Of course, I could not have been anything but intrigued. All of these things were, quite simply, new and unknown to me: the organizations, and the presence of indigenous people in places such as St. Lucia today. I decided to ask Albert some questions in the form of this interview, to which he kindly consented. Of course, it will have to be up to  interested readers to confirm the information presented in this interview for themselves.

My questions below are preceded by "MF". Albert De Terville's answers are preceded by "AD".

MF: Albert, please tell our readers about yourself, your own background and your own involvement with Caribbean indigenous activism.

AD: I am an Indigenous Person from Saint Lucia; an Anthropologist, Communications Consultant, a United Nations Certified Human Rights Defender and Reporter and Socio-Linguist. I am the Chairperson and CEO of THE ALDET CENTRE-SAINT LUCIA, a UN accredited NGO promoting human rights in the State of Saint Lucia, and in particular that of the Indigenous People. By virtue of the above, I network with other Caribbean Indigenous Peoples Organizations. 

MF: Until we conversed prior to this interview, I was not really aware of people in Saint Lucia, Martinique and Guadeloupe identifying themselves with an indigenous ancestry. On only one occasion, I met a Saint Lucian university student in Canada, who described himself as a "Black Carib", but I always wondered whether this person was just unusual. I also see that when the Gli-Gli Carib canoe from Dominica stopped in Saint Lucia early in May of 1997, there was no mention of meeting local Caribs. You yourself are a Saint Lucian—what can you tell us about Indigenous Peoples in these territories?

AD: From early historical records we note that, Indigenous Peoples originating from the Orinoco Delta in South America migrated northward and, during times of crisis frequented the territories of Barbados, Saint Vincent & The Grenadines, Saint Lucia, Martinique, Dominica and Guadeloupe. Therefore it's no big deal to the Indigenous Peoples. As an Indigenous Person from Saint Lucia, I will limit my comments to Saint Lucia.

Regarding the Saint Lucian university student identifying himself as a "Black Carib". This is unusual to me as it was to you. The Indigenous People of Saint Lucia never identified themselves as "Black Caribs". The name was used to identify the Indigenous Peoples of Saint Vincent & The Grenadines who were later deported to Central America by the British, about 200 years ago. They retain the name "Garifuna".

AS for the Gli-Gli Carib canoe visiting Saint Lucia in early May 1997, and no mention being made of the Indigenous People. I would like to identify some reasons why this has occurred and continue to occur.

(1) While the Population census of Saint Lucia for 1991 recorded the existence of the Indigenous People [and I was counted in that section], the State has refused to recognize their existence in the Constitution and Official documents; though registered in the State Records. The Gli-Gli visited Saint Lucia six years later; and 237 years after the first Population Census taken in Saint Lucia made reference to a number of "Carib" families.

(2) It is a fact that the Map of Saint Lucia of 1753 indicated that there were several communities of Indigenous Peoples in Saint Lucia. The only surviving community is that of the Choiseul District, on the western side of the Island. It is recognized unofficially.
[Editor: see map below]

(3) The Island of Saint Lucia was a territory belonging to the Indigenous People. To recognize their existence, the Europeans colonizers would have to admit that the Indigenous People had title to the Island.

(4) To recognize the existence of the Indigenous People of Saint Lucia, the European colonizers would also have to admit that the Indigenous People of Saint Lucia are entitled to Reparation.

Indigenous Peoples who are related to each other, continue to occupy Trinidad, Saint Vincent & The Grenadines, Saint Lucia, Martinique, Dominica, Guadeloupe, Puerto Rico, The Dominican Republic and Cuba, among others.

MF: Is there an organized body of people in Saint Lucia, who identify with an indigenous heritage, and if so, what is it called?

AD: That depends on what one perceive an "organized body" to be. I have indicated that the hard-core of the Indigenous People of Saint Lucia reside in the District of Choiseul, on the western side of the Island. I was born in the District, spent my teens there, but migrated to the Capital. I maintain contact with the community through a "Sustainable Development Project", visiting once a week. According to lineage, the District would have over 4000 Indigenous People. The remainder are to be found throughout the Island. The unofficial count would be approximately 12,000 Indigenous People in Saint Lucia.

The Indigenous People have maintained their historical identity and heritage through the handicraft, agriculture, fishing and oral tradition forms, regardless of their location.

While I am on the subject of identity, it would be worthwhile for me to underscore the situation with the Indigenous People of Saint Lucia, which may also come into play with other Indigenous Peoples in the Lesser Antilles. You would recall that I said that the Indigenous Peoples (Caribs) of the Region (Caribbean) migrated from the Orinoco Delta in South America northwards.

We need to understand who are we talking about. Available evidence points to the following Indigenous Peoples inhabiting the Caribbean: the Ciboney, the Arawaks, and the Caribs. There exists a mixture of the three Indigenous Peoples' groupings in the Lesser Antilles. All of the above have a rightful claim to Indigenous Peoples status.

