A space to explore stories, crafts, and traditions from every corner of the world. Each piece is made in collaboration with people who live these cultures every day — so what you’re seeing and hearing is the real thing.
Latin Countries and Cultures
To begin the very first month of Bridge & Beacon, I chose Puerto Rico — my first home, my family’s island, and a place shaped by generations of strength and survival. Puerto Rican culture is many things, but above all, it is resilient. Even when I’m teasing my relatives or not-not complaining about their intensity, their pride in being Boricua never falters. That pride, that endurance, is exactly why I wanted to start here.
This month’s theme, Islands of Resilience, explores the layers of Puerto Rico’s identity through the people who shaped it and the traditions that continue to endure.
We’ll begin with the Taíno, the island’s first inhabitants. Their worldview, symbols, and relationship with the natural world still live in our language, art, and stories. I’ll also be sharing a video of my abuelo talking about a well-known Taíno figure — stories many Puerto Ricans grow up hearing.
From there, we’ll finish with modern Puerto Rico — its challenges, its creativity, and how its people continue to rebuild, reinvent, and protect their culture. I’m including a video of my abuelo talking about how he sees the island today, what he hopes others understand before visiting, and what he believes will help Puerto Rico move forward.
I’m excited to share these stories of endurance, heritage, and identity with you this month. I hope you enjoy this journey into Puerto Rico’s past and present — and that you stay with me as we explore the next culture in the series.
The Taíno: The First Islanders of Resilience
Who Were the Taíno?
Before Puerto Rico was Puerto Rico, the island was called Borikén, and it was home to the Taíno — the Indigenous people who lived, farmed, traded, navigated, and built communities across the Caribbean long before Spanish colonization.
Early accounts describe the Taíno as warm and hospitable. When Columbus’s crew first arrived, the Taíno greeted them with curiosity, food, and gifts. In one recorded instance, when Spaniards returned to a small fort they had left behind and found it destroyed, the Taíno messengers expressed sadness at what had happened. To maintain peace, they exchanged gold, cotton, and woven goods — items they valued deeply — for objects the Europeans saw as simple trinkets.
This moment is often told as a footnote in colonial history, but it also reveals something more powerful:
Taíno diplomacy, generosity, and community-centered decision-making were strengths — not weaknesses.
Their willingness to engage, negotiate, and exchange was part of their social resilience long before colonization fractured the region.
Taíno Society and Structure
Taíno society was matrilineal, meaning inheritance and lineage were traced through the mother’s line. Your social position, your rights, and often your responsibilities came from your mother’s family — a system that emphasized continuity and kinship.
Communities were led by caciques (chiefs), who held authority, coordinated agriculture, managed resources, and led ceremonial life. Caciques could have multiple wives, but leadership wasn’t strictly male. While most caciques were men, women could also hold leadership roles, and women played essential roles in agriculture, craftmaking, and maintaining community life.
Taíno society wasn’t hierarchical in the European sense — it was communal. Everyone had a role in sustaining the community, from planting cassava to carving symbols into stone. This shared responsibility created stability and resilience, allowing them to thrive across multiple islands with remarkably similar social structures.
Even though colonization disrupted Taíno life, their systems of knowledge, farming practices, and cultural worldview continue to shape Puerto Rican identity today.
Important Taíno Figures
If you ask different Puerto Rican families which Taíno figures matter most, you’ll get different answers — but every answer is rooted in pride and cultural memory. I asked my Abuelo to share the two figures he considers the most important, the ones he believes shaped the spirit of Puerto Rico.
Listening to my Abuelo talk about them reminded me of something powerful:
Taíno history survived not through books, but through stories — passed down from elders, from parent to child, from one generation to the next.
This oral tradition is its own form of resilience.
Despite colonization, forced conversion, displacement, and centuries of attempted erasure, these figures live on because Puerto Rican families refused to let them fade.
Transcription of the Video
Speaker 1-> Tania Perez, aunt/ informal interviewer
Speaker 2-> Angel Perez, grandpa/ informal interviewee
Speaker 1-> Name?
Speaker 2-> (0:04) My name is Ángel Pérez Flórez Ángel Pérez Flórez We would like to ask you a few questions about the Cainites What do you remember or what do you know about the Cainite culture and the way they lived?
