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Our Story

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The subject of European colonization is steeped in controversy and a constant hot button topic. The quest to find treasures, spices, textiles, even God, are said to be the motivation for European kingdoms to fund expensive explorations all around the globe.  Tracing the ethnic heritage of Chief Resul M. M. Bey was a winding road, reaching far earlier than the recorded dates of European flags being planted in the Western Hemisphere.  Long before the Spanish-funded infamous voyage of explorer Christopher Columbus, many tribes of peoples already inhabited the Greater (and Lesser) Antilles.  The Greater Antilles consist of four of the largest islands in the Caribbean:  Cuba, Hispaniola (Haiti and the Dominican Republic), Jamaica, and Puerto Rico.  

 

Both terms ‘Taino’ and ‘Moor’ can actually be classified as exonyms.  An exonym is a name given to a group of people by an outsider, not necessarily used by the ethnic people themselves.  Various historical accounts retelling Columbus' first encounter with the native Arawak island men say the natives spoke the words, “Taino, Taino…”, meaning “We are good.  We are noble people.”   Wholly unfamiliar with Arawakan pidgin, it is believed Columbus mistakenly took the introduction to mean this is what they were called.  He went on to make subsequent visits to the islands in the following years.  Because these Spanish explorations were men only voyages, this subsequently led to the birth of ‘mestizo’, or mixed-race children. Unfortunately, the connection among the Arawak and Spaniards would sour and one of the largest genocides in history would take place, rendering the Arawak almost extinct in the Greater Antilles. Many surviving indigenous peoples fled to outer areas of the Greater Antilles and into the Lesser Antilles.  

 

In recent years, many descendants of the Arawak have been discovered through ancestry registries.  As a Tribal Chief, Resul M. M. Bey researched his Puerto Rican family lineage proudly embraces his heritage as Taino.  Today, the Chief is in love with who he is and wants share his love by educating with LOVE, TRUTH, PEACE, FREEDOM & JUSTICE.  In order to progress and move forward, we must learn the uncomfortable truth about the past to prevent a repeat the same atrocities. The TAINO MOOR TRIBE seeks to be recognized as an indigenous tribe by all cultures and government. Nothing can be done about the past except learn from it, educate one another, and move forward into a healthy tomorrow.

our chief

continued from Home Page

In recent years, many descendants of the Arawak have been discovered through ancestry registries.  As a Tribal Chief, Resul M. M. Bey researched traced back his Puerto Rican family lineage proudly embraces his heritage as Taino. Today, the Chief is in love with who he is and wants share his knowledge by educating with LOVE, TRUTH, PEACE, FREEDOM & JUSTICE.  In order to progress and move forward, we must learn the uncomfortable truth about the past to prevent a repeat the same atrocities.  The TAINO MOOR TRIBE seeks to be recognized as an indigenous tribe by all cultures and government.  Nothing can be done about the past except learn from it, educate one another, and move forward into a healthy tomorrow.

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Reference List

Siva, Michael (2018). After the Treaties: A Social, Economic and Demographic History of Maroon Society in Jamaica, 1739–1842 (PDF) (PhD). Southampton: Southampton University. pp. 138–39. Retrieved 11 November 2022.

 

Sivapragasam, Michael (2019). "The Second Maroon War: Runaway Slaves fighting on the side of Trelawny Town".  Slavery & Abolition, doi:10.1080/0144039X.2019.1662683 Retrieved 11 November 2022.

 

“Taino, Arawak, African Masks”.  Taino Gallery.  Accessed: September 2022.  https://tainogallery.com/gallery/masks.

 

Baptiste, Marie-Jean (2021).  “Native American Arawak Taino Indigenous Tribe in South America Around 800 C.E”.  Pixels. DOI: https://pixels.com/profiles/marie-jean-baptiste Retrieved March 14, 2021.

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“Taino Symbols and Meanings”.  Puerto Rico Travel Guide.   https://www.puertoricotravel.guide/blog/taino-symbols-and-meanings/ Accessed:  September 2022.

 

Johnson, Amy M (2020).  Jamaica’s Windward Maroon Slaveholders:  Charles Town and Moore Town, 1810-1820.  Brill, November 25, 2020. https://brill.com/view/journals/nwig/94/3-4/article-p273_3.xml?language=en Accessed:  October 2022.

