Amerindians gaining recognition in New York

Tales of Caribs and Arawaks are painful, as they are legendary and inspiring. At primary, secondary and even tertiary levels we learn about their culture, demise and resilience. Today, descendants of these indigenous peoples have officially become a recognised addition to the multitudinous cultural life of New York, in the form of the Garifuna people. In a plural world that touts acculturation, the Garifuna have long represented a confluence of Arawak and Carib traditions with that of West African culture.

Indeed, it has been a tortuous journey, replete with oppression, displacement and marginalisation.
But this evening in early May, as Spring emerged in all its resplendence, the Garifuna gathered in Bed-Stuy, Brooklyn, to celebrate in song, dance and oratory. James Lovell, a Belize national and musical artiste, embodied the steely character of a battered people. “There are different theories on how we ended up in the Central America in the first place,” he said, “but I will give you the most likely and logical one.”

He began: “According to the famous Guyanese scholar, Dr Ivan Van Sertima, West Africans from the great kingdoms of Songhai, Ghana and Mali were trading with the red Caribs as early as the 13th century, long before Columbus. Some settled there, inter-married, and produced a surplus economy of fishing and farming, and eventually outnumbered the red Caribs.” His was a theory, though popular in non-traditional centres of learning, was foreign, if not an anathema in the mainstream setting.

With the advent of the Europeans, the black Caribs or Garifuna found themselves battling the French, and later the British before many were dislodged from Baliceaux in the Grenadines, and forcibly exiled to Belize, Honduras and Guatemala. Systemic discrimination has been commonplace ever since. Their plight has even raised the question of reparations at the highest levels of government in St Vincent.
“March 14, 1795 is when the big blow was delivered to us as a people. It was when our chief, Joseph Chatower was killed. That broke our backs,” James said, describing a scene of destruction that signalled the end of a thriving and progressive culture.

“The latest US census puts our numbers in New York at 100,00 thousand,” he said “but we have to preserve our language and culture.” Auspiciously, some ten years ago, Unesco proclaimed the Garifuna culture, “A Masterpiece of the Oral and Intangible Heritage of Humanity.” In fact, it was only a day ago that Jose Avila, president of the Garifuna Coalition, USA, commented that his people have “risen from obscurity to the pinnacle of recognition.” As one would expect, the Garifuna religious expression has much in common with the Orisa faith in Trinidad, and Santeria in Venezuela.

“Dugu is our traditional faith,” James stated. “We believe in one omnipresent God, but we pay homage to our ancestors in our homes and in our Dabuyebas or temples. Our Buyei or spiritual healer is the medium to the spirit world and like back home, he or she is very influential.” James though, is weary of materialism seeping into this revered and sacred aspect of Garifuna life. “Spiritual services were never about money,” James said. Christian proselytising also remains a threat to Garifuna homogeneity.
“This is a major issue because we have our youth disrespecting our sacred traditions.”

James, who teaches the Garifuna language,  which he calls “dying,” is also the front-man for AfriGarifuna Youth Ensemble, known for its infectious and “original Caribbean rhythm,” that “has not yet exploded.”
Referring to this sound as “punta” and “paranda,” he was optimistic that it will generate international traction, much in the same vein as soca. Suddenly, there was a knock on the door. It was time for “AfriGarifuna” to take the stage. James rose, inviting me to taste some “hudutu,” a Garifuna cuisine made with plantain dough, fish, coconut milk, and onion. An awkward silence then followed. He looked at me and uttered in his native tongue: “Buiduledi Sunkate,” meaning, “We will be alright.” Shola Ayuso, a Belize national and student at Medgar Evers College in Brooklyn also contributed to this article.

Dr Glenville Ashby
glenvilleashby@gmail.com