Horizons 2008 by AMS Guyana

Celebrating 170 Yrs of Indian Immigration

Contents

Editor's Note

MESSAGES

President Minister Of Culture Indian High Commissioner A Review of First Crossing

From Calcutta to British Guiana

Movement of Indentured Immigrants

The Hindi Teacher – Randall Butisingh

Bamboo - Nature’s Versatile Creation

Musical Echoes of the Past

INDENTURESHIP LETTERS Pioneers of East Indian Indentureship

Devious Intentions - Letter-2

Paul O’Hara - Believe it or Leave it

FEATURE - CELEBRATING 170 YRS INDIAN ARRIVAL Dharmic Sabha Celebrates

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Celebrating 170 Yrs of Indian Immigration

Contents Indian Commemoration Trust Pushpanjali Celebrating with the IRCSO 170th Celebrations in Pictures Nrityageet - A family tradition Central Islamic Organisation of Guyana IAC - Grand International Melas

40 41 44 47 49 51

The Ramsaroops of the Dharam Shala

Fading Expressions

Demystifying Indian Culture Wordsworth Mc Andrew

An Old Kitchen Tools At the Heart of Our Cusine

Recipes Coconut Chokha Baigan Chokha

63 64

Trendsetter Sohan Jaikaran Poonai (Jr.)

Duty Free Guyana Inc.Hemraj Singh

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Editorâ&#x20AC;&#x2122;s Note

from their familiar surroundings, through the publishing for the first time in Guyana letters exchanged among the British aristocracy and others, including John Gladstone. The record of the first fifty-five immigrants who arrived in British Guiana featured in this issue will commence a series of such listings in subsequent issues of Horizons. Maybe, this might inspire persons to delve into their ancestral tree and embark on journeys into their pastâ&#x20AC;Ś.

hronicling 170 years of a people's history is an ambitious undertaking and requires a lifetime of research and understanding of those times of unjustifiable hardship and peril. That the East Indian Immigrants arrived on the shores of British Guiana is a well known fact, but how often do we give thought to the atrocities they suffered or the reasons behind their decision to move from their homes in India? I will confess I was excited when Mr. R. K Sharma, who has an abiding interest in the period of Indian Indentureship generously offered us the opportunity to publish some of his precious collection of indentureship documents including letters exchanged among those planning the East Indian Indentureship scheme for British Guiana and a complete register of the first immigrants to land on these shores on the Hesperus. This issue of Horizons lays bare the cunning schemes used to manipulate naĂŻve people away

Immigrants who arrived on these shores in 1838 on the first ships, the Whitby and the Hesperus, begun the arduous task of rebuilding their lives in an alien land and finding the inner strength to preserve their traditions and culture and moreso to survive daily tribulations. In response to the efforts of their Colonial masters to prevent them from maintaining their religion and culture, the initial immigrants must have instilled in their early descendants pride in their traditions and beliefs and the burning spirit to preserve their identity. It is testimony to their indomitable will against adversity that today 170 years after their arrival their descendants can celebrate their life and achievements in a cultural mode reflective of their practices in several parts of Guyana where they would have settled. . Horizons, Celebrating 170 years of Indian Arrival - captures the essence of all the main events held this year to commemorate Indian Arrival Day 2008, poignant and enduring moments in times gone by, the festivities, the people who made and preserved history, musical notes and flavours of food, the colours embedded in traditions as old as time, cultural milestones and dreams of aspirants wishing to chart new paths. We salute the contributions and accomplishments of the East Indian Immigrants and their descendants through snapshots and writings of those on this year's Horizons team and I wish you the reader a pleasant voyage of discovery and enjoyment as you peruse every offering in our third issue of Horizons.

V. Persaud Dr. Vindhya Vasini Persaud - Editor

HORIZONS 2008 / 5

Celebrating 170 Years of Indian Arrival to Guyana Horizons is published annually for Indian Arrival Day by: Advertising & Marketing Services 232 Middle Street, P. O. Box 101582, Georgetown, Guyana Tel: (592) 225-5384 Fax: (592) 225-5383 Email: ams@amsguyana.com Website: www.amsguyana.com Publisher Lokesh Singh Editor Dr. Vindhya Vasini Persaud Advertising Sales Jessica Xavier Graphic Design & Layout Mensah Fox Contributing Writers Neil Marks Quincy Richards Petamber Persaud Vindhya Vasini Persaud Reepu Daman Persaud C.I.O.G Melody Mendonza Cynthia Nelson I.A.C Cover Design Mensah Fox Cover Photography Mensah Fox Contributing Photography Mensah Fox Vindhya Persaud Simantini Persaud Adrian Narine Quacy Sampson Carl E.Croaker Kumar Kissoon Randall Butisingh GINA I.A.C www.guyfolkfest.org www.tropicalwaves.net Produced By: Advertising & Marketing Services 232 Middle Street, P. O. Box 101582, Georgetown, Guyana Tel: (592) 225-5384 Fax: (592) 225-5383 Email: ams@amsguyana.com Website: www.amsguyana.com ÂŠ Copyright 2008. Reproduction of any material without the permission of AMS is strictly prohibited. AMS reserves the right to determine the content of this publication. AMS wishes to express sincere thanks and appreciation to all parties who have assisted in making this publication a reality.

Message From THE PRESIDENT OF THE REPUBLIC OF GUYANA

lease accept my congratulations on the release of this special edition of The th Horizons Magazine marking the 170 anniversary of the arrival of East Indians in Guyana. I trust the in highlighting the contributions of East Indians to the creation of our plural society that your efforts would equally aid in a better understanding of our history, customs and traditions. One hundred and seventy years ago, East Indian indentured immigrants came to Guyana to work on the sugar plantations. The overwhelming majority that came did not return home, but instead, even amidst the harsh conditions they faced, opted to make this country their own. By joining those who preceded them and those who came after, they laid foundations for the multicultural society which we now enjoy today. th

On this the 170 anniversary of the arrival of East Indians to Guyana, I join your magazine in saluting the contributions of the immigrants and their descendants. I urge all Guyanese to see our rich cultural diversity as a nation attribute rather than a source of division. We are fortunate to belong to a country with such rich and varied tapestry. I encourage all to observe this important anniversary by celebrating our diversity.

H.E. Bharrat Jagdeo President of the Republic of Guyana HORIZONS 2008 / 7

Congratulations

170 Years of Indian Immigration Amerindians, Africans, Portuguese, Europeans, Chinese and East Indians. With the exception of the Amerindians, all of us were uprooted and transplanted here by circumstances of history. All of us have accomplishments and achievements, and we as Guyanese, as a nation must be proud of this diversity. Celebration of each others’ culture makes us a truly unique people and for this we are all richer. So on Arrival day, let us remember all those who came before us. Let us remember that their sacrifice and resilience have gotten us this far. We must now build on this foundation a stronger and better Guyana.

onday the 5th May, 2008 marked 170 years since the arrival of the first indentured Indian immigrants to Guyana on board the Whitby and Herspersus.

Dr. Frank Anthony Minister of Culture, Youth and Sport

The arrival of the two ships on these shores ushered in the period of Indian indentureship in the Caribbean, a practice that Hugh Tinker referred to as, “a new system of slavery”. During the period 1838 to 1917, it was responsible for uprooting and transporting more than ½ million East Indians, with about 240,000 coming to British Guiana and the rest distributed around the Caribbean. These brave men, women and children, who ventured across the dark waters in search of a better life, initially may not have found it. Nevertheless they worked tirelessly, and were thoroughly exploited, to develop Guyana, and indeed the British Empire. After the abolition of indentureship, a little more latitude was given, and the immigrants along with other progressive groups in the colony started to advocate for better conditions of work and pay, for better housing and infrastructure, and for better educational opportunities. These were not easily won, and there were numerous battles, where life and limb were lost but eventually it assisted in creating a more humane society. Today, we take for granted that Hindu and Muslim marriages are recognized by law, or that we can cremate our dead, or build denominational schools. These were some of the rights that did not come automatically, but had to be struggled for. And because of these and many more things we are a better country. Our impact straddles every sphere, in agriculture we brought pulses, spinach, mango, tamarind, guava and swamp rice. In culture, our religions, clothing, music, food, our songs, dances and so much have made Guyana a richer society. Indeed, from the first Indians that disembarked from the Whitby and Hespersus we have come a long way, and we should be proud of our achievements. Guyana, this country of ours, is home to many peoples, the

e heartily welcome the continuing efforts for the third year running of Advertising & Marketing Services to produce Horizons, a magazine of excellence and with distinctive Guyanese flavour to commemorate the one hundred and seventy years of Indian arrival in Guyana. Indians arrived in Guyana after a long and arduous sea voyage, faced a hostile environment and with their willpower and perseverance made new lives for themselves. In the process, they redefined the contours of the society and helped to build the new Guyana of today. The saga of their journey from servitude in the plantations to the commanding heights of the present day society within only a few generations is an inspiration to us all. Today, we pay tribute to their incredible achievement and take this opportunity to wish all in Guyana continued peace, prosperity and progress. Subit Kumar Mandal High Commissioner of India. Georgetown, Guyana

HORIZONS 2008 / 8

A review of The First Crossing being the Diary of Theophilus Richmond, Ship's Surgeon Aboard the Hesperus, 1837-8, Edited by David Dabydeen, Jonathan Morley, Brinsley Samaroo, Amar Wahab & Brigid Wells The Derek Walcott Press, UK, 2006

Picture used on the cover of The First Crossing

170 YRS. INDIAN ARRIVAL

ndentureship could have ended at the beginning of the process. As the first batch of indentured labourers left Calcutta onboard the Hesperus, Captain Baxter reported, in a letter to John Gladstone, all is well, 'The ship sails well, and in very nice trim. She is drawing 17 feet water. Myself and crew are all quite well'. But four days later, the dreaded and deadly cholera broke out on board but it was contained by a newly qualified doctor, Theophilus Richmond. And just as dreaded was the anti-slavery movement that was gaining momentum with victory after victory. If the epidemic was not contained and if anti-slavery movement got hold of such information, then the importation of Indian indentured labour would have ended as it started. In another way, that project ended as it started. The first shipments via the Hesperus and the Whitby of indentured labour from India were the first and last permitted under the 1837 Order in Council. Importing labour from India continued but under different regulations until 1917 when indentureship ended in British Guiana.

HORIZONS 2008 / 9

Theophilus Richmond

By: Petamber Persaud

'One day we will be glad to remember (even) these things'. Also in that letter to John Gladstone, Captain Baxter reported that the Hesperus heading for Demerara, British Guiana, had on board '2530 bags of rice, 150 bags of cullyes, 9 bales of clothing, 150 coolies, 6 women, 11 children and 2 interpreters'. Such salient information concerning the first crossing from India to Demerara and much more can be found in 'The First Crossing'. Such information is now filling many gaps in the history of Indians in Guyana. The importance of this diary of Theophilus Richmond cannot be underestimated and yet it was stored and forgotten for over one hundred and fifty years. That 'green leather-bound journal' is now published in book form also containing a four-par t er udite introduction. Part one of the introduction tells of what is called the 'Gladstone

Experiment' and is titled, 'Sir John Gladstone's scheme to bring Indian labourers to British Guiana, 1837-8'. This section also brings into focus new information of the complete scheme of indentureship. Part two of the introduction tells about the author of the Diary, Theophilus Pellatt Richmond, born 1815 in Bedfordshire, England, came to Demerara, British Guiana, in 1838 where he died from yellow fever. He was the ship's surgeon aboard the Hesperus making its inaugural voyage of transporting the first batch of Indian indentured workers from India to British Guiana. A newly qualified doctor of medicine, Richmond was highly praised for his efforts in saving many from the dreaded cholera at the beginning of the journey. Sadly, at the end of that leg of the trip, he succumbed to yellow fever. Although he was only 23 when he died, Richmond left behind a significant and monumental piece of Guyanese history. Part three of the introduction tells of the progress of

Indians in the Caribbean and their attitude to life â&#x20AC;&#x201C; 'a respect for learning, a divinely ordained love for the land (which became the basis for successful agricultural enterprise), a high regard for family life as a firm foundation for nation building, and frugality in financial matters'. And part four of the introduction tells about the ramification and more deception surrounding the last return ship, M. V. Resurgent, to India in 1955. Finally, the journal, a treasured document, is entertaining. It is written is beautifully readable language interspersed with poetry. Of grave significant is a quotation on the title page of the journal which translated goes like thus: 'One day we will be glad to remember (even) these things'. THE FIRST CROSSING being the Diary of Theophilus Richmond, Ship's Surgeon Aboard the Hesperus, 1837-8, is a worthy read and a reference document of valuable import.

