Guyana inc issue #17

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CONTENTS Celebrating the Afro-Guyanese Experience.................. 6 Facts about Slavery that shaped the Guyanese society........................................... 8 Guyana’s Afro-Guyanese Presidents............................. 10 African Spiritual Beliefs.................................................. 12 The Unbroken Spirit........................................................ 14 Courtney Benn - from Apprentice to a leading Contractor, no fabrication is impossible...................... 15 Lennox Cush - from Cricketer to successful businessman.............................................. 16 Kerwin Bollers - an entertainment tycoon in his own right................................................... 18 Paul Giddings - the man that helped resuscitate the Pawnshop Industry................................ 20 Clinton Williams - an illustration of hard work & devotion..................................................... 21 Africa: where we came from and why.......................... 22 The cultural differences between Afro-Guyanese and Africans......................................... 23 Holding on tight to his roots, Eze Rockcliffe is a tree of African splendor........................................... 24

Interesting facts about Africans and what makes them so strong...................25 Popular Afro-centric adages based on superstitions.......................25 Outstanding Afro-Guyanese.........................26 African Guyanese Beauty Queens................28 Talented Afro-Guyanese excelling in music, dance, fashion, comedy and drama..........................30

Founder and Publisher Teshawna Lall, BA, MBA Managing Director Frank Sanichara Marketing Innovative Marketing & Publishing Inc. Design Innovative Marketing & Publishing Inc. Editorial Contributors The African Cultural & Development Association Leonard Gildarie Franklin Wilson Sabatini Daniels Abena Rockliffe Erica Singh Ruel Johnson Kiana Wilburg Suzanne Claxton Tammy Quail

African Holidays & Celebrations observed in Guyana.......................................32 African fashion still current despite increasing demand for western trends........34

24 Saffon Street, Charlestown, Georgetown, Guyana, South America.

Tel: (592) 665-2206 or (592) 223-2169

Famous Black Inventors................................35

For Subscription in Guyana and the Caribbean Contact: (592) 223-2169 North America: 347-599-6426

ACDA celebrates Emancipation 2015.........36

Email: guyanainc@gmail.com Website: www.guyanainc.biz

Famous Books written

by African Guyanese......................................37 African Monuments and Museums in Guyana......................................38 Traditional Afro-Guyanese dishes...............40 Outstanding Afro-Guyanese Athletes.........42

While every effort has been made to ensure that information is correct at the time of going to print, Innovative Marketing & Publishing Inc. and Guyana Inc. cannot be held responsible for the outcome of any action or decision based on the information contained in this publication. The publishers or authors do not give any warranty for the content, explanation or opinion. It is advisable that prospective investors consult their attorney/s and/or financial investor/s prior to following/pursing any business opportunity or entering into any investments.

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Celebrating the Afro-Guyanese Experience

by Ruel Johnson

“They seized the opportunity of Emancipation to establish the foundations of a civilised life – the quest for education, employment, equality and the pursuit of happiness.”

David Granger

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n the early 1600s, the Dutch West India Company brought the first set of African slaves to what is now known as Guyana. What followed was over 200 years of oppressive and exploitative cruelty under the plantation system with occasional, but significant instances of revolt or open rebellion. The most notable of the latter was the 1763 Rebellion led by the house slave Kofi or Cuffy, although later revolts like those led by Quamina (1823) and Damon (1834) would be recorded as significant mileposts in the movement towards Emancipation.

By 1838, when full Emancipation came about, the former slaves of what was by then British Guiana had survived systemic subjugation, brutality and economic disenfranchisement, and were ready with the establishment of a vibrant plan for sustainable self-development built upon the village system.

It is notable that almost immediately after being freed, villagers from places like Buxton and Victoria were able to gather the resources to purchase from plantation owners the very land upon which they lived.

According to David Granger, in his article, ‘The material culture of African-Guyanese’ (Stabroek News – July 29, 2010): “These villages rested securely on four pillars – the home, church, farm and school – that were the wellspring of a distinctive culture.

Creole culture, therefore, was engendered entirely through the African experience in Guyana. Certain values – cooperative work, love of the land, religious faith, self-reliance and thrift – came to typify their communities at an early stage of development.”

While this distinctive Creole culture would define the Afro-Guyanese ethos and experience, it was unfortunately at the expense of a connection to the ancestral cultures of the original slaves. The AfroCaribbean poet, Derek Walcott wrote, in his poems

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Sea Canes, “out of what is lost grows something stronger that has the rational radiance of stone”.

This is emblematic of the history of Afro-Guyanese experience, the Afro-Guyanese experience of history, the creation of something radiant and substantial out of tragedy and loss. Despite the traumatic events of slavery and colonialism, the descendants of Africans have ascended to heights of achievement in every conceivable field of endeavour. Eddie Grant has achieved the sort of global stature in music as Wilson Harris has achieved in literature, and Walter Rodney in history and politics. In the epitomic Guyanese/ Caribbean sport of cricket, Guyana has produced a gallery of Afro-Guyanese legends – Basil Butcher, Roger Harper, Lance Gibbs, Clive Lloyd and Roy Fredericks.

Afro-Guyanese have also excelled in political leadership in Guyana, dating from the time of Cuffy and Damon to the labour movements of the early parts of the 20th century, to the Independence era to contemporary Guyana.

Indeed, four out of Guyana’s five executive presidents have been Afro-Guyanese, beginning with Forbes Burnham, followed by Desmond Hoyte, Samuel Hinds and currently His Excellency David Granger. The latter, notably, has been one of Guyana’s primary historians in general and a publisher on African-Guyanese history, with his annual magazine ‘Emancipation’ enjoying a successful run from the mid-1990s to the mid-2000s; interestingly enough, he has also become a significant part of that history.

The history of Afro-Guyanese in this society is a history that is constantly evolving, a history interwoven with and shaped by both conflict and cooperation with other ethnic experiences in Guyana, but one which, like those other experiences, retains at its core a distinct and luminous thread.

Facts about Slavery that shaped the Guyanese society

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he date of the first arrival of African slaves in Guyana is not known, but it is believed that the first group was brought by Dutch settlers who migrated from Tobago from as early as the mid-seventeenth century. As plantations expanded on the coast of Guyana, more slaves were brought from West Africa in ships owned by the West India Company. There were occasions, too, when planters bought slaves smuggled from the West Indies by English traders.

The Africans who came to Guyana and the Caribbean were taken from West Africa, especially from states between the Senegal and Congo rivers. Some of these states were The Congo, Gabon, Cameroon, Benin, Togo, Mali, Gambia, Guinea, and Guinea Bissau. It is to be noted that slavery existed in Africa before the Europeans started a slave trade. The slave trade was started because a large labour force was necessary for the sugar plantations in Guyana and the Caribbean.

Europeans decided to plant sugar because there was a great demand for it in Europe. Sugar was needed for distilling, brewing and other household uses. Slaves, particularly African slaves, were the answer to the European problem of labour for their plantations.

In examining how these slaves were obtained, the Africans were sometimes captured by European raiding parties, lured into ships which sailed off with them, captured in tribal wars, or captured in raids by other Africans who were encouraged or bribed by Europeans to organise slave raiding parties. Slaves were also exchanged for goods since there was no common currency existing in West Africa. These goods depended on the area where the trading or bartering was done.

Some of these included pieces of cloth, gold dust, copper bars, brass basins, knives, cutlasses, muskets, glass beads, ivory and liquor.

The journey from Africa to the Caribbean and Guyana was called the Middle Passage, a horrifying experience for the slaves, which lasted from six to ten weeks. They were packed in box-like trays about 150 centimetres long and 50 centimetres wide and high. The men were chained with iron shackles around their ankles and joined by chains looped to the shackles of their neighbours. Women and children were crowded below deck.

On the arrival of slave ships at different ports in Berbice, Essequibo, and Demerara, auctions were held and planters came from all over to find bargains. The slaves were exposed naked and were closely inspected by the prospective buyers to determine if they were healthy.

They were made to jump, swing their arms and legs and were examined like farm animals.

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Entire families were auctioned, but buyers showed no concern over family bonds by making purchases which separated husbands and wives, and children from parents. Friends and relatives were also separated from each other in the process.

On the plantation, the slaves were housed in buildings which were some distance away from the master’s house. Most of these slave houses had thatched roofs and walls of old boards or of wattle and mud. The floor was the earth itself and there was no furniture except some rudimentary pieces that the slaves managed to make over time.

While the slaves were provided with certain foodstuffs by the master, they raised their own subsistence crops of vegetables, plantain and root crops on small garden plots that the master allowed them to use. However, they could only do their personal farming on Sundays when they had no work on the plantation.

They also took the opportunity to fish on Sundays in the nearby canals, the rivers or the ocean.

Each adult slave was given one pound of salted cod fish every Sunday by the plantation owner. The salted cod fish was imported from North America.

A child slave was given a smaller allocation. On special Christian

holidays, there was an additional allowance of about a pound of beef or pork, some sugar and a quantity of rum.

The slaves also obtained a clothing allowance roughly every year. The men received a coarse woollen jacket, a hat, about six yards of cotton, and a piece of canvas to make a pair or two of trousers. Women received the same allowance as the men, but children received none. The children remained naked until they were about nine years old, or were given cast-off clothing that their parents managed to find or were able to purchase.

The work day of the slaves began even before day-break.

They were marched to the fields by slave drivers who controlled them with whips. Slave drivers were themselves slaves who were specially selected by the white plantation owner. A white overseer supervised the entire operation. With farm implements allocated to them, the slaves worked in the fields and were occasionally lashed by the slave drivers if they attempted to idle. Around midday they were given an hour’s break to refresh themselves. The work day ended at about eight in the evening.

But the slaves who worked at the sugar mills during the grinding season were forced to work even longer hours.

“Free Time”

Slaves were punished in various ways. A hand could be cut off for striking a white man. But whipping was the most common form of punishment and this was inflicted liberally and in the cruellest form.

The whipping was done by a slave driver under the watchful eye of a white overseer, and it was not unusual for the victim to be beaten to death.

Methods of Control The white plantation owners used various methods to maintain complete control over their slaves.

Their principal method was that of “divide and rule”. Members of the same tribe were separated on different plantations to prevent communication between them.

The aim behind this was to prevent any plans to rebel if they were together. However, this separation created communication problems, since the plantation would have different groups of slaves speaking different languages. Therefore, the planters had to find a way to communicate with their slaves.

Soon, a new language known as Creole-Dutch developed, and this became a common tongue among the slaves. When the British took control of Guyana in the nineteenth century, English words were injected into the language and it became the basis of Guyana’s ‘Creolese’ language.

Slaves were also prevented from practicing their religions. Quite a few slaves were Muslims while many others had their own tribal beliefs. But since the Christian planters saw non-Christians as pagans, they made sure that the slaves could not gather to worship in the way they were accustomed when they lived in Africa.

Later, Christian missionaries were permitted on the plantations

and they were allowed to preach to the slaves on Sundays. In time, many of them were converted to Christianity. It was the general feeling that the converted slaves became docile and was not willing to support rebellion on the plantations.

Another means of control was the creation of a class system among the slaves. Field slaves formed the lowest group, even though some of them had special skills. Then there were the factory slaves who worked in the sugar boiling process. Higher up were the artisan slaves such as blacksmiths, carpenters and masons, who were often hired out by the planters.

These slaves also had opportunities to earn money for themselves on various occasions. Still higher up in this class system were the drivers who were specially selected by the white planters to control the other slaves. The domestic or house slave had a special place in this arrangement, and because they worked in the master’s house, sometimes receiving special favours from the master, they held other slaves in contempt. Usually, the slaves in the lowest rung of this social ladder were the ones who rebelled and often domestic slaves were the ones who betrayed them by reporting the plots to their master.

Then, there were divisions based on colour. In the early days, it was relatively easy for a pure African to rise to the level of a driver. Since the slaves were owned by the planters and had no rights of their own, the white planters would sometimes have sex with whichever slave(s) he

fancied. Some planters even kept some slaves as their concubine.

There are stories of white slave owners’ wives and/or daughters having sexual relations with African slaves. Mixtures occurred through the birth of children as a result of these unions (mulatto), white men and mulatto women (mestee) and mulatto men and black women (sambo). Some slaves of succeeding generations thus had lighter complexions, and the white planters discriminated in favour of them. These slaves with white fathers or white relatives were placed in positions above those of the field slaves. This was the beginning of colour discrimination in the Guyanese society. In all of this, the Europeans – the whites – occupied the highest ring of the social ladder and they found willing allies among the mixed or coloured population who occupied the intermediate levels. The pure Africans remained at the lowest level.

It was not uncommon for planters to “breed” their African slaves. If a planter had a particularly outstanding male African slave, he would put that slave to have sexual relations with a buxom female slave or several female slaves to impregnate them. This was done so that the good genes of the slave were passed on to their offspring.

Sometimes, the slave owner would send their strongest males to impregnate female slaves on a different plantation. This practice became more common after the Atlantic slave trade was abolished in 1807.

Except for earnings enjoyed by the artisan slaves, most of the slaves depended on obtaining money by selling surplus produce from their provision grounds and also the sale of livestock that they reared. On Sundays, village markets were held and the slaves seized the opportunity to barter or sell their produce to other slaves and even some whites.

On these occasions the slaves made purchases of a few pieces of clothing and other items for their homes.

The Sunday markets were also occasions when slaves from different plantations were able to socialise and to exchange news and pieces of gossip.

There were also times of recreation. These were usually at the end of the “crop” and at Christmas and on public holidays when the slaves were allowed to hold dances which had to end by midnight.

Slaves were also allowed to purchase their freedom through the process of manumission.

However, by the time slaves saved up enough money to buy their freedom, they would have already become old and feeble.

In some cases, female slaves who bore the master’s children were manumitted while they were still relatively young.

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Guyana’s Afro-Guyanese Presidents

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s Guyana celebrates the 177th year of Emancipation, it is a befitting time to reflect on the Afro-Guyanese Presidents of the country, who have all contributed in their own way to the country’s development.

Linden Forbes Sampson Burnham First to be mentioned is the first black President of the Cooperative Republic of Guyana, L. F. S. Burnham. Even though he passed away three decades ago, his name is still frequently mentioned when discussing Guyana’s politics. The qualified lawyer by profession was born on February 20, 1923 in Kitty, in the then British Guiana. He aided in leading the country to independence on May 26, 1966, after which, under the new Constitution, he became the first Prime Minister of Guyana. Four years later, on February 23, 1970 Guyana became a Republic.

