WATCH GAHFU'S GARIFUNA CULTURE & LANGUAGE SCHOOL CLASS ONLINE LIVE EVERY SATURDAY FROM 10:00 AM TO 2:00 PM FROM LOS ANGELES, CALIFORNIA (CLICK THE TV) USERNAME: GARIFUNA PASSWORD: EDUCATION This program is brought to you in part by the Alliance for California Traditional Arts and the Garifuna Community of Los Angeles. Next 8-week-session start on Sat. January 30, 2010.
Sintoniza las clases de Garifuna en vivo todos los Sabados de 10 am a 2 pm (tiempo del pacifico) desde Los Angeles, CA atravez de GAHFU Escuela de Cultura y Lenguage Garifuna.
GAHFU’S GARIFUNA CULTURE & LANGUAGE SCHOOL GOALS
1. To teach Garifuna language to Garinagu and non-Garinagu children, youths and adults. This includes the teaching of the basic skills of listening, speaking, reading, writing, viewing and imaging.
2. To instill among Garinagu and friends of Garinagu an appreciation and love for our beautiful, expressive language, music, culture, beliefs, religion, folklore, crafts and our way of life and for things that are Garifuna.
3. To promote the idea of American patriotism with the knowledge that there can be a harmonious cultural diversity within the American cultural mosaic which enhances a dynamic Garifuna identity.
4. To nurture, promote, practice retrieve and document Garifunaduò in due time before it is lost.
5. To continue the work and effort of the Garifuna conscientization process so that Garinagu will know where they come from, and to have a sense of where they are going as a unique group of people.
6. To explore the use of Garifuna native skills for the purpose of preserving and disseminating their music, dance, entertainment, craftwork, etc.
7. To facilitate, speed up, and to assist in the development and establishment of the first officially California-State-recognized Garifuna Culture and Language School in the Western United States.
8. To have very meaningful involvement and participation in the observance and celebration of the four major Garifuna events:
a. March 14, 1795 Chief Joseph Chatuye’s Memorial. He fought against the British for his people and was killed on this date.
b. April 12, 1797 Arrival of all Garinagu to Honduras, Central America
c. November 19, 1802 Garifuna Settlement Day in Belize
d. November 26, 1802 Garifuna Settlement Day in Guatemala
Taken from Bicentennial Edition (April 12th 1797- April 12th 1997) Garifuna History, Language & Culture of Belize, Central America, & The Caribbean November 1997 – “The Objectives and Goals of the Garifuna Language Workshop” Modified to meet GAHFU Inc. goals.
Monday, February 1st 2010
From: Cheryl L. Noralez, President & FounderGarifuna American Heritage Foundation United, Inc.
To: Students, Staff, Board of Directors, Teachers & The Blazer Learning Center
Mabuiga
GAHFU is proud to announce that on Saturday, January 30th 2010, we started our first 8-week-session for 2010 with 3 full classes: The beginners class taught by Ms. Jesse Nuñez, the advanced class taught by Ruben Reyes and the Drumming and Conversational Gaifuna class taught by Master Drummer Carlos Domingo Alvarez.
Our school was honored to have prominent Garifuna musician Mr. Abraham Laboriel and his son Mateo Laboriel in our first class. GAHFU would like to welcome our new students Mr. Bill Flores and wife Del Flores, Nisien Notario, Ali Allie, Jarren Briceño, Laruni Briceño, Amani Flores, Anayla Flores, Professor Suyapa Portillo, Lorna Smith, Laverne Smith, Gretta Lewis, Dr. Cadrin Gill, Isani Figueroa, Elmar Gudiel, Michele Goldwasser, Helen Laurie, Francis Estrada and Nichole Martinez.
Don't forget to be on time for every class. We begin sharply at 10:00 am for the Culture and Language Class for beginners and for advanced students and from 12:00 noon to 2:00 pm, we have the Drumming and Coversational Garifuna Class where you will learn how to speak Garifuna thorugh music and drumming. We want to welcome Arufudahatu Ms. Jesse Nuñez to GAHFU's Garifuna Culture & Language School.
Seremein!
P.S. If you missed the frist class, you can still join us this Saturday, February 6th at 10 am
Session I starts Sat. Jan. 30 thru March 20. Session II from April 10 thru May 29. Session III from June 12 thru Aug. 7. Session IV from Aug. 21 thru Oct. 16. Session V from Oct. 30 thru Dec. 18, 2010! We have added a Children's Class, a Beginner's Class and an Advanced Class. All of these classes will be offered in the morning at 10 am. The Drumming & Conversational Class will remain at 12 noon.
The entire GAHFU School students and staff wtook part in an entire day workshop on Garifuna Spirituality. The workshop included Father Tomas Cacho from Honduras, Buyei Manuela Sabio from Honduras and Mariano Gotay from Guatemala as well as messangers - ounagulei Jack Arzu and Freda Paulino.
ARUFUDAHATU JESSE NUÑEZ CLASS
GAHFU GARIFUNA CULTURE & LANGUAGE SCHOOL
SAT. FEB. 20, 2010
ariha – to see. arihini – vision / see
dari / darime – till / until. Anuhan – here she is. She is here. Anihan – here he is. He is here.
Hugia You (plural) / hani yours hun for you/to you
Hagia They / hani Theirs houn for them/to…
Ílemein fire
Watu fire
ílemein my fire
QUIZ: 03/15/2008Complete the following sentences:
1) Buiti _____________ good morning.
2) _________________níribei My name is: ___________________
3) Ka_______________ What’s your name?.Translate the following words or sentences:
1) Ariha_________________________
2) Aganba _______________________
3) Katei _______________________
4) Nererun _______________________
5) Ya _______________________
6) Niduruntia le____________________
7) Ka biri? ________________________
8) I am fine _______________________
9) Ayó _______________________
10) Diligati ya!_____________________Complete the following words by using the corresponding marker
__éibuga I’m leaving
__éibuga He is leaving
__éibuga We are leavingEXERSISE: CONJUGATION OF VERBS TO GO AND TO WALK Verb Conjugate go Simple forms Compound forms
Indicative
IDIN (TO GO) Present nidin I go bidin you go lidin, tidin he/she/it goes woudin we go hudin you go houdin they go
Preterite ñüdüntina I went ñüdüntibu you went ñüdünti, ñüdüntu he/she/it went ñüdüntiwa we went ñüdüntü you went ñüdüntiñu they went
Infinitive
idin to go
Imperative
beiba go keimoun let's go úndilu go
Participle
Present ñüdüina going Past ñüdünlu gone
Compound forms Simple forms Past participle
ñüdünlu having gone
Indicative
Present continuous nídiña I am going bídiña you are going lídiña, tídiña he/she/it is going wóudiña we are going húdiña you are going hóudiña they are going
Present perfect ñüdünhadina I have gone ñüdünhadibu you have gone ñüdünhali, ñüdünharu he/she/it has gone ñüdünhadiwa we have gone ñüdünhadü you have gone ñüdünhaña they have gone
Future nídinba/ núdinba I will go bídinba/ búdinba you will go lídinba/ lúdinba he/she/it will go wóudinba we will go hídinba/ húdinba you will go hóudinba they will go
Future perfect ñüdüntina hamuga I will have gone ñüdüntibu hamuga you will have gone ñüdünti/ñüdüntu hamuga he/she/it will have gone ñüdüntiwa hamuga we will have gone ñüdüntü hamuga you will have gone ñüdüntiña hamuga they will have gone
Past continuous núdiña buga I was going núdiña buga you were going lídiña/ túdiña buga he/she/it was going wóudiña buga we were going húdiña buga you were going hóudiña buga they were going
Past perfect ñüdünhadina I had gone ñüdünhadibu you had gone ñüdünhali, ñüdünharu he/she/it had gone ñüdünhadiwa we had gone ñüdünhadü you had gone ñüdünhaña they had gone
Future continuous nídinba/ núdinba I will be going bídinba/ búdinba you will be going tídinba/ túdinba he/she/it will be going wóudinba we will be going húdinba you will be going hóudinba they will be going
Present perfect continuous ñüdüñahanían I have been going ñüdüñahabían you have been going ñüdüñahalían/ñüdüñahatian he/she/it has been going ñüdüñahawaña we have been going ñüdüñahahian you have been going ñüdüñahahaña they have been going
Past perfect continuous ñüdüñahanían I had been going ñüdüñahabían you had been going ñüdüñahalían/ñüdüñahatian he/she/it had been going ñüdüñahawaña we had been going ñüdüñahahian you had been going ñüdüñahahaña they had been going
Future perfect continuous nídiña hamuga I will have been going bídiña hamuga you will have been going lídiña/ tídiña hamuga he/she/it will have been going wóudiña hamuga we will have been going hóudiña hamuga you will have been going húdiña hamuga they will have been going
ÉIBUGA walk Simple forms Compound forms
Indicative
Present éibugatina I walk éibugatibu you walk éibugati/éibugatu he/she/it walks éibugatiwa we walk éibugatü you walk éibugatiñu they walk
Preterite éibugatina I walked éibugatibu you walked éibugati/éibugatu he/she/it walked éibugatiwa we walked éibugatü you walked éibugatiñu they walked
Infinitive
éibuga to walk
Imperative
éibuga walk wéibuga let's walk béibuga walk
Participle
Present éibugeina walking
Past
éibugatina I walked éibugatibu you walked éigugati/tu he/she walked éibugatiwa we walked éibugatü you walked éibugatiñu they walked
Past participle
having walked
VERBS CONJUGATION Indicative
Present continuous néibuguña I am walking béibuguña you are walking léibuguña/ téibuguña he/she/it is walking wéibuguña we are walking héibuguña you are walking héibuguña they are walking
Present perfect éibugadina I have walked éibugadibu you have walked éibugali/ éibugaru he/she/it has walked éibugadiwa we have walked éibugadü you have walked éibugaña they have walked
Future néibuguba I will walk béibuguba you will walk léibuguba/téibuguba he/she/it will walk wéibuguba we will walk héibuguba you will walk héibuguba they will walk
Future perfect éibugadina hamuga I will have walked éibugadibu hamuga you will have walked éibugali/ru hamuga he/she/it will have walked éibugadiwa hamuga we will have walked éibugadü hamuga you will have walked éibugaña hamuga they will have walked
Past continuous néibuguñaha I was walking béibuguñaha you were walking léibuguñaha/téibuguñaha he/she/it was walking wéibuguñaha we were walking héibuguñaha you were walking héibuguñaha they were walking
Past perfect éibugañahadina I had walked éibugañahadibu you had walked éibugañahali/ru he/she/it had walked éibugañahadiwa we had walked éibugañahadü you had walked éibugañahaña they had walked
Future continuous éibugeina nuba I will be walking éibugeina buba you will be walking éibugeina luba/tuba he/she/it will be walking éibugeina waba we will be walking éibugeina huba you will be walking éibugeina haba they will be walking
Present perfect continuous éibugeina-ñahadina I have been walking éibugeina-ñahadibu you have been walking éibugeina-ñahali/ru he/she/it has been walking éibugena-ñahadiwa we have been walking éibugeina-ñahadü you have been walking éibugeina-ñahaña they have been walking
Past perfect continuous éibugagiendina I had been walking éigugagiendibu you had been walking éibugagienli/ru he/she/it had been walking éibugagiendiwa we had been walking éibugagiendü you had been walking éibugagieña they had been walking
Future perfect continuous néibuguñahameña I will have been walking béibuguñahameña you will have been walking léi/teibuguñahameña he/she/it will have been walking wéibuguñahameña we will have been walking héibuguñahameña you will have been walking héibuguñahameña they will have been walking Simple forms Compound forms
LESSON 3 FEBRUARY 13, 2010
Arufudahati: Ruben Reyes
SPEAK GARIFUNA IN 8 WEEKS GAHFU/BLAZER LEARNING CENTER, LOS ANGELESLesson 3
In this lesson you will learn…To ask where something Hagéi…?
