Guyana Chronicle Pepeprpot E-Paper 25-02-2024

Happy

Mashramani 2024!

Flashback to a scene of a float from Mashramani 2023 (Adrian Narine photo)

Guyana’s newest TikTok ‘sensation’ shares reviews of local businesses

THERE are some people who can pull a crowd and gain rapid fame on social media with their burst of confidence in highlighting aspects of their lives, and one of those persons is Michael Graham.

He has become quite popular on TikTok, doing reviews for local restaurants, fast-food places and other small businesses and their products primarily in the city.

Graham is a teacher by profession, but he has exited the formal classroom teaching at schools and established his own small businesses. His TikTok content

entails his reviews of foods at eating houses in Guyana and he has been gaining rapid followers.

Graham’s TikTok fame came when he started going out to dine alone and recording his experiences. Since it was well-received, he thought, why not make it into a business? The idea of earning was conceptualised after he posted a few videos on TikTok, and he was encouraged to do more.

Graham told Pep-

perpot Magazine that he would sometimes take his brother along to do the videos via his cell phone or he would go solo.“Since I started doing reviews for restaurants and food places, I have been getting daily bookings and I believe that my prices are reasonable with $15,000 and $10,000 packages,” he said. He added that he would do food reviews at restaurants and products, be it soaps, pedicure, skincare products, and just about anything else that needs to be showcased to boost the business.

Graham stated that he

would be offered product samples or use of a service which he is required to use and review his experience. He noted that when he visits a restaurant, he indulges in the food and talks about the general ambience of the place as well as the food, its taste and the presentation and service.

“I have five bookings pending, and I will do the reviews even though it is time-consuming, but I live it. Talking honestly about services, products, places and foods is my thing and I have gained enough confi -

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Tik Tok sensation and educator, Michael Graham (Shaniece Bamfield photo)

Mashramani

A celebaration of Guyanese pride

By Shaniya Harding

MASH is a term coined by Guyanese. It is a celebration beyond a holiday or even a simple occasion. It is a grand display of patriotism that lives and blooms in the heart and spirit of every Guyanese. An atmosphere created by the intrinsic sounds of soca beats and a colourful assortment of costumes and people parade from Camp Street to the National Park.

its origins and where the word came from, Mashramani has, from its very beginning, been Guyanese. From its early days in 1970, Mashramani, like the Guyanese spirit, has survived countless challenges as the

Celebrated on February 23, Mashramani marks the nation’s national sovereignty and a clear and definite display of our individuality after colonialism.

For a little country in South America, Guyana’s

impossible to hide, put aside, or suffocate, and Canada’s Caribana tells us a way for the country’s Caribbean population to showcase and celebrate their rich roots while strengthening their sense of self.

To an outsider looking

Scenes from Guyana’s Mashramani decades ago

Mashramani is held close to the hearts of our people because of its undoubtedly authentic Guyanese nature. The very word is said to be derived from an indigenous term meaning “celebration after hard work.” Regardless of

country has. The mass celebration has withstood the tests of the coronavirus, and this year, we will celebrate our nation’s independence in what is slated to be the biggest Mashramani celebration the country has ever seen.

Mashramani’s birth

There is not a single Guyanese child anywhere today who does not know the meaning of Mashramani. But there is more to the story than meets the eye.

first Mashramani had to be explosive. Every country has their rendition of independence, and some are far more like our own than you would imagine. Our Caribbean counterpart, Trinidad, has a carnival, which has had locals and tourists celebrate together for years, and Barbados celebrates its enigmatic Crop Over. The United Kingdom, although drastically different culturally, has Notting Hill Carnival, which is said to be the country’s biggest party. Caribbean essence is

in, Mashramani would show a proud country unapologetically celebrating in grand fashion. Although we knew the meaning of the word that gave rise to the colourful costumes, melodic Caribbean music, and countless celebrating families, there is a story

to the unique word Mashramani. In 1970, the first-ever Mashramani took place, and the country fell in love with showcasing who they are. The idea behind Mashramani is said to have been birthed

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The London Folk Festival

Wearing many hats

Teaching, pastoring and trading are just a few of the many trades for one active Leguan resident

HARVEY Compton Gobin is multi-talented, but his real joy comes from teaching, volunteering, pastoring and being an ambassador for children and youths in his community. Reflecting on his life over the years, Gobin talked about the events that led to his current activities.

Starting out

He was born and raised at Wakenaam, one of the 365 islands in the Essequibo River, and he attended Maria’s Pleasure Primary School from Grade One to Nine. Gobin said it was difficult to get into the secondary school at Wakenaam because it was overcrowded. He related that he was forced to start work, began to try fishing, and was also a labourer on farms; he worked with the local farmers to earn.

However, in 1976, he was offered a teaching job for two

Gobin reported that he was offered a teaching job at the primary level in Annai and had already secured his plane ticket, but he couldn’t go because his mother didn’t want

months. He accepted the offer and taught at San Souci Primary School in Wakenaam. After that stint ended, he moved on as a teacher for four months at Maria’s Pleasure Primary School on the island.

Harvey Gobin and another CPG Member.

Pastor Harvey Gobin

‘From Unity to Virginieen’

Exploring the heritgage and togetherness of Mahaica’s villages

HOME to more than 11.000 people, the community of Mahaica and its subdivisions have been a mark on the road and in history. A village by the river, Mahaica is a model of commu-

the past and continues to cooperate towards a bright future.

No one is quite sure if the village or the river gained the Mahaica title first. But as far as history goes back, the Ma-

nities everywhere, having fought to develop itself in

haica villages, like countless other communities in Guy-

ana, had been built on agriculture, and the river played a pivotal role. Mahaica is often regarded as an integral place in Guyana, especially throughout history. Perhaps one of the reasons why Mahaica is so well known is its unique geographic location. The community can be found 25 miles from Georgetown, bordering the Atlantic Ocean, East Berbice-Corentyne, Upper Demerara, and Demerara Mahaica.

According to sources within the community, Mahaica was historically a Wesleyan Methodist parish and village. Agriculture, particularly rice farming, is written into the village’s past. As ear-

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The Mahaica Primary School

The Mahaica Monument.

Good Hope Mahaica resident, Primnauth Narine (Samuel Maughn photos)

Farming, Family and Fortitude

A mother’s story of strength and resilience

By Shaniya Harding

The image of what motherhood entails may suggest a happy, glowing woman surrounded by her ecstatic children, filled with wonder and joy, and her forever supportive husband by her side. But this fairytale does not happen for everyone.

Mothers, everywhere, every day, are faced with extraordinary challenges that they combat with superhuman strength, courage, and faith for their children. Myrtle Roberts is one such mother. Now retired and living in Good Hope, today she leads a quiet life surrounded by her children. But she

says life was not always as peaceful as it is now. There was a time when Myrtle had to work as a young mother for her future and that of her four children.

Although today Myrtle resides with her son in Good Hope, Mahaica, she was born and raised just a mile or two away in neigh-

bouring Jonestown. Like the rest of Mahaica at the time, Jonestown was a farming community. But as difficult as some cited the age of agriculture to be, Myrtle praised the days when food was always around the corner, in a neighbour’s tree or in your own backyard.