When the people’s new Constitution was promulgated on October 6, 1980, Burnham became Guyana’s first black Executive President, a position he held until his death on August 6, 1985. He died at the Georgetown Hospital after leading the country for 21 years. Burnham maintained a farm, loved to ride on horseback, and was keenly interested in cricket and chess.

Hugh Desmond Hoyte Hugh Desmond Hoyte was born March 9, 1929 in Georgetown, Guyana.

He served as Prime Minister of Guyana from 1984 to 1985, and President of Guyana from 1985 (after the death of Burnham) until 1992. Soon after assuming the Office of President, he began dismantling Burnham’s socialist framework. He also began courting foreign investors and making peace with the International Monetary Fund in order to stanch rising poverty and the national debt. He was instrumental in helping to create the Iwokrama project, a conservation area in the Guyana forests.

After losing the 1992 general and regional elections, the first to be termed as fair since 1964, Hoyte remained a formidable force in the opposition. He was the People’s Nation Congress’ (PNC’s) presidential candidate in the elections of 1996 and 2001. Hoyte remained leader of the PNC until his death on December 22, 2002.

Samuel Archibald Hinds Samuel Archibald Anthony Hinds born December 27, 1943, is Guyana’s longest serving Prime Minister. He served as President briefly in March 1997 after the passing of Dr. Cheddi Jagan.

In the December 1997 general elections, the People’s Progressive Party/Civic nominated Hinds as candidate for Prime Minister, while Janet Jagan was the candidate for the presidency. Following the PPP/C’s victory, he was re-appointed as Prime Minister.

David Arthur Granger Though currently head of the nation, President David Arthur Granger cannot go unmentioned. Born on July 15, 1945, the retired brigadier has been serving as President of Guyana since May 16, 2015. He was declared the President after the May 2015 general election. Granger will serve as President for the next five years, until the country’s next general elections. The President is married to Sandra (née Chan-A-Sue) and has two daughters – Afuwa and Han. Granger’s presidency has inspired a nationwide cleanup of the country by citizens from all parts of Guyana. He has pardoned 60 prisoners between the ages 18-25 who were sentenced for minor misdemeanours (non-violent crimes). Annually, he will grant presidential pardons to prisoners who were sentenced for such crimes.

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African Spiritual Beliefs [TABOOS / SIGNS / SUPERSTITIONS / CUSTOMS]: Excerpts from Al Creighton

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n each anniversary of Emancipation, the African presence in the Caribbean is celebrated; whatever can be exhibited of the cultural traditions is highlighted, and the performing arts pay tribute to the African vestiges that they can claim. In Guyana, as celebrants pour libation in memory of ancestral spirits, two things become repeatedly evident as the years since freedom from slavery are commemorated – the very strong and ubiquitous presence of the spiritual, and the very weak and obvious element of knowledge, or the lack of it, where these spiritual traditions are concerned.

Although this is not the case in other parts of the Caribbean, there are huge lacunae in the available knowledge in Guyana about the African heritage, making the subject area a rich minefield for research.

In this country, information and knowledge about the culture and religions of other ethnic groups are readily available and promoted, but this is not the case with the African.

There are very interesting factors that cut across the races. For instance, the term ‘Fulla Man’ is known in Guyana to refer to Muslims in the popular culture and many belonging to the Indian race are called ‘Fulla Man.’ But the Fulanis are Africans. The Fulani are a nation of people in West Africa whose dominant religion is Islam. One prominent Guyanese painter, Prof Doris Rogers, has produced Fulani art, which is identifiable by the use of slender, elegant figures, especially female forms, which are elongated in artistic reproduction. Members of the Fulani would have arrived in British Guiana as slaves or perhaps indentured labourers bringing their Islamic practice with them.

Students at the University of Guyana have started to research these, and their findings so far reveal how many of them transcend racial barriers. These include the pervasiveness of spiritual beliefs and practices, the strong influence of the supernatural and of religious rituals that cut across the folk beliefs and narratives. The students collected narratives and tales, prominent among them being what they classify as ‘Dutchman Tales.’ These were told by persons from different ethnic groups and are dominated by the supernatural, the same ghosts, spirits, spiritual beliefs and rituals reappear.

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What is also remarkable in the findings so far in this investigation is the prevalence of mythical characters of folklore such as Ol Higue, Backoo, and the Fairmaid. Such creatures are popularly known in Guyana as belonging to African tales and lore. But the investigations show that they are as strong in the personal narratives of many villagers of Indian descent who claim to be giving testimonies of personal belief and experience. What is far more significant is the way these mythical creatures are tied by the informants to stories of sacrifice and soul-selling for the attainment of wealth and material things, as well as for protection.

However, the point being made here goes much deeper than any claim that belief in these supernatural beings is multi-ethnic. The point is that, while they do transcend race in Guyana, they exist very seriously in the African traditions and are more deeply affixed in spiritual practice than is widely known. People tell these stories for entertainment, for their humor; they are laughed at and brushed aside as superstitious nonsense and comic relief. But they have much deeper and more serious spiritual connections than are carried in the average Ol Higue or Backoo story. Like the Fairmaid, these beings are tied to ancient religious and spiritual beliefs in the African heritage.

There are some interesting details not common in the stories or even in the several things that people say should be done to ward off the Ol Higue, to prevent her sucking the baby’s blood, or to catch her once she visits, or to identify her in public. There is a real belief that Ol Higues exist as ordinary people. They have supernatural powers, and the blood-sucking practice is a curse. In order to exist they must pass the curse on to chosen persons through generations before they die. Among the beliefs is that the power is transmitted through silver

These very pervasive spiritual elements in the African traditions are feared by modern African descendants in Guyana who do not know enough about them and do not believe in their religious content. The spiritual elements gradually faded out of several traditions even though the people continued to practice the traditions. Furthermore, if they were aware that those spiritual components were there, they would stay away from them.

objects, something as innocuous as a spoon.

Many things beyond normal mortal knowledge are passed on in this way, including wealth. In fact, the acquisition and keeping of wealth is behind many Backoo stories. The creature is either a source, procurer or protector of wealth. Rituals, properly kept, will allow persons to live a normal life of prosperity with no suspicion that a Backoo is secretly behind it. Rituals are known to be performed in contemporary Nigeria for the same purpose, sometimes involving sacrifices.

The theme here is also that these factors with their spiritual significance are largely unknown. They have always been there but not really unearthed by research and not brought to the surface in most of the popular stories. To go further, there is the great irony that these same spiritual factors that give laughable Backoo tales deeper meaning and others that truly reflect elements of the African psyche, cosmos and identity, are some of the very reasons that have caused them to fade away. Many of those things in the African heritage that help to define it and are worth knowing, play a great part in its disappearing from knowledge.

The contemporary descendants of the enslaved Africans are just as guilty of killing off the traditions that their ancestors brought to the Caribbean as the colonial governments. The colonials acted out of fear of the unknown, suspicion of plots and insurrection, and prejudice, which caused them to criminalise practices and condemn them as savagery. The contemporary descendants suppress knowledge of them out of self contempt, because they are ashamed of them and consider their own traditions to be backward superstition. The argument here, however, is that the self suppression came out of those, but they to a large extent were driven by fear of the unknown.

Fear and distancing oneself from obeah is well known. Then there are the other things that people think are obeah or associate with obeah, such as kumfa (cumfa), African feasts, spirit possession and dreams.

Those do not belong to obeah, but people, particularly the uninitiated, know little about them, and shun them out of fear. The practitioners of these things however, although they do them, are ashamed of them and do not consider them as respectable as Christianity (or Islam). Moreover, knowledgeable practitioners will also refuse to impart knowledge of them to others because they feel they must guard them as ancestral secrets to be protected from outsiders. Some traditions are actually practiced by secret societies. These lead to them becoming moribund.

Another example might help. There is the matter of names. In many of these societies, persons are given names as infants, which are very meaningful and connected to their identity. Such names are not to be used by outsiders and must remain secret. If enemies or the wrong persons get hold of the secret name, they can use it to harm or destroy the individual. So, people have a real name (a ‘true-true name’), not commonly known, and a ‘call name’ or (as known in Jamaica) a ‘pet name,’ which is never the person’s official name.

Names are used in obeah to harm the owners. The obeahman takes something with the person’s name on it and uses it in rituals. He takes possession of the name which represents the being, and therefore has possession of the person. This is known in obeah as ‘shadow catching.’

As simple a thing as a name, therefore, has spiritual connotations in the African ethos. It is just another example of the importance of the spiritual in the African heritage. Examples can be outlined from several other African derived traditions. These include notorious ones as well as normal everyday things.

Obeah, of course is the most notorious and well known; but it is also misunderstood, discredited and wrongfully blamed for many ills. Then there are those such as the maskarade (masquerade) also known as Jonkunoo in Jamaica; the old tradition of flying back to Africa; the wake (nine night in Jamaica); and African drumming.

These are considered harmless. Their real meaning is mostly unknown; the spiritual component that they have or had is no longer practiced, or it is unknown.

If it were known, though, these African Guyanese phenomena would be shunned or feared.

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S

THE UNBROKEN SPIRIT

lavery has existed as long as there exists records of human history. But the slavery that birthed the New World and the advent of Europe as a world power is foremost in our imagination. Experiments with New world slavery did not begin with Africans. Amerindian and European bond slavery preceded Africans, but the climate killed the vitamin-deprived Europeans who had no defence to tropical hazards. European diseases had a fatal effect on the Amerindians.

The presence of the 800-year Moorish involvement in Europe had a tremendous self esteem effect on Christian Europe. This propelled the prime kingdoms of once Moorish Europe – Portugal and Spain – to undo the Moorish Islamic and older Khemetic presence.

The Bible eventually became europeanised.

God and his angels would define and separate the advent of Europe from the Black Moor, who was then characterised in Christian lore as the devil. The African slave trade echoed those sentiments when John Hawkins, the father of the African slave trade, carried on the Coat of Arms of his slave ship ‘Jesus’. With the establishment of the slave trade, emerged a twisting and adopting of the Hebrew writings that constituted the Bible to fit into the doctrine of justifying African slavery. This planted the seeds of Euro-Ethnic supremacy.

African kingdoms had long mastered food production and storage. Through observation, trial and error, they had control over many of the tropical diseases that killed off Europeans.

Europe traded with African kingdoms for tribesmen captured in war or who had offended the hierarchy. These tribesmen were brought from various kingdoms into the state of slavery.

Sometimes the Africans who came into slavery came from tribes that were hostile to each other in their homelands. Slavery took their tribal identity. It attempted to erase their historical memory and self-worth. It succeeded in some areas, while in other areas the archetype became dormant in the face of specific trials as a springboard for survival. Plantation existence was a constant conflict of the planter wardens and holy men against the humanity that were fettered to this ordeal. Several methods were applied to undermine and destroy the strong values of tribal-family structures, from rampant savagery to mental manipulation.

Africans fled plantations, created their own colonies as maroons, burnt and murdered plantation owners. In some unusual situations, they were able to manage where humane owners were smart enough to establish subtle collaborations. To justify slavery an entire era of literature was composed to define Africans as savages, less than human and deserving of slavery. Africans endured and, in many cases, defied the myths.

The plantation system of Demerara was further developed after the final English acquisition of the three colonies – Demerara,

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By Barrington Braithwaite

Berbice and Essequibo – in 1812. The British in the thriftiness and boldness of his ancestral had made the trade of slaves illegal by 1808. archetype. But he was a different man. He had The English had subsequently employed become, as Eddy Grant (our local International African troops in the now established West Super Star) once told me, as steel. The India Regiment from its colonies. But slavery enslaved Africans had evolved through the was still slavery and the imperial race ideology infernal holocaust of slavery and its demeaning was still psychologically intact, controlling lives doctrines and philosophies. Even though they and monitoring progress. were brought and enslaved as ore-prototype, Throughout the age of the African slave they now had new memories, new dynamics trade – 1500’s - 1800’s – Africans did not have and allegiances, along with the scars, internal rights under the law. To subsidise the cost of and external, the man of steel would endure. feeding slaves, enslaved peoples were allotted The post-emancipation era was an arena garden plots. They planted crops, implemented between the freed African – whether he drainage systems, and planted rice. They also lived in the village or town – and the colonial cultivated plantains, yams, and oranges, while planter class. With the coming of indentured they raised livestock, chickens, and pigs. They peoples, new mechanisms of divide and rule then took their produce to the township of were encouraged. Challenges were thrown at Stabroek and sold at the slave market, which him to test his temperament and creativity. was located where the St. Andrews Church The wily planter would cultivate a divide and and Demico House stand. The Africans also rule labyrinth of competitiveness and social capitalised on the eager market of ships that unfairness which he tipped here or there. This entered the town’s harbours. These ships resulted in the riots of 1856, when Africans rose required fresh food items, especially limes and up in frustration against the Portuguese. Taxes other citrus to battle scurvy incurred due to long were implemented against the African villages periods at sea without vitamin C. This enabled by the Colonial state. Though intended for the Africans to earn, save and plan for a better village drainage and services, these taxes were day. The Africans were doing something innate used in part to finance indentureship. Because to a heritage that spanned from East to North of the 1856 riots, taxes were increased against Africa and from North to West Africa. the African small holders and wage earners to Before emancipation, the Stabroek/ compensate Portuguese losses. Demeaning Georgetown and other plantations were not caricatures were imported, pasted up and used only populated by enslaved Africans and white against the African psyche. Take some time to masters. There were free men and women of read ‘Scars of Bondage’ by Eusi Kwayana and colour (Africans) and manumitted Africans Tchaiko Kwayana. Religion persisted, with the (those who had purchased their freedom). borrowed twist of the concocted slave tradeThere were free Africans and Mulatto hucksters sponsored European state religious order, to who occupied the small adjoining town of justify slavery through the additions of fictions Bridgetown. These hucksters owned slaves who enveloping the Noah Curse. This affected the would take certain items to the plantations and African believers, except for those who sought tempt their brethren to buy their goods. The spiritual guidance in sects like the Jordonites. hucksters obtained their goods from the ships.

In the conclusion, the African lifted himself They also had to purchase a permit to enter the from the fetters, knowing and knowing plantations. not, falling, stumbling, traumatised, while Despite these glimpses into the tribal cultural unknowingly clinging to the archetypical forms that they were now separated from, the voice within – the dormant ‘I AM’ that pierced enslaved African still worked to death. By 40, the layers of physical, mental and spiritual his body was broken, his spirit smothered, and falsifications to ‘know himself’. He sought he or his loved ones sold on the whim of some and recognised the simple human truths that spiteful Plantation Manager. He died slowly if assure his dignified humanity. he was unable to run away. On many occasions, he revolted, and with indifference he looked death in the eyes. This birthed the folk song, ‘Me nah dead yet fly ah bother meh’.