Or someone is locatedto talk about likes and Hínsienti nun,
dislikes (singular) Hínsienti bun?,
mísienti nu about gender luma/tuma
Hagei lánbara? (Ha-géi lan-ba-ra) Where is the telephone?
Hagoun kumú? (Ha-goun kumú) Where is the bathroom?
Hagei dábula? (Ha-géi dá-bu-la) Where is the table?
Hagei halaü? (ha-gei ha-laü) Where is the chair?
Hagei Wilfred? (Ha-gei Wil-fred) Where is Wilfred?
Hagoun Ingrid? (ha-goun In-grid) Where is Ingrid?
EXCERSISE:
Complete the space bellow to form a sentence, apply proper gender to each name.
Hagei Alfonso?
Hagoun Andrea?
____________Odessa?
____________George?
____________Martha?
____________Anna?
____________Frank?
Hínsieti fedu bun? (hín-sie-ti fe-du bun) do you like to party?
Ayé, hínsieti fedu nun. (a-yé, hín-sie-ti fe-du nun) yes, I like to party.
Hínsieti abinahani bun? (Hín-sie-ti a-bi-na-ha-ni bun?) do you like to dance?
Inó, mínsienti abinahani nun. (I-nó, mín-sien-ti a-bi-na-ha-ni nun) I don’t like to dance!
Hínsieti alihani bun? (Hín-sien-ti a-li-ha-ni bun?) do you like to read?
Ayé, hínsienti alihani nun. (A-yé, hín-sien-ti a-li-ha-ni nun) yes, I like to read.
Gátatibu gafe? (gá-ta-ti-bu ga-fe) do you like to drink coffee?
Ino, mátatina gafe (I-no, má-ta-ti-na ga-fe) No, I don’t drink coffee.
Néibuga Las Vegas tuma Olga (néi-bu-ga Las Ve-gas tu-ma Ol-ga) I’m going to Las Vegas with Olga.
Ayanuha tuma Lola (A-ya-nu-ha tu-ma Lo-la) talking with Lola.
éi-bu-ga lu-ma Jorge (éi-bu-ga lu-ma Jor-ge) walking with Jorge.
Néibuga tuma Martha (Néi-bu-ga tu-ma Mar-tha) I am going with Martha.
EXCERSISE:
FILL THE BLANK SPACES
Éibugatina ______________Jorge
Adimurehatina___________Lola wurinouga
Houtina éigini semeti__________Jimmy uguñe
ADIMUREHA (to speak)
ADIMUREHA TUMA (to speak with)
ADIMUREHA TUMA TOTI (to speak with Tania)
ADIMUREHATINA (I spoke)
ADIMUREHATINA TUMA NITU TOTI WURINOUGA (I spoke with Tania yesterday)
ADIMUREHEINA (Speaking)
ADIMUREHEINA TUMA (speaking with her)
ADIMUREHEINA TUMA TOTI (speaking with Toti)
ADIMUREHEINA NIA TUMA TOTI WURINOUGA (I was speaking with Toto yesterday)
Garifuna Language Class/Arufudahati: Ruben Reyes, Los Angeles, CA. USA. (323)864-1007, wagia1@yahoo.com
The words in the Garifuna language as in many languages have a stress sound in them. Some words are to be marked (orthographic accent), with an accent mark (pegi) on the syllable where the stress is located, and some are not (prosodic accent).
a. gayarati líchugúniwa lougien aban pegi tuagu dimurei to gíbetu tafareinha.
Some long words can carry more than one accent mark (pegi)
KÉIBURI / EXAMPLE:
áfarahóuwagülei, ínchuahaní, líchugúniwa.
4. anihein giñe dan siñá lan lafidirúniwa pegi tuagu dimurei to anügütu “gáguti” /ü/ lidan lubara pegi.
there are times that the word qualifies for an accent mark but the /ü/ occupies the space, then the accent mark is omitted.
KÉIBURI / EXAMPLE:
dügü
Alihadinaü (reading exersice):
The following is a story about Satuyé the Garifuna paramount Chief and his wife Barauda in Saint Vincent and the Greanadines (Yurumein). Apply your knowledge about the accentuation rules in Garifuna, pronounce every syllable slowly and clear.
“SATUYÉ TABU LOUBAFURUGU”
Labürühan Arufudahati (written by the teacher): Ruben Reyes
Lóugien biama san irumu guentó, lídan bugaha aban hábien Garinagu le gíribei ubouhu Yurumein, ñeinñein meha aban gürigia hanichiguti, chuti lau ani héreti lidan ageindaguni. Lídangien ti buga lanarime lasibihadi lun sun katei luma lemenihabu aban lagañeiruni hafíen sun mutu lidan audü lun ti buga habuduhan luagu keisi iseri lichügüdina sun ubouhu ligía. Aban lariengun Satuyé tun linouna lun lan tadügün murusun katón lun, aban tarieguni ruina tei túhabu tamidan lubaragien tóunabuni. Danbei le arihatali lan lau le lan lúgubu lau lan linarün lariengei tun, aban tóufudahan lun tudin adügoun katóun lun. Murusunbei dan lárigi weyu meme ligía, aban tiabin tau katóun lun
GARIFUNA CULTURE & LANGUAGE SCHOOL COMES ALIVE IN ITS 3RD SESSION FOR 2009
On Saturday, August 22, 2009, GAHFU’s Garifuna Culture and Language School started its third 8-week session of the year with a vibrant group of students. One new class was added for those interested in learning Garifuna Dance and the long awaited Drumming Class was brought back by popular demand.
The Garifuna community of Los Angeles young and old responded in numbers by attending our opening session. The Garifuna Culture and Language class started at 10:00 am and ended at 12:00 noon followed by the Drumming and Conversational class and the Garifuna Dance classes from 12:00 noon to 2:00 pm. The Blazer Learning Center is the home of our school. The Blazer learning center is located at 1517 West 48th Street Los Angeles , CA 90062 (323) 898-6841.
Thanks to the hard work that the teachers and staff have put into this project, we have bEen able to celebrate one year and three months at the Blazer location. GAHFU, Inc. would like to thank our Teachers and Founding Fathers Clifford Palacio, Sidney Mejia, Ruben Reyes, Carlos Domingo Alvarez, Melecio Gonzalez. We also want to thank Mr. Benny Davenport, Carlton Davenport and the staff from The Blazer Learning Center for making this project possible. A big thanks goes to Nichole Martinez our Secretary and to Ms. Helen Laurie, Community Liaison. In addition, our gratitude goes to our funding source The Alliance for California Traditional Arts. We couldn’t forget the people who have given their donations through our website www..garifunaheritagefoundation.org.
Arufudahati Ruben Reyes is so dedicated to this noble cause that he has spearheaded the opening of a Garifuna Museum on site. The Garifuna Museum is planning to have not only Garifuna artifacts but also books, photos and any other valuable objects that can be displayed to the public. So far, Juan Martinez has taken it upon himself to build a life size Wanaragua dancer dressed with an attire that was tailored in Honduras . For more information about the Garifuna Museum of Los Angeles and if you are interested in donating or lending a piece that can be displayed, you can contact Mr. Reyes (323) 864-1007; e-mail: garifunaheritagefoundation@yahoo.com.
We would like to share some of the pictures taken during our grand opening of our third session for 2009. If you are interested in attending classes, please contact GAHFU, Inc. You can also participate in our sessions via internet every Saturday from 10:00 am to 2:00 pm Pacific Standard Time. Please make a donation! Your kind contribution will play a vital role in preserving the Garifuna legacy and help us make this project grow and reach out to more people.
GAHFU, INC. GARIFUNA CULTURE & LANGUAGE SCHOOL
The Garifuna Culture and Language School of Los Angeles is a concept started by GAHFU, Inc. and a project developed in association with Mr. Clifford Palacio, Mr. Ruben Reyes, Mr. Carlos Domingo Alvarez, Mr. Sidney Mejia with the help of The Blazer Learning Center run by Mr. Bennie Davenport. The school was born in 2005 and it was first held at Maabatuwa Cultural Center of Los Angeles. Mr. Palacio and Mr. Alvarez had previously taught at another location years before. After Maabatuwa, GAHFU saw the need to establish a more permanent school where families could attend and learn. The purpose of this project is to preserve the Garifuna language spoken and written which is the lifeline of the Garinagu as we know it. Those who are fluent in Garifuna can also improve their vocabulary and learn how to write it following the standarized rules accorded in the last convention by the Garifuna Nation scholars. GAHFU"s school started in April 2008 at The Blazer Learning Center 1517 W. 48 St. LA, CA 90062. Classes are offered every Saturday from 10 am to 1 pm. For more information call 323-898-6841.
*This project has been made possible in part by a grant from the Alliance for California Traditional Arts, in partnership with the Walter and Elise Haas Fund, the William and Flora Hewlett Foundation, and the James Irvine Foundtion.
Make a donation today to GAHFU's Garifuna Culture & Language School. We need your donation in order to continue to buy school supplies, snacks and cover advertising expenses in the community. Haga su donacion y ayudenos a continuar con este maravilloso proyecto el cual asegura la sobrevivencia de la cultura y el idioma Garifuna.
