Garifuna Continuity in Land: Barranco Settlement and Land Use 1862 to 2000

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  • Producciones de la Hamaca (Caye Caulker, BELIZE) is dedicated to:
  • Garifuna Continuity in Land : Barranco Settlement and Land Use 1862 to 2000

    • This has not been done. This is the first time it is being done so certainly if you call us pioneers, that we are charting somewhere, that there are certain methods that we have to use, we can share that with other people who want to do this kind of work. So the same thing would go for other communities in the Caribbean, in Central America for that matter and what comes through is that you start to understand such things as customary land rights.

    The values that people have towards land which is so important how it fits into the cultural landscape. In terms of the length of time to put all the information together, the compilation itself, you mentioned that it may have taken somewhat ten years or thereabout. Can you speak to us about the length of time and finding all the pieces to put together?

    Garifuna Book on Barranco Settlement published

    The book and an accompanying tee shirt are both currently on sale for thirty dollars each at the Image Factory. This Internet newscast is a verbatim transcript of our evening television newscast. Where speakers use Kriol, we attempt to faithfully reproduce the quotes using a standard spelling system.

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    Relatively minor issues, minor to the fact that we are talking about a territorialized people who have been de-territorialized. That to me is the issue, and how this affects the history, how this affects the identity, and how this affects their sense of being as a people. A concerted effort to reduce many of them to squatters and cheap wage labour broke the resolve of many to retain their cultural identity, forcing them to join the majority mixed population, either mestizo in Central America or Creole in Belize.

    For others, it strengthened their resolve to reconstitute their nationhood. The cultural wealth inherent in this nationhood is explored in one of Dr. A Nation Across Borders.

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    In the villages the cult house is constructed on the beach, its main entrance facing eastward across the Caribbean. At first light, as the rite begins, fishing crews, composed of both men and women, circle offshore in their dories in readiness for their ceremonial entry. The crews, adorned with head-dresses of palm fronds and vines, have come from the cayes, when they bring fish and crab as offerings for the ancestors, but their arrival also signals that of the ancestors, who accompany them on their journey.

    We see the wider meanings and functions of spirit possession, including its role in linking the past and the present:. Myth and history are fused together in the ritual portrayal of the ancestral journey from the past to the present. Because of this fusion, the picture is initially confusing, for the ancestors arrive at the cult house both from Saint Vincent-sairi, and from the mud floor of the cult house itself; but it is from this ambiguity that the rite derives its meaning.

    On the one hand, the ancestors journey from Seiri , the afterworld of luxuriant manioc gardens, and from Saint Vincent, the historical ancestral home. On the other hand, they are drawn into the cult house from its mud floor; in this aspect the dead are gubida — malevolent. There are two metaphorical meanings for St.

    Vincent in reference here. The recent dead i.

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    Their souls need to be lifted from earth to be taken back to Seiri, where they will ultimately reside. It possesses forms and structures used exclusively by males, and is the only survivor of the island languages descended from Arawakan. Because the British rounded up most of the Black Caribs prior to their exile, the people and the culture are now non-existent on Saint Vincent. The language is not spoken, the rituals are not practised, the songs are not heard, the foods are not eaten; the culture is only a distant memory, if anything at all.

    Garifuna Continuity in Land : Barranco Settlement and Land Use 1862 to 2000

    The threat that the language and with it much of the culture shall fall silent on the Central American mainland serves to both frighten and motivate those working to ensure the continuation of Garifuna culture and society. Whether this can be accomplished under a government suspicious of collective land titles remains to be seen, but the researching and publishing of the book may already have influenced opinion in the village itself. Such an emphasis on consent feeds the discourse of indigenous human rights, pursued legally with some success by their Maya neighbors.

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    It is unclear, however, whether the Garifuna of Barranco will be able to develop this indignation into a movement to assert land rights when so few of their people live from the land. Whether similar farms like Quiripi, Lagunurugu, and Dulcis Domis — now lying beneath the rainforest — will be established again will depend on transformations in the economic, social and cultural direction of the village as much as the legal framework.

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