Emancipation came and new levels of struggle emerged. The Africans terrified the cocksure CORPORATE, INSTITUTIONAL, PARTIES, CANTEENS CATERING AND ALL OTHER FUNCTIONS plantocracy when he stepped forward, negotiated with them and bought their plantations.

The planters were now made 183-184 Waterloo & Quamina Streets, South Cummingsburg, Georgetown, Guyana. economically challenged by the loss of free labour. The (592) 226-5257 info@waterchris.com emancipated African was rooted

WATERCHRIS

Courtney

Benn

From Apprentice to a leading Contractor, …no fabrication is impossible

When one hears the name Courtney Benn one thinks about ship building, road construction and sophisticated building construction. Indeed, Courtney Benn Contracting Services is all this and more.

Courtney Benn, a young Berbician, did not grow up in a household of contractors. Rather, the young man was close to his godfather, who happened to be a contractor, and inspired him to be one.

When he finished Berbice High School, he headed to Barry’s Workshop in New Amsterdam.

There he pursued his apprenticeship programme.

He learned everything that there was to learn, but he outgrew his community. The result is that Mr. Benn headed to the capital city, Georgetown.

His first job was with Bookers Shipping, now known as Guyana National Shipping Corporation. There was a service called Booker’s Garage. Vessels came to Guyana for sugar and sometimes required extensive repairs. The captains, knowing that time is money, expected the repairs to be completed within 24 hours.

Mr. Benn recalled that vessels would come into the docks around 4pm and by 6am the next morning they were ready to sail. Mr. Benn saw an opportunity, so he mustered a team of men who worked at Bookers Shipping with him to undertake the repairs.

Mr. Benn also worked at Sproston’s Shipping,

which is now the Guyana National Industrial Company, for three years. At that time, the shipyard was a hive of activities. It had just constructed the MV Malali and MV Torani.

Then Mr. Benn left to start his own entity that has become a household name.

Courtney Benn had no formal training as a shipbuilder, but learned on the job. At Sproston’s he used to weld and burn, working alongside some of the most skilled tradesmen and learned from them. These were the people who helped him gain knowledge and experience when he began to construct vessels.

Later, Mr. Benn was called on to construct the Sandaka, Bonasika and Baramanni for Transport and Harbours Department. Years later, he built additional vessels, a floating police outpost for the Guyana Police Force and floating outposts for the Guyana Defence Force.

For his efforts he gained a national award: the Golden Arrowhead of Achievement, something he treasures.

When asked about the expansion of his company to include road construction and aspects of engineering, Mr. Benn said that he always thinks about people. The result was that he wanted to expand the company to create employment. So he ventured into road construction and continued into civil engineering.

The University of Guyana Tain Campus, the Leonora Synthetic Track, The Ministry of Agriculture’s Hydromet Radar Tower, Beterverwagting Primary, Wisburg Secondary Schools and the installation of reinforced concrete culverts on the East Bank Demerara roadway are few of the projects executed by the company.

Managing such a large company could have an impact on family life. Not so for Mr. Benn.

As he put it, “My family life is not affected. My wife understands; she is part of the company.

She picks up the phone and calls me any time.

Sometimes I would be at a meeting all day but when I go home in the evening, we would sit and have dinner and talk.” When the company was formed, Mrs. Brenda Benn was and still is the Company Secretary.

Courtney Benn Contracting Services does not lag behind in the area of technology. One son, Darren Nurse, studied overseas and returned with a Bachelor’s degree in Computer Systems Engineering and is currently the Senior Manager.

The sky is the limit; no task is too large and where necessary Mr Benn hires the competent engineers. Courtney Contracting Services is here to stay.

Courtney Benn

Contracting Services Ltd. Thom and Cameron Wharf Fabrication Construction Ship building Road building Call to enquire about other services

13 A, Water Street, Georgetown, Guyana.

Tel: +592-226-9393

Guyana Inc. - Issue 17 P.15

Lennox Cush

From Cricketer to successful businessman

P

opular cricketer, Lennox Joseph Cush has not only made a name for himself in the world of sport. He is also exhibiting his commercial and management skills in the business arena and successfully at that.

But before divulging the extent of success he has been able to accomplish with his company, Star Party Rentals, on 21 Craig Street, Campbellville, Georgetown, he gave Guyana Inc. a front row seat into his career in cricket and his transition to being an entrepreneur.

Cush, who was born on December 12, 1974, attended the St. Winefride’s Primary School.

From there, he progressed to Alleyene’s High.

He also did some business courses in New York at Medgar Evers College.

The businessman said, “After I begun playing cricket in high school, I represented Guyana at the junior level in 1993/1994. In 1995, I went to England to play cricket for Guyana. Shortly after, I made my debut in first class cricket as a professional and continued to play up to 2005. I represented Guyana at the regional level and was a part the victorious Guyana Stanford 20/20 team in 2006.”

He added, “I took a break from Guyanese cricket and represented the US in 2008. I came back to represent Guyana in Standford’s 20/20 and was even selected to be in Stanford’s Superstar Team

with Shivnarine Chanderpaul and Ramnaresh Sarwan. In 2010 I played for Guyana and played a major part in winning the regional tournament.

I then took to the Champion’s League in South Africa where I played my last game.”

The well-known cricketer said that he started Star Party Rentals in 2009 because he wanted to focus on business and planning a family. The

company is a full events rental service, which supplies everything needed for events such as weddings, religious ceremonies, public meetings or live concerts.

He said that he decided on this business because it helps him to keep fit. Cush added, “I can be out there in the open. It’s something I can deal with and be a part of social activities.”

However, he noted that he was encouraged by Mr. Looknauth Persaud to pursue the venture and noted that Persaud also played a role in the success of his business.

Cush noted that with his business, he has been able to generate small-scale employment. He said that he has in excess of 20 full-time employees and up to 40 part-time employees. Cush expressed that he is continuously making efforts to ensure that his service is of high standards as he is part and parcel of the operations and also micro-manages his business.

Speaking about his childhood, he said that he grew up in Campbellville/Kitty with his mother, four sisters and my cousin.

The businessman said, “Things were sometimes hard. But I began playing cricket in high school and loved it. I lost my mother in 1996 to kidney failure. From then, I was then left to stand up for my sisters. I now have a family of my own. I got married in 2009 and I have two daughters.”

With a family on board, Cush said that he intends to continue upgrading this business as he is always thinking about expanding.

His advice to young entrepreneurs is, “In order to be successful, you need to be committed, honest and fair in what you do. Remain focused.

Try to be a leader. Associate with people who push you to be a better person. Also, be humble.”

Millennium IMAGE BOUTIQUE

Trendy handpicked attires that make a Fashion statement!

TEL: (592) 231-8351 57, Stabroek Market, Georgetown, Guyana.

Guyana Inc. - Issue 17 P.16

Kerwin

Bollers

An entertainment tycoon in his own right

H

e has summoned almost every means of communication to propel the power of local entertainment.

After 14 years of success, one can arguably say that Kerwin Randall Bollers has perhaps mastered the art of pleasing the masses.

Born October 14, 1978, Bollers, with all his accomplishments, still considers himself to be a “country boy at heart.”

The proud father of two boys recalled “sweet days” of growing up in Essequibo, where he climbed a lot of fruit trees and reaped the spoils, caught birds “on the back dam” and doing “bush-cooks.”

He actually came to Georgetown in his teens and attended City College. Given his love for children, he pursued a teaching career after graduating from the business school and got a stint as a junior teacher at South Road Nursery.

Bollers did this for a few years but soon left in pursuit of his first love — the world of Entertainment.

He started out as a DJ for a family sound system called “Deportee” for four to five years then went on to another called “Stone love” where he spent another three to four years. But this was not enough.

The birth of Hits & Jamz and Jamzone Being the “go-getter” that he is, Bollers was “on to the next big thing,” something with his signature, his flavor, his style written all over it, a new level of entertainment.

Guyana Inc. - Issue 17 P.18

In 2000, he made contact with an old school friend, Rawle Ferguson, Rawle’s brother Dwight Ferguson and Troy Mendonza. They concocted Guyana’s next big hit on the local entertainment scene — Hits and Jamz and Jamzone.

of our favourite things was the Spring break (a vacation period in early spring at universities and schools mainly in the USA which includes a variety of parties). We thought doing something similar in Guyana would be successful because it has never been done

“The name actually came about because I used to do a radio show on 98.1 called Jamzone while Rawle did one called Hitsville. So when we got together, we called our company Hits and Jamz, because it represents a collaboration of the names of our own radio shows,” he explained.

Bollers said that at the time, the entertainment industry was flooded with the usual fairs and Bar-B-Ques. For him, the time had finally come to shake things up and with his team in place, they pursued two major events — Jamzone and the Car and Bike Show.

“We paid attention to a lot of American television and one

before. But if we were going to use that idea as our template we wanted to put our twist to it by promoting tourism and so we incorporated a pageant aspect and that is how we got the Miss Jamzone pageant,” Bollers said.

He said that the Car and Bike Show was another huge event which lasted for probably five to six years.

Bollers emphasised that the mission of his Hits and Jamz team is to give Guyanese high quality entertainment and a taste of something different with every project they pursue.

Building his business with love and dedication has catapulted him to a position of prominence in Guyana. He has earned the respect

of the masses by delivering on his promise to provide satisfying servings of fun and thrill.

But even with all this, he has the emerging competitors to deal with on a daily basis and he isn’t scared about it. In fact, he is happy.

He said, “I don’t look at what we do as a competition. For me it is about building an industry.

It would be foolish of us to think we can build it alone. You need that support. You need different players because there is only so much you can do and the industry is not for one person or a few. Besides, more players keep everyone on their toes.”

He added, “But as I said, for us it is all about building an industry and we want to be part of the process of giving the industry structure.

Thirty years from now we want to look back and be able to say that we were able to contribute to the foundation.”

The Hits and Jamz party promotion remains the most influential force in the local entertainment industry and has brought many international superstars to Guyana’s shores such as R. Kelly, Akon, John Legend and Rick Ross.

Bollers, however, said that his accomplishments will be complete when he brings Barbadian singer Rihanna to perform in Guyana.

Bollers and his team have secured positions in radio, pageantry, television, party promotion, award shows, and now a water park. Regardless of his responsibilities, he said that being a father will always be his most prized and important role.

Paul Giddings - the man that helped resuscitate the Pawnshop Industry

P

aul Ulric Giddings, or “Sarge”, knows how to make his dreams a reality. He established Hotel Princess Raven on Smyth Street, and has started work that will see the construction of an apartment complex, complete with elevator and the works, in Charlestown. However, Giddings is more known for the resurgence of pawnshops in Guyana in the 1990’s.

At the age of 13, Giddings was already working full time bagging ice cream at a place called Nifty on North Road. He spent a few years doing different jobs until October 30, 1977, when his documents to migrate to the US came through.

After pursuing his high school diploma, Giddings joined the US Marine Corps as a small arms repairman. While he was stationed at a base in Kentucky, he heard about the payday loans.

Persons could pledge valuables or other securities, acquire a loan, and then repay the monies at a later

Guyana Inc. - Issue 17 P.20

date or on payday. He recalled, “I said to myself ‘Guyana don’t have anything like this.’”

In November 1996, he returned to Guyana and launched his pawnshop.

“When I came to Guyana, I had nothing much.

But my wife from Barbados and some friends helped out, like Dexter Luther from Luther Pawn Shop, White Castle Fish Shop, Roger Gilgeous from Stereosonic. They were all a part of the pawn shop when I launched it. Roger even sold one of his big motor bikes to help with funds,” Giddings said.

“Pawn shop business in the early days used to be controlled by the Portuguese,” He explained.

“When I came, I resurrected the pawnshop business that was dead at the time. I was the first black person to resurrect the pawning business system in Guyana.”

Almost two decades later, Giddings still has the briefcase that he used to take the valuables. “The

first shop I opened was located in 34 King Street.

The pawnshop basically took care of itself. What happen is that people would bring their jewels and pawn it. I would give them money and they would repay with interest.”

According to Giddings, the pawnshop business has proven extremely profitable. “I am not ungrateful. Everything that I have managed to own is because of the pawn shop business. Giddings is a household name now. ”Today, there are more than 50 pawnshops around the country.

He also launched Giddings Kiddies Corner, the first exclusive children clothing store in Guyana according to him.

However, Giddings was casting his eyes elsewhere. He managed to acquire property on Smyth Street. On it was an old cottage. Eventually, after deep thought, research and consultations, he came up with the idea of a hotel.

Hotel Princess Raven, named after Giddings’s last daughter Raven, was opened just over a year ago. “We are hooked up with booking.com and they handle almost 75% of the guests from overseas.”

Across the street from Hotel Princess Raven, lies one of the city’s oldest buildings. Giddings has managed to acquire that property too and he has big plans for it.

“I am right now working on my apartment complex which will host 18 apartments. It will be Guyana’s first apartment complex with an elevator.”

Giddings has grown wise from his businesses.

“I believe if you work hard, hold fast and strong to your dreams, anything is possible. It might not always work out picture perfect but hard work pays off.”

Clinton Williams

- an illustration of hard work & devotion

C

linton Williams is a prime example of what dedication, commitment, motivation and humility looks like. Despite a humble beginning, he has, and continues to occupy numerous prominent leadership positions in both the private and public sectors in Guyana.

Even though, he is now married and is the proud father of two – both of whom live and work outside of Guyana – it has not been an easy road for the country boy of a single parentage.

His mother was forced to double up as a sugar cane harvester at Albion and a subsistence farmer in the nearby village at Gibraltar/Courtland to feed her four sons and two daughters.

Williams secured a place at Berbice High School.

Under the tutorship of the then Head Master, Basil Beharry, he encountered an overseas volunteer lecturer who was a Chemical Engineer from England. It was this relationship which propelled him to seek a future in the engineering profession.

After finishing high school, he found a job at the Ministry of Works’ Soil and Material Lab as a Laboratory Technician, before being accepted at the University of Guyana to read for engineering

disciplines.

After graduation, Williams secured employment at the Guyana National Engineering Corporation (GNEC), which later became Guyana National Industrial Company Incorporated (GNIC), as a Technical Training Officer. He was in charge of moulding trainees, apprentices and cadets identified as future leaders of the company. He also served as a Senior Associate Lecturer at the University of Guyana’s Faculty of Technology.