170 YRS. INDIAN ARRIVAL

From Calcutta to British Guiana Aboard the Hesperus - 1838

register of the Indian indentured immigrants bound for British Guiana in 1838 taken at Calcutta, the port of embarkation reveals that the first batch was overwhelmingly comprised of men. Described as being varying shades of brown, of average height, many with small pox scars and wearing earrings, these immigrants climbed aboard one of the first ships destined for the first voyage, Hesperus. Not many were aware of the destiny that awaited them in British Guiana, called Demerara in those days.

Inveigled and cozened by the wiles of unscrupulous recruiters, only few of the Indian Immigrants registered their families or wives. There are many theories and reports that could have led to few women coming on the first boats, maybe the men were kidnapped, told they were going within their country or made to sign contracts with terms they did not comprehend, or the recruiters were mainly interested in male able-bodied labour unencumbered by the demands of a family. Familes may have been split up as the immigrants were taken to the

HORIZONS 2008 / 11

various plantations. Highbury the first destination for the Immigrants remains a heritage where tribute is paid to these to these innocent souls who unwittingly signed up for five year contracts of hardship. The register that follows illustrates the names, castes and conditions of the first fiftyfive Indians who registered at Calcutta to make the arduous journey on The Hesperus to British Guiana in 1838. In forthcoming issues of Horizons the remaining names on the register will be published.

HORIZONS 2008 / 12

HORIZONS 2008 / 13

170 YRS. INDIAN ARRIVAL

Movement of Indentured Immigrants In the Caribbean East Indian immigrants filled a void left by slaves in the Western world for more than a century in many countries, creating apparently the Indentureship System which came to be known later as the 'New System of Slavery'.

abour exportation from India was annual and unremitting filling the Caribbean and supporting the languishing growth of sugar in the West Indies. Men, women and children were taken aboard various ships and brought to face the agonies of the Indentureship System for many years. While Trinidad and Guyana were the main destinations, significant numbers of East Indian immigrants peopled other nearby countries.

sailed to Berbice and 164 immigrants were recruited by Highbury and Waterloo plantations. The ship then returned to Demerara and between 14â&#x20AC;&#x201C;16 May the remaining 98 immigrants landed and were taken to Belle Vue Estate.

After a six-years hiatus, the LORD HUNTER left Calcutta on January 26, 1845 with 162 passengers on board and arrived in Georgetown on May 4. Four weeks later, the FATH AL RAZACK delivered the first Indentured Indians to Trinidad. On February Males Females 12th 1846, the DUCHESS OF 65 5 ARGYLE arrived with 267, followed in quick succession by 31 0 the BANGALORE with 320, the 46 3 DUKE OF BEDFORD with 296, 79 3 and the MEDUSA on April 3, 1846. 47 0 117 11

Like the Whitby, the Hesperus landed in the port of Georgetown, British Guiana after a four month journey on 5th May, 1838. The HESPERUS left Calcutta on January 29 1838 with 170 immigrants on

In 1838, two ships the Whitby and Hesperus sailed from India, signaling the beginning of an Plantation Destinations incursion of immigrants to British Vreed-en-Hoop (John Gladstone, Esq.) Guiana. On January, 13th, 1838, two hundred and sixty- seven Vriedestein - - Ditto immigrants left India aboard the Anna Regina, (Messrs. Moss,) Whitby -250 men, seven women, Belle Vue, (A. Colville, Esq.) and ten children. The voyage lasted for 112 days. Five Indians Waterloo, (James Blair, Esq.) died on the voyage. The ship Highbury, (Messrs. Davidsons & Co.)

board â&#x20AC;&#x201C; 155 men, five women, and ten children. Thirteen persons perished on this voyage. The remaining 135 men, 6 women and 11 children were distributed between the 8-10 May to the plantations Vreedestein, Vreed-en-hoop and Anna Regina.

HORIZONS 2008 / 15

â&#x20AC;&#x153;The East Indians kept coming to the Americas until 1917 when the indentured system was abolished...â&#x20AC;? Cessation and Resumption of Indentureship

part of the world until 1917 when the indentured system was abolished due to the anti-indentureship campaign led by Indian nationalists, which put an end to indentureship in Guyana and other Caribbean countries.

The Immigration movement to British Guiana which had commenced in 1838 was halted July 1839-1845. This probably resulted from the ban imposed in India in 1841 stopping the movement of indentured labourers to British Guiana and the Americas. The antislavery human rights society and other concerned individuals were up in arms against the mistreatment of Indians by plantation owners. It was not until 1845 when there was a resumption of Indian immigration to the Americas, it continued virtually uninterrupted to British Guiana until 1917 during which time 238909 immigrants landed in Guyana. Of this figure 75,547 returned to the land of their birth while the remainder who survived the system chose to remain here and make this country their homeland. Also as Indian immigration resumed to Guyana, Indian contract laborers were now needed in Trinidad, where 255 Indians arrived in the Fatel Rosack at the harbour at Port-of Spain. Soon Indian

Then to now?

East Indians at Immigration Depot, Georgetown.

laborers were needed in other parts of South America, Central America and the Caribbean, which started Indian immigration to places like Jamaica, Dutch Guiana (Suriname), French Guiana, Grenada, Belize, St Lucia, St. Kitts, Martinique, and Guadeloupe. The East Indians kept coming to the this

East Indian Immigrants at their meal. HORIZONS 2008 / 16

The movement into the Caribbean in the postemancipation period of the nineteenth and early 20th centuries was only one segment of a wider movement of Indian labour to other parts of th e wo rld in cludin g Mauritius, Sri Lanka, Fiji and parts of the African

continent. The East Indians and their descendants have added in large measure to the countries in which they made their homes. They contribute significantly to their countries population - The 42,326 East Indians taken to Guadeloupe was about one third of the population of Guadeloupe. Today, 51% of the total population of Guyana are the descendants of East Indians laborers, where 33% of the total population is Hindu, 9% is Muslim and the remaining are mainly Christians. The Indian population Trinidad and Tobago is 45% and 37% in Dutch Guiana. East Indian immigrants and their descendants have worked with other groups with similar backgrounds of struggle and suffering to establish themselves as leaders in many fields, including politics and business. These indentured laborers had saved a faltering sugar industry, which was one of the main industries that led to the growth and development of these countries.

Indian indentured laborers to South America and the Caribbean took place between 1838 - 1917 Per iod of Immigr at ion

Number of Indians ar r ived dur ing Indent ur eship

Guyana

1838-1917

238,909

Trinidad & Tobago

1845-1917

143,939

Guadeloupe

1854-1885

44,884

Jamaica

1845-1885

36,412

Suriname

1872--1916

35,501

Martinique

1854-1889

25,509

French Guiana

1854-1899

19,276

St. Lucia

1858-1895

4,354

Grenada

1856-1885

3,033

St. Vincent

1861-1880

2,472

Around 1860â&#x20AC;&#x2DC;s

337

Count r y

St. Kitts

HORIZONS 2008 / 17

170 YRS. INDIAN ARRIVAL

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utisingh has found a way to keep his mind nimble â&#x20AC;&#x201C; learn something new each stage of life. Butisingh has acquired the wherewithal to grow older gracefully, and in truth and in grace. At 89, he was learning to play the accordion and he practises at the keyboard. His thirst for knowledge has not waned. Some areas of interest include Comparative Religion, Easter n Philosophy, the Computer, and teaching Hindi. One of the more interesting aspects of his life was even though he was a Christian and a Lay Reader, Butisingh taught Hindi in the mandir and school. At 95, Randall Butisingh is the oldest living Guyanese writer. Currently, 'he is working on documenting his life story 'My Story' which hopefully, will be of historic interest when completed, as it dates back to 1914, the beginning of World War I'. He has produced three collections of

poems: 'Love's Light', 'Wild Flowers' and 'Love's Balm'. Most of his poems were written in the 1970s, inspired after reading the life of the late Helen Keller, blind and deaf humanitarian. So the proceed of his first collection, 'Love's Light', with the Foreword written by A. J. Seymour, was donated to the Society for the Blind. The first poem in that collection is dedicated to Helen Keller and carries an admonition to man, 'blind and deaf are we/who, with keen eyes and ears, have not beheld/Love's Light'. One of his more popular poems, 'Landmark at Chateau Margot' found its way in the top literary and cultural journal of the day, 'Kaie', and in an anthology of poems, 'Poems from Annandale'. Butisingh's writing graduated into the public domain through his engagement with other writers and through his association with at least three literary groups. The first group he joined was the Buxton Literary Institute where he HORIZONS 2008 / 19

read papers, participated in discussions and debates. That was way back in the 1930s. In 1972, he became part of the Annandale Writers Group which included Rooplall Monar, Bramdeo Pe r s a u d , G u s k a , a n d G e o r g e Vidyanand. Butisingh's poetry found it way into two of the group's publications namely 'Poems from Annandale' and 'Poems for Children'. Butisingh was also a member of another literary group led by the playwright, Bertram Charles. Butisingh recalls with pride some of the poets he associated with or performed with including Donald Trotman, Ian MacDonald, Martin Carter, and Stephanie Bowry. Randall Butisingh was born on December 1, 1912. He grew up in Buxton, East Coast of Demerara, British Guiana, where on completion of his formal education at St. Augustine's Parish School, he was trained and employed as a 'pupil teacher' at age 15.

“Randall Butisingh was awarded a Poetry of Merit certificate by the American Poetry Association in California.”

Tuning guitar at Satsangh religious gathering -2007

That was the start of a 45-year teaching career which formally ended 1972. He taught mainly at Buxton, with short spells in Lusignan, Nonpariel, Ann's Grove and Mon Repos. During his teaching career, he was credited with adding new interest to learning; that new interest is now labelled 'skills training'. Taking his career a bit further, Butisingh helped prepare a school text and a school magazine. In 1958, he was appointed Senior Assistant of the Lusignan Government School, where later, he became the acting HeadTeacher. Also at Lusignan, he served as

Chairman for the Adult Education and Study Groups, Chairman of the Community Centre and part time Welfare Officer. Out of school, he continued his role as educator. In 1976, he became a member of the Guyana Hindi Prachar Sabha, an organisation which sought to propagate Hindi in Guyana. Butisingh taught Bharti Bodh – simple Hindu religious text at the Annadale Mandir. At Annadale School, he continued teaching Hindi from Chanak Neeti – proverbs and other moralistic stories. He was the editor of

Butisingh on 90th birthday- reading

its journal, GYANDA, a Hindi religious magazine promoting Hindi and encouraging the learning of that language. This magazine was produced by Guyana Hindi Prachar Sabha with the first issue coming out in 1973. Randall Butisingh was awarded a Poetry of Merit certificate by the American Poetry Association in California. In 2003, he received the CIMBUX AWARD by a Committee of Buxtonians in the U.S.A. for his contribution to education in Buxton and Guyana.

170 YRS. INDIAN ARRIVAL

Bamboo By: Quincy Richards

Nature’s Versatile Creation

he bamboo plant is noted for its auspiciousness in the Hindu tradition. The customs and traditions have originated in the Gangetic plains where bamboo groves thrive. Therefore, this plant has come to occupy a significant place in the Hindu beliefs and ceremonies. The bamboo known as bans (also vans) is symbolic of fertility. The word “bans” is linked to badho (increase) – have progeny. It is derived from the Sanskrit vansh i.e. lineage. In the family ancestry, the descendants will go on flourishing like the bans, the bamboo grove. Several Asian cultures believe that humanity emerged from a bamboo stem. Bamboo is a group of woody perennial evergreen plants in the true grass family poaceae, sub family bambusoideae, tribe Bambuseae. Some of its members are giant bamboo, forming by far the largest members of the grass family. Bamboo is the fastest growing woody plant in the world. They are of economic and high cultural significance in East Asia and south East Asia where they are used extensively in gardens as a building material as well as a food source. In Sambalpur, India, the tender shoots are grated into julliens and fermented to prepare kardi. The name is derived from the Sanskrit word for Bamboo Shoot "karira". These fermented Bamboo Shoots are used in various culinary preparations, notably "amil", a sour vegetable soup. It is also made into pancakes using rice flour as a binding agent. The shoots that have turned a little fibrous are fermented dried and grounded to sand size particles to prepare a garnish known as "Hendua". It is also cooked with tender Pumpkin leaves to make Sag "Green Leaves" a green leaves recipe. In New Delhi, it is expected to create eight million jobs, lift five million families out of poverty and grow into a $5.7 billion industry by the year 2015. Little wonder then that the humble bamboo is called 'green gold' in India, the country that has the second-largest reserve of bamboo in the world. In Guyana, the bamboo plant is readily available and is particularly useful in the arts and craft sector. They are also allotted a permanent place in many rituals. It is the symbolic staff for the mounting of Puja flags. There is a fair share of arguments as to why bamboo is the preferred choice for this particular purpose but from a scientifically neutral perspective it is easy to gather and not heavy to transport, more durable than many other plants, and once dried is not the selection of pests for food. It is believed by some that each knot in the bamboo stalk represents the progressive stages in ones life. HORIZONS 2008 / 21

When treated, bamboo forms a very hard wood which is both lightweight and exceptionally durable. entered upon. There is a rich variety of folklore, myths and legends surrounding the bamboo plant in many cultures. Aside from its delectable properties it is also a symbol of longevity in China. The bamboo plant is very versatile and its uses are exploited in many.