The European colonizers, mostly males, took Indigenous Peoples' (women) as wives, and had children. Since the history of the Caribbean is mute on whether or not Indigenous Peoples' (males) took European (women) as wives and had children, we can only speculate. Africans and African Descendants also took wives and husbands from among the Indigenous Peoples. In the category above, it would be left to children to decide whether or not they would want to be identified as Indigenous People, European Descendants or African Descendants.

MF: At the national level in Saint Lucia, is there widespread recognition of the survival of Indigenous People in the country? 

AD: Yes. 

MF: In general terms, and based on your own impressions, would you say that in Saint Lucia today there is a significant level of interest in the indigenous cultural history of the Island?

AD: During the preparatory period for the 3rd World Conference Against Racism from 2000-2001, there was an increase in public awareness about the Indigenous People of Saint Lucia. THE ALDET CENTRE-SAINT LUCIA, as the leading Indigenous People NGO in Saint Lucia, championed the cause of the Indigenous People. The Indigenous People of Saint Lucia were propelled to the international scene, when myself as the Chair and CEO of THE ALDET CENTRE-SAINT LUCIA, was elected to represent Indigenous Peoples world-wide on the International Steering Committee for the WCAR-NGO Forum. As a result of this international exposure, the non-indigenous population has begun to inquire about the Indigenous People of Saint Lucia.

MF: In Saint Lucian schools, what are children taught about the country's Indigenous People? How does this help or hinder the cause of getting the indigenous presence in Saint Lucia recognized?

AD: Very little or no history of Saint Lucia is taught at the schools. If the subject is taken, the first two paragraphs of the first chapter will say: "The first inhabitants of Saint Lucia were the Arawaks and Caribs. The Caribs were savages, warlike and cannibals". I wish to point out that the history of Saint Lucia was written by Europeans colonizers, with a European colonial and racist perspective. Caribbean and Saint Lucian historians (non-Indigenous People) re-wrote what the Europeans wrote. It's just the past few years since Indigenous Peoples' academics have openly questioned the disparity in the history of the Indigenous People, that the population has started to come to grips with the reality of the situation.

There is much to be done by way of writing the history of the Indigenous People of Saint Lucia. Last year two members of THE ALDET CENTRE-SAINT LUCIA, including myself, lectured on the subject at a number of Secondary Schools. Because of the interest shown we have decided to continue the series this year, as a follow-up to the World Conference Against Racism.

MF: Are there official commemorations of the Island's indigenous history? Would you say that the "indigenous past" has been utilized as a means of developing a sense of national or local identity in Saint Lucia?

AD: Yes. 01 August is celebrated as Emancipation Day. What precipitated 01 August 1838 (Emancipation Day) Abolition of Slavery, remained hidden until the recent past. At my initiative, Saint Lucians celebrated Emancipation Day in a real way, for the first time on 01 August 2000.

01 August 1838 was the second Abolition of Slavery by the British. The first Abolition of Slavery was by the French on 04 February 1794. Within a few months of the same year, the British reinstituted Slavery in Saint Lucia. During the period 1794 and leading up to the Proclamation of Abolition by the British, Freedom Fighters composed of Indigenous Peoples and liberated Slaves organized into armies and fought the European colonizers. The Liberation Fighters were led by mostly Indigenous Peoples Generals. On 20 April 1794, one of the famous Indigenous People's Generals, Flore GUIALLARD commenced a series of military exercises, until she was executed by the British in 1797. Flo BWAGAYA, as she was known by the Indigenous People, was very successful in defeating the French and the British armies, thus liberating many slaves. As of this year, 20 April will be celebrated as Flo BWAGAYA Day.

On 20 September 1640, the Indigenous Peoples of Dominica, Martinique, Saint Lucia and Saint Vincent & The Grenadines, met in Saint Lucia for an historical occasion which thwarted the first attempt by the British to colonize Saint Lucia.

The Indigenous People of Saint Lucia will as of this year celebrate an Indigenous History Month, starting from 20 September.

MF: What can you tell us about the historical position of Saint Lucia's Indigenous population during the colonial period?

AD: According to the "Royal Decree Authorizing The Taking As Slaves Of The Caribs Of Trinidad And Other Islands, And Those Who Take Them To Hold Them As Slaves", Burgos, December 23, 1511, appearing in the Saint Lucia Miscellany Vol. 2, Early Days 1493-1765, by Rev. C JESSE, FMI, MBE, (and published by the Saint Lucia Archaeological And Historical Society, 1969, Saint Lucia Government Printery), the Spanish King on December 23, 1511 authorized the taking of Indigenous Peoples (Caribs) from the following Islands and territories as slaves: In the Islands of Trinidad, Varis, Dominica, Martinique, Saint Lucia, Saint Vincent, Concebcion, Barbados, Cabaco and Mayo.