Williams went on to become the Deputy Chief Executive Officer of GNIC and then the Chief Executive Officer in 2001. He has headed the Shipping Association of Guyana (SAG) and the Guyana Manufacturing and Services Association Limited (GMSA).

He serves also as a Chairman for the Council for Technical Vocational Education and Training (CTVET) under the Ministry of Education. He has served as Chairman of the Board of the Guyana Forestry Commission and is currently Chairman of the Guyana Geology and Mines Commission.

Williams obtained a scholarship to pursue a post-graduate degree in Industrial Engineering in

Europe.

Following an invitation from the then Minister of Labour, Williams joined the Board of Industrial Training (BIT) in 2007. BIT has been tasked with the responsibility of not only ensuring quality assurance and certification of apprenticeship and trainee programmes, but implementation through novel training programmes, one being the National Training Programme for Youth Empowerment (NTYPE).

During the period 2012 to 2013, Williams held the position as Chairman for the Board of Directors for the Guyana Forestry Commission. The forestry sector is responsible for the sustainable management of the country’s forest reserves.

He is now Chairman of the Board of the Guyana Geology and Mines Commission. Williams says this role is highly challenging because this sector contributes approximately 50% of our foreign exchange earnings and 14% of Gross Domestic Product.

His major contribution has been the crafting of pertinent industrial and business development strategies considered crucial for the national development and growth of the country. More specifically, is its application to the National Development Strategy, and later on, the evolving of National Competitiveness Strategy Policy initiatives.

Williams also serves as the current Chairman of the Guyana-China Business Council.

He says, “We have a beautiful country filled with promises. It is ready to take off, but we have to put our shoulders to the wheel together to make it happen. We will need all hands on to work... this is an ample opportunity for the younger generation to step up.”

Guyana Inc. - Issue 17 P.21

Africa: where we came from and why

A

frica is the second-largest and second-most-populous continent.

With 1.1 billion people as of 2013, it accounts for about 15% of the world’s human population. The continent is surrounded by the Mediterranean Sea to the north, both the Suez Canal and the Red Sea along the Sinai Peninsula to the northeast, the Indian Ocean to the southeast, and the Atlantic Ocean to the west.

The continent includes Madagascar and various archipelagos. It has 54 fully recognised sovereign states (or countries), nine territories and two de facto independent states.

There was intense rivalry for West Africa among Europeans. With no interest in conquering the interior, they concentrated their efforts to obtain human cargo along the West African coast.

The Atlantic slave trade took place across the Atlantic Ocean from the 16th through to the 19th centuries. The vast majority of those enslaved that were transported to the New World on the triangular trade route and its Middle Passage were West Africans from the central and western parts of the continent. The slaves were sold by western Africans to western European slave traders, or by direct European capture to the Americas, including Guyana.

Far more slaves were taken to South America than to the north. The South Atlantic economic system centred on producing commodity crops, especially sugar and tobacco, to sell in Europe, and increasing the numbers of African slaves brought to the New World. This was crucial to those western European countries which, in the late 17th and 18th centuries, were vying with each other.

By the middle of the 17th century, slavery had hardened as a racial caste; they and their offspring were legally the property of their owners, and children born to slave mothers were slaves. As property, the people were considered merchandise or units of labour, and were sold at markets.

There were eight principal areas used by Europeans to buy and ship slaves to the Western Hemisphere namely: • Senegambia (Senegal and the Gambia) • Upper Guinea (Guinea-Bissau, Guinea and Sierra Leone) • Windward Coast (Liberia and Côte d’Ivoire) • Gold Coast (Ghana and east of Côte d’Ivoire) • Bight of Benin (Togo, Benin and Nigeria west of the Niger Delta) • Bight of Biafra (Nigeria east of the Niger Delta, Cameroon, Equatorial Guinea and Gabon) • West Central Africa (Republic of Congo, Democratic Republic of Congo and Angola) • South-eastern Africa (Mozambique and Madagascar)

The different ethnic groups brought to the Americas closely corresponds to the regions of heaviest activity in the slave trade. Over 45 distinct ethnic groups were taken to the Americas during the trade. Of the 45, the 10 most prominent are: • The BaKongo of the Democratic Republic of Congo and Angola • The Mandé of Upper Guinea • The Gbe speakers of Togo, Ghana and Benin (Adja, Mina, Ewe, Fon) • The Akan of Ghana and Cote d’Ivoire • The Wolof of Senegal and the Gambia • The Igbo of south-eastern Nigeria • The Mbundu of Angola (includes both Ambundu and Ovimbundu) • The Yoruba of south-western Nigeria • The Chamba of Cameroon • The Makua of Mozambique The Dutch colonisers initially were motivated by the prospect of trade in the Caribbean. Their possessions became significant producers of crops. The growing importance of agriculture was indicated by the export of 15,000 kilogrammes of tobacco from Essequibo in 1623. But as the agricultural productivity of the Dutch colonies increased, a labour shortage emerged.

The indigenous populations were poorly adapted for work on plantations, and many people died from diseases introduced by the Europeans. The Dutch West India Company turned to the importation of African slaves, who rapidly became a key element in the colonial economy. By the 1660s, the slave population numbered about 2,500; the number of indigenous people was estimated at 50,000, most of whom had retreated into the vast hinterland.

As plantations expanded on the coast of Guyana, more enslaved Africans were brought from West Africa in ships owned by the West India Company.

Auctions were held and planters came from all over to find bargains when the slave ships arrived at the different ports in Berbice, Demerara and Essequibo.

Guyana Inc. - Issue 17 P.22

The cultural differences between Afro-Guyanese and Africans

G

lobalisation and heavy western influences since colonial days have indeed taken a toll on the rich African culture. Even though the strong characteristics of the culture are taking a new identity with modern times, many of its other features remain preserved and celebrated. Africa is one of the most diverse continents culturally and ethnically, and remains true to its roots.

Here is a look at how Afro-Guyanese differ culturally from their brothers and sisters in Africa: Living in tribes In many African countries, tribes are in abundance. Countries as small as Uganda can have more than 30 tribes. Each tribe will have their own unique language and way of life.

This does not prevail in Guyana in spite of the fact that Afro-Guyanese with tribal names have been able to trace their ancestral lineage back to Mother Africa. Afro-Guyanese speak English or Creolese because Guyana was once ruled by the British.

Art Africa has a rich tradition of arts and crafts.

Their beliefs and stories are told beautifully through a variety of wood carvings, brass and leather art works. African arts and crafts also include sculpture, paintings, pottery, ceremonial and religious headgear and dress.

Art is becoming a fusion of traditional and modern techniques, but artists still draw inspiration from the masks, statues and figurines of tribal culture. Additionally, art forms in Africa such as textiles perhaps retain the strongest links to traditional black culture, because they express identity and shared history.

However, this is not extensively practiced in Guyana, but several persons do collect such pieces.

Art in Guyana is mostly imaginative. Cultural art focuses on a variety of topics like the fusion of the six ethnic groups and the journey from the past to the successes of each race to date.

Dancing Dance for Africans is a spiritual expression of the soul. There are various styles which are influenced by various tribal customs. It is one of the features of the African culture which remained untainted for several decades in many African states.

Different parts of the body are emphasised by various groups. The upper body is emphasised by the Anto-Ewe and Lobi of Ghana. In Agbor, strong contraction-release movements of the pelvis and upper torso characterize both male and female dancing.

In Guyana, some African-inspired movements are not done with any specific meaning though the rhythm and the gyrations may be very similar even when performed. But the rich and traditional movements of African dances are known to be extremely salacious and racy; most of them are not evident in Afro-Guyanese dance movements.

Folklore Folklore is an important feature of the African heritage. Their stories represent the passing down of precious information that kept each generation closely knit to remember the past and charter the future with a deep sense of identity.

African folklore and religion represent a variety of social facets of the various cultures in Africa.

Different ethnic groups in Africa have different rituals or ceremonies for storytelling, which creates a sense of belonging to a cultural group.

There are different types of African folklores about animal tales which are more oriented towards entertainment, but still have morals and lessons to them. Animal tales are normally divided into trickster tales and ogre tales. In the animal tales, a certain animal would always have the same character or role in each story so the audience does not have to worry about characterisation.

Day-to-day folklores are the more serious, non-humorous tales that explained the everyday life and struggles of an African community. These tales took on matters such as famine, escape from death, courtship, and family, using a song form when the climax of the story was being told.

Folklores of Afro-Guyanese are quite different than those in Africa. Some include the tale of the Massacurra Man – a frightening evil spirit which lives Upper Demerara and Guyana. This water monster is generally active in the late evening as the sun sets. The only ambition of this devil is to drag individuals from the river bank, drown them and breaking their neck. It is believed that the tale of the Massacurra Man has its origins in slavery. It is said that when slaves ran away from the plantations they used the vast water ways of Guyana to escape deeper into the interior. The plantation owner would let loose his slave trackers to hunt and capture them, but they would be killed by the Massacura Man. Clothing African clothing is full of life and rich in vibrant colours. They are traditional wears which depict the turbulent African past. For example, Zulu tribes wear a variety of traditional attire for both ceremonial or culturally celebratory occasions, and modern westernised clothing for everyday use. Traditional male clothing is usually light, consisting of a two-part apron (similar to a loincloth) used to cover the genitals and buttocks.

But in Guyana, African wear is traditional with more of a modern flare. Some traditional wears worn in Guyana include the Dashikis and Kaftan dresses. These are usually worn during Emancipation Day festivities on August 1, to some religious ceremonies and weddings.

Cuisine Various cuisines of Africa use a combination of locally available fruits, cereal grains and vegetables, as well as milk and meat products.

In some parts of the continent, the traditional diet features a prevalence of milk, curd and whey products.

In much of tropical Africa, cow’s milk is rare and cannot be produced locally (owing to various diseases that affect livestock). The continent’s diverse demographic makeup is reflected in the many different eating and drinking habits, dishes, and preparation techniques of its manifold populations.

In Central Africa, the basic ingredients are plantains and cassava. A variety of local ingredients are used while preparing other dishes like spinach stew, cooked with tomato, peppers, chillies, onions, and peanut butter. Cassava plants are also consumed as cooked greens. Groundnut (peanut) stew is also prepared, containing chicken, okra, ginger, and other spices. Another favourite is Bambara, a porridge of rice, peanut butter and sugar.

In Guyana, African dishes do not include a mixture of peanut. Some of these dishes locally, include Metemgee which is a thick rich type of soup with ground provision, coconut milk and large dumplings (called Duff), eaten with fried fish or chicken and Conkie, a sweet cornmeal based food cooked by steaming in banana leaves and pumpkin.

African music Today, songs in Africa reflect a number of different styles such as gospel, jazz and rock, but often have a strong local flavour. Styles such as kwaito (house music), mbube (Zulu vocal) and kwela (jazzy street music often with a penny whistle) incorporate indigenous sounds.

Traditional African music is rarely played in Guyana but borrowings from African music can certainly be heard during the season for remembering Emancipation.

Languages The continent of Africa speaks hundreds of languages, and if dialects spoken by various ethnic groups are also included, the number is much higher. These languages and dialects do not have the same importance: some are spoken by only few hundred persons, others are spoken by millions. Among the most prominent languages spoken are Arabic, Swahili and Hausa. Very few countries of Africa use any single language and for this reason several official languages coexist.

None of these languages are spoken in Guyana.

Guyana Inc. - Issue 17 P.23

Holding on tight to his roots, Eze Rockcliffe is a tree of African splendor

“A

people need an identity to carry them on. Identify yourself in your culture. Everybody ought to know.

You can never hide from where you belong; even the scriptures tell you so. A people without a culture are like sheep that’s gone astray. Identify yourself with your culture. Let’s live the African way.”

That is the first verse of one of Eze Rockcliffe’s many Afro-centric songs which he made during his 44 years as a Guyanese artiste. Throughout his personal life and musical career, Rockcliffe maintained strong ties to his African roots, so much so that he named his band after an African tribe, fathered many children as traditional Africans men use to, gave them all African names and married the women of his dreams in African style.

His name “Eze” is an African name meaning King. Rockcliffe is a modern day embodiment of African tradition. Often seen adorned with rich African print, Rockcliffe is known to many as a“roots man.”

During an exclusive interview with Guyana Inc., Rockcliffe boasted of the African moralistic traditions that he has passed down to his offspring. He said that he is proud of what they all turned out to be. He is the proud father of Ato, a sociologist; Abena, a journalist; two hair dressers (Tchaiko and Amanata); Onica, a nurse; Walvin, an electrician; Niambi, a member of the American navy; Zawdie, a psychologist; Pamoja, a child care professional; Ayana, a manager; Atiba, a construction worker; and Shaunta who is completing her Master of Arts degree in Music.

Rockcliffe said that only two of his children still reside in Guyana, but he speaks to the others on a weekly basis and is always there for them when needed.

“Africans are taught to honour their parents and elders generally. I have taught my children that; that teaching is one of the many that stuck,” he added, “and of course you know a father’s job never ends.”

Rockcliffe’s band – the Yoruba Singers – has been around for over 44 years. He told Guyana Inc. that he chose the name “Yoruba” because that is a tribe that travelled a lot, and in the early days so do did his band. He noted that the Yoruba tribe has other cultures that he admired.

Rockcliffe, by himself and with his band, recorded many songs including “Long Grass”, “Adela Doo”, “Janey Gal”, “Crekateh”, “Massacura Man”, “Black Pepper”, “Neighbour Jean”, “Tell It Like It Is”, “No Intention”, “Bleeding With Hate” and “Drums”.

Some of the ‘King’s’ songs reflect on the days of slavery, some pay tribute to the lives of AfroGuyanese who lived in the days just after slavery was abolished, while others highlight African beliefs and folklores. “Tell It Like It Is” one of

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his songs that serves as cultural awareness for young Afro-Guyanese who seem to lose track of their heritage.

He said, “Knowing your history is priority to guide us and give us strength. We made our mark in the universe. Yes, we contribute to world events. What about the pyramids of Egypt, the discovery of the alphabet we made, physics and math? Yes. We did all that – blood transfusion so more people can live.”

Rockcliffe represented Guyana on the international stage with performances in Cuba, Canada, Brazil, and at the famous Madison Square Garden in the United States of America.

His band, the longest surviving band in Guyana, performed at over 20 Emancipation celebrations in the National Park. He said it was always an honour to contribute to the preservation of African culture in that way.

Married as an African king Rockcliffe was not one who subscribed to marriage in his early years as he identified with being “polygamous” as was African kings of history. Of course in the olden days – and now in certain parts of Africa – African men were allowed to have more than one wife. Since Guyana did not permit such, Rockcliffe preferred to avoid marriage.

