Land Rights and Garifuna Identity
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A Study of the Garifuna of Belize's Toledo District Alexander Gough
Indigenous identity in a contested land: A study of the Garifuna of Belize’s Toledo district Alexander Gough This dissertation is submitted for the degree of Doctor of Philosophy September 2018 Lancaster University Law School 1 Declaration This thesis has not been submitted in support of an application for another degree at this or any other university. It is the result of my own work and includes nothing that is the outcome of work done in collaboration except where specifically indicated. Many of the ideas in this thesis were the product of discussion with my supervisors. Alexander Gough, Lancaster University 21st September 2018 2 Abstract The past fifty years has seen a significant shift in the recognition of indigenous peoples within international law. Once conceptualised as the antithesis to European identity, which in turn facilitated colonial ambitions, the recognition of indigenous identity and responding to indigenous peoples’ demands is now a well-established norm within the international legal system. Furthermore, the recognition of this identity can lead to benefits, such as a stake in controlling valuable resources. However, gaining tangible indigenous recognition remains inherently complex. A key reason for this complexity is that gaining successful recognition as being indigenous is highly dependent upon specific regional, national and local circumstances. Belize is an example of a State whose colonial and post-colonial geographies continue to collide, most notably in its southernmost Toledo district. Aside from remaining the subject of a continued territorial claim from the Republic of Guatemala, in recent years Toledo has also been the battleground for the globally renowned indigenous Maya land rights case. -
The Afro-Nicaraguans (Creoles) a Historico-Anthropological Approach to Their National Identity
MARIÁN BELTRÁN NÚÑEZ ] The Afro-Nicaraguans (Creoles) A Historico-Anthropological Approach to their National Identity WOULD LIKE TO PRESENT a brief historico-anthropological ana- lysis of the sense of national identity1 of the Nicaraguan Creoles, I placing special emphasis on the Sandinista period. As is well known, the Afro-Nicaraguans form a Caribbean society which displays Afro-English characteristics, but is legally and spatially an integral part of the Nicaraguan nation. They are descendants of slaves who were brought to the area by the British between the seventeenth and nineteenth centuries and speak an English-based creole. 1 I refer to William Bloom’s definition of ‘national identity’: “[National identity is] that condition in which a mass of people have made the same identification with national symbols – have internalized the symbols of the nation – so that they may act as one psychological group when there is a threat to, or the possibility of enhancement of this symbols of national identity. This is also to say that national identity does not exist simply because a group of people is externally identified as a nation or told that they are a nation. For national identity to exist, the people in mass must have gone through the actual psychological process of making that general identification with the nation”; Bloom, Personal Identity, National Identity and International Relations (Cambridge: Cambridge UP, 1990): 27. © A Pepper-Pot of Cultures: Aspects of Creolization in the Caribbean, ed. Gordon Collier & Ulrich Fleischmann (Matatu 27–28; Amsterdam & New York: Editions Rodopi, 2003). 190 MARIÁN BELTRÁN NÚÑEZ ] For several hundred years, the Creoles have lived in a state of permanent struggle. -
Nicaragua - Garifuna