Some other Uses

The symbolic bamboo plant lends itself to the décor of Hindu weddings very fittingly. In fact, the term “getting married under bamboo” is common place and used liberally to refer to Hindu marriage ceremonies. The official term is maro or mandap which is the nuptial canopy. The ceremony of fixing the marriage canopy is known as maro chawai or maro gadhana. The maro is built with bamboo poles. Four or eight bamboo poles are fixed in four or eight corners that are at a distance of five times the hand of the bride from the centre.

poles of the maro. The Vasus mentioned in this verse from the Atharva Veda are a class of deities, eight in number, known as attendants to Indra. In Vedic times they were personified as 1.Apa- water, 2.Dhruva-polestar, 3.Soma- moon, 4.Dhara-earth, 5.Anila-wind, 6.Analafire, 7. Prabhasa-dawn, 8.Pratyushalight. A ninth bamboo pole representing the marriage pole is placed in the center of the maroh. The marriage pole is the pillar of marriage representing the solidity of the new household life to be

When treated, bamboo forms a very hard wood which is both lightweight and exceptionally durable. In tropical climates, it is used in elements of house construction, as well as for fences, bridges, toilets, walking sticks, canoes, tableware, furniture, chopsticks, food steamers, toys, bicycles, construction scaffolding, as a substitute for steel reinforcing rods in concrete construction, hats, and martial arts weaponry, including fire arrows, flame throwers and rockets. Various musical instruments have pipes made of bamboo culms. The split bamboos are also used for decorative purposes for Diwali, little earthen pots or diyas are placed in the knots of the bamboos for a beautiful effect. The empty hollow in the stalks of larger bamboo is often used to cook food in many Asian cultures. Soups are boiled and rice is cooked in the hollows of fresh stalks of bamboo directly over a flame. In modern times, some see bamboo tools as an eco-friendly alternative to other manufactured utensils.

“Who out of many powers, tell me, O lear ned, is the supporting divine power in whom twelve Adityas – the months of the year, Rudras, the eleven vital breaths including the soul, and Vasus, the eight localities are contained and in whom the past, future and all the worlds are fir mly established?” - Atharva Veda

Bamboo is used in Chinese medicine for treating infections. It is also a low calorie source of potassium. Try some pickled bamboo for size.

The eight localities are represented by the bamboo

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170 YRS. INDIAN ARRIVAL

Musical Echoes of the Past I

Samuel, Daledat Sharma (M/cony), Sookdeo Persaud (Gaga), Rookmin Sitaram, Vickram Singh & Twara

By: Reepu Daman Persaud

f you have records of our great Taan singers, you must be among the lucky few!

Connoisseurs of taan singing treasure the small sample of recordings from taan singers, Dasrath and Mohit Mangru, Vincent Morgan and Sudama to name a few. Lost forever are the voices of men, who pioneered and developed this style of singing, with the last major international competition hosted by the Maha Sabha at Queen's College on the 18th, November, 1965. At this event, the Guyanese swept away the prizes from their Trinidad competitors. Music has always been an integral part of our ancestors' history. They brought traditional Raag and Raaginidistinctive singing styles to this country which they further developed into unique melodies peculiar to Guyana. The Indian Immigrants effortlessly churned out melodious raagas like PRABHATI, BHAIRAVI, MALKAUNS, BIHAG, THUMRI

and DHRUPAD, with variations and so, the term â&#x20AC;&#x153;TAAN SINGINGâ&#x20AC;? was coined to encompass these fascinating inimitable singing styles.

The male singers of old made this style their own discipline, and the common venues were always filled to capacity with lovers of this style of singing. In the olden days, a ring was made of the experienced singers, most of them Pandits, at the Bhagwat Yags and only those considered competent to render the raga being sung at that moment

Late Dasrath Mangru & Late Ramdhani performing in Trinidad. HORIZONS 2008 / 23

appropriate for the time were allowed to enter the ring. The sessions of singing called 'MOUJ' commenced late in the evening and went until the wee hours of the morning. For every hour until the conclusion an appropriate raag was sung, for example they commenced with Bihag, while the Bhairavi was reserved exclusively for the morning. Nothing finished before 4:00 am. The wedding houses, kathas and cook nights were also key venues for Taan singing. Some persons were known to host taan singers regularly and their homes served as traditional spots for these singers to display their finest compositions. These Mouj Nites would later give way to other types of singing; ghazals, filmi and semiclassical singing. The wedding house cook nights were also shared by the ladies. Mothers and sisters belted out renditions like GAARI GAWAI, SOHAR and other fun and dance numbers reflecting folk lore and religious traditions of India.

Twara, Deodat Sharma, Balgobin Singh, Sudama, Krishna Singh & Krishna Hardyal.

Moses & Mohit Mangru

Singers jealously guarded their turf and their compositions, one singer bluntly told an aspiring student 'Look, if I teach you, you can't sing any of my songs if I am there.â&#x20AC;? This reluctance to share is probably a reason for the small numbers still singing Raaga today. It was the practice that every singer had to be trained by a Guru, only then would he be recognized. The teachers were strict and looked for minor flaws in their chelas' performances. Known Ustaads Mohit and Dasrath Mangru were trained by Bhallu(Balgobin Singh), they in turn trained a new generation of singers predominantly from Berbice and West Berbice. Most of their students today sing the dhrupad they are known for'Sant baaran muni preet'. Outstanding early singers were Pt. Gangaram, Pt. Durga Prasad and Pt. Ramkumar. Following in their footsteps were men who took the art form to new heights, Gunwah-Mahaica, Bal Gangadhar Tilak, Sunni Singh, Samaroo, Balgobin Singh, Sakhawat, Balnain, Rusik-Skeldon, Harripersaud and latter day exponents, Mohit and Dasrath Mangru, Vincent Morgan, Reginald 'Rajaram' Williams of Mocha, Rattan, Ramjeet-Tain, Gobin Ram, Ramlakhan- Grove, and the popular Sudama of East Bank Demerara. The competition for supremacy was so fierce, that there would be pin drop silence in the alcohol free events as singers and their fans listened keenly to the nuances of their peers. Response to these Ustaads was deafening and spontaneous especially when they begun composing their own songs in tribute to people in the community, famous persons, special events and celebrations.

Who would forget Paltoodas with his 'chunariya lailo man mor le' where he did both the male and female voices. Today, Bhai Ramsarran of Essequibo effortlessly conjures up songs for Arrival Day, Dharmic Anniversary and other festivities. Dholak players were in demand as their loud, self taught and effective beats complemented the vibrant taan singing. Ramdhani reigned supreme for many years among dholak players of his time, Babooram, Twara, Tata, Samuel and Sago. The singers and musicians did not only confine themselves to dholak and harmonium, but other instruments like sarangi, sitar and tabla were brought in. Tilak even played the saxophone for his own songs. Babu, son of Pt. Gangaram went to India and returned a master on the Tabla. Sitarists were Masilall Pollard and Omar. Featured on the airwaves by me as part of the Maha Sabha's radio programmes, many singers became increasingly popular and developed strong fan bases around the country. Long before me, Ayube Hamid promoted Raag â&#x20AC;&#x201C; Raagini on his programme Geet Nirala. The leader of that first group appearing on Geet Nirala was B.G Tilak who was followed by Cecil Ramsaroop. To commemorate Indian Arrival Day in Guyana in 2000, the Dharmic Sabha in an attempt to promote this type of singing featured the last of the old brigade of taan singers, Gobin Ram, Mohit Mangru and Cecil Sinclair at the Dharmic Kendra in Prashad Nagar. In 1967, a group of singers from Guyana, including Gobin Ram, Cecil Ramsaroop, Sahadeo 'Suga' Singh and Ramdhani visited Trinidad to compete in one of HORIZONS 2008 / 24

Late, Gobin Ram

Sudama, Lucky Narine & Reepu Daman Persaud

the regular competitions. To their surprise, they were required to sing against the greats of that countryRamdhanie Shar ma, Mohammed Haniff, Yusuf Khan, Sonny Matthews. What? Taan of course! They were totally unprepared, having only practised filmi songs. It was left to Ramdhani, the versatile Guyanese dholak player to train Gobin Ram in short order. He did, and Gobin sang 'Sant baran muni' and 'tum tanana man bhavay'. His performance was outstanding! The judges reserved the decision and delayed judgement. I cabled Bisram Gopie, the organizer in Trinidad and shortly after the decision was given. Gobin tied with Trinidadian Yankaran. - It was truly outrageous!

Not so long ago, the neighbours of Mohan Nandu woke up to strange voice emanating from his house. 'Uncle Mohan since when you singing so?' an amused Mohan recollects his neighbour asking him. Sonny Matthews of Trinidad had come to pay a visit and was practicing his taan at Mohan's house. He told Mohan in a heavy Trini accent that at his last performance in Trinidad, when he opened his eyes and looked around after his opening alaap 'Mohan boy, when I look up, they gone boy…is me alone in the place ….all of them gone!'. Except for a few, Ramsarran of Essequibo, Pandits Nandalall and Dharmu of East Coast Demerara, Pt. Arjune Balkaran, Chait Singh and Prem Sukra of West Berbice, most of the Taan singers are gone , their voices mere echoes of a musical past. Glossary Raaga (Sanskrit, lit. "colour" or "mood"; or rāgam in Carnatic music) refers to melodic modes used in Indian classical music. Taan (Hindi: तान) is a virtuosic technique

used in the performance of a vocal raga in Hindustani classical music. It involves the singing of very rapid melodic passages on the syllable "a.” Rag Malkauns (A.K.A. Malkosh) is a very popular raag in the North Indian system. In the South it is known as Hindolam. It is a pentatonic raag that has has the five notes Sa, Komal Ga, Ma, Komal Dha, and Komal Ni Dhrupad is the oldest surviving style of music in the Hindustani musical tradition in India. Its name, from dhruva-pada, simply means "refrain", and today denotes both a form of poetry and a style of music in which the poetry is sung. What sets dhrupad apart from other styles are long elaborate alaaps without drum accompaniment, with a slow and deliberate melodic development, gradually developing an accelerating rhythmic pulse.

Hindustani classical music of North India.The text is romantic and devotional in nature, and usually revolves around a girl's love for Krishna. Alaap- is the beginning part of the raaga. It starts with the key note of the mode it uses, that is “Sa”, both in the instrumental and vocal pieces. Raaga Bihag is an important evening raga. The rasa (mood) is romantic combined with pathos, as in longing for one's lover Raaga Bhairavi is a late morning Raaga, and traditionally is the last raaga performed at a session. Prabhati - This is an India musical raaga (composition) that appears in the Sikh tradition from northern India and is part of the Sikh holyscripture called Sri Guru Granth Sahib Gaari gawai- fun songs by the females.

Thumri -is a common genre of semi classical Indian music from the

Sohar- birth song celebrating the arrival of a new baby.

170 YRS. INDIAN ARRIVAL

Pioneers of East Indian Indentureship

In Guyana

Gladstone, the eldest son of Thomas Gladstone followed his father into the mercantile business. He worked his upwards in a grain company eventually securing a partnership. The Company was based in Liverpool and became known as Corrie, Gladstone & Bradshaw. He proceeded to make a fortune through trading in corn and cotton and quickly secured large sugar plantations in Jamaica and Demerara.

ohn Gladstone Esq. could be considered the pioneer of East Indian Indentureship in Guyana.

