Guyana Times Sunday Magazine by Gytimes

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MAY 2016 FREE DISTRIBUTION

Indian Arrival Magazine

50 years of Independence

2 Times Indian Arrival Magazine

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MAY 2016

Celebrating 178 years of Indian Immigration

uyanese, will on Thursday,May 5, 2016 observe Indian Arrival Day. A day commemorating the 178th anniversary of their arrival, bringing with them their ancient customs, food and culture from India. Under a system of agreement, an order in the Council of Britain was passed on July 12, 1838 making provision for indentured immigrants to travel to Guyana for a term of five years. On January 13, 1838 the Whitby left the shores of India with 249 immigrants on board and arrived in British Guiana on the May 5, 1838 after a voyage of 112 days. Five immigrants died during the voyage. The Whitby proceeded first to Berbice and landed 164 passengers at Highbury, East Bank Berbice, nearly 12 miles from New Amsterdam. East of the capital, the same day it returned to Vreeden-hoop, West Demerara and landed 80 passengers. Out of the 244 immigrants that came with the Whitby they were 233 men, 5 women and 6 children. The first man to step on shore in Berbice was Anant Ram while in Demerara the first man to disembark was Nutha Khan. On January 29, 1838, the Hesperus sailed from Calcuttasixteen days later than the Whitby, with 165 persons on board. It arrived at Port Georgetown on the night of May 5th 1838, 13 immigrants died during the voyage including two persons who fell over-board. Out of the 152 immigrants that came on board the Hesperus, were 135 men, 6 women and 11 children. On January 26, 1845 Lord

Elizabeth Caesar witnessed the flogging of immigrants under the manager’s house after which, salt pickle was rubbed on to their backs. Figures show that one out of every five immigrants was brought before the courts; not for offences of a criminal nature but for resistance to a plantation system, which was supported by the judiciary and

from 1961 to 1964, prior to independence. He later served as President of Guyana from 1992 to 1997, Clara Ramdeholl (1909-1939). Among the first qualified Indo-Guyanese female barristers from British Guiana, she was called to the bar in 1939. A church dedicated to her memory, the Ramdeholl Memorial Church, is fea-

East Indian lodgings

Hunger left Calcutta with 162 passengers on board, the ship arrived in Georgetown on May 4, 1845, and ten persons died on the way. Next ship was the Success, which arrived July 21, 1845 with 231 passengers, 14 died on the way. Next was the Nester, which arrived on December 26, 1845 with 233 persons and brought 500 bags of rice. On February 2, 1846 the Manchester then the Thetis followed by the Tamerlane the Martin Luther and Troy in succession; then the John Wickliffe, the Bussorary Merchant, the Aurora, Lady Mekennaway, and lastly the SSGanges, which docked in Georgetown on April 18, 1917, bringing that period: 79 years, 238,979 indentured labourers journeyed from India to Guyana to work under colonial administration. They were distributed to various locations on the coastland of Guyana. The plantation system and conditions were not favourable at all.The immigrants worked from sunrise to sunset and were so poorly paid that they were just able to exist. They slaved and provided luxurious living for their masters. They brought with them a rich cul-

ture and heritage together with a language. The indentured immigrants were disciplined and found satisfaction in honest and productive work. They were kind, hospitable and generous and they lived contented lives. They made tremendous sacrifices so that their descendants would be able to enjoy a better standard of living. The foremost characteristic of the struggle of the East Indian immigrants against indenture and plantation system was their unity. Their unity had been forged on shipboard. Those who came on the same ship were considered as ship brothers and sisters-“Jahaji”. A further contributing factor to unity was that everyone came with an inter-faith mind of mainly Hindus and Muslims and there was also a belief that the caste system has been lost through the crossing of ‘Kaala’ Pani (Black Water). Through the years the community spirit has manifested itself in various situations-forming groups singing Ramayan, Bhajanas reading of the Holy Quran and observing the various festivals and holi days etc. The plantation owners and the colonial administration

The immigrant ship Hesperus

feared the unity of the workers and used several techniques to destroy it. By January 1830, there was evidence that the Indian labourers were being mistreated. Far more significant were the uprisings, which frequently led to tragic deaths of immigrant workers protesting illegal wages, bad conditions and the exploitation of their women. There were eight main disturbances on sugar plantations leading to shooting by colonial police from Devonshire Castle in 1872 to 1948 at Enmore. At Vreed-en-hoop, West Bank Demerara an English nurse Betsy Ann testified that she had witnessed the flogging of immigrants with the cat-onine tails, and another woman

colonial administration. There were no trade unions until recent times. The East Indians have contributed in a significant way to build Guyana’s economic and social structures. It was indeed the unity of principle and action among East Indians that brought overwhelming success to our dear land of Guyana.(Adapted from an ar-

ticle by Shan Razak. Guyana Times 2013)

(Cover photos: center Family group of indentured immigrants. Clockwise from top left Cheddi Jagan (1918 -1997). A Guyanese politician who was first elected Chief Minister in 1953 and later Premier of British Guiana

tured in the New Amsterdam Heritage Trail, Rohan Kanhai (Born 1935). The first cricketer of East Indian descent to captain the West Indies cricket team in the 1973 fiveTest series against Australia, Nadira and Indranie Shah Dance Troupe. The dance group was founded in 1979 by the late Indranie Shah Lennartson and her sister Nadira Shah Berry to sustain Indian dance traditions, Evelyn Ada Luckhoo. The first female lawyer of Indian descent in Guyana, she qualified as a solicitor in 1949 and Shivnarine Chanderpaul (Born 1974). Guyanese cricketer and former captain of the West Indies cricket team.)

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MAY 2016

Times Indian Arrival Magazine

Celebrating 178 years of Indian Immigration

By Ryhaan Shah

verywhere, peoples of the world put down roots and claim a place on the earth as home and homeland.It is, as we say, that their navel string is buried there and thisties them forever to their land and their birth. But can we call Guyana home, even after 178 years, and especially in face of the continuing migration to North American shores because of the hostility and open violence that Indians have faced since we first arrived? The racial/political violence is not only a matter of historical record but is an experience that has touched the lives of just about every Indian Guyanese family. We all have stories of survival, and they are not only stories of physical but also of cultural threats. We live in a country where it is a commonly held

every ethnic group including its many First Nations, Italians, Mexicans, Irish, Jews, Africans, Chinese, etc. This is a readily accepted concept of nationhood – that of emphasizing inclusivity rather than assimilation - especially for the West which has been peopled largely by Asian, African and European immigrants. That the Indian is still viewed as an alien, outsider, and latecomer in our national landscape where the Euro/Afro presence, religion and culture are the status quo seems then a conscious and deliberate act. It provides advantages for those in quest of political power, and social status for those who present themselves as a cultural elite in the best manner of Naipaul’s mimic men. Suffice it to say that the earliest jahajis rejected the idea of religious conversion and cultural assimilation,

Indian indenture is also a story of horror but the jahajis came with their religions, foods, dress, habits and values which provided them with a comfort and security that helped themto survive the worst. They never felt disconnected or severed from the whole. Indeed, ourcustoms and beliefs are always living testaments – evolving as they have been here in the West - and are never monuments to a dead past. That different groups arrived at different points in our country’s history and have their distinctnarratives does not make for a dissonant nationalism but rather creates opportunities for the respect and understanding that should derive from maturity and from the security of our uniqueand beloved selves. That Indians are still recognizable as a distinct ethnic group after 178 years is in itself remarkable and Group of East Indian migrants

notion that to declare yourself Indian promotes division and is at odds with being a Guyanese citizen. This even against the backdrop of politically correct speech and posturing of the richness of the country’s ethnic diversity, our contribution to that wealth hardly ever extending beyond a measure of tolerance for our exotica. Once our song and dance are over, we are expected to return to the margins of society, and the posturing is accepted evenin a world where peoples’ culture, race and ethnicity are protected by laws and international conventions. In Guyana’s context, they appearnothing but a necessary lie that soothes the conscience of a world which still holds to old, familiar prejudices. For the Indian to gain acceptance, she is expected to negate her ethnic and cultural identities in favour of her Guyanese citizenship alone. Acceptance, then, comes at the price of cultural loss and physical extinction both of which go against every human instinct of survival. The United States, under the flag of American citizenship, has room for

feeling themselves proud and seeing themselves as whole and in no need of change or improvement. They were never fragments of the past left derelict on a far shore but always felt tethered to History and to a solid world of values, beliefs and customs that were and are still theirs. Their New World experience presented challenges butit also afforded them a renewal of faith in all that they held to be true about themselves and the world. Derek Walcott’s view of the Caribbean as a place of fragmentation and forgetting never applied to them and his idea, as written in “The Antilles”, that Caribbean peoples are striving for a homogeneity which would erase all distinctions and distinctiveness denies the groups who have settled here their separate histories and sense of themselves. The African population in Guyana remembers and recounts their history of slavery and the terror and savagery that their foreparents suffered. They always note that their suffering was like no other and that this alone places themon a different footing from other groups.