Speaker 1-> (0:29) To answer that question, since this is an informal interview (0:35) I will try to answer you as best I can with my knowledge about the Tainos (0:45) We, the island of Borinquen, was what the Tainos called Puerto Rico (0:54) We are like Borinquen too(0:58) Part of our culture also comes from the Tainos (1:03) We, the Puerto Ricans, are a mixture of three cultures (1:08) The Taino Indians, the Africans, and the Spaniards (1:17) The Tainos Indians, according to my greatest memory, came to the island here 2,000 years ago (1:27) They were the Araucas (1:31) Then, the Araucas before the Tainos (1:37) And then the other Indians, I forget their names (1:43) And then the Tainos Indians (1:49) Here in Borinquen (1:54) The Tainos Indians were a matriarchal society (2:06) They stood out, they planted, they were very hardworking (2:17) And within their culture, the chiefs (2:24) In this case, there is more than we can pronounce from our history (2:30) The main chief was Aguaybaná the Brave (2:37) Aguaybaná the Brave(2:38) He was Aguaybaná’s nephew (2:43) He was the chief when the Spaniards arrived
Speaker 2-> (2:49) So you’re telling me that this chief is the most important Cainite
Speaker 1-> (2:58) In the sense that Aguaybaná the Brave was the one who rebelled against the Spaniards
Speaker 2-> (3:07) He was the leader of the people
Speaker 1-> (3:09) The leader of the people when the Spaniards arrived was Aguaybaná (3:18) The main chief (3:21) So the Spaniards, before invading Puerto Rico (3:29) They had already been in Santo Domingo (3:33) But the chief of here, of Aguaybaná (3:37) One of his wives, his wife (3:40) Sorry, the chief’s sister (3:44) She was married to the main chief of Santo Domingo (3:50) What happens is that since they had been there for 10 years or something like that (3:56) Well, the chiefs, the Indians of here already had knowledge(4:00) Of what the Spaniards were doing, which was to enslave them and kill them (4:04) And that kind of thing
Speaker 2-> (4:05) Because they connected between the islands
Speaker 1-> (4:07) They connected between the islands (4:10) What happens is that when the Spaniards arrived here (4:15) The main chief was Aguaybaná (4:19) They try to make the Guatei (4:22) I think it was called, which was that they shook hands and exchanged names (4:29) The Spaniard gave the name to the Indian and the Indian to the Spaniard(4:35) Well, when Aguaybaná died (4:41) The one who inherits is the chief Aguaybaná(4:46) As mentioned, he was Aguaybaná’s nephew (4:50) He does not make the Guatei with the Spaniards (4:57) It seems that it was with Ponce de León (5:02) Remember that this was an improvised interview (5:05) In which I am answering these questions from memory
Speaker 2-> (5:08) Of course
Speaker 1-> (5:09) I’m not looking for a book or anything (5:14) If I’m wrong in my answer, then I’ll clarify it later
Speaker 2-> (5:19) So why do you think that person was so important to the Taíno people?
Speaker 1 ->(5:26) It is because he guided and protected his people (5:30) Well
Speaker 2-> (5:31) Because he made important decisions, he did all those functions (5:35) Like the leader
Speaker 1 -> (5:37) He did all those functions (5:39) Because when he found out, when he inherited the throne of Aguaybaná (5:46) Aguaybaná (5:47) He does not do as I explained (5:50) It has a Guatei name (5:52) It seemed to me that it was called that the names were changed (5:55) But then this Indian, Aguaybaná the Brave, rebels against the Spaniards(6:00) And that’s where the war between the Indians and the Spaniards begins
Speaker 2-> (6:06) And the Yucca
Speaker 1 ->(6:08) I love the Yucca a lot (6:10) And now I don’t remember the other things
Speaker 2 -> (6:15) But they did what they call the collective work, right?