At the beginning of European colonization, the Indigenous People of Saint Lucia were treated as slaves. Needless to say, the Indigenous People of Saint Lucia liberated themselves and protected others from enslavement. 

There is another side to the coin. Recent archaeological findings at the Balembouche Estate in the District of Choiseul, by a Research Team from the Department of Archaeology, University of Bristol, United Kingdom, found evidence that the Indigenous People of the District of Choiseul co-existed with the Europeans. Or the Europeans had no alternative but to co-exist with the Indigenous People. This may explain why the Indigenous People of Saint Lucia continue to occupy the District of Choiseul. This is also proof that the Indigenous People of Saint Lucia were not and are not what the European colonizers and their Historians would like us to believe they were.

In other parts of the Island, the Indigenous People were marginalized and robbed of their properties. The evidence indicates that following the defeat of the French in Saint Vincent & The Grenadines and Grenada by the British in 1763, there was an influx of French families into Saint Lucia. Properties belonging to the Indigenous People were stolen from them and divided among the French families, a situation that has remained unresolved. It is interesting to note that the History of Saint Lucia indicates that the Island was under the control of the Indigenous People in 1756.

During the pre-1814 period, the Historical Records (written by Europeans) admit that during the 15 military occupations by the French and British the Indigenous People of Saint Lucia considered the Island their rightful property.

MF: Incidentally, I have come across what are apparently two indigenous names for Saint Lucia. How did that come about, and is one more 'credible' or 'correct' than the other?

AD: Raymond BRETON, the Dominican Missionary who compiled a dictionary-glossary of the Indigenous Peoples Language around 1650 wrote IOUANALAO (where the Iguana is found). Historian Douglas Taylor says that the name was changed to HIWANARU which evolved to HEWANORRA. Douglas Taylor also claims that the name is of Arawakan origin.

One needs to understand that many of the European Chroniclers who wrote the History of the Indigenous Peoples of the Caribbean, admitted to have had difficulty in understanding the languages of the Indigenous Peoples. The Europeans wrote down what they thought they were hearing, and in some instances may have manufactured words. For those of us who work with Indigenous Peoples' languages know that very well. Allow me to illustrate. The Indigenous People whom the Spanish named "Carib", never called themselves CARIB. The Indigenous People identified themselves as: "Kalinga" (pronounced ka linn ga); "Callingo" (pronounced Ka yinn go); Carina (pronounced Ka yinn a); and, Kalina (pronounced Ka linn a). One can detect the similarities in the name forms. Or could it be that the names refer to Indigenous Peoples of different territories. 

If we were to accept Douglas Taylor's position as to the name changing to HIWANARU, then there are a number of questions we would need to answer. It would be necessary to research the Languages of the "Caribs" and the "Arawaks". The pronunciation for Iguana in Arawak, is "YUWANA". Land, in Arawak is "REBOTA".

THE ALDET CENTRE-SAINT LUCIA intends to set the records straight.

MF: In 1988 a Caribbean Organization of Indigenous People (COIP) was formed, including representatives from Belize, Guyana, Dominica, Saint Vincent, and later Trinidad & Tobago. Why was Saint Lucia not included in that body?

AD: I have no idea. The question should be put to the Founding Members of COIP.

MF: What successes, and challenges, have you faced in gaining recognition of an indigenous presence in Saint Lucia or even of the indigenous presence in the wider Caribbean?

AD: Since the successes outweigh the challenges, I will deal with just some of the successes. Arising out of recommendations that I made to the Government of Saint Lucia, regarding the inclusion of a Section for "Indigenous Peoples" in the Population Census Questionnaire, the position was tabled to the Heads of Government of CARICOM and accepted. The designation was used for the first time, throughout the Caribbean during the 2001 Population Census. 

Frequent News Releases about the activities of the Indigenous Peoples of the Region have created greater public awareness, as well as providing incentives for other racial groups to speak about themselves. The population discusses the issue of "diversity of races" in a more cordial manner.

A Pilot Research Project on "Indigenous People of Saint Lucia  Sustainable Development Programme" has been executed for presentation to the World Summit on Sustainable Development, later this year.

THE ALDET CENTRE-SAINT LUCIA has been approached to research and record the History of the Indigenous Peoples of Saint Lucia and the Caribbean for presentation as part of the History Curriculum. Individuals and Institutions have offered to provide documents.

MF: So how many people in St. Lucia identified themselves as indigenous people, and what did they choose to call themselves?

