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July 8, 2008
To Whom It May Concern:
I would like to express my full support for the Garifuna Culture and Language School, I have participated in previous events sponsored by the Garifuna American Heritage Foundation United (GAHFU), most notably the annual forum. I find GAHFU's professionalism and commitment to the Garifuna culture an important factor in my participation in their events. For that reason, I have chosen to be a student in the Garifuna Culture and Language School.
I grew up in St. Vincent, or as we call our homeland, Yurumein. I am Garifuna. In St. Vincent, however, my people were not allowed to speak their language or practice our beliefs. I never learned the language of my ancestors. I have accomplished many things in my life. I have a wonderful family. I am a physician in family practice in Los Angeles. I am also the Honorary Consul General of St. Vincent and the Grenadines in Los Angeles. Learning my ancestral language is something I must now accomplish.
I now live and work in the Garifuna community in Los Angeles. My people come from St. Vincent, Honduras, Guatemala, Nicaragua, and Belize. Los Angeles is now also our home. We come together as a community various times throughout the year. We, though, are in need of a place to come together regularly. And we are desperately in need of a place where our children can grow up feeling a part of the Garifuna community, learning our language, and practicing our traditions. The Garifuna Culture and Language School will provide us a place to come together and continue to be Garifuna. I give the school my full and active support. I hope you will, also.
Sincerily;
Cadrin E. Gill, M.D.
Avis Anigi Briggs
Torrance , CA
July 14, 2008
Cheryl L. Noralez
President & Founder
Garifuna American Heritage Foundation United, Inc.
P.O. Box 10054
Long Beach , CA 90810
(562) 366-9396
Dear Cheryl:
All my life I have lived with a Garifuna, my mother, and have been in awe of her ability to speak the language of our ancestors. There was a time when she tried to teach me but my school work always took precedence. I am older now and have taken an even greater interest in my culture.
I found it difficult to just read books and make use of online vocabulary tools. I couldn't connect these resources with my real Garifuna life. I tried to ask my family to teach me, but that too proved difficult, due to the lack of structure in the teaching. It wasn't until I came across the GAHFU, Inc. website advertisement for Garifuna classes that I started believing that learning Garifuna was not completely undo-able as an adult.
Since enrolling into the class, my Garifuna vocabulary has improved tremendously. I have learned so much about Garifuna as a people and our history. All this newly acquired knowledge has instilled in me a strong sense of pride. I don't believe I would have acquired it without the help of GAHFU organization and the classes they have offered.
I strongly recommend that GAHFU’s Garifuna Culture and Language school continue to provide these classes for the preservation and dissemination of the Garifuna culture and language. As you know Garifuna has been declared an endangered language in the process of quickly disappearing. You have my full support and if you need to contact me please do so by e-mail anigib@yahoo.com .
Sincerely,
Avis Anigi Briggs
SAMPLE OF THE FINAL EXAMINATION FOR SESSION STARTED ON SAT. MAY 10, 2008
LEARN GARIFUNA - LEARN HOW TO SPEAK AND WRITE GARIFUNA
GAHFU, Inc. in collaboration with The Blazers present:
SATURDAY AUGUST 30TH 2008 WILL BE THE OFFICIAL DATE FOR THE NEW SESSION!
 Sign up now classes start on Saturday, August 30th, 2008 at The Blazers House 1517 West 48th Street corner of Denker (between Normandie and Denker) Los Angeles, CA 90062. Classes are filling now! We are also offering a Garifuna Language Through Music class where you can learn the language while playing drums and singing Garifuna songs. Classes will be offered on Saturdays between 10 am to 1 pm for 8 consecutive Saturdays. Tuition fee is $25 per student. * Inscribase ya en los cursos de Aprendizaje del Idioma Garifuna en el residencia del Blazers House 1517 West 48th St. esquina de la Denker. Los Angeles, CA 90062. Cupo limitado. Tambien puede tomar el curso de Musica y Cultura Garifuna en donde no solamente aprendera el idioma sino tambien como tocar el tambor y cantar melodias en Garifuna. Las clases seran impartidas de 10 am a 1 pm todos los dias Sabados por 6 semanas consecutivas. El valor del curso es de $25 en general.
 Adults learning Garifuna language.
OVERVIEW: GARIFUNA LANGUAGE AND CULTURAL SCHOOL
Saturdays from 10:00 am to 1:00 pm
How do I get admitted to Garifuna Language & Cultural School?
Complete a GAHFU School application for admission and return it to GAHFU P.O. Box 10054 Long Beach, CA 90810, e-mail to: garifunaheritagefoundation@yahoo.com or hand it in person at the school location.
Can I attend Garifuna Language & Cultural School?
You may attend Garifuna Language & Cultural School:
You are 6 years of age or older; OR You have the desire to learn the Garifuna Language and Culture and participate and complete in a timely manner the work that is required in class and at home. If you are under the age of 18, you need your parent’s permission to register. Parents are responsible for dropping off and picking up their children. We do not offer daycare services.
Do I need a high school diploma to attend?
You do not need a high school diploma, GED, or high school equivalency certificate to attend the Garifuna Language & Cultural School.
Do I need to be a California resident or a Native Garifuna to attend?
You do not have to be a permanent California resident or a Native Garifuna to attend the Garifuna Language & Cultural School; however, you must be willing to accept and respect the values and traditions observed by Garinagu.
Assessment
How do I know if I will be successful in courses I take?
Make and appointment for assessment by calling Rony Figueroa (323) 898-6841 Cheryl Noralez (323) 875-6372 http://garifunaheritagefoundation.org
Orientation
A short orientation to Garifuna Language & Cultural School will be given the first day of class. The orientation will include information regarding homework, testing and grading, behavior and rules, expectations and financial obligations/responsibility. Blazer’s Safe Heaven House 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Western Avenues).
Course and Registration Fee
The required cost of attending the Garifuna Language & Cultural School includes enrollment fees, materials fees and cost for supplies, etc. The course is $25.00 for adults 18 and above and $25 for students 17 and under. This fee is good for the entire 6-week-course. These fees are non-refundable. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone. We will offer a Beginners, Intermediate and advanced course in addition to the Garifuna Music and Culture Course.
Please make your check or money order payable to GAHFU, Inc. or register on line with your VISA, Mastercard, American Express or Debit Card. No cash please!
Garifuna American Heritage Foundation United
"Dedicated To Preserving Our Garifuna Heritage"
SYLLABUS: Introduction to Garifuna Language 1
Instructor: Ruben Reyes Phone (323) 864-1007 Blazer (323) 292-2261
Office: Blazer’s House E-mail Wagia1@yahoo.com
Office Hours: 1 hour after the class ends. Course offered: Saturdays 10:00 am to 1:00 pm
Text:Study guide which will include vocabulary, homework and multimedia.Description:Recommended for native and non-native speakers of Garifuna and for students who are interested in learning the basics i.e. the alphabet, vowels, numbers, greetings and vocabulary.
Goals:
To be able to learn the alphabet, vowels and number in Garifuna
To be able to learn the basic writing skills in Garifuna
To learn the basics about the Garifuna language like salutations and vocabulary Requirements:
To be eager to learn a new language and to be willing to appreciate the Garifuna culture.
Resources: www.garifunaheritagefoundation.orgEvaluation:
Students enrolled in this course are expected to successfully complete the 6-week-course which will be offered on Saturdays from 10:00 am to 1:00 pm at the Blazer’s House located at 1517 West 48th Street (corner of Denker) Los Angeles, CA 90062 (323) 292-2261. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone.
Examinations:
There will be a mid-term administered during week 3 and the final examination will take place the last Saturday of the course and it will be described by the instructor.
 Children learning Garifuna through music and culture at GAHFU's school.
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OVERVIEW: GARIFUNA LANGUAGE AND CULTURAL SCHOOL
Garifuna Music and Culture Course
Saturdays from 12:00 noon to 3:00 pm
How do I get admitted to Garifuna Language & Cultural School?
Complete a GAHFU School application for admission and return it to GAHFU P.O. Box 10054 Long Beach, CA 90810, e-mail to: garifunaheritagefoundation@yahoo.com or hand it in person at the school location.
Can I attend Garifuna Language & Cultural School?
You may attend Garifuna Language & Cultural School:
You are 6 years of age or older; OR You have the desire to learn the Garifuna Language and Culture and participate and complete in a timely manner the work that is required in class and at home. If you are under the age of 18, you need your parent’s permission to register. Parents are responsible for dropping off and picking up their children. We do not offer daycare services.
Do I need a high school diploma to attend?
You do not need a high school diploma, GED, or high school equivalency certificate to attend the Garifuna Language & Cultural School.
Do I need to be a California resident or a Native Garifuna to attend?
You do not have to be a permanent California resident or a Native Garifuna to attend the Garifuna Language & Cultural School; however, you must be willing to accept and respect the values and traditions observed by Garinagu.
Assessment
How do I know if I will be successful in courses I take?
Make and appointment for assessment by calling Rony Figueroa (323) 898-6841 Cheryl Noralez (323) 875-6372 http://garifunaheritagefoundation.org
Orientation
A short orientation to Garifuna Language & Cultural School will be given the first day of class. The orientation will include information regarding homework, testing and grading, behavior and rules, expectations and financial obligations/responsibility. Blazer’s Safe Heaven House 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Denker Avenues).
Course and Registration Fee
The required cost of attending the Garifuna Language & Cultural School includes enrollment fees, materials fees and cost for supplies, etc. The course is $100.00 for adults 18 and above and $50 for students 17 and under. This fee is good for the entire 6-week-course. These fees are non-refundable. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone. We will offer a Beginners, Intermediate and advanced course in addition to the Garifuna Music and Culture Course.