deserving of celebration by everyone. Ours is a story of sacrifice, survival and overcoming. But that is not to say that the struggle is over and that the question posed in the headline has no poignancy. When the earliest jahajis settled here, they connected us to a past, and gave us this present and a future. For their sake and in honour of their struggle and survival, we cannot simply give up. The story of identity and Self, and of a people under siege has been told by novelists and poets through the centuries and I have selected some verses from our own Mahadai Das, Martin Carter and others that weave together thatGuyana story. There is no better place to start than with V.S. Naipaul’s words in “A Way in the World”: “But we go back and back, forever; we go back all of us to the very beginning; in our blood and bone and brain we carry the memories of thousands of beings.” Naipaul’s sentiments are not unlike those of the Palestinian poet Mahmoud Darwish. They see themselves as exiles who found

New arrivals at Immigration Depot

their home in their writing. Darwish’s poetry speaks to a history of exile and of the identity of his displaced people. With all its stirrings of memory and myth, it resonates with the Indian in Guyana who inhabits a sense of exile even as she lives within the boundaries of a country that she should call home except that it does not afford her the security, andthe claims of acceptance that give definition to the word“home”. Home then becomes an elusive idea and the migration northward is a continuation of our journey out of India. The migration, the sense of exile would cease, however, if the idea of “home” and “homeland” was to ever become reconciled into a safe and settled reality. Darwish, in his poem “The Raven’s Ink” states: “We are the descendants of the beginning.” He echoes Naipaul’s sentiments. Even with lines of defiance, poetry offers solace and comfort. It soothes the soul and can inspire us to be our best selves. From “A Rhyme for the Odes” by Mahmoud Darwish No one led me to myself. I am the guide, the guide to myself between the sea and the desert. I was born of my language on the route to India tucked between two small tribes. Above them was the ancient religions’ moon and the impossible peace … Who am I? This is the others’ question. It doesn’t have an answer. I am my language I am the ode …two A section of the crowd during the ceremony in observance of the seventh anniversary of the Lusignan Massacre

odes…ten. This is my language I am my language. I am what the words said: Be… From “The Skeleton” by Rabindranath Tagore My true identity Cannot be measured by flesh … For in the lotus of manifest form I’ve drunk the honey of the formless, in the bosom of suffering found the dwelling of joy, heard within me the voice of eternal silence, seen the way of stars through the dark empty spaces. From “Being Always” by Martin Carter Being, always to arrange myself in the world, and the world in myself, I try to do both. How both are done is difficult. Why, I have to ask, do I have to arrange anything when every thing is already arranged By love’s and death’s inscrutable laws…. From “For a Version of I Ching ” by Jorge Luis Borges … He who believes He’s left home already has come back. Nothing dismisses us. Nothing leaves. From “Four Quartets” by T.S. Eliot We shall not cease from

exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time. Through the unknown, remembered gate When the last of earth left to discover Is that which was the beginning … From “Return Me to the Fire” by Mahadai Das If I should ever die Return me to the fire If I should live again Return me to myself … From “Gitanjali” by Rabindranath Tagore 69. The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures. It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and breaks into tumultuous waves of leaves and flowers …. I feel my limbs are made glorious by the touch of this world of life. And my pride is from the lifethrob of ages dancing in my blood this moment. 70. Is it beyond thee to be glad with the gladness of this rhythm? To be tossed and lost and broken in the whirl of this fearful joy? All things rush on, they stop not, they look not behind, no power can hold them back, they rush on….

4 Times Indian Arrival Magazine

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MAY 2016

Celebrating 178 years of Indian Immigration

Observing 50 years of Independence

By Ravi Dev

Independence Era

ith the split of the PPP in 1955 by Forbes Burnham, the rump PPP led by Cheddi Jagan became in effect a party with Indians forming its overwhelming support base. The departure of many of the African leadership - such a Sydney King (Eusi Kwayana) after the 1957 elections - exacerbated the ethnic orientation in membership. The 1961 elections were also won by Cheddi Jagan's PPP against the PNC of Burnham and a new "anticommunist" party the United Force (UF) led by the businessman Peter D'Aguiar. He was supported by several members of the Indian business class. When the promised independence was not granted by Britain - on the insistence of the US - to the PPP because of objections to Jagan's supposed "commu-

Dr. Jagan’s last hurrah for twenty-eight years.

Post Independence riggings

In 1968, , the PNC, without the help of the UF, introduced the rigging of Guyana’s general elections on a regular, almost institutionalised basis, to neutralise the numerical advantage of the Indians and the PPP. The introduction of “overseas voting” was the first of many ploys, such as proxy voting, postal voting served to give the PNC a "majority" on its own. In the 1973 elections, a new technique in rigging was introduced. PM Burnham assigned to the GDF the task of ensuring the “orderly conduct” of the 1973 elections and transporting ballot boxes to GDF Headquarters in Georgetown for the ballots to be counted. In 1974, Dr Ganraj Kumar , leader of the Liberator Party received, anonymously, a document, “The supervision and Control

Many East Indian fled racial violence and discrimination, migrating north to the USA, Canada or England especially, as well as the Caribbean

lull in political violence that the PNC boasted they had ushered in upon taking office was broken by the attempted assassination of a political opponent to the administration – University of Guyana lecturer, Dr. Joshua Ramsammy. Guyana had crossed a crucial line. Many had felt that the violence of the 60’s was an aberration, and was stirred up by the Western powers. This assassination attempt, however, was directed at the

Pat Carmichael (Executive Chairman of GNEC in the 1980’s) where Carmichael implicitly criticised ocialism in pointing out that the Indians on the Corentyne looked prosperous but they were not ocialists. Burnham agreed then added, “if push come to shove, I’ll shoot the lot”. The Indian population took this threat seriously especially after frequent army exercises that involved “army occupation of government

When it became apparent that the PPP/C had won the general elections of Oct 5th, 1992 elections in Guyana, PNC’s African supporters rioted in Georgetown against Indian persons and businesses. Mobs besieged the Elections Commission offices; broke the windows of Indian businesses and numerous persons – primarily Indians, were beaten. The riot was only put down when Mr. Desmond Hoyte, leader of the PNC, ordered Army troops to

GDF soldierstransporting ballot boxes to be counted in the 1973 elections

nist" ideology, the CIA sponsored widespread burning and looting of Indian businesses in GEORGETOWN, on Feb 16 1962 thereafter called Black Friday. It then Instigated an 80-day strike by the Public Service that paralysed the government and in which many Indians were beaten in Georgetown. Unsuccessful in changing the British and US' stance, the PPP called a massive strike in the sugar belt through GAWU, comprised almost entirely of Indian Sugar Workers. When this 1964 strike ended, one hundred and seventy six persons had been murdered; thousands beaten and made homeless; millions (billions in today’s terms) of dollars of property destroyed, and the many parts of the country such as what was to be later called "Linden", became "ethnically cleansed". GAWU did not receive recognition, independent was granted to the PNC-UP coalition : the war had been for naught. It was

of Ballot Boxes on Election Day, 16th July 1973”, which detailed the instructions. Dr. Kumar released the document to the media and was charged with “seditious libel” but when the case was finally called in 1977, the Chiefof- staff denied ever receiving such instructions! Dr Gunraj was eventually hounded out of Guyana and forced to settle in Canada. The elections of 1980, in which the Liberator Party contested, and 1985 when the Democratic Labour Party contested, were also rigged in what was now "routine" operations. The DLM was founded by Paul Nehru Tenassee, who received wide support in the Indian community, which was beginning to question the efficacy and strategy of the PPP, which had offered the PNC "critical support". While because of the electoral rigging it can never be known for certain,

Assassinations

On 4thOctober 1971, the

opposition, most likely by Government forces. The assassination had a chilling effect on the opposition especially other Indians. Ramsammy was not PPP, but a member of a Marxist, University-based group – Movement Against Oppression (MAO). The PNC was signalling that it was not going to tolerate any opposition - period. Two PPP activists were killed in Berbice when they attempted to prevent the army personnel from seizing ballot boxes in 1973. Other political killings where there were government cover-ups included those ofEducationMinister Vincent Teekah defector from the PPP (24th 1979), Ohene Koama WPA activist (Nov. 18th1979), WPA activist Edward Dublin (28Feb 1980), and Dr. Walter Rodney Leader of the WPA (13thJune 1980) Andrew Morrison, editor of the Catholic Church’s newspaper, recounts a conversation between Burnham and

buildings, armyblockades. Deployment of troops to rural areas, and a show of force by troops in full battle dress patrolling the streets.” From a trickle in the early 70’s, Indian emigration from Guyana to the US and Canada became a deluge by the 1980’s. Indians had evidently decided “flight” was their only option. Unlike many dictators, Burnham did not prevent this emigration. Why should he have? He was provided with a safety valve for discontent while the demographics changed in his favour.