AD: In 1991, 366 volunteered to identify themselves as “CARIB”. The 2001 Census has not been published. We cannot go by the Census Count since the 1991 questionnaire had “CARIB” as a Category and not Indigenous People. The 2001 questionnaire introduced the category “Indigenous People” for the first time. The majority of Indigenous People have refused to identify themselves as “CARIB” because of racist comments attached to the name. Secondly, the issue of identity must be seen in the context of the inter-mixing of the various Indigenous Peoples who have migrated from south to north over the past millenniums. Thirdly, we must also consider those who have through one Indigenous parent accepted to be identified as Indigenous People. Both categories exist in Saint Lucia.

MF: Would you agree with the observation that in the last 10-15 years the Caribbean has witnessed a 'revival' of Amerindian identity? If so, what do you think explains why this seems to be occurring especially in recent times?

AD: To agree with this observation, would mean it is only 10-15 years ago that the Indigenous Peoples  became visible in the Caribbean. As I have indicated, the Indigenous People of Saint Lucia can provide valid historical evidence that they have been around for thousands of years. This so-called 'revival' is only in the minds of those who for the past three hundred years or so, have refused to come to grips with this reality. 

To put it bluntly, this so-called 'revival' is merely the creation of non-Indigenous Peoples' academics who seem to have acquired a thirst for Indigenous Peoples' knowledge, especially during the past 10-15 years.

MF: I must disagree with you. The Caribbean Organization of Indigenous People was formed only in 1988. As just a few examples, various organizations, including several whose Websites are listed by the CAC, explicitly speak in terms of ‘the Taino revival’ and the ‘restoration of the Taino nation’. The leader of Trinidad’s Santa Rosa Carib Community has, on several occasions, in public and in the press, described his group as one that is engaged in cultural revival. The development of what some call ‘Caribism’ in Dominica is also recent. Being around for thousands of years, as you say, and actively affirming that proposition are two different things. So, are you suggesting that nothing new is happening in these last 10-15 years?

AD: The Indigenous Peoples of the Region have had their own unique experiences. As an Indigenous Person in Saint Lucia, I do respect the views of those whom you identified. Yet, you would also have to appreciate the Saint Lucian point of view. I am making the point that the ‘visibility’ of Indigenous Peoples (cultural revival) in some of territories of the region in the recent 10-15 years, should be examined a little closer.

MF: How do you view the issue of "race" as it confronts attempts at regional organization of indigenous communities? I am referring here to the presence, in some quarters, of those who would deny "Black Caribs" a status as "true" Caribs, or those who would argue that individuals who are "mixed with black" ought not to be seen as indigenous or Amerindian.

AD: Since I consider myself a Citizen of the World, the race issue is of no consequence to me. The term "Indigenous Peoples" is used to refer to Peoples who were there before the Europeans colonizers came. The European colonizers came around 1492. The Indigenous Peoples of the Caribbean were at the forefront of the liberation of African Slaves. The Indigenous Peoples of the Caribbean co-existed with the Africans and their descendants. The Indigenous Peoples of the Caribbean likewise, co-existed with many a European colonizer. 

The argument against the recognition of a descendant of an Indigenous Person and an African as an Indigenous descendant, is racism. Then why aren't the same people who advance such an argument not denying Indigenousness to a child of a European male and an Indigenous female?

A case in point. The British Colonial military general, Thomas Warner in 1664 married an Indigenous female. They had two sons. One recognized his European identity, the other his Indigenous identity. Then why isn't this a 'race issue'?

Indigenous is not colour of the skin. It is what it is. I will go further. Why aren't the fair complexioned Indigenous Peoples of North America who may have European blood, not categorized as "White so-and-so"? Those who are uninformed will push the issue.

Because of my light brown complexion, I myself have suffered from this form of racism, from non-Indigenous Peoples, as well as Indigenous Peoples. They [speak] not knowing that my Indigenousness is as a result of the mixing and remixing of the various Indigenous Peoples who have survived throughout Caribbean History. I am Indigenous from both sides of my parents. My father's side has light brown skin. My mother's side white skin, as a North American Indigenous Person.

I have also witnessed this discrimination against the Indigenous Peoples of Africa. Having attended Indigenous Peoples Caucus Meetings in Geneva in 2001, I observed that the Indigenous Peoples of Africa Representatives, attended the African and African Descendants Caucuses rather than the Indigenous Peoples Caucus, even though they were accredited by the UN as Indigenous Peoples NGO Representatives. I later found out that they couldn't stand the discrimination, due to skin complexion. Since I was representing the interests of Indigenous Peoples world-wide in Geneva, I was able to combat the problem. The continuance of the issue, I believe, is further proof that there are those who are bent on keeping the Indigenous Peoples of the Caribbean divided. 

MF: Personally, do you prefer the term "indigenous" over "Amerindian"? Why, or why not?