One of ten siblings, Myrtle said that food availability was a great deal better in those days, especially for a family with many mouths to feed. She shared that, “Growing up in Jonestown was not all that hard. Things were not too tough like now. When we go to buy goods today, things are so expensive.” Myrtle shared the blissful simplicity of ‘country life’. She shared that, in her youth, surviving seemed a much easier task. Because farming was what most people did, there was no need for markets or supermarkets alike. The people in those days, Myrtle said, lived simpler and far easier, and perhaps, in some way, it was better.

Although surviving and acquiring the little things was simpler some years ago, life still had its fair share

of unfortunate occurrences, as a young Myrtle would soon learn. At the age of 12, Myrtle lost her mother. She remembers little of this time, but she stated that, above all else, emotions of sadness and despair resonated with her.

She left Jonestown during this time and ventured off to live with her sister. She shared that, “After my mother died, I moved to go and live with my sister.” Myrtle further explained that, given the increasingly difficult economic situations of the time, she took to doing various jobs. She said that, “I started domestic work in places like Bel Air.” Myrtle worked for a few years doing different jobs around Georgetown. Although her circumstances at the time seemed as though there was no chance of change, Myrtle’s change came in the form of her husband. Her knight in shining armour would bring her happiness, although short-lived.

At 19, Myrtle reconnected withthe man who would become her husband. In the happiness and bliss surrounding the young couple, they tied the knot shortly after.

Both young, ambitious, and ready to take on the world, they moved to the community of Plaisance. “We grew up together in Mahaica and then we reconnected and started going around. From there, we moved to Plaisance to live.” Myrtle’s husband was a part of one of the world’s most noble professions, that of a soldier. Being a part of the army has its challenges and own sets of risks. As a young wife, Myrtle was fearful of her husband being hurt one day on the job. But her life was soon to change before she knew it. Myrtle got a call that her husband had died.“I never got an explanation, just a call that he had died,” she shared. Very little explanation was given because very little was known at the time. She remembers being confused as the realisation hit that she had lost her husband.

Myrtle felt as though she was thrown into a whirlwind of unpredictability and uncertainty. At the time, she was still in her early 20s. She expressed that, “I was young, and I did not really know what to do.” Still young and somewhat traumatised, Myrtle got pregnant after meeting someone else. Although she admits that at the time, with the passing of her husband, it was not the best choice, she eventually moved on and said that it worked out for the best. Having her first child was somewhat of a wake-up call, a slap back to reality, as Myrtle describes it. She explained that now that she was in charge of a life, she had to work and that was what she did.She stated that, “I had to work for my children.”

Myrtle continued to work hard, undertaking a number of jobs throughout the years, the longest being at a school. Today, Myrtle is proud of her three sons and one daughter and what they have accomplished. They take care of her the way she took care of them.

Myrtle Roberts (Samuel Maughn photos)

Fighting more than Flames

By Shaniya Harding

THE intensity of being within a building with burning walls is unmatched. The adrenaline of running through halls set aflame is unimaginable. But, above all else, the bravery required to storm against the untamed flames in hopes of saving a life other than your own is paramount. It takes a special kind of person to be a firefighter.

The Pepperpot Magazine took a trip to the community of Mahaica, where we spoke to one of the firefighters from the Mahaica fire station. Born and bred in Mahaica, Clement Neblett says that fighting fire is harder than most would think. This dedicated fireman says that being a firefighter goes far beyond fighting flames.

Clement Neblett has made firefighting his career, crafting a career that has spanned over two and a half decades. Although he has moved to several communities and fire stations throughout the years, Clement is now back protecting his home in Mahaica. Born in Jonestown, Mahaica, Clement admits that firefighting was not his first choice, but, like all things meant to be, it was eventually where he stayed.

Clement joined his first firehouse at 23. In those days, more than 25 years ago, Clement was an energetic young man, full of life and ready for whatever the world threw his way. He stated that, “I was a soldier before I turned a firefighter. When I left the army I came over to the fire service. From then to now I have been in this profession for twenty-six years. I have made my career, because I wanted something I could enjoy.”

Although working in his village of Mahaica is certainly a welcomed location, Clement has seen plenty of Guyana, almost as much as he has seen fires. He has been stationed at various communities along the East Coast, returning and staying at Mahaica the longest. But regardless of where he went, Mahaica was his home, “I enjoy fire service work. I worked at West Ruimveldt, Campbellville Fire Station, and Central Fire Station.

I worked at Ogle and Albertown, but I have spent most of my time here at Mahaica.” Fire service work requires a lot of complex and oftentimes challenging

Chronicles of a Mahaica firefighter

work. However, to a veteran of the profession like Clement, the hardest part is no longer the long hours or high intensity; his introduction into the profession is the most difficult task.

For Clement, in particular, the change from a soldier to a firefighter was not what he had expected. Although both are highly respected aspects of the disciplined forces, firefighter work requires a different skill set than a soldier or policeman. As Clement stated, “When I came to the fire service, I had to change from a soldier to a firefighter. I had to learn how to roll hose and so on.”

Although not perfect by any means, firefighting today has seen advancements in certain areas in the past decade or two. According to Clement, firefighters had very little to work with twenty or thirty years ago. He stated that, “In those days, we did not have fire kits then. Sometimes, we go to fires and we just pull on a shirt. And the trucks were not like these ones now.” The advancements in fire service training and equipment have perhaps saved the lives of the firefighters themselves in many ways.

Throughout the years, Clement has certainly had a few memorable calls. Instances of raging flames and

falling buildings are constant occurrences for people like Clement. But the call that has left its mark on Clement happened right around the corner in Annandale. It was not the heat nor the sheer size of the fire that frightened Clement and his crew that day. As he explained, he was surrounded by fire, and smoke too thick to see through as live rounds exploded in the building around them. He shares that, “We had to go into a bond. And when we went into the bond the person that owns the place had rounds inside. And because of the fire the rounds were going off in the building, so we had to run.”

According to Clement and a few of his colleagues, there has been a decrease in the number of calls the station received. The Mahaica area, in particular, is not prone to fires. This does not stop the officers from being on their guard, however. Clement shared the sentiment that fires should be seen and taken as real risks. He has seen so much happen as a result of a fire. He stated that, “It is hard sometimes to know that you left the fire station and went to a fire where somebody lost their house. Somebody lost their life in a fire.”

The Mahaica fire station.

Fireman Clement Neblett (Samuel Maughn photos)

The agricultural tapestry of Mahaica

By Shaniya Harding

A quick walk through the community of Mahaica would showcase the true expanse of the village’s agricultural heritage. Home to an estimated eleven thousand people, Mahaica is seemingly encased in green scenery. The area

known as Mahaica is comprised of a few communities; these villages have done plenty in shaping the agricultural sector in the region. Historically, Mahaica was a primary player in the advancement of farming. Today, the village has reached newer, inclusive and diverse heights. Maha-

ica has managed to break a mould that many villages have failed to. Farming is still alive and well in the community, but people have also taken up various professions. Mahaica is a village encapsulated with all the quaint simplicities of life while being reminiscent of a township.