Please make your check or money order payable to GAHFU, Inc. or register on line with your VISA, Mastercard, American Express or Debit Card. No cash please!Garifuna American Heritage Foundation United
"Dedicated To Preserving Our Garifuna Heritage"
SYLLABUS: Garifuna Music and Culture
Instructor: Sidney Mejia Phone (626) 826-2847 Blazer’s (323) 292-2261
Office Blazer’s House 1517 W. 48th St. LA E-mail: mejimeji@aol.com
Office Hours: 1 hour after the class ends. Course offered: Saturdays 12 noon to 3 pm
Text: Study guide which will include vocabulary, homework and multimedia.
Description: Recommended for native and non-native Garifuna and for students who are interested in learning the different Garifuna music & dance styles: punta, Charikanari. Investigate Garifuna characters: Warini, Indio Barbaro and Tira. Learn to write and sing Garifuna songs and learn to play the different styles of drum.
Goals:
To be able to learn new Garifuna words related to music, dance and characters
To increase the students’ cultural awareness and appreciation of Garifuna music, dance and characters.
To enhance the ability to bridge the gap between language acquisition and music or songwriting.
To appreciate the contribution of Garifuna drumming, music and dance to World Music. Requirements:
To be eager to study Garifuna music, dance and characters and to be able to gain a greater pool of Garifuna words and a better understanding of the important role of language and music to the culture.Resources:
www.garifunaheritagefoundation.org - Maabatuwa Cultural Center Evaluation:
Students enrolled in this course are expected to successfully complete the 6-week-course which will be offered on Saturdays from 12:00 am to 3:00 pm at Blazer’s Safe Heaven House 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Denker Avenues).
Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone.
Examinations:
There will be a mid-term administered during week 3 and the final examination will take place the last Saturday of the course and it will be described by the instructor.
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VIVE EL TAINO
Posted by: "UCTP Office" la_voz_taino@yahoo.com la_voz_taino Thu Mar 20, 2008 1:04 pm (PDT) "Cómo es posible que de los taínos no se acuerde
nadie'".
Por Eugenio Hopgood Dávila / ehopgood@elnuevodia .com
Siglos después de que la historia oficial declarara
extintos a los indígenas de Borikén, centenares de
puertorriqueñ os invocan desde investigaciones
genéticas hasta las revelaciones místicas de sus
caciques y proclaman ser el pueblo taíno vivo entre
nosotros.
Las dos organizaciones taínas más conocidas son el
Consejo General de Taínos Borincanos, que dirige la
artesana y música Elba Anacaona Lugo, conocida entre
su gente como "Anaca"; y el Concilio Taíno Guacu-Matú
a Borikén Inc., que lidera el también artesano y
enfermero graduado Martín Veguilla, mejor conocido
entre los suyos como el "Cacike Cacibaopil", que
significa Piedra Sagrada del Espíritu.
Aunque estos dos líderes taínos son enconados rivales,
con pésimas relaciones entre ellos, ambos tienen en
común la práctica de la espiritualidad taína -con sus
variantes- el afán de identificarse con los
antepasados indígenas y su cultura, como la interpreta
cada cual, y la reivindicació n del derecho -como
pueblo indígena- de participar directamente en el
manejo de sus coabeyes (cementerios) y demás "lugares
sagrados" que el gobierno y los científicos ven como
yacimientos arqueológicos.
"Desde niño mi abuela me decía que venía de indios
taínos... ella decía que venía de una abuela que se
llamaba Gueiyara", cuenta Veguilla, oriundo de los
campos de Cayey. Dice el cacique que su interés en lo
taíno se incrementó cuando fue a estudiar Artes
Plásticas a la Universidad de Puerto Rico en la década
de 1970 y se adentró en la lectura de las crónicas de
Indias.
"Vi que los españoles habían cometido atrocidades
contra los taínos en nombre de Cristo... cuando empecé
a leer todas esas cosas el dolor fue grande y pensé
que cómo es posible que de los taínos no se acuerde
nadie", reflexiona Veguilla con expresión de
desconsuelo mientras se toma un café.
"De ahí fue que vino el interés de yo levantar
entonces un pueblo, más bien culturalmente. O sea,
convertir al puertorriqueñ o en boricua, dice en
alusión al gentilicio de origen taíno".
El encuentro de Anaca con lo taíno también tuvo que
ver con abuelos y con tristezas. Recuerda ella que de
niña en el barrio Tetuán de Utuado le deprimían las
películas de "indios y vaqueros" en las que "siempre
mataban a los indígenas".
"Cuando veía eso me escondía a llorar detrás de la
puerta de mi cuarto, lloraba con tanta angustia..." ,
cuenta Anaca desde la sala de su modesta casa, repleta
de arte y decoraciones indígenas en una loma del
barrio Quebrada Negrito de Trujillo Alto.
"Luego descubrí que teníamos la consanguinidad de los
pueblos indoamericanos. .. que yo tenía esa identidad
adentro y no lo sabía".
Sobre la manera en que han aprendido las prácticas
ceremoniales que fueron abandonadas por siglos, ambos
invocan visiones y revelaciones místicas -además del
estudio histórico y arqueológico- como uno de los
fundamentos de su conocimiento sobre la cultura de los
ancestros.
"Una vez en El Yunque estábamos soplando los caracoles
y escuchamos los mayoguacanes, (tambores taínos),
también escuchamos cantos en lengua taína, los
areytos, hablando, tocando las maracas", relata
Veguilla al explicar cómo conoce los ritmos y música
taínos.
La visión de Anaca, quien afirma tener ocasionales
revelaciones de los ancestros, no sólo fue musical,
sino un llamado hacia el mundo espiritual taíno.
Eran los años 1970 y Elba era una joven cuatrista que
incursionaba en la música jíbara y la nueva trova y
vivía en un campo del sector La Yuca en Ponce con
otros músicos. "Cerré los ojos para descansar cuando
entonces me presentan esa finca gigantesca sembrada
artísticamente y veía como unas matas de plátano, pero
con flores, palmas y yagrumos; entonces había unos
caminos serpenteados y por ahí corrían los taínos y
tenían moñitos, un jacho de tabonuco prendido en fuego
y era de noche y yo lo observaba de arriba... pues
pregunté qué es eso y me dicen: ese es el paseo taíno
desde nuestras raíces más antiguas hasta la
actualidad".
Entonces bautizó a su grupo Paseo Taíno, germen que
evolucionó hasta convertirse en la organización que
hoy dirige y que como la de Veguilla -sólo que cada
cual a su manera- se dedica a promover "valores
taínos" como el amor a la Madre Tierra, y la práctica
de rituales indígenas y recreaciones artísticas y la
defensa del patrimonio indígena.
Fuente: http://www.nacionta ino.blogspot. com
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A Garífuna BEACON
By: Celso Castro (21-Jan-2008)
Brother Andy! You are our beacon to the world
You have brightened our trail of music and culture
You have showed us the way to the objective
Strong and unwavering as you stand tall and bright
You brighten the way for others to work and endure
You have bridged a cultural divide with music and message
From the center of the Americas to the North, South, East and West
Forever strong as we shall all continue your plight
You are a beacon in our long journey
You have kept us together as we sing, dance, reflect and focus
You have set the path for us and we shall follow
The light may be a bit dimmer but your posture was wright
The BEACON stands tall and strong. So long, Brother Andy!
 The United States Census is coming up in 2010 and our Garifuna brothers and sisters have to be accounted for, so please see the sample by clicking on the picture and learned what to mark when asked about your Race (Some other race). El Censo de Los EEUU esta por llegar en el año 2010 y queremos que nuestros hermanos y hermanas Garifunas esten preparados para ser contados como Raza Garifuna. Pincha el logotipo (foto) para poder ver un ejemplo de una boleta. Garifuna Wagia!
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Gulisi Cultural School: Planting seeds to Revitalize the Endangered Garifuna Language
By Jerry A. Enriquez
The National Garifuna Council’s recent opening of the Gulisi Community Primary School in Dangriga on September 11, 2007 is a bold and revolutionary accomplishment within Belize’s education system, that cannot be glossed over as a mere footnote of our national development.
Unlike other Belizean schools that have predominantly been established by churches to advance their set belief systems, while historically and overtly discouraging traditional cultural values and language, the Gulisi Cultural School seeks a more eclectic approach. Even while embracing the mainstream religious values, the school was established to retrieve, retain, protect and strengthen the cultural values of the Garinagu, especially the moribund Garifuna language that seems, like other indigenous languages, bound to become extinct under our current post colonial-inspired education system. Now, perhaps for the first time in Belize’s history, Garifuna children can speak their language, hear their language and learn their language at school, beginning as early as their first day at school.
Although recognized in 2001 by UNESCO as a masterpiece of the oral and intangible heritage of humanity, Garifuna language is also among those facing this threat of extinction. The language is spoken mostly by adults who are increasingly no longer teaching it to their children. As a result the number of children learning the language is also rapidly declining. Estimates have shown that as much as 90 percent of the estimated 6,000 languages spoken on earth likely to die or become seriously threatened by extinction within this century.
How did Garifuna language become endangered?
Just as western ideology and values have historically bred a culture of arrogant dominance over “the other”, just as this value system tended to promote the ecology of monoculture crops while destroying biodiversity, so too were people processed in our school system towards a form of uniformity. Indigenous groups with their own language and other cultural expressions were shamed into submission and a subjugation of minds towards a sort of monoculture. Several Garifuna elders could recall those times when they were punished or ridiculed at school for even attempting to speak their language. Generally, no one beyond your cultural group cared about your language or cultural background and this was also generally reflected through the entire school system. One was forced to undermine one’s own identity or be viewed as “backward” and made to perish through limited access to opportunities in the mainstream of “development”. Convert to the dominant culture or perish, seems the hallmark of development.
