Review of the Indigenous Caribbean

Racial Discrimination: The Caribs, the Government of Trinidad and Tobago, and the United Nations

noreply@blogger.com (Maximilian C. Forte) — Thu, 02 Feb 2012 22:08:00 +0000

In at least two previous articles I discussed the responses and positions taken by successive governments of the Republic of Trinidad and Tobago with respect to the nature and extent of recognition of the Indigenous presence in the country, particularly in response to queries from the United Nations and in connection with the failure to admit a Carib or Amerindian or Indigenous category in the national census (see: "Does Trinidad Recognize Its Indigenous People?" and "News about Trinidad's Caribs and the State"). What I want to do now, after a delay of a few years, is to go into greater depth concerning the details of Trinidad's responses to the UN, and the questions that have been posed to successive Trinidadian governments by UN committees about just how in fact Trinidad "recognized" Indigenous persons in the country. Unfortunately, even with a delay of years, this topic is still timely.

First, let's begin with a key document: that by the United Nations Committee for the Elimination of Racial Discrimination (CERD), "Compilación de observaciones finales del Comité para la Eliminación de la Discriminación Racial sobre países de América Latina y el Caribe (1970-2006)" provided below (and the original on CERD's site). The International Convention on the Elimination of All Forms of Racial Discrimination was first adopted in 1965, and entered into force in 1969. The Committee on the Elimination of Racial Discrimination (CERD) "is the body of independent experts that monitors implementation of the Convention on the Elimination of All Forms of Racial Discrimination by its State parties".

The report in question covers a period of 36 years and consists of summaries that in the case of Trinidad and Tobago repeatedly focused on the Caribs on Arima--not even the Caribs of Arima themselves knew about the existence of these documents and government statements.

1980
In 1980, (Report of the thirty-fifth session Supplement No. 18 [A/35/18], starting on page 547) CERD indicated from early on that it had a special interest in the fate of the Caribs, even if we are not clear as to how CERD even learned about a Carib presence since this time pre-dates the formal act of recognition that occurred in 1990:

"131. ...Moreover, additional information was requested on measures to encourage multiracial organizations and movements and on programmes aimed at enabling the Carib Indian population to participate in the country's development" (p. 548).

1981
In 1981, (Report of the thirty-sixth session Supplement No. 18 [A/36/18], starting on page 544) CERD asks about the following:

"436. ...Further information was also requested on their economic status, on Government plans to aid backward regions or economically disadvantaged groups, on specific development programmes for the Carib and Arawak people, on steps taken to enable them to preserve their identity, on the reaction of ethnic groups to the introduction of the Hindi language in schools and on the effectiveness of measures taken by Trinidad and Tobago in 1980 to combat racism and racial discrimination. Reference was made, in particular, to the question as to how laws could continue to be valid while offending against the provisions of the Constitution, and it was asked whether an unjust law which came into being during the colonial period would still have to be applied in the country and whether an unjust law which had been enacted by Parliament after independence could be declared unconstitutional by the High Court, the Court of Appeal or the Privy Council" (p. 545).

CERD clearly indicates here that it values cultural survival, and believes that the state should work to support that. What is also interesting is what comes in the last few sentences of the above paragraph, which places a large question mark on the nature of Trinidadian state "independence". It seems that a number of colonial laws have been maintained, even though they violated the Constitution of the Republic.

What is interesting to note is how the Trinidadian government replied about the number of Caribs in Trinidad--especially since they have not been counted on any census since Independence:

"442. ...The Carib-Indian population was extremely small, numbering less than 300, and had almost disappeared as a separate group" (p. 545).

This is orthodoxy in action. There is no evidence to support such an assertion, and therefore the assertion comes from somewhere other than actual documentation. In fact, it is a repetition of well worn narratives written by colonial elites almost 150 years beforehand. See this for example on the number of surviving Indigenous People:

“At present there cannot be above 200 or 300 Indians in the colony, so that the aborigines may be said to be almost extinct….finally sunk under the ascendancy of a more intelligent race….but I also coincide in opinion with some judicious observers, who trace the approximate extinction of those tribes to the marked presence manifested by the Indian women towards the negroes and the whites, by whome they were kindly treated, whilst they were regarded by their husbands, of kindred race, more as slaves and beasts of burden, than as equals or companions. As a consequence of those connections, there exists at present, in the colony, a certain number of individuals of Indian descent, but of mixed blood” (De Verteuil, 1858, p. 172).

“All but” disappeared:

“as in most other similar cases, persecution or civilization, perhaps both, have driven before them these wild children of the plains, until they have become, so far as Trinidad is concerned, all but extinct” (Collens, 1886, p. 7).

It is remarkable to see the exact same claims made nearly 150 years later, including the demographic size of the Carib community, which would imply some extremely strict enforcement that couples must produce no more than two children, ever. In other words, failing the credibility test, the Trinidadian state has no explanation for the outlandish demographic stasis that it seems to present as fact.

1984
In 1984, CERD (Report of the thirty-ninth session Supplement No. 18 [A/39/18], starting on page 542) indicates the following need for information:

"198. With reference to article 2 of the Convention, information was requested on the state of relations between the different racial and ethnic groups in Trinidad and Tobago. The Committee was of the view that it would be useful to receive statistics on the country's demographic composition and to know on what basis individuals were classified as belonging to a given ethnic group. Moreover, members wished to know which ethnic groups were disadvantaged and what measures were being taken to enable them to catch up with the rest of the population, whether there were any refugees in Trinidad and Tobago and, if not, whether the Government was prepared to admit any into the country, whether comparative data could be made available on the educational level, literacy rate and income of the different ethnic groups, particularly of the Carib people, and whether any positive measures had been taken to protect and encourage the economic and social progress of the Carib people" (p. 542).

From early on then, CERD was clearly, and later repeatedly, keen to get data on the Caribs, which the Trinidadian state was simply not collecting, which also puts into very bold relief the question of what is the nature of Trinidad's recognition of its Indigenous People?

1987
In 1987 (Report of the forty-second session Supplement No. 18 [A/42/18], starting on page 539) we read that CERD was requesting specific statistical details about the number of Caribs, among other groups:

"452. ...Members requested further information regarding the ethnic composition of the population, in particular, the ratio of Africans to East Indians, who together accounted for 81.5 per cent of the total population, and the percentage of Caribs in the population. It was pointed out, however, that in the case of Trinidad and Tobago, the various ethnic groups were intermingled and that identification with a particular group was only possible in a very limited number of cases" (p. 540).

Here we see an instance of where the government of Trinidad and Tobago is unsure of how to respond to questions of racial identification that presume sort of clear dividing lines, in light of a long history of unions that cross ethnic lines. Indeed, it is not uncommon on older censuses to find a huge minority of Trinidadians declaring themselves to be "Other". CERD does not seem to clarify its statements.

1998
In 1998, CERD (Report of the fiftieth session, Supplement No. 18 [A/50/18], starting on page 536) asked the government of Trinidad and Tobago to explain what is in fact a doctrinal orthodoxy in narratives of Trinidadian history produced by the colonial elites since the early 1800s, and that is the idea that "the Caribs had all but disappeared":

"34. Members of the Committee asked why the Caribs had all but disappeared, exactly how many were left, why they were not treated as a separate racial group and whether measures were being taken to help them, particularly in the economic and educational fields, so as to compensate them for the injustices they had suffered" (p. 536).

This is both positive and problematic, and it is not as if CERD is above criticism itself. CERD astutely targets a suspicious statement by the Trinidadian government (we don't have the statement itself, but we can infer it from CERD's response) about the Caribs having "all but" disappeared, and yet not providing any numbers because they are not counted on the census and therefore the assertion is made without evidence. On the other hand, CERD assumes that the Caribs must be racially distinct to be recognized as a "separate" group, which is an almost alarming statement that would seem to reinforce racial conceptions rather than eliminate them. For the Trinidadian government, and those within it who had some knowledge of the Caribs, the idea that they could cast the Caribs as "racially separate" must have seemed both odious and ridiculous, when by the admissions of most members of the Santa Rosa Carib Community in Arima, they are "mixed". However, that too is inadequate, because it equates culture and ethnicity with genes. If CERD really seeks to eliminate racial discrimination, it needs to clean up its own language, which seems to ask governments to discriminate among citizens (in the sense of discerning who is what) in racial terms, while ignoring cultural differences.

What is also questionable is whether the Trinidadian state should be compensating the Caribs for past injustices, committed by the British colonial regime, and whether the Trinidadian state is thus liable for British actions, as if this formed part of its inherited obligations. As noted in 1981, the Trinidadian state was still maintaining and enforcing colonial laws that pre-dated independence, and in this case, is the Trinidadian state not a continuation of colonialism by other means? Then the question becomes, why just compensate the Caribs and not others, such as Africans who were enslaved? This is a very complicated question, which is why it is surprising to see CERD making these statements in such an unproblematized fashion.

It is also worth noting that the government of Trinidad and Tobago had not responded to CERD for a total of 11 years (the report says eight years, but provides no entry for Trinidad in 1990), for reasons which are not indicated.

2001
In 2001 CERD (Report of the fifty-sixth session, Supplement No. 18 [A/56/18], starting on page 532) rejected the Trinidadian government's position that there was no racial discrimination in Trinidad and Tobago: "348. The assertion by the State party as to the absence of racial discrimination on its territory was not accepted by the Committee and it was recommended by the Committee that the State party reconsider this stand" (p. 533).

With specific reference to the Caribs, in 2001 CERD stated:

"351. The Committee expresses its concern at the absence in this report of specific information on the indigenous population as well as other relatively small ethnic groups of the State party in the report, and particularly the absence of a specific categorization of the indigenous population as a separate ethnic group in official statistics on the population. The Committee encourages the Government to include the indigenous population in any statistical data as a separate ethnic group, and actively to seek consultations with them as to how they prefer to be identified, as well as on policies and programmes affecting them" (p. 534).

2005
Now we move on to a different set of UN documents, beginning with the United Nations Development Programme (UNDP) "Country Programme Strategy for the Republic of Trinidad and Tobago" published in 2005. There is not the same sense of interrogation and reply that we with the CERD reports above, but clearly the following involves information supplied by the Trinidadian state, which mirrors (sometimes word for word) statements found on some websites including those produced by myself, using wording that I used for brochures made for the Santa Rosa Carib Community. This is what the UNDP states about the Caribs under "2.5 Indigenous Peoples and Vulnerable Groups" on page 7:

"Indigenous Peoples in Trinidad and Tobago are represented by Amerindian peoples who have existed in Trinidad for as long as 7,000 years before the arrival of Columbus, and numbered at least 40,000 at the time of Spanish settlement in 1592. All of Trinidad was populated by several tribes, Trinidad being a transit point in the Caribbean network of Amerindian trade and exchange. Amerindian tribes were referred to by various names: Yaio, Nepuyo, Chaima, Warao, Carinepogoto, Aruaca, Shebaio, Saluaio, etc. In 1996 the Santa Rosa Carib Community Organisation was formally incorporated as a limited liability company under the Companies Act".

Actually, the year of incorporation was 1976. Needless to say, what continues to be missing from these official documents is any mention of any attempt to ask Trinidadians if they identify as Indigenous, Carib, or any other cognate term. What we do see is minimal effort invested in the act of reporting, and a continued reliance on "authoritative knowledge".

2011
On September 22, 2011, Rodney Charles, Trinidad and Tobago's Ambassador to the United Nations, delivered a statement at the "High-Level Meeting of the United Nations General Assembly to Commemorate the Tenth Anniversary of the Adoption of the Durban Declaration and Programme of Action". The section dealing with the Caribs was especially brief, and instructive for being not just so minimal but also for its focus:

"Other festivals are also observed such as the Santa Rosa Carib Festival which pays tribute to our indigenous population, as well as Double Ten Day, in honour of our local Chinese population" (p. 4).