AD: I am an Indigenous Person, a mixture of the Indigenous Peoples of the Caribbean, South America, and whose roots may come from South East Asia. I am a Citizen of the Americas, and by virtue of my Indigenousness, I am an American.

MF: Currently you are involved in establishing an International Indigenous Peoples Think-Tank. What can you tell us about that, how it started, what its purposes and goals are, and about its members.

AD: It is true that the International Indigenous Peoples Think-Tank, IIPTT was my initiative. During my participation at the Americas Regional Preparatory Meeting for the World Conference Against Racism in December of 2000, after co-existing with over 1000 Indigenous Peoples Delegates, and being the only Caribbean Indigenous Person present, I dedicated myself to improving the positions of Indigenous Peoples world-wide, and the Caribbean in particular. I was elected as a Member of a Steering Committee for furthering co-operation among Indigenous Peoples and African Descendants in the Americas, leading to the World Conference Against Racism. I eventually ended up as Co-ordinator.

[Editor: Photo taken at the Americas Regional Preparatory Conference for the World Conference Against Racism; Santiago de Chile, 04 December 2000]

You asked about my role. I believe my training in Human Rights protection and reporting, my experience in Human Rights advocacy during the past 21 years, having a clear and balanced view of International Human Rights Instruments, being in contact with major International Commissions on Human Rights, preparing and presenting Human Rights Cases to International Human Rights Commissions, have afforded me the opportunity to work on behalf of Indigenous Peoples. I do so at great risks and personal cost.

Allow me to say a little about the IIPT. The IIPT was created in January 2000 and has the support of its International Membership. It intervenes on behalf of many Indigenous Peoples' Groups.

The IIPT is an international Organization with resources to enable a rapid world-wide response in the face of any form of attack on or discrimination against any Indigenous Peoples. It helps frame the expectations for action and support against the most foreseeable set of eventualities. Its planning is a very clearly defined technique: a disciplined planning methodology based on Indigenous knowledge and needs that generates a wider view of the external environment that Indigenous Peoples face.

The IIPT was formed to develop policy, research and actions as advocacy for Indigenous Peoples; to defend their rights, lands, languages and cultures; and to carry out immediate and long-term planning and analyses of Indigenous Peoples' conditions. It is guided by International Agreements and International Instruments. Its activities are realistic, credible, representative of existing Indigenous Peoples issues, and manageable, and set at the strategic level.

The IIPT will concern itself with: disaster relief; international humanitarian assistance; promoting the recovery from internal/welfare colonialism; promoting effective control of Indigenous Peoples' territories and resources; promoting regional co-operation; promoting the use of appropriate technology to defend the environment; protecting Indigenous Peoples' collective rights; promoting the recognition of Indigenous Peoples' sovereignty and identity; defending Indigenous Peoples' cosmologies and space; provide for legal, political and institutional security to the right to life, territories and resources; will denounce any physical, verbal and psychological attack on Indigenous Peoples; and provide for advocacy of concrete actions in defense of victims.

MF: What is the International Alliance Against Racism, Racial Discrimination, Xenophobia and Related Intolerance, IAAR? Is it based in Saint Lucia? Please tell us a little of how this body emerged and how it came to be located there.

AD: The International Alliance Against Racism, Racial Discrimination, Xenophobia And Related Intolerance, IAAR, which was formed as a Follow-Up to the 3rd World Conference Against Racism, was Officially organized on 01 October 2001, by a Memorandum of Association and Guiding Principles, and registered in Saint Lucia.

Having served as a functional member of the International Steering Committee for the WCAR-NGO Forum, I had several discussions with NGO Representatives during the Preparatory Process and the Conference on the way forward. Having also traveled over sixty thousand miles to participate in the process, and devoting much time, at great personal expense, I was determined to make the best of the situation. Therefore, initiating dialogue on the formation of the IAAR was not difficult. I was prepared to make the best out of any opportunity. That opportunity came at the request of Her Excellency, Mary Robinson, UN High Commissioner for Human Rights, that the International NGO Community consider establishing effective Post-Durban WCAR Follow-Up Organizations to combat racism and all other forms of discrimination. Some of us, cognizant of our role as NGO operatives, seized the opportunity. The IAAR was in the making. 

The IAAR comprising of NGO Umbrella Organizations, Affiliates and Institutions, provides support to the UN and its Organs in the fight against racism and all other forms of discrimination; ensures the application and implementation of universally accepted standards and instruments to combat racism and all other forms of discrimination; creates universal awareness about the negative effects of racism and all other forms of discrimination; encourages and participates in the adoption of recommendations arising out of the 3rd World Conference Against Racism and the NGO Forum; collaborates with the UN, its Organs, Governments, International Human Rights Commissions, NGOs and others, in combating racism and all other forms of discrimination; assist States in the adoption of effective remedies through the inclusion of international human rights laws in their domestic legislation; encourages States to respect their obligation under international conventions and ensure the rights to remedies; and ensures States provide legal aid to victims of racism and all other forms of discrimination, among others.