About Sir John Gladstoneâ&#x20AC;Ś. The father of British Prime Minister, William Ewart Gladstone, Sir John Gladstone, 1st Baronet was born in Leith, Scotland on 11 December 1764.

The Chairman of the West India Association and a Member of Parliament, Gladstone who himself used slaves on his estates was instrumental in obtaining compensation for slave owners after the slave trade was abolished in the British Empire in 1833. On learning of the Indian Indentureship system in Mauritius, it was his brainchild to bring Indians to British Guiana to work under slave-like conditions as Indentured labourers. . On January 4, 1836, Gladstone wrote Messrs. Gillanders, Arbuthnot & Co

of Calcutta, where he falsified conditions on his plantations to attract potential Indian migrants. The Indians who arrived in British Guiana during 1838 to 1917 lived under deplorable conditions, never seeing the light work, comfortable housing and schools promised by Sir Gladstone. Instead they became known by the derogatory term 'hill coolies.â&#x20AC;&#x2122; Letters to and from Gladstone make for interesting reading and one is able to understand clearly the conditions in store for the East Indians who were to be sent to British Guiana as indentured immigrants. Mr. Radha Krishna Sharma, Chief Executive Officer of Guyana Bank for Trade and Industry, sourced these documents from the archives in London, and has kindly permitted us to publish them in this issue of the Horizons Magazine. These letters are being published for the first time locally and form part of Mr. Sharma's personal collection of Indentureship documents.

Excerpt of letter from John Gladstone, Esq. to Messrs. Gillanders, Arbuthnot & Co. Liverpool, 4 January 1836 Dear Sirs, I observe by a letter which he received a few days ago from Mr. Arbuthnot, that he was sending a considerable number of a certain class of Bengalees, to be employed as labourers, to the Mauritius. You will probably be aware that we are very particularly situated with our Negro apprentices in the West Indies, and that it is a matter of doubt and uncertainty how far they may be induced to continue their services on the plantations after their apprenticeship expires in 1840. This to us is a subject of great moment and deep interest in the colonies of Demerara and Jamaica. We are therefore most desirous to obtain and introduce labourers from other quarters, and particularly from climates something similar in their nature. Our plantation labour in the field is very light; much of it, particularly in Demerara, is done by task-work, which for the day is usually completed by two o'clock in the afternoon, giving to the people all the rest of the day to themselves. They are furnished with comfortable dwellings and abundance of food; plantations, the produce of the colony, being the most common, and preferred generally by them; but they have also occasionally rice, Indian corn, meal, ship's biscuits, and a regular supply of salt cod-fish, as well as the power of fishing for themselves in the trenches. They have likewise an annual allowance of clothing sufficient

and suitable for the climate; there are schools on each estate for the education of the children, and the instruction of their parents in the knowledge of religious duties. Their houses are comfortable, and it may be fairly said they pass their time agreeably and happily.... HORIZONS 2008 / 26

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HORIZONS 2008 / 30

170 YRS. INDIAN ARRIVAL

Devious Intentions “Letter to the Duke of Wellington”

he advent of Indian Indentureship in British Guiana sparked a lot of controversy forcing the pioneers of the West Indian Indentureship System to solicit support from the Duke of Wellington. In a letter dated February 28, 1838, it

was indicated to the Duke that Gladstone was concerned about Lord Brougham's intention to propose that the Order in the Council, which permitted the importation of 'Hill Coolies' from Bengal into the colony of British Guiana, be cancelled. The Duke was assured that ‘'suitable

cottages, with gardens attached had been built and all other necessary arrangements made for the comfortable reception and accommodation of the indentured labourers’ on their arrival in British Guiana, by their agents there, under our particular directions.’

………..we have ascertained that it is understood to be Lord Brougham's intention to propose that the Order in the Council which permits the importation of Hill Coolies from Bengal into the colony of British Guiana, which was issued in consequence of our representations to the Colonial Office, should be cancelled,... we beg to solicit Your Graces's attention as containing the details connected with the origin and objects of the measure which we consider to be one of the most vital importance to the West India Colonies, believing as we do that unless such, or other means, are adopted to promote the emigration of free labourers to be employed for their future cultivation, their production advantages are likely to be greatly diminished, if not wholly lost to the Mother Country from the period in 1840 when the termination of the Negro Apprenticeship will take place- We do not venture to offer this opinion on grounds merely speculative, but do so advisedly, founded on long intercourse with and patient enquiries made from those in all directions connected particularly with the Colonies of Jamaica & British Guiana, who have been long resident in them., & intimately acquainted with the character, dispositions and habits of the Negro population, which satisfy us, that no dependence can be placed on their continuous labour for the purpose of cultivating the cane in the colonies. It is a subject in which we are deeply interested in as Planters and Merchants,... We lament to observe that the most unjust and unfounded representations are now resorted to by those who are opposed to West India Interests in order to inflame the public mind on this subject,.... We beg further to mention that suitable cottages , with gardens attached, have been built and all other necessary arrangements made for the comfortable reception and accommodation of these people on their arrival in British Guiana, by our agents there, under our particular directions.

HORIZONS 2008 / 32

170 YRS. INDIAN ARRIVAL

Paul O’Hara

“Believe it or Leave it!”

handr Paul Persaud, a veteran radio broadcaster and journalist, was born on October 2, 1913 at Buxton, East Coast Demerara. He was the son of a Kashmir born Hindu priest who arrived in British Guiana as an indentured labourer, and a Punjabi mother. Persaud was educated at the St. Augustine Anglican School, the St. Anthony Roman Catholic School, the Collegiate School and the Beter verwagting School of Accountancy.

international.

News Agency and Time Magazine.

In the 1930s, he began using the pen-name Paul O'Hara and it was under this name that he became the first radio news reporter in British Guiana and also throughout the entire Caribbean. Persaud established the “National News Service” the first independent news service in this region in 1939. During his long career he did voice casts for CBS, NBC, Radio Barbados, Radio Jamaica,

In Guyana, Persaud pursued a column of witty sayings called “Smile and Think” in the Guyana Chronicle and “Believe It or Leave It” and “Today's Top Story” for television. Paul O'Hara was famous for saying things like “There are two types of justice in any High Court. One is based on law. The other has no base”and“The Clever wife knows how to stop her husband talking about his former wife. She talks about her future husband”.

Radio Trinidad and Radio Antilles and was a stringer with a number of foreign newspapers, news agencies and magazines including the Daily Express and Evening Standard of London, the Financial Times and New York Times, the Press Trust of India, the French

While attending school in the late 1920s, Persaud became district correspondent for the Daily Chronicle and another newspaper. After leaving school and the family cash-crop farm at Buxton, he entered the world of journalism where he stayed until his death in April 2007. As a journalist, Paul Persaud, who used a total of seventeen pen names during his career, worked for a number of media organizations both local and HORIZONS 2008 / 33

Chandr Paul Persaud was awarded the Cacique's Crown of Honour (CCH) for outstanding service in the fields of broadcasting and journalism on the occasion of Guyana's 25th Independence Anniversary on May 25, 1991. Persaud, already the holder of two national awards, remains the only journalist ever to be awarded the CCH, Guyana's third highest award. He is survived by his wife and two sons.

170 YRS. INDIAN ARRIVAL

Celebrating 170 Years of Indian Arrival in Guyana

ay 5, 2008 marked the 170 anniversary of the Arrival of East Indians in Guyana. Many organizations took the opportunity to hold impressive celebrations around the country bringing people together from all walks of life to celebrate the contributions of the East Indians to several aspects of Guyana's development and multicultural fabric. Whether you stopped for a solemn moment to pay tribute to the first arrivals in Highbury, Berbice, waved at the participants in the float parade at Joe Vieira Park, West Bank Demerara, moved to Bhojpuri rhythms at the Anna Regina Mela, relaxed with family at the Cultural Centre at Nrityageet, enjoyed the singing at the Monument Gardens or simply wandered through the village munching on hot sada roti at the National Stadium Providence, I am sure there th were many moments etched in your mind over the 170 Arrival weekend. The Horizons Magazine captures the moving images and unforgettable moments of all of them. Enjoy our special feature as Guyana celebrated 170 years of Indian Arrival!

HORIZONS 2008 / 34

170 YRS. INDIAN ARRIVAL

Dharmic Sabha Celebrates 170 Years of Indian Arrival

HORIZONS 2008 / 35

he Guyana Hindu Dharmic Sabha commemorated 170 years of Indian Arrival in Guyana with pomp and grandeur at the National Stadium, Providence on Saturday 3rd and Sunday, 4th May, 2008. The turnout was unprecedented on both days easily surpassing cricket attendance records. Persons of all walks of life attended the event and were fascinated and impressed at the display of creativity by the Sabha, as the perimeter of the Stadium was transformed into a village reflective of the period of Indian Indentureship. On entering the stadium, large models of one of the one of the first ships to land on the shores of British Guiana, the Whitby, beckoned and one got visions of the immigrants arriving with their worldly possessions clutched close to their bosoms. The largest of the trio of ships created by the Betterhope Mandir captured the interest of many who did not hesitate to clamber aboard for quick snapshots. However, it was the various authentic depictions of the logies and mandirs by the West Coast Demerara Praant, Non-Pareil Mandir and the Enmore Shiva Mandir, complimented by their members who dressed in olden fashion and performed tasks harking back to the olden days that got the most attention. Grandparents and elders hastened to point out to the young members of their families the utensils, implements, dress forms and other artifacts that they used years ago. Large family groups comprising of the

Stoking the fire with the Phookni

Tassa

young and elderly, freely wandered around the village which traced the evolution of the East Indians in Guyana. This re-creation of a village by the West Coast Demerara Praant, brought history alive and served as an

educational stimulus for the youths by tracing the life of the Indian Immigrant from his arrival, to days on the plantations working with sugar, rice and cows, worshipping in an early temple, to his quest for education,

Invocation Dance - Dharmic Nritya Sangh HORIZONS 2008 / 36

Satsangh in Replica of Old Mandir

and his achievements in architecture, education, agriculture and continued religious pursuit. Entrenched in all the scenes portrayed in the village was the strong sense of values by which the immigrants lived, family togetherness, community and family celebrations of religious events and festivals, and an old tradition which the Sabha is attempting to resuscitate â&#x20AC;&#x201C; the Panchayat. The Panchayat was a system set up by the elders of a village to resolve disputes in an amicable and objective manner. Members of the West Coast Praant re-enacted scenarios that would present at the Panchayat of old. Strathhavon Mandir's rustic mandap of bamboo, complete with pandit, dulha and dulhan and an enactment of the Hindu wedding, was flocked by the soon-to be-wed. Many got to partake in pujas and even a depiction of holika on the final night of the event. There were a number of books on Hinduism, educational literature and available for perusal from the Arya Samaj Group and mandirs. The Dharmic Naujawaan, the Youth arm of the Dharmic Sabha had a colourful display of rangoli, kalsas, paintings and musical instruments depicting arts and crafts of the East Indians. Their members were on hand also to give information on social and health issues including HIV, as well as to apply mehendi.

If walking through the village generated hunger pangs, visitors to the stadium could have had their fill of any of the tasty traditional dishes. Attired in traditional or modern Indian attire mandir members were churning out sada roti, chokas, dal, rice, curries in abundance, pholouries and samosas using traditional cooking implements like tawa, chulha, karahi, belna, chowki, sil and lorha. A large tent housed over twenty five mandirs, their members busily involved in selling food and sweets in an effort to raise funds for their mandirs. Hampers were given away to the elders attending the event, while members of the audience received commemorative tokens and gifts. There was no dearth of entertainment, the two stages in the village offered continuous varied entertainment-folk dance and singing, tassa and taja dr umming by participants from various mandirs as well as lively filmi and taan singing backed up by the Melody Makers Band and Gems Sound System of West Coast Demerara. Betterhope Mandir's lively dance of 'O Manager, cane a cut and price nah pay at allâ&#x20AC;&#x2122; HORIZONS 2008 / 37

Replica of Logie

depicting the conditions on the estate was requested more than three times on the entertainment stages by patrons. Persons attending the event with talent also took the opportunity to sing and dance on these stages much to the enjoyment of the huge crowds around the stages. The stands in the stadium overflowed and persons eventually chose to sit flat on the perimeter of the cricket ground or view the proceedings on the huge screen set up outside. The stage setting for the main performances was beautiful and provided an appropriate backdrop for the myriad performances from all across the country.