In other words, they do not even get a whole sentence to themselves, and are mentioned in passing under "other festivals". Festivals: this mention represents the Trinidadian state's continued effort to "showcase" its Indigenous Peoples, which albeit a form of recognition is one that reduces Indigenous identity and community to a mere adjunct of the state's efforts to display diversity, rather than deal with it seriously.

Contesting Trinidad's Past: The Indigenous Peoples

noreply@blogger.com (Maximilian C. Forte) — Thu, 26 Jan 2012 09:05:00 +0000

A much appreciated revisiting of the dominant, almost doctrinal assertions made about the history of Trinidad and Tobago--with some attention paid to the ways historiographers diminished and extinguished the Indigenous presence (see from page 178 to 180, "The Politics of Indigeneity", from which the extract below was copied):

The Politics of Indigeneity

In virtually all accounts of Trinidad & Tobago’s history, it is taken for granted that the nation has no indigenous population, that the aborigines – whether they were “Caribs” or “Arawaks,” both or neither – had disappeared by the nineteenth century and played no role in the islands’ modern development. The literature of the nineteenth and the twentieth century pronounced the absence of the indigenes. Using the powerful tropes of extinction and amalgamation, writers of all persuasions saw the full-blooded Amerindian as entirely lacking in the nation’s pluralist society and aboriginal culture as lost forever. As the anthropologist Maximilian Forte neatly puts it, the view was that “the only real Carib is a pure Carib, and the only pure Carib is a dead Carib” (Forte 2005: 2 , see also -32). The nation was seen as one of those states which were colonial creations, lacking any pre-European past, “modern” from the beginning of their colonial experience, and therefore lacking a primordial past on which to draw for images and symbols of nationalism. In this Trinidad & Tobago was different from Guyana and Suriname on the continental mainland, which both have significant Amerindian populations which have retained much of their cultures and languages (Eriksen 992: 42-44).

Since the early 1 990s, mainly through the efforts of an organization based in Arima (an old town in northeastern Trinidad where surviving indigenes were concentrated in the late 1700s), the Santa Rosa Carib Community (SRCC), Trinidad & Tobago society has come to recognize the Amerindian/Carib as a valid symbol in nation-building and national identity politics. The result has been, in Forte’s words (2005: 33), “increased recognition of the Carib in narratives of national history.” To acknowledge the Amerindian presence helped to create “a sense of local primordiality and of territorial continuity with antiquity.” The wider society has rediscovered its Carib heritage, and has accepted the “First People” (an internationally used term increasingly deployed by the SRCC) as the nation’s territorial precursors and symbolic ancestors, even if not the biological ancestors of most modern Trinidadians. This is a development which, by restoring the indigenes to the national history, has given antiquity and chronological depth to the concept of the nation, symbolized by the now popular trope of the First People/Trinidadians. The Carib can also be seen as the first to struggle against colonialism. The shadowy figure of “Hyarima,” perhaps a Carib chief who fought the Spaniards in the mid-seventeenth century, can be enshrined as a hero of resistance; a statue of him has been erected in Arima which bears a plaque calling him the first national hero of Trinidad. The tragic episode in 1699, when a group of Amerindians in the Spanish Capuchin Mission at Arena (now San Rafael) murdered the priests and then the governor and his suite, only to be hunted down and killed, or captured, tortured, and executed, can be reinterpreted as an epic of resistance to colonial rule and forced conversion, rather than the horrific murder of noble Catholic martyrs. A recent editorial in one of the nation’s leading newspapers describes the site of this event as “the forest in Arena where 300 years ago, the First People of Trinidad made their last great stand against domination and injustice.” The commemoration of 1992 (the quincentenary of Columbus’s arrival in the Americas) and 1998 (he sighted Trinidad and Tobago in 1498) also helped to fix the Amerindian/Carib as a central figure in the foundation of the national society.

The SRCC has pursued the “invention of tradition” with considerable success since about 1990. “Traditional” festivals and practices connected to them, shamanistic ceremonies developed from several different sources – what Forte calls “global neo-shamanic transfers” – crafts, building techniques, healing practices, and food culture have all been revived, invented, and marketed as authentic Amerindian/Carib folkways. Moreover, the SRCC leaders have successfully forged international linkages with indigenous peoples in the Caribbean and South America (especially Guyana), in Canada and the United States, and globally, to strengthen the legitimacy of their identity as recognized aboriginal people. The use of “First Peoples/Nations” is a hallmark of this globalizing process, similar in many respects to the globalization of various “Diasporas” in recent years. The SRCC has also shrewdly developed strong links with the political elite, enjoying an especially close affiliation with the PNM, which is in power at the time of writing, but also with the two other parties which governed between 1986- 1999 and 1 995-2000 . Partly for this reason, partly because the individuals who self-identify as Amerindian/Carib are very few numerically, partly precisely because of their status as indigenes, the people who were always here, the SRCC’s activities and claims have not been seen as a threat either to the nationalist narrative, or to the ethnic projects whether Afrocentric or Indocentric. Certainly, however, they have succeeded in rewriting the Amerindian peoples into the national narrative of Trinidad (Tobago is only marginally part of their discourse). This success is reflected in a local newspaper editorial which recently declared “it’s never too late to pay tribute to the First Peoples of the nation. They were the ones who had to bear the brunt of the initial bruising encounter with an invading culture and the peoples decimated in the largest number and perhaps most brutal manner by the ‘discoverers’” (Forte 2005: 8 -97, 99-2 3, 224).

Wikileaks: The U.S. Embassy in Trinidad and Tobago, the Amerindians, and Indigenous Rights

noreply@blogger.com (Maximilian C. Forte) — Sun, 11 Sep 2011 01:16:00 +0000

Thanks to the recent release of WikiLeaks' U.S. Embassy cables, we have a complete set for Trinidad and Tobago, and many of the items are quite striking and revealing. One is of particular relevance to Trinidad's Indigenous community. It seems that the U.S. Embassy worked to temper any Trinidadian embrace of a new Indigenous Rights charter (that being drafted by the OAS), and that on the other hand, the Trinidadian government had a very selective view of what rights it had actually signed on to at the UN, as well as seeming agreeable to making concessions to the U.S. Of course none of this international diplomatic chatter on the rights of Trinidad's Indigenous People was previously made public.

Apparently the public profile of Trinidad and Tobago's Indigenous community, specifically the Santa Rosa Carib Community, came up in discussions between the Government of Trinidad and Tobago (GOTT) and an officer in the Political Affairs section (PolOff) of the U.S. Embassy in Port of Spain, according to a WikiLeaks cable. The cable is marked as "sensitive but unclassified". In a meeting that took place on 22 October 2007, Ms. Delia Chatoor of the Multilateral Affairs Division of the Ministry of Foreign Affairs mentioned that "Trinidad and Tobago's own small Amerindian community had recently become more vocal, and that a week dedicated to the history and culture of the group had just concluded [Amerindian Heritage Week]". These remarks were made in connection with developing a government position on the work of the Organization of American States (OAS) in preparing a Draft Declaration of Indigenous Rights (DRIP) (also see this and that), and in light of the then recent passage of the UN Declaration on the Rights of Indigenous Peoples--which the GOTT approved. We already know, from other WikiLeaks cables, that the U.S. worked actively on the international front to try to pressure governments to vote against the UN Declaration. However, the remarks by the Trinidadian government official are rather curious.

With reference to the UN Declaration, Chatoor commented that "states could...pick and choose which items to endorse"--when the GOTT in fact voted to approve the Declaration as a whole, not select parts. This comment suggests some duplicity on the part of the government, in that it might "pick and choose" those elements which it found to be least of a challenge to the dominant order. To her credit, she also told the U.S. Embassy official that "the UN declaration was important as a means of reminding people indigenous rights was not a dead issue and that indigenous communities should be factored into considerations of human rights".

However, when it came to the OAS DRIP, Chatoor seemed to agree with the U.S. Embassy that instead of a Declaration, "a Year of Action and a non-binding action plan also had merit". Merit for whom? Certainly not for Indigenous Peoples, as this would mean the adoption of superficial, symbolic actions. While she earlier implied that the more vocal Amerindian community in Trinidad had an impact on the Government's decision-making regarding Indigenous Rights, her subsequent willingness to concede to U.S. interests, and her delegating authority to Trinidad's diplomatic mission at the OAS before reaching any decision, make it apparent that the rights of Trinidad's Indigenous People are not as important as they ought to be--and they are apparently subject to negotiation with foreign powers.

The Caurita Stone and Trinidad's Caribs

noreply@blogger.com (Maximilian C. Forte) — Wed, 03 Aug 2011 06:46:00 +0000

First published as:
Caurita Stone a Carib legacy

By Heather-Dawn Herrera

In the Trinidad Express, 14 July 2011

Since 1995 when the existence of the Caurita Stone was first publicised in our local newspapers, there has been much speculation as to the origins and meanings of the etchings on its surface. Back then, the stone was known as the "Mystery Stone of Caurita".

Today, the site, in the hills of the Maracas Valley where the stone is located, is the main destination of hikers and descendants of Amerindian ancestry.

Ricardo Bharath Hernandez, chief of the Santa Rosa Carib community, and Cristo Adonis, shaman for the community, led us on a trip up to Caurita, which included members of the National Heritage Council Rawle Mitchell and Niketa Yearwood.

Adonis, well acquainted with the natural vegetation of the area, pointed out several plants that usually go unnoticed by the untrained eye. The roots and leaves of most of these plants are composed of important medicinal ingredients for various illnesses and diseases. Adonis identified many of these precious plants amid the understorey of the forest.

As the trail wound through estates of cocoa, coffee and mixed species of forest, a bubbly stream criss-crossed the way several times. Immortelle trees provided sanctuary for oropendolas, busy as always with the duty of building nests and caring for their young. A large ficus tree welcomed a bay-headed tanager onto its shady bough.

It was just below the area of a large bamboo stool that Adonis revealed how he first found the stone.

"I was in these hills searching for the stone. My little son was with me at the time. When we reached this bamboo stool, an agouti dashed up the ridge ahead. My son said, 'Where the agouti run is where the stone is.' We headed up this ridge, following the direction of the agouti, and found the stone alongside the track."

Eager now to reach the stone, our party headed up the ridge, and just as Adonis had described, there it was, sitting prominently at the side of the trail.

The height and width of the stone is roughly six feet by eight feet, and drawings have been etched into the top half of its exposed surface at the front. These drawings show faintly between the growing mosses that carpet the stone. Mitchell promptly got to work cleaning the stone, so the depictions on the surface could be seen clearly.

Members of the Santa Rosa Carib community view this stone as having special spiritual significance and regard it as part of their natural heritage. Some of the etchings identified depict a chief, other people in ceremonial wear and a deer.

The chief and the shaman present gave offerings to the four porters or gateways: El Tucuche to the north, El Cerro del Aripo to the east, San Fernando Hill to the south and a mountain in Venezuela's Paria peninsula to the west.

It is agreed among Amerindian communities in Trinidad that etchings on the stone bear spiritual significance. The site of the Caurita Stone is now regarded as an important part of the ongoing quest for knowledge and understanding of Amerindian ancestral occupation and life on this island.

Sites such as this bear testimony that our First Nation did set the path for our present way of life and so, as an integral part of our anthem, do represent an important part of our heritage for the future.

The Chief's Prayers

noreply@blogger.com (Maximilian C. Forte) — Mon, 01 Aug 2011 10:00:00 +0000

Today is both the start of the month of Santa Rosa for the Carib Community in Arima, Trinidad & Tobago, as well as African Emancipation Day. Sometimes the two events are jointly celebrated on top of Calvary Hill in Arima, where the events begin at 6:00am with the blasting of the cannon. As that cannon is blasted, this post is scheduled to go up. Usually a smoke ceremony is held by the Caribs, and this is a collection of some of the prayers used by Chief Ricardo Bharath Hernandez. Best wishes to the Carib Community and Happy Emancipation Day!