The history of Agriculture

Throughout the village, there are countless people who have kitchen gardens, cash crops, and the more ambitious

have vast rice fields. To most of the population, agriculture has long been a constant in their life; it has survived to become a part of the community’s culture. This is true, especially amongst the older folks. Neville Ragashoosein has lived in Mahaica all his life, and agriculture has been a part of life for as long as he can remember. Today, the village has struck an amazing balance between keeping authentic agriculture alive amidst major societal changes. There was a time, however, when Mahaica was, by all definitions, a farming community at its best.

Mahaica’s agricultural past is greatly intertwined with Guyanese agriculture at large. The village’s green beginnings took shape in 1738 when the Dutch Governor of Essequibo introduced rice to supplement the diet of slave labourers on sugarcane estates.

Some years later, in 1896, Guyana began producing more rice than it needed for local consumption, and the first export shipment to Trinidad took place that same year. In 1952, however, the British Guiana Rice Development Company was established and named the Rice Development Company in 1966. The company operates a farm and rice factory at Mahaica/Abary.

In 1998, the Mahaica Mahaicony Abary Agriculture Development Authority Act was passed. In the years since then, agriculture has developed to become one of Guyana’s greatest gifts.

Every day Agriculture

Neville, one of Mahaica’s many farmers, was born and raised in the community of Good Hope. Today, at the age of seventy-five, Neville is retired and

Neville Ragashoosein (Samuel Maughn photos)

Neville in his Mahaica farm

The agricultural tapestry...

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lives a humble life in the village of his birth. Mahaica is an amazingly diverse community, one where newcomers have been said to blend exceptionally well with the original villagers. According to Neville, life in Mahaica is as peaceful as one may expect, with the welcoming nature of its people. Neville grew up among these beautiful and hardworking people. When asked about his Mahaica upbringing, he stated, “Growing up was okay. Not too bad, I have no complaints.” The people of Mahaica seem to have a mentality as peaceful as their scenery.

Mahaica has also given rise to generations of professionals. Neville himself had a very exciting job, sur-

veying. Although much of the work done is tedious, Neville explained that his job gave him an opportunity that many people would be fortunate to have: the opportunity to travel. As a fresh-faced young Mahaican, surveying was not something Neville thought he would do. He attended school in and around the community and later ventured to the Guyana Technical Institute. This, he says, was where he learned the skills that would take him to the edge of Guyana’s borders. Neville shared that, “I went to GTI in Georgetown. I learned surveying and well, with survey work I had to go all over the place.”

Most Guyanese are well aware of the great expanse of our captivating country, but very few have had the chance to truly explore our nation. Neville describes Guyana

as a beautiful country, from coast to coast and throughout every corner. Neville recalls a few memorable places that brought him even more memorable experiences. He shared that, “I would say I travelled actually the whole interior. I have been to Kamarang, and plenty of other places.” Neville said that in his more than three decades of working, he saw a lot of Guyana and learned more about the country. Among the most memorable are the indigenous communities he visited there he said he met different people and learned a lot about different cultures.

These experiences made Neville’s return to Mahaica even more momentous. Several years ago, Neville retired after a long, well-spent career. Today, he leads a simple life in the village of Good Hope,

Mahaica. Although he has seen the vastness of Guyana, Neville has returned to Guyana to take up the occupation of his fore-parents, agriculture. He took the Pepperpot Magazine

to his plot of land that he calls a kitchen garden, but it is far more reminiscent of a grand agricultural endeavour. Agriculture seems to have a profound connection to the human

spirit in many ways. As Neville explains, farming is what he does and would do regardless of where he goes because it is among the few things he has always known.

Surviving the pits of enslavement

--through the ancient covenants with nature

WHEN the mood for exploration comes, we must venture into the areas of understanding heritage as it applies to what is relevant to survival now, based on what was successful along our timeline, serving past dire times.

wars of expansion, this saw access to European guns as a means to save the lives of its warriors through these weapons with swift victories, resulting in prisoners of war, at times their noncombatant dependents.

How did these ancestors survive? Africans subjected to slavery were susceptible to high mortality figures. They died because of the “unhealthy conditions in the colony.” Many diseases afflicted the enslaved, dys-

Journey back to the dark shadows of the slave trade, the dawn of present Guyana. Their colonisation served to develop the survival of European nations. Plantation Slavery was populated by desperate and, thus, ruthless men in the majority of cases, though not all were like that. The plantation order required strong but dispensable humanity as the workforce. Africa had its kingdoms, and with their

These captives of such local conflicts produced persons who were traded for weapons with European Slave traders. There also existed an Arab Slave Trade of Africans at that time. However, that is not relevant to this article. It must also be noted, however, that this human trade for weapons was not intended for them to be slaves in Africa. The ‘enslavement factor’ became enforced upon their arrival in the ‘Americas.’

entery, typhus, smallpox, yaws, tetanus, etc. Disease was aggravated by the intense rhythm of labour, coupled with inadequate sustenance. One must not forget that this extensive period also incorporated the incredible civilising of Demerara, where lands had to be retaken from the sea and swamps to accommodate extensive plantations with

Surviving the pits ...

new drainage and canals. This rested upon the shoulders of the African enslaved.

Walter Rodney, in his book ‘A History of the Guyanese Working People 1881-1905’ wrote: “The Venn Sugar Commission of 1948 estimated that each square mile of cane cultivation involved the provision of forty-nine miles of drainage canals and ditches, and sixteen miles of the higher levels of waterways used for transportation and irrigation. The Commissioners noted that the original construction of these waterways must have entailed the moving of at least 100 million tons of soil. This means that slaves moved 100 million tons of heavy, waterlogged clay while enduring conditions of perpetual mud and water” towards what is now termed the civilised Colony of Demerara.

But the needs of the slaves had to be addressed, and Berbice, before Demerara had a template that the enslavers applied, the slave garden, which was an integral part of the tribal realms of Africa and with the earliest slave plantations before the English.

The covenant with agriculture was well known to the enslaved. With this in place, the enslaved complemented their diet with products from their own gardens. Every traveller who visited Demerara in the earlier period marvelled at the slave gardens, where they grew yams, corn, and a variety of squashes. They also raised chickens, ducks, goats, and turkeys and (more rarely Pigs).

In addition to the small gardens near their houses, slaves also had access to provision grounds: A parcel of land given to each family to grow what they needed. They worked on their gardens and provision grounds during their free time. Slaves sold their surplus to each other, or to free Africans and Whites in the neighbourhood. On Sundays, they took their produce to the market at Mahaica or Stabroek-Georgetown. Market Day was more than for commercial exchange; it was for socialising, meeting with friends, gambling, drinking, and participating in other forms of entertainment” -see Crowns of Glory, Tears of Blood. - Emilla Da Costa. Thus,this is the answer to how the slave communities acquired the monies that they

bought the first villages with and developed the villages along the template of the individual family ‘back dam agricultural lands’ common today with the villages. Their established system of dual agriculture is still used by cashcrop farmers across Guyana today.

Among the crops for the table, they grew the healing plants and fruit trees that served during and after slavery towards their means of survival. In closing, there is a little Creole menu that impacted the tables of the very planters and their religious elite in a dominant way.