Free and Fair Elections

With the fall of the Soviet Union in 1988, the US signalled the PNC's rigging of elections would no longer be given a free pass. ExPresident Jimmy Carter lead an electoral observer mission to the 1992 elections and evidently conveyed this message to the PNC under President Desmond Hoyte who had succeeded Burnham in 1985.

shoot, if necessary: the Police had proven unreliable.

Riots and Violence

Five years later, after the PPP again won the free and fair December 1997 elections, anti-Indian riots broke out on January 12th 1998 in Georgetown. It was precipitated by the PNC’s refusal to accept their defeat at the polls against a background of charges of discrimination and victimisation since 1992. The riots spurred the formation of a group of middle -class Indian Guyanese to launch the Guyana Indian Foundation Trust (GIFT) which investigated the riots and submitted a report to the government showing that 223 Indians had been beaten, robbed or molested, as the Police generally stood by. The violence and the refusal of the Police Force to maintain order, drove the PPP to make concessions after a CARICOM intervention that included truncating its term of office and accepting

Constitutional changes, intended to ensure greater “inclusiveness” in Governance. Further violence led to more concessions and the institutionalisation of "warlordism". A group, "Rise Organise And Rally" (ROAR) (ROAR) was launched in 2000 and transformed itself into a political movement in 2001 when it contested the elections of that year's and won one seat to Parliament. It proposed that politics in Guyana was driven by interrelated "Indian and African Ethnic Security Dilemmas" that must be addressed by the political system. The Indian Dilemma was that even though it won elections in a majoritarian system because of its numbers, its hold on power was tenuous because of its absence in the state's power centres. The African Dilemma was it could be locked out of Executive office in perpetuity through democratic elections if the demographics were maintained. In what was now becoming routine in Guyana, antiIndian protests followed the PPP’s victory at the March 2001 elections. This time the protests spread to the East Coast and centred primarily on the African-PNC stronghold of Buxton. The Army was stationed in Buxton where the bandits, led by 5 prison escapees on Feb 26 2002, had taken refuge. Even though there were sightings of criminals strolling around with automatic weapons, kidnapped victims held in safe houses, firefights with police officers, hijacked cars abandoned, Indians in surrounding villages beaten, robbed, raped, shot, murdered etc. yet practically no one was arrested, even when the soldiers were in “hot pursuit”. However the government under President Bharat Jagdeo, with the help of the security forces, brought the crime situation under control. In 2015, the African security dilemma was resolved when an African-led government took office. The Indian security dilemma remains unaddressed.

guyanatimesgy.com

MAY 2016

Times Indian Arrival Magazine

Celebrating 178 years of Indian Immigration

f the 239,000 Indian immigrants who arrived in British Guiana to work on the sugar plantations, about 10 per cent were Muslims. These paintings give tribute to the teachings of the Koran that brought their faith out of Indentureship unbroken. Paintings by Bernadette Persaud

“MOSQUE AT CHATEAU MARGOT” (1995) Acrylic on canvas - 33'' x 70''; Artist's Collection This painting fuses details of the Mosque with the architecture of sky, moon, stars and trees. The verse is taken from Surah LXXVI and it translates: “Hath there come upon man (ever) any period of time in which he was a thing unremembered”

“THE LOTUS OF BLISS” (1993) Oil on canvas - 43'' x 70''; Artist's Collection “Lo! Those who believe and do good works, theirs will be gardens underneath which rivers flow..." This painting represents the Garden of Bliss/ Paradise, underneath which the rivers flow - rivers filled with Lotus flowers, infinitely blossoming and echoing the motifs of infinitely blossoming stars. The fragment of Arabic is taken from Surah LXXXV and translates, “mansions of stars”.

East Indian immigrants

“IN THE NAME OF ALLAH THE BENEFICENT, THE MERCIFUL” (1995) Acrylic on canvas - 33'' x 70''; Artist’s Collection

''... for everything in the sky, the earth and inbetween has been created for man by God...”

6 Times Indian Arrival Magazine

guyanatimesgy.com

MAY 2016

Celebrating 178 years of Indian Immigration

The Shaping of Guyanese Literature

en.

By Petamber Persaud

o those in the know, it would be a repetition; good in that it acts for emphasis – repetition is a way of highlighting this slight (it was no slight of the hand, it was heavy handling) and will also serve to act as check and balance in season/s of gross disrespect. To those who do not know, it would be difficult to understand how such a wrong could be committed against a people for so long – the stifling/marginalizing of the voice of Guyanese of Indian ancestry. To those who do not know, it would come as a surprise to learn that some of the people responsible were/are the custodians of our literature; well-known people to whom were entrusted the development of our literature, a Guyanese literature inclusive of all voices – the Indigenous voice, the African voice, the Portuguese voice, the Chinese voice, the woman’s voice and the Indian voice, especially the Indian Women’svoice. We all know by now one side of the story is not the only and satisfactory side; the true and full story – yet we fail to question the text.

One of Guyana's poet Janet Naidu

And in so doing, we persist in exhibiting grave tolerance in the face of this imbalance, giving credence to the wrong. Sometimes, however, the situation turns into a blessing as in the case of what happened after the first anthology of poetry was published minus the voice of Guyanese of Indian ancestry. In 1931, Norman E. Cameron published the country’s first anthology

of poems titled, “Guianese Poetry: Covering the Hundred Years’ Period, 1831 – 1931”. In 1831, the administration of Berbice and Essequibo-Demerara were combined to form the colony of British Guiana. Indians were brought here as early as 1838. In that hundred year’s period, Cameron couldn’t find any poem written by Guyanese of Indian ancestry good enough to be included among his selected esteemed men and two wom-

Cameron was aware of the Indian presence because some Indians were actively involved on the literary scene. For example, Peter Ruhomon was a founder/member of the British Guiana Literary Society launched by Cameron in 1930, which included Rev. Dingwall and Rev. Pollard. Peter Ruhomon was also part of another literary group of that period which included RamcharitarLalla, which may have fallen under the umbrella of the British Guiana Union of Cultural Clubs. The Indian intellectuals of the day found this sin of omission and sin of commission most distasteful, and within a short period effected a reply to this slight, giving birth to the first anthology of poetry by Guyanese of Indian ancestry. That first collection of poetry, “An Anthology of Local Indian Verse”, was compiled by C. E. J. RamcharitarLalla and published in 1934. This book contains 21 poems written by five writers, all from the county of Berbice; some of the poems written were since 1901, all of which point to two realities. One, that there was some amount of writing by Indians going on in Berbice and two, there was some amount of collaborating among those writers. There were a number of commonalities shared among those five writers. First and foremost, and very important at that time, was the fact they were all Christians or bore ‘Christian-looking’ first names. Secondly, they spent their formative years in a world controlled by a sugar plantation mentality, and the pervading influence of the church. Thirdly, their poetry was influenced by the English traditional forms and bore little evidence of “the distinctive lilt and metre of Indian poetry”. And finally, they were all aware of what was happening in India, England, and other parts of the world. However, RamcharitarLalla was gracious in his response to Cameron. In his own words, RamcharitarLalla gave reasons for compiling the collection:“It is but nearly a century since our forefathers first landed in the Colony, yet the progress made in the various walks of life is remarkable. This attempt, therefore, is not only intended to provide a selection of Verse, but also to bring together a few Indians to work to a common end.” Even the Rev. H. Hector Chick, who was the president of the East Indians Young Men’s Association, writing the foreword in November 1934 was gracious in his comment:“May

Guyanese writer Cyril Dabydeen

this Anthology become the harbinger of new developments in East Indian intellectual activities. If there is a song in the weaving canes, or a message of the Eternal in the rice-fields, may it not be lost in the noise of wrangling in the market place and the jingle of money.” (And I concede that Cameron’s publication remains an excellent source document on Guyanese poetry.A work that was expanded by Seymour, a work that we may wait until the end of the next hundred years’ period in 2031 for an update on Guyanese poetry.) Ramcharitar-Lalla’s contribution to the shaping of Guyanese literature is immeasurable. He is the father of Indian poetry in Guyana. And the publication of the “Anthology of Local Indian

Verse” in 1934 launched the Indian poetic tradition in Guyana. Responses to this author telephone (592) 226-0065 or email: oraltradition2002@ yahoo.com What’s happening: Coming soon: “Made in Guyana” a new book by Petamber Persaud. ‘Made in Guyana’ is a pocketbook bursting with a wealth of information and pictures on people, places and events, and on things made in Guyana. Look out also for “… History of Cricket in Guyana, 1865-1897” by Clem Seecharan; “Children of Watooka” by Steve Connolly; “Guyana at 50”, among others.