It is no wonder that the global pattern exists in which those minority groups most rooted in their traditional culture tend to remain the poorest in their broader mainstream society. All institutions of society – church, school, the family, government, media -- contributed towards this process such that the dynamics of a “developed” people were defined as those furthest from their own roots and traditions and closest to the imitation of the masters of the dominant culture. The result has been that parents, especially mothers (as a major transmitter of language to their children), no longer speak their own language to their children. Over years, if one was not stubbornly grounded and eclectic to embrace both worlds, he or she and their descendants became forever disconnected. This trend has become a rapidly increasing reality within the Belizean Garinagu and Maya communities. In interviews about his internationally popular music release, Andy Palacio recalled his awakening experience that came from his realization that Garifuna language was already virtually extinct in Garifuna communities in Nicaragua.
Fortunately, Garifuna music, arts and dance that were made internationally popular by various artists have raised national and international awareness about the culture. The use of Garifuna in the Roman Catholic and Anglican religious services also motivates interests. Yet, in real terms, there continues to be a consistent exponential decline in the use of Garifuna language through each new generation. Even in families headed by two Garifuna parents, it is increasingly becoming evident that none of the children understand or speak a word of Garifuna.
That process shaped me too.
I must admit that, like many other Garifuna who successfully made it through the education system, I too was a result of a socialization process that has contributed to this decline. I grew up with both my Garifuna parents. However, my father, like his father, served as a teacher in Roman Catholic schools all over the colony of British Honduras, somehow was instilled with the idea that his children stood a better chance to advance in life, if we took command of English from as early as possible. Perceived as an advantage towards upward social mobility in a subtly racist then colonial society, English was the language of choice among a number of Garifuna families headed by teachers or other professionals. This was the practice throughout the 1900s when Garifuna men were employed as teachers to pioneer the church school system in the rural parts of British Honduras. Over time, this practice became one of several factors that have resulted in much decline in the use of Garifuna language. As a result, like my father’s and grandfather’s generation of Garifuna teachers and those before, all my siblings spoke only English at home almost as if it were our first language. Today virtually none of my late grandfather’s grandchildren, or great-grandchildren or their descendants speaks Garifuna. Perhaps they never will. Invariably, this seems the pattern among Garifuna families, except that today, Creole has become the first language of choice, even in homes with two Garifuna parents.
My limited knowledge of Garifuna language came largely from the insistence of my two grandmothers during my childhood years and later, in adulthood, was nurtured by a Garifuna woman I dated who spoke only Garifuna and Spanish. I am still learning my own language and re-capturing important traditional values that were lost through this system.
(Ironically, even while some Garifuna teachers and professionals did not encourage the use of their language among their children, they were arguably, the only group in Belize that were adept at speaking the languages of the communities they served. For example, apart from speaking Garifuna and English, both my grandfather and father, like other Garifuna teachers, were also very fluent in Spanish, Creole, Mopan Maya and Kekchi Maya as a result of their teaching experiences in several communities.)
All is not yet lost for Garifuna language – Gulisi shows hope
Despite the system of socialization and education that has discouraged the use of indigenous languages, all is not lost. The opening of the Gulisi Community Primary School is a challenge to reverse centuries of onslaught on Garifuna language and culture. The experiences that will be derived from this unique school brings some hope towards encouraging national policies and strategies to bring about better appreciation and use of indigenous languages within the broader school system, especially in communities that are predominant of these cultures.
And this could not have come at a more opportune period of our history, coinciding with the UN Declaration of the Rights of Indigenous Peoples that was passed on September 13th, 2007 after about 22 years of negotiations. This declaration was supported by 144 votes and voted against by USA, Canada, Australia and New Zealand -- perhaps influenced by their historically brutal racist treatment of their indigenous peoples.
Among the 46 Articles of this UN declaration is the solemn proclamation that indigenous peoples, “have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning.” It also declares that “Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their histories, languages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their own names for communities, places and persons.” “States shall, in conjunction with indigenous peoples, take effective measures in order for indigenous individuals, particularly children, including those who live outside their communities, to have access, when possible, to an education in their own culture and provided in their own language.”
There is still hope to re-kindle vital aspects of all of our Belizean cultures. Those who have lost touch can re-learn valuable lessons. Those who are well rooted must maintain the patience and passion to reach out to those who aren’t.
When I watch the gleaming innocent eyes of the Infant 1 children entering the Gulisi Community Primary School, it is with the realization that a new day has dawned for them, a renaissance in their traditional language and traditional in a new school culture that will truly respect and nurture their “right to the dignity and diversity of their cultures, traditions, histories and aspirations.” Even as the children are being prepared for the broader world, through the learning of school subjects, they will be imbued with a rooted sense of their history, language, and culture that over the years had been subtly pushed towards its extinction. It is not only endangered animals or forests that need resources and urgent intervention to enhance their well-being. People too. Ubafu houn sun gurigia. Power to all the people.
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New Poem
Dedicated to Sylvan Paulino "Stanley" and all the men and women serving in the military.
Man of Honor
To a friend, brother, son, father, and man of honor
Know that you are loved
Know that you are cherished
Know that you are irreplaceable
Know that you are special
Know that you will be missed
Know that you will be kept close in all of our hearts
Come back home to us friend, our hands will be here to greet you
Come back home to us brother, our arms will be open to embrace you
Come back home to us son, our words will be spoken to praise you
Come back home to us father, our kisses and hugs will be here to welcome you
Come back home to us man of honor, our glasses will be raised high to salute you
By Cheryl L. Noralez
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Posted by: "UCTP Office" la_voz_taino@yahoo.com la_voz_taino Fri Apr 27, 2007 2:29 pm (PST) by David Wahayona Campos
The Greater Antilles, lying in the center of the Caribbean region, contain the four largest islands of the area. The islands of Cubanakan (Cuba), Boriken (Puerto Rico), Bohio (Haiti/Republica
Dominica), Xamaika (Jamaica), as well as the Lucayo (Bahamas) all share a universal language with some dialectal differences. In the late 1500s Bishop Las Casas stated "En todas estas islas eran una lengua y misma costumbres."
The Taino language of the Greater Antilles is related to the Arawakan stock stemming from South America, "the people of the Arawak language family still comprise on of the more widespread
indigenous culture within relatively large kinship nations in the Amazon and Orinoco river basins of South America." (Barreiro, 1990) The language of the central Arawak or Lokono (meaning the "people"), and the Garifuna currently of Central America, are prime examples
that are closely related to the Taino language, which is sometimes referred to as"Island-Arawak. "
The Carib of neighboring islands such as Waitukubuli [Dominca] also fused their Cariban language with that of the Eyeri and Taino peoples. Island-Carib men took Eyeri and Taino wives, thus enabling the women to past down their languageto their children. An "Island-Carib" dictionary, translated into French was complied by Father Raymond Breton on theisland of Dominica in 1665. Today we know that the dictionary is a fusion between the Island-Cariband Arawak languages. The bulk of the dictionary is now identified as "Arawakan."
In 1797, the so-called "Black-Caribs" (due to racial mixing) or Garifuna of St. Vincent were exiled by the British and moved to the "Bay Islands" (present day Islas dela Bahia) off the northern coast of Honduras. The Caribs of Dominica were never removed and remain there till this day. The Garifuna, speak a Creole language, which still retains components of their indigenous origins.
It is interesting to note that the syntax structure and affix/suffix structure of the Garifuna language is primarily of Arawakan-Maipure origin, making it a valuable component in the reconstruction of the Taino language. There are an estimated 77,000 Garifuna alive today. Their spoken dialect is one of the closest to the Taino or Island-Arawak language.
Contrary to what has been thought and taught by some, the Taino language was not completely extinguished. Portions were absorbed overtime into the Spanish-speaking Caribbean. Spanish spoken in Boriken retains over 600 Taino words. A considerable amount of Taino words are also used in Quisqueya and Cuba.
Among words of indigenous origin are objects, geographical names, personal names as well as flora and fuana. A few contemporary cities and towns in Boriken include Yabucoa, Bayamon, Coamo, Ceiba, Caguas, Guanica, Areciboetc. Throughout all the islands, a majority
of native trees, fruits and rivers also retain their Taino names. The name of insects, birds, fish, and other animals alone reach into the hundreds. Other common words of Taino origin include conuco
(garden), coa (digging stick), macuto (knapsack), canoa (canoe), hamaca (hammock), and toto/or xoxa (vagina), etc. These words and many more are so common that they are thought to be of Spanish origin. There are many who are "bilingual" inthe sense that they use Taino and Spanish words interchangeably; for example, the Spanish word buho and the Taino word mucaro for owl. "The prevalence of these words suggest a prolonged period of Taino-Spanish interaction where by these names could be wholly incorporated into the Spanish language". (Ferbel 1995)
Many Taino words are used as adjectives and verbs. For example, the phrase "dar mucho katei" and "joder la pita" means to be very bothersome. "Duro como el Guayacan" refers to a person in good shape and "tiene unos macos bonitos" means having pretty eyes.
The distinct nasal sounds in the contemporary speech of many "Boricuas" and others from neighboring islands is of Taino origin. The pronunciation of the aspirated "H" is a common trait of
the Arawakan language. Also it is quite likely that the transformation of words ending in the suffix-ado into 'ao', which originated in parts of Spain, was adopted by the indigenous population due to its similarity to existing Taino language structures! Some example of this is 'colorado' becomes
colorao, 'apurado' becomes apurao, and 'cansado' becomes cansao. It can also be considered that Caribbean Spanish is in fact a hybrid language.
Taino villages continued to exist into the 18th century and Taino consciousness to the present day. A census taken in Quisqueyain 1777 revealed that out of the 400,000 total population, 100,000 were of Taino-European descent and 60,000 of Taino-African descent (Emilio
Rodrigues de Demorizi). An un-official census in 1799 in the town of San German revealed alarge indigenous population in Boriken. "Throughout the Caribbean; usually in remote mountain ranges and coastal promontories, remnant groups and communities of Taino-Arawak and Carib descendants survive to the present" (Jose Barriero, 1990). In Cuba, there is a strong Guajiro - Taino presence in various towns in the eastern most provinces, such as the Baracoa region. There is also a Carib reserve on the island of Dominica, where Caribs continue to make canoas in the traditional fashion just as our ancestors did. Thus the native language continued to thrive
in small enclaves throughout the Caribbean islands.