The IAAR, which is recognised by the UN and its Organs, International Human Rights Commissions, Governments, International Human Rights Institutions, among others, carries out its functions through a number of internal structures operating world-wide.

Since the IAAR is a massive undertaking requiring dedicated NGO Human Rights Activists, an Organization of that nature in its youth without a Budget would require volunteers to keep it functioning. The choice of location of the Secretariat was not a difficult one. THE ALDET CENTRE-SAINT LUCIA offered to execute the functions of the Secretariat of the IAAR. The Chairperson and the Secretary General are also the Chair and Co-Chair of THE ALDET CENTRE-SAINT LUCIA.

MF: What are some of your immediate plans and goals? How would you like to see people get involved?

AD: My plans and goals are many fold and are reflected in one way or the other within the objectives of the Organizations described in this interview. I plan and co-ordinate the activities of several other regional and international organizations, including the International Emancipation Movement (IEM) and the Journalist Alliance Against Racism (JAAR), apart from contributing intellectually to several others.

The Secretariat of the IAAR which co-ordinates these activities has planed a series of international WCAR Follow-Up activities and observances through the use of the Internet, Radio and Television for 2002. The IAAR is preparing for a number of UN Conferences. The World Summit On Sustainable Development, the First Session of the Permanent Forum on Indigenous Issues, among others.

To Secretariat of the IAAR has plans for the establishment of a NetRadio, Research Institution and Journal, that it may be able improve upon its international image, and provide for its Membership. Members are encouraged to provide whatever support they can to the IAAR in the execution of its programmes. 

For more information contact:

Dr. Albert DeTERVILLE
Chair/IAAR
Box MA 020, Marchand P.O., Castries, SAINT LUCIA, The Caribbean
Tel: + 1 758 452 5374
Fax: + 1 758 453 1983
Email: iaar_secretariat@hotmail.com
or
aldetcentre@yahoo.com

(Photos of Dr. Albert De Terville are property of Albert De Terville and were reproduced here with his kind permission)
 

Interestingly, even while they sometimes conflate some of the distinctions I signaled concerning 'presence', there are a number of Websites, and parts of Websites, that discuss the Amerindians of Jamaica. 

First, there are those sites dealing Jamaica's national history and national identity, paying some homage to the ancestral roots of the nation. Some of these sites remind us that the national coat of arms of Jamaica features two 'Arawaks', as seen above (e.g. National Emblems, Jamaica and The Jamaica Pages). There is no discussion or explanation, on these sites, about why a modern society born of European conquest and African slavery would have two Arawaks on its coat of arms. On the other hand, other sites describe Jamaica as having been "founded" by Arawak Indians, noting also that the Arawaks named it "Xaymaca" and, "left other legacies like Bammy (cassava bread), 'barbecue' meats, [and] words such as hurricane, hammock, tobacco, canoe" (see General Information, Jamaica, by Arlene Laing, 1995-2001). Similarly, Microsoft's Encarta Online Encyclopedia, under its entry for Jamaica, states: "Members of the Arawak tribe, an important group of the Arawakan linguistic stock of Native North Americans [editor: a bizarre mistake], were the aboriginal inhabitants of Jamaica (the Arawakan word Xaymaca, meaning 'isle of springs')". The same entry later adds: "The Arawak quickly died out as a result of harsh treatment and diseases", thus quickly ending the discussion concerning 'presence'. Indeed, other sites describe the Arawaks of Jamaica as little more than a memory, following Spanish conquest. (Incidentally, for more on this, along with information on the Amerindian population of Jamaica during colonial times, see the article by Veront Satchell in Africana.com on Jamaica, which states, "estimates for the Taino population at the time of the Spanish arrival in the late 1400s vary widely, with the lowest estimates ranging from 6,000 to 9,000 and the highest from 60,000 to 100,000".) In his online article, "When Worlds Collided: Native Peoples of the Caribbean and Florida in the Early Colonial Period", Jerald T. Milanich writes that Jamaica's Amerindian population was enslaved and exported to work as pearl divers on Cubagua Island off the Venezuelan coast (a 'fate' that befell many Amerindians in Trinidad in the early years of the 1500s), and were also exported to work as slaves on the newly founded plantations on the mainland of South and Central America.