Cover-front of Peter Jailall’s book “Sacrifice”

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MAY 2016

Times Indian Arrival Magazine

Celebrating 178 years of Indian Immigration

Shivnarine Chanderpaul, born Aug. 16, 1974

ricket in British Guiana is considered to have been introduced by the British colonisers in the early 19th century, and learnt by its non-white inhabitants simply by watching them play. Soon, playing cricket among the colony’s “blacks and coloureds” developed, based at first along racial groups. According to Clem

Seecharan in “Joseph Ruhomon's India: The Progress of Her People at Home and Abroad, and how those in British Guiana may improve themselves”, by the 1890s British Guiana was “a watershed in Indo-Guyanese history” and the sport of cricket became a passion for East Indian youths, among others, on the colonial estates. Joseph Ruhomon was one

of the first British Guiana East Indian intellectuals; he had hoped to encourage an awareness of East Indian identity and pride among the former indentured labourers and their descendants at the time – though cricket was not exactly what he had in mind then. But it was material progress among East Indians, Seecharan writes, which encouraged the passion for the sport of cricket in British Guiana, “shaped by life and labour on the estates.” It was pointed out that from the 1890s, the ascendance to fame in English cricket of Indian cricketer Prince Ranjitsinhi may have played a part in encouraging British Guiana East Indians to take up and develop the sport, seeing in him a role model and something for their aspirations. The first organized IndoGuianese cricket club was formed in 1895 and known as the Asiatic Cricket Club, with F.E. Jaundoo, an interpreter, its first captain. The club played, and won, its first match at Parade Ground, Eve Leary on Boxing Day of 1895 against a local Portuguese team. The triumphant team is said to have had Hindu, Muslim and Christian East

Rohan Kanhai born Dec. 26, 1935

Indian players, “of north Indian and Tamil ancestry.” The club was the pioneer East Indian sports organization, which subsequently led to the British Guiana East Indian Cricket Club or East Indian Club, established in 1914. Its founder, J.A. Veerasawmy, was a

opened Dec. 13, 1915 in Queenstown, Georgetown and a pavilion was also built. Just five days later it hosted its first match, attended by the-then Governor Egerton. It wasn’t until 1971 that the club changed its name to Everest Cricket Club. By that time it had been moved to its present Camp Road and Carifesta Ave location, having opened April 30, 1928 by then Governor Cecil Rodwell. Writing in his 2009 book “Cricket and Indian Identity in Colonial Guyana 1890s1960s: from Ranji to Rohan Seecharan”, Seecharan suggests that among the East Indians, cricket and politics would take on an almost interdependent relationship, variously punctuating victories and consoling defeats during the turbulent 1950s while fighting for political independence and against racial sentiment. In a 2011 article in Cricket

was that senior figures within West Indian cricket wanted a side made up solely of black West Indian cricketers, “ he noted. “One also has to consider the socio-political influences of the time, especially in Guyana, home to a large Indo-Caribbean population. They felt that they were being victimised by the government, dictatorship as some saw it, of Linden Forbes Burnham. So when they suddenly had no Indians in the Test side, question and opinion was inevitable, and many believed there to be an agenda around race. The dropping of Alvin Kallicharran, however, was widely considered to be a slight to the Indian community, and I know of many who found it difficult to support the West Indies with none their own players present.” Many Guyanese East Indians have since staked a claim to cricket-

Alvin Kallicharan, born March 21, 1949

lawyer and in 1910 became the first East Indian to represent British Guiana in inter-colonial cricket. Along with the right handed batsman Charlie Pooran, R.B. Rohoman, a bowler, and Chatterpaul “Doosha” Persaud, Veerasawmy helped bring Indo-Guyanese cricketers into the public spotlight. The East Indian Club

Country, Rohan Kallicharan, son of Indo-Guianese cricket legend Alvin Kallicharan, stated “It [the dropping of Alvin Kallicharan from the West Indies team] left a bitter taste in the mouth of many, particularly the IndoCaribbean (Asian) communities of Guyana and Trinidad.” One “less likeable, but equally plausible opinion,

Cricket being played in British Guiana on the grounds that would become Parade Ground (no date)

Promenade Gardens and cricket ground (1870)

Everest Cricket Club pavilion, 1960

ing fame, playing in both local and international games. Cricketers such as Shivnarine Chanderpaul and Ramnarine Sarwan have become world renown, along the way helping to encourage the sense of East Indian identity and pride Ruhomon, almost a century earlier, had hoped his people would achieve.

8 Times Indian Arrival Magazine

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Providence Mandir central-plan; main entrance (National Trust) By Lennox J Hernandez

arna Bahadur Singh, in his book Temples and Mosques: An Illustrated Study of East Indian Places of Worship in Guyana (1980) noted of the first temples and mosques (late 19th century) in British Guiana:“… in the authentic rendering of traditional architectural forms, they exhibit the impulse to concretise visually the ancestral landscape.” This is in complete contrast to his comments on the temples and mosques built during the first half of the 20th century. These, he says, “exhibit a marked discontinuity with ancestral India in their architectural features, while displaying many of the indigenous features of colonial architecture.” This radical re-formatting of the Indian Sacred Architecture came about as a result of some degree of cross-cultural changes during those years, which included less use of East Indian languages and dress, while the adoption of the English language, western clothing and education, be-

came wide-spread. Architecture is not immune to such cross-cultural exchanges when a displaced group tries to cope with a new prevailing sociocultural context, or when a conquering people set about dominating the indigenous peoples. Moghul Architecture, typified by the Taj Mahal in Agra, India, is an example of the latter. In colonial Guyana, the unique hybrid Hindu Sacred Architecture developed during the early 20th century, following the simple shrinetype temples of the late 19th century, exemplifies the former. This cross-cultural Sacred Architecture reached its architectural high point during the 1920s to 1940s. Firstly, copying the pattern of colonial domestic housing and Christian church architecture, the linear Mandir came into being; secondly, still using extant local housing elements, but less Christian church elements, the central-plan Mandir appeared. Two important buildings of the linear type (perhaps the only ones existing) are the Fort Canje

Mandir (Berbice)and the Albouystown Mandir (Georgetown),while the classical example of the centralplan type is the Providence Mandir (EBD). The Fort Canje Mandir and the Albouystown Mandir reflect the sociocultural demands of their day. They both resemble a Christian church in their general form and layout, and also exhibit architectural elements of the colonial style buildings of the period including, highly ornate decorations and fretwork, coloured glass windows and a balustraded covered entrance porch.

Fort Canje Mandir

The Fort Canje Mandir is a relatively small timber structure, about 9 metres (30 feet) wide or just over, and of single storey on low stilts. The building is entered via a covered balustraded porch at the northern end through two double doors at the ends of the wall. Entering the right hand (west) door leads one into the congregation space of the Hindu section, whilst entering the left hand (east) door leads one into the Christian space, separated from the former by a simple balustraded handrail. The garba griha (the sanctum or holy of holies) for Hindu worship is located at the southern end of the building and not under the tower (sikhara) as is the case in typical Hindu temple architecture. Another interesting fea-

ture of the building is the slightly outward curve of the southern wall where the garba griha is. This curved wall is reminiscent of the apse of medieval churches where the altar is located. The building has two gable roofs, one over the main body of the structure and another slightly lower, over the porch: that over the porch is set at two different pitches on each side. This re-arrangement of Hindu temple elements, the use of Christian church form, and the use of colonial style architectural decorations, make this structure unique in World Architecture.

Albouystown Mandir

Located at the corner of James and King Edward Streets, in Albouystown,

Albouystown Mandir – front

Mandir (especially the entrance porch) than in the Fort Canje building.

Providence Mandir

From an architectural perspective, the classical example of the centralplan type mandir is the Providence Mandir (EBD). This relatively small Hindu temple, built in 1932, is a brilliant example of new architecture created by a people living in a new socio-cultural environment, to suit

and in the angles of columns and beams, stained glass, turned columns, bosses, and turned balustrading. The entrances and enclosing veranda around the building are especially well treated with these decorations. These three examples of our historic Eastern Architecture show how a people can adapt to a new environment socially, culturally and architecturally. These buildings are unique objects of World

Albouystown Mandir - interior (garba griha) south

Fort Canje Mandir - NW view

Georgetown, is the relatively small timber Albouystown Mandir built in 1922, seen by Singh as a culmination of the early 20th century tendency to build temples with a Christian church form. Similar to the Fort Canje Mandir, the Albouystown Mandir exhibits architectural elements of the colonial style architecture of the period including, highly ornate decorations and fretworkpointed-arch windows, coloured glass windows and a balustraded covered entrance porch. In this case the sikhara or tower projecting out of the roofis close to the main entrance and over the garba griha. Fretwork decoration is more extensive and ornate in the Albouystown

the climate, the culture and the available materials. This building’s form influenced mandir building in the country for many decades, though not in as much rich decoration. Constructed entirely of timber on low masonry pillars, the plan of the building is octagonal. The centrally-placed sikhara with its three lower skirting roofs having increasing diameters at each level and with finials at the corners, give the building an eastern look more reminiscent of Buddhist temple-stupas of Burma. There is a richness of detailing similar to contemporary traditional housing of the period: for example, intricate fretwork over panels

Architecture, are essential to our architectural heritage and are worthy of preservation and promotion. The changing of the Hindu place of worship from a basic shrine with a small cella to a larger enclosed and covered space is a natural development given the socio-cultural conditions which would have modified the form from that of an India-style to a more “socially acceptable” form, resulting in a fusion of Indian and Christian architectural elements. However, an awakening of Indian tradition and a quest for classical Indian forms post-Independence, effectively halted any further development of this new architecture.