New cultural programmes were staged each night. Traditional, classical, invocational, folk and creative dances were done by the Dharmic Nritya Sangh, Essequibo Praant, D'Edward, Shieldstown and Bath Mandirs of West Berbice, Letterkenny Mandir, Corentyne, West Coast Demerara Praant and Betterhope Mandir. The madrasi rumal, dhotis and foot rings were very conspicuous in the dances as they were in the village and the food stalls. Also, getting their fair share of attention were the male dancers of the Nritya Sangh who performed with sticks of fire. The cream of Guyana's singers rendered raag raagini, folk, semiclassical, devotional, patriotic and film songs. Outstanding raag raagini singers, Pt. Arjune Balkaran, Pt. Nandalall and Chait Singh demonstrated their dedication to keeping this form of singing alive. The large audience enthusiastically applauded the energetic, non-stop dancing of an 87 year old mother of Rev. Dr. Dale Bisnauth, Bro. Mohammed Jamal Imran - CIOG, Pt. Reepu Daman Persaud enjoy a light moment with Prime Minister Samuel Hinds

West Coast Demerara, Praant Dholak Players.

East Coast Demerara to the singing of the ladies of the Virginia Mandir who did 'gaari gawai'. Mohan Nandu, Ramkissoon Singh, Krishna Mandata, Sookrane Boodhoo, Rekha, the mother and daughter duo of Berbice - Aarti and Geeta, Joan Rankin and Nischal of Dax New Generation Band were some of the talented singers who displayed their versatility belting out songs that varied the momentum of the cultural programme on both nights. That the Sabha promotes training in singing and music was evident as Pt. Jagmohan Persaud's class of 55 children sang and p l ay e d i n s t r u m e n t s

HORIZONS 2008 / 38

beautifully, as did Ramkissoon Singh's students from the Dharmic Kendra. R i s i n g ch i l d s i n g e r S u ch i t r a Rampersaud enchanted the thousands attending with her singing. Adding to the mood of the celebrations was the visiting Bhojpuri Folk Troupe of India led by singer, Shrimati Manjula Diwaker. Dancing to the vibrant sounds of shenai and jhanj, the dancers of that troupe performed to traditional songs done in bhojpuri dialect. Tributes, messages and reminiscences were given by President of the Sabha, Pt. Reepu Daman Persaud, Prime Minister Mr. Samuel Hinds, Minister of Culture Dr. Frank Anthony, Brother Mohammed Jamal Imran of the Central Islamic Organisation and Reverend Dr. Dale Bisnauth on behalf of the Christian Community on the opening night. The Sabha has been celebrating Indian Arrival Day in Berbice, Georgetown,

Essequibo, East and West Demerara for over three decades, well before the day became a national holiday. Through the innovative event at the National Stadium, Providence, the Sabha continued its trend of promoting positive values, awareness of history, cultural and spiritual development and fostering unity and understanding among all people of Guyana. Pt. Arjune Balkarran and the 87 yr. old dancer

Singers - West Coast Demerara, Praant

Dharmic Nritya Sangh

170 YRS. INDIAN ARRIVAL

Indian Commemoration Trust hosts Pushpanjali

he Indian Commemoration Trust (ICT) hosted â&#x20AC;&#x153;Pushpanjaliâ&#x20AC;? on the 3rd May 2008 at the Indian Monument Gardens. As was promised, it was a mesmerizing programme of songs, dances and tassa drumming. There was much to eat (vegetarian, non-vegetarian and sweet-meats) and drink (nonalcoholic beverages).

nce Troup

Sitare Da

It was well attended. The ground was packed to capacity. Patrons included His Excellency, the Acting President of Guyana, the Hon Samuel Hinds, H.E. Indian High Commissioner Mr S. K. Mandal, Hon Minister Mr. Manzoor Nadir, Mr. Angad Rupi (co-founder of the Arrival Committee), other distinguish special invitees and guests, families and friends. Pushpanjali, indicating a continuous flow of flowers, is an annual event celebrating the arrival of Indentured Immigrants to Guyana on the 5th May, 1838 and had its beginning in the celebration of the th 150 Anniversary of the Arrival of Indians to Guyana. This was the largest celebration ever seen in the country. The then Vice President of India, Shri Dr. Shankar Dayal Sharma represented India. His large delegation included Classical Dancers in Bharatanatyam, Kuchipudi and Kathak; musicians, actors and models. There was also an Indian Food Festival at the Pegasus Hotel where the Indian Chefs were able to demonstrate the varied Cuisines of India. A lecture was also held at the Cultural Centre. The celebration of the 150th Anniversary of Arrival of Indians to Guyana was a memorable event and will be remembered for many, many years to come The Master of Ceremonies at the 170th Anniversary celebration of the Arrival of Indians to Guyana was none other than the renowned Mr. Pradeep Samtani. The Feature address was done by His Excellency the Acting President of Guyana, the Hon Samuel Hinds and address by H.E. Indian High Commissioner Mr S. K. Mandal. Amongst the performers this year was the award winning dancers Nadira & Indranie Shah Dance Troup, the talented teachers, dancers & singers of the Indian Cultural Center, the talented filmi and contemporary Sitare featuring its leading dancer & chorographer Dimple Mendonca and troupe, talented dancers & choreographers Kiran Mattai and Priya Khan, the upcoming Apsara Dance Troup, the versatile singers Mr. Ramkission, Mr. Jai Prakash Naraine, Mr. Karan Singh and a host of others. There were classical, semi-classical, filmi and contemporary dances; prayers, bhajans, ghazals, quaseedas, patriotic and filmi songs.

The Indian

ument

Heritage Mon

Special Awards were given to well-deserved and distinguished IndoGuyanese; Mrs. Sibadan -106 years old, Mr. Angad Rupi, Mr. Hemraj Kissoon, Mr. Ishmael Bacchus, Mr. Ronald Alli & Mr. Brian Tiwari who have all made a significant impact in their communities and in the country as a whole.

HORIZONS 2008 / 40

170 YRS. INDIAN ARRIVAL

Celebrating With the IRCSO HORIZONS 2008 / 41

Children Parade at Joe Vieira Park

HOUSANDS of Guyanese, many in their traditional Indian wear, gathered on May, 5th, 2008 at the Joe Vieira Park, West Bank Demerara, for a grand cultural programme and fun day to commemorate the 170th anniversary of the arrival of Indians in Guyana. The programme organised by the Indian Religious Cultural and Social Organisation (IRSCO) offered classical and filmi dances from Indian Cultural Centre and various other troupes, singing and poetry reading, as well as, a tassa drumming competition. There was also singing and chanting by the Iskon Hare Krishna Group, along with inspirational messages by the Raj Yoga Centre. Acting President Samuel Hinds addressing the large

Logie

The ISKON Hare Krishna Group - Guyana HORIZONS 2008 / 42

crowd which gathered to view the float parade and enjoy the ensuing cultural entertainment, said that May 5 has been designated Arrival Day to celebrate the arrival of all Guyanese who have worked and overcome the hardships that were meted out by the colonial masters. He saluted the indomitable spirit of the indentured servants who worked in dehumanizing conditions. Hinds noted that the culture of the Indians played a vital role in their survival. Quoting from the words of Bob Marley he said â&#x20AC;&#x153;they were comforted as they sang their songs in a strange land.â&#x20AC;? He encouraged all present to learn from their ancestors and not to be afraid to make sacrifices for the future generations, who survived and succeeded to make Guyana a better place.

Sifting Rice

Depiction of a Hindu Wedding

Greetings were extended to all Guyanese on the special occasion by the Indian High Commissioner to Guyana, Shri Subit Kumar Mandal and the Regional Chairman of Region Three, Julius Faeber. One of the highlights of this annual event is the float parade. This year's activity saw the participation of 16 floats, where young and old enthusiastically depicted life of the indentured servants on the plantations. . President of the Indian Commemoration Trust Yesu Persaud in his remarks to the gathering reminded that the East Indians who came were not only Hindus but some were also Christians and Muslims. He said that as they exercised tolerance, Guyanese today should also be tolerant of each other's culture and work to develop Guyana. Lots of Indian delicacies were on sale; various booths featured relevant displays and there were ferris wheels and merry-go-rounds for the children.

Onwards to British Guyana - Ship at Stadium

Making Sada Roti - Stadium Rewatie Das - Nrityageet

170th Anniversary Events In Pictures Part of Procession at Joe Vieira Park Children in Logie In Mandir - Dharmic Sabha, Staium

Float at Joe Vieira Park HORIZONS 2008 / 44

Performing, Dharmic Event Stadium

Dharmic Naujawaan Booth, Stadium

Logie Life - Dharmic Sabha, Stadium

Dharmic Sabha, Stadium

Two Generations of Shahs - Nrityageet

At Joe Vieira Park HORIZONS 2008 / 45

Prime Minister Sam Hinds Joe Vieira Park

Making Kheer on Float - Joe Vieira Park

Bhojpuri Dancers - National Cultural Centre

Invocation by D’Edward Mandir Dharmic Sabha, Stadium

By: Hakeem Khan

Celebrating at Dharmic Sabha’s 170th Celebrations - Stadium Panchayat - Dharmic Sabha Stadium

Bhojpuri Troup, IAC Mela - National Park

HORIZONS 2008 / 46

170 YRS. INDIAN ARRIVAL

Nrityageet A family tradition of dance

HORIZONS 2008 / 47

he Nadira and Indranie Shah Dance Troupe held its 29th annual dance production Nrityageet on the eve of the anniversary of the arrival of East Indians to Guyana at the National Cultural Centre. The production which has always been staged to coincide with Indian Arrival is the brainchild of the two sisters, Nadira and Indranie one living in Umea, Sweden and the other in Virginia, USA, who return to Guyana every year for the staging. Their eldest sister, Seeta Mohamed who is the main local organizer in the sisters' absence explained that this year's production was focused on the Caribbean's multicultural and multi-ethnic make up and she likened

the production to Carifesta, which does the same thing with the only difference being that it focuses on different art forms, instead of just one. The dances displayed included traditional folk dances, classical Indian dances, classical and futuristic dances. The show was staged for three days with a matinee performance for school children. It saw the involvement of the entire S h a h f a m i l y, e a c h member contributed based on their different skills. Mrs. Bhanmattie Shah, the matriarch of the family sews most of the costumes for her daughters' yearly event. For this show, two sisters were joined by two other main dancers, the multi-

talented Suzanne Shaw Mohamed (daughter of another Shah sister Seeta Mohamed) Mohamed and senior student Rewattie Datt. Nadira and Indranie Shah are Kathak dancers, while Susanne's competence includes classical and modern ballet. Dancing runs in the family. It is this family's love for the art form that has seen them not only have a dance school in Guyana but also in three other countries. The group has b e e n recognized f o r i t s standard of excellence in Guyana, receiving a national award to its credit.