Nicaragua - Garifuna minorityrights.org/minorities/garifuna/ June 19, 2015 Profile The Garífuna – also known as Black Caribs – are a people of mixed African and indigenous descent who mainly live in the Pearl Lagoon basin in the communities of Orinoco, La Fé and San Vicente. Besides communities in the Pearl Lagoon basin there are small numbers of Garífunas in Bluefields. Garifuna who live in the Lagoon practice subsistence farming and fishing those in the urban areas live similarly to their Creole neighbors attending local universities and pursuing professional occupations. The majority of Garifuna are bilingual although some indigenous language revival is taking place. With pressure to assimilate into regional cultures the Garifuna language fell into disuse but it has been enjoying a small resurgence. The majority of Garifuna are Catholic but an essential aspect of the culture revolves around maintaining African influenced ancestral traditions based on ritual songs and dances. Historical context Garífuna, entered Nicaragua in 1880 from Honduras after having become a highly marginalized community in that country as a result of having sided with the Spanish loyalists in the 1830 war of independence.(see Honduras). In Nicargua they worked as seasonal loggers in US-owned mahogany camps and earned positions of responsibility within the company hierarchies. The Garifuna already had significant experience working with US companies and in tree felling having at times made up 90% of the labor force that cleared the forested land in Honduras to create the coastal fruit plantations and construct the railroad. 1/2 Being economically favoured newcomers with a closely-knit society, their own special history, language, and African-indigenous based traditions, the Garifuna could exist somewhat independently of other previously established coastal groups. -
Annotations 1963-2005
The Anthropological Caribbeana: Annotations 1963-2005 Lambros Comitas CIFAS Author Title Description Annotation Subject Headings 1977. Les Protestants de la Guadeloupe et la Les Protestants de la Guadeloupe et Author deals with origin of Protestants in Guadeloupe, their social situation, problem of property, and communauté réformée de Capesterre sous Abénon, Lucien la communauté réformée de maintenance of the religion into 18th century. Rather than a history of Protestantism in Guadeloupe, this is an GUADELOUPE. L'Ancien Régime. Bulletin de la Société Capesterre sous L'Ancien Régime. essay on its importance in the religiou d'Histoire de la Guadeloupe 32 (2):25-62. 1993. Caught in the Shift: The Impact of Industrialization on Female-Headed Caught in the Shift: The Impact of Households in Curaçao, Netherlands Antilles. Industrialization on Female-Headed Changes in the social position of women (specifically as reflected in marriage rates and percentages of Abraham, Eva In Where Did All the Men Go? Female- CURAÇAO. Households in Curaçao, Netherlands children born to unmarried mothers) are linked to major changes in the economy of Curaçao. Headed/Female-Supported Households in Antilles Cross-Cultural Perspective. Joan P. Mencher and Anne Okongwu 1976. The West Indian Tea Meeting: An With specific reference to "tea meetings" on Nevis and St. Vincent, author provides a thorough review of the The West Indian Tea Meeting: An Essay in Civilization. In Old Roots in New NEVIS. ST. VINCENT. Abrahams, Roger history and the development of this institution in the British Caribbean. Introduced by Methodist missionaries Essay in Civilization. Lands. Ann M. Pescatello, ed. Pp. 173-208. -
Afro-Latinos in Latin America and Considerations for U.S. Policy
Order Code RL32713 Afro-Latinos in Latin America and Considerations for U.S. Policy Updated November 21, 2008 Clare Ribando Seelke Analyst in Latin American Affairs Foreign Affairs, Defense, and Trade Division Afro-Latinos in Latin America and Considerations for U.S. Policy Summary The 110th Congress has maintained an interest in the situation of Afro-Latinos in Latin America, particularly the plight of Afro-Colombians affected by the armed conflict in Colombia. In recent years, people of African descent in the Spanish- and Portuguese-speaking nations of Latin America — also known as “Afro-Latinos” — have been pushing for increased rights and representation. Afro-Latinos comprise some 150 million of the region’s 540 million total population, and, along with women and indigenous populations, are among the poorest, most marginalized groups in the region. Afro-Latinos have formed groups that, with the help of international organizations, are seeking political representation, human rights protection, land rights, and greater social and economic opportunities. Improvement in the status of Afro-Latinos could be difficult and contentious, however, depending on the circumstances of the Afro-descendant populations in each country. Assisting Afro-Latinos has never been a primary U.S. foreign policy objective, although a number of U.S. aid programs benefit Afro-Latinos. While some foreign aid is specifically targeted towards Afro-Latinos, most is distributed broadly through programs aimed at helping all marginalized populations. Some Members support increasing U.S. assistance to Afro-Latinos, while others resist, particularly given the limited amount of development assistance available for Latin America. In the 110th Congress, there have been several bills with provisions related to Afro-Latinos. -