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n September 2015 it was reported that according to a local study, statistics in Guyana show that Guyanese of East Indian descent account for 80 per cent of all suicide deaths in Guyana. The figures also indicate that by religion, Hindus account for more deaths than any other religious group in the country. An earlier World Health Organisation report had indicated that Guyana has the highest suicide rate in the world: 44.2 per 100,000 population. Questions of why Hindu Guyanese in particular commit suicide have immediately been raised and debated.The Hindu religion, like other religions, does not approve of suicide. While not all suicides are linked to persons with mental health issues, mental health care is also relevant to suicide awareness and prevention. It has been a less developed sector of the country’s health policy and infra-

terized by great destructiveness and impulsiveness: consequently homicidal and suicidal propensities are of frequent occurrence among them.” Gampat also looks at a 2008 PhD thesis by Letizia Gramaglia where she shows that “[t]he experience of displacement and alienation… goes a long way to explain the higher prevalence of insanity among uprooted and alienated immigrants: “The psychological implications of this ordeal were severe: accounts of suicide, wife murder and derangement crowd historical and literary sources, testifying to a diffused emotional and mental malaise among early East Indian communities.” Dr Gampat writes that the “bonding system of jahagee … was a desperate effort to fill the rootlessness vacuum, and the social relationships it engendered probably helped to contain mental health problems among immigrants. Unfortunately,

the remainder. By 1845 it rose to half of the residents then peaked in 1891 at 59. 2 per cent, declining after. In the 19th century, the ailment of insanity (“madness”) often represented a broad range of mental health disorders that included depression. It also was a term for any behaviour that was not considered normal in colonial society. Such a historical approach remains prevalent. According to Gampat, “Today it is not unusual to hear East Indians say “you mad laka ass”, “‘e mad”, “ ‘e head na good”, or “da man/ lady/buy/gal mad”, all of which are expressions intended to draw attention to atypical behaviour[s] that do not necessarily have a root in mental disorders…” This “flippant attitude …denies sufferers compassion, care and treatment. Oftentimes suicide is the only escape.” Dr Robert Grieve, who worked at the Asylum during the 19th century,is said

structure, reflected in 2011 figures that show there were 0.5 psychiatrists per 100,000 population – eight times lower than world reference average of 4.2 per 100,000. Dr. Ramesh Gampat, in his unique, ground-breaking book on historical disease in Guyana, “Guyana: From Slavery to the Present: Vol. 2 Major Diseases” (2015), writes that “[a]n old public health burden from the country’s traumatic past is emerging with renewed vigour: mental illness, including neuropsychiatric disorders.” East Indian mental health in particular was the subject of much colonial medical journal writings he points out, often leading to racial stereotyping of East Indians throughout Guyana’s history, which, Gampat writes, was “in effect, another instrument of control” by colonial authorities at the time. In 1876 writings by Dr James S. Donald, Gampat quotes:“The mania of the Coolie is generally charac-

ruinous self-interest, the struggle for survival and the general absence of blood relations undermined the jahagee system in the hostile environment of British Guiana.” At the time of East Indian arrival, freed Africans already established, with four to five generations, a family system and their own villages in which they built their homes, contributing to a more stable mental state, having already experienced their own psychological trauma of slavery. Figures drawn from an 1876 to 1881 record of inmates at the Berbice Insane Asylum, indicate that of the 590 inmates admitted during the period, 24.1 per cent were Afro-Guyanese, 39.8 per cent were Indo-Guyanese, and 36. 10 were a mix of the colony’s creoles and whites, migrant Europeans and Chinese, as well as migrant Africans. By 1882 figures show that 45 per cent of its inmates were East Indian, with a mix of the other races making up

to have brought a more humane approach to “insanity” treatment in British Guiana. In his journals he noted that “separation from country and friends to which the immigrant is necessarily subjected

has a certain effect in predisposing him to mental infirmities.” The strictly observed traditional caste and family systems of India were discarded from the moment migrants arrived at immigration depots in India “and basically reduced all immigrants to a homogenous entity: plantation labourers” which undoubtedly “heightened the experience of uprooting and displacement”. While Grieve also suggested that emigration agents in India recruited some “mentally unstable” indentured immigrants and contributed to this condition, when this practice was stopped the situation continued to occur, suggesting instead that it was the indentureship experience on the sugar estates that created the East Indian dilemma. Gampat notes that although health conditions improved from the second decade of the 20th century, they were still unsatisfactory. “The rise of neuropsychiatric disorders…ha[s] largely been ignored, especially during the post-independence period…” often due to superstition and stigma, he states. The latter half of the 20th century in Guyana was a period of pre-independence fervour and, for many East Indians, post-independence angst as they remained a marginalised and discriminated against group. Little data is available on Guyanese suicide statistics from the late 60s - 80s; most likely a result of the economic, political and social crises of the time that left the nation mismanaged and impoverished under a communist dictatorship. Today, many social commentators suggest alcoholism, unemployment, peer pressure and a lack of suicide awareness among East Indians, especially in Berbice where suicide is particularly prevalent, are to blame for the high number of East Indian suicides. Well respected Hindu pandit, Suresh Sugrim, of the Humanitarian Mission of New Jersey Arya Samaj, who

Pandit Suresh Sugrim has participated in many suicide awareness programmes in Guyana

has participated in many suicide awareness programmes in Guyana, points out that the “many social ills” found in Guyana – and around the world – are to blame for many of our social problems today, including suicide. He and another respected pandit, Rajin Balgobind, point to the lack of support for the hopelessness and depression of those who cannot find a job, have family complications, peer pressure or romantic problems, as reasons the suicide rate among East Indians is so high. While many also suggest extreme poverty and easy access to poisonous pesticides play a role in Guyana’s suicide rate,according to another report on the matter, the issue of a “clustering effect” has so far been little considered. Susan Scutti, writing in the Medical Daily, reveals that during the month following Marilyn Monroe’s controversial death of “acute barbiturate poisoning” in 1962, the rate of suicide rose by as much as 12 percent. This suicide cluster — when multiple self-destructive behaviours and suicides occur within an accelerated time frame — is commonly viewed as resulting from a so-called suicidal contagion. Suicide contagion is the exposure to suicide or suicidal behaviours within one's family, one's peer group, or

through media reports of suicide, and can result in an increase in suicide and suicidal behaviours. Scutti points to a recent study that found many people believe interacting with someone with certain mental disorders might cause them to “catch” that person’s mental illness. “Our findings suggest the importance of understanding contagion beliefs,” noted the authors in their conclusion of the article entitled “Thinking you can catch mental illness: How beliefs about membership attainment and category structure influence interactions with mental health category members”, published in the October 2014, Volume 42 issue of the journal Memory and Cognition. While Guyana, especially the group considered most affected, grapples with the suicide dilemma, it remains a consensus that suicide awareness through education, and suicide prevention, are critical issues for the health ministry to confront, regardless of race. Dr. Ramesh Gampat says it succinctly: “It is time the government of Guyana undertakes a major national study of suicide, including tracking over time families with suicides or suicide attempts, collecting on family history, mental disorders, education level, occupation, etc.”