LOKONO PRAYER

Adaiahiili Tamushi Anshika ba

O Great Spirit God give us your

Maiauhii daiba wai koma anshihi

Peace so we can love as you love us

Amarita mun sakwa daiba

Make us healthy so

Wai koma kamunka usahu kahiihii

We can have a good life

Wa chin achi waianchicha

We praise you O Lord

AMERICAN INDIAN PRAYER

Oh, Great Spirit

Whose voice I hear in the winds,

And whose breath gives life to all the world,

hear me, I am small and weak,

I need your strength and wisdom.

Let me walk in beauty and make my eyes ever behold

the red and purple sunset.

Make my hands respect the things you have

made and my ears sharp to hear your voice.

Make me wise so that I may understand the things

you have taught my people.

Let me learn the lessons you have

hidden in every leaf and rock.

I seek strength, not to be greater than my brother,

but to fight my greatest enemy - myself.

Make me always ready to come to you

with clean hands and straight eyes.

So when life fades, as the fading sunset,

my Spirit may come to you without shame.

(translated by Lakota Sioux Chief Yellow Lark in 1887)

published in Native American Prayers - by the Episcopal Church.

http://guanaguanaresingsat.blogspot.com/2011/07/santa-rosa-carib-community-of-arima.html

LOKONO-ENGLISH PRAYER

We send our prayers to the Great Spirit

Adaiahiili Tamushi

Whose manifestation we see in the spirit of the hawk,

Whose spirit we see in the mighty wind,

Whose spirit manifests through the sacred fire,

Who gives sustenance through the waters,

Who is ever-present in the forests,

And who gives us the provisions of the earth.

And through Santa Rosa,

We ask that he may receive our prayers,

As we pray for forgiveness,

As we pray in thanksgiving,

As we pray for continued blessings

For our Community,

For our Borough,

For our nation,

And for our world.

Amen.

Here are some more prayers in the various Indigenous languages of the Caribbean:

THE LORD’S PRAYER IN THE MAINLAND CARIB LANGUAGE

Kioumoue tetaniem oubecouyum:

santiketàla eyeti:

membouilla biouboutou malibatali:

Mingatte-catou-thoattica ayeoula tibouic monba cachi tibuic-bali oubecou.

Huere-bali im-eboue bimàle louago lica hueyou icoigne:

roya-catou-kia-banum huenocaten huiouine cachi roya-ouabàli nhìuine innocatitium ouaone.

Aca menépeton-ouahattica toróman tachaouonnê-tebouroni:

irheu chibacaiketa-baoua touaria toulibani-hanhan-catou.

THE HAIL MARY IN THE CARIB LANGUAGE

Mábuiga María

Buíntibu labu gracis

Búmañei

Abúreme biníuatibu

Jádan sun

UUríña biníuatiguiyé

Tin bágaim Jesus.

Sándu María lúguchu

Búnguiu

Ayumuraguabá uáu

Gafigontíua

Uguñetó, lídan

Ora uóuve. Ítara la.

THE LORD’S PRAYER IN THE WARAO LANGUAGE

Karima, najamutuata jakutai,

Jiwai yatomanetekunarai.

Jirujuna rujanu rijana.

Najamutuata jiaobojona eku abaya.

Raina eku monukajase jiaobojona eku abakunarai.

Kanajoro ama saba jakutai taisi kamoau.

Kaisiko asiraja nonajakutai taisi kuare barinaka kaobojona bereaoko.

Taisi monuka kaobojona asirajasi kuare barinaka bere.

Kayakara minaka jau.

Tiarone asiraja arotuma amojekumo kejeronu.

Iji are Airamo tane rujakitane ja.

Iji are jijara taeraja.

Iji are Airamowitu.

Amén.

The Santa Rosa Carib Community of Arima, Trinidad and Tobago: A Video Introduction

noreply@blogger.com (Maximilian C. Forte) — Mon, 25 Jul 2011 17:55:00 +0000

Carib Community of Arima, Trinidad and Tobago from Maximilian Forte on Vimeo.

This video introduction is the start of a long overdue series of video documentaries to come, this one focusing on photography and providing a condensed overview of the key themes in the history, politics, and culture of the Caribs of Arima, Trinidad. It also presents much of the material of what used to be available on the website of the Santa Rosa Carib Community, which has since expired and which has not yet been replaced by Indigenous members of the community (I am the former webmaster)--although it remains archived here. (In addition, see this tremendous effort to put material about the Carib Community online, by primary school students in Trinidad, hosted by the Ministry of Education.) With time, I will be posting the best of the materials from the former Carib Community website, so that they are still "active" online.

The video above is based on both ethnographic and historical research. The contents of the video are organized according to the following sections:

1. The Mission

The loss of lands under colonial rule; racism; displacement.

2. The So-called "Extinction"

How the Caribs were abolished by the stroke of a pen; historiography; stereotypes; censuses; "the only real Carib is a pure a Carib, and the only pure Carib is a dead Carib".

3. The Traditions

Loss of land, but perseverance of the essence of indigenous affectivity: belonging, Home. The mutation and multiplication of traditions: glimpsing what the Caribs mean by retained, maintained, and reclaimed traditions.

3-A. The Santa Rosa Festival

Processions. Gathering together.

3-B. Work duties for the Santa Rosa Festival

Carib labour; maintenance of a Carib hold on Trinidad's oldest public festival.

3-C. The Smoke Ceremony

Indigenous resurgence, reclamation, shamanism. Indigenous language reacquisition. Prayers.

4. The Resurgence

A focus on key actors in the Carib Community, and the role played by Indigenous Peoples outside of Trinidad who visit the Arima Caribs.

4-A. Chief Ricardo Bharath Hernandez

How he started the resurgence. Formation of the Santa Rosa Carib Community as a new organization. Being landless.

4-B. Shaman Cristo Adonis

The shaman is the one who sings--a short overview of Cristo Adonis' work in the community.

4-C. Carib Queen Justa Werges

Extensive quotations on the role and power of the Queen, the vision of Just Werges.

--Brief notes on other Carib Queens (in this video, a total of four appear: Maria Werges, Edith Martinez, Justa Werges, and Valentina Medina)

4-D. International Indigenous Connections

Selective, based on the photographs available: Assembly of First Nations of Canada, Assembly of Manitoba Chiefs, Federation of Saskatchewan Indian Nations, Tainos, Australian Aboriginals, Dominica's Gli-Gli Carib Canoe, Guyanese weavers, Surinamese singers.

5. The Question of Recognition

The paradox of recognition as another act of dismissal. How the Caribs have been monumentalized, enshrined, museumized, and continue to be stereotyped and appropriated. The national mainstream media. State support and government recognition.

Yet, the state will only recognize one single organization, and only then after having pushed it to formally incorporate itself as a limited liability company, which is the legal status of the Santa Rosa Carib Community.

Funds provided to the Community are for the purposes of mounting shows and displays, not for the Community's own sustenance, to achieve self-reliance, for its own long-term benefit.

Recognizing only one organization, in one single place, as Carib means that all of the descendants of Trinidad's Indigenous Peoples, spread throughout the country, go unrecognized.

The Caribs have been boxed up. The state mounts an implausible explanation to the United Nations: that all Caribs died off, except for in Arima, only one of over a dozen mission towns to have existed.

If before the only real Carib was a pure Carib, and the only pure Carib was a dead Carib...today that has become:

"The only recognized Carib is an Arima Carib."

Otherwise, the state dares not to even speak the name Carib, Warao, Indigenous, Amerindian, or First Peoples on the national Census.

And so the struggle continues...

Closing with a collage of members of the Carib Community throughout history.

SANTA ROSA, by Melan Garcia

noreply@blogger.com (Maximilian C. Forte) — Thu, 21 Jul 2011 23:19:00 +0000

SANTA ROSA, by Melan Garcia from Maximilian Forte on Vimeo.

Lyrics (by Melan Garcia):

The Caribs are a peaceful people

This is what we know.

And Arima is the home of Caribs

From many years ago

Long ago.

So look back and I am sure that you will agree with me

That somewhere in your family you have Carib ancestry

Sing me with, now...

Santa Rosa

The feast that holds us all together.

Santa Rosa

Come sing you people from Arima.

Had it not been for the older folks

Then none of us would know

We wouldn't know...

Santa Rosa was found by three men

In that village called Pinto

In Pinto.

The three men were Raimundo, Punyan, and Puyon.

So now you see, my people, this is history put in song.

Sing along, with:

Santa Rosa

The feast that holds us all together.

Santa Rosa

Come sing you people from Arima.

Yes, we learned too that the hunter went back

To where the Saint was found

And on that very spot they found her necklace and her crown

And her crown...

The crown was made with roses of colours real distinct

That is why we use the colours of red, yellow, white, and pink.

What you think was...

Santa Rosa

The feast that holds us all together.

Santa Rosa

Come sing you people of Arima.

***** ***** ***** *****

Filmed by Maximilian Forte in September, 2006, at the cannon on Calvary Hill in Arima. The filming was done in late afternoon just as the sun was setting, and the camera faces south, overlooking the centre of Arima.

Melan Garcia, a well known parrandero from Calvary Hill in Arima, Trinidad and Tobago, in the past played with Los Tocadores and Rebuscar.

For many years he served as an Arima Borough Councillor, representing Calvary Hill, for the People's National Movement. He is also tied to the Carib Community and has Indigenous ancestry.

ARIMA WAS, by Melan Garcia

noreply@blogger.com (Maximilian C. Forte) — Thu, 21 Jul 2011 23:16:00 +0000

ARIMA WAS, by Melan Garcia from Maximilian Forte on Vimeo.

Lyrics (by Melan Garcia, originally transcribed by Guanaguanare)

In years gone by, this ent no lie

And I am sure you'll remember

Arima was a place with plenty water

We fertile soil, that and all spoil

We hardly getting good cassava

Quarries and farms polluting our rivers.

Chorus:

So let us try and see

If we could make Arima just like it used to be

Don't mind, don't mind, we population more

But is we, the Arimians, to make it like before

We have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was. Woh oh ho

Yes, we have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was.

The Spanish came and settled here

Along with peons from Venezuela

Together they did big plantations for we

Then came the French and Africans

Who accepted parcels of land

You see, Arima was always cosmopolitan. Yes, man!

1797 British came, planted their flag and left their name

In 1806 we got some Chinese too

East Indians joined up in the fun

Followed closely by the Syrians

That's true, Arima was one big pot of callaloo.

Chorus:

So let us try and see

If we could make Arima just like it used to be

Don't mind, don't mind, we population more

But is we, the Arimians, to make it like before

We have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was. Woh oh oh

Yes, we have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was.

Yes, Arima, this Easter star

Wallen bought a Dial and give her.

A gift you'll hardly find any other place

Them years ago was love for so,

But where the love gone, boy, I don't know

I think is since they open the Yankee base.

Oh, Arima, oh, Arima!

Like we heading for a disaster

I think is time we call upon The Master

Is endless crime, a waste of time!

Rape and robbery, even mass murder

Well, if it ent Sodom, well is Gomorrah.

Chorus:

So let us try and see

If we could make Arima just like it used to be

Don't mind, don't mind, we population more

But is we, the Arimians, to make it like before

We have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was, Woh oh oh

Yes, we have our duty to perform now because I'm sure

We'd like to see Arima just like Arima was.

***** ***** ***** *****

Melan Garcia, a well known parrandero from Calvary Hill in Arima, Trinidad and Tobago, in the past played with Los Tocadores and Rebuscar. For many years he served as an Arima Borough Councillor, representing Calvary Hill, for the People's National Movement. He is also tied to the Carib Community and has Indigenous ancestry.

David Maybury-Lewis: Notes on the Abolition of the Indigenous

noreply@blogger.com (Maximilian C. Forte) — Thu, 21 Jul 2011 14:52:00 +0000

The following paragraphs come from the late David Maybury-Lewis, Harvard anthropologist, co-founder and director of Cultural Survival [(1993) A New World Dilemma: The Indian Question in the Americas. Bulletin of the American Academy of Arts and Sciences, 46(7), pp. 44-59].