‘Sunday: Soup-cut of leg of boiled mutton, yams, mashed pumpkin, fried pumpkin pudding, cheese and an orange;

Monday: Soup – beef which had been boiled for the soup but hashed after it was taken from the soup, yams, fried pumpkin, bread and cheese and an orange.

Tuesday: Soup – hashed pork chops and potatoes, as well as cheese, beer, and wine, were served every day.’ See - CULTURAL POWER, RESISTANCE and PLURALISM colonial Guyana 1838-1900 by Brian L Moore

Grief is not excluded from death or near-death tragedies

WHEN we speak of grief and loss, many people associate it solely with the death of a loved one. I believe that death is indeed one of the greatest losses one can possibly face, but my belief is subjective. Some people may experience grief in greater forms, more intense than death, because their loss is tied to their experience and their emotional capacities. I’ve also noticed many people measuring loss to decide if its intensity is enough for the effects to be called grief. I am here to tell you

that grief is not only tied to death. In fact, many of us grieve every day and we may not even know it. We may only classify it when we’re experiencing the death of a loved one, but grief comes in many shapes and forms. This type of grief is known as “disenfranchised grief”, and it was originated by Bereavement expert Kenneth Doka in 1989. He explained that it is a loss that is not commonly acknowledged or publicly supported.

With a definition of disenfranchised grief in mind,

can you imagine how much of it we’ve experienced during the COVID-19 pandemic? I am sure that many of us were not even aware that we are grieving our loss of freedom to visit our families or our loss of good health after being ill. We’ve been through and are still going through a whole lot of grief because of the pandemic. Insider listed some ways in which people can experience grief aside from death. These include finan-

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Grief is not excluded from ...

FROM PAGE XII

cial or material loss, illnesses or injury, institutional losses, estrangement or relinquishment. People can grieve for financial or material losses if they lose their possessions or home in a fire or if it was foreclosed.

One can grieve for their good health in times of illness; they can grieve an institutional loss if a system such as social services or a church fails to meet their needs or protection. Relinquished loss is a chosen loss like a person giving up alcohol and finally, estrangement can be when someone grieves after having a fracture or shift in a relationship or bond.

While these are some simple categories with real-life examples, the possibilities of grief exist in almost every loss we face as hu -

man beings. Unfortunately, many people end up feeling “guilty” because their grief may not be tied to death or a tragic event. Give your grief the validity it deserves.

That is my best advice to you. You should acknowledge and deem your loss important, even if it’s not a common form of grief. You should also try to understand when you are experiencing grief. Many people mistake grief for a mental illness

but unless it is complicated grief, then it’s simply a natural emotion of grief, and you should be allowed to process it without judgement. You should be able to get to the root causes of the grief and process your emotions. We may all have different ways of grieving, but please remember that grief is a natural process. To grieve means you have lived life and possibly loved. You should remember that and

be proud of that bit, at least. Please be kind to yourselves if you are experiencing any form of grief, and do not let anyone invalidate your loss and the feelings that come along with it.

If you’re interested in speaking to a grief expert or to find a counsellor that is trained in the field, kindly send me an email; marissavictoriafoster@ gmail.com

IN THE DARK WILD

SUNSET – a conspiracy in the sky of burning red and tangerine glow, an eternal spectacle.

On the edge of the creek, a painter sat, the silent swishes of her brushes capturing that splendrous scene. She got up and stepped back to admire another captivating art piece.

the script of her dreams, her world crashing in a dark wild as she laid in a coma for two weeks.

Her fiance Bryan had miraculously not suffered severe injuries whilst her family was faced with the fear she might not survive.

“If only he had not been speeding,” she had kept say-

quietly, “So much for love.”

It had hurt her, but she had to stay focused on what was more important for her, and that was the plastic surgery to reconstruct her face. The cost at one of the best clinics overseas was more than her family could afford. Time was lost as they tried to acquire the funds; the stress had started to affect her mental health, and Aruna had felt she needed to be alone, somewhere far.

Art was her life, a deep love that uplifted her spirits and brought a smile to her lips.

Aruna put down her brushes and sat by the water’s edge, staring across the silent creek as the sun slowly disappeared in the horizon. She inhaled deeply, the soft fragrance of tranquillity that had become a close part of her life since she came to live in this interior region. She had needed to be alone, to be away from the world since that horrific accident, to find some calm to make the pain less.

She still woke up at night though, hearing her screams and feeling the impact of the collision that threw the car in the air, trapping her inside.

Fate had literally torn up

ing to herself when she regained consciousness, “If only he had listened to me when I asked him to slow down.”

That could now not change anything, for when she was shown the damage to the left side of her face, she had screamed in horror and wished at that moment she had died.

Bryan, after recovering from his injuries, had visited her often, giving her the comfort she needed, but after seeing her face, his visits had become less, his messages few and one month after her discharge from the hospital, he had broken off their engagement.

Tears misted her eyes as she sat there by the creek, a lonely figure, and she voiced

An old friend of her uncle owned a cabin in the woods that was safe and secure. The peace and being surrounded by nature did wonders for Aruna’s state of mind. She began painting again and sent her pieces to art studios to sell. It didn’t bring in much money, but she was thankful for it, to add to the funds for her surgery.

“I guess I need a miracle,” she sighed as she settled down to sleep, “I wonder from where that could come?”

She had cut her long hair and styled it so it could fall over the side of her face that was damaged. It helped to hide the unattractive look whenever she crossed paths with tourists who visited the region. It happened sometimes as she looked for spots to set up her easel to paint. She never looked at anyone to greet them but raised her hand and lowered her head.

Time went by, and one day in mid-August, she had set up her easel by a small waterfall, focusing on cap -

SURINAME AND GUYANA SHARE THE SAME LIKENESS; COULD THEY MOVE INTO A CONFEDERATION?

IN the last three years, Chambers of Commerce between Guyana and four or five foreign countries have been founded or resuscitated and among the most important of these is the Suriname-Guyana Chamber of Commerce. At the end of January, the Suriname-Guyana Chamber elected its Board of Directors, the majority of whom are well-known persons who have interests in both countries. These include Dr Vishnu Doerga, Chairman; Mr Deryk Klaverweide, Vice President; Mr Mark Sookhai,Treasurer; Mr Samuel Glasgow, Secretary with Directors Rogier Simson, Ms Alista Bishop, Mr Sachin Pritipaul (Jr); Mr Jimmy Manna, Ms Charlene TjonSien-Kie, Ms Anuskha Sonai and Ms Gaytri Rampersad with Mr Rahul Lildhar as Chief Executive Officer.

The entire board consists of executives of vibrant companies and are traditional businessmen and women, except for Mr Sam Glasgow, a young, able, practising lawyer who will contribute the peculiar skills and cast of mind of his noble profession.

Like the Corentyne Bridge, the chamber is a welcome addition to the many things that bring Suriname and Guyana closer. Guyana and Suriname were, over the last three centuries, one country longer than there were separate entities. The Dutch founded Guyana while Suriname was founded by the British, and though they had changed hands over the centuries, each imperial power left its stamp on them.