Origin and Maintenance of Genetic Variation in Black Carib Populations
ORIGIN AND MAINTENANCE OF GENETIC VARIATION IN BLACK CARm POPULATIONS OF ST. VINCENT AND CENTRAL AMERICA M.H.CRAWFORD Department of Anthropology, University of Kansas Lawrence, Kansas, U.S.A. INTRODUCTION The Black Caribs of Central America (also known as the Gariftma) provide " tropical example of an evolutionarily successful colonising population. They .....,"eased from fewer than 2000 persons in the year 1800 to more than 80,000 in I"~l~; than 180 years. Primarily through popUlation fission, the five founding IIl1t(~k Carib communities established a total of 54 coastal towns and villages. rhis rapid geographical expansion from the Bay of Honduras to Guatemala, 11I'lt ish Honduras and Nicaragua extended over approximately 1000 kilometers of I "lIt,'al American coastline (Figure 1). The successful colonisation of the coast by the Black Caribs can be .,~plllined in part by: (1) an exceptional level of genetic variation contained in II,,· Irene pool of the founding group; (2) pre-eXisting genetic adaptation against III,dlll'ia; (3) a social organisation which maintained high level of fertility and 1""1\'1 i<~ variation; (4) a unique sequence of historical events. This recent I ~1'''lIsion of the Black Caribs provides an excellent opportunity to explore the IV"'"l1ics and population structure of tropical colonising populations. HmTOR~ALBACKGROUND The Black Caribs originated on St. Vincent Island of the Lesser Antilles as 1I" "lllItlgl1m between Carib/Arawak Amerindians and West Africans (Figure 1). h"I'"lly, St. Vincent Island was settled by Arawaks from South America in "1.1 )(llllul:ely 100 A.D. Between 1200 A.D. -
On Leaving and Joining Africanness Through Religion: the 'Black Caribs' Across Multiple Diasporic Horizons
Journal of Religion in Africa 37 (2007) 174-211 www.brill.nl/jra On Leaving and Joining Africanness Th rough Religion: Th e ‘Black Caribs’ Across Multiple Diasporic Horizons Paul Christopher Johnson University of Michigan-Ann Arbor, Center for Afroamerican and African Studies, 505 S. State St./4700 Haven, Ann Arbor, MI 48109-1045, USA [email protected] Abstract Garifuna religion is derived from a confluence of Amerindian, African and European anteced- ents. For the Garifuna in Central America, the spatial focus of authentic religious practice has for over two centuries been that of their former homeland and site of ethnogenesis, the island of St Vincent. It is from St Vincent that the ancestors return, through spirit possession, to join with their living descendants in ritual events. During the last generation, about a third of the population migrated to the US, especially to New York City. Th is departure created a new dia- sporic horizon, as the Central American villages left behind now acquired their own aura of ancestral fidelity and religious power. Yet New-York-based Garifuna are now giving attention to the African components of their story of origin, to a degree that has not occurred in homeland villages of Honduras. Th is essay considers the notion of ‘leaving’ and ‘joining’ the African diaspora by examining religious components of Garifuna social formation on St Vincent, the deportation to Central America, and contemporary processes of Africanization being initiated in New York. Keywords Garifuna, Black Carib, religion, diaspora, migration Introduction Not all religions, or families of religions, are of the diasporic kind. -
ABSTRACT Garifuna Waguia