HORIZONS 2008 / 48

Choreographers - Rewattie, Indranie & Nadira

The Cast

170 YRS. INDIAN ARRIVAL

Central Islamic Organisation of Guyana

n the normal human time scale 170 years represents more than two normal human lifetimes and is more than long enough for substantial progress to be made. It is an occasion for celebration on numerous fronts. We note that the cultures of the Indian Immigrants were preserved and adapted to t h e n e w circumstances that arose with the passage of time without losing any of the essential characteristics of t h o s e cultures

Given the relationship between the indentured labourers and the plantation masters we must recognize that this is an important achievement of our fore parents for whom surrender to the dominant culture of the masters would have been all too easy. There was, and continues to be, a complex interaction between the culture of the Indians and

those of the other groups and this is an ongoing process. A simple example of this is the clothes worn by the descendants which are clearly European while Indian clothes seem reserved for religious functions. This interaction, with its benefits and drawbacks, is not limited to the other cultures in our country but takes into account culture from overseas, primarily from the United States via television and relatives living in that country. It is indeed sad that, given the richness and arguable superiority of our own cultures, our standard for too many things is the standard prevailing in the USA. We note with some satisfaction that some TV stations have started to relay nonWestern news programmes and soaps, so that there is hope that in the fullness of time we will regain completely the culture that belongs to us. There can be little doubt that the culture of our African brethren suffered much greater destruction at the hands of the slave-masters. While this is so, it is heartening to note the emergence of organizations dedicated to reclaiming the lost cultures and establishing its relevance in today's world. ACDA is a prime example. While some may oppose it, Islam has a role to play in this process. Islam legislates that no religion can be imposed on anyone and asserts the right of different cultures to co-exist peacefully with it. The Holy Quran says” We have honoured the children of Adam…” The word “Honour” here means honour, dignity and nobility. Every human acquires these qualities simply by being born; it matters not if the person was born in the jungles of East Timor or the palaces of English royalty. Islam's message to a plural society is that we all have the right to exist and co-exist peacefully with each

HORIZONS 2008 / 49

other, a position to which CIOG strongly adheres. The CIOG sees itself at being concerned primarily but not solely with the affairs of the Muslim community. But this position can be reversed as happened in the 2005 floods where the CIOG merged with the national effort and served wherever requested by the flood authorities. Islam recognizes that Muslims owe a duty not only to themselves but to the community at large. The CIOG commends this position to the community at large. At a time when the level of morality is sinking rapidly in our country the CIOG sees the need for a concerted effort by all sections of the community to come together to deal with this situation, not only to counter the effects but identify the root causes and eliminate them. This debasement of morality on a national scale has at least two primary effects – an increase, apparently uncontrollable, in the level of crime, and an increase, apparently unfathomable, in the level of corruption. If left uncontrolled these two could conspire to destroy our entire community, given that they do not recognize race, religion, politics etc. No group will be exempt from their erosive influences. The CIOG recognizes that life in its various cultural manifestations has evolved over time and this process will continue. It is therefore, necessary for all segments of the society to monitor this evolution to ensure the preservation and development of the desirable elements and the discarding of the negative ones. This monitoring ought not to be limited to one's group only, but should extend to the society at large.

170 YRS. INDIAN ARRIVAL

I.A.C Grand International Melas 2008

HORIZONS 2008 / 51

Minister of Culture, Youth & Sport Dr. Frank Anthony, Minister of Agriculture Robert Persaud and others - IAC 2008 Mela

he 170th anniversary of the arrival of East Indians to Guyana was celebrated in grand style as the Indian Arrival Committee (IAC) hosted several tens of thousands pf persons at its three Grand International Melas of 2008.

The Melas, which featured both local and international artistes, were held at Anna Regina Community Centre Ground (27th April); National Park, Georgetown (May 4); and the Albion Sports Complex on Indian Arrival Day (May 5). Record crowds attended the Albion and Anna Regina Melas while a large crowd of about 15,000 persons attended the National Park even though there were competing events in and around Georgetown.

Students of Apex Academy performing a dance - IAC 2008 Mela

The IAC held its first Mela at the Everest Cricket Ground in 2003 and has been holding three Grand Cultural Melas every year since then. The 2008 Melas were graced by the performances of the visiting Bhojpuri Folk and Dance Troupe from India led by Ms. Manjula Diwakar, a leading exponent of Bhojpuri songs. Local performers included artistes from this Indian Cultural Centre, the Academy of Apex, Shelita's Dance Troupe and dance troupes from Essequibo and Berbice; Pandit Ravi Persaud and Karan Singh, who specialized in Taan singing; Mian Mohamed Reyaud Razack and others who sang Qasidas; the Presbyterian Christian Group which sang bhajans in Hindi praising Jesus; and a wide cross-section of Guyanese children who delivered prayers and strong messages for unity and peace. A special dance performed at Matikor celebrations (A hindu wedding ritual) was done by the â&#x20AC;&#x153;Mahaica Naneesâ&#x20AC;?, a group of elderly women including one aged 89. On display, at the National Park, was the replica of a logie, which was a range house

HORIZONS 2008 / 52

occupied by indentured labourers on a sugar plantation. This exhibit attracted a great deal of attention since many young people have never seen the dwellings of their ancestors, who for the most part lived in appalling conditions on the colonial sugar estates. A replica of a sailing ship was exhibited at the National Park and at Albion. A total of 234 sailing ships made the voyage across the Kaalaa Paanii to British Guiana. Most of those who attended were dressed appropriately in Indian garments including shalwars-kameez outfits, sarees, ghararas and kurta suits. Short presentations were made by His Excellency President Bharat Jagdeo at Anna Regina, Honourable Prime M i n i s t e r S a mu e l H i n d s, H i s Excellency Subit Kumar Mandal, Indian High Commissioner, and the Honourable Frank Anthony, Minister of Culture, Youth and Sport at the National Park; and the Honourable Rober t Persaud, Minister of Agriculture and Patron of the IAC at Albion. At each Mela, the inaugural IAC magazine titled “Kal Aaj Aur Kal” which means “Yesterday, Today and Tomorrow” was distributed free to members of the audience. Interspersed with photographs of past IAC activities were a number of informative articles including “The Coolie Ships” the first article ever to provide information on the ships that transported Indian immigrants to

Patrons examining a replica of a Logie IAC 2008 Mela, Georgetown

Prime Minister Samuel Hinds addressing the gathering IAC 2008 Mela, Georgetown

Indian High Commissioner IAC Mela, G/town.

British Guiana between 1838 and 1917. As the organization has done since

Senior citizens from Mahaica during a performance IAC 2008 Mela, Georgetown

2005, five persons of Indian origin who made outstanding and invaluable contributions to the development of Guyana were honoured

170 YRS. INDIAN ARRIVAL

The Ramsaroops of the Dharm Shala Continuing a legacy of compassion -

â&#x20AC;&#x153;Excerpts from the book - A Labour of Loveâ&#x20AC;?

he greatness in any man does not depend upon his knowledge and position, nor by these alone can anyone be great. A man is as great as he can be useful to others and the usefulness of his life to others depends on his service to them. Hence, insofar as a man can serve others in love, just so far is he great. As it says in the Holy Bible: "But whosoever will be great among you, let him be your servant". Pandit Ramsaroop Maraj was a man of medium height, dark complexion and winsome ways, and radiated an atmosphere of true humility. The Pandit was born on November 3, 1889 at Friendship, Wakenaam, on the Essequibo River and was the younger of two brothers. At an early age, his parents brought him to Georgetown, at Albouystown, under an English lady who was doing social work in the colony. After leaving school, he pursued the trade of a huckster and gold trader, acquiring most of his wealth from the latter and real estate. His father, Hookum Maraj, and his mother, Sonia, had emigrated from India in 1886 and were indentured to Plantation Friendship,

Wakena am. On complet ing their indentur eship, t h e y settled down at N o n Pareil Street, Albouys town on April 2, 1893, where t h e y carried o n a m i l k trade.

Dharm Shala

T h e Pandit's love and reverenc e for his parents was so great that he could n o t tolerate the idea of seeing them still at work, so at the early age of 18 he took upon himself the sole responsibility for the maintenance of the household. His parents arranged a marriage for their son in 1912 with Jasoda, the daughter of an overseer from Plantation Lusignan on the East Coast D e m e r a r a .

Harry Ramsaroop

Unfortunately, Jasoda died in 1918, leaving him a widower with four children. It was not long after her death that this young man began to feel the pinch of looking after his parents and children and carrying on with his trade. He began to consider remarrying. In 1919 he met his second wife,

HORIZONS 2008 / 54

Pt. Ramsaroop Maraj (Extreme Right)

Temple at Dharm Shala

For the sum of nine hundred dollars, he purchased a suitable site in Albouystown district - a depressed area in Georgetown, Guyana. He began laying the foundation for his humanitarian work.

Christmas at Dharm Shala

In recognition of his long and inspiring service for the cause of charity and the welfare of the poor and needy, Pandit Ramsaroop Maharaj received the honour of Membership of the Order of the British Guiana Empire (MBE), the first East Indian in the British West Indies to be honoured. TAKING UP THE MANTLEMR HARRY SARRAN RAMSAROOP

Harry Ramsaroop & Daughter

THE INSPIRATION He awoke one morning, after a restless night of thought and anxiety, to find his problems still unsolved and with only a sixpence in his pocket. In this frame of mind he left his home after providing for his parents with the intention of proceeding to Triumph on the East Coast of Demerara in the hope of finding some solution that disturbed his peace of mind. His route led him through the forest, along a beaten track away from the noise of traffic and the busy haunts of men. After completing his mission, he was returning just as dusk was falling. On reaching the Ogle bend, he felt an irresistible impulse to seek a side track leading almost at right angles from the main path. He had not proceeded a great way, when he suddenly came up against the figure of a Sadhu or holy man with a light complexion, a flowing beard and long hair streaming down his back. With eyes closed, he appeared to be in a state of deep meditation. There was nothing in his appearance to suggest unreality to the mind of the Pandit. To all outward

Chapel at Dharm Shala

appearance, here was another Sadhu as anyone could meet with occasionally in unfrequented places on the plantations, especially in the early immigration days, performing his religious offices. Suddenly to his utter amazement, the Sadhu opened his eyes and looked in the direction of the Pandit addressed him by his name and said to him: "Ramsaroop, the Lord has heard your prayers and is preparing you for a great work in the world. Do not yield to the spirit of despondency but keep a brave heart and His help will surely attend you and your desires will be fulfilled." The next day, the Pandit summoned a meeting of his friends and those he thought would be interested in the work and laid his plans before them; but he had already determined in his heart that, come what may, he would do the work himself, single-handedly, if the necessary help was not forthcoming. In spite of his misgivings and inward fears, the proposal met with a hearty response, although the financial contributions were small. HORIZONS 2008 / 55

Mr. Harry Saran Ramsaroop is the second son of the first marriage of his late father, Pandit Ramsaroop Maraj, M.B.E. and the late Jasoda. He was born on the 28th of November, 1915, in Georgetown. Ramsaroop received his primary education at St. Stephen's School, Charlestown and his secondary education through private tuition. He successfully wrote the London Bookkeeping and Accountancy Examination after taking a correspondence course from Chambers College of the UK. Further success at the Hindi-English Lower and Higher Examinations for interpreters led him to join the Immigration Section of the Local Government Department in 1939. He married Anna Callie Bansgopal in 1936 and this union produced four daughters. Harry Saran always evinced great interest in the work of his father and helped as much as he could, in its consolidation. Although he joined the Government Service in 1939, he was the Secretary of the Hindu Religious Society which manages the Dharm Shala. To follow the footsteps of his father, he had to relinquish his post with the government at age 35.

At this stage, the wooden Dharm Shala buildings at 125-126 King Edward Street, Albouystown were all in dire need of repair. Harry Saran realized that if the work was to continue, the confidence of the public had to be won, in order to get the financial assistance needed for the projects lying ahead, as well as to maintain the institution, at the same time. So immediately a "Dharm Shala Building Repair Fund Committee" was set up under the chairmanship of the then Mayor of Georgetown, Mr. R.B.Gajraj and, simultaneously, the help of Government was sought. He entered this project with singleminded determination and finally,

Female Ward - Dharm Shala

after a great deal of correspondence, received support from an influential source. At first the arrangements were to make available, some financial assistance for the Society to repair the dilapidated buildings which at that time housed over 200 destitute persons of both sexes, and all races and religious backg rounds. Mr. Ramsaroop, however, was not satisfied that repair was what the structures needed. Instead, he worked out a scheme aimed at total reconstruction. Action was initiated to put these plans into operation. A contract was drawn up with H.A. Amo Contracting Company in association with Carl McGowan. The project involved the erection of a well designed ferro-concrete building measuring 86 feet by 44 feet. The

corner stone was laid on 28th June, 1952 by the late Sir Frank McDavid, CMG OBE, at that time the Colonial Treasurer. Another new building 86 feet by 44 feet was also constructed with the financial assistance of the Government. History was written into the record of the Dharm Shala when it was decided that the Institution would be honored with a visit from Her Royal Highness, The Princess Royal. On the 30th January 1960, the Princess, on the fourth day of her 5-day tour to British Guiana, visited the Dharm Shala, the only poor home of its kind in the Caribbean at the time. In the presence of the then Governor of the colony, Sir Ralph Grey, G o v e r n m e n t dignitaries and other prominent members of the community, the Princess was formally welcomed and garlanded. She was also presented with a small box made of Guiana wood. The Princess was taken on a tour of the Institution and Nursery School. The aged and sick rose to their feet as the Princess passed their beds and one overenthusiastic old lady, evading tight security, kissed the cheek of the Royal visitor and presented her with a basket of bananas. Following the visit of Her Royal Highness, the Princess Royal, to the Dharm Shala in January 1960, she deemed it fit to present to the Dharm Shala, through the Governor of the colony, a signed portrait of herself. At the presentation on the 28th October 1960, Sir Ralph Grey said: “I am pleased to pay tribute to the work of the Hindu Religious Society. I know that a great deal of this is a result of the personal qualities of Harry HORIZONS 2008 / 56

Ramsaroop who is building on the very noble foundations that his father left to him and he gets great help from his family and I know that they too, in turn, would say how much they are sustained by members of the Society.” He said further: “The cheerfulness and contentment of those who are so fortunate as to find a home in the Dharm Shala are evidence of the success that Mr. Harry Ramsaroop has in carrying on with quiet sincerity the selfless work begun by his father.” Today, the name Harry Ramsaroop is synonymous with the Dharm Shala and the work that he and his family have done over the past fifty-seven years has attracted scores of favourable comments. In 1983, Anglican Bishop Randolph George wrote: “The ideals which inspired the late respected Pandit Ramsaroop and which his son has inherited are needed now more than ever in our country”. For his services to the destitute and friendless, the poor and needy, Shri Harry Saran Ramsaroop was awarded the MBE in 1960, the Medal of Service (MS) in 1974 and the Cacique's Crown of Honour (CCH) in 1990.