Regarding the vision of Latin American liberals:

"The liberals demanded freedom for all, including the Indians, but what they meant by this for the Indians was the freedom to cease being Indian altogether. They considered Indio a derogatory word and Indianness a stigma--a kind of royalist, conservative, ecclesiastical device for maintaining indigenous peoples in a state of savagery. In the liberal vision of the future there would be no more Indians; the very word would be prohibited. The new constitutions therefore promised freedom and equality for all, with no mention of the Indians and no special provisions for them. It was assumed that they would disappear into the mainstream" (p. 48).

The Americas as a vast laboratory for the eradication of the indigenous:

"...the Americas since the conquest have been a vast laboratory for the eradication of indigenous cultures. As one studies the record, one cannot help being struck by the effort and ingenuity devoted by the conquerors to this task. They attacked indigenous religions. They imposed forced labor of various kinds. They invented a whole series of ways to lure or trick those not already forced to work into peonage through debt (the debt could only be worked off-and only with difficulty). Here and there they simply abolished Indians by a stroke of the pen and followed that up by trying to break up indigenous communities. They took Indian children away from their parents, sometimes by force, to be educated in alien schools that taught them to despise the ways of their peoples and discouraged them from speaking their own languages. The assault on indigenous landholding makes for the most remarkable reading of all: it is clear that the invaders not only coveted and seized Indian lands whenever they could; they were also affronted by those peoples and communities that held their lands in common. The Europeans considered that concept the very essence of savagery, for it departed from the ideas of private property and individual title to land that were considered central to Western civilization. It was thus with a convenient conviction of moral superiority that the invaders constantly tried to break up the communal landholdings of the Indians" (pp. 50-51).

"Emancipated Indians" in Brazil:

"until recently the Brazilian government had an official policy of 'emancipating' the Indians. They were not held in servitude but were considered wards of the state. The only way the Indians could be emancipated, therefore, was if they legally gave up being considered Indian and were thus deprived of their indigenous identity" (p. 55).

Abolishing Indians, Since 1492:

"It is one of the many ironies of the American experience that the invaders created the category of Indians, imposed it on the inhabitants of the New World, and have been trying to abolish it ever since" (p. 55).

From Alaska to Tierra del Fuego, decrees of abolition, plans of eradication:

"In many countries it was decreed that Indians would no longer be referred to as Indios but would instead be called campesinos (peasants); Indianness was thus abolished by a stroke of the pen. In Chile, General Pinochet's government tried to destroy the identity of the large Mapuche (Araucanian) minority by forcing them to divide their lands into privately owned lots. Even the Alaska Native Claims Settlement Act, which is widely thought to be one of the more generous settlements made with indigenous peoples, was drafted to turn Indian communities into corporations and their members into stockholders. Future members of the community will not acquire stocks unless stocks are bequeathed to them by those who originally received them. Meanwhile, stocks can soon be given, willed, or sold to people who are not members of the communities. The effect of the act, if not its intention, is to provide a mechanism for phasing out the native communities altogether" (pp. 55-56).

On the Passing of Rose Janniere, Former Mayor of Arima, Friend of the Carib Community of Trinidad

noreply@blogger.com (Maximilian C. Forte) — Sun, 17 Jul 2011 03:15:00 +0000

Rose Janneire, at Balisier House, on Republic Day 1998.
Photo © Maximilian C. Forte.

I was sadly surprised to learn of the passing of former Arima Mayor, Rose Janniere, from reading the Trinidad news this morning. She passed away on Thursday, 14 July, 2011. I first met Rose Janniere about 16 years ago, in 1995, at the Carib Community Centre, when she was then Mayor of Arima and closely associated with the Santa Rosa Carib Community. Janniere was the first, and only, woman to have become Mayor of Arima. In the years that I did my research with the Caribs (1995, 1998-1999, 2001-2003, 2006) I would meet her very often, especially as my research expanded to include the Arima Borough Council where she sat as an Alderman next to Ricardo Bharath Hernandez, head of the Carib Community. She was for a long time a staunch promoter of the Carib Community. Like Ricardo, and most members of the Carib Community, she was also a loyal supporter of the People's National Movement and, if I recall correctly, had at one time been the secretary to Dr. Eric Williams, and later was the Public Relations Officer for the PNM. Thanks to her, I was able to attend and document the PNM's celebration of Republic Day in 1998, where I saw how Trinidad's Caribs were prominently featured (in part due to the work of Rose Janniere), and where I also met Patrick Manning, then Opposition Leader. Later Rose Janniere also became active in the National Association for the Empowerment of African People (NAEAP), which today has also written its condolences:

The National Association for the Empowerment of African People (NAEAP) joins the nation in recognizing the many services Ms. Janneire rendered to the nation. Ms. Janneire joined NAEAP in 2000, two years after it was founded, and worked arduously with the organization to transform the landscape of African people in this country. She served as a trustee in the organization and for many years controlled the finances of the organization.

For most of her eleven years in NAEAP she was the chairman of NAEAP’s Annual Emancipation Dinner and made sure she found the finances to run NAEAP’s day school. She served conscientiously in these roles and gave of herself unstintingly to make NAEAP a better organization. That is why NAEAP members such Oscar Gooding, Marcia Toney, Marion Simmons and Annette Valdez took care of Ms. Janneire in the final days of her life while her daughter lived in Barbados and her son served as a priest in New Jersey.

NAEAP regards her as faithful servant who worked hard to advance the cause of African people in Trinidad and Tobago. We thank her for such services on behalf of the black community. Selwyn R. Cudjoe, President of NAEAP says of Ms. Janneire, “She was a good and faithful servant who served her nation well. We will all miss her as an organization.” NAEAP will not hold its annual Emancipation dinner this year in respect for the life that Ms. Janneire’s lived. We will use the time to reflect on the many contributions that she made to her country.

Even via NAEAP, Rose Janniere continued to support the Carib Community, and once again it was thanks to her that I met Dr. Selwyn Cudjoe who came and advised at various community planning meetings in the Carib Centre. Rose Janniere became a Senator, and from that point I do not think I saw her again. While we certainly had our differences, I must say that Rose always showed herself to be very gracious and kind in my regards. I am certain that her loss is felt not just by her family, but also by many people in the Carib Community, not least of whom is the current Carib chief.

Rose welcoming the Caribs as they enter the Church for the Santa Rosa Festival

Rose dancing with Cristo Adonis of the Carib Community

Rose and the author of this post, at the Carib Centre in August of 1998

Rose Janniere dies from pancreatic cancer

First published in the Trinidad Express

Story by Anna Ramdass

Jul 16, 2011

Former mayor of Arima and member of the People's National Movement (PNM) Rose Janniere is dead.

Janniere died on Thursday at the Port of Spain General Hospital from pancreatic cancer.

Opposition Leader Dr Keith Rowley, in a statement yesterday, described Janniere as a "servant to the people of Trinidad and Tobago".

"As a member of the PNM, Ms Janniere served in the constituency of Arima as Deputy Mayor from 1983 to 1987 and as Mayor from 1992 to 1996. She was actively involved with the Carib community and also served on the management team of Arima United Sports Club," stated Rowley.

He further noted that Janniere gave yeoman service to the PNM as assistant general secretary, public relations officer and a member of the Women's League.

"Her public career saw her act as a senator between 2002 and 2007. She also served as a director of the Port Authority and, up to 2010, was employed at the Airports Authority of Trinidad and Tobago," stated Rowley.

He added, "Rose Janniere was a tried and true servant of the People's National Movement and, by extension, the people of Trinidad and Tobago. On behalf of the PNM family, it is with a great sense of loss and sadness that I extend sincere condolences to the family and friends of Ms Janniere. May she rest in peace."

PNM general secretary Ashton Ford told the Express he had known Janniere for a very long time and praised her for her service to party and people.

"I worked with her when I was a member of Parliament. She became a councillor and moved on to be the first female mayor of Arima. She was well loved and served the party at all levels," said Ford.

He added that Janniere was a people's person who was actively involved with the sporting community and loved Carnival and playing mas.

He also pointed out that Janniere was instrumental in having the statue of Calypso King "Lord Kitchener" erected in the country.

Arima Mayor Alderman Ghassan Youseph also expressed sympathies to Janniere's family, adding that a condolence book will be opened at Arima Town Hall for all Arimians who wish to pay their respects.

He said the Council will be in contact with the family to determine what role the Council can play in the funeral arrangements.

"On behalf of the Council and staff of the Arima Corporation, and all Arimians, and on my own behalf, I extend condolences to the family of the late Rose Janniere, especially her mom Ms Rose Hilibrand and children Mrs Natasha Lashley and Fr Nigel Mohammed," Youseph said in a press release.

He pointed out that Janniere, who came from a well-known Arima family, served Trinidad and Tobago and the Arimians, as Mayor of Arima, for almost four years, between 1992 and 1996.

"Ms Janniere's passing is a sad loss for the borough of Arima and all of Trinidad and Tobago," he added.

Kalinago (Carib) Territory, Dominica: A Video Introduction

noreply@blogger.com (Maximilian C. Forte) — Thu, 07 Jul 2011 22:46:00 +0000

This is a fairly elementary but well synthesized historical overview of the indigenous people of Dominica, narrated by Dominican historian Lennox Honychurch. It was produced by the Government of Dominica, and specifically by the Ministry of Tourism, so don't expect any radical indigenist critique of the post-colonial nation-state here. Nonetheless, it is an interesting visual record with good introductory historical and ethnographic detail. And, it is shared freely, and in its entirety, unlike some of the videos we recently posted.

New Carib Queen Elected in Trinidad: Jennifer Cassar

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:48:00 +0000

First published in the Trinidad Express as "Jennifer Cassar is new Carib Queen"

By Kimberly Castillo

02 July 2011

Carib Queen Jennifer Cassar

AUGUST 6 will signal a new chapter in the history of the Carib community.

On that day, Jennifer Cassar, 59, will walk out of the Santa Rosa RC Church in full Carib regalia, as the new Carib Queen.

The event is expected to draw supporters and members of the indigenous community bearing the traditional halekebe (crocheted poncho).

Cassar will take her place among her predecessors including Dolores MacDavid, Maria Werges, Justa Werges and Valentina Medina.

Her inauguration next month will be the first time in more than a decade that the community has elected a titular head.

For 11 years Medina served as Carib Queen until she succumbed to breast cancer in April at the age of 78.

Carib queens are elected based on their maturity and their vast knowledge of Carib history, practices, customs, way of life and oral traditions.

To say that Cassar is knowledgeable of her heritage would be a big understatement.

Since she was a child, Cassar was groomed in the indigenous customs, so much so that today she is like a walking encyclopedia on indigenous history.

"Although my mother was around, I also grew up with my grandparents and they lived a strict Carib way of life, this involved all aspects of Carib life. My grandmother was involved heavily in the Santa Rosa festival, I had to be part of the the procession with her. I made a commitment before she died that the lifestyle she had, I would emulate. I have to carry the mantle of my ancestors," said Cassar as she sat in the Carib Centre at Arima, surrounded by life-sized wooded sculptures, palm fronds and hand-woven baskets.

Cassar's appointment was based on more than her knowledge of the indigenous community. President of the Santa Rosa Carib Community, Ricardo Bharath-Hernandez explained that Cassar's cultural activism and her public service made her an obvious choice for Carib Queen.

For more than 20 years, Cassar has been involved in Carnival related activities, and has been the main organiser for the regional Carnival committee of the National Carnival Commission.

It is hard to imagine that this wife and mother of two, who is reserved by nature, is also a coordinator for stick-fighting competitions.

She has also spent 40 years as a public servant.

For the past five years, Cassar has also been a member of the Cabinet-appointed Amerindian project committee and has participated in a seminar on the United Nations Declaration on the Rights of Indigenous Peoples for the Caribbean.

"Cassar has what it takes," said Bharath-Hernandez, to take the Carib community further.