But in 2000, at his 50th birthday celebration, he announced that he was ready to tie the proverbial knot with Joycelyn, a woman who had borne two of his 13 children.

Of course Rockcliffe had to get married the way that has become conventional in order to make his marriage legal. But two weeks after that wedding, Rockcliffe exchanged vows with his wife African style. Adorned in their African prints, Rockcliffe and his wife Joycelyn (of mixed heritage) took African vows.

The wedding was nothing short of traditional: it featured African food like conkie, pone, cookup rice; African beverages like swank better known as lime drink, ginger beer and mauby; and African music both recorded and live. The drums were of course featured. As part of the ceremonial proceedings, the couple had to taste corolla, honey, salt and drink water in representation of the different seasons in a marriage.

Religion Despite the fact that Rockcliffe accepts Christianity and Christ as his saviour, he clings more to what was recorded in the old testament of the Bible and rejects certain biblical teachings that were used to promote slavery. He also believes that his ancestors can “blow good breeze” on him, meaning that they can allow good things to happen for him.

Asked about the preservation of African culture in Guyana, he responded, “Much more needs to be done.” As it relates to the uplifting of the African race, the “King” said, “Black people have to move towards a revolution that screams out for unity (because) that is the only way we can become truly free (mentally).” He added that disunity was part of a “direct plot” of slave masters who “succeeded in bringing us down.”

He believes that the only way people of African descent can truly return to their former glory or attain a future that reflects the glorious past before slavery showed its “ugly face”, is to unite as a people. “Not in a way that discredits other races, but in a way that allows blacks to credit, compliment and complement each other,” he explained.

Popular

Interesting

facts about Africans and what makes them so strong

G

oing back to the days of slavery, Africans were always sought after given their unmatched physical build, mental endurance and resistance to most European diseases. After years of research, scientists have been able to prove that those of the African race are genetically ordained to be vessels of strength.

The research has led many to understand how Africans have been able to excel and dominate even the area of some sports.

Here are some interesting facts in this regard.

Africans are proven to be genetically strong In 2008, a Cornell University study revealed that the genetics of European race have far more damaging mutations than people of African descent. These harmful mutations have continued to build up and continue to plague European bloodlines.

That study also revealed that people of African descent have far greater variations in their genetics than their European counterparts.

African genes confirm the first humans are at least 70% older than previously estimated Scientists discovered an unusual distinct Y chromosome in the genes of an African man, Albert Perry, who had passed away. DNA technicians traced Perry’s lineage to a much earlier time than man’s known ancestor, the biblical Adam. It means that Perry and others with the same distinct Y chromosome found in a small area of Cameroon, are not descendants of Adam. Their origins push the dawn of humanity back from 140,000 to 338,000 years ago — or 70% earlier than previously estimated, according to their study.

Some African genes represent a more complex image of the evolution of modern humans In 2011, researchers discovered human fossils from a Nigerian site called Iwo Eleru. The fossils turned out to be an incredibly rare mix of ancient and modern features, which suggests that this was the result of breeding between archaic and modern humans. According to Chris Stringer of the Natural History Museum in London, this is a sign of a “more complex scenario for the evolution of modern humans in Africa.”

African complexion is a source of many health benefits The very pigment that gives Africans their dark skin complexion is the source of many miraculous health benefits. Melanin provides incredible protection against the negative effects of ultraviolet radiation, neutralises harmful effects of other forms of radiation, fights off signs of aging, and so much more. Melanin also has the unique ability to absorb certain energy sources such as light and sound waves, and convert them into reusable energy.

West Africans are genetically better sprinters Studies revealed that the muscle composition of West Africans genetically allows them to be “the most anaerobically efficient athletes” due to the way their bodies process energy.

Kenyans are genetically proven to have high endurance Recent studies revealed that Kenyans have “little ammonia accumulation in their muscles from protein combustion and less lactic acid build up. They have more of the muscle enzymes that burn fat, and their glycogen reserves are not burned as quickly, which improves endurance.”

Twenty-eight of the last 38 world record holders in the men’s 100-metre dash have been black athletes. Since 1968, the world record holders in the men’s 100-metre dash have been black athletes. And since 1912, when the International Association of Athletics Federations started keeping track of the record holders in that event, only 10 non-black athletes out of 38 individuals have held the title.

A new study by researchers at Howard University suggests that physical differences in the length of the limbs and the structure of the body mean the centre of gravity tends to be higher in the bodies of black people.

Afro-Centric adagesbasedon superstitions

A popular saying is that if your ear is ringing, someone is talking about you.

This superstitious saying creates paranoia in many who believe in it mainly because they begin to wonder or try to figure out who is talking about them and why.

Don’t cut a baby’s hair before its first birthday.

The reason behind this saying is that if you do so, the child will have “bad” hair or bad luck. This may hold valid reasoning. Africans’ hair naturally changes texture many times throughout their lifetime, and different methods of haircuts can affect the look or texture. Then there were instances where babies fell ill because they did not have hair on their head to help in keeping them warm.

If you keep making funny faces, one day it will get stuck that way.

This one is mostly told to children, and of course, many fall for it. One teen recalls seeing a man with very big eyes, and believed that the condition was selfinflicted.

If your palm is itching, it means that you are coming into some money.

This saying suggests that an itch in the right palm of your hands means that you will gain money; an itch in the left palm means you will lose money.

Many modern-day Africans living in Guyana would buy lottery tickets whenever the palm of their right hand itches. On the other hand – pun intended – whenever the left hand itches worry takes over.

Don’t put your purse on the floor or you’ll stay or get broke.

The belief behind this saying is that since the floor is the lowest one can go, one should avoid putting one’s bag, purse or wallet there. Keep it in high places and you will live the high life. This goes along with the saying, “Do not hang your clothes upside down or that’s how your life will go.”

Fish dreams mean that someone is having a baby.

After a dream of fish, most African grandmothers would question the younger girls in the family to see if they “get catch.” It is also said that animals know when you are pregnant. Some scientists believe that a dog’s keen sense of smell allows it to notice hormonal differences in a woman when she’s pregnant.

Don’t go to the zoo when you are pregnant.

If you do, your baby will come out looking like an animal, particularly a monkey.

Perhaps, in some rare cases, this superstition keeps pregnant women away from the zoo. On the same note, there is a saying that you should not be bothered too much by a particular person during your pregnancy or your baby will resemble that person.

It’s bad luck to cross a black cat’s path.

This is a timeless myth that originates from multiple cultures. Black cats seen as mystical, sneaky, and even evil. If a man crosses paths with a black cat at night when walking alone, he might become afraid and be cautious of what might happen next.

Never buy your partner shoes as a gift or he or she will walk out your life with them.

Many have wondered about the logic behind this superstitious saying, but few have ever risked trying it out.

Never put your hat on a bed, or you will have bad luck (or die).

Africans believe that putting your hat on the bed somehow gives you bad luck. If one mistakenly puts a hat on the bed, he or she has to lay on it before removing it.

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Outstanding Afro-Guyanese

Vincent Alexander: Exemplary contributions to Guyana’s education sector For more than 20 years, Guyana’s first Deputy Registrar of the University of Guyana (UG), Vincent Alexander, has demonstrated an unyielding commitment to the improvement of tertiary education in Guyana.

Mr. Alexander’s capability in the field of education has been acknowledged and lauded not only in his 83,000 square mile home, but also abroad.

Since he joined UG in 1988, his tangible and intangible contributions towards the growth and development of the institution have not gone unnoticed. In fact, they have been considered invaluable. His first post at UG was as a Research-Fellow/Lecturer in the Institute of Development Studies, Faculty of Social Sciences. He was then promoted and elected to serve as Assistant Dean of the faculty from 1993 to 1994. In 1994, the academic was appointed the first Deputy Registrar of UG and after 2009, was asked to serve as Registrar in 2009 until his retirement in 2015.

As Registrar, he was responsible for overseeing the reorganisation of the Registry, which, on completion, enhanced the delivery of the services offered in the division.

Alexander, an aficionado of politics, history and culture brought to the posts he held at the university, an unmatched wealth of technical knowledge given his diverse background in both the junior and senior administrative levels of education in Guyana.

He is also a Commissioner of the Guyana Elections Commission (GECOM) since 2007.

Alexander explained that Commissioners are like members of a board where they can monitor the operations of the organisation.

The commission which is responsible for holding General and Regional Elections in Guyana, among other functions, comprises of seven commissioners, one of whom is

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the Chairman, Dr. Steve Surujbally. Three are appointed by the President and three by Leader of the Opposition. The Chairman is appointed from a list of five persons.

Alexander is also an active member of the Burnham Foundation which celebrates the life of former President L.F.S. Burnham, as well as his doctrines.

The GECOM Commissioner also holds an LLM (Master of Law Degree) and a Post Graduate Diploma in Legislative Drafting. He is the recipient of numerous awards, among them the Twenty-Year Long Service Award in 2008 and the 40th Anniversary Award for Meritorious Service to the University of Guyana in 2003.

Alexander was recently appointed as a Special Advisor on Tertiary Education to the Minister of Education, Dr. Rupert Roopnaraine.

Rodney earned a PhD in African History in 1966 at the School of Oriental and African Studies in London, England, at the age of 24. His dissertation, which focused on the slave trade on the Upper Guinea Coast, was published by the Oxford University Press in 1970 under the title A History of the Upper Guinea Coast 1545-1800 and was widely acclaimed for its originality in challenging the conventional wisdom on the topic.

Rodney travelled widely and became very well known internationally as an activist, scholar and formidable orator. He taught at the University of Dar es Salaam in Tanzania during the period 1966-67 and later in Jamaica at his alma mater UWI Mona. He was sharply critical of the middle class for its role in the post-independence Caribbean. He was also a strong critic of capitalism and argued for a socialist development template.

On October 15, 1968 the government of Jamaica, led by prime minister Hugh Shearer, declared Rodney persona non grata. The decision to ban him from ever returning to Jamaica was because of his advocacy for the working class in that country. It caused riots to break out, eventually claiming the lives of several people and causing millions of dollars in damages.

Rodney became a prominent PanAfricanist, and was important in the Black Power movement in the Caribbean and North America. While living in Dar es Salaam, he was influential in developing a new centre of African learning and discussion.

The Great Walter A. Rodney: Outstanding politician, perceptive historian and formidable orator Some remember him as the radical politician who spoke fearlessly, while others consider him the brilliant historian who had an unquenchable thirst for knowledge and was an excellent orator.

Until his assassination in 1980, Walter Anthony Rodney was a highly respected and revered Guyanese scholar on the international and regional stage.

He was born into a working-class family and a former student of Queen’s College, where he became a champion debater and athlete. After successfully graduating from high school, he received a scholarship and progressed to the University College of the West Indies (UCWI) in Jamaica, graduating in 1963 with a first-class degree in History, thereby winning the Faculty of Arts prize.

Presidential Advisor Dr. Clive Thomas is a goldmine of economic knowledge There are two things Dr. Clive Thomas, Presidential Advisor, is passionate about: the fight against the scourge of corruption and the practicality of economics in everyday life.

Given his invaluable contributions to shaping economies regionally, and even economic policies at home, Professor Thomas could arguably be considered one of the most prolific Caribbean economist of his generation. His scholarship spans all aspects of Economics including theoretical, empirical, mathematical, sociological and political.

He has authored and co-authored 30 books, research monographs and papers.

These include, “Guyana: Countering the Risks of Money Laundering, Terrorist Financing and Arms Proliferation (With Addendum)”; “Eight Essays on the Amaila Falls Hydro Project”; “Thirty Years After the Third World Debt Crisis: Sovereign Debt Stress in CARICOM (With Specific Reference to Guyana)”, and a study prepared for the United Nations Economic Commission for Latin America and the Caribbean, March 2011, co-authored with Dr. Thomas Singh.

Dr. Thomas has also published over 154 academic articles and contributions to books/ research monographs and presented invited papers to a similar number of academic conferences, symposia and seminars.

His major fields of research interests and publications include Macro-economics and Finance; as well as in Small and MicroEconomies; Development Economics, with special emphasis on growth, trade, finance, agriculture (sugar), environment, and natural resources; and Social Sector Economics, with special emphasis on poverty analysis and eradication measures.

He was the recipient of the Cacique Crown of Honour for contributions to education; Government of Guyana National Awards Scheme in 1994 and the George Beckford Award for Contributions to Caribbean Economy, Association of Caribbean Economists, in 2001.

Since the APNU+AFC government took office, Dr. Thomas in his writings has been calling for a State Asset Recovery

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Programme. The government took his advice and is currently pursuing such.

For over five decades, the academic and political contributions of Thomas, who retired from the University of Guyana at the end of 2014, have helped shape intellectual and economic thinking in the Caribbean and beyond.

Valerie Rodway: The prolific musical composer of some of Guyana’s national songs The mastermind behind some of Guyana’s most transcending national songs is none other than the great Ms. Valerie Rodway who passed away in 1970.

She is still hailed as one of Guyana’s most prized musical composers.

Rodway is best known for her national songs, which include, “O Beautiful Guyana,” “Kanaïma,” “Hymn for Guyana’s Children,” “Arise, Guyana,” and “Guyana the Free”. She also put to music the well-known Guyanese independence poem by Martin Carter, “Let Freedom Awaken.”

Rodway was born in New Amsterdam in

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1919 and was the fourth daughter and the fifth of eight children.

Her musical talents were first recognised during a visit to her relatives in Barbados.

According to her sister Lucille Wharton, Valerie, then a toddler, would visit a neighbour to “tinkle the keys” of the piano.

When that was not available, she would create a make-believe piano from the Venetian blinds in the family’s home and hum to her own compositions.

In time, she became one of Guyana’s celebrated composers of patriotic and classical music. She was trained by the leading music teachers of her time – Winifred McDavid, Ruby McGregor, Edna Jordan, and Eleanor Kerry.

With her impressive body of work, she earned the Licentiate of the Royal College of Music (LRCM). In 1978, eight years after her death, twenty-three of her compositions were published under the title National Songs Composed by Valerie Rodway. The collection included 20 songs, and three classical pieces.

An assessment of her works reveals that she composed nationalistic music which are still used in schools and at local music festivals.

Several of her compositions were to the poems of some of Guyana’s best – Carter, Chinapen, Daly, Harper Smith, RamcharitarLalla, Seymour, and Wishart. The selected poems encouraged and nurtured constructive ways of thinking such as service to the nation and respect for the heritage. For example, the ever popular and moving “O Beautiful Guyana” (lyrics by Walter MacA Lawrence) touches a responsive chord and speaks to patriotism.