New Drumming and Conversational Garifuna and Garifuna Dance classes added! New 8-week-session starts on Sat. August 22nd 2009.
Garifuna Culture & Language School announces that its courses begin every 8 weeks from 10am to 1pm at The Blazer Learning Center 1517 West 48th Street LA (corner of Denker and 48th St.) Call to register 323 898-6841 and to find out when the next course starts! e-mail: garifunaheritagefoundation@yahoo.com
EXAM #1July 11th, 2009 GARIFUNA LANGUAGE CLASS GAHFU/BLAZER
Instructor: Ruben Reyes
EXAM #1 1.- BUSUGUAÜ /GREETING PLEASE TRANSLATE THE FOLLOWIG SENTENCES: A) GOOD MORNING NUSI ________________________________________________ B) GOOD MORNING TO YOU ALSO GLORIA ___________________________________________ C) HOW ARE YOU? _________________________________________ D) I AM FINE THANK YOU, AND YOU? _______________________________________________ E) MAGADIENTINA GIÑE __________________________________________
2.- TRANSLATE THE FOLLOWING SENTENCES: A) I DON’T LIKE FOOD DURING THE MORNING B) I LIKE TO RUN C) I DON’T LIKE TO RUN D) WHERE IS YOUR PAPER E) THE PAPER IS ON THE TABLE
3.- TRANSLATE THE FOLLOWING WORDS: A) ÉIGINI________________________ B) CHAIR________________________ C) BATHROOM___________________ D) TELEPHONE____________________ E) NÉIBUGA______________________ F) HAGÉI? ________________________ G) WHERE IS SHE? __________________ H) ÉIBUGA________________________ I) SEREMEIN______________________ J) HALAÜ ________________________ K) TABLE_________________________ L) A LITLE ________________________Posted in Education | No Comments »Garifuna Language Class LESSON # 4July 10th, 2009 Lesson 4 In this lesson you will learn…
• To ask where people and Hagaña…? and things are located
• To talk abount likes and Hínsietiña… dislikes (plural) Misientiña…
And more…
hagaña irahüñü? (hagaña irahüñü?) Where are the children? Hagaña nibureigiña? (Ha-ga-ña ni-bu-rei-gi-ña? Where are the boys /girls? añahein aliha (a-ña-hein a-li-ha) They are reading. Hagaña wügüriña? (Ha-ga-ña wü-gü-ri-ña?) where are the men? Añahein nadagimein (A-ña-hein na-da-gi-mein) They are working.
Hagaña würiña? (Ha-ga-ña wü-ri-ña?) where are the women? Añahein ábuogua (A-ña-hein á-buo-gua) They are cooking.
Hagoun san budigü? (Ha-goun san bu-di-gü?) where are the stores? Anuhoun uburugu (a-no-houn u-bu-ru-gu) They are in the City.
Hísientiña irahüñü nu (Hí-sien-ti-ña i-ra-hü-ñü nu) I like children. Mísientiña mesu nu (Mí-sien-ti-ña me-su nu) I don’t like cats. Hínsietiña gürigia nu (Hín-sien-ti-ña gü-ri-gia nu) I like people. Mísientiña dunuru nu (Mí-sien-ti-ña du-nu-ru nu) I do not like birds
VOCABULARY: Buiti good Binafin morning Guñoun evening Busuguaü salutation Bugia you Iri name Niri my name Nuguya me Ariñoun later Haruga tomorrow Leindi Monday Fulesi please Éfereha to spell Lámbara telephone Gufurandaü understand Kumú bathroom Dábula table Haláü chair Ínsieni love Abinaha to dance Aliha to read Ata to drink Éibuga to walk Ayanuha to speak Tuma with her Nibureiti young Wügüri man Würi woman Würiña women Wügüriña men Ábuogua to cook Nadagimein to work Budigü store Uburugu City Irahü child Mesu cat Gürigia people Dunuru bird
Ariengatibu Garifuna? (A-rien-ga-ti-bu Ga-ri-fu-na) Do you speak Garifuna? Murusun . (Mu-ru-sun) Only a little. Ida lian______garifunou? (I-da lian ga-ri-fu-nou) How do you say______in garifuna? Ida lian léferechun? (I-da lian lé-fe-re-chun) How do you spell it? Ka bilanbanranbei? (ka bi-lan-ba-ran-bei) What is your telephone number? Ariengayabei fulesi! (A-rien-ga-ya-bei fu-le-si) Repeat that please! Gufurandatibu? (gu-fu-ran-da-ti-bu) Do you understand? Úwati gufurandaná! (Ú-wa-ti gu-fu-ran-da-ná) I don’t understand! Barütibu aban abürühagülei? Did you bring a pencil? Hagoun gárada? Where is the paper? Hagoun bigaradan? Where is your paper? Ayé/ayí, Barütina aban abürühagülei yes, I brought a pencil Barūtina giñe gárada I also brought paper. Seremein luagu bídehan thank you for helping. Úwati mégeiti luagu you are welcome Fulesi gidaba ñeingien move from there please. Ka uágu? Why? Ladüga anunte aban mutu. Because somebody is coming. Ida lian larienguniwa plate lidan Garifuna? How do you say plate in Garifuna? Asiedu líribei plate lidan Garifuna.
EWEGI (COLORS) Wuriti black negro Haruti white blanco Funati red rojo Dínguti blue azul Dumari yellow amarillo Árubana green verde Gafe brown café Guchu purple morado Aransu orange naranja
Derivation of colors In order to express the derivation of a color, the suffix -beleti, -yumati, or in some instances -fati, must be applied at the end or the word, as in the following examples: Funabeleti, funayumati reddish rojizo Wuribeleti, wuriyumati, Harubeleti, haruyumati, harufati Díngubeleti, dínguyumati Dumaribeleti, dumariyumati yellowish amarillento Árubanabeleti, árubanayumati, greenish verdecito Gáfebeleti, gáfeyumati, brownish cafecito Gúchubeleti, gúchuyumati, Aransubeleti, aransuyumati
LESSON #3GAHFU/BLAZER LEARNING CENTER, LOS ANGELES, CA. USA.
Speak Garifuna in 8 weeks!
Garifuna Class/ Ruben Reyes instructor, Los Angeles, CA. USA. (323) 864-1007
Lesson 3
In this lesson you will learn…
• To ask where something Hagéi…? Or someone is located
• to talk about likes and Hinsienti nun, dislikes (singular) Hinsienti bun?, misienti nu
• about gender luma/tuma
Hagei lánbara? (Ha-géi lan-ba-ra) Where is the telephone? Hagoun kumú? (Ha-goun kumú) Where is the bathroom? Hagei dábula? (Ha-géi dá-bu-la) Where is the table? Hagei halaü? (ha-gei ha-laü) Where is the chair? Hagei Wilfred? (Ha-gei Wil-fred) Where is Wilfred? Hagoun Ingrid? (ha-goun In-grid) Where is Ingrid? EXCERSISE: Complete the space bellow to form a sentence, apply proper gender to each name. ¬¬Hagei Alfonso? Hagoun Andrea? ____________Odessa? ____________George? ____________Martha? ____________Anna? ____________Frank?
Hínsieti fedu bun? (hín-sie-ti fe-du bun) do you like to party? Ayé, hínsieti fedu nun. (a-yé, hín-sie-ti fe-du nun) yes, I like to party. Hínsieti abinahani bun? (Hín-sie-ti a-bi-na-ha-ni bun?) do you like to dance? Inó, mínsienti abinahani nun. (I-nó, mín-sien-ti a-bi-na-ha-ni nun) I don’t like to dance! Hínsieti alihani bun? (Hín-sien-ti a-li-ha-ni bun?) do you like to read? Ayé, hínsienti alihani nun. (A-yé, hín-sien-ti a-li-ha-ni nun) yes, I like to read. Gátatibu gafe? (gá-ta-ti-bu ga-fe) do you like to drink coffee? Ino, mátatina gafe (I-no, má-ta-ti-na ga-fe) No, I don’t drink coffee.
Néibuga Las Vegas tuma Olga (néi-bu-ga Las Ve-gas tu-ma Ol-ga) I’m going to Las Vegas with Olga. Ayanuha tuma Lola (A-ya-nu-ha tu-ma Lo-la) talking with Lola. éi-bu-ga lu-ma Jorge (éi-bu-ga lu-ma Jor-ge) walking with Jorge. Néibuga tuma Martha (Néi-bu-ga tu-ma Mar-tha) I am going with Martha.
Today for the first time I attended your Garifuna language class on line. It was great. I learned many new expressions and words, e.g. harabaganale. Thanks for this wonderful service. I will be attending the future lessons with my children. Also thanks for making it available on line.
HOMEWORK: Listen to the song Isieni and transcribe the song in Garifuna
ISIENI
Isieni abanraü lagu báguira numá - Love is a teardrop of your eyes my dear
Asariaheina nábugua buma - Strolling alone with you to get closer
Isieni, abanraü ubaraü woun biamagubei - Love is a place for both of us
Mabarati amu katei luei isieni - Nothing else will take the place of love
Dan le hinsiengua wamá - When we love each other
Isieni lun yaba dan megeinánibu - Love is to be here when I need you
Lun númagien ban lau sun bisaminan - To be on my side with all thoughts
Arihaneime giñe sun bameiragun - I shall also see your needs
Ferudunbana me gufuranda nabu giñe - You shall forgive me and I shall understand you.
Vocabulary:
Liraüraü = small, Liraü = his son, Ubaraü = place, Woun = to us, Houn = to them, Biamagubei = both of us, Mabarati = no place for it, Amu = other, Luei = other than, Dan = time / when, Dan le = when, Hinsiengua wama = when we love each other, Yana = (I) to be here, Yaba = for you to be here, Yara = over there, Yaraba = for you to be over there, Saminau = thoughts, Arihaneime =I shall see, Ariha tei = She shall see, Amegeira = needs, Ferudunbana = you forgive me, Furudunlana = (him) forgive me, Aban = a, an, one. Fiyu = few, Le = the, this (male), To = the, this (female), Aban Garifuna = a Garifuna, Aban güriguia = a person, Aban iduhei = a relative, Wügüri / eyeri = man, Gudemei = poverty, Gudemeti = he is poor, Gudemetu = she is poor, Maguali = lazu, Mamagualitina = I'm not lazy, Gundati = he is happy, Magundati = he is not happy, Magundati = he is not happy, Magundatu = She is not happy, Gundatina / tibu / ti / tu / tiwa / tü / tiña, Ufemeni = greed, Ufemetibu = ou are greedy.