We can speculate that one of the last fluent speakers of "la idioma Taino" on the island of Cuba passed away around 1910. There is also another case on the island of Puerto Rico in which a recording made in the early 1970s of an elderly woman living in the Indieras of the Lares region, retained some fluency in the indigenous tongue of Boriken. The recordings (which have been unattainable to UCTP) are said to be stored at La Universidadde Puerto Rico in Rio Piedras.
Present studies have been made on the Taino language such as "Diccionario de Voces Indigenas de Puerto rico" by Luis Hernandez Aquino (1993), "Glosario Etimological Taino - Espanol" by Perea (1941), "Arqueologia Linguistica (Estudios Modernos Diriggidos Al Rescate y Reconstruccion de lArahuaco Taino" by Dr. Manuel Alvarez Nazario. Current works are in progress to continue the work of reviving the Taino language.
In conclusion, the purpose of this brief informative summary is to educate and create an awareness to enable today's Tainos (and our Carib neighbors) to continue to honor our beautiful and ancient living heritage. Language is an expression of one's culture. Slowly (but surely) through these continuing efforts, we will begin to see a reemergence of the Taino language in generations to come.
UCTP Taino News Moderator's Note: "A Brief Summary of the Origin, and Survival of the Taino Language" by David Wahayona Campos was published in "La Voz del Pueblo Taino" News Journal, Volume 2, Issue 3 (July/August 1999) by permission of the author.
See http://www.uctp. org/UCTP_ Newsletter_ -_July-Aug. html
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Posted by: "UCTP Office" la_voz_taino@yahoo.com la_voz_taino Tue Apr 17, 2007 8:41 am (PST) "YET WE SURVIVE: The Kalinago People of Dominica: Our Lives in Words
and Pictures" is a new book created by the Kalinago people of
Dominica, recently released by Papillote Press in London.
The book is edited by Mary Walters, with a foreword by Lennox Honychurch.
This book tells the story of a remarkable people. Nowadays the Kalinago (Carib) people live in a corner of Dominica as farmers and fishermen, taxi drivers and teachers; they make baskets and build canoes and preserve what is left of their rich cultural legacy.
With their own words and pictures, this book offers an extraordinary insight into the Kalinago people as they see themselves today: at work and play, shopping, schools, religion, the differences between women's and men's lives. It illustrates who they are, how they live, how they
see their future.
Yet We Survive is fully illustrated and supports the teaching of social subjects, history, geography, language, expressive arts, ICT, global citizenship and enterprise for pupils at Key Stage 2 in England and Wales, and Primary and S1 in Scotland.
Editor and teacher Mary Walters says: "There is a wealth of material here for students to explore a unique Caribbean culture while comparing and contrasting it with their own lives."
Professor Peter Hulme, University of Essex, says: "Just 515 years after Columbus arrived in the Caribbean, these indigenous people finally get to speak here through their own words and photographs, showing what it means to maintain a traditional culture while living
in the modern world."
Professor Hulme adds: "Most history books say that the indigenous population of the Caribbean has been extinct since the sixteenth century. As its title suggests, Yet We Survive shows that the Kalinago (Carib) population of the island of Dominica is still alive and kicking in the 21st century. In turn dramatic and commonplace, heart-rending and uplifting, Yet We Survive offers a unique window into a unique culture."
Irvince Auguiste, former Carib chief writes: "Yet We Survive has been the most interesting literature on the Kalinago people of Dominica because it provided a number of our young people with the opportunity to collect the information and to work on it while they acquired new skills in photography and techniques in conducting interviews. Since the work was done, the infrastructure has improved and new projects are being explored for economic development,
particularly in tourism. Congratulations to Mary Walters."
Excellent teachers' notes available from www.papillotepress. co.uk or
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SEINE BIGHT VILLAGE MOST ADVANCED GARIFUNA BUYEI
THE MOST WANTED BUYEI MAN IN BELIZE
Click on the link to read more about it. (Seinebight.com)
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MARCAMOS 200 AÑOS DESDE LA ABOLICION DE LA ESCLAVITUD
Milenio Abolitivo
En este 2007 marcamos 200 años desde la abolición de la esclavitud. Si me preguntas sobre cambios significativos en el sector afro descendiente. Mi respuesta es no. Aun todavía la comunidad negra es marginada y con extrema pobreza en América Latina, Norteamérica, Europa. Mientras tanto en África permanecen en guerra civil y sin estabilidad económica. Todo eso ha sido resultado de los 400 años de esclavitud.
-Reciente declaración de las Naciones Unidas indica que: hay más 350.000 sudaneses en campo de refugio y más de 100,000 han sido asesinados por los árabes para apoderarse de sus tierras, en nombre del Islam, igual lo hicieron sus pares europeos en nombre de su cristianismo. Los árabes continúan violando los derechos humanos en Sudan; no les basta a ver saqueado y esclavizado África. Mientras tanto la comunidad internacional no reacciona, como de costumbre las Naciones Unidas la cual es una institución compuestas por víboras quien jira al torno de los intereses de los norteamericanos y los europeos, envía unos cuantos pelones como oficiales de paz para cerrar los ojos al mundo, pero sin ningún interés de combatir en contra de los insurgentes árabes.
Mientras tanto en América Latina, tras siglos de exclusión y racismo en este principio del milenio de la abolición los pueblos afro-descendientes presentan los peores indicadores económicos sociales y tienen escaso reconocimiento cultural y acceso a instancias decisorias
-Diego Cevallos” “Pobreza Negra fuera de foco” “Los estudios disponibles indican que más de 90 por ciento de la población afro-descendiente de los esclavos traídos de África a América en la época colonial es pobre, tiene acceso sólo a los empleos menos remunerados y cuenta con bajo nivel de educación. Además, es sujeto de una aguda discriminació n por el color de su piel. 20 de Mayo de 2005.”
-Mientras tanto la reparación sigue siendo el tema del momento, ha habido debates en todo el mundo de que los europeos les urge pedir perdón y compensar a los afro-descendientes por la esclavitud, lo cual ha sido considerado como el genocidio mas grande en la historia de la humanidad. La demanda ha sido en contra del Gobierno europeo esclavista y las compañías quienes adquirieron millonarias ganancias por su participación en la esclavitud.
-Los países esclavistas han negado hasta ahora el perdón mucho menos para compensar económicamente a los afro-descendientes.
Este hecho histórico que en este próximo mes de octubre marcamos 200 años; los debate sea intensificado entre los organismos internacionales y la comunidad afro-descendiente. , lo cual aseguran que en este milenio de abolición los europeos deben pedir perdón por su atrocidad a la humanidad. Según los lideres Afro-británicos se espera la creación de una Comisión Interventora de la Abolición del Milenio, para que a través de ello pueda nombrar representante en toda parte del mundo en especial en América Latina y el Caribe para este día significativo e histórico.
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LEARNING THE BASIC RULES IN THE WRITING AND READING OF GARIFUNA
The following information was compiled from several published textbooks that have attempted one way or another to set the standards in the writing and reading of the Garifuna language. One of those books is by Don Justo and it is entitled "A Study in the Reading and the Writing of the Garifuna Spanish and English" copirighted in 1983 in the State of California. Don Justo makes a very important reference to the fact that the letters J, Q, V X and Z are omitted from the Garifuna alphabet.
In this textbook, Don Justo also makes it clear that there are 2 words that he has seen spelled differently which make use of the letter J as in the case of GUNJAI (a spirited dance performed mostly by the elderly) which must be clearly and rightly spelled GUNCHAI as in the original garifuna sense of the word. Also, JAMANI (it refers to the Germans) which should be spelled YAMANI perhaps because of the lack of familiarity with the use of the letter J as pronounced in English, Don Justo adds.
