Long before the Spanish arrived, the island we now call Puerto Rico was known as Borikén — “the great land of the valiant and noble Lord.” It was home to the Taíno people, who thrived for centuries with rich agricultural traditions, vibrant villages, and a deep spiritual connection to the land. Their legacy of strength and resilience still echoes in our culture today through the very word Boricua.
The agricultural communities surrounding Manatí, Ciales, and the hills of Juana Díaz formed the foundation of our family’s early life on the island. In these northern and central regions, the land sustained a mix of sugar cane on the coastal plains, tobacco that fed the island’s renowned cigar-making tradition, coffee in the higher elevations, and, in later years, pineapple cultivation around Manatí. For generations, our ancestors worked this varied landscape under Spanish colonial rule before the United States acquired Puerto Rico in 1898 during the Spanish-American War. American forces landed on July 25 of that year, and by December the Treaty of Paris had transferred sovereignty, marking the end of nearly four centuries of Spanish control and the beginning of a new chapter under U.S. territorial administration.
This pivotal transition brought economic and political changes that reshaped life on the island. Following the Jones-Shafroth Act of 1917, which granted U.S. citizenship to Puerto Ricans, my ancestors joined the early waves of migration to New York City in the 1920s and 1930s. They carried with them the resilience forged in Puerto Rico’s fields and the adaptability demanded by a changing world. Among the skilled traditions they brought was cigar making—an artisanal craft that had long stood as a cornerstone of Puerto Rican working-class identity and economic life—alongside the work of electricians who helped construct warships at the Brooklyn Naval Shipyard, and the steadfast labor of the women in our family in Manhattan’s garment district sweatshops. Across generations, this tradition of skilled work and service continued through military contributions.
Historical records of the family lines also reveal the era's fluid racial classifications and the presence of unexpected European strands alongside African, Spanish, and Indigenous contributions—further evidence of the layered realities that shaped the Puerto Rican diaspora identity. These patterns of classification, labor, geographic mobility, and movement were never abstractions; they were the daily conditions that shaped household survival.
Both my maternal and paternal families had already settled in Spanish Harlem and later the South Bronx before the peak of the major Puerto Rican migration waves of the 1940s–1960s. Music remained a vital part of our family’s culture — carried from the island and passed down by elders.
This heritage found its powerful expression in my father, the pioneering Nuyorican salsa musician Willie Colón. Growing up in the South Bronx, he helped shape modern salsa with a distinctive trombone-driven sound that blends Afro-Caribbean rhythms with jazz, soul, and funk. Through his work with Fania Records, his music gave voice to the experiences of migration, cultural identity, and life in the Puerto Rican diaspora.
As his son, I am a third-generation Nuyorican. Both my maternal and paternal lineages were shaped by resilience, hard work, and an unwavering commitment to family amid significant societal hardship. These documented experiences of migration, labor, and cultural contribution have shaped my pensive and analytical lens — one rooted in historical truth, lived experience, and a commitment to evidence-based, equitable governance.