I would like to express my full support for the Garifuna Culture and Language School, I have participated in previous events sponsored by the Garifuna American Heritage Foundation United (GAHFU), most notably the annual forum. I find GAHFU's professionalism and commitment to the Garifuna culture an important factor in my participation in their events. For that reason, I have chosen to be a student in the Garifuna Culture and Language School.
I grew up in St. Vincent, or as we call our homeland, Yurumein. I am Garifuna. In St. Vincent, however, my people were not allowed to speak their language or practice our beliefs. I never learned the language of my ancestors. I have accomplished many things in my life. I have a wonderful family. I am a physician in family practice in Los Angeles. I am also the Honorary Consul General of St. Vincent and the Grenadines in Los Angeles. Learning my ancestral language is something I must now accomplish.
I now live and work in the Garifuna community in Los Angeles. My people come from St. Vincent, Honduras, Guatemala, Nicaragua, and Belize. Los Angeles is now also our home. We come together as a community various times throughout the year. We, though, are in need of a place to come together regularly. And we are desperately in need of a place where our children can grow up feeling a part of the Garifuna community, learning our language, and practicing our traditions. The Garifuna Culture and Language School will provide us a place to come together and continue to be Garifuna. I give the school my full and active support. I hope you will, also.
Sincerily;
Cadrin E. Gill, M.D.
Avis Anigi Briggs Torrance , CA July 14, 2008 Cheryl L. Noralez
President & Founder Garifuna American Heritage Foundation United, Inc. P.O. Box 10054 Long Beach , CA 90810 (562) 366-9396
Dear Cheryl:
All my life I have lived with a Garifuna, my mother, and have been in awe of her ability to speak the language of our ancestors. There was a time when she tried to teach me but my school work always took precedence. I am older now and have taken an even greater interest in my culture. I found it difficult to just read books and make use of online vocabulary tools. I couldn't connect these resources with my real Garifuna life. I tried to ask my family to teach me, but that too proved difficult, due to the lack of structure in the teaching. It wasn't until I came across the GAHFU, Inc. website advertisement for Garifuna classes that I started believing that learning Garifuna was not completely undo-able as an adult.
Since enrolling into the class, my Garifuna vocabulary has improved tremendously. I have learned so much about Garifuna as a people and our history. All this newly acquired knowledge has instilled in me a strong sense of pride. I don't believe I would have acquired it without the help of GAHFU organization and the classes they have offered.
I strongly recommend that GAHFU’s Garifuna Culture and Language school continue to provide these classes for the preservation and dissemination of the Garifuna culture and language. As you know Garifuna has been declared an endangered language in the process of quickly disappearing. You have my full support and if you need to contact me please do so by e-mail anigib@yahoo.com .
Sincerely,
Avis Anigi Briggs
SAMPLE OF THE FINAL EXAMINATION FOR SESSION STARTED ON SAT. MAY 10, 2008
GAHFU GARIFUNA CULTURE AND LANGUAGE SCHOOL
Pamphlet given by Arufudahati Clifford Palacio on Sat. January 24th 2009
LEARN GARIFUNA - LEARN HOW TO SPEAK AND WRITE GARIFUNA
GAHFU, Inc. in collaboration with The Blazers present:
SATURDAY AUGUST 30TH 2008 WILL BE THE OFFICIAL DATE FOR THE NEW SESSION!
Sign up now classes start on Saturday, Nov. 1, 2008 at The Blazers House 1517 West 48th Street corner of Denker (between Normandie and Denker) Los Angeles, CA 90062. Classes are filling now! We are also offering a Garifuna Language Through Music class where you can learn the language while playing drums and singing Garifuna songs. Classes will be offered on Saturdays between 10 am to 1 pm for 8 consecutive Saturdays. Tuition fee is $25 per student. * Inscribase ya en los cursos de Aprendizaje del Idioma Garifuna en el residencia del Blazers House 1517 West 48th St. esquina de la Denker. Los Angeles, CA 90062. Cupo limitado. Tambien puede tomar el curso de Musica y Cultura Garifuna en donde no solamente aprendera el idioma sino tambien como tocar el tambor y cantar melodias en Garifuna. Las clases seran impartidas de 10 am a 1 pm todos los dias Sabados por 6 semanas consecutivas. El valor del curso es de $25 en general.
Adults learning Garifuna language.
OVERVIEW: GARIFUNA LANGUAGE AND CULTURAL SCHOOL
Saturdays from 10:00 am to 1:00 pm
How do I get admitted to Garifuna Language & Cultural School?
Complete a GAHFU School application for admission and return it to GAHFU P.O. Box 10054 Long Beach, CA 90810, e-mail to: garifunaheritagefoundation@yahoo.com or hand it in person at the school location.
Can I attend Garifuna Language & Cultural School?
You may attend Garifuna Language & Cultural School: You are 6 years of age or older; OR You have the desire to learn the Garifuna Language and Culture and participate and complete in a timely manner the work that is required in class and at home. If you are under the age of 18, you need your parent’s permission to register. Parents are responsible for dropping off and picking up their children. We do not offer daycare services.
Do I need a high school diploma to attend?
You do not need a high school diploma, GED, or high school equivalency certificate to attend the Garifuna Language & Cultural School.
Do I need to be a California resident or a Native Garifuna to attend?
You do not have to be a permanent California resident or a Native Garifuna to attend the Garifuna Language & Cultural School; however, you must be willing to accept and respect the values and traditions observed by Garinagu.
Assessment How do I know if I will be successful in courses I take? Make and appointment for assessment by calling Rony Figueroa (323) 898-6841 Cheryl Noralez (323) 875-6372 http://garifunaheritagefoundation.org
Orientation A short orientation to Garifuna Language & Cultural School will be given the first day of class. The orientation will include information regarding homework, testing and grading, behavior and rules, expectations and financial obligations/responsibility. Blazer’s Safe Heaven House 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Western Avenues).
Course and Registration Fee
The required cost of attending the Garifuna Language & Cultural School includes enrollment fees, materials fees and cost for supplies, etc. The course is $25.00 for adults 18 and above and $25 for students 17 and under. This fee is good for the entire 6-week-course. These fees are non-refundable. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone. We will offer a Beginners, Intermediate and advanced course in addition to the Garifuna Music and Culture Course.
Please make your check or money order payable to GAHFU, Inc. or register on line with your VISA, Mastercard, American Express or Debit Card. No cash please!
Garifuna American Heritage Foundation United "Dedicated To Preserving Our Garifuna Heritage"
SYLLABUS: Introduction to Garifuna Language 1
Instructor: Ruben Reyes Phone (323) 864-1007 Blazer (323) 292-2261 Office: Blazer’s House E-mail Wagia1@yahoo.com Office Hours: 1 hour after the class ends. Course offered: Saturdays 10:00 am to 1:00 pm
Text:Study guide which will include vocabulary, homework and multimedia.Description:Recommended for native and non-native speakers of Garifuna and for students who are interested in learning the basics i.e. the alphabet, vowels, numbers, greetings and vocabulary.
Goals:
To be able to learn the alphabet, vowels and number in Garifuna To be able to learn the basic writing skills in Garifuna To learn the basics about the Garifuna language like salutations and vocabulary Requirements: To be eager to learn a new language and to be willing to appreciate the Garifuna culture.
Students enrolled in this course are expected to successfully complete the 6-week-course which will be offered on Saturdays from 10:00 am to 1:00 pm at the Blazer’s House located at 1517 West 48th Street (corner of Denker) Los Angeles, CA 90062 (323) 292-2261. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone.
Examinations:
There will be a mid-term administered during week 3 and the final examination will take place the last Saturday of the course and it will be described by the instructor.
Children learning Garifuna through music and culture at GAHFU's school.
OVERVIEW: GARIFUNA LANGUAGE AND CULTURAL SCHOOL Garifuna Music and Culture Course
Saturdays from 10:00 noon to 1:00 pm 8-Week-Course
How do I get admitted to Garifuna Language & Cultural School?
Complete a GAHFU School application for admission and return it to GAHFU P.O. Box 10054 Long Beach, CA 90810, e-mail to: garifunaheritagefoundation@yahoo.com or hand it in person at the school location.
Can I attend Garifuna Language & Cultural School?
You may attend Garifuna Language & Cultural School: You are 6 years of age or older; OR You have the desire to learn the Garifuna Language and Culture and participate and complete in a timely manner the work that is required in class and at home. If you are under the age of 18, you need your parent’s permission to register. Parents are responsible for dropping off and picking up their children. We do not offer daycare services.
Do I need a high school diploma to attend?
You do not need a high school diploma, GED, or high school equivalency certificate to attend the Garifuna Language & Cultural School.
Do I need to be a California resident or a Native Garifuna to attend?
You do not have to be a permanent California resident or a Native Garifuna to attend the Garifuna Language & Cultural School; however, you must be willing to accept and respect the values and traditions observed by Garinagu.
Assessment How do I know if I will be successful in courses I take? Make and appointment for assessment by calling Rony Figueroa (323) 898-6841 Cheryl Noralez (562) 366-9396 http://garifunaheritagefoundation.org
Orientation A short orientation to Garifuna Language & Cultural School will be given the first day of class. The orientation will include information regarding homework, testing and grading, behavior and rules, expectations and financial obligations/responsibility. Blazer’s Safe Heaven House 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Denker Avenues).
Course and Registration Fee
The required cost of attending the Garifuna Language & Cultural School includes enrollment fees, materials fees and cost for supplies, etc. The course is $25.00 for adults 18 and above and $25 for students 17 and under. This fee is good for the entire 6-week-course. These fees are non-refundable. Students are allowed to miss only one Saturday in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone. We will offer a Beginners, Intermediate and advanced course in addition to the Garifuna Music and Culture Course.
Please make your check or money order payable to GAHFU, Inc. or register on line with your VISA, Mastercard, American Express or Debit Card. No cash please!Garifuna American Heritage Foundation United "Dedicated To Preserving Our Garifuna Heritage"
SYLLABUS: Garifuna Music and Culture
Instructor: TBA Blazer Learning Center (323) 292-2261 Office Blazer’s House 1517 W. 48th St. LA E-mail: garifunaheritagefoundation@yahoo.com Office Hours: Saturdays 10 am to 1 pm
Text: Study guide which will include vocabulary, homework and multimedia.
Description: Recommended for native and non-native Garifuna and for students who are interested in learning the different Garifuna music & dance styles: punta, Charikanari. Investigate Garifuna characters: Warini, Indio Barbaro and Tira. Learn to write and sing Garifuna songs and learn to play the different styles of drum.