He emphasizes the ability of the Garifuna to adopt words from other languages like English and Spanish: Lion (English) = Leòn (Spanish) = Liyun (Garifuna) Ray = Rayo = Rayu
Sentences - Oraciones:
1. I have a sister and a brother-in-law - Tengo una cuñada y un cuñado - Gamulelua ni yan gaguyaun
2. We love our parents - Amamos a nuestros padres - Hisientiyun wagübeirigu waun
3. She needs rice, beans, milk and coffee - Ella necesita arroz, frijol, leche y cafe - Megeitu rii, aifi, miligui tuma gafe
4. He takes care of his sister and his brother - El cuida a su hermana y a su hermano - Ligia auniguiru barun litu luma lamulen
HATI LIDAN IRUMU - MONTHS OF THE YEAR - MESES DEL AÑO (Roy Cayetano)
traditional: present: english: Español:
ASINAUN ENERU = JANUARY ENERO
MARIRUBANU BIAN HATI = FEBRUARY FEBRERO
BAGAMU ÜRÜWA HATI = MARCH MARZO
ISURA GADÜRÜ HATI = APRIL ABRIL
SIRÜGÜ SENGÜ HATI = MAY MAYO
WAREIDI SISI HATI = JUNE JUNIO
EBEDIMU SEDÜ HATI = JULY JULIO
MUBE WIDÜ HATI = AUGUST AGOSTO
LUBUNIGIRI NEFU HATI = SEPTEMBER SEPTIEMBRE
URAU DIISI HATI = OCTOBER OCTUBRE
YABURA UNSU HATI = NOVEMBER NOVIEMBRE
LUGUMU IRUMU DUUSU HATI = DECEMBER DICIEMBRE
To be continued...posted on Jan. 10, 2007 (please e-mail us your corrections)
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New Orleans Louisiana Estados Unidos de Norteamerica Dic. 6, 2006
HONDURAS UN PAIS DE EMIGRANTES; Atraves de la continua publicacion, por medio del diario( LA TRIBUNA), con fecha del 10-05-06 hasta 10-26 del mismo ano, del anteproyecto ley ''PROTECCION DE LOS EMIGRANTES HONDURENOS Y SUS FAMILIAS'' presentado al congreso nacional de Honduras en el mes de septiembre/ mes de la independencia centroamericana, como tambien mes denominado de grandes conquistas internacionales por la defensa y promocion de los derechos civiles, protagonizado por el Rev, MARTIN LUTHER KING JR, y sus seguidores respectivamente, Pues es sumamente imprescindible e humanitaria la iniciativa del excelente profecional ''JORGE RAMON ALCERRO HERNANDEZ'', en la presentacion de esta ley antes mencionada, tomando en concideraciones que dicha ley, no es de interes particular de la ANDI, tampoco de MIGUEL FACUSE BARHUN, punto peor de otra empresa privada, sino que es interes del PUEBLO EN GENERAL DE RICOS Y POBRES,Cabe destacar que este anteproyecto de ley, ha sido elaborado con mucha dedicacion,conocimiento de causa, estudio, reflexion y suficiente conocimiento de datos estadisticos investigados e publicados, por lo tanto concidero y recomiendo a todas las poblaciones sobre la imperiosa necesidad de la reafirmacion y apoyo ha esta digna causa, por todas estas importanticimas valores y razones de orden imprescrible, humanitarias, sociales, juridicas internacionales,espirituales y demas politicas que lo hace urgente( BOMBA DE TIEMPO), para que el Estado de Honduras y demas representantes diplomaticos universales podamos todos adaptar una verdadera politica de ciencia social, solidaridad, fraterna coherente e comprensiva sobre todos estos aspectos reivindicativos e dignos, que el Hermano 'JORGE RAMON ALCERRO HERNANDEZ, ha dejado plasmado seguramente con lagrimas interninable, por el veneficio del anteproyecto ley.Pues la serteza, voluntad politica y social descanza en la honorable junta directiva del poder legislativo, de tal manera en la conciencia Patriotica, Morazanista,Walumugista,Lempirista,Vallista, Satuyista,Baraudista, Malcon Xista,Luther Kingsista, Mandelista, Rosa Parkista, Alfonsista,Lombardista, Casildista,Avilista, Solisista, Aurelista, Dayanarista,Rubensista, Bernardista,Ofranista,Odequista y demas lideres y diputados comprometidos en los diferentes partidos politicos, mas el sentimiento y compromiso de las organizaciones fraternales, opds, Mamugah,Amhon,Iglecias y demas fuerzas vivas,Pues indudablemente que todos estamos obligados a precionar la tuerca politica hacia la misma direccion para que podamos darle la prioridad para el estudio,socializacion y dictamen en comicion integra, y posteriormente para su discucion y aprobacion en el ceno de la camara legislativa, FELICIDADES HERMANO' JORGE RAMON ALCERRO HERNANDEZ'' POR TU INVALUABLE E INNOVADOR VISION Y SUENO FUTURISTA, POR LA DEFENSA DE LOS EMIGRANTES HONDURENOS,QUE DE ALGUNA MANERA NOS HEMOS RECONVERTIDO EN LA ESPERANZA Y MOTOR DE DEL PAIS, DE TODOS MODOS'' WE DESIRE TO FIGTH FOR OUR IDENTITY, LAND, DIGNITY AND CULTURE, WISH WERE HANDED DOWN TU US BY OUR ANCESTORS Att;Bernardo Guerrero(YellowHihihiGarifuna),Miembro del comite de vigilancia de la Empresa Garinagu de Transformacion y Servicio Iseri Lidawamari
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Dr. Andoni Castillo, Cultural Anthropologist
NUESTRA MADRE AFRICA
! Bendita sea Nuestra Madre África. Tierra del Edén y del principio.
Dio nacimiento a toda la humanidad Existente hoy sobre el planeta.
Gloriosos fueron nuestros padres y madres africano(a)s;
Protagonistas de las primeras civilizaciones.
Manifestaron su maestría en su contacto con las Américas antes de los invasores europeos dejando huellas a su paso.
Sus hijos derramaron lágrimas por el sometimiento y fueron esparcidos por todo el mundo en honor a los imperadores.
Grandiosos fueron nuestros heroicos soldados negros
Quienes combatieron por la independencia de las Américas.
La huella de su sangre esta marcada en cada bandera
De las naciones americanas simbolizando la libertad.
¡ Bendita sea nuestra Madre Tierra África cuan grande fueron los primeros en habitar en ti fortalece mi espíritu y engrandece mi ser haber sido tu hijo.
Copyright © 2006 By Dr. Andoni Castillo
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GARIFUNA VILLAGE ON WHEELS
By Cheryl Noralez & Rony Figueroa
Many people find that working together is very difficult especially when it comes to working with garinagu. We heard a well-respected friend of ours say that garinagu do not like to work together and that they have been divided from the beginning of time. Even during the time that they got exiled from Yurumein, garinagu always chose to be divided. The elite and scholarly stayed away from the common people, the mundane, and the ones that liked drinking. In contrast though, what we were able to witness during the garifuna Float was the opposite of what we had heard. garinagu came together as an organized community to show their pride and rich culture by building the garifuna Float. Some called it the floating exotic island. During the parade, the float was decorated with people dancing to the rhythm and the beat of the drums, chanting their ancestral songs away.
Everywhere the garifuna village on wheels rolled, people applauded and shouted the names of their countries as they saw their respective flags hanging from the float. We heard people shout Viva Honduras! Viva Guatemala! Arriba Belice! Vamos Nicaragua! There was an ensemble of dancers walking along the float and they were dressed in traditional garifuna clothes. These young dancers were the life of the float. They were the ones that got the party started as people from the audience jumped in front of them to punta and wind. It was like a big carnival in the streets of Los Angeles.
PLANNING
The Central American Festivities Committee, also known in Spanish as COFECA, has been organizing the annual Central American independence parade for over 15 years. GAHFU decided that this year garinagu would be represented in this celebration by entering the parade in the form of a folkloric float. The idea behind it was to be able to educate the public about who the garifuna people are. Moreover, the parade was broadcasted by Telefutura channel 10 in Los Angeles. This would be the proper venue to showcase the garifuna punta dancing, drumming and singing in all its richness. It was then when Cheryl’s idea came alive, to make a garifuna village on wheels. Rony visualized my idea and put it on paper in the form of a drawing, better yet, a sketch.
The task of making this float a reality was put in the hands of the very own garifuna people and organizations. Some of the things that were needed were: renting a 54-footer flat-bed-truck, renting a generator to power the sound system and buying the wood and nails to build the hut. The structure would have to be strong enough to keep the riders from falling off.
VOLUNTEERS AND DONATIONS
We received small and large donations from people and other organizations who were genuinely interested in the making this float a reality. We did fundraiser dances and sold food to pay for the parade entrance fee, the purchase of the material to dress all of the float participants in traditional garifuna clothes and to pay the driver of the truck.
The community of Puerto Barrios gave us their unconditional love by supporting all of our events. Byron Lucero donated wood to build the frame of the hut and the railing around the flat-bed.
THE FLOAT
It started as a dream that one day garinagu would come together and have their own float decorated and choreographed by themselves. It took garinagu from all nations to conceive this magnificent float. There were Belizean, Honduran, Guatemalan, American and even Dr. Gill from St. Vincent working on this project. It was the day that everybody united as one for a common cause.
Los Angeles garifuna organizations were invited to join in the fundraiser, the decorating and the building of the garifuna village float. The help came from Static Productions, DJ Ervin Arzu, Anthropologist Michelle Goldweisser as well as Ms. Martha Martinez’s Garifuna Cultural Group and their gayusas. The youth dancers led by Garifuna Cultural Group were also present. Many individuals gave us their support and help unconditionally; Ellis Noralez, Tomas Gotay and Funati took charge of the building of the structure. Then the rest of the Gayusas came to decorate with flags and garifuna artifacts.
There were also the drummers who volunteered their time and talent choreographed by the undying dedication of Mr. Mingo Alvarez. The drummers were Chukupen Paulino, Chilo Castillo and Don Julio. The gayusas who participated singing their ancestral chants away were led by Ms. Martha Martinez, Berta Loretto, Chana Garcia, Minerva Delgado and Josefina Gregorio. Tomas Gotay, Joanne Noralez, Georgette Lambey, Marie Centeno, Josie Gregorio, Beulah Francisco and many others danced and chanted on top of the float. Ellis Noralez played the role of our chief Chatuye swinging a machete leading the procession.
In conclusion, the next time you hear people say that garifuna people can’t work together, tell them that they are wrong because you have seen the beauty that can be accomplished when we come together. The hard work that it took to make the garifuna float a reality was all worth it at the end.
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Get to know more about the Bay Islands in Roatan (Rubadan)
BAY ISLANDS, ROATAN - ISLAS DE LA BAHIA, ROATAN
TRUJILLO, COLON This is the second Garifuna settlement after Roatan.
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Get to know more about La Buga - Livingston
LIVINGSTON - LA BUGA
PUERTO BARRIOS, IZABAL The capital city of the department of Izabal
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Get to know Grigadan - Dangriga
DANGRIGA, BELIZE - FORMERLY KNOWN AS STANN CREEK TOWN
PUNTA GORDA, TOLEDO (BELIZE)
HOPKINS VILLAGE, BELIZE
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READING GARIFUNA
By Clifford J. Palacio
For many, the reading of Garifuna is a difficult task. In this presentation I will endeavor to make the reading of Garifuna easy and enjoyable. Before you begin this seemingly impossible and laborious task you must first be willing and ready to change your perception of the reading of Garifuna. You must accept the challenge that you need to consider yourself a true beginner. Imagine the time when you first started to learn to read English. Your kindergarten teacher might have used either the "look and say" method or the "phonetic" method.