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Bringing a new culture of fashion B

y the time East Indian indentured labourers arrived in British Guiana in the 19th century, Indian fashion had already begun to be influenced by the-then British rulers of India. According to fashion historian Toolika Gupta, writing for the BBC News, the outward propriety of Victorian England,uncomfortable with the bare-breasted look of Hindu women in their saris of earlier times, led to a blouse being worn underneath, though in southern India, even in colonial times, some did not cover their upper body. In fact, she writes, it was the wife of Satyendranath Tagore (the famous Indian poet Rabindranath Tagore’s brother) who popularised the modern sari [with its draping and inner piece, called a “choli” or “ravika”], after she was reportedly refused entry to clubs for wearing the sari fabric over her breasts. It is this British enforced design and draping

Indentured East Indians in various apparel (no date) (From the Asian American Writers’ Workshop website)

East Indian women (no date) (From an article by Gaiutra Bahadur, “Coolie Women Are in Demand Here”, vqronline.org; Spring 2011 issue)

that remains an emblem of Indian sari culture both in the north and south of India

“Mohammedan priest” in British Guiana circa 1900s dressed in what appears to be the Patiala salwar kameez (Photo: Stark’s Guide and History of British Guiana)

today,which was brought over to British Guiana during indentureship. It would be hard to imagine the British freely allowing women without the undershirt of their sari to make the journey and arrive in British Guiana in such ‘impropriety’. Anglicizing, which included discarding the caste system by rounding up all women, children and men regardless of caste, had begun from the time they arrived at the British Guiana immigration depot at Garden Reach, Kolkata. Gupta observes also that, “At the height of the Victorian era the British and Indian fashions rather resemble each other…” It would not be long after, with the Christianisation of many Hindus and Muslims, that many other British Guiana indentured immigrants began wearing western/British clothing altogether. Among Indian men, the dhoti was at the time the traditional mode of dress. About four to six feet long, white or in colour, the dhoti was worn long or short.

East Indians in British Guiana dressed in different western and traditional wear (no date)

It was worn for centuries among Indian men, with many regional variations. In the southern part of India, men would pull up the dhoti and pleat the top around the waist, where it ended just below the knees. Among the Muslims, it was the influence of the 16th and 17th century Mughal empire that “gave birth to garments like the salwar kameez ” today, Gupta notes, as Muslim women covered themselves and often wore divided garments. The salwar kameez also spelled shalwar kameez has also become emblematic of India, especially the North of India, in the region of Punjab where it is known also as the “Punjabi suit”. The word salwar (or shalwar) is said to come from the Persian word for “pants”, while the kameez may have derived from the Latin word camisia, which in turn became Arabic qamīs (Urdu kamis) then “chemise” in English. The salwar kameez also comes with the dupatta (often loosely worn scarf or shawl) which today, Hindu women view either as necessary to cover their heads when at a temple or among elders, or simply a fashion accessory. Muslim women may wear their hijab with the outfit. There are several kinds of salwar kameez: the traditional salwar kameez is the baggy style pants and full sleeve tunic, while the Churidar salwar kameez is more shape-fitting in the legs, with an ankle closing and a longer length to create a “spiral shape look” at the bottom. The Patiala salwar kameez began as a male garment for the Patiala maharaja but was later copied by women. It is similar to the traditional outfit but with more pleats and a “big fall” at the back. The other type of salwar kameez is called the Anarkali, which for women, is a kurti or kurta (a loose fitting dress, shirt or tunic that falls just above or somewhere below the knee) worn with the slim fitting spiral-bottomed pants of the Churidar.

In older times, kurtas were first designed for men to wear with pyjamas (a loose trouser tied at the waist) and kurtis were designed for women to wear with loose pants. Nowadays ladies also wear kurtas. Today, the kurta is considered longer, and usually falls below the knees, while

the kurti is short, the length ranging from below the waist to the thigh. Guyanese Hindus and Muslims especially, have continued wearing these traditional fashions over the centuries, while also taking their cue from international contemporary Hindu and Muslim fashions.

Portrait of a young woman intraditional Indian clothing. British Guiana1921

East Indian girl (no date) (From an article by Gaiutra Bahadur, “Coolie Women Are in Demand Here”, vqronline.org; Spring 2011 issue)

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orn in Anna Regina, Essequibo and raised in Georgetown, Rafieyah Hussain is a former Miss World Guyana who made it to the top ten of the 2014 Miss World pageant, the first Guyanese beauty to do so in some 40 years. Rafieyah, who earned a 7th place finish at the pageant, won the Miss World Caribbean 2014 title. She was also one of five winners for Beauty with a Purpose, a registered charity and a non-profit organisation associated with Miss World that raises money and participates in humanitarian activities around the world. She founded The Rafieya International Vision of Hope (RIVAH) during her Miss World Guyana reign, aimed at raising awareness about domestic violence under her â&#x20AC;&#x153;Shatter the Silenceâ&#x20AC;? campaign. She currently resides in the USA.

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Huma Qureshi auditions for There will be ‘Jungle Book 2’ says Disney role opposite Tom Cruise in ‘The Mummy’reboot - And ‘Maleficent’

ctress Huma Qureshi has auditioned for the third instalment of “The Mummy” franchise, which features Hollywood A-listers Tom Cruise and Sophia Boutella, her official spokesperson has confirmed. "Huma has recently auditioned for the third part of the successful franchise starring Hollywood star Tom Cruise and Sofia Boutella playing the lead antagonist," Huma's spokesperson said in a statement. If sources are to be believed, Huma has auditioned for the main lead opposite Tom Cruise. Huma is currently busy shooting for the Hindi remake of the Hollywood film “Oculus”. The film also costars her brother and actor Saqib Saleem in a pivotal role. (NDTV Movies)

isney confirmed it is planning sequels for box office smashes “The Jungle Book” and “Maleficent” on Monday, and announced nine new live-action movies mostly inspired by its animated back catalogue. The studio also confirmed widespread rumours of a “Mary Poppins” sequel starring Emily Blunt, and “Cruella”, a spin-off of “101 Dalmatians”, with Emma Stone. Angelina Jolie will reprise her role as Maleficent with Linda Woolverton once again taking on script duties while director Jon Favreau revisits the story of man-cub Mowgli for “Jungle Book 2”, the studio said in a statement. Reese Witherspoon will take a leading

role in Tinker Bell, a remake of “Peter Pan”, Disney said, while Tim Burton will take the helm for “Dumbo”, a modern retelling of the 1941 Disney classic. The speculation about all the films has been rife - some of which Disney has previously confirmed. Monday's statement represents the studio's first official announcement accompanied by a roll-out schedule. The studio plans to release live-action fairy tales in December 2017, April 2018 and December 2019, it said, without revealing which movies had been allocated to each slot. The company will also release live-action movies in August and December 2018, it added. (NDTV Movies)

Radhika Apte wins best actress at Tribeca Film Fest for ‘Madly’

ollywood actress Radhika Apte has won Best Actress in an international narrative feature honour at this year's Tribeca Film Festival for her performance in anthology film “Madly”. The 30-year-old actress starred in “Clean Shaven”, which is a segment of “Madly”. The “Hunterrr” actress thanked the festival for the recognition in a Twitter post Thursday. (NDTV Movies)

Johnny Depp and Amber Heard debut a new type of celebrity apology

ou can't get much more humble than Johnny Depp and his wife, Amber Heard, forced to mumble their way through a video to explain why you should never disrespect Australia's bio-security laws. The Hollywood couple got in big trouble last spring when Ms Heard was accused of sneaking their two Yorkshire terriers on a private jet into Australia, where Mr Depp, 52, was shooting the next “Pirates of the Caribbean” film. That's a major breach of law in the country. As the Associated Press reports, "bringing pets into Australia involves applying for a permit and quarantine on arrival of at least 10 days to prevent the spread of diseases such as rabies." Ms Heard, the 29-yearold actress known for “Magic

Johnny Depp and Amber Heard in a still from the video.

Mike” and “The Playboy Club”, pleaded guilty on Monday to providing a false immigration document for the dogs, Pistol and Boo. Ms Heard's lawyer says that the actress was jet-lagged and forgot to declare the animals. Ultimately, she was sentenced with a one-month good behaviour bond. When the incident occurred last

year, Australian officials threatened to euthanize the dogs unless they were sent back to America. Although the entire thing might seem absurd, it was actually fairly serious. Thus the humble video from Mr Depp and Ms Heard, as they apologized for not going through the proper dog procedure. (NDTV Movies)

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Celebrating 178 years of Indian Immigration Elton ‘Coolie Bully’ Dharry

By Avenash Ramzan

“A

t the sound of the bell…Round Number One!” As announcer Basil Bradshaw retreats to ring side and the bell tolls, Elton “Coolie Bully” Dharry charges out of the blue corner, and dances his way into Selwyn Lett’s quarter. His eyes focused on his opponent; gloves waiting; brain ticking! He follows his opponent’s every move like a hungry lion waiting to pounce on his prey. Suddenly, he finds an opening! Out comes the right hook; the left jab follows; a right upper cut rocks the

ring sparring and fighting, he said ‘man you’re the real Coolie Bully.’ So that name just got stuck on me,” the 30-year-old Dharry divulged during an interview with Sunday Times Magazine.