IN RECENT TIMES Many services are extended to the residents of the Dharm Shala - free medical care, education, facilities for the physically challenged and prayer services in a chapel and mandir for residents of both the Christian and Hindu faiths respectively. All services are provided free of cost and to people of all walks of life. There are also special treats and holidays when dignitaries or other concerned persons would attend to bring cheer. Music and dance liven these occasions. Today, the Dharm Shala caters daily for more than 50 persons, providing breakfast, lunch and dinner. According to Ms. Ramsaroop, daughter of Mr. Harry Ramsaroop who supervises the daily running of the Dharm Shala and its several adjoining buildings, â&#x20AC;&#x153;we are always ready to serve those who might drop in for meal, even though they are not indwellers of our institution.â&#x20AC;? Although, she was happy and thankful for the contributions to the institution over the years, Ms. Ramsaroop passionately appealed for all to continue to recognize the less privileged in our country and to give from the heart. What was evident was that the spirit of compassion and love demonstrated by Pandit Ramsaroop lives on in both generations of his descendants.

170 YRS. INDIAN ARRIVAL

Fading Expressions

Neil Marks Muses

VER heard the expression “yo kor-hee” or “yo too bune bune ai?” Ever heard your mother say that she has to “gotay dhall” or “chownkay curry?” Have you ever been told to “manjay d bartan good” or “spread d chaddar prapa?” Hmmm. That was difficult to decipher, right? My first intention was to write this article entirely in IndoGuyanese creole language, but then I realised how much of a task it would be for many people to read, especially the younger folks. Talk about Nana and Nani or Aja and Aji and you get startled stares of “huh?” I still consider myself in the “young people” bracket, so I'm amazed that some my age, and indeed, some older, are not familiar with some of the terms which were used in East Indian homes in the past, even as recent as two or three decades ago.

Expressions and Meanings · · · · · ·

“Tek out meh nyam” - Take out my food “Cham-kay” - to put on an air about oneself, as in “she can prapa chamkay she self “Chaddar” – Bed Sheet “Chownkay” - When you throw ingredients in hot oil as when cooking curry. “Aja and Aji” - Paternal Grandfather and Grandmother. “Nana and Nani” - Maternal Grandfather and Grandmother

I sat in the canteen at work one day and decided to quiz my Indo-Guyanese friends and it hit me that some of the everyday conversations which, for me, if only surviving to evoke laughter and stir sober reflection, are quickly disappearing. Is it a vocabulary we want to keep? Perhaps, that is the subject for another debate. What is certain is that Indo-Guyanese Creole language, with heavy strains of varied Indian dialects, formed an integral part of the daily life of our parents, grandparents and those older. It was their way of getting their thoughts over whether to convey humour, joy, anxiety and indeed, wrath. Indeed, it would be sad if we come to lose the language our foreparents. So, we decided on a indo-creole table for you of some of the terms I consider to be fairly easy. The table is very minimal. It's meant to be fun, so we hope you find it to be that way, and maybe slip one or two in a conversation with a friend or two. Better yet, indulge in conversation with your older folks and you might be surprised at their reaction.

“Tek out meh nyam”

· · · · · · · · · · · · · · ·

“Maan jay Bartan” HORIZONS 2008 / 58

“Bunnoi” - Your Sister's Husband “Boujie” - Your Brother's Wife “Baylay Roti”, “Sakay Roti” - Rolling out Roti Dough, Cooking Roti. “Ouch-chay” - A ritual to ward off evil eyes, especially from babies, using garlic peel and pepper. “Bil-wah-way” - to squander “Korma soha, namak haram” - to exhibit laziness “Churin” - Washing Tub “Maan -jay Bartan” - Washing Dishes with hand (Manjay is the act of washing, Bartan is the utensils) “Sap-hee” - Pot holder, especially made of paddy bags “Bune-bune-ai” - To be grumpy “Meh guh Ja-tah-ha” (or pat-kay) yo - A promise of a good thrashing! “Yo gat am duruh-duruh” - Having in abundance “Ayo like suru and duru” - Best friends “Pagla, Paglee” - To tell a male, female they are crazy “Chul chul” - To Fidget

“...it would be sad if we come to lose the language our fore parents” · · · · · · · · · · · · · ·

“Poohar, Korhie” – Good for nothing “Casbin” - Prostitute “Longote”, “Gangri”, “Jula” - Suspenders, Skirt, Jacket “Ghurmusaha” - Sulky “Be-ta”, “Be-ti” - Son, Daughter “Bhaiya”, “Didi” - Brother, Sister “Mamoo”, “Mamee” - Mother's Brother and His Wife “Cha-cha”, “Cha-chee” - Father's Brother and His Wife “Poowah”, “Poopa” - Father's Sister and Her Husband “Mou-see”, “Mou-sa” - Mother's Sister and Her Husband “Bandara” - The food-holding section at a wedding “Dulaha”, “Dulahin” - Groom, Bride “Chor” - Thief “Bak-waas” - Nonsense

“Dulaha”, “Dulahin”

170 YRS. INDIAN ARRIVAL

Wordsworth McAndrew

Demystifying Indian Culture By: Petamber Persaud

he Poem, 'Barriat', by Wordsworth McAndrew, published in 1968, is a groundbreaking excursion in East Indian culture in Guyana. At that time, the subject was not deemed important enough to be singled out for attention by any type of writer in this country. At that time, if ever mention was given to things Indian, it was en passant or mere background material. What McAndrew did was to demystify that aspect of East Indian culture and elevate the subject to a level worthy of literature. 'Barriat' is about the Hindu marriage ceremony. It described the ritual from the viewpoint of 'the observer from a different race' who was hypnotised by 'the coloured squares of rice' and 'the lahwa smoulders near the tilak/and bares its heart to the wind in a last, loving memory/of the kangan and the thalee/and maaroe and nechhu and kihichree/and the badie and paaw poojay/the burning dough and wafers thrown over the shoulder/gifts of notes and silver…symbols never before understood'.

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McAndrew's research into the folk culture of this country, first and foremost, showed that culture was not the enclave of any one group or ethnicity. Rooplall Monar recalls McAndrew as a man who defied the norms of society in his quest to collect Guyanese folkloric material, which to McAndrew meant including East Indian cultural traditions. This attracted a bit of controversy in some quarters, putting it mildly. According to Monar, McAndrew popularized chutney songs like Dhamakarow, Oh, Manager, & Bengali Baboo on the radio; songs that were once hidden away to be performed occasionally are now in the national repertoire of music, thanks to scholarship of McAndrew. Folklorist, storyteller, poet, playwright, broadcast journalist, Wordsworth McAndrew was born in 1936. He grew up in Cummingsburg and Newtown, Kitty, attending 'Teacher' Marshall Kindergarten School, Christ Church Primary School in Cummingsburg and Queen's College in Kingston. His father, Winslow Alexander McAndrew, was a school teacher, musician, and catechist, who taught in rural Anglican schools. McAndrew died in April 2008. Wordsworth McAndrew has been immortalised in the activities of the Guyana Cultural Association of New York, but more can be done; one such move that he'd approve is extending the scholarship he started.

Legends - the late Wordsworth McAndrew and Lady Guymine

HORIZONS 2008 / 60

170 YRS. INDIAN ARRIVAL

An Old Kitchen Tool

Using Lorh

a & Sil

Lorha & S

At The Heart of Our Cuisine By: Cynthia Nelson

o you have a lorha and sil? I need to take a photograph for an article I am writing that looks at the use of old tools in the kitchen.” The sum of responses went like this: laughter followed by, “Good luck finding one of them.” “I don't use that any more.” “I do away with that a long time ago.” “I only use the electrical stuff.” There are certain kitchen tools, once prized, that have been shoved aside, thrown away or abandoned for new, shiny, electrical replacements that seem more efficient and speedy, completing the job in a fraction of the time. A lorha and sil, (also known as pata vanvarta, sil batta and ammi) used to be a tool that could be found in many homes in Guyana, particularly in homes where Indian cuisine was cooked frequently. We had a lorha and sil in my home growing up. In fact, it is still there. However, my mom, like many others, no longer uses hers. She buys her garam masala specially ground; herbs, garlic and onions are now pureed in a blender; ingredients for an achar are quickly pulsed in a food-processor. For those who grew up only with the

modern electrical appliances, let me briefly explain what a lorha and sil is. Lorha is a heavy, square flat stone slab on which the spices or other ingredients are laid and the sil is a hand-held roller, it is thick and long and often m a d e of the same stone material. To grind, the sil is rocked back and forth mashing the ingredients on the lorha. The spices, herbs, aromatics and other ingredients for many dishes used to be ground on the lorha and sil and I found that the experience of using this tool was unique. Even though I, like most of us, use the modern appliances, I still miss grinding the spices and hearing them crack on my lorha and sil. Using the lorha and sil awakened my senses and enlivened the experience of cooking. It was as if I had a special connection to the spices, herbs aromatics and other ingredients. I would happily grind away at the spices for the curry or the coconut for the coconut chokha, over and over and over to get the precise texture. I would pound the salt fish or smoked herring for the chokha; or I would grind herbs to create some sort of paste. And those who did not have a mill HORIZONS 2007 / 61

in those days would grind the peas for Dhal Puri using the lorha and sil. One of my favourite Guyanese dishes for which the lorha and sil used to be very important was our beloved chokha. The three key processes in making a good chokha are fire-roasting, pounding and grinding. The fire roasting is absolutely necessary to impart the h i g h l y - d e s i r e d s m o k i n e s s. T h e pounding and grinding is to obtain the right consistency and texture. A lorha and sil proved to be an invaluable tool when it came to chokha making. Having roasted the eggplant and peeling it, it would be ground smooth, eliminating any stringiness from the eggplant. The salt fish and smoked herring would be pounded and then ground to make chokha. The coconut for the chokha, the most time-consuming but awesomely delicious of chokhas, would be ground over and over until the coconut becomes paste-like.

“…Chokha is not to be confused with bharta of any kind;...” Excuse me if I get a little philosophical for a moment, but I think that the lorha and sil and our wonderful chokha can teach us a lot about how to remember our past and look to our future as we Guyanese celebrate 170 years since East Indians first arrived in Guyana. I have searched the literature and have yet to find out whether cooking utensils like the lorha and sil would have been able to make the perilous journeys from India to the Caribbean. The journey was terrible; the ships were packed tight, so I have my doubts. Perhaps on arriving in Guyana our ancestors looked to the stones of Guyana and adopted and adapted them to recreate the cooking methods of home. Similarly the chokha we love and enjoy is both a taste of our heritage and a creative adaptation of that heritage to create our unique Guyanese style. Our chokhas derive their origins and influence from the Indian state of Bihar. The chokhas we make however might best be described as “in a Bihari style” as opposed to strictly Biharian. This is simply because there are currently only three chokha-members in Bihar – potato, eggplant and tomato; mustard oil is always drizzled on top of their chokha. Food writer Pushpesh Pant, writing in

on the shores of the Caribbean, they brought their food culture with them, as most migrants do. And today, 170 years later, we look back with pride on a cuisine which, though it stays true to its roots, has been fused to create our unique Caribbean cuisine. It's an influence that has spread across the length and breath of this region.