Goals:
To be able to learn new Garifuna words related to music, dance and characters To increase the students’ cultural awareness and appreciation of Garifuna music, dance and characters. To enhance the ability to bridge the gap between language acquisition and music or songwriting. To appreciate the contribution of Garifuna drumming, music and dance to World Music. Requirements:
To be eager to study Garifuna music, dance and characters and to be able to gain a greater pool of Garifuna words and a better understanding of the important role of language and music to the culture.Resources:
Students enrolled in this course are expected to successfully complete the 8-week-course which will be offered on Saturdays from 10:00 am to 1:00 pm at Blazer Learning Center 1517 West 48th Street Los Angeles, CA 90062 (323) 292-2261 (between Normandie and Denker Avenues).
Students are allowed to miss only two Saturdays in order to successfully receive a certificate of completion of the course unless otherwise determined by the instructor and the GAHFU, Inc. administrators. GAHFU reserves the right to refuse service to anyone.
Examinations:
There will be a final examination will take place the last Saturday of the course and it will be described by the instructor.
Siglos después de que la historia oficial declarara extintos a los indígenas de Borikén, centenares de puertorriqueñ os invocan desde investigaciones genéticas hasta las revelaciones místicas de sus caciques y proclaman ser el pueblo taíno vivo entre nosotros.
Las dos organizaciones taínas más conocidas son el Consejo General de Taínos Borincanos, que dirige la artesana y música Elba Anacaona Lugo, conocida entre su gente como "Anaca"; y el Concilio Taíno Guacu-Matú a Borikén Inc., que lidera el también artesano y enfermero graduado Martín Veguilla, mejor conocido entre los suyos como el "Cacike Cacibaopil", que significa Piedra Sagrada del Espíritu.
Aunque estos dos líderes taínos son enconados rivales, con pésimas relaciones entre ellos, ambos tienen en común la práctica de la espiritualidad taína -con sus variantes- el afán de identificarse con los antepasados indígenas y su cultura, como la interpreta cada cual, y la reivindicació n del derecho -como pueblo indígena- de participar directamente en el manejo de sus coabeyes (cementerios) y demás "lugares sagrados" que el gobierno y los científicos ven como yacimientos arqueológicos.
"Desde niño mi abuela me decía que venía de indios taínos... ella decía que venía de una abuela que se llamaba Gueiyara", cuenta Veguilla, oriundo de los campos de Cayey. Dice el cacique que su interés en lo taíno se incrementó cuando fue a estudiar Artes Plásticas a la Universidad de Puerto Rico en la década de 1970 y se adentró en la lectura de las crónicas de Indias.
"Vi que los españoles habían cometido atrocidades contra los taínos en nombre de Cristo... cuando empecé a leer todas esas cosas el dolor fue grande y pensé que cómo es posible que de los taínos no se acuerde nadie", reflexiona Veguilla con expresión de desconsuelo mientras se toma un café.
"De ahí fue que vino el interés de yo levantar entonces un pueblo, más bien culturalmente. O sea, convertir al puertorriqueñ o en boricua, dice en alusión al gentilicio de origen taíno".
El encuentro de Anaca con lo taíno también tuvo que ver con abuelos y con tristezas. Recuerda ella que de niña en el barrio Tetuán de Utuado le deprimían las películas de "indios y vaqueros" en las que "siempre mataban a los indígenas".
"Cuando veía eso me escondía a llorar detrás de la puerta de mi cuarto, lloraba con tanta angustia..." , cuenta Anaca desde la sala de su modesta casa, repleta de arte y decoraciones indígenas en una loma del barrio Quebrada Negrito de Trujillo Alto.
"Luego descubrí que teníamos la consanguinidad de los pueblos indoamericanos. .. que yo tenía esa identidad adentro y no lo sabía".
Sobre la manera en que han aprendido las prácticas ceremoniales que fueron abandonadas por siglos, ambos invocan visiones y revelaciones místicas -además del estudio histórico y arqueológico- como uno de los fundamentos de su conocimiento sobre la cultura de los ancestros.
"Una vez en El Yunque estábamos soplando los caracoles y escuchamos los mayoguacanes, (tambores taínos), también escuchamos cantos en lengua taína, los areytos, hablando, tocando las maracas", relata Veguilla al explicar cómo conoce los ritmos y música taínos.
La visión de Anaca, quien afirma tener ocasionales revelaciones de los ancestros, no sólo fue musical, sino un llamado hacia el mundo espiritual taíno.
Eran los años 1970 y Elba era una joven cuatrista que incursionaba en la música jíbara y la nueva trova y vivía en un campo del sector La Yuca en Ponce con otros músicos. "Cerré los ojos para descansar cuando entonces me presentan esa finca gigantesca sembrada artísticamente y veía como unas matas de plátano, pero con flores, palmas y yagrumos; entonces había unos caminos serpenteados y por ahí corrían los taínos y tenían moñitos, un jacho de tabonuco prendido en fuego y era de noche y yo lo observaba de arriba... pues pregunté qué es eso y me dicen: ese es el paseo taíno desde nuestras raíces más antiguas hasta la actualidad".
Entonces bautizó a su grupo Paseo Taíno, germen que evolucionó hasta convertirse en la organización que hoy dirige y que como la de Veguilla -sólo que cada cual a su manera- se dedica a promover "valores taínos" como el amor a la Madre Tierra, y la práctica de rituales indígenas y recreaciones artísticas y la defensa del patrimonio indígena.
Brother Andy! You are our beacon to the world You have brightened our trail of music and culture You have showed us the way to the objective Strong and unwavering as you stand tall and bright
You brighten the way for others to work and endure You have bridged a cultural divide with music and message From the center of the Americas to the North, South, East and West Forever strong as we shall all continue your plight
You are a beacon in our long journey You have kept us together as we sing, dance, reflect and focus You have set the path for us and we shall follow The light may be a bit dimmer but your posture was wright
The BEACON stands tall and strong. So long, Brother Andy!
The United States Census is coming up in 2010 and our Garifuna brothers and sisters have to be accounted for, so please see the sample by clicking on the picture and learned what to mark when asked about your Race (Some other race). El Censo de Los EEUU esta por llegar en el año 2010 y queremos que nuestros hermanos y hermanas Garifunas esten preparados para ser contados como Raza Garifuna. Pincha el logotipo (foto) para poder ver un ejemplo de una boleta. Garifuna Wagia!
Gulisi Cultural School: Planting seeds to Revitalize the Endangered Garifuna Language
By Jerry A. Enriquez
The National Garifuna Council’s recent opening of the Gulisi Community Primary School in Dangriga on September 11, 2007 is a bold and revolutionary accomplishment within Belize’s education system, that cannot be glossed over as a mere footnote of our national development.
Unlike other Belizean schools that have predominantly been established by churches to advance their set belief systems, while historically and overtly discouraging traditional cultural values and language, the Gulisi Cultural School seeks a more eclectic approach. Even while embracing the mainstream religious values, the school was established to retrieve, retain, protect and strengthen the cultural values of the Garinagu, especially the moribund Garifuna language that seems, like other indigenous languages, bound to become extinct under our current post colonial-inspired education system. Now, perhaps for the first time in Belize’s history, Garifuna children can speak their language, hear their language and learn their language at school, beginning as early as their first day at school.
Although recognized in 2001 by UNESCO as a masterpiece of the oral and intangible heritage of humanity, Garifuna language is also among those facing this threat of extinction. The language is spoken mostly by adults who are increasingly no longer teaching it to their children. As a result the number of children learning the language is also rapidly declining. Estimates have shown that as much as 90 percent of the estimated 6,000 languages spoken on earth likely to die or become seriously threatened by extinction within this century.
How did Garifuna language become endangered?
Just as western ideology and values have historically bred a culture of arrogant dominance over “the other”, just as this value system tended to promote the ecology of monoculture crops while destroying biodiversity, so too were people processed in our school system towards a form of uniformity. Indigenous groups with their own language and other cultural expressions were shamed into submission and a subjugation of minds towards a sort of monoculture. Several Garifuna elders could recall those times when they were punished or ridiculed at school for even attempting to speak their language. Generally, no one beyond your cultural group cared about your language or cultural background and this was also generally reflected through the entire school system. One was forced to undermine one’s own identity or be viewed as “backward” and made to perish through limited access to opportunities in the mainstream of “development”. Convert to the dominant culture or perish, seems the hallmark of development.
It is no wonder that the global pattern exists in which those minority groups most rooted in their traditional culture tend to remain the poorest in their broader mainstream society. All institutions of society – church, school, the family, government, media -- contributed towards this process such that the dynamics of a “developed” people were defined as those furthest from their own roots and traditions and closest to the imitation of the masters of the dominant culture. The result has been that parents, especially mothers (as a major transmitter of language to their children), no longer speak their own language to their children. Over years, if one was not stubbornly grounded and eclectic to embrace both worlds, he or she and their descendants became forever disconnected. This trend has become a rapidly increasing reality within the Belizean Garinagu and Maya communities. In interviews about his internationally popular music release, Andy Palacio recalled his awakening experience that came from his realization that Garifuna language was already virtually extinct in Garifuna communities in Nicaragua.
Fortunately, Garifuna music, arts and dance that were made internationally popular by various artists have raised national and international awareness about the culture. The use of Garifuna in the Roman Catholic and Anglican religious services also motivates interests. Yet, in real terms, there continues to be a consistent exponential decline in the use of Garifuna language through each new generation. Even in families headed by two Garifuna parents, it is increasingly becoming evident that none of the children understand or speak a word of Garifuna.
That process shaped me too.
I must admit that, like many other Garifuna who successfully made it through the education system, I too was a result of a socialization process that has contributed to this decline. I grew up with both my Garifuna parents. However, my father, like his father, served as a teacher in Roman Catholic schools all over the colony of British Honduras, somehow was instilled with the idea that his children stood a better chance to advance in life, if we took command of English from as early as possible. Perceived as an advantage towards upward social mobility in a subtly racist then colonial society, English was the language of choice among a number of Garifuna families headed by teachers or other professionals. This was the practice throughout the 1900s when Garifuna men were employed as teachers to pioneer the church school system in the rural parts of British Honduras. Over time, this practice became one of several factors that have resulted in much decline in the use of Garifuna language. As a result, like my father’s and grandfather’s generation of Garifuna teachers and those before, all my siblings spoke only English at home almost as if it were our first language. Today virtually none of my late grandfather’s grandchildren, or great-grandchildren or their descendants speaks Garifuna. Perhaps they never will. Invariably, this seems the pattern among Garifuna families, except that today, Creole has become the first language of choice, even in homes with two Garifuna parents.