While some sites reaffirm the notion of an ancestral founding of the Jamaican nation by its Amerindian precursors, establishing not a view of Amerindians as biological ancestors but rather as territorial and temporal ancestors, other sites instead focus on Amerindians in Jamaica's archaeological heritage. Indeed, Jamaica is noted in the English-speaking Caribbean for having seriously invested resources in preserving and cataloguing archaeological remains and artifacts--as in the case of the Jamaica National Heritage Trust and the Institute of Jamaica in documenting and highlighting Arawak remains in Jamaica--and developing heritage tourism and seeking to foster some sense of civic pride around these remains, even though some archaeologists, such as William Keegan, argue the exact opposite. The problem may be that Keegan is evaluating the situation in absolute terms, according to an ideal of what ought to be done, rather than in relative terms, that is, by comparing Jamaica's efforts with those of other states in the region. In terms of actual finds, recent archaeological research shows evidence of co-habitation or some form of mutual enculturation between Tainos and Spaniards in Jamaica ( see ABC News: "History in a Rich Soil: Archeologists Work to Preserve Jamaica's Past".)

What is even more interesting are those sites that denounce the myth of Taino extinction in Jamaica, arguing that there is some degree of Taino genetic, linguistic and cultural continuity in the country. Michael Auld, of Biaraku, wrote in Biaraku's "Taino Forum #48 - Jamaican Archeological Find", that one can find "recognizable Taino phenotypes" among Jamaicans today, pointing also to archaeological evidence suggesting that Tainos were still present in Jamaica when the British arrived, as well as the continued practice of making hammocks along with certain folk remedies to be found among Maroon communities in Jamaica (see also UCTP Newsletter - April - June 2000). The Fire This Time, a site that was reviewed in an earlier issue of this newsletter, also notes  recent archaeological finds showing syncretic material cultural forms emerging from the synthesis of Maroon and Arawak pottery making. Stemming from that, this site concludes: "one of the probabilities that this points to is that there is also a number of Jamaicans who have both African and Arawak Indian blood". That site also speaks of contemporary Jamaican artists such as "Colin F." as being of "African and Carib ancestry", and Jamaican Dub poet Binta Breeze as being of "Arawak Indian ancestry". Lastly, The Fire This Time, discusses Afua Cooper who in the foreword to her poetry book "Memories Have Tongues" wrote that she believed the mythologies of the Arawaks "went underground and later resurfaced in the words of the present people inhabiting the island". One of her poems is about the Arawak goddess Atabeyra. Referring to this, Afua told the author(s) of The Fire This Time: 

"I don't think I can speak of the history of the Caribbean without making reference to the original inhabitants, who in the case of Jamaica were Arawak people. For me, as an individual who has, a deep sense of history and place acknowledging and recognizing these people who were in these places before the African presence is vital. Black peoples history did not begin with slavery, but slavery was such a crucial point in our history that we keep referring back to it. At the same time the history of Jamaica didn't begin with Black and European people coming into the island there was a history prior to that."

Surely this is a topic that will receive new attention in the future, both within Jamaica and abroad, both amongst Jamaicans and others. In the process, I hope that we will begin to clarify and support what we mean by 'presence' in its various forms.
 

F. E. M. Hosein, an Oxford graduate and Mayor of Arima, Trinidad, wrote the play in 1931. Hosein was reputed for his "paternal feelings" for the Caribs of Arima. The play itself manages to fuse a series of myths and histories that perhaps explain why it has been such an enduring text of importance at least within Arima. In the play, we find the figure of Chief Hyarima (more on this chief can be found on the First Nations of Trinidad and Tobago site below), St. Rose of Lima, the 1699 Amerindian uprising at the mission of San Francisco de los Arenales, and the growth of the Santa Rosa Festival and conversion of the Amerindians to Catholicism. Hosein never claimed to  have written a "history"--it's a play after all. For some of his historical materials, he clearly relies on K. S. Wise, a local historian noted for his Historical Sketches of Trinidad and Tobago, and who authored the foreword to the play itself. Wise was perhaps the first to write of documentary evidence of Chief Hyarima. Hosein also works the legend of Santa Rosa into the play. In addition, Hosein borrows from other histories: one of Hyarima's daughters is called Anacaona, apparently after the almost legendary Taino princess that surfaces in the early conquest history of the Greater Antilles. The 1699 rebellion was actually led by Cacique Bustamante and occurred several decades after Hyarima's time. In literary terms--and I must thank Dr. Peter Hulme at the University of Essex for sharing this observation--the play seems to echo Henry Wadsworth Longfellow's The Song of Hiawatha. (Personally, I had long forgotten my early childhood when lines such as "By the shores of Gitche Gumee" and figures such as "Minnehaha" were the fond subject of  modification in the school yard.) The point is that, like Hiawatha, the dying Hyarima urges peace between his people and the Europeans. Indeed, this is a very "Christian" play in that it clearly venerates the role of the Catholic Church amongst the conquered Amerindians. If anything, it provides a subtle denunciation of Amerindian subversion and rebellion. Lastly, the play provides an almost mythological explanation for a practice that is so minute that most observers of today's Santa Rosa festival might simply not notice it: the fixing of a silver cross to the top of the pole that is used to carry the flag of Santa Rosa during the procession (see the photo at the side). Carib spokespersons today depict that cross as symbolizing the cross handed by the dying priest of the mission to Hyarima's Anacaona, following the uprising, saying: "You shall keep it daughters as the sad yet happy memory of eternal sacrifice". For the dying Hyarima too, the cross looms large:

To thy almighty influence I surrender. 
The Cross! The Cross! The Flaming Mystic Cross 
The Power of Light and Strength! Bathed in thy rays 
My vision wider grows.

