In Puerto Rico the indigenous identity has been a blend of staged historical reenactments and Indian hobbyist. The Nuyorican Movement however had a plethora of information regarding the Native American movements. They also had a vital resource: other natives. It is from these natives that state side Tainos learned about the Indian reality, continuity, affirmation, and nation building. In other words restoring and preserving the culture,the Daca Taino movement, and the process of the restored nation/confederation/intertribal councils. Tainos in the states also took on native issues like poverty in reservations, the incarceration of Leonard Peltier, encroachment onto native land, and violations of treaty. State side Tainos have also fought for repatriation which resulted in the return of ancestral remains back to the indigenous community headed by Don Panchito in La Rancheria en Baracoa, Cuba. State Side Tainos were also able to remove the word extinct when it came to the Taino in the Merriam Webster dictionary.
It is because of our experiences within the states we are able to understand the global Indigenous reality and awareness. The Tainos from the US of A might be deprived of island life but by not being present it has broadened our perspective on what it means to be indigenous. By no means am I blaming the Island Taino for being romantic or stereotyping because I know that they are the by product of a staged culture. In essence their model for indigenous identity is a historical reenactment, which i consider just another part of cultural genocide and globalization. All of these beginnings are pre-genetic study. They happened before the Mitochondrial DNA was even a blink in the Taino's eye. After the Daca Taino movement in the untied states and the DNA studies, the staged culture [historical reenactment] in Puerto Rico began to identify as taino and no longer as indigenous hobbyist.
Now we are in the stages of the second "discovery" based on DNA. It has also brought a new wave of Taino that focuses solely or the majority of their indigenous identity on characteristics and traits. It has also brought a wave of Caribbean students who feel that the taino movement is new and up for them to redefine or reinvent without any cultural contributions of the founding pioneers in taino revival. -Which are the majority of the verifiers of the "authenticity" of the staged culture.
So my question is why do the new comers to the movement spite the same people that pioneered it and refuse to learn from their experiences?
how can people ignore what has been presented to them by the same tainos that gave birth to the taino identity?
if affirmation is one element of resurgence why aren't people ready to learn about the resurgence? or is it even about resurgence at all?
Or is Daca taino now just about DNA? what type of nation will this ideology leave?