She was later awarded the Cacique Crown of Honour, and in 2002 the Guyana Folk Festival Committee bestowed upon her a Wordsworth McAndrew Award for her unselfish service to the development of Guyanese culture.

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African Guyanese

Queens

Beauty

Alicia Bess

I

n the world of local pageantry, Afro-Guyanese beauties have, for the most part, dominated for several years. Here is a look at some of the title holders.

Miss World Guyana 2015 Lisa Punch Even before she graced the world of pageantry with her beauty, Lisa Punch has been a singing sensation in the local music industry. She was first introduced to us through local television singing competitions, blowing her audience away with almost perfect covers of some of Whitney Houston’s greatest hits. At the age of 14, she entered the first ever reality show in Guyana called ‘Star Guyana’. She was the youngest person in that competition and won convincingly after singing Whitney Houston’s ‘I will always love you’. At the age of 15, she became the voice of the regional theme song for Carifesta in the Caribbean. By the time she was 18-years-old, the local songbird already had several local awards under her belt and had already released some of her own music.

Born September 4, 1992, she is the daughter of John Punch and Nafieza Daniels and is the eldest of five siblings. Recently, she was selected as Miss World Guyana 2015. She will be off to Sanya, China quite soon to compete at the international leg of the Miss World 2015 pageant.

The Miss World pageant is the oldest surviving major international beauty pageant. It was created in the United Kingdom by Eric Morley in 1951. Since his death in 2000, Morley’s widow, Julia Morley, has co-chaired the pageant.

Alongside its traditional rival, the Miss Universe contest, the Miss World pageant is one of the two most recognised and publicised beauty contests in the world, and also boasts the largest number of participating countries.

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Lisa Punch

Niketa Barker

Onica Rose

Miss Guyana Universe 2014 Niketa Barker She has the “killer-good-looks,” the runway walk, the charisma and the intellect. With these tools at hand, it was unanimous that Niketa Barker would be crowned Miss Guyana Universe when she competed a second time in 2014. Miss Guyana Universe, formerly known as “Miss Guyana” is a national beauty pageant for women in Guyana. Traditionally, the pageant will select the winner to represent Guyana at the Miss Universe pageant.

In the Miss Guyana Universe 2012 pageant, the stunning Niketa Barker gave Suriname-born Ruqayyah Boyer a serious run for the crown. But she fell short of a few points and landed in the first runner up position.

The 24-year-old beauty ambassador who hails from New Amsterdam, Berbice says that apart from her daily routine, she surely enjoys camping, swimming, playing board games, and of course, modelling, which is clearly evident from the plethora of beautiful pictures splashed across her Facebook page.

Barker is a full time medical student at the University of Guyana.

She is also signed to Traits Model Management Guyana.

Cardella Hamilton

Miss Global International Guyana 2015 Alicia Bess Standing at a glorious six feet tall, Miss Global International Guyana 2015, Alicia Bess is known for her cheerful personality, her humility and thoughtfulness. Coming from humble upbringings, Bess is an exceptional young lady who enjoys reading, dancing, and modelling in her free time.

She displayed a passion for the fine arts at a very young age and embraced training in dance, drama and singing throughout her school and working years. In 2009 she was rewarded a Republic Bank Arts and Culture Award for her constant involvement in the arts – drama, singing and dancing.

Alicia, who is the reigning Miss PJD2 Caribbean Queen 2014, ventured into the world of pageantry at the age of 21 as a way of becoming a more rounded young woman within society. She won her very first pageant – Miss East Bank Supermodel – in 2010. She was chosen as the first runner up in the Miss Republic Bank Caricom Pageant in the same year.

She was one of the featured models of Guyana Fashion Weekend 2010 and is constantly featured in the local media modelling pieces from various Guyanese designers.

In addition to a hectic academic life, Alicia is the Administrative Manager and Executive Aide at AU Drilling Inc. and the Australian Honorary Consulate respectively.

Miss Global International (formerly Miss Commonwealth Beauty Pageant) is the brainchild of Mr. Lachu Ramchandani. Mr. Ramchandani has been involved with beauty pageants for over 15 years and has earned the name ‘pageant ambassador’. Miss Global International started in 2005 and has been a success since then, with its contestants gaining recognition both locally and abroad. It aspires to unite the world through tourism with beauty.

Miss Emancipation 2014 Onica Rose Miss Onica Rose is a former student of Bishops’ High School and is the reigning Miss Emancipation. She is an aspiring Criminal Lawyer.

This pageant is hosted annually as part of the celebrations during Emancipation Day on August 1.

Rose is known to be a down to earth and committed individual.

During the summer of 2014, the adventurous lover-of-life spent that time teaching mathematics to remedial students of the Campbellville Secondary School as part of the Cognitive Initiative of the Benab Foundation.

Rose enjoys dancing, playing tennis and cricket.

Miss Jamzone 2015 Cardella Hamilton After taking a shot at pageantry in 2014, 24-year-old Cardella Hamilton finally secured a crown of her own recently in a tourismbased pageant. Hamilton is now Miss Jamzone 2015 and considers herself a “country-girl to the bone.”

She attended the Headstart Nursery School and then went on to Sacred Heart Primary School. She successfully graduated from New Campbellville Secondary School, and is now a final-year student at the University of Guyana, pursuing a degree in Public Management.

Hamilton, with her smooth, taut, appealing physique also enjoys being a freelance model.

This charming beauty from Hopetown, Berbice is adventurous, dedicated and never backs down from a challenge. Hamilton also enjoys reading, watching a good game of cricket and swimming.

She has always had an interest in speaking on the dangers of drugs and alcohol to young adolescents.

For her, pageantry is not about the “glitz and glamour”, but rather a launching pad to spread awareness with regards to any life changing experience or serious issue that a delegate represents. She strongly believes that pageants need to be meaningful and should be used to inspire others to grow.

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Talented

Afro-Guyanese …

Excelling in music, dance, fashion, comedy and drama tape with local producer Darrell Pugsley, which will include some popular tracks from well-known Reggae, Dancehall and Soca producers. She will be distributing it locally, as well as in the US, Caribbean and the UK. Neither the mix tape nor any of the singles will be sold. It is for promotional purposes.

The sassy Jackie Jaxx:

representations regionally, particularly in Jamaica, Trinidad and French Guiana. He has even performed in Brazil. But even though Lewis enjoys a good laugh with friends and is most times the life of the party, he likes spending time alone.

Asked to say what he loves the most about being able to dance the way he does, Lewis said, “I see myself as a very expressive dancer.

I can immerse myself in any role or mood and be quite convincing. I think that came from my acting background and my years of role playing as a child. I realised that my energy and feel does not come only from the movement, but also the music. It’s like an outer body experience, like you’re not yourself anymore, that’s what I love about dance and how I move.”

Aiming to mesmerise with her vocal versatility

With her captivating curves and sultry vocals, Jackie Hanover, otherwise known by her stage moniker as ‘Jackie Jaxx’, has been able to comfortably earn a strong fan base in Guyana. The 24-year-old professional singer is a former student of St. Rose’s High School. She competed in several local singing competitions, including the Carib Soca Monarch 2010. She is a well-known figure in the local music industry and enjoys exploring genres such as Soca, Reggae, Dancehall, R&B and Pop. She believes that her versatility separates her from her competitors. In an interview, Hanover said, “My versatility is one of a few things that separates me from other local female singers. I’m not saying the others aren’t versatile, but I can write and sing a song of any genre and you’d believe that it is my main genre. If I sing Soca, I’ll execute it like a genuine Soca singer. The same goes for the other musical genres. I owe this ability to my band experience. It has helped to improve my singing and performing skills a lot. I also have my own style of singing. I may sound like a mix of several singers, but never one person in particular.”

She is currently working on a 13-song mix

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Dancer and Actor Kijana Lewis: A sculpture of strength and finesse

The ability to act and dance are said to be two of his best gifts. Kijana Lewis will stop at nothing to impress his audience through strength, pure talent and finesse. He has been a prominent figure in the local dancing and acting scenes and has never disappointed.

Many believe that there are great things that can be expected from the ebony-toned lover of life.

He is a firm believer that chemistry is key when it comes to his two loves: dancing and acting. Lewis successfully graduated from Campbellville Secondary School and attained a Certificate of Industrial Relations and Sociology at Critchlow Labour College.

With a diploma in Micro Computer Studies also under his belt, he pursued his tertiary studies at the University of Guyana where he acquired a Bachelor of Science degree in Public Management.

This aspiring actor revealed that, in his opinion, he is a great cook and a food fanatic who loves to stay in excellent shape. This inspiring and powerful dancer has made

Actor / Comedian Lyndon ‘Jumbie’ Jones: Dedicated to serving the best medicine for the soul

Regardless of the challenges life threw his way, respected local actor and comedian, Lyndon ‘Jumbie’ Jones handled it the best way he could and with a smile.

He has shuffled through many trades for several years, but the one he seemed to perfect, and what could be considered his calling, is his natural ability to make others laugh.

As such, it comes as no surprise that comedy is the field he fits into comfortably. He has been a huge success in it since his debut in the arena in his teens.

Born on January 14, 1966 in New Amsterdam, Guyana, Jones is a father of four. He attended the St. Aloysius Primary School before moving on to the Berbice Educational Institute. During this time, he developed a liking for acrobatics and was enthused by a group from Georgetown called ‘The Tumblers’ who often travelled to Berbice to put on different shows. Jones felt he could form a group and do the same thing. He did and it was quite a successful venture for him at that time.

Jones was introduced to acting during his youth with the Sunflower Drama Group in New Amsterdam where he performed at various community functions. In his later years, he joined the Guyana prison service. While stationed in Bartica, he joined the Republican Drama Group and entertained various government organisations, among many others. He also got roles in local sitcoms, “Juice Junction” and the very popular “Agree to Disagree”.

Subsequently, he was requested by Upscale Café and clubs throughout Guyana to perform at their comedy nights.

He currently works as a stand-up comedian and actor. His latest sensation is a show known as “Uncensored”, which is facilitated at the National Cultural Centre. It is often a soldout show.

It features the crème de la crème of Guyana’s comedians and poets. Uncensored usually focuses on a lot of situations in society that can cause serious offence if discussed candidly at a public forum, but Jones uses the platform of comedy to speak on these situations and lighter sides of topical issues.

Designer Olympia Small-Sonaram:

The daredevil of the local fashion world She is perhaps the only lady in the local fashion world who is absolutely opposed to the conventional cuts, trends and designs of the fashion world.

For this successful mother of one, fashion must leave the entire world gasping for breath, on the edge of its seat and impressed by its creativity and impressive finish.

With her inspiring body of work, Olympia Small-Sonaram has earned herself the title of being the daredevil of the local fashion world. Her designs aspire to be nothing but the absolutely eccentric and extraordinary. The support of major corporations over the years are testimony to the quality of work she produces.

Small-Sonaram has designed Mashramani costumes for various competitions hosted by the former Ministry of Culture, Youth and Sport, and has won them more than four times.

She credits her success to hard work and determination. The fashionista has been the designer of the floats of Digicel, one of the telecommunications companies, for the past five years. In 2014, she themed the band “Arabian Night”, which was named Best Full Costume Band during Guyana’s 44th Republic Anniversary celebrations. Because of her, Digicel Guyana Inc. also copped the prizes for Semi-Costume Medium and Male Individual.

When she isn’t sacrificing sleepless nights to design costumes for such festivities, she is busy working on evening gowns for the delegates in the Miss World Guyana, Miss Guyana Universe and Miss Guyana Earth pageants.

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S

African Holidays & Celebrations observed in Guyana

lave masters prohibited the slaves from participating in their own religions and various cultural practices on the plantations. Also, the plantation owners Christianised the slaves. As time passed, the slaves mixed the culture that they brought from Africa with the new culture they learned on the plantation to form their own hybrid culture.

A lot of these cultures have been suppressed and have eventually died. However, in Guyana there are a few of these practices that have survived the test of time. New celebrations have also been added to help commemorate African heritage.

Wakes The wake is a gathering that is held the night before the funeral for the deceased. People would gather at the deceased’s house and yard and would sing hymns, folk songs and play games.

A game that used to be played was ‘Nancy Na Get Bad Word’. Anything said in ‘Nancy’ was considered proper. Even swear words were considered proper. Persons participating created bizarre slanders about the dead or the living. Young people took delight in being able to use curse words around elders with no consequence. It was all done out of joke and fun.

Nowadays, a wake can go for many nights before the funeral. Some wakes begin with the singing of hymns and other gospel songs. Then they would proceed to play music while patrons would play cards or dominoes. Food and drinks would also be served. Cookup is the normal food that is served at wakes. Coffee is sometimes served at the wake to keep patrons awake. Various fruit and alcoholic beverages are also served at wakes. It is noteworthy to point out that the observance of wakes is not restricted to Afro-Guyanese only. Almost all Guyanese observe wakes for their deceased.

KweKwe The kwekwe takes place the night before the marriage of an Afro-Guyanese couple. It is an evening of singing, dance, eating and drinking. The purpose of the kwekwe is to celebrate the new union that will solidify the relationship between the bride and groom. Also, the kwekwe will provide instructional and psychological preparation for marriage.

At the start of kwekwe, participants arrange themselves outside of the bride’s home or a mutual spot and sprinkle rum on the floor and around the doors and windows, inviting the spirits of the dead to join in the celebration. The leader sings the solo parts of the songs which are sung in a call-andresponse pattern.

Some of the songs include the greeting song “Good Night Ay”, a general invitation “Come to My KweKwe”, and others such as “Show Me Yuh Science” and “Las Wan, Las Wan”.

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A short while after, the groom and his “nation” come to the kwekwe to find his bride.

The family of the bride hides her, and it is the duty of the groom to find her. When he finds her, the songs continue to flow, along with advice on matrimonial matters. There are also calls for a mock demonstration of the couple’s sexual skill.

The ability of the groom is scrutinised and if good, admired. However, virginity or purity on the part of bride is even more prized.

The songs and merriment continue all the way to the end of the kwekwe, which usually goes into the wee hours of the next day.

Kwanzaa Kwanzaa is a week-long celebration that honours African heritage and is celebrated from December 26 to January 1. The word “Kwanzaa” comes from the Swahili phrase that means “first fruits of the harvest”. Celebrations around this time include feasts and gift giving. It is celebrated by persons of African descent from around the world.

Maulana Karenga – an African-American professor of Africana Studies, activist and author, and a major figure in the Black Power movement of the 1960s and 1970s – created Kwanzaa in 1965 to help persons of African descent to connect with their African culture and heritage. Kwanzaa was first celebrated in 1966–67.