Speaker 1-> (6:20) Yes
Speaker 2-> (6:21) Between them (6:21) Yes
Speaker 1 ->(6:23) The chiefs had several women (6:24) They could have several wives (6:28) The Indians used coverings for that time (6:34) The married women used coverings (6:37) The Indians, I think until a certain age, did not use coverings (6:42) They were naked(6:45) They had their faith in their own gods (6:51) I don’t remember the names now(6:53) One of the most important was the god Yukijú (7:01) The god was supposedly in the jungle (7:05) The jungle is a mountain here on the island (7:09) One of the highest mountains (7:12) And they had others that I don’t remember now (7:16) El Bravo (7:16) The importance he has for us (7:21) About our identity as a people, our culture (7:24) Is that he did not allow himself to be dominated by the Spanish slavery (7:31) And raise the revolution (7:36) The Tainos believed that the Spaniards were gods (7:41) Like the Tainos(7:44) When the Spaniards arrived, they had horses (7:46) And they had rifles and all that kind of thing (7:50) And the Indians were not used to that (7:52) The Tainos understood that the Spaniards were gods (7:56) Until El Bravo was rebelled against them (8:01) And in the town of (8:05) I forgot the name of the town (8:09) They drowned in the river, in Salcedo (8:12) Which was one of the Spanish military (8:17) The Indians drowned in Salcedo (8:22) They realized that they were not gods (8:26) That they were mortals like us (8:29) And that’s where the revolution continues (8:33) Many of the chiefs here in Puerto Rico (8:37) They joined the revolution (8:40) Others did not join the revolution(8:44) That was raised by El Bravo (8:48) Well, that’s where the fight and the conquest continues (8:54) Which the Indians lost (8:57) But the importance of that is that (9:01) It lets us see that we (9:03) From our roots (9:06) We are a fighting people (9:08) And that he did not allow himself to be dominated by fear (9:14) And by slavery (9:16) And their agriculture (9:19) To kill the Indians who rebelled (9:23) They were slaves (9:25) To get the gold from the rivers (9:27) Here there was a lot of gold (9:30) And this island (9:31) It bears the name of Puerto Rico (9:37) Because since the years (9:41) 1700, 1600 (9:42) They realized that this island (9:45) It had a lot of wood, it had rivers (9:49) Some rivers of the island (9:52) They could use it as transport (9:55) Small boats (9:58) Then they also gave it the name of Puerto Rico
Speaker 2-> (10:03) In the first part we can say (10:07) That you explain that the Tainos (10:09) They were the first inhabitants of Puerto Rico (10:12) That they had a well-organized society(10:15) He mentioned that they lived mainly from agriculture (10:20) Especially from the yucca cultivation (10:23) And that they took advantage of the natural resources responsibly (10:27) It also points out that the Tainos (10:30) They valued life in community(10:32) Family and cooperation between people (10:38) Then the leaders of the Tainos(10:41) They were known as chiefs (10:43) And that they had a very important role within society (10:46) The chiefs were in charge of directing their people (10:50) Make important decisions and protect the community
Speaker 1-> (10:55) Also (10:55) The chiefs, if I may (10:58) The chiefs also (11:01) The Tainos were patriarchal (11:03) There were also chiefs (11:05) One of the chiefs (11:09) There were several chiefs (11:12) Loiza
Speaker 2->(11:16) In general there were women
Speaker 1-> (11:18) There were women chiefs because they were patriarchal (11:20) It was not like now
Speaker 2->(11:23) Yes, it was not just
Speaker 1-> (11:24) Now our society is patriarchal (11:29) You have the last name of your father (11:33) The Taino society (11:35) Who carried (11:36) It was the mother (11:41) The one who had(11:44) The power and so they knew (11:47) That he was a direct descendant (11:49) Of the chief
Taíno Symbols: Memory Carved in Stone
Like many Indigenous cultures, the Taíno did not use a written alphabet.
Instead, they used symbols and petroglyphs — carved images that communicated identity, spirituality, history, and connection to the land.
What makes Taíno symbols extraordinary is that they survived.
Even after centuries of cultural suppression, these symbols remain alive in Puerto Rican art, murals, jewelry, tattoos, and family traditions.
Here are three of the most iconic:
The Coquí
The coquí symbol represented the natural spirit and voice of the island.
For the Taíno, the coquí’s nighttime call was a sign of life and protection — a reminder that the forests were awake, watching, and alive. Today, the coquí is arguably the strongest symbol of Puerto Rican identity, heard on the island and remembered in the diaspora.