Suriname’s lingua franca, Sranam Tongo, once known as “Talkie-talkie” or Neger Engels, for example, is an English Creole and could easily be understood and spoken by any Guyanese who lives in Suriname for a few months. This came about because the English founded Suriname. Up to the early 19th century, Suriname Dutch was spoken along the Guyana rivers; today, there are still many Dutch words in Guyanese speech.

In 1667, the Dutch, who had owned what is now New York had captured the English colony of Suriname, and at the Treaty of Breda, decided to give New Amsterdam (later New York ) to the English in exchange for Suriname and Suriname remained Dutch from that time. Essequibo, Demerara and Berbice continued to be Dutch until 1815, when the Treaty of Paris surrendered these colonies to the British, who united them and named them British Guiana. Both Guyana and Suriname, therefore, shared many common influences in the formation of their Social, Economic and Cultural life, and this results in Guyana and Suriname being very much in the image of each other.

It would be apposite to elucidate further the theme of Guyana and Suriname being much in each other’s image: the geography of Suriname and Guyana is the same -- mountains, rivers, forests, drainage and irrigation problems; their economies used to be based on rice and sugar and then bauxite and today it is oil, but they are both determined to avoid the “Resource Curse” and are striving to keep their economies diversified.

Their histories of slavery and indentureship, though not identical, are similar, and these forces have shaped the ethos and the racial composition of their populations, with their folk cultures being much the same. Though their official languages are English and Dutch, the ordinary Surinamese and Guyanese find it very easy to communicate with each other

Though Suriname uses the Civil Law and Guyana uses the English Common Law, their legal assumptions are essentially the same; indeed, until 1914, Guyana used the Civil Law and Surinamese lawyers sometimes practised in Guyana. The constitutions of Guyana and Suriname do not differ much from each other, and Guyanese and Surinamese fit very easily into each other’s countries.

Until the first half of the 20th century, thousands of Surinamese emigrated to Guyana, and they were quickly assimilated and in Corentyne, many families lived on both sides of the border. Likewise, from the beginning of Guyana’s economic collapse in the 1960s, it is estimated that between 60,000 to 70,000 Guyanese emigrated to Suriname to escape the hardship in their country and these were received with kindness and full acceptability and quickly integrated into Surinamese society. This is not strange, since Guyanese and Surinamese instinctively recognise their sameness.

Guyana and Suriname could cooperate far more closely than they do today, bringing greater social, economic and political benefits to both territories. Indeed, the time may have arrived for the two territories to form a Confederation within CARICOM, distinct from a Federation. It should be recalled that the West Indies Federation was transformed into CARICOM, a mere economic union. A Confederation is a looser union than a Federation, allowing for greater individuality to accommodate small numbers in either territory who may have reservations regarding a closer union. It will be a creative step if, in the foreign ministries of both countries, an officer or small unit is specially charged with working towards all facets of closer relations.

Licensing of the wildlife trade in Guyana

GUYANA is a country that is blessed with numerous natural resources. This includes our wild and flora and fauna which many people utilise for various reasons, including economic gain. To ensure that Guyanese continue to benefit from these gains for generations to come, there is a system in place to manage how, when, where, which and by whom wildlife is utilised. This system is known as the Licensing and Permitting System. There are two aspects to the wildlife trade: international and domestic (local).

International Trade

Internationally, the trade of wildlife is governed by the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES). As a signatory to the Convention, Guyana is obligated to have certain systems in place to manage the wildlife trade. As such, under the Wildlife Conservation and Management Act (2016), permits and licences are issued for the import, export, re-export, or introduction of any specimen of wildlife from the sea.

In Guyana, the GWCMC is the CITES Management Authority and is responsible for managing the wildlife trade here. To obtain the necessary licences for international trade, the following steps must be taken:

1. Submission of completed application forms for the Licence being applied for.

2. Submission of the following documents:

o National Identification Card, Driver’s Licence, Passport or any other form of national identification

o If a registered business, a sealed certified copy of the Business Registration

o In the case of a company, sealed and certified copies of the following documents

1. Certificate of Incorporation

2. Articles of Association

3. Notice of Directors

In the table below, the fees for the permits and licenses are outlined.

Permits

Import Permit $5,000

Export permit $5,000

Wildlife Ranch Product Permit $10,000

Certificates

Re-export Certificate $10,000

Certificate of Introduction from the Sea $5,000

Captive Bred Certificate $10,000

Artificial Propagation Certificate $10,000

Pre-Act Certificate $10,000

Licences (Annual Fee)

Holding Premises Licence $100,000

Commercial Export Licence $100,000

Commercial Import Licence $100,000

Captive Breeding Operation Licence $50,000

Artificial Propagation Operation Licence $50,000

Wildlife Ranching Operation Licence $50,000

Holding Premises Application Fee $25,000

FROM PAGE XVI

Licensing of the wildlife

o Copy of Transport or Rental or Lease Agreement for Holding Premises

3. Attendance of an interview. This step applies to all new applicants and may also apply to some re-applicants.

Currently, there is a cap of 25 persons who are allowed to engage in international trade.

In addition to obtaining licences to be involved in the import and export of wildlife, international traders are also required to obtain permits whenever they make a shipment. To manage the amount of wildlife that is traded, the GWCMC implements a quota system. There is a national quota, the total number of a particular species allowed to be exported within a year, while each exporter also has an individual quota, which they must respect. Additionally, international traders must respect closed seasons during which particular species aren’t allowed to be traded. They are also prohibited from trading protected species and species listed in CITES Appendix I.

Domestic Trade

To supplement the international trade, the GWCMC has also implemented a system to govern the domestic utilisation of our wildlife. This system began with the passing of the Wildlife Conservation, Management and Sustainable Use Regulations (2019). Under these Regulations, various categories of licences govern particular uses of wildlife within the country.

Under Regulation 10 (1) of the aforementioned Regulations, the six categories of licences are as follows:

$5,000 - $100,000

Indigenous Village Councils may also have to apply for a licence to cover wildlife users who are registered members of the village.

Each licence will specify the sizes, numbers and species of wildlife that a user’s activities cover, as well as where an individual is allowed to carry out these activities.

To obtain a licence for any category of wildlife use, applicants will be required to submit the following:

1. An application form

2. National Identification Card or Passport (original and copy, back and front)

3. Two (2) recent Passport size photos

4. TIN Certificate (Original and Copy)

5. Firearm Licence (Original and Copy) for Hunters only

6. Show proof of having adequate housing for trapped wildlife (for trappers and middlemen)

7. Food Handling Certificate (Restaurants, cook-shops, rum-shops/bars)

The commission vets applications and once approved, the applicant is required to pay the corresponding fee.

Application forms can be obtained from the Licensing and Permitting Division of the GWCMC or applications can be made online at https://application.dlms.wildlife.gov.gy/#/.

Like international traders, domestic wildlife users must also respect closed seasons, during which particular species aren’t allowed to be traded and they are also prohibited from trading protected species.

Remember, for more information on the wildlife trade you can log on to wildlife.gov.gy/licensing-procedure.

Wearing many...

him to go.

He related that he then had to look for work elsewhere, so he left Wakenaam in 1980 and came to the city to work as a Port Police at the various wharves to secure ships when they were docked at Port Georgetown.

