Summary of the "Always Open":
The Hispanola, 1536: Sentenced to death the Conquistadors , Hunted down by cannibalistic Caribs and Brown rebels, Ticino and groom a young African slave save of the pile the last great shaman Taino. Insider secrets, they devise a rite founder of peace. Haiti, the near future: In a devastated country where there is still hope, the discovery of a priceless archeological site Taino causes a conflict between a corrupt mayor and peasant followers of voodoo. Involved, a geologist will have to fight tooth and nail to understand the hidden issues and the deep forces that govern Haiti . ¿After five centuries of neglect, Taino shaman's ritual may he finally fulfilled?
M espite all his talents as a therapist, was able to protect Guanacaco nor nitaïnos, or even his own family. And had it not been the death detant members of the tribe and the disappearance of the cacique, we doubt auraitsans convicted for his incompetence. After most of sesproches he saw his wife, his daughters and his first son tantaimés choke on their cough and secretions. Ampleurde before the contagion, powerless to heal, he had done everything to catch the disease too, sucking the nasal mucus of his children, sickening inhalantl'air exhaled his wife, even to leurinciser thumb to suck their blood. Nothing was done. The disease does not want him and all were dead. Deeply troubled, he withdrew into the mountains, determined àvivre a hermit. He had plunged into magical consciousness lacohoba, had regained all its rituals tirelessly to understand where he could well be wrong and find out how to reconcile lesdieux offended. But Naborias came saretraite stop, begging his help for their wounded and sick, and his intercession with zemis to insure their crops against the harmful of war. By sharing their misery, he realized parson point the comfort of his position behique caciques, the avaitéloigné their reality. While he was fasting by choice, by necessity they were fasting, tandisqu'il venerated names of gods and their symbolic representations, they respected them for their first tree, rain, wind, fire, earth, war and oceans, love, plants, Lamort or sun. While he sought divine signs in the leslimbes cohoba, they saw direct applications of their powers. Thanks to them, resize Guanacaco had known her beliefs, and for a long time he put his talents to serviced more humble.
Quisqueya was ablaze. Most able-bodied men were engaged in war, killed or reduced to forced labor, starvation and disease are spreading inexorably.
Imported animals talk white, sheep, cows, pigs, goats and horses, ravageaientles poor crops and forest. The Tainos were no longer able to zemis manual unloading their offerings, or to be seduced by the beauty oftheir acts, the imbalance reached its breaking point.
The caciques survivors, leading their peoples in the hills, showed themselves incapable of anticipating events. They were rebuilding the same structures of society, gathered around the same villages of Desplaces Batey, where the surviving warriors indulged their last energies in fierce ball games before going mourird'épuisement under the load of Spaniards, for such was the name gave to the whites.
Guanacaco intervened with recent social and religious authorities to let them share their thoughts and the need for change. It was very poorly received. Twice he miraculously escaped with his colleagues behiques poisons. Etfinalement, a chieftain who claimed his friend had betrayed him and delivered to the Spaniards.
"Burn me, zemis, eat my body and mind, he told himself in his cocoon of pain, you will never make me as bad as this quej'ai ever felt." He, the Guanacaco behique, was sold to its enemies. Who certainly had nothing divine. Long, it avaittravaillé in a gold mine in the midst of his brothers starving etdésespérés dying with obvious relief, and black men from Africa, treated like animals, that the Spaniards amenaientde more and more of Quisqueya. Long, he had dug galleries belly of the earth and each time he wanted to ask her forgiveness, the whips of the foremen had overtaken Sondos. Its exceptional durability and deference that he wore Naborias finally attracted the attention of a captain, who did take to the house of a white man named Bartolomeo de Las Casas.
was the only white man with whom he had exchanged Guanacaco else quedas blows or insults.
For over three months Las Casas, fascinated by its status behique, had questioned him, assisted by an interpreter. For more Detrois months Guanacaco had not said anything interesting. Las Casas was not fooled, he showed an intelligence and patience infinieset felt a sincere admiration for the Taino culture. He wanted to know the details of certain rituals, certain qualities zemis, for the record in its ledgers. He had done everything pourgagner confidence, demonstrating a genuine sorrow for the fate Deson people and his desire to save them. Guanacaco was surprised by his behavior. Want to love and understand the Tainos now, it was like to want to befriend a wounded bird, promised a speedy death. It could result in memories that afflicted.
They had some heated exchanges. In his love of the Tainos, Las Casas was the defender of trafficking in Africans qu'iljugeait better adapted than native to the hard work of the Conquista. To save a people and culture, he condamnaitd'autres pretext that their societies were more primitive. Iln'avait Guanacaco never wanted to hear him when he avaitparlé Tellem. Almost five centuries earlier, according to White's time, ten-canoes septlongues had arrived at Quisqueya, responsible men and defemmes black, tall, curly-haired, completely exhausted. The Tainos were collected and cared for them. They were called the Tellem, had a huge country located on the east, beyond lesmers. They had shown a great civility and appreciation for their hospitality, their astonishing knowledge had passed in reading the sky, and left cornesgéantes shells and unknown animals, and several of beautéinconcevable fetishes. They were divided into the sunset, but their enfantsavec women of the tribe, gave birth this line of Taino tall, with dark skin, who once inhabited the mountains.
Las Casas refused to listen. For once Guanacaco lavérité said he wanted nothing to do. The idea that five centuries ago, Africans had been able to leave their country from the seas in a spirit of conquest and reach Quisqueya, faced tropprofondément beliefs. Finally, tired of his lack decoopération, Las Casas had entrusted to a monk botanist, charged with identifying medicinal plants Taino. Guanacaco had been wearing a suit of canvas, straw hat and a pair debrodequins. The monk, inexhaustible talker, massacring their language etprétendait both save the knowledge of the Tainos and convert them to his wooden god, whose effigies so poorly decorated the walls of his house. Under his supervision, Guanacaco étaitsorti this city of whites who grew up eating all around, and ran towards the forest. Leaning on premièreplante he had shown, a common grass did not interest mêmepas agoutis, the monk had to put a moment to realize he no longer spoke to her boots. Guanacaco had left his clothes. Walking silently through laforêt, he had been naked, painted body color of the earth, crushed fruits of jagua to dye his hair red and her face with ashes, had traced the signs of war.
Invisible, he had slipped through the guards, and marching day and night in the same breath, had fled to the mountains. It avaitgravi the largest, climbed a cliff to reach the summit and there in the tall grass whipped by the wind, under lesconstellations familiar, he gave free rein to voice their anger. He named each of his gods, had urged them to show or to blast site. He begged, provoked, threatened, insulted, cursed and not one had appeared. While the Guanacaco behique standing in the hair of this land as qu'ilaimait, had left her tears flow like a bitter source into the vallée.Plus later, he joined Guarocuya, the Spaniards named ...
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