Cassar made it clear that her role would involve more than simply being the face of the Carib community.

Her duty as Carib Queen will include supervising the Santa Rosa Festival, one of the major highlights on the local indigenous calendar.

She will take on the responsibility of cleaning and decorating the church in preparation for the festival.

Cassar will also take the lead in the procession and offer prayers and she is tasked with passing on Carib traditions to members of the community.

There are burning issues which Cassar says need to be addressed as a matter of priority.

"We want to ensure that the land that was promised to us by the last Government comes to fruition, at least during my lifetime, and to ensure that the people of Amerindian descent become actively involved in the Santa Rosa Carib Community, because there are a lot of them out there who do not want to be identified as Carib or indigenous, so we want to create projects to woo young people and also go out there on a campaign to encourage them to come to the community," said Cassar.

One of Medina's unfulfilled wishes was to see a united indigenous community.

Cassar says she is committed to making this a reality as she paid homage to her predecessor: "She was a very pious individual, very devoted to Santa Rosa, she was like a matriarch. Even though I have a lot of experience in many areas, I am a simple person, very approachable and open to any idea anyone may have on how we can take this community forward."

First published in Newsday as "Caribs elect new queen"
Saturday, 02 July 2011

Jennifer Cassar is the new Carib Queen-elect.

Following the passing of former Queen, Valentina “Ma Mavis” Assing, who died of cancer, in April this year, Cassar was chosen to take up the mantle of the indigenous Carib community.

Cassar is the sixth woman to head the Carib community since female rule was introduced in 1875. She said she is elated and is looking forward to her responsibility.

Cassar said she has embraced the Carib way of life since childhood.

“I’ve been a Carib all my life. My great-great grand- parents were full blooded Caribs; my grandfather and my mother are half Caribs.

I know a lot of the history because I lived my life as a Carib,” Cassar said. “There is a lot that I have to look forward to as the Carib Queen,” she added.

Cassar, who has two children, said although she tries to impart the Carib influence on her children, they prefer to be “modern” in their ways. She said one of her aims would be to try to encourage more awareness of the Caribs and their way of life. She said the Carib community has a lot to offer.

President/Chief of the Santa Rosa Carib Community, Ricardo Bharath-Hernandez, said he believes Cassar is a noble Carib Queen.

He noted that Cassar has a wealth of experience that will benefit the Carib community, which is also known as the Santa Rosa First People’s Community.

Schedule for the 2011 Santa Rosa Festival in Arima, Trinidad

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:41:00 +0000

August 18th – Arrival of the Santa Rosa Statue at Santa Rosa Church from the Santa Rosa Carib Community

August 19th – Start of the 9 day Novena at 6.00 p.m. each evening

August 23rd – Actual Feast Day of Santa Rosa—Mass and Novena at 6.00 a.m. followed by simple procession

August 26th – Parang Competition in Santa Rosa Park

August 27th – Close of the Novena at 5.00 p.m. followed by Mass and the Lighting up of the Santa Rosa Park

August 28th Solemn High Mass and Procession at 9.00 a.m.

See the website of the Santa Rosa RC Church for more to come.

More on The Amerindians, film by Tracy Assing

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:38:00 +0000

You can read/see more about Tracy Assing and her film The Amerindians below:

The Return of the Native
Review by Dylan Kerrigan in The Caribbean Review of Books

"Historians tell stories of the past. These stories are always partial truths. These partial truths have consequences for how we imagine the present and the future. In this excellent documentary account of the contemporary Amerindian population of Trinidad and Tobago, and the issues the community faces, directors Tracy Assing and Sophie Meyer clearly illustrate this connection between past, present, and future. Amerindian identity, we are reminded, is not and nor should it be solely or principally about public events like the Santa Rosa Festival. There is far more to the story"....

THE LONG WALK HOME
by Tracy Assing

Caribbean Beat, Issue No. 74 - July/August 2005

"What does “indigenous” mean in contemporary Trinidad? How has the island’s Amerindian heritage survived? Tracy Assing, a member of the Carib community of Arima, compares her own family traditions with historical accounts, and asks herself crucial questions about the meaning of the past and the nature of home"....

THE AMERINDIANS

TRAILER

Dr. Basil Reid on The Amerindian in Trinidadian History

Dr. Bridget Brereton on Amerindians in Trinidad's History

Amerindian Day of Recognition

Filmmaker Tracy Assing: Inspired by the Amerindians

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:20:00 +0000

First published in The Guardian

By Michelle Loubon

03 July 2011

Tracy Assing, Carib filmmaker

Clutching tiny woven cane baskets filled with red and pink flowers, Carib descendant Tracy Kim Assing joined the Santa Rosa parade, through the Borough of Arima. She dropped delicate hibiscus and rose blossoms for her late aunt, Carib queen Valentina Medina to trod upon. The Santa Rosa Carib Community is the last remaining organised group of people identifying with an Amerindian identity and way of life. At Arima Government Secondary School, she learned Caribs and Arawaks had been decimated by los conquistadores who came in search of El Dorado. At eight, she had made a concrete decision to stop participating in the festival. During her stint as Assistant Editor Caribbean Beat, she documented it in an essay The Long Walk Home (July/August 2005).

Assing said: “Even at that age I realised that the story of its origin might have been only as real as the tales that captured my imagination in the books of Enid Blyton. Questions about my heritage would only multiply as I grew older, and I found there were many instances of written history contradicting the things I’d come to believe as life-practices.” True to form, Assing kept pondering about her ancestors and First Nation Peoples. She took it upon herself to create a film—The Amerindians—which sought to address some of these burning questions. Assing, a former Guardian feature writer, relied upon her journalistic skills and natural curiosity. Assing, 36, shared her inspiration for The Amerindians. She realised she had to tell the story of her people for posterity. Assing said: “The media do not recognise us much. Except for the Day of Recognition (October) and the Santa Rosa Festival (August). In the 70s and 80s, there were fairly regular stories about what we were doing.”

Assing added: “The film started with questions. I grew up in the Carib Community. I went to school at Arima Secondary. I was taught the Caribs and Arawaks had been decimated. But I was still alive. I was of Carib ancestry. I wondered whether we did eat people. Do we eat people? I would ask my parents...I thought I would ask my priest (Fr Christian Perreira).” She lamented the Carib community was facing a sense of erosion. Assing added: “Where was the sense of identity...the sense somebody could apply. Young people started to distance themselves from ‘what it is to be Carib’. The word Carib became commercialised. A beer is a Carib.” Questions assailed her. “They may not have been Carib or any tribe called Carib. There were a number of tribes. People were put into missions.” Miscegenation had taken place within the Carib community, too. As she embarked upon the odyssey, Assing had tete-a-tete with archaeologist Dr Basil Reid, eminent historian Prof Bridget Brereton and her late great aunt Carib queen Valentina Medina.

Kudos to Askia Amon-Ra

When The Amerindians premiered at the 2010 Film Festival, Assing dedicated it to her former History teacher Askia Amon-Ra at Arima Secondary School. He had built a formidable reputation as a teacher who got full CXC History passes and encouraged his students to love history. Assing has read for History at CXC level, but she did not read for a degree. Yet the lack of tertiary education did not hinder her from creating The Amerindians. “I dedicated the film to Askia Amon-Ra. He was responsible for instilling that search of identity. “It is one of the reasons I dedicated the film to him. He encouraged us not to just accept what was written but to seek the truth.”

Challenging questions

As she continued to unearth the truths, Assing said: “I did get a lot of answers. In the interviews, people were honest academics. They were excited about my questions.” While Assing was reluctant to let the cat out of the bag completely, she noted the film explored questions related to the Santa Rosa Festival and Amerindian life in an era gone by. She asked: “Did they find a statue in the forest?” Fr Perreira gave an interesting answer. She turned to her aunt Valentina Medina, fondly known as Aunty Mavis. “What makes a queen?” she asked. She even remembered the stories her grandfather, the late John Assing had told her. Assing said: “I talked to them about their childhood. How did they know they were indigenous? They said “they just knew they were indigenous.” They set their story in Caura and Paria and working on the cocoa plantations. Great Caura was peopled by a tribe from Venezuela.” Assing added: “Indigenous people sailed down the Coora River in Venezuela and settled in Caura. They fashioned their bows and arrows to catch fish. They used the spokes of bicycle wheels to make spears. They used a lot of bush medicine.” As the storyline unfolded, Assing said: “I became aware of my heritage.”

The Amerindians document

Assing paid kudos to Carla Foderingham and the Trinidad and Tobago Film Company for their input into The Amerindians. She said: “It has the distinction of being one of the few films chosen by every film station.” Assing’s ace effort didn’t go unnoticed. Guardian’s editorial (May 2) saluted Assing’s efforts. An excerpt said: “The young filmmaker created an important document in the narrative of the First People of Trinidad and Tobago, whose history lives on largely in the stories passed on from generation to generation, undocumented by the many conquerors who came to this island. It added: “The formation of the Carib Santa Rosa Community in 1974 has been an effort at not just staking a claim on that kind of memory, but an attempt at knitting the stories of the region into a larger history and cultural archive as that organisation has reached out to surviving Amerindian tribes in the region.” While saluting her efforts, the editorial warned time was against them. It said: “Gathering these stories and rebuilding the rich, natural narrative of the lifestyles and history of the first inhabitants of Trinidad and Tobago is the only way to provide a real alternative to the readily consumed temptations available in the attractively packaged fictions of foreign entertainment. These are not simple matters, and time is against the elders of the Carib community. Encouraging and supporting efforts of local documentarians to preserve the history and traditions of the oldest elements of our history in modern media should be the first point of intervention by the Ministry of Arts and Multiculturalism (led by Winston Peters) in advancing the future of the local Carib community.”

Amerindians in T&T

Amerindian peoples have existed in Trinidad for as long as 6,000 years before the arrival of Columbus, and numbered at least 40,000 at the time of Spanish settlement in 1592. All of Trinidad was populated by several tribes, Trinidad being a transit point in the Caribbean network of Amerindian trade and exchange. Amerindian tribes were referred to by various names: Yaio, Nepuyo, Chaima, Warao, Kalipuna, Carinepogoto, Garini, Aruaca. Amerindian words and place names survive into the present: the Caroni and Oropouche rivers; the Tamana and Aripo mountains; places such as Arima, Paria, Arouca, Caura, Tunapuna, Tacarigua, Couva, Mucurapo, Chaguanas, Carapichaima, Guaico, Mayaro, Guayaguayare. Trinidad’s Amerindians formed part of large regional island-to-island and island-to-mainland trading networks; the Warao of Venezuela, who still exist, were frequent visitors until only recent times.

The Amerindians developed the canoe, the bow and arrow, and the ajoupa. Amerindian cuisine is enjoyed by many Trinidadians: Cassava bread and Farine; Warap; barbecued wild game; corn pastelles; coffee; cocoa; chadon beni. The Amerindians also gave Trinidad and Tobago its first major rebellion in the name of freedom: the Arena uprising of 1699. In 1783 Trinidad’s Amerindians were displaced from their lands to make way for the influx of French planters and their African slaves. In 1759 the Mission of Arima was formed, consolidated and enlarged in 1785, and the Amerindians were to have had control of 2,000 acres of land. A number of tribes were pressed into Arima, mostly Nepuyo, and generically referred to as either “Caribe” or “Indio”—Arima was the last Mission Town.

Parang, utilising both Spanish and Amerindian musical instruments, emerged from the evangelisation of the Amerindians. The Caribs in Arima, converted to Catholicism, were led by a Titular Queen.