Kwanzaa has seven core principles (nguzosaba). Each of the seven days of Kwanzaa is dedicated to each principle. Umoja (unity) isto strive for and to maintain unity in the family, community, nation, and race. Kujichagulia (self-determination) is to define yourselves, name yourselves, create for yourselves, and speak for yourselves. Ujima (collective work and responsibility) is to build and maintain your community together, and make your brothers’ and sisters’ problems your problems to solve them together. Ujamaa (cooperative economics) is to build and maintain your own stores, shops, and other businesses and to profit from them together. Nia (purpose) isto make your collective vocation the building and developing of your community in order to restore your people to

their traditional greatness. Kuumba (creativity) is to do always as much as we can, in the way we can, in order to leave your community more beautiful and beneficial than we inherited it. Imani (faith) is to believe with all our hearts in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.

Kwanzaa has seven basic symbols. Each represents values and concepts reflective of African culture and contribute to community building and reinforcement. The basic symbols are: • Mazao (The crops): These are symbolic of African harvest celebrations and of the rewards of productive and collective labour.

• Mkeka (The mat): This is symbolic of our tradition and history and therefore, the foundation on which we build.

• Kinara (The candle holder): This is symbolic of our roots, our parent people – continental Africans.

• Muhindi (The corn): This is symbolic of our children and our future which they embody.

• MishumaaSaba (The seven candles): These are symbolic of the seven principles and minimum set of values which African people are urged to live by.

• Kikombe cha Umoja (The unity cup): This is symbolic of the foundational principle and practice of unity which makes all else possible.

• Zawadi (The gifts): These are symbolic of the labour and love of parents and the commitments made and kept by the children.

The procedures can either be done in the homes of individuals or at a church of some kind. First, a central place for the Kwanzaa set and the symbols of Kwanzaa are chosen.

A table is then spread with a beautiful piece of African cloth and the mat is placed for the other symbols. Next the kinarais placed on the mat and the candles are placed in the kinara.

The colours of Kwanzaa are black, red and green: black for the people, red for their struggle, and green for the future and hope that comes from their struggle. Therefore, there is one black candle, three red and three green candles. These are the seven candles and they represent the seven principles. The black candle represents the first principle unity and is placed in the centre of the kinara. The red candles represent the principles of self-determination, cooperative economics and creativity and are placed to the left of the black candle. The green candles represent the principles of collective work and responsibility, purpose and faith and are placed to the right of the black candle. The black candle is lit first on the first day of the celebration. And the remaining candles are lit afterwards from left to right on the following days. This procedure is to indicate that the people come first, then the struggle and then the hope that comes from the struggle.

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African fashion still current despite increasing demand for western trends

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egardless of how hung up the fashion-crazed world may be over captivating, yet modern western trends, traditional African fashion still has a place under the proverbial sun.

In Guyana, Afro-inspired fashion is not always a common sight. In fact, it is known to be widespread just a month before Emancipation Day, which is celebrated nationally on August 1. It was found to be worn at culturally-themed events such as celebrations of the Former Presidents, L.F.S. Burnham and Desmond Hoyte. It is also worn at weddings and some elaborate African concerts and meetings.

Even though foreign fashion trends dominate the local markets, unrelenting aficionados of African clothing continue to promote traditional wear all year round, even if it does not mean raking in millions of dollars at the end of the month. For them, it is mostly about keeping aspects of the African heritage alive and relevant.

One such African fashionista is Ms. Anetha Daniels. She is a Guyanese, London-based, cultural enthusiast who has been running her humble outlet at the Ocean View Hotel, and subsequently in Charlotte Street, Lacytown for the past seven years.

Daniels is usually seen during the Emancipation celebrations at the National Park displaying and selling most of her imported pieces, which include dresses, head wraps, as well as male suits and shirts. The head wrap holds a distinctive position in the history of African dress both for its longevity and for its potent significance. It endured the travail of slavery and never passed out of fashion. It usually completely covers the hair, being held in place by tying the ends into knots close to the skull. It is worn by women and can range from large to small in its shape and size depending on the occasion. If it is a wedding, the head wrap is usually extravagant. If it is a cultural church activity, it is worn to a medium size.

However, Daniels never offers the same designs twice. When stocks are out, she carefully hunts for new, eye-catching pieces which are imported from various parts of Africa through London.

She believes that African ‘costumes’ have become mainly trendy among male and female church goers. She also provides traditional wears for those seeking to have a traditional African wedding.

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Daniels also found over the years that the demand for African attire among Guyanese appears to be most distinct among women as it reinforces their cultural boldness.

The London-based African fashion guru notes that much of the fashionable clothing is manufactured from rich, exotic fabric and the finished creations can in fact be too costly for the ordinary working man.

The dashiki is a colourful men’s garment widely worn in West Africa that covers the top half of the body. It has formal and informal versions and varies from simple draped clothing to fully tailored suits.

A common form is a loose-fitting pullover garment, with an ornate V-shaped collar, and tailored and embroidered neck and sleeve lines.

Dashikis can cost as much as US$200 to US$300 depending on the threads used and from where they are imported. Wedding costumes go from US$400 to US$600 or even more depending on how elaborate it will be and the print used.

Additionally, traditional African prints can cost as much as US$40 per metre, heavy Anchar Waxed fabric at around US$25 per metre and embroidered silk at US$30 per metre. Kaftan dresses are usually around the price range of US$100.

Kaftans are dresses that are long and cover the arms all the way to the wrists and down to the ankles.

It is primarily worn by women. Often embroidered on the front and sleeves, traditional kaftans had strict rules in terms of the colours and patterns permitted.

Certain colours, styles, and even buttons and ribbons indicated rank of the person wearing it.

There are, however, other outlets committed to the African fashion inside Bourda Market, such as The Culture & Herbs Boutique & Variety Stall.

It is quite evident how rich and exotic the African prints and clothing from Nigeria and other states are. Customers have been noted to favour the dark coloured and unusually patterned collection of African clothing from Ghana.

Designs and other items of clothing from Mali and Benin are also popular. Attire from these western states are bright magentas, sea greens, turquoise, purple, royal blue, burnt gold and bronze pieces trimmed with dark contrasts, gold thread, lace and knitted edges.

There, customers can acquire entire outfits for around US$100.

Famous Black inventors

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t is remarkable how many of the things around us we take for granted. More so, the fact that many of the everyday things we use were invented by persons of African descent, for example, the cellular phone. Invented by Henry Sampson, this device has evolved as a must have for many.

What about the helicopter, cash register, toilet, paint, ice cream, padlocks and door knobs and even the remote control or piano?

Yes, you got it right. They were all created by inventors of African descent.

There are many too numerous to mention. Think you can live without the refrigerator or the light bulb? Yes, all came from inventors who were of African descent.

Below are a few of the inventions:

Inventor

Inventor

Henry Sampson ������������������cellular phone

Newman R Marshman �������typewriter

(Mississippi, US)

(New York, US)

Granville Woods �����������������telephone system

John Love ���������������������������portable pencil sharpener

Isaac Johnson (US) ��������������bicycle frames Ottis Boykin (Illinois, US) ������invented pacemaker for heart and guided missile G.T. Sampson (US) ��������������clothes dryer P. Johnson (US) ��������������������eye protector glasses W. Burwell (US) �������������������shoes and boots Garrett Morgan �����������������traffic signal, self extinguishing (Cleveland, US) cigarette, hair straightener Albert Blackburn (US) ���������railway signal, spring seat for chairs Willis Johnson (Ohio, US) �����eggbeater Williams B Purvis ���������������fountain pen

(Massachusetts, US)

(Philadelphia, US)

(Illinois, US)

Philip Downing (US) ������������street letter box Paul E. Williams ������������������helicopters (California, US)

Clatonia Dorticus ���������������photographic print wash (New Jersey, US)

William Lavalette ���������������printing press (Washington, US)

James A. Bauer �������������������coin changer (Pennsylvania,US)

Andrew Hilyer ��������������������cash register (Washington DC, US)

Albert Richardson ��������������casket lowering device

Some other honourable mentions include:

(Michigan, US)

Joseph Jackson �������������������remote controller (California, US) A. Miles (Illinois, US) ��������������elevator

John Standard ��������������������improved refrigerator (New Jersey, US) cooling system Lloyd Ray ���������������������������dust pan (Washington DC, US)

John Burr ����������������������������lawn mower (Massachusetts, US)

Lewis Latimer ���������������������light bulb (New York City, US) John Pickering (Haiti) ����������blimp

Augustus Jackson ��������������ice cream recipes (Philadelphia, US)

Adolph Shamms (US) ����������multi-stage rocket John Butts �������������������������luggage carrier (Atlanta, Georgia)

Robert Flemming ���������������guitar (Mississippi, US)

Frederick Jones ������������������air condition unit, refrigeration (Minnesota, US) equipment, portable X-ray machines, sound equipment, and gasoline engines Washington Martin (US) �����improved the padlock Osborn Dorsey (US) �������������door knobs, door stops

Benjamin Banneker developed the first clock built in the United States, studied astronomy and developed an almanac.

Patricia Bath (California, US) a pioneer in the field of ophthalmology, she created a laser-based device to perform cataracts surgery.

Sarah Boone (Connecticut,US) created a device which was the predecessor to the modern ironing board.

George Carruthers (Washington, DC) invented methods of measuring and detecting ultraviolet lights and electromagnetic radiation in space.

Charles Brooks developed a truck with brushes to clear debris from city streets, the precursor to the modern street sweeper.

Mark Dean (US) created numerous devices for personal computer architecture and helped revolutionise the industry.

George Grantis (Massachusetts, US) a Harvard trained dentist, he invented several items, most famous of which was an improved golf tee.

Henry Faulkner (US) created a ventilated shoe to help to minimise excessive sweating, prevents blisters and sores on people’s feet.

Sarah Goode (Illinois, US) is the first black woman to gain a patent for her folding cabinet bed.

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ACDA celebrates Emancipation 2015

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he African Cultural & Development Association (ACDA) is celebrating its 22nd anniversary this year. It is also hosting its 21st Emancipation Day Festival at the National Park on Freedom Day, Saturday, August 1, 2015.

This is ACDA’s first Emancipation celebration during the International Decade for People of African Descent (IDPAD) which began January 2015 and will end December 31, 2024.

ACDA’s theme for Emancipation 2015 is “Rekindling Our Past Glory through Youth Innovation.” Their sub-theme is “Building Strong Families through Entrepreneurship.”

These themes are chosen in recognition of the importance of our youth knowing their history and the legacy of their ancestors whom have been on this earth for three million years as manifested by the skeleton of Lucy (Dinkenesh). The themes are chosen out of the need to build Guyanese families through economic strength via entrepreneurship.

Honouring an African country As is tradition, ACDA honours an African country every Emancipation festival by building an educational booth for that country. This year 2015, the country to be honoured is NIGER (The Republic of Niger).

ACDA celebrates an African country annually because most Guyanese of African descent cannot trace their ancestral roots to a particular African Nation. Hence, ACDA chooses one county every year to educate young and old about African countries and to remind them that Africa has 54 countries and is not a single country like China or India or the United States.

Honouring an Afro-Guyanese village: Wakenaam One of the greatest entrepreneurial acts by freed Africans in world history was the village movement which started in 1839.

Freed Africans combined their resources to buy villages so that they did not have to return to plantation life and cheap punitive labour.

For Emancipation 2015, ACDA honours Wakenaam in the Essequibo River.

HISTORY: Wakenaam is an island in the mouth of the Essequibo River. It is 17.5 square miles and is one of the largest islands in the river. In 1690, after the French invaded Fort Island, the Dutch plantation owners moved to and settled on the island of Wakenaam. The name Wakenaam is Dutch and means “waiting for a name”. One of these Dutch men started a plantation and named it Maria Johanna, which is thought to be named after his twin daughters.

The British in the 1716 took control of Wakenaam and Maria Johanna. In 1803 the plantation’s owner was Hugenoltz. Maria

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Johanna was bought by Mr. Boddart and Company in 1832 and then by Adam Ramkin in 1851. The plantation was surveyed by Henry Rainford and 88 house lots were laid out, most of them to accommodate the workers.

The colonial government took control of the plantation because of bankruptcy and later sold it to a company in April 1871 whose shareholders were predominantly former slaves. The sale price $700.

Due to a major fallout among shareholders as to what was the best way to develop the land, there were many disagreements.

Ultimately, the plantation was taken over by the Partition Ordinance in 1914. In 1921, a village was created and a tax system was introduced.

Any visitor to Maria Johanna can still observe evidence of a Dutch occupation and the fact that slaves worked there. There is a unique Dutch sluice, which after a century, still stands immaculate and spectacular. Every now and then, various types of Dutch bottles and coins are found in the ground.

Wakenaam has multiple villages including Good Success, San Souci, Melville, Eagles Rust, New Belle Plaine, Sarah, Caledonia, Zeelandia, Meerzorg, Fredericksburg and Maria Johanna.

The main economic activity of Wakenaam is agricultural (cash crops), poultry and coconut oil.

The island still contains old Dutch graves at various locations and there is also a Dutch well.

Global African leaders being celebrated for Emancipation 2015: LUZIA: This young African woman’s skeleton was found in Brazil in 1975. Tests proved she lived in the region over 12,000 years ago before Amerindians came through the Bering Strait.

KING TUTANKAHAMEN: Or better known as the “Boy King”. His tomb revealed the richness and creativity of ancient Egypt. The pyramids of this period highlight the technology, mathematics, science and engineering skills of African people.

MARCUS GARVEY: At age 28, he founded the United Negro Improvement Association (UNIA) just over 100 years ago in 1914. At his Madison Square Garden conference in 1921, there were 50,000 people. His most famous economic venture was a shipping company known as the Black Star Line, a counterpart to a whiteowned company called the White Star Line. Garvey started the shipping company in 1919 as a way to promote trade, but also to transport passengers to Africa. He believed it could also serve as an important and tangible sign of black success.

IMHOTEP: Born in Egypt in 2649 BC, this Black African was the world’s first multi-genius. He was the world’s first recognised physician (father of medicine); an architect (built the world’s first stone pyramid); an astronomer; philosopher; poet and scribe. He was worshiped as a god for over two centuries after he had died.