ABSTRACT Garifuna Waguia: Conservation and Revitalization of Garifuna Language in the Southern Caribbean Coast of Nicaragua The Garifuna Nation is an afro-indigenous ethnic group that can be found throughout Belize, Guatemala, Honduras, Nicaragua, and the island of St. Vincent. This project outlines the current status and community efforts towards the revitalization of Garifuna language in the Southern Caribbean Coast of Nicaragua, specifically the town of Orinoco. While there are an estimated 100,000 speakers of Garifuna across the world, there are currently only two fluent speakers in Orinoco, both of whom are elderly. Although language classes are given at the Manuel Mongalo Elementary School in Orinoco, Nicaragua, language education is not provided to those who are not enrolled in school. My thesis reports on community demands towards the implementation of a language program for the adults of the community who may not have the opportunity to learn the language otherwise. In order to meet the community demands and needs, this work draws from two approaches: a comparison between other indigenous language revitalization efforts throughout Latin America and the United States and the development of a Pedagogical Grammar for Garifuna, the latter of which aids adult learners with second language acquisition. The overarching objective of this study is to contribute to the ongoing effort of the Garifuna community in order to achieve an accessible pathway to the revitalization and conservation of the language. Garifuna Waguia: Conservation and Revitalization of Garifuna Language in the Southern Caribbean Coast of Nicaragua Michele Margarita Cubillo Baltodano Senior Thesis Thesis Advisor: Esther Castro-Cuenca May 5th, 2017 ACKNOWLEDGEMENTS First and foremost, I want to thank my thesis advisor, Professor Esther Castro-Cuenca, for supporting me unconditionally, providing constructive feedback, and continuously encouraging me throughout this project. -
Garifuna Activism and the Double-Bind of Participation in Postcoup Honduras
Radicalize Multiculturalism? Garifuna Activism and the Double-Bind of Participation in Postcoup Honduras By Christopher Loperena International Studies University of San Francisco Resumen En este art´ıculo analizo la resistencia Gar´ıfuna ante el golpe de estado contra Manuel Rosales Zelaya. Me baso en entrevistas y conversaciones con activistas y observacion´ participante en las protestas contra el golpe de estado en Tegucigalpa con el fin de explorar el significado y los objetivos de la resistencia cultural Gar´ıfuna en el periodo post-golpe. Argumento que la etnopol´ıtica sirve para reforzar y desafiar las representa- ciones dominantes de la subjetividad folklorica´ Gar´ıfuna, las cuales son ampliamente diseminadas por la propaganda tur´ısticaylaconstruccion´ de la identidad nacional por pol´ıticas multiculturales. Tambien´ subrayo la forma en que los activistas Gar´ıfunas articularon sus demandas para la autonom´ıa y los derechos territoriales con los obje- tivos del movimiento de resistencia nacional. Participacion´ Gar´ıfuna en la Resistencia brindo´ la oportunidad de ser reconocidos como sujetos pol´ıticos—no como objetos— y para aspirar a otra Honduras dentro de este movimiento multietnico´ emergente. [Afro-Latinoamericanos, Honduras, movimientos sociales, pueblos ind´ıgenas, raza] Abstract This article analyzes Garifuna resistance to the 2009 coup against Manuel Rosales Zelaya. It draws on interviews and informal conversations with activists and participant observation in the anticoup protests in Tegucigalpa in order to explore the significance and aims of Garifuna cultural resistance in the postcoup period. Garifuna ethnopolitics reproduce and challenge dominant representations of Garifuna folkloric subjectivity, which are widely disseminated through tourism propaganda and statist constructions of multicultural national identity. -
Honduras - Afro-Hondurans
Honduras - Afro-Hondurans minorityrights.org/minorities/afro-hondurans/ June 19, 2015 Profile The Garífuna and the Bay Island Creoles are the only Afro-Hondurans regarded as distinct ethnic groups within the country, having preserved an ethnic and cultural difference from the mestizo mainstream. They are also associated with ‘traditional ancestral lands'. The majority of Bay Island Creole communities have more in common with other English- speaking zones along the Caribbean coast of Central America than with the Honduran mainland. They have maintained their essentially Afro-Caribbean identity and linguistic separateness despite pressures to assimilate. Along with working on foreign vessels, fishing has been a major source of income. Nearly 20 per cent of Bay Island Creole males still work on merchant ships, which perpetuates