The histories of major towns such as Arima and Siparia, two large former Amerindian Mission Towns, have given us Trinidad’s two oldest festivals: The Santa Rosa Festival of Arima, and La Divina Pastora in Siparia. At least 12,000 people in Northeast Trinidad are of Amerindian descent. (Taken from the Santa Rosa Carib Communty Web site)

About the filmmaker

Assing has been invited to speak at the University of Toronto, Canada. Assing, who was Editor of Discover T&T for three years, is currently considering taking it to the US and Caribbean. She is also considering a sequel The Herbalist. Assing said: “If young people took to the medium of film, they would spend less time viewing and filming violence. Less time with porn. They would check out ‘Where do umbrellas come from? Why does granny drink vervine tea?’ “The country is full of rich stories. Exploring stories on film is a means of documenting culture. Culture is everything.” Assing is signing a distribution deal with a New York-based company, Third World News Reel—which specialises in educational films.

It can be viewed on Facebook and some videos can be seen on Assing’s site, TriniWildIndian.

Last Stand for the First People

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:15:00 +0000

First published as an Editorial in The Guardian

02 May 2011

The loss of Carib Queen Valentina Assing Medina which was memorialised on Friday marks a key milestone in the continuing efforts of the local Carib community to carve out a distinct space for themselves in the landscape of modern Trinidad and Tobago. At the funeral on Saturday, a surprisingly emotional Minister of Arts and Multiculturalism Winston Peters, made an impassioned plea for the community to hang together or risk falling apart.

“You are your worst enemy,” Minister Winston Peters warned the congregation in a tone that seemed to convey a mix of frustration and loss. The need to present the Carib community as unified and coordinated isn’t simply a matter of getting things together for a common cause. As filmmaker and journalist Tracy Assing noted in an essay, The Long Walk Home, published in Caribbean Beat, “I stopped participating in the [Santa Rosa] festival when I was eight. Even at that age I realised that the story of its origin might have been only as real as the tales that captured my imagination in the books of Enid Blyton.”

Assing created a tangible corrective to the contradictory stories she grew up with in a film, The Amerindians, first screened in 2010. Raised as a Carib descendant, Assing’s struggles to reconcile the history her family shared with her with the official histories of Trinidad and Tobago provided the foundation for the documentary’s narrative. The young filmmaker, who grew up calling Valentina Assing Medina “Aunty Mavis,” created an important document in the narrative of the First People of Trinidad and Tobago, whose history lives on largely in the stories passed on from generation to generation, undocumented by the many conquerors who came to this island.

Under the previous government, the Carib community was given five acres of land at Blanchisseuse Old Road in Arima and Minister Peters seems keen to amplify that gift with input from his government’s resources. At this point in the history of the Carib community, with participation by the youngest descendants of the original inhabitants of this country dwindling, the most critical space that champions of this community can occupy is in the minds of the larger population.

Rebuilding the narrative of the First People in the consciousness and conversations of the larger population and stoking pride and interest among the scattered generations of descendants will do as much for the Carib community’s cause as the construction of the proposed museum, craft centres and recreations of historical village life.

Losing Valentina Medina was, ultimately, the loss of a remarkable resource of knowledge and memory of the experiences of the oldest truly native culture that this country can claim as its own. The formation of the Carib Santa Rosa Community in 1974 has been an effort at not just staking a claim on that kind of memory, but an attempt at knitting the stories of the region into a larger history and cultural archive as that organisation has reached out to surviving Amerindian tribes in the region.

Gathering these stories and rebuilding the rich, natural narrative of the lifestyles and history of the first inhabitants of Trinidad and Tobago is the only way to provide a real alternative to the readily consumed temptations available in the attractively packaged fictions of foreign entertainment. These are not simple matters, and time is against the elders of the Carib community. Encouraging and supporting efforts of local documentarians to preserve the history and traditions of the oldest elements of our history in modern media should be the first point of intervention by the Ministry of Arts and Multiculturalism in advancing the future of the local Carib community.

Finding the First Natives: Trinidad and Tobago Archaeology

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 01:11:00 +0000

First published in Newsday

By Marina Salandy Brown

23 December 2010

Since the 1980s the accepted version of our history — that Caribs and Arawaks, the two groups Christopher Columbus found in the Caribbean region were the main settlers — has been challenged. In future, unlike in my day, children will not just be taught that the Caribs were bellicose, marauding man-eaters, while the Arawaks were settled and peace loving, because there is much more to our history than that.

Following the Eurocentric view of history, local historians had, until recently, taken 1492 as the beginning of the history of the Caribbean part of the new world, with only a cursory glance back at pre-Colonial times. The reason for this was simply that there was so little tangible evidence of that past, unlike in Mexico or Peru where great civilisations existed and great monuments to power and wealth and culture were undeniable. Writing began in the “new world” with the coming of Europeans, and written records are the basis of conventional history. Only now is the oral tradition being more respected and promulgated and the archaeological proof emerging to produce a broader interpretation and recording of the Caribbean’s long history.

Contributing to this larger discussion are two fascinating films that have been made this year. Buried Treasure, by award-winning veteran documentary-maker Alex de Verteuil, shows and tells us why archaeologists specialising in the Americas consider TT one of the most important locations for the study of the past. These islands, so very close to the South American mainland, were the stepping-stones for different waves of indigenous peoples for 7000 years as they made their way up the island chain, getting as far as Puerto Rico.

There is an abundance of artefacts hidden in the ground in ancient sites throughout TT that reveal what these original natives ate, how they grew and caught food and cooked, and traded. These cultural relics allow the writing of a new history.

Buried Treasure is also a polemic about the state of archaeology in this country. I was surprised to learn that most of the experts are not Trinidadian or Tobagonian in origin. At UWI, archaeology comes under the history department and Dr Basil Reid, who is the resident expert, is from Jamaica. All the other archaeologists, except for one from Trinidad, Archibald Chauharjasingh, who is a layman, are from Europe and the USA. It seems that archaeology as an academic discipline was established very late on here and now there is no indigenous archaeologist or professor of archaeology at UWI, and no government archaeologist to ensure the preservation of ancient relics.

From what I understand, circa 1960s or ‘70s the then government set up the Archaeological Society of Trinidad and Tobago, essentially to monitor the work of Canadian archaeologists on a dig in Tobago, but the Society outlived the Canadians and was only disbanded latterly by Mr Manning’s government. It is unclear whether it has been reconstituted under the present government, but if it does exist it most probably comes under the National Heritage Trust, a government body with a broad remit, too broad, in fact, to be effective with regard to archaeological conservation.

The result is that as we build, we destroy the past. The very places we choose to live in now are the same ones the original natives preferred, so as we develop, we lose treasures of huge significance. With no proper policing of whatever statutes may exist with regard to finding ancient relics, contractors take the easy way out and carry on regardless, as they did when constructing the Twin Towers in PoS. There they simply concreted up the pottery fragments. Mr Chauharjasingh believes there are many more sites to be discovered. This is exciting because locating the past would be a boon for the Caribs and other native communities. The other recent film, The Amerindians, by Tracey Assing deals more with the cultural and spiritual aspects of the Arima Caribs and it is clear that real knowledge of their past is needed.

If I were asked what should be done, I would suggest that an Archaeological Research Institute be founded to give focus to the work going on, to encourage new students, and to reflect the important role TT played in pre-Columbian history. The Institute should have an archaeological/anthropological museum as part of it. The displays at the Carib Cultural Centre in Arima need revitalising, similarly with the ones at the National Museum, while other exhibits are inaccessible at UWI. The time may have come to bring everything together and create a valuable resource, attractive to tourists, that is sustained by the only international academic centre for the study of early Caribbean history. If we do not do something along those lines we will squander yet another unique advantage we have. Maybe there is an opportunity for the private sector to dig deep into its pocket and partner the government in this. Happy Christmas to everyone.

Carib Queen Could Not Witness Land Hand Over

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 00:50:00 +0000

First published in The Guardian

By Michelle Loubon

01 May 2011

Senator Pennelope Beckles
presented the eulogy at the
late Santa Rosa Carib queen
Valentina Medina’s funeral.

President of the Carib Community Ricardo Bharath regrets that the late Carib queen Valentina Medina was not in a position to attend the handing-over ceremony of the land promised to the Carib community at Blanchisseuse Old Road, Arima. He also lamented that the community has not made more strides in the country because of a community leadership crisis since they were viewed as a minority group. Medina served the Santa Rosa Carib community in her capacity as queen for 11 years until her death from cancer recently. Bharath made the comment during a celebration of thanksgiving for her life at Santa Rosa RC Church, Arima, on Friday last. Among those in attendance at the church service were acting Prime Minister Winston Dookeran, Arima MP Rodger Samuel, Arima Mayor Ghassan Youseph and Senator Pennelope Beckles who offered the eulogy. Msgr Christian Pereira was chief celebrant.

Bharath said: “There is some disappointment she was never able to see the actual handover of the land. We are not asking for a gift.” Interviewed on Wednesday, Bharath said: “If only she could have seen the model village, that would have contributed to the sustenance of the community. “I am saddened by her passing and disappointed she never had that opportunity.” Bharath indicated the site would offer craft, a museum with indigenous forms of agriculture and offer information on cassava (manioc) processing. “It would be a living village. Many students would be able to get a hands-on experience,” he said. Bharath added: “I feel the government needs to step up but somehow things are moving too slow. Something should be done for the last remnant of the first peoples.” Quizzed on the elevation of a new queen, Bharath said: “After the burial (last Friday) a meeting would be called and her successor named.”

Challenges

Bharath said before the community came under the jurisdiction of the Catholic Church, they were represented by a chief. “But being placed in a Catholic Mission, they came under the control of the priest.” He lamented culture and traditions have begun to die. Meanwhile, women are emerging with leadership qualities. “Santa Rosa Festival was named for the first Carib queen.” Medina was the fifth Carib queen, from 1785, in what was known as the Santa Rosa Mission. Making reference to the community being viewed as a minority, Bharath added: “We are seen as incapable of making decisions. The change is gradual.” He called for mutual respect so they could move forward.

Results of the Amerindian Project Committee in Trinidad and Tobago

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 00:45:00 +0000

Thanks to the website of the Arima Borough Corporation for posting these details:

Artist's rendition of the Carib Model Village

Based on the 2009 Report of the Amerindian Project Committee, Government has agreed to the following areas of assistance for the development of the Amerindian Community:

The lease of five (5) acres of State land for use by the Amerindian Community to establish a Model Amerindian Village.
The provision of financial support for the production of two (2) documentary films on the Amerindians in Trinidad and Tobago – one entitled “The Amerindians”, by Tracy Assing, and the other entitled “Buried Treasures”, by Pearl and Dean Caribbean Limited.
The provision of technical and financial support for the enhancement of exhibits and curatorial services at the Amerindian Centre in Arima to facilitate the opening of the Centre to the public on a regular basis.
Continued support for the implementation of special activities to mark the International Day of the World’s Indigenous People (August 9th) and Amerindian Heritage Day (October 14th).
With respect to (1) above, collaboration should take place with all relevant agencies to identify the specific parcel of land and a further submission to be made to Cabinet in that regard.
The submission for the consideration of Cabinet be made with proposals for the construction of the Amerindian Village, including a business plan.
The expenditure in respect of the above, be met from the 2010 Budgetary Allocation of the Ministry of Community Development, Culture and Gender Affairs.
The re-appointment of the Amerindian Project Committee for a further period of three (3) years with effect from the date of their letters of appointment.

Amerindian Heritage Festival in Trinidad: Argument Erupts in Public between Two Groups

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 00:39:00 +0000

First published in The Trinidad Express

By Rickie Ramdass

15 October 2010

An argument between two groups over which one represented indigenous people erupted in Arima yesterday.

Representatives of the two groups argued during the Amerindian Heritage Festival celebrations that they were the original representative body of indigenous people in this country with the other being fakes.

The groups—The Santa Rosa Carib Community and The Partners for First People Development—had gathered at the park to perform a smoke ceremony in celebration of the victory of Nepuyo warrior Hyarima over Spanish invaders in this country in 1637.

Kendel Reyes, one of the members of the Partners for First People Development, accused the other group of denying indigenous people of non-Catholic belief entry into the group.