Formative years

Born Dec. 1, 1985in Essequibo – on the island of Leguan to be specific, Elton Felix Dharry, grew up indulging in the things every country boy has grown accustomed to: playing cricket, climbing trees, and of course getting in trouble with the fairer sex. He received his early education at Richmond Hill Primary School, before his entire family (mother, fa-

wanted to get involved in. I saw some fights and I wasn’t so impressed. I told myself I could do better so I decided to get involved [in 2002].” After a short span as an amateur, Dharry graduated into the realm of professional boxing in 2004, and chalked up a unanimous decision win over Guyanese Mark Fernandes, knocking him down three times in the six-round fight at the headquarters of boxing in Guyana, the Cliff Anderson Sports Hall. A draw against Manual Sarabia was followed by four consecutive defeats at the hands of Jose Albuquerque, Cesar Grajeda, Leo Santa Cruz and Sergio Herrera, as Back home! Dharry with students of the Richmond Hill Primary School

year with a knockdown of Venezuela’s Felix Machado on the “Hostile Territory” card at the Giftland Mall. During this time, Dharry was able to rake in the WBC CABOFE Bantamweight belt, the IBF Inter-Continental

The “Coolie Bully” with the WBC CABOFE Bantamweight belt after victory in Guyana in 2012

chin of Lett, who is forced to stay upright by bracing against the ropes. As the punches continue to gush like water from a broken main, the ropes no longer offer comfort for Lett. The canvas provides the only respite as he lay sprawled and battered. Fight over! One minute, 55 seconds. That’s all it took for Dharry to solidify his already extending reputation as the real “Coolie Bully.” That was February 2012, and since then the U.S.Abased pugilist has stormed his way to an unbeaten run, and is now on the cusp of a world title in May this year. With every trip to the ‘square jungle’, the chiselled athlete seems intent on living up to his alias. “My trainer, Patrick Forde – probably one of the greatest Guyanese fighters – told me that there were a few guys before me who were the Coolie Bullies, but when he saw me in the

ther and five other siblings) migrated to the United States of America. A whole new lifestyle beckoned: the freedom of roaming the streets of Leguan without fear was abruptly transformed into a battle for survival on the dangerous corridors of Brooklyn. Within months, the diminutive lad was no longer wielding the coconut branch bat, but folding his fists, trying hard to battle his way out of whatever trouble may have descended upon him, whether at school or on the way home. “First, my father was a major boxing fan. The neighbourhood I grew up in in Brooklyn wasn’t the easiest of places to grow up in. You had a lot of fights there, so you had to find a way of surviving. But I wanted to do it [get involved in boxing]. My dad was a big fan so that prompted me, along with the environment,” he reflected. “It was something I

Dharry’s young career took a nose dive. “I started off my career really good, but then a lot of stuff went wrong, I made a lot of mistakes…but now I’m working really hard to clean things up: training harder, more focused now. I wasn’t doing the things I should have been doing… the things I needed to do to stay on top of my game. You know, I was young then, but now it’s different…I’ve learnt from those days and better off now,” he admitted. A second win came against Guyanese Orland “Pocket Rogers” Rogers, but it was defeat again for Dharry as Isander Beauchamp gained a unanimous decision on Sept. 11, 2009. Six months later, a refreshed Dharry pulverised debutant Wilmut Hutson at the Cliff Anderson Sports Hall, to initiate a 17-match winning streak that continued in February this

Bantamweight and the Guyana Bantamweight belts. Now with a record of 20 wins (13 KOs), five losses and a draw, he is currently gearing up for arguably the most important fight of his career – a shot

at the Commonwealth title in May. Should Dharry succeed, it would be a fitting reward for the country boy who has dedicated his life to an art form that is not traditionally practiced by persons of his ancestry.

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By Baytoram Ramharack

alram Singh Rai remains an iconic figure for many Guyanese. And, for good reasons. His name is often invoked by an older generation of Guyanese, many of whom commonly refer to him as “Bal”. Rai, whose grandparents migrated from India to British Guiana, played a major role in the political events of the 1950s and 1960s that laid the foundation for Guyana's political

independence from Britain. Rai was born February 8, 1921 to Ramlachan and Radha Rai of Beterverwagting Village, East Coast Demerara. Historical records (Emigration Pass) reveal that Rai’s father, a Rajput, was recruited from the village of Majholia, located in the province of Bihar. He departed India on the Forth, which left the port of Kolkata on July 19, 1901. He was indentured on Plantation Lusignan on the East Coast of Demerara.

His mother, Radha, who was 3 years old when she was recruited in 1892, was taken to Demerara on the vessel Elbe in 1893 along with her mother. She was recruited from Lucknow District in the province of Uttar Pradesh, and was indentured to Plantation Lusignan, the same estate where Rai’s father was indentured in 1901. Rai's political ideology was largely shaped by his involvement in the Hindu Arya Samaj movement and

as a London-educated barrister. He served the PPP government in two official positions: Minister of Community Development and Education (195961) and Minister of Home Affairs (1961-62). He was expelled from the PPP because he questioned the results of the fraudulent election for the Party Chairman in 1962. He later formed the Justice Party and made an unsuccessful bid in the 1964 general elections. Rai is credited for having the foresight to predict the

Balram Singh Rai when he was Home Affairs minister (1961-1962)

dangers of Jagan’s imposition of a communist vision upon the Guyanese people, as well as the problem of escalating ethnic antagonism. Rai's political role in Guyana must be seen as a significant pre-independence contribution. It was significant, considering the persistent ethnic conflict in Guyana, and his actions should be examined in the backdrop of the intense struggle for Guyana's independence in the 1960s. Clearly, while his actions as a government minister in the PPP administration reflected that of a nationalistic Guyanese, his positions defined him as an Indian social and political reformer. Ralph Ramkarran noted that together with Ashton Chase and Eusi Kwayana, “Rai is the only other towering political figure who is still alive today from the 1947 era when he supported Cheddi Jagan in his successful contest for a seat in the legislature.” Although Rai opposed the PPP at the elections in 1953, he supported the PPP in the 1957 election. During the 1957 election, he and Kwayana contested the seat for the Central Demerara constituency and Rai won. Rai later emerged as a prominent and well respected member of the legislature, until he decided to challenge Brindley Benn (Jagan’s choice), for the post of Chairman at the PPP’s Congress in 1962. At that time, the Chairman was the next most powerful position after Leader, the post held by Jagan. The campaign against Rai mounted by the PPP leadership became increasingly bitter and divisive. When Rai brought this matter to the attention of Fenton Ramsahoye,

then Attorney General, Fenton responded by saying “the PPP works in devious ways.” Rai was expelled from the PPP for refusing to withdraw his remarks that the election was fraudulent. Rai was not going to be bullied or become a Communist as Janet and Cheddi Jagan would have wished. One notable action deserves mention. On February 16, 1962 (“Black Friday”), when British Guiana was in the midst of anti-budget demonstrations, led by Mr. Burnham and Mr. D’ Aguiar, Home Affairs Minister Rai singlehandedly manned the volatile situation in Georgetown as every other PPP minister, including the Jagans, went into hiding. Rai countermanded the order by the police commissioner who issued an order to police officers to shoot protestors if necessary. If this situation had prevailed, the British colony would have quickly descended into a state of civil war and the colony would have reverted to British rule. An important fact about Rai is that despite many efforts to seek his pension, given his years of service as a parliamentarian, none was forthcoming from the Guyana government. He remains Guyana’s only parliamentarian never to receive compensation for his services to the nation. Forbes Burnham extended several lucrative job offers to Rai. Rai, however, sensing the direction in which Guyana was headed under Burnham, refused to accept any of them. In 1970, Rai, along with his wife and two young children, departed Guyana for London. He would never return to Guyana. Rai celebrated his 95th birthday this year.

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Celebrating 178 years of Indian Immigration

oel Pharous, known as Prince JP,is a Guyanese Chutney artiste who is also associated with the Shakti Strings Orchestra Guyanese band. Born Dec 30, 1989,he grew up in West Ruimveldt but later moved to Diamond, EBD. The 26-year-old started his singing career in his West Ruimveldt School choir at the age of 10 and at 18 began singing in a local band, though not taking singing seriously. Ultimately, Joel discovered that his destiny was to sing and he has not looked back since. Today he has successfully taken part in many singing competitions and entertainment shows, as well as produces his own music. Just back from the USA, he plans to entertain Guyanese for their Jubilee celebrations this month.