My limited knowledge of Garifuna language came largely from the insistence of my two grandmothers during my childhood years and later, in adulthood, was nurtured by a Garifuna woman I dated who spoke only Garifuna and Spanish. I am still learning my own language and re-capturing important traditional values that were lost through this system.
(Ironically, even while some Garifuna teachers and professionals did not encourage the use of their language among their children, they were arguably, the only group in Belize that were adept at speaking the languages of the communities they served. For example, apart from speaking Garifuna and English, both my grandfather and father, like other Garifuna teachers, were also very fluent in Spanish, Creole, Mopan Maya and Kekchi Maya as a result of their teaching experiences in several communities.)
All is not yet lost for Garifuna language – Gulisi shows hope
Despite the system of socialization and education that has discouraged the use of indigenous languages, all is not lost. The opening of the Gulisi Community Primary School is a challenge to reverse centuries of onslaught on Garifuna language and culture. The experiences that will be derived from this unique school brings some hope towards encouraging national policies and strategies to bring about better appreciation and use of indigenous languages within the broader school system, especially in communities that are predominant of these cultures.
And this could not have come at a more opportune period of our history, coinciding with the UN Declaration of the Rights of Indigenous Peoples that was passed on September 13th, 2007 after about 22 years of negotiations. This declaration was supported by 144 votes and voted against by USA, Canada, Australia and New Zealand -- perhaps influenced by their historically brutal racist treatment of their indigenous peoples.
Among the 46 Articles of this UN declaration is the solemn proclamation that indigenous peoples, “have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning.” It also declares that “Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their histories, languages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their own names for communities, places and persons.” “States shall, in conjunction with indigenous peoples, take effective measures in order for indigenous individuals, particularly children, including those who live outside their communities, to have access, when possible, to an education in their own culture and provided in their own language.”
There is still hope to re-kindle vital aspects of all of our Belizean cultures. Those who have lost touch can re-learn valuable lessons. Those who are well rooted must maintain the patience and passion to reach out to those who aren’t.
When I watch the gleaming innocent eyes of the Infant 1 children entering the Gulisi Community Primary School, it is with the realization that a new day has dawned for them, a renaissance in their traditional language and traditional in a new school culture that will truly respect and nurture their “right to the dignity and diversity of their cultures, traditions, histories and aspirations.” Even as the children are being prepared for the broader world, through the learning of school subjects, they will be imbued with a rooted sense of their history, language, and culture that over the years had been subtly pushed towards its extinction. It is not only endangered animals or forests that need resources and urgent intervention to enhance their well-being. People too. Ubafu houn sun gurigia. Power to all the people.
LEARNING THE BASIC RULES IN THE WRITING AND READING OF GARIFUNA
The following information was compiled from several published textbooks that have attempted one way or another to set the standards in the writing and reading of the Garifuna language. One of those books is by Don Justo and it is entitled "A Study in the Reading and the Writing of the Garifuna Spanish and English" copirighted in 1983 in the State of California. Don Justo makes a very important reference to the fact that the letters J, Q, V X and Z are omitted from the Garifuna alphabet.
In this textbook, Don Justo also makes it clear that there are 2 words that he has seen spelled differently which make use of the letter J as in the case of GUNJAI (a spirited dance performed mostly by the elderly) which must be clearly and rightly spelled GUNCHAI as in the original garifuna sense of the word. Also, JAMANI (it refers to the Germans) which should be spelled YAMANI perhaps because of the lack of familiarity with the use of the letter J as pronounced in English, Don Justo adds.
He emphasizes the ability of the Garifuna to adopt words from other languages like English and Spanish: Lion (English) = Leòn (Spanish) = Liyun (Garifuna) Ray = Rayo = Rayu
Sentences - Oraciones:
1. I have a sister and a brother-in-law - Tengo una cuñada y un cuñado - Gamulelua ni yan gaguyaun
2. We love our parents - Amamos a nuestros padres - Hisientiyun wagübeirigu waun
3. She needs rice, beans, milk and coffee - Ella necesita arroz, frijol, leche y cafe - Megeitu rii, aifi, miligui tuma gafe
4. He takes care of his sister and his brother - El cuida a su hermana y a su hermano - Ligia auniguiru barun litu luma lamulen
HATI LIDAN IRUMU - MONTHS OF THE YEAR - MESES DEL AÑO (Roy Cayetano)
traditional: present: english: Español:
ASINAUN ENERU = JANUARY ENERO
MARIRUBANU BIAN HATI = FEBRUARY FEBRERO
BAGAMU ÜRÜWA HATI = MARCH MARZO
ISURA GADÜRÜ HATI = APRIL ABRIL
SIRÜGÜ SENGÜ HATI = MAY MAYO
WAREIDI SISI HATI = JUNE JUNIO
EBEDIMU SEDÜ HATI = JULY JULIO
MUBE WIDÜ HATI = AUGUST AGOSTO
LUBUNIGIRI NEFU HATI = SEPTEMBER SEPTIEMBRE
URAU DIISI HATI = OCTOBER OCTUBRE
YABURA UNSU HATI = NOVEMBER NOVIEMBRE
LUGUMU IRUMU DUUSU HATI = DECEMBER DICIEMBRE
To be continued...posted on Jan. 10, 2007 (please e-mail us your corrections)
New Orleans Louisiana Estados Unidos de Norteamerica Dic. 6, 2006
HONDURAS UN PAIS DE EMIGRANTES; Atraves de la continua publicacion, por medio del diario( LA TRIBUNA), con fecha del 10-05-06 hasta 10-26 del mismo ano, del anteproyecto ley ''PROTECCION DE LOS EMIGRANTES HONDURENOS Y SUS FAMILIAS'' presentado al congreso nacional de Honduras en el mes de septiembre/ mes de la independencia centroamericana, como tambien mes denominado de grandes conquistas internacionales por la defensa y promocion de los derechos civiles, protagonizado por el Rev, MARTIN LUTHER KING JR, y sus seguidores respectivamente, Pues es sumamente imprescindible e humanitaria la iniciativa del excelente profecional ''JORGE RAMON ALCERRO HERNANDEZ'', en la presentacion de esta ley antes mencionada, tomando en concideraciones que dicha ley, no es de interes particular de la ANDI, tampoco de MIGUEL FACUSE BARHUN, punto peor de otra empresa privada, sino que es interes del PUEBLO EN GENERAL DE RICOS Y POBRES,Cabe destacar que este anteproyecto de ley, ha sido elaborado con mucha dedicacion,conocimiento de causa, estudio, reflexion y suficiente conocimiento de datos estadisticos investigados e publicados, por lo tanto concidero y recomiendo a todas las poblaciones sobre la imperiosa necesidad de la reafirmacion y apoyo ha esta digna causa, por todas estas importanticimas valores y razones de orden imprescrible, humanitarias, sociales, juridicas internacionales,espirituales y demas politicas que lo hace urgente( BOMBA DE TIEMPO), para que el Estado de Honduras y demas representantes diplomaticos universales podamos todos adaptar una verdadera politica de ciencia social, solidaridad, fraterna coherente e comprensiva sobre todos estos aspectos reivindicativos e dignos, que el Hermano 'JORGE RAMON ALCERRO HERNANDEZ, ha dejado plasmado seguramente con lagrimas interninable, por el veneficio del anteproyecto ley.Pues la serteza, voluntad politica y social descanza en la honorable junta directiva del poder legislativo, de tal manera en la conciencia Patriotica, Morazanista,Walumugista,Lempirista,Vallista, Satuyista,Baraudista, Malcon Xista,Luther Kingsista, Mandelista, Rosa Parkista, Alfonsista,Lombardista, Casildista,Avilista, Solisista, Aurelista, Dayanarista,Rubensista, Bernardista,Ofranista,Odequista y demas lideres y diputados comprometidos en los diferentes partidos politicos, mas el sentimiento y compromiso de las organizaciones fraternales, opds, Mamugah,Amhon,Iglecias y demas fuerzas vivas,Pues indudablemente que todos estamos obligados a precionar la tuerca politica hacia la misma direccion para que podamos darle la prioridad para el estudio,socializacion y dictamen en comicion integra, y posteriormente para su discucion y aprobacion en el ceno de la camara legislativa, FELICIDADES HERMANO' JORGE RAMON ALCERRO HERNANDEZ'' POR TU INVALUABLE E INNOVADOR VISION Y SUENO FUTURISTA, POR LA DEFENSA DE LOS EMIGRANTES HONDURENOS,QUE DE ALGUNA MANERA NOS HEMOS RECONVERTIDO EN LA ESPERANZA Y MOTOR DE DEL PAIS, DE TODOS MODOS'' WE DESIRE TO FIGTH FOR OUR IDENTITY, LAND, DIGNITY AND CULTURE, WISH WERE HANDED DOWN TU US BY OUR ANCESTORS Att;Bernardo Guerrero(YellowHihihiGarifuna),Miembro del comite de vigilancia de la Empresa Garinagu de Transformacion y Servicio Iseri Lidawamari
GARIFUNA VILLAGE ON WHEELS By Cheryl Noralez & Rony Figueroa
Many people find that working together is very difficult especially when it comes to working with garinagu. We heard a well-respected friend of ours say that garinagu do not like to work together and that they have been divided from the beginning of time. Even during the time that they got exiled from Yurumein, garinagu always chose to be divided. The elite and scholarly stayed away from the common people, the mundane, and the ones that liked drinking. In contrast though, what we were able to witness during the garifuna Float was the opposite of what we had heard. garinagu came together as an organized community to show their pride and rich culture by building the garifuna Float. Some called it the floating exotic island. During the parade, the float was decorated with people dancing to the rhythm and the beat of the drums, chanting their ancestral songs away.
Everywhere the garifuna village on wheels rolled, people applauded and shouted the names of their countries as they saw their respective flags hanging from the float. We heard people shout Viva Honduras! Viva Guatemala! Arriba Belice! Vamos Nicaragua! There was an ensemble of dancers walking along the float and they were dressed in traditional garifuna clothes. These young dancers were the life of the float. They were the ones that got the party started as people from the audience jumped in front of them to punta and wind. It was like a big carnival in the streets of Los Angeles.
PLANNING
The Central American Festivities Committee, also known in Spanish as COFECA, has been organizing the annual Central American independence parade for over 15 years. GAHFU decided that this year garinagu would be represented in this celebration by entering the parade in the form of a folkloric float. The idea behind it was to be able to educate the public about who the garifuna people are. Moreover, the parade was broadcasted by Telefutura channel 10 in Los Angeles. This would be the proper venue to showcase the garifuna punta dancing, drumming and singing in all its richness. It was then when Cheryl’s idea came alive, to make a garifuna village on wheels. Rony visualized my idea and put it on paper in the form of a drawing, better yet, a sketch.