the tradition of finding employment off the island and sending money home. Significant mestizo migration to the islands, lack of employment, the decline in fish stocks and the ongoing destruction of the coral reefs is especially affecting the ability of Bay Island Creoles to maintain their livelihood and culture. The Garífuna are the largest ethnic minority in Honduras. They are the descendants of African- Carib populations from the Caribbean island of St Vincent who were exiled to the Honduran coast in the eighteenth century. While there are significant Garífuna populations in the cities, most are located in coastal communities extending from Nicaragua to Belize. Garífuna are distributed in some 43 villages in Honduras mainly in the departments of Cortés and Gracias a Dios. With an estimated 100,000 Garífuna living in the United States, millions of dollars from this group are pumped into the Honduran economy annually through transfer payments to relatives. -
Caribbean.Pdf
A P E R S O N A L S T O R Y Caribbean* Organizations, Associations and Resources global Atlanta Snapshots Below is a listing of selected organizations who work with the Caribbean Community. Additional resources are A LOOK AT ETHNIC COMMUNITIES IN THE ATLANTA REGION Miguel Drayton was born and raised in Barbados. In 1988, at the age made a documentary (featuring Prince Charles) about the Stanford available at www.atlantaregional.com of 16, he moved to Atlanta to join his father who was already living program at Oxford. in the city (his father moved to Atlanta from New York when his After graduating, Miguel started his graduate training at the GENERAL INFORMATION Atlanta Jamaican Association CULTURAL Caribbean Star News Magazine E n g l i s h - S p e a k i n g C a r i b b e a n s company relocated). A year after Miguel moved to Atlanta his sister University of Southern California. Since 1997 Miguel has worked for Atlanta/Port of Spain Sister (770) 593-9290 Atlanta Carnival Executive Square joined him and his father. Their mother remains in Barbados. Warner Brothers and DreamWorks, and written a sitcom for Paramount City Committee Contact: Derrick Harvey, President www.atlantacarnival.org 4283 Memorial Drive, Suite D Miguel completed high school in Barbados. When he arrived in Network TV. He recently directed a feature film shot in Barbados and (770) 433-8211, ext. 17181 www.theaja.com Decatur, Georgia 30032 The Global Atlanta Snapshots were created to foster understanding among all people of the Atlanta region. -
Gender Transformations in the Trinidad Carnival Author Uses the Presence
P. De Freitas Disrupting the nation : gender transformations in the Trinidad Carnival Author uses the presence and performance of women in Trinidad's Carnival, and the narratives surrounding them, to comprehend the linkages between Carnival and the Trinidadian national identity, between gender and the nationalist project. She contends that the public debates surrounding the perceived 'feminization' of Carnival are highly charged because it both exposes the dilemma of post-colonial nation-building and strikes at the heart of the nationalist project. In: New West Indian Guide/ Nieuwe West-Indische Gids 73 (1999), no: 1/2, Leiden, 5-34 This PDF-file was downloaded from http://www.kitlv-journals.nl PATRICIA A. DE FREITAS DISRUPTING "THE NATION" : GENDER TRANSFORMATIONS IN THE TRINIDAD CARNIVAL INTRODUCTION Annually, between the Christian seasons of Christmas and Lent, the twin- island "nation" of Trinidad and Tobago devotes a considerable amount of resources and energy to Carnival activities.1 A season in its own right, the Carnival culminates in a two-day street celebration marked by music, dancing, and masquerade performances. Historically, Trinidad's Carnival2 has served as a social barometer of sorts, registering the ethos, fantasies, ideals, and contests of the society, what Victor Turner (1986:41) has called the hopelessly intermingled indicative and subjunctive "moods" of a culture. In turn, Carnival has had a profound effect on the Self-conscious- ness and behavior of Trinidadians as a people. Each year, Carnival is known, and sometimes expected, to generate a controversy or highly con- tentious issue. Some controversies are year-specific and often confined to the organizational bodies responsible for the planning and performance of the Carnival.