"Our group is about all people who have indigenous blood regardless of how you look or your religious persuasion. The Santa Rosa Carib Community is a Catholic mission and their present chief and president Ricardo Bharath (Hernandez) has decreeded that if you are not Catholic you cannot be a member of the Santa Rosa Carib Community.

"The Government (in 1980), through its wisdom or non-wisdom has seen it fit to recognise only the Santa Rosa mission as the representative body of peoples with indigenous blood. But the Santa Rosa Community does not represent all people with indigenous blood but only those who belong to the Catholic faith," he said.

He said it was also the tradition of the indigenous people to perform their ceremonies before 6 a.m., and this was not being done by the opposing group. His group, he said, had performed the smoke ceremony to the spirits at 5.30 a.m., while 7 a.m., was given by the other group as the time to perform the ceremony.

Hernandez however, accused the Partners for First People Development of perpetuating that there was a division in his group in order to gain control of it.

"As far as I am aware, there is no division in the Santa Rosa Carib Community. The Santa Rosa Carib Community existed since the 1700s. There is a small group of people who came on the scene just a few years ago and they are trying to make a division because they want control of the Santa Rosa Carib Community, and they will say all sort of things and do all sorts of thing to give the impression that there is a divide, but as far as I am concerned, there is no division."

Hernandez said a person's religion was not relevant if they chose to join the group. He said members of the group would meet every last Sunday of each month to attend meetings and if anyone with indigenous blood wished to join they could do so.

Also, please see Max Forte's 2002 interview:

INTERVIEW with Roger Belix, on Partners for First Peoples Development in Trinidad and Tobago

Eurocentric Prejudice Still Taking Command of Carib History

noreply@blogger.com (Maximilian C. Forte) — Tue, 05 Jul 2011 00:23:00 +0000

One can go over to The Official Site of the CHAGUARAMAS DEVELOPMENT AUTHORITY to catch a glimpse of how racist, elite Trinidadians like to put their ignorance on display for the whole world to marvel at. In particular, this gem of colonialist lore is reproduced:

Before European explorers landed on the Caribbean islands, peaceful tribes of Amerindians called the Arawaks inhabited the entire Caribbean archipelago. Generous and open where these people that they embraced the Spaniards and bestowed every comfort for the Spanish explorers. Ironically since the arrival of the Spanish these people were mistreated and many died from diseases, within a few decades it was belief that there were no Arawaks left.

There was another another Amerindian tribe, a fierce tribe known as Caribs. This tribe pounced on the Arawaks and were known to be cannibals (eaters of human flesh). The Caribs had devoured their way up the Caribbean islands.

Did you get that? Peaceful tribes, who welcomed the Spaniards--no resistance against colonialism, thus the first myth in this piece of tripe appears. The second myth is that there was a total extinction. The third myth, is to blame genocide on the Caribs, "fierce" as they were--poor Europeans, they were mere spectators, having passed through the Caribbean as part of their yachting exercises. The fourth and ugliest myth, the Caribs devoured people, eating their way through the Caribbean.

No amount of "development" is going to help people who, in 2011, are still repeating the vulgar obscenities and colonial justifications of 1492. Development without education, and without decolonization, is just the accumulation of stuff, another way of superficially mimicking the white man even while repeating the filth that few Western scholars would be caught dead saying today.

Border Militarization Destroys Indigenous Communities

noreply@blogger.com (Maximilian C. Forte) — Thu, 30 Jun 2011 07:07:00 +0000

Alex Soto, Tohono O’odham:

"...the Border Patrol troops are the real trespassers, not us. How can I, a Tohono O'odham person, be trespassing on my own land? Department of Homeland Security, U.S. Border Patrol, Immigration Custom Enforcement and their corporate backers such as Wackenhut, are the true criminals. Troops and paramilitary law enforcement, detention camps, check points, and citizenship verification are not a solution to ‘issues’ of migration. Indigenous Peoples have existed here long before these imposed borders, and Elders inform us that we always honored freedom of movement. Why are Indigenous communities and the daily deaths at the border ignored? The impacts of border militarization are constantly being made invisible in and by the media, and the popular culture of this country. Even the mainstream immigrant rights movement has often pushed for 'reform', which means further militarization of the border, leading to increased suffering for Indigenous communities. Border militarization destroys Indigenous communities." (see: O'odham: Border Patrol Lock Down Trespassing Charge Dropped, CENSORED NEWS, 23 June 2011)

In Arizona, O'odham have been mobilizing against the Border Patrol that has disrupted and displaced indigenous communities and militarized their space. As Alex Soto explains, "Currently the state of Arizona is pushing for the construction of the South Mountain Loop 202 freeway extension on Akimel O’odham land (Phoenix Area). The Loop 202 is part of the CANAMEX transportation corridor, which is part of the larger NAFTA highway project. The two proposed routes will either result in a loss of approximately 600 acres of tribal land, and the forced relocation of Akimel O'odham and Pee-Posh families or would gouge a 40-story high, 200-yard wide cut into Muadag Do'ag (O'odham name for South Mountain), which is sacred to all O'odham and Pee-Posh."

With the construction of the current fortified U.S./Mexico border, 45 O’odham villages on or near the border have been completely depopulated. According to No More Deaths, from October 2009 to April 2011 there have been more than 338 deaths on the Arizona border alone. In addition, 1,200 National Guard troops have been stationed along the southwestern border since June 2010. Also, the state of Arizona recently passed a bill which will allow for Arizona to build its own border wall. The law goes into effect July 20 of this year. The video below was produced as part of the O'odham mobilization against the militarization of their border areas:

In connection with this, please see the O'odham Solidarity Across Borders Collective, and the Border Opposition Action Fund.

Regarding border militarization, see Brenda Norrell's "Hacked data reveals US Marines as contract killers, hunting migrants on the border." Thanks to the hacktivism of LulzSec which penetrated the Arizona Department of Public Safety last week, just before the group closed down, we learn of the hunting and murder of migrants by U.S. Marines along the Arizona border.

Arizona law enforcement officers were aware that migrants were being hunted by off-duty Marines patrolling the border with assault weapons. The information was contained in a report from October 2008 by Arizona's High Intensity Drug Trafficking Area Investigative Support Center:

"In other incidents reported in October, U.S. Border Patrol agents encountered two subjects who claimed to be members of the Border Watch Group the Blue Lights based on the Caballo Loco Ranch. The subjects, armed with pistols and at least one M4 rifle, were dressed in full desert camouflage uniforms, similar to those of the United States military. They stated they were not members of the Minutemen, but paid contract employees who ‘get the job done’ and ‘were not just volunteers.’ They possessed valid United States Marine Corps identification cards."

As Norrell explains, "Arizona and federal agents have largely ignored the militia and white separatist groups patrolling this area, along the border of the Tohono O’odham Nation, south of Three Points, and southwest of Tucson."

What Wikileaks Reveals about Canadian and U.S. Efforts in Suppression and Surveillance of Indigenous Communities

noreply@blogger.com (Maximilian C. Forte) — Wed, 29 Jun 2011 22:42:00 +0000

First, from Brenda Norrell's exceptional effort to keep us all abreast of a wealth of daily news concerning indigenous struggles--CENSORED NEWS: Indigenous Peoples and Human Rights--some extracts (please see the complete articles at the links below), with the most recent articles listed first:

Wikileaks: Top six ways the US and Canada violated Indigenous rights--Wikileaks reveals how the US and Canada worked globally to systematically violate Indigenous rights:

The United States worked behind the scenes to fight the adoption of the Declaration on the Rights of Indigenous Peoples. In Ecuador, the US established a program to dissuade Ecuador from supporting the Declaration. In Iceland, the US Embassy said Iceland's support was an "impediment" to US/Iceland relations at the UN. In Canada, the US said the US and Canada agreed the Declaration was headed for a "train wreck."
The United States targeted and tracked Indigenous Peoples, community activists and leaders, especially in Chile, Peru and Ecuador. A cable reveals the US Embassy in Lima, Peru, identified Indigenous activists and tracked the involvement of Bolivian President Evo Morales, Venezuelan President Hugo Chavez, Bolivia Ambassador Pablo Solon, prominent Mapuche and Quechua activists and community leaders. President Chavez and President Morales were consistently watched, and their actions analyzed. Indigenous activists opposing the dirty Tar Sands were spied on, and other Indigenous activists in Vancouver, prior to the Olympics.
The United States was part of a five country coalition to promote mining and fight against Indigenous activists in Peru. A core group of diplomats from U.S., Canada, U.K., Australia, Switzerland and South Africa formed an alliance with mining companies to promote and protect mining interests globally. In other illegal corporate profiteering, Peru’s government secretly admitted that 70-90 percent of its mahogany exports were illegally felled, according to a US embassy cable revealed by Wikileaks. Lowe's and Home Depot sell the lumber.
Canada spied on Mohawks using illegal wiretaps. Before Wikileaks hit the headlines, it exposed in 2010 that Canada used unauthorized wiretaps on Mohawks. Wikileaks: "During the preliminary inquiry to Shawn Brant's trial, it came out that the Ontario Provincial Police, headed by Commissioner Julian Fantino, had been using wiretaps on more than a dozen different Mohawks without a judge's authorization, an action almost unheard of recent history in Canada." The United States and Canada tracked Mohawks. In one of the largest collections of cables released so far that targeted Native people and named names, the US consulates in Montreal and Toronto detailed Mohawk activities at the border and in their communities.
The arrogant and insulting tone of the US Embassies and disrespect for Indigenous leaders is pervasive in US diplomatic cables. The US Embassy in Guatemala stated that President of Guatemala, Álvaro Colom, called Rigoberta Menchu a "fabrication" of an anthropologist and made other accusations. Menchu responded on a local radio station that Colom was a "liar."
The collection of DNA and other data, makes it clear that US Ambassadors are spies abroad. US Secretary of State Hillary Clinton states that the Intelligence Community relies on biographical information from US diplomats. In cables to Africa and Paraguay, Clinton asked US Embassy personnel to collect address books, e-mail passwords, fingerprints, iris scans and DNA. “The intelligence community relies on State reporting officers for much of the biographical information collected worldwide," Clinton said in a cable on April 16, 2009. Clinton said the biographical data should be sent to the INR (Bureau of Intelligence and Research) for dissemination to the Intelligence Community.

Wikileaks: Canada says UN Declaration on Indigenous Rights headed for 'Train Wreck'

In a diplomatic cable marked 'sensitive,' US Ambassador David Wilkins states that the US and Canada agree that the UN Declaration on the Rights of Indigenous Peoples is 'ill conceived and is headed for a train-wreck.' It was written five weeks after the United Nations adopted the Declaration.When the United Nations adopted the UN Declaration, the US, Canada, New Zealand and Australia were the four countries that voted against it. Although the four countries later took action on it, the US and Canada gave only lip service and did not sign on to it, or fully endorse it.

Wikileaks Quito: US worked against UN Indigenous Rights Declaration in Ecuador--US Ambassador in Quito carried out US mission of working against adoption of UN Declaration:

"Wikileaks reveals that US Ambassador Jewell in Quito, Ecuador, described steps taken by the US to dissuade Ecuador from supporting the Declaration in 2006, the year before it was adopted by the UN. Jewell stated the government of Ecuador was inclined to support the Declaration in 2006. She said, however, that the US took steps to present papers to show that the UN Declaration 'is fundamentally flawed'."

Wikileaks Peru: US feared Indigenous power--US Ambassador in Peru obsessed with fears of Venezuela, radicalism and Indigenous rule:

"Wikileaks releases from Peru once again reveal the pro-copper mining and anti-Indigenous sentiment of the US Embassy in Lima. Former US Ambassador Curtis Struble in Peru expresses fear that Indigenous may once again govern Peru. Struble is again on the look-out for Venezuela's "meddling," and again is tracking Indigenous activists. This time, on the US watch list, is Aymara activist Felipe Quispe of Bolivia, leader of Pachakuti Indigenous Movement, according to the June 19, 2007 cable. In one of six cables released Friday, Feb. 25, from Lima, Ambassador Struble writes of the regions of Peru. He said the southern highland province of Puno has an 'affinity for far-left radicalism.' Struble fears Venezuela is involved here and fears the movement of Bolivarism. 'Evo Morales is widely popular, but he is admired for his poor, indigenous background, not for his political views,' Struble wrote. Continuing his obsession with the feared 'radicalism' and Indigenous rule in Peru, Struble writes of the 'ethnocacerism' of Antauro Humala. He calls this 'a murky philosophy that seeks to return Peru to a past when only indigenous persons wielded political power'."