The Sun (Sol Taíno)
The sun symbol represented creation, guidance, and the energy that sustains life. It appeared in ceremonial spaces and sacred carvings, marking the importance of both celestial cycles and spiritual illumination. Its continued presence in modern artwork reflects how Taíno cosmology still shapes Puerto Rican cultural expression.
The Turtle (Jiba Jiba)
The turtle symbolized endurance, longevity, and the earth itself. In some Taíno stories, the turtle’s shell represents the island, carrying its people through time. Slow, steady, resilient — the turtle embodies the survival of Taíno identity despite colonization and forced assimilation.
Why the Taíno Matter Today
The Taíno story is not a story of disappearance — it is a story of resilience.
Their words live on in Puerto Rican Spanish.
Their foods remain staples.
Their symbols decorate homes, murals, and classrooms.
Their spirits live in oral histories, art, and cultural pride.
And their legacy flows through millions of Puerto Ricans who still identify with Indigenous ancestry.
By understanding who the Taíno were, we understand a foundational part of Boricua identity — one built on strength, community, adaptation, and continuity.
Modern Puerto Rico
Modern Puerto Rico exists at the intersection of history, resilience, and unfinished stories. The island carries the weight of colonization, migration, economic hardship, and natural disasters — but it also carries creativity, humor, community, and deep pride. To understand Puerto Rico today, you have to understand that it has never stopped adapting.
Throughout the 20th century, Puerto Rico underwent massive changes. Industrialization reshaped the economy, political shifts altered its relationship with the United States, and waves of migration transformed both the island and the diaspora. These changes brought opportunity for some and instability for others, leaving Puerto Rico in a constant state of negotiation — between progress and preservation, survival and self-determination.
Today, Puerto Rico faces ongoing challenges: economic inequality, infrastructure strain, environmental vulnerability, and debates about political status. But none of these exist in isolation. They are part of a longer story — one rooted in resilience, where people continue to rebuild, organize, create, and imagine a better future for the island.
I asked my Abuelo to share who he believes was the most important figure in Puerto Rico’s 20th century, how he sees the island today, what he hopes others understand before visiting, and what he believes will help Puerto Rico move forward.
Transcript of the Video
Speaker 1->(0:05) The regime, right? (0:06) We have a new system of government, we have an American citizenship (0:13) which was imposed on us because the people of Puerto Rico(0:17) initially refused to accept the citizenship of the United States (0:24) because we already had, with the Spaniards, we had achieved (0:30) an autonomous card (0:38) but when Spain lost the war, a military system was imposed on us (0:49) and things began to change, even the John’s Law, the FORA (0:58) and a number of patriots who pursued the revolutionary struggle (1:05) trying for Puerto Rico to obtain its independence (1:09) but the American citizenship was imposed on us
Speaker 2->(1:15) So the people are resilient and supportive? (1:19) Yes, we are a happy people and we preserve our traditions What would you share with pride of Puerto Rico?
Speaker 1-> (1:30) We share that to date Spanish, although English, is the second language (1:47) but the first of us has always been Spanish as our first language (1:54) We have not lost our identity as a people (2:01) although, as I explained at the beginning, we were invaded by the United States (2:09) and we continue in our own way, forward and forward (2:15) there have been many patriots who at this time, I do not remember the names of all of them (2:20) but our identity prevails and our national pride
Speaker 2-> (2:25) What would you say to someone who wants to come or live in Puerto Rico? (2:36) Well, to give you that answer, which is a little complicated You as what you live right now, you as a person here in your house What would you say to someone who wants to come or live in Puerto Rico?
Speaker 1-> (2:53) Well, being a colony of the United States, we have had in our society many foreigners who have come here to the island and have married Puerto Rican women and Puerto Rican men of other races and we have also cultivated another of these always improving education, that is what improves any people and it can improve us too, better education
🌺 Sources & Further Reading
A selection of works that informed this month’s feature.
Sebastián Robiou Lamarche. Taínos y Caribes: Las culturas aborígenes antillanas.
Ediciones Doce Calles, 2003.
Christopher Columbus. The Diario of Christopher Columbus’s First Voyage to America, 1492–1493.
Edited & translated by Oliver Dunn and James E. Kelley Jr., University of Oklahoma Press, 1989.
Irving Rouse. The Taínos: Rise and Decline of the People Who Greeted Columbus.
Yale University Press, 1992.