Gobin added that he left that job and worked as a supervisor at Gafoor’s for two months, after which he became self-employed. He bought goods to re-sell at Bourda Market and began selling coconut oil sourced from Wakenaam, and, on weekends, he would go back home. Gobin reported that in 1981, he started to take the Tata bus and transport his goods to be sold at Wales Market.

A change of path

On weekends, he would sell pineapples and ground provisions he bought in the city at Wakenaam via his donkey cart, but Gobin pointed out that his life changed for the better in 1981 when he was called upon to go and lead a church on the nearby Leguan Island.

He disclosed that the Pastor was leaving to return to Brazil, his homeland, and asked him if he could become the religious leader. Gobin took the offer, and he moved there and led the congregation on the lower flat of the house, while he resided with his family in the upper flat of the building. This year, May will mark 40 years since he has been living as a Pastor for the Richmond Hill New Testament Church of God.

In the meantime, Gobin reported that he needed a challenge and began trading between Guyana, Trinidad and Tobago and Brazil. He used to ride around Leguan on his bicycle, selling bicycle parts.

Gobin noted that, in 1992, he was offered a job as a teacher at the Richmond Hill Primary School, the same school his wife, Rani, was a teacher and taught there until 1998, when he resigned and bought a minibus.

He explained that he began working the bus on the West Coast Demerara route and went home to Leguan on weekends. Gobin related that he had his eyes set on going to CPCE to become a certified teacher but became frustrated when the process was delayed due to circumstances beyond his control.

Other ventures

After three and a half years of working as a minibus operator, he was offered the officer job within the Ministry of Culture, Youth and Sport in 2001. He has held that job for the past 23 years and is still on the job.

He is also an active member of the Leguan Community Policing Group (CPG), a member of the Essequibo/Leguan Cricket Board, and a singer and composer of gospel and chutney music.

Gobin has retired as a chutney singer and has a song specially for this year’s Mashramani Children’s Costume Competition, which will be held in Leguan on Thursday.

He stated that for the National Float Parade on the island, four primary schools and the only secondary school would be participating along with the public and private sector.

The father of two and grandfather of five told the Pepperpot Magazine that, in Leguan, he is the go-to guy when people need assistance filling out forms, and he assists in all paperwork and is involved in all community-based projects.

Gobin hosts a Bible Club on Fridays and actively participates in all volunteer work in Leguan.

FROM PAGE V

‘From Unity to ...

ly as 1978, the Mahaicony, Abary - Agricultural Development Authority was formed to encourage sustainable development in Berbice and Mahaica areas. The community’s development was given a bigger push with the construction of one of Guyana’s first railways. In 1982, the then-governor sent a letter to the colonial office about constructing the railway that bridged the Mahaica and Berbice rivers. Among the small villages in Mahaica, the more notable ones are Helena, Good Hope, Unity, and the famed Jonestown. Helena, for instance, was established some years later, in 1896.

Life along the Mahaica River

Closest to the main highway and marking the beginning of Mahaica are the Helena and Good Hope villages. The Pepperpot took a trip down to the picturesque community of Mahaica, where we spoke to a few villagers about what life was like there. One such villager is Primnauth Narine. Born and raised in the community of Good Hope Mahaica, Primnauth says that among all the beautiful places Guyana has to offer, he believes that Mahaica is the best place to call home.

We first had to clear up some long-held misconceptions about the village’s location and subsequent sub-communities. According to Primnauth, Mahaica is the name given to all the villages that run along the river. These communities each have their own name, diverse groups of people, and some even have their own schools and health centres. However, unity has never been lost amongst the individuality of the various areas. As sixty-six-year-old Primnauth explained, “This village is very quiet, it is nice. People are happy here. Anywhere you go, people are happy. We have our ups and downs, but after that, everybody is back together.”

The community of Good Hope Mahaica is the only home that Primnauth has ever known. Working as a sluice operator, Primnauth shared memories many of the people of Mahaica have. He recounted that the community is a farming community through and through. Primnauth himself was a farmer before trading in jobs for his current occupation, that of the village’s sluice operator. He shared that, “This area is an agricultural area. Most of the people did agriculture. But as time goes, the agriculture became a little faded away.” He added that although farming was once cited as the village’s backbone, the younger generation is doing things differently than they often do. He stated that, “Most of the children are looking for jobs and they have started to work in town and so on. So agriculture has dropped. Mostly it was cash crops and rice people used to do.”

Unity in Development

Rice farming is alive and well in the community today. It is almost as rich as the community’s sense of togetherness. As Primnauth told the Pepperpot Magazine, cricket has long been a big part of the community of Mahaica. Primnauth himself is considered one of the community’s sportsmen. He shared that cricket was not more than a pastime for him; rather, he saw junior success in the sport. “I started playing cricket at a small age. I went to school, and I started to play softball cricket and hardball cricket. I played up to first division.” Primnauth is among the many community members who are working tirelessly to reassemble the community’s cricket team.

Mahaica has been one of the communities on the forefront of Guyana’s development however. For an area as concentrated as Mahaica, the village has been equipped with almost everything its villagers may need. Mahaica has become somewhat of a pseudo-township. Apart from the infrastructure developments, the villages saw many changes. As somewhat of a community leader, Primnauth shared that, “We are getting a lot of streets built, drains cleaned, and bridges built. They are beautifying the community, giving us a better landscape.”

Several villages make up what we know as Mahaica today. And the people have a saying, ‘From Unity to Virginieen’, the communities that mark the beginning and end of Mahaica. Each village is as authentically Guyanese as possible. From Unity to Virginieen, there are very few places as unique as Mahaica.

Guyana’s newest TikTok ...

FROM PAGE II

dence to be able to execute that in an honest and respectable manner,” he reasoned.

Graham is from North East La Penitence, Georgetown and has found his way despite challenges in life. Now, he has two successful small businesses to his name.

He told the Pepperpot Magazine that he always had his way, charisma, and finesse, so it was easy to write reviews and be assertive. Graham pointed out that it was during a rough patch in his life that he realised that he had to do more to become self-driven and go out there and showcase his talents.

“I am a self-starter as well, so I don’t like to start something I cannot finish or see to the end because I cannot handle failures. Even though I am not a perfectionist, I do succeed,” he said.

Although Graham had a TikTok presence for years, his content was not initially centred on reviews. But today, he has gained recognition for his reviews on the social media platform and he believes that he has some leverage.

He has had some reviews for free, which he did on his own while going out to dine, but he started earning from the reviews a month ago when he received bookings.

“I want more. Who doesn’t like making money doing something they absolutely love? It can be any business, be it large or small. I will do the review,” Graham said.

‘Talking the talk’

The 31-year-old told the Pepperpot Magazine that he has established his own language school, Fluency Express, an online teaching programme of foreign languages such as French, Spanish, Portuguese and English.

Graham stated that the classes are on Zoom (virtual) with no classroom presence. He also offers private lessons based upon request, including reading and phonics, Mathematics and Spanish for children.

He related that he also offers translation services at Fluency Express. His online school started four years ago when he quit public school teaching as a qualified teacher who taught for 14 years.

Graham reported that Fluency Express started just before COVID-19, and when the pandemic hit Guyana, he went online, which was convenient without any faceto-face learning.