In the learning of phonics you were taught the sound of vowels (a, e, i, o, u) and the consonants. You were taught, among other things, the short sounds of the vowels. Perhaps, you were taught that if you took the letter "a" and added the letter "t" to it you got "at" using the short sound of the vowel "a". You were then asked to repeat aloud the sounds. The other vowel letters were treated in a similar way and gradually you learnt to read by stringing the words together in reading groups of words in sentences. The reading of Garifuna for you now is similar to the process you experienced in the early stages of your learning which is "a vital mental process by means of which knowledge, shills, and attitudes are acquired, retained and utilized resulting in the progressive adaptation of conduct and behavior".
While reading Garifuna, you must be patient to read first slowly every syllable of each word before you repeat, reading the same word and gradually go faster. As you go through this process, remember to make a conscientious and deliberate effort to identify some of the following key characteristics and attributes of the Garifuna language:
1. The short vowel sounds of a, e, i, o and u. There are no long vowel sounds in Garifuna. Remember to repeat as many times necessary, sounding aloud, the vowel sounds until you feel comfortable. Measure your own progress.
ari teeth ereba cassava iruni sadness
aban one echuni custom iri name
arani medicine erei strength iawaii picture
amu another ebegi cost iduhei relative
nofuti sufficient gan news
sonuti sound uraga history
onwere right hand uremu song
nwebu enormous ugudi foot
2. Mono-Syllabic Words; These words are spelled with only two
letters as the following:
le this (m) to this (f)
fe information ro fish eggs
fu to blow, restless ka who, what, which
ye untruthful lu long (time)
ya here che don't do it
da mother ha these
hu hoe ua no
3. The sound of the "Ü" - (u with umlaut). Compare the sound of the
regular "u" with that of the "u". Repeat, sounding out the words
until you are satisfied that you truly understand the difference. Be
sure to make a mental note of your finding.
BURÜRÜ yard
ÜRÜWA three
ÜDURAÜ fish
URAÜ skin
4. The nasal sound. This sound is produced by making breadth go
through the nose as the sound of "n". In Garifuna, when an 'V is
preceded by a vowel, nasalization occurs.
a. fein bread
b. tin-we-we a fruit
c. seinsu money
d. winandu beef
5. The guttural sound. Loosely, this sound is produced in the throat
causing a vibration in the throat area.
a. bun to you
b. sun all
c. ban socks
d. unhun pigeon
6. The sound of the "n". "N" is used in place of "y" and is
pronounced as the same sound used in the Spanish language.
a. le-re-mu-ha-na he is singing
b. nei there
c. noun as usual
d. anura to sit
7. Vowel digraph. Two vowel letters stand side by side and are
sounded together.
a. dein thimble
b. arigai ear
b. wein twenty
c. duari be careful
8. Vowel tri-graph. This occurs when three vowel letters follow one another in sequence and are sounded together.
a. furieigi prayer
b. sugÜguaÜ competition
c. idemuai help
d. Kauaigien? Why?
For maximum results, you need to make a positive and conscientious effort to master the use of the vowel sounds. Perhaps, the most challenging task you will encounter is to learn and understand fully the value of the frequently used "Ü" and **fi".
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POEM - POEM - POEM - POEM - SUBMITTED BY JARREEN RAMOS NEW YORK -
Garifuna is a struggle that survives challenges!
Garifuna is the beauty that shine the parks when the fellas come and
show off the Wanaragua dance.
Garifuna is a grandmother, grandfather and the fanfarones who sit on the
the porch and talk about how they met when they were 17 and the first
time they met their fathers in law
Garifuna is the sweet taste of the coconut soup with the mashed
plantains on the lazy sunny sunday afternoon by the beach.
Garifuna is the young child who is just born and have given hope to the
struggle.
Garifuna is Pali, whom like the tree during the storm, he still stands
tall.
Garifuna is James, Aziatic, Jimmy, NURU and Supa G. They voices of
tomorrow and presence of today.
Garifuna is on a resume: Because once there, chances you are moving up.
Garifuna is garinet: world wide, feel me?
Garifuna is you, numada. Chilling and laughing because you know how good
it feels when you read and know what you are and what you can become.
Garifuna is the Turtle shell band whom stamped the term " Uwala
Busiganu."
Garifuna is freedom: During the revolutionary war between the US
Colonies and the British empire, our ancestors put their arcenal
together in the name of freedom and sacrifice the leadership of Joseph
Chatoyer.
Garifuna is possitive, regardless of what the haters have campaigned on.
Garifuna is Teodoro Palacio Flores: Check...3 Gold medals and a stadium
name after him.
Garifuna is Milton Nunez, Saul Martinez and David Suazo: Because without
them, Honduras would have never reached the peak to the World cup in
2001.
Garifuna is Milton Palacio: The first Garifuna in the N.B.A.
Garifuna is Augusto Mejia: The first Garifuna politician in Guatemala to
sit in the National Congress in Guatemala.
______________________________________________________________________
Posted 05-01-06
GARIFUNA PRE-ELEMENTARY MATH - MATEMATICA GARIFUNA PREPRIMARIA:
"Ladamuridagun loguru"
Furumietu sileisi
1. Aban Yusubei hererun baguburigu lu barengunei katei buri le bisaminarugubei lidan
lachawaragun numeru.
a. Yusuba dimurei lauti numeru le megeiwati buidu keiburi; weiriti, libirigua, lunurou,
bururauti, dabubereti, buinti, malati, inu, unabu, yarafati, diseti, ani yusubeime.
b. Gibeti luma louguati.
2. BiamaYusubei dimurei lauti numeru, le yusuwati lidan legeyedagun ubou.
a. Ouseraba dimurei weiriti luwei luma linurou luwei.
b. Adugaba ondaruni.
c. Nurugudabei daradu lun gamalanen o mamalanen lugubu aban ondaruni.
d. Nurugudabei daradu aban-aban.
e. Arufudabei numeru lidan waburudagule dan 10 disi.
f. Lirabei ani aburuhabeime lugubu numeru lumagie nikata dan 10 disi.
g. Adugaban libiawagu Iidangie londaru aban adamurinei.
h. Falabei nubiti.
Libiama sileisi
1. Abahudabei numeru lidan Garifuna.
2. Liridawaguniwa liri weyu, hati le tidanbei luweyuri hati irumurugu.
3. Uwaraguagudabei liri weyu le tidanbei luweyuri hati irumurugu.
4. Yusubei btsubudi luagu katei le lanina binasinun.
a. Arufudahabei numeru lumagie ni kata dan wein.
b. Lirabei ani burubeime numeru dari wein.
Luruwan sileisi
1. Furendeibou luweyuri hati irumurugu luma ladurawaguniwa dan.
a. Iridaguabei liriburi weyu luma hati tidangie luweyuri hati irumurugu.
b. Ewegehabei ladurawaguniwa hati lidan luweyuri aban dimasu, luma lidan weyu.
2. Adugaba libiawagu numeru le megeiwati.
a. Adugaba libfawagu lau lafarenguagudo lau buri numeru le labuguaruguti
De me gumularu aturiahati Garifuna garudia to latatiraha furendein giaran halime.
1. Layusuru dimurei lidan numeru, lidan meme wereru o wanasiun lun giaran bei lan
wachurunei le lidan bei wasamina.
2. Louseru dimurei lauti numeru, lidan aban geyegou.
3. Lun wayusurunei wasubudi lidan numeru, lidan giebuga le higirubei waguburigu woun.
4. Lun wasubudiragun wuniwagua lidan laburudun luma lalihun numeru.
5. Lun giara guawama wamagua lun wadugunei londaru luma lafarenraguagudu numeru.
6. Lun wasubudirunou luweyuri hati, luma ladurawagun dan.
7. Lun layusurun amisurahanei uwaraguati, lau katei le lilana fulasu.
8. Lun layusurun subudi luaguti egesihani lau numeru lidan ibagari sagu weyu.
9. Lun layusurun dimurei amisurahowati lidan ibagari sagu weyu
10. Lun lasubudiru lihuru sensu le wayusuragule fulasurugu o loubawagu wadimalu.
Beresegu le luti lounigiruniwa buidu tidan kara aban tidan gie luban furendei lu giaran la houserunei hibagei hinarinu irahunu, hama ti enerinu irahunu
Ligadurun sileisi
1. (Aban)- Yusuba amisuragulei le lilanan fulasu.
a. Adugaba amisuragulei le yusuwati oudurugu.
2. (Biama)- Yusuba saminou lauti egesihanei lidan numeru, labadunagua bibagari,
sagu weyu.
a. Ladugun egesihanei lidan saminou le merenguti.
b. Adugaba egesihanei lidan liderebugun dan.
3. (Uruwa) Subudila lebegi luma layusuru lisensu wageira bu.
a. Yusubei lisensu bageira lau aban chorunei.
b. Ouseraba lirahunu sensu keiburi senguti luma disiti gawanu lau sun
daransuti.
c. Ouseraba sensu le gadiskalenti luma fiaduruti.
4. (Gaduru)- Adugaba amisurahanei lau dimurei.
a. Daribei amunegueinarugu luwuyeri laini.
b. Arufudabou, uruwaguatu, gararaguatu tuma gaduruguatu.
Wadagimanu:
1. Nayanuhali le narihibei lidan furumieti ubanau.
2. Niridahali liri katei le narihibei lidan ubanau le.
3. Narufudali lau nuhabu katei buri le weiribei,
libirigua o luñurourou.
4. Narufudaru uruwagubei iawau to unabubou ani
arenganeime tuweinamu.
5. Nadibuha tidan yogumere ka la iawau weinamubou,
tibiriguabou tuma, tirahunubou.
6. Nafiuha, lirahunu dubu ligibuogu katei le weinamubei
ani abuginein la.
Wadagimanu
1. Nayanuhali luwagu le narihibei tidan iawau to weiribou.
2. Niridali tiri iawau to ñuburibou, to gabiriguabou tuma to weinamubou.
3. Sungubei wagia waduga aban ili, ame wouchu wararamu ligibugie o
lanagagie le migifebei.
4. Naluaha fiyu katei le amuñegueinarugu luweinamu, ame narufudunei
hun nanigu .