The task of making this float a reality was put in the hands of the very own garifuna people and organizations. Some of the things that were needed were: renting a 54-footer flat-bed-truck, renting a generator to power the sound system and buying the wood and nails to build the hut. The structure would have to be strong enough to keep the riders from falling off.
VOLUNTEERS AND DONATIONS
We received small and large donations from people and other organizations who were genuinely interested in the making this float a reality. We did fundraiser dances and sold food to pay for the parade entrance fee, the purchase of the material to dress all of the float participants in traditional garifuna clothes and to pay the driver of the truck.
The community of Puerto Barrios gave us their unconditional love by supporting all of our events. Byron Lucero donated wood to build the frame of the hut and the railing around the flat-bed.
THE FLOAT
It started as a dream that one day garinagu would come together and have their own float decorated and choreographed by themselves. It took garinagu from all nations to conceive this magnificent float. There were Belizean, Honduran, Guatemalan, American and even Dr. Gill from St. Vincent working on this project. It was the day that everybody united as one for a common cause.
Los Angeles garifuna organizations were invited to join in the fundraiser, the decorating and the building of the garifuna village float. The help came from Static Productions, DJ Ervin Arzu, Anthropologist Michelle Goldweisser as well as Ms. Martha Martinez’s Garifuna Cultural Group and their gayusas. The youth dancers led by Garifuna Cultural Group were also present. Many individuals gave us their support and help unconditionally; Ellis Noralez, Tomas Gotay and Funati took charge of the building of the structure. Then the rest of the Gayusas came to decorate with flags and garifuna artifacts.
There were also the drummers who volunteered their time and talent choreographed by the undying dedication of Mr. Mingo Alvarez. The drummers were Chukupen Paulino, Chilo Castillo and Don Julio. The gayusas who participated singing their ancestral chants away were led by Ms. Martha Martinez, Berta Loretto, Chana Garcia, Minerva Delgado and Josefina Gregorio. Tomas Gotay, Joanne Noralez, Georgette Lambey, Marie Centeno, Josie Gregorio, Beulah Francisco and many others danced and chanted on top of the float. Ellis Noralez played the role of our chief Chatuye swinging a machete leading the procession.
In conclusion, the next time you hear people say that garifuna people can’t work together, tell them that they are wrong because you have seen the beauty that can be accomplished when we come together. The hard work that it took to make the garifuna float a reality was all worth it at the end.
For many, the reading of Garifuna is a difficult task. In this presentation I will endeavor to make the reading of Garifuna easy and enjoyable. Before you begin this seemingly impossible and laborious task you must first be willing and ready to change your perception of the reading of Garifuna. You must accept the challenge that you need to consider yourself a true beginner. Imagine the time when you first started to learn to read English. Your kindergarten teacher might have used either the "look and say" method or the "phonetic" method.
In the learning of phonics you were taught the sound of vowels (a, e, i, o, u)and the consonants. You were taught, among other things, the short sounds of the vowels. Perhaps, you were taught that if you took the letter "a" and added the letter "t" to it you got "at" using the short sound of the vowel "a". You were then asked to repeat aloud the sounds. The other vowel letters were treated in a similar way and gradually you learnt to read by stringing the words together in reading groups of words in sentences. The reading of Garifuna for you now is similar to the process you experienced in the early stages of your learning which is "a vital mental process by means of which knowledge, shills, and attitudes are acquired, retained and utilized resulting in the progressive adaptation of conduct and behavior".
While reading Garifuna, you must be patient to read first slowly every syllable of each word before you repeat, reading the same word and gradually go faster. As you go through this process, remember to make a conscientious and deliberate effort to identify some of the following key characteristics and attributes of the Garifuna language:
1. The short vowel sounds of a, e, i, oand u. There are no long vowel sounds in Garifuna. Remember to repeat as many times necessary, sounding aloud, the vowel sounds until you feel comfortable. Measure your own progress.
ari teethereba cassava iruni sadness
aban oneechuni customiri name
arani medicineerei strengthiawaii picture
amu anotherebegi costiduhei relative
nofuti sufficient gan news
sonuti sounduraga history
onwere right hand uremu song
nwebu enormous ugudi foot
2.Mono-Syllabic Words;These words are spelled with only two letters as the following:
lethis (m)tothis (f)
fe information rofisheggs
futo blow, restless ka who, what, which
yeuntruthfullulong (time)
yahereche don't do it
da mother ha these
huhoeuano
3. The sound of the "Ü"- (u with umlaut). Compare the sound of the regular "u" with that of the "u". Repeat, sounding out the words until you are satisfied that you truly understand the difference. Be sure to make a mental note of your finding.
BURÜRÜ yard
ÜRÜWA three
ÜDURAÜ fish
URAÜ skin
4. The nasal sound. This sound is produced by making breadth go through the nose as the sound of "n". In Garifuna, when an 'V is preceded by a vowel, nasalization occurs.
a. feinbread
b. tin-we-we a fruit
c.seinsumoney
d. winandu beef
5. The guttural sound. Loosely, this sound is produced in the throat causing a vibration in the throat area.
a. bun to you
b. sun all
c.bansocks
d.unhunpigeon
6. The sound of the "n". "N" is used in place of "y" and is pronounced as the same sound used in the Spanish language.
a. le-re-mu-ha-na he is singing
b. neithere
c. nounas usual
d. anura to sit
7.Vowel digraph.Two vowel letters stand side by side and are sounded together.
a. dein thimble
b. arigai ear
b. wein twenty
c. duari be careful
8. Vowel tri-graph. This occurs when three vowel letters follow one another in sequence and are sounded together.
a. furieigi prayer
b. sugÜguaÜ competition
c. idemuai help
d. Kauaigien? Why?
For maximum results, you need to make a positive and conscientious effort to master the use of the vowel sounds. Perhaps, the most challenging task you will encounter is to learn and understand fully the value of the frequently used "Ü" and **fi".
POEM - POEM - POEM - POEM - SUBMITTED BY JARREEN RAMOS NEW YORK -
Garifuna is a struggle that survives challenges!
Garifuna is the beauty that shine the parks when the fellas come and show off the Wanaragua dance.
Garifuna is a grandmother, grandfather and the fanfarones who sit on the the porch and talk about how they met when they were 17 and the first time they met their fathers in law
Garifuna is the sweet taste of the coconut soup with the mashed plantains on the lazy sunny sunday afternoon by the beach.
Garifuna is the young child who is just born and have given hope to the struggle.
Garifuna is Pali, whom like the tree during the storm, he still stands tall.
Garifuna is James, Aziatic, Jimmy, NURU and Supa G. They voices of tomorrow and presence of today.
Garifuna is on a resume: Because once there, chances you are moving up.
Garifuna is garinet: world wide, feel me?
Garifuna is you, numada. Chilling and laughing because you know how good it feels when you read and know what you are and what you can become.
Garifuna is the Turtle shell band whom stamped the term " Uwala Busiganu."
Garifuna is freedom: During the revolutionary war between the US Colonies and the British empire, our ancestors put their arcenal together in the name of freedom and sacrifice the leadership of Joseph Chatoyer.
Garifuna is possitive, regardless of what the haters have campaigned on.
Garifuna is Teodoro Palacio Flores: Check...3 Gold medals and a stadium name after him.
Garifuna is Milton Nunez, Saul Martinez and David Suazo: Because without them, Honduras would have never reached the peak to the World cup in 2001.
Garifuna is Milton Palacio: The first Garifuna in the N.B.A.
Garifuna is Augusto Mejia: The first Garifuna politician in Guatemala to sit in the National Congress in Guatemala. ______________________________________________________________________
Posted 05-01-06
GARIFUNA PRE-ELEMENTARY MATH - MATEMATICA GARIFUNA PREPRIMARIA:
"Ladamuridagun loguru" Furumietu sileisi
1. Aban Yusubei hererun baguburigu lu barengunei katei buri le bisaminarugubei lidan lachawaragun numeru.
a. Yusuba dimurei lauti numeru le megeiwati buidu keiburi; weiriti, libirigua, lunurou, bururauti, dabubereti, buinti, malati, inu, unabu, yarafati, diseti, ani yusubeime.
b. Gibeti luma louguati.
2. BiamaYusubei dimurei lauti numeru, le yusuwati lidan legeyedagun ubou.
a. Ouseraba dimurei weiriti luwei luma linurou luwei.
b. Adugaba ondaruni.
c. Nurugudabei daradu lun gamalanen o mamalanen lugubu aban ondaruni.
d. Nurugudabei daradu aban-aban.
e. Arufudabei numeru lidan waburudagule dan 10 disi.
f. Lirabei ani aburuhabeime lugubu numeru lumagie nikata dan 10 disi.
g. Adugaban libiawagu Iidangie londaru aban adamurinei. h. Falabei nubiti.
Libiama sileisi
1. Abahudabei numeru lidan Garifuna.
2. Liridawaguniwa liri weyu, hati le tidanbei luweyuri hati irumurugu.
3. Uwaraguagudabei liri weyu le tidanbei luweyuri hati irumurugu.
4. Yusubei btsubudi luagu katei le lanina binasinun.
10. Lun lasubudiru lihuru sensu le wayusuragule fulasurugu o loubawagu wadimalu.
Beresegu le luti lounigiruniwa buidu tidan kara aban tidan gie luban furendei lu giaran la houserunei hibagei hinarinu irahunu, hama ti enerinu irahunu
It is hard to estimate the entire population of the African, Carib and Arawark offspring’s known as the Garifuna (Karifuna or Black Carib). The Garifuna nation is habitually linked only to the Black Caribs of St. Vincent and Grenadines who were exiled to Central America in 1797; however, the Garifuna populace expands far beyond what has been traditionally written. Many Garinagu unfortunately do not know who they are simply because they ignore their origin or have remained out of touch from their community or village. This phenomenon is common throughout the African Diaspora.