He noted that he has five staffers, and each module takes three months to complete Level 1 of the language courses with two modules.

Graham related that while teaching in the public school system, he taught at all levels and realised he was good with children.

“To be successful you have to set goals and work towards achieving them to remain marketable to earn as a self-employed individual,” he said.

Mashramani...

FROM PAGE III

some years prior, in 1966. A then small social group, the JAYCEES of Linden, took hold of the idea and began organising a carnival for independence on May 23. It was not until our country gained independence that the plan for the celebration blos-

Many’ or Meshirimehi in the Amerindian tongue. But the word sounds like Mashramani in Arawak. Perhaps it was the captivating nature of its meaning or the fact that the word felt truly traditional, but Mashramani, meaning “celebrations after work” by

Mashramani 2023

and arts.

But in a country where everyone is a brother, sister, cousin, or aunt, COVID-19 changed the way we celebrated Mashramani. Unable to traverse Georgetown’s oncepacked streets, Guyanese were utterly unfamiliar with

somed, and the first stepping stones of today’s Mashramani were set.

According to a few historical sources, three ambitious Guyanese visionaries began culminating the very first ever Mash: Wordsworth McAndrew, national folklorist; Dr. Arthur J. Seymour, acclaimed poet; and Adrian Thompson, one of Guyana’s earliest mountaineers. History has it that the newly formed committee began planning all that the celebration would encompass. However, the term ‘carnival’ was soon to be replaced with something unique that would tell of independence and Guyanese nationhood.

Although history does not state the committee’s motive or inspiration, an indigenous word was sought out. Allan Fiedtkou, an Amerindian man who we would later learn was instrumental in the development of Mashramani, was consulted on rebranding the nation’s independence. Fiedtkou told the committee about a celebration his people had. The occasion Fiedtkou told of was called ‘Muster

all definitions, was officially coined as the term for the country’s independence celebrations.

The evolution of the celebration

Every son and daughter of our soil has memories of Mashramani. But those memories have changed throughout the years. Anyone over the age of 40 may describe a celebration that has subtle differences from the Mashramani we know today. The first-ever Mashramani lasted a staggering three full days of celebration. The occasion has evolved to become an awaited day; as January comes to an end, Mashramani preparations begin. Although still prominent today, celebratory aspects such as the costume competition were a focal point of the festivities. The calypso competition was also among the most anticipated. People would crowd to hear these social commentators talk about everything from the economy to social justice. The true roots of Mashramani took place in the most simplistic of Guyanese creativity

the idea of social distancing. As a wildly welcoming and close-knit people, it is not in our nature to celebrate alone; the lockdown stopped many of our nation’s occasions, Mashramani included.

But our spirit was not locked down like the rest of the world, and as Mashramani slowly began to re-emerge, the bigger it got. Today, Mashramani is an explosive, truly national celebration that draws people from all around the world. Mashramani is something beautiful; whether you watch it live on Facebook or venture out into the streets alongside your family and friends, everyone is a part of Mashramani. The word, its origin, and how began it are left to history, and how the tradition will evolve is impossible to see. But one thing is sure: as long as we can, Guyanese will ‘Mash’ as hard as they can. So, wherever you are, as long as you are Guyanese, celebrate your nation proudly with this Mashramani and a happy Mashramani 2024.

IN THE DARK WILD

turing that beautiful scene, when a smooth deep voice said behind her, “That’s a beautiful scene.”

She almost dropped her brushes, startled a little, not realising a small group of tourists had come to the waterfall.

“Yes, it is,” she said, pulling the hair over her face and keeping her head lowered so she didn’t see who it was.

He noticed, though, her nervous reaction and smiled apologetically, “I’m sorry, I didn’t mean to startle you.”

She nodded her head slightly in acceptance of his apology and looked up slowly as he joined his friends at the waterfall.

“Wow!” was all she could say as she packed up and left.

She worked on other pieces for the next two days, then went back to the waterfall, hoping no tourists would be there

that day. She was sitting on a rock, her bare feet in a narrow rushing stream, when she heard voices. She turned around and saw the tourist guy who had spoken to her with a native guide, back from a hike.

He raised his hand to her, “Hey.”

She raised her hand a little, hoping he wouldn’t come to speak to her, but he did.

“How’s your work going?”

“Good,” she said with a little smile, not keeping her head too lowered, and a sudden gust of wind blew the hair that was covering her face away. The shocked look when he saw her face gave her a feeling of dread and she turned away.

“It’s what I’ve been avoiding for so long,” she cried in frustration back at the cabin, throwing her paint and brushes across the room. Her mother, who was spend-

ing time with her that week, tried to calm her down, holding back her own tears.

“I can’t talk to anyone,” she continued to cry, “I can’t look them in the face. How long more do I have to live like this?”

Her pain was heartbreaking but her mother, crying quietly, managed to calm her down.

A few days later, she refocused on her work and finished the waterfall scene, sending that and a few other pieces to the art exhibition. All her paintings were sold but, again, not at a high price. It was for her, another disappointment but three months later, she received some astounding news. Her waterfall painting, bought by a tourist in Georgetown had been entered in an art exhibition in New York. It had been entered with her name as the artist and sold for an amazing sum.

Aruna couldn’t believe it!

“Is this the miracle I was waiting for?”

The money was paid fully for the plastic surgery procedures overseas, and four months later, she stared at a new person in the mirror, as beautiful as she had been.

There was now a blessed light in her life.

“Thank you, dear Lord,” she expressed, “For the new me, to live my life again, and to that mysterious person who helped my painting to sell.”

In December of that year, she was at an art exhibition with some of her work when a voice she recognised said behind her, “Beautiful artwork.”

She turned around and felt a kind of joy when she saw the tourist guy from the falls.

“Thank you,” she said with a smile.

He looked at her for a short moment, then said, quite pleased, “Now I get to see the artist and her smile.”

“Sorry about that time. I wasn’t in such a good situation.”

“I know, I saw a girl, though sad, passionate about her work.”

Aruna felt happy to be able to talk to him now, and he told her he was back to look at some investments.

As they stood there talking, the exhibition organiser stopped by and said to him, “Mr. Brody, I see you’ve met the artist of the last painting you bought.”

Aruna looked at him, surprised, “You bought one of my pieces?”

“Yes, the waterfall scene.”

“What?” she stared at him in disbelief, “And you entered it in the New York exhibition?”

He smiled and nodded.

“Oh my God,” Aruna exclaimed and sat down, feeling her knees going weak.

“Why did you do that for me?”

“The pain I saw that day on your face touched me, and I decided to find a way to help you.”

With deep gratitude in her eyes, she got up and hugged him, “Thank you so much.”

“Well, I guess it’s worth it,” he said with a little laugh.

She stepped back, a new feeling of joy filling her heart, for he was a stranger who showed her concern at her worst moment and helped her in a way she did not expect.

He extended his hand to her, “Never got to tell you my name. It’s Matthew and I’d like to be your friend.”

She smiled happily and took his hand, “I’d love that.”

THOUGHT FOR TODAY

When it is not necessary to change, it is necessary not to change.

LUCIUS CARY, FALKLAND(1610?-1643)VISCOUNT A Dis- course of infallibility.