5. Naputiha tidan yogumere katei buri le migifebei, le libiriguabei, luma
le nuburiguarugubei.
_______________________________________________________________________
Wadagimanu
narufudali katei la nurouroubei lidangiñe
1. Nadimureha tuwagu iawau to wuribou.
2. Narufudali lau nuhobu katei la tima nurou timabei luma le weiritimabei.
3. Naluahaban katei le nuburibei, luma le inubei.
4. Naputiha tidan yogumere aban katei iñuti luma aban katei unabuti.
5. Nadugubou iawau to tidan yogumere ani ame nichugunei katei le hisieti nu.
______________________________________________________________________
WADAGIMANU
1. Ariyoguawamon iawau buri to, ame werengunei halia la menegeguata.
2. Nariñegali katei tima la narihibei tidan iawau to.
3. Niridahali liri katei buri le narihibei tidan iawau to.
4. Nariñagubei liri katei buri le dudubei luma le mabeibei tidan nani luban furendein.
5. Naputihabei katei le mabeibei tidoun yogumere le narihibei tidan iawau to.
______________________________________________________________________
THE TEARS OF MY ANCESTORS By Cheryl Noralez
The tears of my ancestors are falling upon me,
The wail of their cries, echoes in my ear.
The disillusion of hopelessness burns through my eyes;
Their pain, I feel deep inside my heart.
Help me wipe away their tears with knowledge, awareness
And the love that we have for our Garifuna heritage.
Let us give them hope!
That their spirit may never be forgotten.
Let us be the beacon in which their light will shine.
Extending our hands to each other,
Reaching out to our Garifuna Brothers and Sisters.
Great ancestors weep not no more,
Your Garifuna people will persevere!
The unexplainable link that we have towards each other,
Is one that is strong and cannot be easily broken.
So dry those tears my great ancestors!
Weep not, Weep not, Weep not no more!_______________________________________________________________________
Posted 04-26-06
MUSE OF MAPS, MUURS, MOUNDS & MYSTERIES
Dr Roi Ankhkara Guanapo Kwabena
AMEXEM, AZTLAN, TURTLE & TA-MERI-KA are among the many names given to Empires of MUURS or Mound Builders inhabiting North America in a period dated to: 10,000 BCE (BEFORE CHRISTIAN ERA).
Many leading anthropologists, historians and other scientists have themselves been flabbergasted by recent pronouncements in various reputable circles about the existence of such empires.
Intriguing pre-historic verification of human activities from Alaska to near the tip of South America, suggest the New World may be at least 20,000 years older than first imagined. Near British Columbia's Queen Charlotte Islands archeologists on a routine dive found a small blade of dark basalt. Its sharp edge and flaked surface suggested it was no ordinary rock. It proved later to be made by people who lived on now sunken lands before the Ice Age. Some scientists are still unable to embrace this idea though they are in possession of vital evidence.
Additionally numerous huge stone spear points were found in New Mexico during the 1930s. These belonged to the mammoth-hunting culture of the “Clovis” people dated 11,200 earlier than earliest known American inhabitants. Over the past decades, hundreds of other sites have been touted as older than the Clovis sites. This includes Calico in San Bernardino County, Calif., endorsed in the 1960s by anthropologist Louis Leakey as possibly more than 200,000 years old. Some sites and artifacts even point to dates earlier.
A mummy first discovered in caves of Nevada's Churchill County during the 1940’s has now been reliably dated by radiocarbon technique to be circa 7420 B.C.E. Shrouded in two mats, the remains of the man estimated to be forty-five years of age were in an excellent condition.
This mummy is the oldest found in North America. More astonishing are tests revealing the shrouds of hairs, bone and mats date more than 7,000 years earlier than the body. Fifty-eight other fibre and fur artefacts were also located in the cave, including two bags containing cremated human remains.
Another case is the 9,300-year-old skeleton of the “Kennewick Man”, packed in sealed plastic bags in a lab for more than three years. Frustrated scientists, desperately hoping to scrutinise its bones and analyse its DNA, are up against an Indigenous American group that believes the bones belong to an ancestor and should be reburied with no further study.
It is clear that these remains, named after a town near the spot on the Columbia River in southeast Washington where two college students found them in 1996, are the most complete and among the oldest of skeletons found in North America.
The U.S. Army Corps of Engineers, on whose land the bones were found, impounded the remains. Since then, the Corps has kept Kennewick Man locked up under tight security in a museum at the University of Washington, pending the outcome of court battles over what should be done with the bones.
Recent discovery of inscriptions and other writings of the related OMLEC peoples of Central America are dated to earlier than assumed. The Olmecs flourished on the Gulf coast of Mexico, where they established a large and complex culture starting in about 1300 B.C.E. Olmecs constructed massive pyramids, carved intricate and detailed sculptures, establishing a political state with royalty and a formal government. They are understood to have influenced later civilisations as the Mayan and Aztec.
Another unsolved mystery is the origin of incredible 800-year-old artefacts. Baffled experts in Oregon have not given up on finding answers for several Black Japanese DOLLS with dread-locked hair (circa1210-1330 BCE). These clay dolls and other ceramic items of the same period were found 80 years ago on the banks of the Columbia River. The local museum contended that they are not from the Chinook Nation and are unknown to this region for this period. Some scientists theorised that they belong either to Japanese sea traders or Australoids who obviously migrated to the region.
However there does exist a core of open-minded scientists do agree about suggested migrations, settlements and trade by Afrikanoid/Australoid peoples across the Polynesian and Melanesian Pacific to the Americas. But it clearly rivals the 9,400-year-old Kennewick man of Eastern Washington.
Meanwhile several researchers of the University of Wisconsin are still trying to get to the bottom of the reputed stone pyramids submerged in Rock Lake, near Lake Mills, Wisconsin. Fishermen have hit the pyramids with their oars when the lake is very low; and others have spotted structures (perhaps as many as four) from the air. As early as 1937, a diver reported seeing a 29-foot-high pyramid in the murky waters. Recent divers have found boulder alignments; but the visibility is so poor that organized structures cannot be identified.
In November 2003, a film crew and submarine was dispatched to investigate these structures which attracted world media attention.
There was a find of inscriptions in the Burrows Cave of South Illinois, a stone with both marks of primeval Mound builders: “Son-of-the-Right-Hand and the Mystic Symbol”. This artefact has Cuneiform (?) characters telling a story about a “Christ-like” figure. The Stone measures approximately 3" in diameter and fits in the palm of the hand.
Other astounding facts include more human remains and a rich treasure throve of evidence: notably many rock drawings, petroglyphs, jewellery, coins, statues, amulets, feathers, tools, dolls, crystal skulls, weapons, utensils, maps, testimonies, government documents, diaries, missionary reports, reservation intelligence, birth & death records, scattered in archives, collections and other institutions across the world.
These revelations clearly add momentum to justifiable claims for Reparations by Indigenous peoples of Americas as well as Afrikan descendants in the Diaspora. The WASHITAW Nation a.k.a. Mound-Builders of Illinois are recognised by the U.S. Government and the United Nations as one of the oldest indigenous nations of north America. However, their story presents another interesting scenario.
According to authentic deeds and defiant testimony of the last living elder, Her Highness Verdiace Tiari Washitaw-Turner Goston EL Bey, they originated in North Afrika (Nuballa) before traveling on ships en masse to Central America. There and in these parts they constructed the famed “mounds” (pyramid-like structures) in Louisiana and ruled for many centuries before the opening of the “NEW WORLD”. The Empress is currently engaged in a struggle to regain lands reputedly stolen by land developers and other squatters. The Washitaw Nation is also renowned for its support of Black Consciousness movements as well as its liberal attitude of granting naturalised citizenship to many Afrikan Americans who are actively reclaiming their dual inheritance.
Many other indigenous Nations across America are in protest against insensitive decisions by the U.S. Government’s Bureau of Indian Affairs. As B.I.A. rules do not include as Native American (Indian) any person of dual heritage. Nevertheless such miscegenation was prevalent according to numerous reliable records.
Another illustrious detail coming to light is the existence of the Washitaw’s city of ATZALAN (circa 1200 BCE) in Western Illinois on the Mississippi River near St Louis. This name is also known among the Aztec as their place of origin. For them it translates as the ‘place of the white heron’.
Atzalan/AZTLAN was very much like the celebrated centres of the TULA, TULEC, OMLEC, AZTEC and Mayan empires or the Malian, Mauritanian, Songhai and Mende kingdoms of Afrika. Much of Atzalan’s architecture is identical to the above kingdoms and is known today as the Adobe tradition. Truncated earthen pyramids also exist at Aztalan. Very much like the strange rock piles in Wisconsin.
Many of these (Pre) Pre-Columbian empires boasted cities/ centres located adjacent to a river. Incidentally, the Shawnee Nation called their river “ Oyo”. This word is not unknown in the lexicon of ocean-going West Afrikan coastal peoples. AMEXEM (ancient America) was home to many accomplished scientists. Her citizens engaged in local, regional and international commerce.
Other surviving indigenous peoples of the Americas do share some connection with Malian, Mende, Moors, Kushites, Nubians, Egyptians, Ethiopians etc. (of Western Sudan) and their Mediterranean cousins (for example the Phoenicians, Carthagians and Black Romans) who sailed the Atlantic Ocean.
Prominent among these are the Shawnee, aka Tamaroa, Iroquois, Chawasha, Chillicote, Yamasee, Cherokee, Seminoles, Kalafians, Mashantu, Sagamores, Mashwashtee, Creek, Apalachee, Sioux, BlackFoot, Catawba, Guacata, Cahokia, Peoria, Kaskaskia, and Michigamea. The first nations of Florida and the Maroons on the Keys are also linked to the earliest Arrivants.
More interestingly the Caribbean region is by no means excluded in this emerging saga. On the very day of Christopher Columbus’s arrivalon his first voyage of European’s alleged discovery, MUURS/Afrikans were trading gold with Taino peoples. The TAINO peoples (ARAWAK is a misnomer), whose ancestors traveled from the YUCATÁN in Mexico to the Greater Antillies (eg Cuba, Puerto Rico and Haiti etc), had contact with Afrikan/Australoid peoples centuries earlier.