Wikileaks: US engaged in espionage of Indigenous activists

"A Wikileaks cable reveals the US Embassy in Lima, Peru, identified Indigenous activists and tracked the involvement of Bolivian President Evo Morales, Venezuelan President Hugo Chavez, Bolivia Ambassador Pablo Solon, prominent Quechua activist Miguel Palacin Quispe and community leaders. Since the writing of this cable, the bonds with Native Americans and First Nations have grown stronger in the struggles for justice. Bolivian President Morales and Ambassador Solon were in the forefront of the Indigenous global climate change efforts in 2010. Palacin was in Tucson for an anti-mining conference in 2007, and more recently at the climate summits in both Cochabamba and Cancun. The US Embassy report dated March 17, 2008, focuses on Indigenous activists and their supporters who, the cable states, were organizing "anti-summit" protests against the European Union-Latin American Heads of State summit scheduled for mid-May of 2008 in Lima. James Nealon at the US Embassy in Lima wrote the cable released Sunday, Feb. 13. 'The greatest concern among our European Union mission colleagues is the threat that radicals could hijack the protests by aggressively confronting ill-prepared security forces, as occurred in Cusco in February'."

Wikileaks Peru: US Ambassador targeted Indigenous activists, promoted mining--Diplomats protecting mining interests of Barrick, Newmont, BHP; US, Canada, Australia, UK, Switzerland and South Africa:

"...The diplomatic cables reveal the US promoting multi-national corporations, while targeting Indigenous activists and their supporters. The new cables reveal that a core group of diplomats formed an alliance with mining companies to promote and protect mining interests globally. The diplomats were from the U.S., Canada, U.K., Australia, Switzerland and South Africa."

Wikileaks on Indigenous Peoples: US white privilege:

"The most disturbing aspect of the US State Department cables on Indigenous Peoples is the haughtiness and white privilege that bleeds through the print. The cables make it clear that to the United States, Indigenous Peoples are annoying, even potential terrorists, and must be dealt with. Along with the Mapuches defense of their land and environment, the Wikileaks cables released so far [to December 2010] show the United States’ obsession with Bolivian President Evo Morales and his growing popularity. In the Bolivian cables, the incorrect facts, poor content and unreliable sources are the most glaring aspect."

Chile: "The US spy in Santiago said, 'Secretariat General of the Presidency Minister Viera Gallo told the Ambassador January 30 that the GOC – and Chilean society - are only belatedly taking seriously a growing problem with Chile's indigenous (largely Mapuche) population, which has never been fully integrated and is becoming increasingly radicalized. Mapuche alienation and protest activity could impact on issues such as terrorism, energy, and development in environmentally sensitive regions.' This cable, and other cables, show the growing concern by the United States of the rising collective power of Indigenous Peoples, it terms of uniting with other groups and stopping the development of enormous development projects such as dams that destroy Indigenous lands. With the Mapuches, the US is concerned about connections to the Basque and NGOs (non-governmental organizations.)"

Iceland's support of Indigenous Declaration an 'impediment' to US relations

"The United States scrutinized Iceland's support of the Declaration on the Rights of Indigenous Peoples, according to new cables released by Wikileaks. The US cables reveal the behind-the-scenes maneuvers of the United States, the last country in the world to support the Declaration. US Ambassador Ambassador Carol van Voorst said Iceland's support of the Declaration on the Rights of Indigenous Peoples was an 'impediment' to full cooperation between the US and Iceland at the United Nations. Van Voorst said Iceland is the only country in the Nordic that does not have Indigenous Peoples. Iceland officials, however, said they would join other Nordic countries in support of the Declaration, Van Voorst wrote to the US State Dept."

Second, from APTN:

U.S. considers ‘Native Canadian groups’ as possible terror threats: embassy cables

"The U.S. has been keeping regular intelligence on potential security threats in Canada, including the activities of unnamed First Nations groups, according to two cables sent by the U.S. embassy in Ottawa and obtained by APTN National News....The cables, sent from the U.S. embassy in Ottawa, and titled, Security Environmental Profile Response For Mission Canada, appear to be part of regular updates on the situation in the country. The U.S. identified the involvement of Aboriginal groups in anti-U.S. demonstrations and as possible terror threats in a Feb. 27, 2009 cable."...'Human rights groups, small political protest/grass roots organizations and Canadian Aboriginal groups are prone to carrying out demonstrations aimed at the host government and sponsor anti-U.S. demonstrations,' reads the cable from 2009....The cables also list potential terrorist threats in Canada. Under the heading 'Indigenous Terrorism,' the cables outline several subgroups of interest, including Anti-American Terrorist Groups and Other Indigenous Terror Groups....The cables...include Aboriginal groups under the heading of 'Other Indigenous Terror Groups'..."

Third, from rabble.ca:

Wikileaks comes to Canada: Federal failure on aboriginal rights

"You just know things are bad when the U.S. criticizes Canada for its treatment of Indigenous people. Wikileaks late last week released a memo from the American Embassy in Ottawa to Secretary of State Hilary Clinton, outlining a land claim process that is hopelessly mired in bureaucracy, costly court cases, allegations of the mismanagement of First Nations funds and assets, and the lack of any lucid definition of aboriginal rights. The disparaging memo, which dates back to August of 2009, ends rather pessimistically. 'As long as Canada lacks a clear definition of aboriginal rights or a uniform model for negotiations, effective mechanisms to resolve aboriginal grievances in a timely manner will remain elusive'...."

Parang in Lopinot, Trinidad: La Cruz de Mayo

noreply@blogger.com (Maximilian C. Forte) — Tue, 28 Jun 2011 09:01:00 +0000

The first parang band I had ever interacted with in person was Cristo Adonis' "Los Niños del Mundo" on Calvary Hill in Arima, Trinidad. Cristo Adonis is the shaman of the Santa Rosa Carib Community, and all of the members of the band were also members of the Carib Community. Then I found out that yet another band was also associated with the Carib Community, that being "Los Niños de Santa Rosa", managed by Jacqueline Khan, then Secretary of the Santa Rosa Carib Community. Moreover, for celebrations of the Caribs' annual Santa Rosa Festival, prominent and popular parang bands were invited to play at night in the Carib Centre. From this I proceeded to learn more about parang and how it fits in with the notion of Carib resurgence, specifically in connection with the Carib conceptualization of "maintained traditions." Clearly the history of parang exceeds the boundaries of indigeneity--the songs are sung in Spanish, and many of the songs are based on Catholic themes. However, the music has formed an integral part of the Amerindian mission experience in Trinidad, fortified by the arrival of mixed Spanish-Amerindian (mestizo) immigrants from Venezuela, many thousands of whom relocated to Trinidad between 1870 and 1920, and often intermarried with their kindred population of Spanish-Caribs in Trinidad.

One particular ceremony at which parang is performed is the Cruz de Mayo (May Cross), a ritual whose performance strongly mirrors the contemporary Santa Rosa Festival and was likely the source of its patterning. The Cruz de Mayo celebrates the month of Mary, and is also when the maypole is performed, which has even more significance for the Caribs as it was amalgamated into their traditions of weaving the sebucán, their cassava strainer (the dance around the maypole, weaving the ribbons together, is seen as mimicking the weaving of the sebucán).

Perhaps one of the most prominent historical figures in parang alive today is Clarita Rivas, a good friend of our family. She recently called to let me know that a performance of hers, for the Cruz de Mayo celebrations in Lopinot, had been filmed and uploaded to YouTube. She is also close to members of the Carib Community, and knows of my interest in parang. In that vein, I present the beautifully recorded videos below, produced by a friend of Clarita's friend, Maria Nuñes. Clarita is accompanied by the ever dynamic and engaging singer, Paul Hernandez.

Finally, I also found two videos (there are likely more) of Cristo Adonis performing parang, including at a previous Cruz de Mayo in Lopinot:

Lost Taíno Tribe: Movie Trailer

noreply@blogger.com (Maximilian C. Forte) — Sun, 26 Jun 2011 03:26:00 +0000

Alex Zacarias has been working over the course of the last few years in documenting the Taíno resurgence on video, producing numerous important videos along the way, and even launching a large and bustling Taíno social network around the broader film project. It is a massive, collaborative project, and what follows is the latest trailer.

Especially poignant are the words of Roberto Mucaro Borrero, of the United Confederation of Taíno People (UCTP), who explains that in a context of erasure, of a formalized genocide where governments and academics have written the Taíno out of existence, simply announcing oneself as Taíno is itself as a political act.

Review of the Indigenous Caribbean

Racial Discrimination: The Caribs, the Government of Trinidad and Tobago, and the United Nations

Contesting Trinidad's Past: The Indigenous Peoples

Wikileaks: The U.S. Embassy in Trinidad and Tobago, the Amerindians, and Indigenous Rights

The Caurita Stone and Trinidad's Caribs

The Chief's Prayers

The Santa Rosa Carib Community of Arima, Trinidad and Tobago: A Video Introduction

SANTA ROSA, by Melan Garcia

ARIMA WAS, by Melan Garcia

David Maybury-Lewis: Notes on the Abolition of the Indigenous

On the Passing of Rose Janniere, Former Mayor of Arima, Friend of the Carib Community of Trinidad

Kalinago (Carib) Territory, Dominica: A Video Introduction

New Carib Queen Elected in Trinidad: Jennifer Cassar

Schedule for the 2011 Santa Rosa Festival in Arima, Trinidad

More on The Amerindians, film by Tracy Assing

Filmmaker Tracy Assing: Inspired by the Amerindians

Last Stand for the First People

Finding the First Natives: Trinidad and Tobago Archaeology

Carib Queen Could Not Witness Land Hand Over

Results of the Amerindian Project Committee in Trinidad and Tobago

Amerindian Heritage Festival in Trinidad: Argument Erupts in Public between Two Groups

Eurocentric Prejudice Still Taking Command of Carib History

Border Militarization Destroys Indigenous Communities

What Wikileaks Reveals about Canadian and U.S. Efforts in Suppression and Surveillance of Indigenous Communities

Wikileaks: Top six ways the US and Canada violated Indigenous rights--Wikileaks reveals how the US and Canada worked globally to systematically violate Indigenous rights:

Wikileaks: Canada says UN Declaration on Indigenous Rights headed for 'Train Wreck'

Wikileaks Quito: US worked against UN Indigenous Rights Declaration in Ecuador--﻿US Ambassador in Quito carried out US mission of working against adoption of UN Declaration:

Wikileaks Peru: US feared Indigenous power--US Ambassador in Peru obsessed with fears of Venezuela, radicalism and Indigenous rule:

Wikileaks: US engaged in espionage of Indigenous activists

Wikileaks Peru: US Ambassador targeted Indigenous activists, promoted mining--Diplomats protecting mining interests of Barrick, Newmont, BHP; US, Canada, Australia, UK, Switzerland and South Africa:

Wikileaks on Indigenous Peoples: US white privilege:

Iceland's support of Indigenous Declaration an 'impediment' to US relations

U.S. considers ‘Native Canadian groups’ as possible terror threats: embassy cables

Wikileaks comes to Canada: Federal failure on aboriginal rights

Parang in Lopinot, Trinidad: La Cruz de Mayo

Lost Taíno Tribe: Movie Trailer

Wikileaks Quito: US worked against UN Indigenous Rights Declaration in Ecuador--US Ambassador in Quito carried out US mission of working against adoption of UN Declaration: