin of the Caribbean region, the European colonization, caused two disasters: the extermination of Native Americans and the deportation of African slaves. The union between nature and the oppressed people against the oppressor resulted in the creation of an environmental conscience that the Caribbean literature has often expressed. This essay will investigate the common points shared by some Haitian, Martinican and Guadeloupean authors in the writing of natural hazards. It will show that, despite the diversity that marks the Caribbean, there is a repetition of common features that proves its geopoetic unity.


2020 ◽  
Vol 12 (3) ◽  
pp. 305-320
Author(s):  
Johnnel Smith ◽  
Andrew J. Spencer

Purpose This paper aims to investigate the existence of the Taíno people in Cuba and Jamaica and their alignment with the sustainable development goals (SDGs) of 2030. The Caribbean has long had a narrative that the indigenous people – the Taíno – were made extinct after their encounter with Christopher Columbus in the 1500s. However, recent theoretical and empirical data have documented the survival and existence of indigenous people throughout the Caribbean. The goal of this paper is to contribute to a new narrative on Caribbean indigenous communities by documenting their current needs and challenges in achieving sustainability. It further recommends practical ways in which indigenous communities can be included in plans/goals for sustainability to ensure full alignment for the betterment of their people. Design/methodology/approach This paper takes a qualitative case study approach coupled with a literature review of the Taíno of the Caribbean. Qualitative interviews were conducted with Caciques/Kasikes (Tribe Leaders) and members of Taíno communities in Jamaica and Cuba. Findings The members of the indigenous communities’ view community-based/indigenous tourism as a solution to preserve and sustain their heritage and provide income for their people; they provide strong recommendations on how this may be achieved in keeping with the 2030 SDGs. Originality/value Academic literature that documents the modern day existence and experiences of the Caribbean indigenous people, especially in Cuba and Jamaica, is a clear gap. The goal of this paper is to provide a new theoretical framework/narrative on Caribbean indigenous communities and suggest practical ways in which they can be further integrated with tourism to ensure full alignment for the betterment and sustainability of their people.


Author(s):  
Neil L. Whitehead

The first sustained encounters between Europeans and native peoples of America in the fifteenth century were temporally episodic and geographically uneven. The prevailing winds and currents across the Atlantic nonetheless pushed European shipping repeatedly towards northern South America and the Caribbean region, as in the first voyage of Christopher Columbus. From this initial zone of contact European expeditions ranged to the south and west, enumerating rivers and assessing opportunities for trade and plunder. Within a decade of Columbus' first landfall under the flag of Spain, Portuguese expeditions had reported on the coastal regions of Brazil, followed in the 1530s and 1540s by reports from expeditions into the river basins of the Amazon and Orinoco. The organisation of production within native economies was largely domestically based and kinship relations were the basis for the organisation of agriculture and hunting.


2021 ◽  
pp. 000332862110238
Author(s):  
Hillary Raining

In the last few years, scientists have discovered what indigenous communities have known for countless generations: that the emotional and physical lives of our ancestors will fundamentally affect our emotional and physical lives as well. Despite the increasingly evident effect that both trauma and/or gratitude can have on an individual (and by extension their offspring), there has been precious little research done on the effects of gratitude on future generations. This paper will seek to study the effect of gratitude as a deep spiritual practice that changes—not only those who practice it—but also the generations that follow. It will do so through the lenses of generational, psychological, and theological studies using the gratitude worldview and practices of the Ojibwa Native Americans as our entry point into the study of blood memory. It will also offer suggestions for church communities looking to reclaim gratitude as a spiritual practice in modern times drawing from the Church’s institutional “blood memory.”


2020 ◽  
Vol 63 (6) ◽  
pp. 537-540
Author(s):  
Fee O.H. Smulders ◽  
Kelcie L. Chiquillo ◽  
Demian A. Willette ◽  
Paul H. Barber ◽  
Marjolijn J.A. Christianen

AbstractThe dioecious seagrass species Halophila stipulacea reproduces mainly through fast clonal growth, underlying its invasive behavior. Here, we provide morphological evidence to show that the first findings of fruits in the Caribbean were misidentified. Consequently, H. stipulacea reproduction is likely still only asexual in the Caribbean. Therefore, we introduce an identification key of H. stipulacea reproductive structures to encourage careful identification and quantification throughout its invasive range. Until large-scale seed production in invaded habitats is reported, the apparent low rate of sexual reproduction needs to be considered in current studies investigating the invasion capacity of this species.


2015 ◽  
Vol 34 (3) ◽  
pp. 201-213 ◽  
Author(s):  
Amy Klemm Verbos ◽  
Deanna M. Kennedy ◽  
Joseph S. Gladstone ◽  
Carolyn Birmingham

Purpose – The purpose of this paper is to develop two new constructs (career self-schemas and career locus) and present a conceptual model of the influence of Native American culture on MBA fit. Design/methodology/approach – Using a social cognitive lens on career theory, the authors examine the possible effects of cultural influences on the fit between Native Americans’ career goals and an MBA. Specifically, the authors propose that cultural factors contribute to career self-schemas inconsistent with Native American perceptions of business graduate education. Career self-schemas are an individual’s cognitive map of the self in his or her career. Findings – The conceptual model proposes that aspects of career self-schemas may explain lagging Native Americans’ MBA fit: the MBA is culturally inconsistent, and a community career locus. Research limitations/implications – The model needs to be tested empirically. This research has implications that extend beyond Native Americans to help explain the career aspirations of other diverse groups. Social implications – Native Americans are, in recent years, engaging in economic development that would benefit from Native Americans with MBAs. The authors make recommendations for increasing Native American interest in MBA programs. Originality/value – This paper introduces the constructs of career self-schemas and career locus to explain lagging MBA fit for Native Americans. The constructs may also be applied in other cultures and with other ethnic groups to explain differences in career choice. It may be particularly helpful in an international context.


In 2020 Cabo Verde (1557 sq. miles) and São Tomé and Príncipe (621 sq. miles) had a resident population of 556,857 and 210,240 respectively. Both archipelagos were uninhabited when they were settled by Portuguese colonists and African slaves in the second half of the 15th century. The coexistence of Europeans and Africans resulted in the emergence of Creole societies. Due to their differences in geographic position and climate, they developed unequally in economic terms. Santiago, the first of the Cabo Verde Islands to be settled, became a commercial hub for the slave trade from the Upper Guinea coast. São Tomé was also engaged in the slave trade, but in the 16th century established the first tropical plantation economy based on sugar and slave labor. In the 17th century, both archipelagos were affected by economic and demographic decline. Economic recovery did not occur before the mid-19th century. The British established a coal supply station for transatlantic steam shipping in São Vicente, while, enabled by the introduction of coffee and cocoa, the Portuguese reestablished the plantation economy in São Tomé and Príncipe. After the abolition of slavery in 1875 the workforce was composed of contract workers from Angola, Cabo Verde, and Mozambique. As a result, São Tomé and Príncipe became marked by immigration for almost a century. In contrast, pushed by famines and misery, a massive emigration from Cabo Verde began in the 19th century, a feature that has marked the archipelago’s society and identity until the early 21st century. The first anticolonial groups in exile appeared in the late 1950s. An armed liberation struggle in the islands was not possible; however, a group of Cabo Verdeans participated in the armed struggle in Portuguese Guinea. Most prominent among them was Amílcar Cabral (b. 1924–d. 1973). After independence in 1975 the two countries became socialist one-party regimes. In 1990 both archipelagos introduced multiparty democracies with semipresidential regimes. Creole communities also developed in the Gulf of Guinea islands of Bioko (779 square miles) and Annobón (6.5 sq. miles), which belonged to Portugal until 1778 when they became part of Spanish Guinea which subsequently, in 1968, gained independence as Equatorial Guinea. In the 16th century the uninhabited island of Annobón was settled by the Portuguese with African slaves. As a result, the island’s early-21st-century 5,300 inhabitants speak a Portuguese-based Creole, Fá d’Ambó. Bioko (Fernando Po), was the only Gulf of Guinea Island with a native population, the Bubi, and therefore the Portuguese never colonized this island. From 1827–1843 the British navy maintained an antislaving station called Port Clarence (modern Malabo) in Fernando Po. The British recruited workers from Freetown in Sierra Leone, which was the beginning of the development of the Fernandinos, a local Creole community that speaks an English-based Creole language known as Pichi, which is closely related to Krio in Sierra Leone. Currently, there are still about thirty Fernandino families, comprising some 350 people; however, Pichi is spoken by an estimated 150,000 people, since it also became Bioko’s lingua franca spoken by the Bubi majority.


Author(s):  
Upendra Gautam

Oriental philosophers have given top priority to food for orderly state affairs as well as personal wellbeing. In past, Nepal had a strong agricultural economy based on indigenous Farmer Managed Irrigation System (FMIS). State policy helped promote these systems. But contemporary Nepal opted for state control on irrigation water by building large scale public irrigation systems. In the last 43 years of planned development (1957-2002), the government has spent 70% of US$1.3 billion on these systems, covering 30% of the irrigated area in the country; the remaining 70% is with the FMIS. Despite the investment, these systems neither promoted themselves as an enterprise nor helped enhance agricultural productivity leading to social insecurity. This social insecurity is reflected in the country's increasing import of food, mass workforce exodus for employment abroad, and added socio-economic vulnerability due to climate change.Donor and government recommendations centered on (i) expansion of irrigated area, (ii) irrigation management transfer, and (iii) agriculture extension seem to have failed in Nepal. These failures asked for alternative institutional development solutions, whereas public irrigation systems are (i) localized to establish system's operational autonomy with ownership and governance, (ii) treated as a rich resource-base with water, land and labor, and (iii) recognized as cooperative enterprise of local stakeholders by law with authorities to enter into joint actions with relevant partners for promoting commercialization and environmental quality of irrigated agriculture.DOI: http://dx.doi.org/10.3126/hn.v11i1.7223 Hydro Nepal Special Issue: Conference Proceedings 2012 pp.95-99


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