As a first-generation Dominican, third-generation Puerto Rican (even though "technically" Puerto Ricans are U.S. "citizens") living in Albuquerque, New Mexico, where the awareness of Native and indigenous populations and their histories are much more ingrained than in the East coast, the topic of claiming, or identifying with, my indigenous roots is continuously brought to my attention. I feel, on the one hand, that I am no longer entitled to present myself as indigenous because I do not know when my family lineage begins; we don't have the tools to do so. On the other hand, I understand that the erasure of indigenous peoples, and in my case the Taínos, must be prevented at all costs. When settler colonialism has effectively destroyed entire communities and ecosystems, I have the potential duty to preserve the existence of an entire people.
However claiming indigeneity is much more complicated than being sympathetic to the systemic genocide of the population you may identify with. I do not speak an indigenous language. I do not engage in ceremonial dances and song. My connection to land has been displaced many generations ago. I haven't experienced the historical subjugation, genocidal policies, and violent rhetoric that endanger indigenous folk. It is great that I have had the privilege to educate myself on indigenous resistance and its traumatic history, but I do not celebrate the same traditions as indigenous folk that would prevent me from being labeled an imposter.
Or do I?
It is hard to know where my family tree began and it is even more difficult to uncover the right tools to find out. I do not have any contact with elders or access to family who know of the Taíno ancestry and, since the population of Taínos, to some scholars, are virtually extinct, the likelihood of finding those resources are miniscule.
But I learned once that everyday we engage in indigenous practices without realizing. My pilón I use at home, the totonera my mom has, the Yoruba spirituality (which is connected to my Blackness) that my mom learned from my great grandma and her godmother, are all examples of ways that I follow tradition that has existed for centuries. The connection I feel to the bomba of Borinquen and the passion I embrace Dominican típico can't be ignored. The gift I have within me that my mom tells me that I have yet uncover is a foreshadowing of what my ancestors may pass on to me. In addition, many of the Nishnaabeg ideologies and theories of intelligence that I have been learning about resonate with me because I implicitly believe and follow those practices.
Is this enough to claim indigeneity? Or do I need to prove a blood quantum like some Native nations require to credit their identities. I think it may be unsafe to say I am of Taíno descent when I do not have all of the references, especially in the face of heavy policing in Albuquerque (from my experience) of who has the authority to claim indigineity. I have seen Native folks spit rhetoric denouncing displaced Mexicanxs for identifying as indigenous because they are not from the land they currently inhabit.
I think for now I will let this question of my indigenous identity sit as I continue on this journey. Maybe one day I will cross paths with someone wise and full of knowledge who can guide me to my true self. I look forward to that. For now, I will continue to confidently embrace my identity through the Dominican and Puerto Rican background that I know well.