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Strochli, Nina.  “Meet the Survivors of a ‘Paper Genocide’”.  National Geographic, October 14, 2019.  https://www.nationalgeographic.com/history/article/meet-survivors-taino-tribe-paper-genocide  Accessed August 2022.

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“The Jamaican Maroons”.  National Library of Jamaica.  https://nlj.gov.jm/history-notes/The%20Maroons%20edited%20final.htm Accessed October 2022.

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Daley, Jason.  “Archaeologists Date Pre-Hispanic Puerto Rican Rock Art for the First Time”. Smithsonian, November 2, 2017.  https://www.smithsonianmag.com/smart-news/archaeologists-date-puerto-rican-rock-art-first-time-180967050/ Accessed November 2022.

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“Taino”.  Britannica.  https://www.britannica.com/topic/Taino.  Accessed October 2022.

TAINO MOOR TRIBE

info@tainomoortribe.com

TAINO MOOR TRIBE – TRIBAL LAW 404

Law of Sovereignty, Jurisdiction, and Membership

404.01 – Declaration of Sovereignty

The Taino Moor Tribe, descended of the ancient Taino and Moorish peoples, affirms its inherent sovereignty as a self-governing Nation under the divine principles of Love, Truth, Peace, Freedom, and Justice. This sovereignty is granted by the Creator, recognized by treaties, and protected under the Law of Nations.

404.02 – Jurisdiction of the Tribe

The Tribe retains exclusive jurisdiction over:

  1. All enrolled members of the Taino Moor Tribe.

  2. All lands, properties, trusts, and estates held in the name of the Tribe.

  3. All spiritual, cultural, economic, and political affairs conducted within or by the Tribe.

No outside government, state, or corporate entity may interfere in the lawful jurisdiction of the Tribe, except as recognized by treaty or agreement.

404.03 – Membership and Nationality

  1. A member of the Taino Moor Tribe is defined as one who proclaims Moorish nationality and is accepted by the Council of Elders or authorized representative.

  2. Membership shall not be denied on the basis of color, creed, or origin, but is affirmed through proclamation, oath, or record.

  3. Members are entitled to the full protection of Tribal Law 404 and the heritage of their Moorish birthright.

404.04 – Inviolability of Rights

  1. No member shall be deprived of life, liberty, property, or inheritance without due process of Tribal Law.

  2. The Tribe affirms that divine rights are above statutory privileges, and the dignity of every member is protected under this law.

  3. All property held in trust by or for members is secured under the sovereignty of the Tribe and may not be seized by foreign powers.

404.05 – Enforcement and Notice

This law serves as both an internal ordinance and a public notice.

  • Internally, it binds all members to uphold the sovereignty and unity of the Tribe.

  • Publicly, it affirms the Taino Moor Tribe as a living sovereign nation, exercising the right of self-determination recognized under international law.

 Enacted by the Council of Elders and the Chief, Noble Minister Resul Medina Muhammad Bey, on behalf of the Taino Moor Tribe.

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UNITED NATIONS DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES (UNDRIP)

What It Means For Taino Moor Tribe

 

1. What is UNDRIP?

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is an international human rights instrument adopted by the UN General Assembly on September 13, 2007. It sets out the minimum standards for the survival, dignity, and well-being of Indigenous peoples worldwide.

 

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UNDRIP & Taino Moor Tribe

How We Apply the United Nations Declaration on the Rights of Indigenous Peoples

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted on September 13, 2007. It sets minimum standards for the survival, dignity, and well-being of Indigenous peoples around the world.

For Taino Moor Tribe, UNDRIP is more than just a UN document – it is an international shield and guiding standardthat we actively use to frame our work, our identity, and our protections as Aboriginal Indigenous people of the Americas.

1. Our Standing Under UNDRIP

As Taino / Moorish Aboriginal Indigenous people, we affirm that:

  • We existed as a people and nation long before today’s corporate “states.”

  • We have collective rights as a people, not just individual civil rights.

  • We have the inherent right to self-identify, self-govern, self-educate, and self-determine our political, social, economic, and cultural life.

In our proclamations, trusts, and tribal records, we explicitly anchor our status in the principles of UNDRIP. When we speak of our nationality, our tribal governance, and our connection to the land, we do so as a people whose rights are recognized in international law, not merely as “minorities” inside a domestic system.