Famous Books written

by African Guyanese

Trevor Burnard Hearing Slaves Speak (2010) A.J. McR. Cameron 1763 Slave Rebellion (2010) Wordsworth McAndrew Wordsworth McAndrew Vol 1 (2010) Egbert Martin Egbert Martin Selected Poems (2010) Egbert Martin Scriptology (2010) A.J. Seymour Kyk-Over-Al Volume 1 Issues 1-3 (2010) Dennis Williams Giglioli (2010) Ivan Van Sertima They Came Before Columbus, New York (1976) “The Lost Science of Africa: An Overview” (1999) N. E. Cameron The Evolution of the Negro, published in two volumes (1929 and 1934) Eric Walrond Tropic Death (1926) ER Braithwaite To Sir with Love (1959) Paid Servant (1962) Jan Carew The Wild Coast, The Last Barbarian, Moscow Is Not My Mecca (US edition, Green Winter, 1965) Fulcrums of Change (1988) Ghosts in Our Blood: With Malcolm X in Africa, England and the Caribbean (1994) The Guyanese Wanderer (Sarabande Books, 2007).

O.R. Dathorne Dumplings in the Soup, Cassell, (1963).

The Scholar-Man, Cassell, (1964).

Dele’s Child, Lynne Rienner Publishers, Incorporated, (1986).

Songs for a New World, Association of Caribbean Studies Press, (1988).

Beryl Gilroy ‘In For A Penny’ (1978) Henry Josiah Makonaima and Pia’ (1966) Grace Nichols’ I is a Long-Memoried Woman (1983)

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African Monuments and Museums in Guyana

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n recognition of the struggles of some of the greatest freedom fighters pre and post Emancipation, several monuments were erected around Guyana. There are also museums dedicated to preserving and promoting the rich history of Africans. Here is a look at some of those African monuments and museums.

The Museum of African Heritage (The Museum of African Art and Ethnology)

The 1763 Monument

The Damon Monument Damon Monument This monument represents the brave African domestic labourer Damon who was executed for his role in the protest against a new system of apprenticeship. Labourers went on strike on August 3, 1834, declaring that they were free and would only work for half a day.

Damon, who was their leader, raised a flag to represent the labourers in the Trinity Church Yard at La Belle Alliance, which they had occupied during the protest.

He was hanged at the Parliament Building at noon on October 13, 1834.

He was indeed an icon and will be remembered for his quest for freedom.

His monument is located at the Anna Regina Car Park on the Essequibo Coast.

The 1763 Monument This monument was unveiled by former President L.F.S. Burnham on May, 23 1976.

It commemorates the 1763 slave rebellion; the first revolt that came close to success.

Cuffy, as the leader of this rebellion, is known to be one of Guyana’s greatest freedom fighters. Situated at the Square of the Revolution, Georgetown, the monument which is popularly known as Cuffy stands 10.1 metres (33 feet) high and weighs two and a half tons. It sits on a plinth and showcases a fountain that creates a picturesque effect.

Five plaques surround the plinth, each representative of an aspect of revolution from slavery. The plaques represent seeking inspiration, uniting the people, destroying the enemies, ‘control and praise’ and thanksgiving. The statue was erected by renowned local artist Dr. Phillip Alphonso Moore (now deceased) in 1976.

Hubert Nathaniel Critchlow Monument The Hubert N. Critchlow Monument on the lawns of the compound of Parliament Building was unveiled on December 2, 1964 by the then Premier, Dr. Cheddi Jagan. It is a tribute to Critchlow, known as the father of the trade union movement in Guyana.

The bronze sculpture of the late trade unionist by Edward Burrowes, is mounted on a two-metre high pedestal.

Hubert Nathaniel Critchlow Monument

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The 1823 Rebellion Monument This monument pays respect to the slave rebellion of 1823 which took place across villages on the East Coast of Demerara. It was designed and sculpted by renowned Guyanese sculptor Ivor Thom. The monument features a man standing tall with a cutlass in one hand and a large cross attached to chains in the other hand, mirroring a rosary. It also features small figures representing women slaves to its sides.

The 1823 Rebellion Monument

fully address the African experience in Guyana.

This new mandate or mission statement allows the museum to explore research and solicit donations from a wider cross section of the local and international community, as well as to begin to provide programmes that will educate visitors to the activities in African lives. It is the first of its kind in the Caribbean.

The African Liberation Monument The African Liberation Monument was unveiled on August 26, 1974 by former President Linden Forbes Sampson Burnham outside the Umana Yana benab “in memory of all of those who have struggled and continue to struggle for freedom from human bondage�.

The monument consists of five polished Greenheart logs encased in a jasper stand on a granite boulder which represents the strength of the freedom movement. The pebbles around it signify the millions of people involved in the Freedom fight.

The African Liberation Monument

The Museum of African Art and Ethnology This museum was founded in 1985 with the purchase of the collections of African art of Mr. Hubert H Nicholson and Mrs. Desiree Malik. These collections were annotated and accessioned through UNESCO by Dr. William Seligman, Curator of African and Oceanic Art, Brooklyn Museum. The museum was declared open in 1992. Since then donations from the local community have continued, including art and craft brought from African communities here in Guyana. The museum has collected pieces from the Burrowes School of art and other day-to-day artefacts from local community.

In 2001, the museum was renamed the Museum of African Heritage in order to open their doors to a wider audience and begin to

The Walter Roth Museum The Walter Roth Museum This is said to be the oldest such museum in the English-speaking Caribbean region. It was established in 1974, but not opened to the public until 1982. It is a non-profit institution created by the Government of Guyana to collect, exhibit and conserve artefacts relating to the ancient cultures of Guyana, to conduct anthropological research and disseminate knowledge of the Indigenous Peoples of Guyana through its inhouse and out-reach programmes.

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Traditional Afro-Guyanese dishes Conkie

The cultures come from the six ethnic groups that make up its people – Africans, Amerindians, Chinese, East Indians, Europeans and Portuguese.

Each of these groups has left their stamp in the Guyanese culture, especially in the Guyanese cuisine. To commemorate Emancipation Day, we have the recipes of some traditional AfroGuyanese dishes to tickle your taste buds. Enjoy.

Cookup Rice

Ingredients: • • • • • •

1 coconut •1 lb pumpkin 1 lb cornmeal •1 oz lard 1 oz margarine •1 tsp salt Sugar to taste •4 oz dried fruit 1 tsp black pepper Banana leaves for wrapping

Preparation: • Grate coconut and pumpkin.

• Add all other ingredients.

• Stir in enough water to make a mixture of dropping consistency.

• Wipe banana leaves and heat to make pliable.

• Cut into pieces about 8 inches square.

Wrap around filling and tie with twine.

• Place in boiling water and boil for 2030 minutes.

Metemgee (Metagee)

Preparation: • • • • •

Preparation: • • • •

Ingredients: • • • • • • • • • • • •

½ lb cooked meat ¼ lb salt meat, if desired 1 lb (2 cups) rice 4½ cups water 1 onion 1 – 2 tomatoes 2 – 3 blades chives Thyme and parsley ½ tsp salt–more if no salt meat is used ½ tsp pepper 2 tbsp oil or drippings 1 heaped tsp brown sugar

Wash and soak the salt meat and prepare the seasonings.

Heat the oil, add the sugar, and fry until it bubbles. Add the seasonings, fry till golden brown.

Cut the salt meat into neat pieces, and add to seasonings with water, rice, and salt. Put to boil.

Remove the skin and bones from the cooked meat, cut into neat pieces, and add to the rice when it is nearly cooked. If desired, add a dollop or two of butter before dishing up.

Foo-foo

Ingredients: • 1 dry coconut • ¾ lb mixed meat • 1 lb (approx.) fried fish or salt fish • 1lb cassava • 1lb plantain (your choice of ripeness) • 1lb eddoes, yam or dasheen • 1 large onion — cut in rings • ½ lbochroes (okra) • Dumplings (optional)

Cover the mixed meat with water and boil for ½ hour. Put salt-fish to soak in water; if using fresh fish this may be fried or placed on top of vegetables about 10 minutes before the end of the cooking time.

Grate the coconut, pour one pint of water over, squeeze well and strain to extract the coconut milk. Pour over the meat.

Peel the vegetables, then put the meat and vegetables to cook in the coconut milk. Cook until almost tender.

Put the salt fish with the skin and bones removed, or fresh fish or fried fish on top of vegetables.

Add the onion and ochroes.

Cook until the coconut milk is almost absorbed.

If dumplings are used they should be added about 8 minutes before the vegetables are ready.

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Guyana is a melting pot of cultures.

Ingredients: • •

2 lb hard yams 1 lb cassava

Preparation: • Wash, peel and cook vegetables in boiling water.

• When cooked, do not remove from boiling water, as vegetables will become cold and unmanageable.

• Remove string from cassava; take cassava from water and pound first before adding yam to mortar.

• Pound to a fine texture until thoroughly mixed.

• Use some of the same warm water for dipping the mortar stick and for adding to the foo-foo to bring to the right consistency.

• Dip a metal spoon in some clean warm water and remove foo-foo in balls from the mortar. Cover and keep warm. Serve in soup or with pepperpot

Outstanding

Afro-Guyanese

Athletes

Top left:

Winston Frank Stoby aka ‘Little Master’ blazed the powerlifting

Top right: Trayon Bobb- Bobb racing to get the ball during one of his Europe games

Winston Frank Stoby

Living a disciplined and committed life as a sportsman has seen Winston Frank Stoby, aka ‘Little Master’, blaze the powerlifting trail to become one of the best powerlifters Guyana, the Caribbean and Commonwealth has even seen.

Stoby proved his worth by shattering his own World Deadlift Record of 260kg achieved in Texas 2012 by setting a new record of 272.5kg when he competed in the Masters M2 74kg category at the World Masters Powerlifting championships in Orlando, Florida in September 2013. This record is still intact.

Stoby revealed that when he was going through rehab at the KingsrowBarbel Club for an injury he received while playing rugby, his trainer and gym owner, the popular weightlifter Claude Charles observed his talent and encouraged him to remain in the strongman sport. He did and the rest is now history.

When asked to give his take on what keeps him going, Stoby said that a high level of discipline has been the key to his success, not only as an athlete but in life.

Stoby’s words of advice for young athletes in the sport are: “As young and aspiring athletes wanting to achieve greatness, you have got to train in a dedicated and committed manner. You must be business-like in your approach.

Even if it rains or the sun shines hot, you must be able to stick to your plan and work hard.”

He is currently preparing for a local competition in August, but will be back on the international stage at the PanAmerican Championships in September in Brazil. Then he will be targeting the Commonwealth Championships in Canada in December.

And of course, being the best is what the ‘Little Master’ is aiming to become.

Guyana Inc. - Issue 17 P.42

Trayon Denzil Bobb

Trayon Denzil Bobb is another Guyanese athlete who deserves recognition for his outstanding achievements. Born on November 5, 1993, he is considered to be one of Guyana’s most accomplished and respected football players.

Bobb, who is originally from Uitvlugt, began his competitive football career, for West Demerara at the age of 16 years during the Guyana Football Federation under-17 inter-association tournament. After this, the young athlete never looked back and kept dominating the sport.

In March 2010, Bobb led a match against East Bank netting four goals, which included a first-half hat-trick.

Two months later, West Demerara defeated Georgetown 2–1 in the final of the tournament to claim the title. After scoring seven goals in the competition and finishing as the joint-top goal scorer, Bobb was named the most valuable player of the tournament. He then began attracting coaches and gaining acknowledgment for his talent.

Following a series of impressive performances during the Kashif& Shanghai knockout competition in 2010, Bobb followed Guyana national team manager Jamaal Shabazz to Trinidad and Tobago to begin his professional football career for Caledonia AIA of the TT Pro League.

In 2013, he made it to a European league when he was signed to the Premier League of Lithuania with FK Kruoja.This can be noted as one of his greatest accomplishments.

Even though the Guyanese player has been signed to both regional and international teams, he still represents Guyana’s national team – the Golden Jaguars – and is very proud of this.

He even scored two goals against El Salvador for Guyana in the World Cup qualifier.

Left:

Avery Corbin (top first left) and his teammates

Center:

Hugh A. Ross posing with his trophy

Apart from football, he said he also holds his family, friends, fans and God close to his heart. They are what keeps him going every day. His advice to young athletes is to keep working hard, stay focus, stay humble, and pray to God to keep you disciplined.

Avery Anthony Corbin

Humble, dedicated and determined are the words which can be used to best describe Avery Anthony Corbin –a key member of Guyana’s National Rugby team. The athlete only started participating in the sport eight years ago after being encouraged by one of his fellow team mates. Initially, Corbin began playing in the Guyana Defence Force Club, where he still remains a member.

The 31-year-old whose position is prop or wing, said his biggest accomplishments in rugby are helping his team beat Barbados in 2013 at the Guyana National Stadium and winning the North America championship in Mexico in the North American Caribbean Rugby Association tournament.

He noted that what made that victory stand out is that Barbados was leading Guyana in the second half of the game. “Guyana’s score was at five, while Barbados’ was 17. We turned it around in the last few minutes of the game and ended Guyana-19 and Barbados-17,” he boasted.

The rugby player said that what keeps him going is faith, courage and his family. His advice to young athletes is,“Whatever you put your mind to, stay focused, be determined and never give up. No matter what people talk about you, keep your head held high.No matter what, never stop trying.”

At the moment, Corbin is doing therapy for an ankle injury which he sustained during a practice game in Canada. However, his club will soon participate in a 7s tournament, which the rugby player is hoping to take part

in. It is evident that the player has no intention of backing out of the sport he enjoys playing anytime soon, and will represent Guyana for as long as he can.

Hugh Arlington Ross

Undisputedly Guyana’s best bodybuilder of all time, Hugh Arlington Ross, despite competing as an Over50, is still a force to reckon with on the international stage.

The former Guyana Defence Force Officer (GDF) who now resides in the USA, strutted his stuff once again and was unbeatable when he won the Masters Over-50 title at the NABBA World Championships in June.

Ross won the 2010 Mr. Universe Masters title but did not compete in 2011. In 2012, he was the World Champion and did not compete in 2013.

In 2014, Ross was second at The World Championships and took the crown in 2015.

Having come from a disciplined background, Ross who hails from the Ancient County of Berbice made some changes to his body as he adapted a different diet in order to be more competitive.

He swapped some of his trade mark details/striations in favour of a few more pounds having realised that on the European scene, almost everyone goes for size. Increasing his weight and being just as striated as when he was light did not come easy according to Ross.

“In Europe, these athletes do not play with a level deck of cards but of course one does not have evidence because there is no testing here but from my experience I can tell with total clarity from one glance. To that effect it entails me working quadruple harder to be able to stand up and compete on the same stage with them. I have no problem with that, basically with my discipline and work ethics I’m always very confident,” Ross stated.