Daughter, let this Saint, I pray surround you 
And your tribes with her saintly influence, 
She will be your ready intercessor 
With Mary and her Son, and Son with God....
Make your humble offerings at Her Shrine 
And you will always prosper and will thrive 
Because the thought of Her will make you good.

"Conocer las designaciones de las etnias Caribe sobrevivientes y de algunas ya extintas, significa acercarnos a un mundo lleno de sorpresas para quienes pertenecemos a la cultura, llamada occidental pero, sobe todo, tener acceso a una forma de expresarse en relación con una ciencia como la Astronomía, por indígenas que poblaron y aún pueblan parte del territorio de Venezuela, Guyana, Guayana Francesa, Surinam, Brasil y Colombia.

Para los estudiosos de la lingüística aborigen, y en especial para quienes indagan sobre el pasado y presente de las etnias Caribe de América, pensamos sea una forma de darles a conocer este aspecto del conocimiento, que muy pocas veces se indaga y divulga.

Estamos conscientes que, una tarea como la que nos impusimos, deberá estar llena de algunos errores admisibles de quien, no perteneciendo al mundo académico de los estudios de las lenguas, vigentes y extintas, tiene por ello, sus inevitables limitaciones.  Pero el trabajo lo hacemos, conscientes de ello con la intención de divulgar una forma de la cultura de los aborígenes de Venezuela, que puede servir para conocerlos mejor, desde esta manifestación de la cultura de esos pueblos.

Si logramos despertar el interés, no solamente de los lectores de la Revista Kacike, sino de los estudiosos del mundo de los aborígenes en general y de los Caribe en particular, habremos logrado el objetivo de este trabajo.  A quienes deseen profundizar en el tema, les ayudará la bibliografía que hemos incluido al final de esta investigación.  Al mismo tiempo, esperamos y nos gustaría conocer las opiniones y preguntas que puedan suscitar esta investigación". 
 

• "We must acknowledge the wisdom of indigenous people", an article by Elma Reyes (1998) 
• "Carib Blood May Run in Your Veins", an article by Elma Reyes (1995) 
• THE CARIB COMMUNITY, an official SRCC publication edited by Elma Reyes (1978) 
• THE T & T HERITAGE AT CHRISTMAS, a booklet by Elma Reyes (1996)--includes discussion of the indigenous heritage in Trinidadian Christmas traditions.

The new FIRST NATIONS site was recently relaunched, and has been moved as well. It starts with a Flash movie introduction. On the main page, there is a rotating "Quote of the Day" feature that highlights key quotes from books, newspaper articles, and political speeches concerning the Caribs of Trinidad. Key figures and the various organizations that comprise the so-called First nations of Trinidad and Tobago are outlined at some length, with new materials on the Queens of the Caribs. There is a "Partners and Patrons" section devoted to key actors and institutions that have worked to suport and/or recognize the Caribs of Trinidad. Of especial interest here is a table charting the various forms of state recognition and support for the Carib Community over the last thirty years. In addition, there is a new section titled "General Historical, Geographic and Demographic Details of the Amerindians of Trinidad & Tobago" which includes the following:

• A Brief Overview of the Pre-Columbian History of Trinidad's Indigenous Peoples 
• Maps of the Distribution of Indigenous Groups in pre-Colonial and Early Colonial Trinidad, Chieftancies in Trinidad, and Missions in Late Colonial Trinidad 
• Population Statistics for the Amerindians of Trinidad, and, Entries in Baptismal Registers for the Indian Mission of Arima 
• Amerindian Place Names in Trinidad 
• Chief Hyarima: Legend or Fact?

For example, in late February of this year, a regional gathering of indigenous leaders is taking place in Dominica. Ricardo Bharath Hernandez of the Santa Rosa Carib Community is attending, and I thank him and a  contact at the Sasketchewan Federated Indian College in Canada for this news. The gathering has been organized by Chief Garnette Joseph. No other details are available.

Apparently, there are also plans for a new Gli-Gli carib Canoe voyage from Dominica, this time sailing northwards from Dominica and seeking to retrace linkages with Taino communitiees. Many thanks to David Campos and Cristo Adonis.
 

For further information, contact Lynne Guitar at: lynneguitar@yahoo.com