As predecessors to the SIBONEY (10,000 B.C.E), TAINO established cities on islands, though not on the same scale as their counterparts on the mainland. Resistance and cultures of the Caribbean peoples demand appropriate credit. Perhaps their knowledge of seasonal “visitations” of their deity “HURACAN” (Center of the Wind), which terrified Columbus and generations to this day, informed their decision not to construct elaborate cities.
Instead they travelled there seasonally to shelter in sacred caves of “JOCAHU” anad “JULICA”(Giver of the Cassava and Rainbow deities) in “Mallouhana & Salouiga” (i.e. Anguilla,BWI & St. Maarten, N.A. respectively). These observances and rituals lasting several months constituted perilous journeys in pirogues across the Caribbean basin.
The GALLABI (aka CARIBS, sic i.e. Man-Eater) LOCONO, INERI, ARAWAKS, ARUCANS and WARRAHU initially came from the Guianas, the Oronoco, Amazonian basins and Andean heights before eventually settling in the lesser Antillies (including Puerto Rico, Anguilla, St Marten, Antigua, Trinidad, St Lucia, Dominica, St Vincent and Guadeloupe, etc). Caribbean first nations intermarried and also the “Dark Travellers”. In fact there exist many Aztec deities who are depicted as Moors.
Other outstanding examples include the GARIFUNA or Black “Caribs” of Belize and Honduras (originally from Guadeloupe, Antigua, Dominica, St. Vincent and the Grenadines) as their inter-marriage with indigenous peoples is well documented by many writers of the period. Surviving BUSH Blacks of Suriname, despite their merger with Amazonian peoples, are more alike the MAROONS of Jamaica since they share an affinity. Their sophisticated societies struggled and survived in defiance of colonisation of the region by Europeans during the sixteenth to eighteenth centuries.
As reliable evidence of the MUURISH/Moorish presence in the Americas (even before “THEY” that “Came before Columbus”) becomes more known, efforts of pioneer researchers remain hardly celebrated. In particular the hard work of both Guyanese-born Prof Ivan Van Sertima (historian) and the late Dennis Williams (anthropologist & novelist) deserves closer attention. Their publications should be made more widely available across the Diaspora.
Many questions in relation to the numerous pyramids across the world including Japan, China, Central and South America and numerous “Mounds” with other megalithic structures scattered across Europe remain unanswered. Add to this an abundance of corroborative evidence of many maps, travelogues plus an emerging library of “conspicuously” disguised conspiracy literature on this subject. Most enthralling are unsubstantiated reports of giant-sized humanoid remains allegedly discovered in a mound (i.e. MONKS MOUIND) situated in Western Illinois near St Louis along the Mississippi River. This further adds to the allure of this TRUE unfolding saga of MAPS, MUURS, Mounds and related Mysteries.
This excerpt from “TA-MERI-KA: EL” was published in the DIALOGUE Journal No.1 Vol. 2 and is available in PDF on request
Dr. Roi Ankhkara Kwabena
Cultural anthropoligist & Writer
Email: roikwabena@yahoo.com
websites: http://nefertamu.tripod.com
http://ankhkara.blogspot.comhttp://www.postcolonialweb.org/caribbean/kwabena/index.html
_______________________________________________________________________
Posted 04-26-06
Garifuna News/ Garifunas in Ecuador
February 23, 2006
by Karen Juanita Carrillo
Honduras’ new president, José Manuel “Mel” Zelaya Rosales, won the November 27, 2005 presidential elections because of his promise to look for resolutions to the country’s problems. While his main opponent in the race, the National Party of Honduras’ (PNH's) Porfirio Pepe Lobo, was a strict hardliner, Zelaya, a member of the Liberal Party of Honduras (Partido Liberal de Honduras, PLH), campaigned with a more moderate approach to issues.
Now, the nation’s Black population is planning to hold Zelaya to his promises.
The president-elect took office on January 27, 2006. And, in preparation for his transition to power, Zelaya sat down in Tegucigalpa, the nation's capital, with Celeo Alvarez Casildo, president of the Organización Negra Centroamericana/Central American Black Organization (ONECA – the largest umbrella organization for Black communities in Central America and the Caribbean) and other representatives of Honduras’ Black communities to talk about the campaign promises made to Afro Hondurans and how the new president plans on fulfilling them.
Back on May 26, 2005, when he was initiating his political campaign, Zelaya signed an accord with Afro Hondurans. He promised that, if he won the presidency with their support, he would make every effort to see that their concerns are addressed.
During his 2006 through 2010 term of office, Zelaya has agreed to finalize terms for the government’s granting of land titles to Honduras’ Garífuna. If Zelayo lives up to his promise, he could help end a battle Afro Honduran communities have been waging for decades.
The majority of Afro Hondurans are known as Garífuna, descendants of Africans and Carib-Indians who resisted slavery and were able to retain their own language – a patois of Creole, Bambu, and Patua – and to live independently for years.
Because of many have immigrated, Garífuna communities have spread out across Central America, the Caribbean, and the United States in the last few decades. Yet, historically, the Garífuna were established in the countries of Belize, Guatemala, Panama, and Honduras and along the coastlines of Nicaragua, Colombia, Ecuador, and Venezuela.
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Unknown Garifuna Population By Cheryl Noralez
It is hard to estimate the entire population of the African, Carib and Arawark offspring’s known as the Garifuna (Karifuna or Black Carib). The Garifuna nation is habitually linked only to the Black Caribs of St. Vincent and Grenadines who were exiled to Central America in 1797; however, the Garifuna populace expands far beyond what has been traditionally written. Many Garinagu unfortunately do not know who they are simply because they ignore their origin or have remained out of touch from their community or village. This phenomenon is common throughout the African Diaspora.
In the early days, the island natives used to socialize and network with one another. This particular characteristic of socializing among other island natives is not exclusively practiced by just the decendents of the Garifuna who are still numerous in Central America. This pattern of African, Carib and Arawak intermingling is repeated from South America (Surinam & Guyana, North Brazil) all the way to the present day Central America. This mixture is also visible throughout the Caribbean and North America (Antigua & Barbuda, Aruba, Bahamas, Barbados, British Virgin Island, Grenada, Martinique, St. Kitts & Nevis, St. Lucia, Trinidad & Tobago and U.S. Virgin Island). The following countries are excluded because they exclusively claim only Arawak lineage: Dominican Republic, Jamaica, Netherlands Antilles, Cuba, Haiti (Hispaniola) and Puerto Rico (Boriken). It is unknown why these countries only claim to be descendants of the Arawak and not also the Carib. The country of Dominica was also excluded because they solely claim to be descendants of the Caribs. It is obvious that at some point in time these two indigenous groups coexisted and intermarried throughout the Greater and Lesser Antilles. The Garifuna people are kin to both the Arawak and Carib natives.
In keeping with traditional Garifuna oral and written history, it is the initial mixture of both the Arawak and Carib lineage along with the infusion of African heredity which contributed to our Garifuna existence. If this indeed is what makes us Garifuna, then we should take into account those people possessing the same exact fusion as ours in estimating the Garifuna population.
For the purpose of this article, I will refer to this excluded group as the “unknown caribs”. In my attempt to put it all together, I have asked the following question before but never received a rational answer. Aren’t we all Garifuna? But the frequent answer that I get is that “unknown caribs” are not considered Garifuna because they were descendants of slaves and Garifuna people are not. This, I believe, is a weak argument especially because some written accounts of Garifuna history state that, we too, are the actual descendants of escaped slaves. On the other hand, the way our story is told today, contradicts our origin and our oral narration; we are not descendants of escaped slaves. We are a new breed of people who were created out of the mixture of Arawak, Carib and African who revolted and settled in the Lesser Antilles as their new home.
Language also seems to play a vital role among those who are not categorized as being true Garifuna. Language is also a dividing factor among the Garifuna in Central America and the United States. Not being able to speak Garifuna has been a debate for years among those who do speak the language. Often, not being able to speak the language becomes a barrier for those individuals who would like to identify themselves as Garifuna. Garifuna speakers tend to shun those who are not fluent in the language. I particularly maintain my position that we should develop some type of resolution rather than ridiculing those who lack the ability to speak the language.
Once we begin to focus on our similarities, the picture becomes clear of just how much we have in common. For example, the food we eat and the way we prepare and consume it. The staple food of the Garifuna people is ereba (casave, yucca, cassava). Our name Garifuna literally translated means the cassava eating people. Puerto Ricans are cassava eating people as well. Many people still prepare the ereba the same way that our ancestors did. The Dominicans have a drink called “Mamajuana” made out of herbs, tree bark and rum that the locals refer to as “liquid viagra”. In the Garifuna community we have a similar concoction that we call “Gifiti” or bitters that we also refer to as “Viagra”.
Our ancestors and Garinagu today practice worshiping which is also a very common thing in some parts of Brazil and Haiti (Hispaniola). Our collective practices as native people which were handed down from our ancestors, prior to the European conquest, are virtually the same throughout the Americas and the Caribbean. It is unfortunate that Native and African descendants tend to only recount their historical accounts from when the Europeans arrived and omit or forget that our ancestors coexisted in harmony prior to the invasion.
The story of the Garifuna must continue to be told for the world to know making sure that we include the Arawak and Carib people as part of our existence. Our collective stories are similar when it comes to survival despite the constant battles that we fought against the British and other European invaders. The Garifuna Nation is rather small compared to other races nevertheless our people continue to grow and disseminate especially in North America today. In conclusion, until we recognized the fact that the Garifuna presence reaches far beyond the borders of Central America, our population will always remain undercounted, underrepresented and struggling to maintain its identity as an endangered species.
Written by: Cheryl Noralez
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Posted on Fri. March 17, 2006
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