In the early days, the island natives used to socialize and network with one another. This particular characteristic of socializing among other island natives is not exclusively practiced by just the decendents of the Garifuna who are still numerous in Central America. This pattern of African, Carib and Arawak intermingling is repeated from South America (Surinam & Guyana, North Brazil) all the way to the present day Central America. This mixture is also visible throughout the Caribbean and North America (Antigua & Barbuda, Aruba, Bahamas, Barbados, British Virgin Island, Grenada, Martinique, St. Kitts & Nevis, St. Lucia, Trinidad & Tobago and U.S. Virgin Island). The following countries are excluded because they exclusively claim only Arawak lineage: Dominican Republic, Jamaica, Netherlands Antilles, Cuba, Haiti (Hispaniola) and Puerto Rico (Boriken). It is unknown why these countries only claim to be descendants of the Arawak and not also the Carib. The country of Dominica was also excluded because they solely claim to be descendants of the Caribs. It is obvious that at some point in time these two indigenous groups coexisted and intermarried throughout the Greater and Lesser Antilles. The Garifuna people are kin to both the Arawak and Carib natives.
In keeping with traditional Garifuna oral and written history, it is the initial mixture of both the Arawak and Carib lineage along with the infusion of African heredity which contributed to our Garifuna existence. If this indeed is what makes us Garifuna, then we should take into account those people possessing the same exact fusion as ours in estimating the Garifuna population.
For the purpose of this article, I will refer to this excluded group as the “unknown caribs”. In my attempt to put it all together, I have asked the following question before but never received a rational answer. Aren’t we all Garifuna? But the frequent answer that I get is that “unknown caribs” are not considered Garifuna because they were descendants of slaves and Garifuna people are not. This, I believe, is a weak argument especially because some written accounts of Garifuna history state that, we too, are the actual descendants of escaped slaves. On the other hand, the way our story is told today, contradicts our origin and our oral narration; we are not descendants of escaped slaves. We are a new breed of people who were created out of the mixture of Arawak, Carib and African who revolted and settled in the Lesser Antilles as their new home.
Language also seems to play a vital role among those who are not categorized as being true Garifuna. Language is also a dividing factor among the Garifuna in Central America and the United States. Not being able to speak Garifuna has been a debate for years among those who do speak the language. Often, not being able to speak the language becomes a barrier for those individuals who would like to identify themselves as Garifuna. Garifuna speakers tend to shun those who are not fluent in the language. I particularly maintain my position that we should develop some type of resolution rather than ridiculing those who lack the ability to speak the language.
Once we begin to focus on our similarities, the picture becomes clear of just how much we have in common. For example, the food we eat and the way we prepare and consume it. The staple food of the Garifuna people is ereba (casave, yucca, cassava). Our name Garifuna literally translated means the cassava eating people. Puerto Ricans are cassava eating people as well. Many people still prepare the ereba the same way that our ancestors did. The Dominicans have a drink called “Mamajuana” made out of herbs, tree bark and rum that the locals refer to as “liquid viagra”. In the Garifuna community we have a similar concoction that we call “Gifiti” or bitters that we also refer to as “Viagra”.
Our ancestors and Garinagu today practice worshiping which is also a very common thing in some parts of Brazil and Haiti (Hispaniola). Our collective practices as native people which were handed down from our ancestors, prior to the European conquest, are virtually the same throughout the Americas and the Caribbean. It is unfortunate that Native and African descendants tend to only recount their historical accounts from when the Europeans arrived and omit or forget that our ancestors coexisted in harmony prior to the invasion.
The story of the Garifuna must continue to be told for the world to know making sure that we include the Arawak and Carib people as part of our existence. Our collective stories are similar when it comes to survival despite the constant battles that we fought against the British and other European invaders. The Garifuna Nation is rather small compared to other races nevertheless our people continue to grow and disseminate especially in North America today. In conclusion, until we recognized the fact that the Garifuna presence reaches far beyond the borders of Central America, our population will always remain undercounted, underrepresented and struggling to maintain its identity as an endangered species.
Women are said to have been created from the rib bone of a man Fact or fiction that does not make a man superior to a woman Beating their chest like the mighty Tarzan Wanting to prove that they are still the king of the jungle!
Underestimating and devaluating the power of a woman’s strong mind Condescending towards the opinion of a woman’s voice Intimidated by the thought of a woman in power Men who are men prefer a woman to stand beside and with him.
Men who are boys prefer a woman to stand behind and beneath him Men take pride in their anatomy that supply the seed of life Women have the precious gift of a womb to bear the fruit of mankind The nourishing milk of a woman’s breast sustain the man from birth to death.
That extra rib bone that was given only further enhanced the inner being of us women Men have been trying for centuries to compensate for that one rib bone that was taken This is not a poem to put down my brothers This is a poem to uplift the spirit and voice of my sisters.
AFRICA'S 'GREATEST EXPLORER' - Courtesy of BBC News 12/13/00
By Joan Baxter in Mali An African emperor who ruled Mali in the 14th century discovered America nearly 200 years before Christopher Columbus, according to a book to be launched this month. Abubakari II ruled what was arguably the richest and largest empire on earth - covering nearly all of West Africa.
Our aim is to bring out hidden parts of history
Khadidjah Dire According to a Malian scholar, Gaoussou Diawara in his book, 'The Saga of Abubakari II...he left with 2000 boats', the emperor gave up all power and gold to pursue knowledge and discovery.
Most Griots are beginning to divulge Abubakari's secrets The researchers claim that Abubakari's fleet of pirogues, loaded with men and women, livestock, food and drinking water, departed from what is the coast of present-day Gambia.
Mali was a gold kingdom, but most families live in poverty But the scholars say the best sources of information on Abubakari II are Griots - the original historians in Africa.
Abubakari's ambition was to explore whether the Atlantic Ocean - like the great River Niger that swept through Mali - had another 'bank'. In 1311, he handed the throne over to his brother, Kankou Moussa, and set off on an expedition into the unknown. His predecessor and uncle, Soundjata Keita, had already founded the Mali empire and conquered a good stretch of the Sahara Desert and the great forests along the West African coast.
Gold fields
The book also focuses on a research project being carried out in Mali tracing Abubakari's journeys. "We are not saying that Abubakari II was the first ever to cross the ocean," says Tiemoko Konate, who heads the project
"There is evidence that the Vikings were in America long before him, as well as the Chinese," he said. They are gathering evidence that in 1312 Abubakari II landed on the coast of Brazil in the place known today as Recife.
"Its other name is Purnanbuco, which we believe is an aberration of the Mande name for the rich gold fields that accounted for much of the wealth of the Mali Empire, Boure Bambouk."
Another researcher, Khadidjah Djire says they have found written accounts of Abubakari's expedition in Egypt, in a book written by Al Omari in the 14th century. "Our aim is to bring out hidden parts of history", she says.
Black traders
Mr Konate says they are also examining reports by Columbus, himself, who said he found black traders already present in the Americas. They also cite chemical analyses of the gold tips that Columbus found on spears in the Americas, which show that the gold probably came from West Africa.
Mr Diawara says the paradox of Abubakari II, is that the Griots themselves imposed a seal of silence on the story.
"The Griots found his abdication a shameful act, not worthy of praise," Mr Diawara said. "For that reason they have refused to sing praise or talk of this great African man."
Mr Diawara says the Griots in West Africa such as Sadio Diabate, are slowly starting to divulge the secrets on Abubakari II.
'Hard-nosed historians'
But the research team says an even bigger challenge is to convince hard-nosed historians elsewhere that oral history can be just as accurate as written records. Mr Diawara believes Abubakari's saga has an important moral lesson for leaders of small nation states in West Africa, which were once part of the vast Mande-speaking empire.
"Look at what's going on in all the remnants of that empire, in Ivory Coast, Sierra Leone, Liberia, Guinea. "Politicians are bathing their countries in blood, setting them on fire just so that they can cling to power," says Mr Diawara.
"They should take an example from Abubakari II. He was a far more powerful man than any of them. And he was willing to give it all up in the name of science and discovery."
"That should be a lesson for everyone in Africa today," concludes Mr Diawara.
The following poems were written by Cheryl Noralez.
THE TEARS OF MY ANCESTORS
The tears of my ancestors are falling upon me, The wail of their cries, echoes in my ear.
The disillusion of hopelessness burns through my eyes; Their pain, I feel deep inside my heart.
Help me wipe away their tears with knowledge, awareness And the love that we have for our Garifuna heritage.
Let us give them hope! That their spirit may never be forgotten.
Let us be the beacon in which their light will shine. Extending our hands to each other, Reaching out to our Garifuna Brothers and Sisters.
Great ancestors weep not no more, Your Garifuna people will persevere!
The unexplainable link that we have towards each other, Is one that is strong and cannot be easily broken.
So dry those tears my great ancestors! Weep not, Weep not, Weep not no more!
WHEN I DIE
We lay to rest one of our Garifuna sisters. We lay to rest one of our Garifuna Brothers. We lead them into the hands of our Lord, Singing our Garifuna songs.
We lay to rest one of our own, For when they die, They are neither American-Belizean, Honduran nor Guatemalan… They are only Garifuna.
When I die, bury me in my Gúdú And tie my Músuwe around my head. When I die, let the drums beat loud, so my ancestors will know that I am on my way home.
When I die, lay my Garifuna flag over my casket so those who did not know that I was a Garifuna when I was alive, will know that I am Garifuna when I die.
THE HEARTBEAT OF OUR GAROUN
Our Drum is the pulsating rhythm of the Garifuna heartbeat Feel the vibration of Our Ancestors from within Listen to the wail of their forgotten souls
Hear and feel the hypnotizing beat of the Garifuna Drum Let the Garaoun take you back in time When we once danced on the shores of Yurumein
Listen carefully! You will hear the echoes of the children at play Listen to the whistle of the gentle ocean breeze
Smell the sweet aroma of the tropical fruits Hear the soft whisper of Our Ancestors singing See through their eyes the way it once was!
Envision the beauty that once surrounded us in our homeland Yurumein! Feel the warm embrace of our Ancestor’s arms welcoming us back home! Jump and rejoice to the heartbeat of our Garaoun!
Let the vibration take control of your body Listen and feel the beat from the inside out Let our rhythm revive the spirit of our Ancestors
So they too can dance among us For so long the silence of their Drum Has been deafening to their ears.
Beat, beat that thunderous Drum! Call out to our people to unite us once again Let us all dance to the rhythm of our Garifuna Beat!
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Session I starts Sat. Jan. 30 thru March 20. Session II from April 10 thru May 29. Session III from June 12 thru Aug. 7. Session IV from Aug. 21 thru Oct. 16. Session V from Oct. 30 thru Dec. 18, 2010! We have added a Children's Class, a Beginner's Class and an Advanced Class. All of these classes will be offered in the morning at 10 am. The Drumming & Conversational Class will remain at 12 noon.
New Drumming and Conversational Garifuna and Garifuna Dance classes added! New 8-week-session starts on Sat. August 22nd 2009.