STUDY SUCCESS

Dear Student, Welcome dear friend. Once again,wefocus upon reading newspapers regularly for their worthiness. Most

February 25, 2024

readers enjoyscanning articles; others enhance personalknowledge and outlook, language skills, and vocabulary; and yet others, greaterexpertise at expressingthoughts. Yes, these jam-packed news articles are generally appreciated for being much organised, interesting, and well-written,covering local, national, and world events. Know that they challenge reader-skillsat comparison and contrast, distinguishingcause-and-effect, grasping chronological order, and evaluating problem-and-solution. Read them more. Be wise.

Love you.

IMPROVING SENTENCE BUILDING

Some pitfalls to note in using the adjective

Note: Some adjectives, because of their meaning, cannot be compared. They include such words as perfect, correct, immortal, dead, final, round, and square. But to indicate a difference in degree, use more nearly.

For comparison, turned upside-down, use less and least: helpful, less helpful, least helpful.

Here are some faults that may upset your use of the adjective.

1. Use the comparativedegree in comparing two; the superlative, in comparing more than two.

This one is the lovelier Easter dress of the two. (not loveliest)

Which of these three paintings is the oldest. (not older)

2. Avoid double comparison.

Right: Yours is the prettiest kite of all.

Not right: Yours is the most prettiest kite of all.

3. In making comparisons within a group, say any other, not any.

Illogical: Wharton, our centre, is taller than any player on the team. (Wharton is on the team. This is the catch: if you say Wharton is taller than any player on the team, you are saying that he is taller than himself; therefore, you are stating an impossibility.)

Right: Wharton, our centre, is taller than any other player on the team.

Right: Wharton, our centre, is the tallest player on the team.

4. Use less for quantity; fewer for number.

Marlon has less responsibility and fewer worries now.

5. Use the article a (a) before consonants and consonant sounds; use an (an) before vowels (a, e, i, o, u) and vowel sounds.

“It is an honour and a pleasure to be called upon the give the opening remark,” said Mr. Robinson, the new pastor.

6. Repeat the article before separate items if it might not otherwise

be clear that they are separate items.

Confusing: They hired a stenographer and typist. (Did they hire one person or two?)

Clear: They hired a stenographer and a typist. (two persons)

7. Do not use the objective pronoun them as an adjective.

Those five articles belong to the bathroom. (not them five articles)

8. Use his or her to refer to an antecedent limited by a pronoun which is used to modify a noun (pronominal adjective). Pronominal adjectives are:each, every, either, or neither.

Right: Each mother likes her newborn.

Not right: Each mother likes their newborn.

9. Do not omit the -ed from a past participle used as an adjective.

Right: I like fried fish. (not fry fish)

Right: I ate a large piece of baked chicken for lunch. (not bake chicken)

Something to Do

Choose the correct adjective expressions from those bracketed in the following sentences. Explain your choices to your study partners.

1. Have you ever before seen (these, this) kind of sheep?

2. Don’t buy any more of (them, those) (smallsized, small-size) apples.

3. I bought a vanilla and (chocolate, a chocolate) ice cream. (two ice creams)

4. From now on I shall eat (fewer, less) pieces of fudge.

5. Cuba is larger than (any, any other) island in the Caribbean.

6. Neither judge has changed (their, his) mind.

THE PASSAGE

Read the following passage carefully and then answer the items below it.

Industrialization has created a new set of intangible threats to health. They have presented themselves in socially accepted forms: the socially acquired glamour of cigarette smoking, the pleasures of alcohol and the spurious release gained through drugs have resulted in many cases of heart disease, cancer, and debility.

Since many developing countries are succumbing to the same habits and dependence, they lay themselves open to the same diseases. One can work by one rough rule-of-thumb, says Dr. H. Hansluwka, Chief Statistician of WHO’s Global Epidemiological Surveillance and Health Situation Assessment: once a country achieves a life expectancy at birth of 60 years, cancer rapidly moves up in the ranking of health problems and causes of death.

1. According to paragraph 1, deaths from heart disease, cancer and debility are on the increase because of

(A) the dangers posed by modern living.

(B) traditional lifestyles in developing countries.

(C) growing substance abuse in today’s society.

(D) longer life expectancy in recent years.

2. The words “succumbing” and “dependence” imply that the habits of cigarette smoking, alcohol and drug use

(A) inhibit development. (B) are created by the users. (C) give rise to a state of numbness.

(D) have an overpowering effect on people.

3. From paragraphs 1 and 2we may deduce that cancer is

(A) on the increase in developing countries.

(B) caused by excessive alcohol, drug, and cigarette use.

(C) more likely to cause death to people under 60 years of age.

(D) one major drawback to health programmes in developing countries.

The control centre of teeth

EACH tooth has a dental pulp commonly called “nerve” by patients, and this is the control centre. The anatomy of the pulp is well-known to dentists. Individual teeth have divisions of the pulp called root canals. Each tooth has one to four root canals. When these small pieces of soft tissue die or become injured or infected, the resulting pain can be as debilitating as almost any other physical condition experienced by humans.

Why does a piece of diseased or dead tissue cause pain? A tooth is usually sealed externally by the outside tooth coating (enamel). Only a small opening into the supporting bone is present on the tooth end, deep within the bone. When a dental pulp is diseased or dead, pulp blood-flow and cellular activity increase, and there is no possibility for the release of pressure from inside the tooth, except into the supporting bone. The result is pain, and it is usually present when a tooth is dead or dying.

Occasionally, the infection finds its way into the bone and perforates out into the soft gum tissue. The patient observes a pimplelike projection on the gums, commonly called a gum boil, and this “dead” tooth is usually not painful.

What clinical conditions are commonly observed related to dead or dying teeth? When chewing on the suspect tooth, significant pain is experienced. Pushing on the tooth or tapping on it with a hard object creates pain. The tooth may have periods of no pain. Antibiotic therapy usually reduces or eliminates the pain for a while. Pressure pain may indicate a dead or dying tooth, but it may also indicate a cracked tooth or a tooth that has had recent heavy chewing or “bruxing” on it. If your dentist finds a dead or dying tooth, you have the following alternatives: root canal therapy or extraction of the offending tooth.

A red, pimplelike projection on the cheek or tongue side of the tooth near the tooth root end usually indicates that the tooth pulp (nerve ) is dead and the infection has broken through the bone to the outside. This condition creates a fistula or canal from the tooth root end through the gums. Yellow pus can often be expressed from red projections without much pain, but the pus will return until the therapy is completed. Treatment for the draining fistula may include the following:

A. Endodontic therapy alone.

B. Root canal (endodontic) therapy and an apicoectomy (root-tip amputation and root-tip filling) if the defect in the bone is large.

C. Hemi section (amputation of one or more roots) may be needed, if the disease is especially persistent and involves only one root of a multi-rooted tooth.

D. Extraction of the tooth.

Although over 95% of root canal treatments are successful, a few of these teeth occasionally cause subsequent pain or other problems. After a discussion with your dentist, you will have several alternatives:

A. Redoing the root canal therapy

B. Apicectomy (root amputation and root-tip filling)

C. Hemi section (amputation of one or more roots)

D. Extraction of the tooth.