Well we in Guyana have certainly tested the limits with our chokha making and are happy to have done so. Can you imagine not having the other chokhamembers we love so dearly? Namely, coconut chokha, salt fish chokha or a smoked-herring chokha with some dhal and rice or roti? While we won't dabble with putting garam masala, tempering with jeera or drizzling with mustard oil, we will put some finely diced onions in some chokhas, roast a tomato to mix into the eggplant chokha and grind a piece of green mango or souring agent into the coconut chokha. This fusing and adapting of this dish is a perfect example of how, food, like life, requires creative adaptation. A cuisine can be likened to a good cook: take a lil' something from here and a lil' pinch from there and mix them all in de pot!

Though I often cook chokhas, as I said before, I haven't used a lorha and sil for a long time; I tend to rely on my granite mortar and pestle. But I miss my lorha and sil. I miss it like I miss many things from Guyana. I think I'm going to get one sent up to me here in Barbados. Though I will not abandon my shiny new electrical appliances, every now and again I want to experience that special connection with my food that comes from using the lorha and sil. I will listen to the crackle of the roasted spices as they crush beneath the sil releasing their aroma; I will let it fill my senses; I will grind some coconut chokha and marvel and how much effort my foremothers put into the preparation of our meals; I will pound some green mango to make achar, grind some peas for dhal puri; grind the garlic, onions and pepper for a curry. I will remember.

Back in 1838 when our ancestors landed

, Alu & Coconu

mato, Baigan

Chokhas - To

India's The Tribune, is very strict about what is and what is not a chokha: “…Chokha is not to be confused with bharta of any kind; it is seldom complicated with fancy adornments like finely chopped onions or addition of aromatic garam masala. Tempering with zeera is almost testing the permissible limits.”

Making Baigan Chok

HORIZONS 2008 / 62

170 YRS. INDIAN ARRIVAL

Coconut Chokha By: Cynthia Nelson

Recipe – Coconut Chokha

turning to ensure that it is roasted

(you don't want to burn the engine

Yield: ¾ cup

all around; you want it charred,

of your food processor by letting

Ingredients

blacked in some parts.

it run continuously)

1 large coconut, cracked and the flesh removed Fresh hot pepper to taste 1 large clove garlic, finely minced Salt to taste 1 ½ teaspoon lemon juice (or a tablespoon of finely minced green mango or ½ teaspoon of tamarind pulp without seed) 2 - 3 tablespoons water

Box grater 1 paring knife Food processor or lorha & cil (brick grinder) 1 small bowl

Method

Roast the pieces of coconut on the open flame of your gas stove,

Taste for seasoning – salt and

a knife and gently scrap off some

pepper, then remove from food

the burnt parts but be sure to

processor, place into a bowl and

leave some on of it with the

mould into a ball or simply pat

brown parts because that is what is

into a dome

going to add flavour to the choka!

Equipment

When cool enough to handle, take

If using a lorha & cil, grind the

On the fine sharp side of a box

ingredients in batches until the

grater (the side with lots of little

texture is that of a very fine

holes), grate the coconut

texture, almost a paste

In a food processor, add the

Serve with dhal and rice

grated coconut, pepper, garlic, salt to taste, lemon juice, mango or

Notes

tamarind and the water

The souring agent should be to your

Turn on the processor and let it

individual taste, the reason for putting

grind/whirl and mix all the

it in is that it contrasts well with the

ingredients together, do this for 1

other flavours but it is not necessary to

– 2 minutes stopping at intervals,

add any if you don't want to.

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170 YRS. INDIAN ARRIVAL

Baigan Chokha By: Cynthia Nelson

sure to push it right in)

Recipe â&#x20AC;&#x201C; Eggplant Chokha

9. Yield: 1 Â˝ cups

Ingredients 1 Â˝ pounds eggplant 4 large cloves of garlic, sliced thinly (average 1 clove garlic per eggplant) Hot pepper to taste, minced Salt to taste 1 - 2 tablespoons oil 3 green onions sliced thinly (white and green parts) 1 large tomato, fire roasted (optional)

On the open medium-flame of your gas burner place the eggplant to roast, using tongs to turn ensuring that it is roasted and cooked through all over (You can roast all the eggplants at the same time - 1 on each burner)

The cooking time and process will vary depending on the size of the eggplant

The skin should be completely charred, blackened

To roast the tomato, place on an open medium-low flame and let roast slowly; turn it to ensure that it's roasted all around

Equipment 1 Knife 1 pair Tongs 1 Dining knife Food processor or mortar with pestle or lorha & Sil 1 Fork 1 Medium bowl Method 1. 2.

Take a sharp knife and make a number of deep incisions into the eggplants Fill each slit with a slice of garlic (be

Remove the eg g plants and tomatoes from the flames and let cool until you can handle With the help of a dining-knife, carefully remove the charred skin of the eggplant and tomato. It's okay if tiny bits of the charred skin are in the mixture, so don't worry if you do not get it absolutely clean HORIZONS 2008 / 64

Repeat the process of removing the skin from all the eggplants

10. Now this stage you can do this 1 of three ways: with a food processor, in a mortar with pestle/lorha & sil or with a fork. In the food processor, add the flesh of the roasted eggplant and tomato and give a couple of whirls. You can let the food processor go for a little longer if you like your choka smooth, some people like it to have a slight chunky-texture. 11. If you are using a fork, then simply mash the eggplants and tomatoes thoroughly 12. With a mortar and pestle or lorha & sil, pound/grind both ingredients to your desired texture 13. I n a b o w l , c o m b i n e t h e whirled/mashed eggplant-tomato mixture, hot pepper, salt to taste, oil a n d g r e e n o n i o n s, m i x i n g thoroughly until incorporated. 14. Serve with roti or rice

170 YRS. INDIAN ARRIVAL

Trendsetter - Sohan Jaikaran Poonai (Jr.) Setting The Standards

out on top” he says, but not quite so enigmatic in reality. As he puts it “It is said that ordinariness is a sin so I want to get out of being ordinar y”. Judging from his performance over the years he is anything but ordinary.

Admission to the Bar With Chancellor Mr. Carl Singh

raduating at the top of his school at the Secondary School Entrance Examinations (SSEE), Poonai (Jr.) it seems was only setting the mark after which the rest of his academic career should follow. He knew from very early on that his life's ambition was to become a lawyer and so his pursuit begun.

Currently an associate working for and with the Poonai and Poonai Law Chambers he is probably one of the youngest legal practitioners in the region. Contrary to what many might believe, this deep-seated aspiration of becoming a lawyer was never his to begin with; it was a destiny reverie for him by his father. His story is a classic case of “bending the tree when it is young”. He says that though this is the case he does not regret it in any way, “if I had to live my life all over again I would choose to be a lawyer, it's a noble profession”. What's more astonishing is how he excels in every aspect of his academic career. “I guess I'm just driven by an inexplicable force to do well – to come

From most outstanding SSEE student at the Number 56 Village Primary School, Sohan repeated a similar feat at the New Amsterdam Multilateral School when he graduated as the Most Outstanding Student for the school at the Caribbean Secondary Education Certificate (CSEC) Examination and also added to his name the accolade for the Most Outstanding Student of Region #6. In 2005 he graduated third in his class from the University of Guyana with a Bachelors Degree in Law but not before winning the 14th Annual InterCollegiate Debating Competition at the University of the West Indies. After graduating from the University of Guyana, Poonai (Jr.) joined the Hugh Wooding Law School where he settled right into his niche among the extraordinary. He proved once again that his rightful place is at the top indeed. In his first year at Hugh Wooding Law School he was awarded the prize for Most Outstanding Year 1 student. He followed that up with the Book Specialist Prize in Year 1 and 2. Not stopping there, he added The Guyana Government Prize for best performance by a Guyanese student, Council's Prize for Most Outstanding Student HORIZONS 2008 / 66

By: Quincy Richards

over 2 years, The Cameron & Shepard Prize for Best Performance in Civil Procedure and Practice 1 and 2 by a Guyanese student, the Fitzwilliam, Stone, Furness, Smith and Morgan Prize for Best Performance in Civil Procedure 2. In his life it seems there was never a great deal of room for too much else besides academia but he quickly ruled out that notion. He proclaims that his life growing up was no different from that of any other country boy and the fact that he always excels at school didn't rob him of his fair share of school yard mischief or carefree days on a cricket field. It is imperative he said that he balances his studies with his social life. Sohan declares that his life is just like any other person his age. He goes to work and some evenings or weekends he can be found at a club with friends over drinks or shooting pools. At first glance he does not look quite like the Bob Marley or Lucky Dube type but sit to have a chat with him and you'll be convinced that he is another Reggaeloving 'roots mon'.

Sohan Jaikaran Poonai (Jr.)

These days since there is some time on hand he uses it to fulfill the subtle desire that he has for music. He sets aside time each week to learn the guitar which he just presented himself. For a person that has enjoyed successes the likes of which many have only dreamt, Sohan Poonai (Jr) would appear ready to relax and enjoy the sweet life but to him he has yet a great deal to accomplish. He said that he loves his country Guyana and wants to work to see a society modeled by equality and justice but for the near future he wants to go after his master's degree in law.

“What about family life, are you married?” I asked, Sohan leaned back in his chair and after giving my question some thought said “that day is going to come when I find a woman that shares my niche” to which I responded, “good luck to you”. Though this seems a bit of a tough task, “the day will eventually come” he said. Surprisingly, Sohan went through most of his life known not as Poonai but as Sohan Jaikaran and it wasn't until after a recent deed poll that he attained his right

title. Jaikaran is his grandfather's first name which he inherited and by some strange influence the family name Poonai was omitted from his birth certificate at registration. This, to many would emerge the only complication that he has had his entire life. Another startling surprise came when Sohan announced that he like his mother and siblings is and has always been a staunch Pentecostal Christian. He added that he lives for the day when we would all be recognized as Guyanese above any other identity.

Heimraj Singh - DUTY FREE GUYANA, INC. Pioneering Young Entrepeneur By: Melody Mendonca

he Company Duty Free Guyana, Inc. was founded in 1992 by Mr. Heimraj Singh. HEIMRAJ SINGH, known to his dear ones as HEMO was born in Kitty, Georgetown, Guyana on January 11 1963. At age 6, young Singh had to migrate with his parents to Canada where he grew up. As a young man he enjoyed working for Estee Lauder Co. of Canada. Though he was a laborer in the factory he soon developed a passion for fragrances and cosmetics. It was no surprise when in 1992 Hemo Singh returned to Guyana and registered the company Duty Free Guyana, Inc. Under this name he established his first Duty-Paid-Tax-Free store within the domestic market of Guyana. Housed in the lobby of the Cara Suites, on Middle Street Georgetown, was “Palais Parfums”. In 1997 Singh ventured onto his second store, this time another profound name “Tastes & Scents”. This store soon became the attraction for a wider range of French, Italian and American Fragrances, Swatch watches and accessories and the finest Cuban cigars.

The success of a young and vibrant businessman nearly crumbled in 1995 when he suffered severe loss by theft.

he designed on his own and the finest duty free store in the Out-Bound area of the Cheddi Jagan International Airport of Guyana. Once again he did it first; first to offer world defined fragrances to out going passengers. In addition, the duty free store retails local and foreign l i q u o r s, j e w e l l e r y, c o s m e t i c s, confectionery and tobacco. Another great achievement was earned in 2002 when the IAADFS announced the company as a Concessionaire Member. This new accomplishment ignited an even greater appetite for success and growth as Hemo Singh made the move to secure another airport duty free store, this time in the arrivals ter minal of the Cheddi Jag an International Airport.

Heimraj Singh

Singh faltered but was never counted out, always keen on what was happening in business he became a member of the International Association of Airport Duty Free Stores (IAADFS). With the IAADFS came a new and exciting opportunity in the travel retail market. Duty Free Guyana, Inc. Airport Duty Free Store was born on December 22, 2000. Known as the green-eye boy, Singh proudly established the masterpiece that HORIZONS 2008 / 67

August 31st 2003 - it was a shock to family and friends when they had to mourn the passing of such a caring and loving son and brother. Today, Duty Free Guyana, Inc. is still successfully managed by two of Hemo Singh's brothers, Gaikwad Rai Singh (Satesh) and Mahendra Singh (Raj). Further to their brother's success the store was expanded and renovated to twice its size facilitating an even wider range of products.