2. How We Are Applying UNDRIP Right Now

A. Identity & Self-Determination

We use UNDRIP to affirm that:

  • We have the right to define ourselves as Taino Moor Tribe and not as “Negro,” “Black,” “African American,” or any other colonial label.

  • We have the right to organize our own tribal government, councils, and trusts, consistent with our customs and spiritual law.

  • We have the right to freely pursue our own economic, social, and cultural development as a Nation within Amexem/the Americas.

In practice, this means our trust documents, corporate filings, and tribal proclamations reference UNDRIP when we speak about our political status and Indigenous identity.

B. Land, Territories, and Resources

UNDRIP recognizes Indigenous rights to the lands, territories, and resources traditionally owned, occupied, or usedby Indigenous peoples.

We apply this by:

  • Referencing UNDRIP when we speak about our historic relationship to the land, our temples, villages, and community projects.

  • Using its language on free, prior, and informed consent (FPIC) when we object to actions, policies, or developments that affect our people, our land, or our sacred sites.

  • Invoking its standards when we develop land-based trusts, agricultural projects, villages, and tribal housing for our people.

C. Culture, Language, and Spiritual Life

UNDRIP protects the right of Indigenous peoples to maintain and revitalize their cultures, ceremonies, languages, and spiritual traditions.

We apply this by:

  • Teaching Taino / Moorish history, ceremonies, and principles as part of our tribal education and Holy Friday teachings.

  • Protecting our symbols, flags, rituals, and sacred knowledge as part of our collective intellectual and spiritual inheritance.

  • Building programs, schools, and media that reflect our own worldview, not just colonial curricula.

D. Governance, Law, and Institutions

UNDRIP recognizes the right of Indigenous peoples to maintain and strengthen their own political, legal, economic, social, and cultural institutions.

We use this to:

  • Support our tribal councils, trusts, and temple governance as legitimate Indigenous institutions.

  • Assert that our internal affairs, customs, and dispute-resolution methods must be respected.

  • Participate with outside governments and agencies on our own terms, as a distinct people, while still accessing services and protections available to all.

3. How We Use UNDRIP in Our Daily Work

In Declarations, Trusts, and Tribal Documents

We cite UNDRIP as an international standard whenever we:

  • Issue Tribal Proclamations and Affidavits of Status

  • Establish trusts, corporations, and land projects in the name of Taino Moor Tribe

  • Object to actions that violate our Indigenous rights, identity, or spiritual law

UNDRIP becomes part of the foundation and language of our paperwork, showing that our position is aligned with global human-rights norms.

In Communication with Governments & Agencies

When we correspond with local, state, federal, or international bodies, we:

  • Refer to relevant articles of UNDRIP on self-determination, land, culture, and FPIC.

  • Frame our concerns and objections as violations of recognized international Indigenous standards, not just “personal opinions.”

In Education and Nation-Building

Within the Tribe, we:

  • Teach UNDRIP to elders, youth, and members so they know what rights they carry as Indigenous people.

  • Use UNDRIP as a curriculum anchor for nation-building, leadership training, and community development.

  • Align our schools, holistic healing centers, agricultural projects, and economic plans with its principles of dignity, non-discrimination, and self-determination.

4. Our Ongoing Commitment to UNDRIP

Going forward, Taino Moor Tribe will continue to:

  • Invoke UNDRIP in future trusts, filings, objections, and correspondence as an international shield for our people.

  • Use UNDRIP’s standards of free, prior, and informed consent whenever governments, corporations, or agencies attempt to take actions that affect our land, our people, or our way of life.

  • Build institutions, programs, and agreements that reflect UNDRIP’s vision of Indigenous peoples as self-governing, dignified, and equal on the world stage.

UNDRIP is one of the documents we stand on to say:

We are still here. We are Indigenous.
We have inherent rights that no statute, policy, or agency can erase.

5. Accessing the Full Text

Members and allies of Taino Moor Tribe are encouraged to read the full Declaration.
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) can be downloaded for free from the official UN website as a PDF. Keep a copy in your personal records, bring it to study circles, and use it when you write letters, affidavits, and tribal documents.

Notice

This page is for educational and tribal-policy purposes. It explains how Taino Moor Tribe applies and relies on UNDRIP as an international standard for Indigenous rights. It is not individual legal advice. For specific court cases or legal strategies, members may choose to consult qualified legal counsel familiar with Indigenous and international law.

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