Coolie Girl, British Guiana

Today's descendants maintain their heritage

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The art of henna was brought to these shores with the customs of early indentured labourers, to remain an integral part of that heritage today

he art of henna has been practiced for more than 5,000 years in India, Pakistan, Africa and the Middle East. Some historians even say it is more than 9,000 years old. The English name “henna” comes from Arabic hinnā Henna art, also known as mehndi in Hindi or Urdu,involves putting henna paste made from the henna plant on the body, and is said to have first been practiced because of its ability to cool the skin in the very hot, arid climate conditions people of the desert regions faced. People of this region would daub the paste on their palms and soles of feet, and experience the cooling effect as long as the henna remained on their skin. Noticing that when the paste faded it left behind the patterns of being rubbed on the skin, it wasn’t long after perhaps that some creative individual decided to begin making decorative patterns as well, on the hands and feet. Among Muslims of the

Middle East, in Islamic literature, the Prophet Muhammad used henna to dye his beard, and administered its use to the sick. In Hindu culture, mehndi is applied for important festivals and occasions. From this age-old tradition, Muslim and Hindu East Indian indentured labourers brought the art of henna, or mehndi, to British Guiana where their descendants continue to uphold this ancient art form. One such keeper of tradition is Narissa Sawh of Enmore, East Coast Demerara, who has proudly made henna art a part of her life, with her talent for creative designs not only on persons but also on glassware, candles, chair cushions and tshirts. She has also created henna inspired designs on wedding cakes and cupcakes. Narissa has ample experience with brides, creating a dazzlingly array of amazing designs for wedding ceremonies here.A mehndi ceremony is an important pre-wedding ritual, observed in India and many

Arabic nations. At the ceremony, the brideto-be adorns her hands and feet with henna designs. The groom may also apply a bit of mehendi on his hands as well as feet. This ceremony is not just about adornment however, it has a sacred relevance for both Hindus and Muslims. According to some, among these religions, mehndi represents the bond of matrimony and is therefore considered a sign of good luck. It signifies the love and affection between the couple and their families.It is also considered a symbol of fertility. Narissa discovered a love and talent for mehndi when she saw a henna design on a good friend. What intrigued her most was that the design was done entirely “free handed”, with no stencil. Previously, she had seen stencilled henna designs which did not impress her as needing a special skill. This free hand design however, made her want to learn more. She soon bought her first henna cones and began teaching herself the art, all the while watching other henna artists at work. As the name suggests, henna cones are cones into which the henna paste is placed then squeezed, similar to piping a cake, to form, in Narissa’s case,free-handed designs. It wasn’t long after that her newly found skills encouraged her to begin putting together her own ideas in her designs. She began decorating her friends and family with her henna designs and they quickly encouraged her to go further with her talents. “I started doing henna for friends and family. After sometime, they told me I had enough practice and I should start doing it as a business. I was very much hesitant, worried if people will actually like my work. But when I started doing it, the compliments never stopped. The encouraging words from people just kept me going,” she

revealed in an interview with Sunday Times Magazine. She also credits her mother for her creative streak. “I've been doing henna for about three years now. It wasn't something I started when I was little....but I must thank my mother for making me a part of her creative adventure. She does cakes, floral arrangements, sewing, hand decorated cushion patterns etc. And I was always around helping here and there. So from a young age I had a thing for designing and being creative. But it took me a while to find that one thing that actually interested me more in the designing field,” she recalled. With its introduction to the West, mehndi has become popular among non-Hindus and non-Muslims as well, and as Narissa mentioned, no longer requires only a special occasion to be applied. “I do henna for all occasions,” she pointed out,“mostly weddings; and this includes people from all backgrounds here in Guyana: Hindus, Muslims and even Christians. Henna has become more widespread as a fashion trend. You don't even need an occasion to put henna on. I also design tokens or favours, and various gift items like candles, canvas paintings, picture frames, vases etc. I also do henna patterns on cakes!” “The Henna patterns I would do for brides are very intricate designs, and simple designs for regular people. The Hindus mostly prefer very intricate and detailed designs. Muslims prefer bold designs, and Christians prefer more modern and contemporary designs done with glitter and rhinestones rather than the traditional henna,” she disclosed. While henna patterns can be done on both males and females, Narissa noted that as a Muslim she does not work with males. “Whenever they request henna designs, I just tell them I don't do henna on males and they understand that, because that's the level of respect we as women are treated with in Islam. We don't allow contact with the opposite gender,” she stated. Narissa believes that everyone is creative in their own

unique way, and many times all that is needed is something to spark their creativeness. For her journey she is grateful: “All thanks to my Maker for inspiring me to do what I do today, and my family and all my fans on social media for their support. I always try my best to please my clients, especially my brides. I have met a lot of won-

derful people and made a lot of friendships along the way. It’s one of the things I love most about what I do.” For more on her henna designs, visit her Facebook page, Narissa's Henna Designs where you can also book an appointment; she also offers her clients their own in-home service.

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Celebrating 178 years of Indian Immigration

s with all migrants, cultures are taken to the new lands to be mixed, merged; renewed and sustained. The East Indian indentured labourers who arrived on the shores of British Guiana from India are no exception. They brought with them traditions such as that of music and dance. In his book, “Musical Life in Guyana: History and Politics of Controlling Creativity”, Vibert Cambridge points out that Taan singing is a style of singing that developed among the indentured labourers of Guyana and Suriname. The style is said to be associated with the classical music forms of India, and is sung in Hindi. Taan singing is considered a significant development in “Indian expressive culture” in the Caribbean. It is said to reflect the “pride and progress” of the despised coolie of the time. In Guyana, Taan singing developed on the sugar estates where the Indian indentured workers lived and worked. By the late 1930s, access to Bollywood songs and recorded music from India began influenc-

raagaor Taan song changes. Sponsoring taan singers was considered almost like helping a holy man. According to Pt. Arjoon Balkarran, who has been singing taan for more than 30 years, there are different types of taans: thumri,drupad,bihaag, dhamar and chaturang. For the uninitiated, Taan songs usually celebrate the life of the Hindu deity Lord Ram. This was the deity whose worship was more prevalent in the religious traditions of the people of North India’s Bhojpuri region. British Guiana indentured workers arrived from several regions of Indian, including western and southern Indian states. Pt. Balkaran, in an interview in Horizons Guyana, pointed out that the thumri is sung at yajnas and details the story of Lord Rama and Lord Krishna. The dhrupad is also sung at yajnas and talks about the life of King Dasrath and his sons. Chaturang too is sung at yajnas. Dhamar is usually sung at weddings and it is also a style used for Holi songs. The bihaagtype is usually sung at wakes, and tells of

ry, tassa drumming is also a tradition that can usually be found at a various Indo-cultural events such as Hosay, Hindu weddings, or even parties. East Indian music in Guyana however, saw little widespread progress during the mid-20th century. Many who went abroad to study music returned with Western classical teachings that inspired much European-style classical patriotic songs around the independence era, along with steelband music and recordings of Afro-Guyanese folk songs. While Indian cinema films and songs remained popular, many, including the East Indian elite, saw the rum shop music and rural East Indian folk music of Guyana as a sign of “backwardness”. Subsequently, Afro-Guyanese calypso and folk songs, and Western music became more widespread. Many bands of the era – black, East Indian or mixed – played mainly the music of the times. Just after Guyana’s independence of 1966, Terry Nelson returned to Guyana hoping to infuse an “AfroIndi beat” among Guyana’s

Thumri by Guyanese Dasrath Mangru and Babooram (no date)

ing Taan singing among its British Guiana immigrants. Taan singing was dominated by male singers, and is described by Cambridge as primarily vocal “local classical music”. It was mainly performed at Indian weddings, wakes and some bhagvats. The 1940s saw the emergence of Taan singers from the rural, agricultural areas where East Indians were becoming independent businessmen, farmers, shopkeepers, and generally self-employed so that they in turn regularly employed Taan singers for their own abovementioned occasions. Some even kept Taan singers in the home for extended periods. Taan singing was usually sung inthe evenings and in the mornings; while every hour, each

people who have died, andabout the relationship of the body with the soul. Taan singers also performed the Ramleela and other such religious theatrical traditions which were popular on the colony at least up to the 1940s. It also was adapted into the vaudeville-like shows, also highly popular at the time, and so moved into mainstream British Guiana East Indian society. With the practice of the more ribald matticore, (matkor), the pre-wedding celebration with East Indian folk music also prevalent, taan singing was seen as a more respectable alternative, especially as over time, most of the influential taan singers were pandits and mulvis. Brought by indentured workers in the 19th centu-

musical genres. His efforts in part led to the increasing popularity of East Indian Creole music that created “Dis time nah lang time”, “Benji Darling” and “Ow Maninja”. Soon this East Indian Creole music had a name: Chutney, arising from the same estates of taan singing evolution but singing now not of religious entities but of the social issues of the times. Rajendra Saywack, in an essay while at the Black & Puerto Rican Studies Dept., Hunter College, U.S.A, writes that the word Chutney was derived from the Hindi word used to describe a hot peppery mix. By the late 20th century, what is called contemporary chutney music and its attendant dance forms explod-

Chutney gospel of Anil Azeez

ed, driven also, it is suggested, by the Christianization of Guyanese Hindus who also use the form to sing Christian gospel hymns, such as “In Jesus, me can’t die” by Anil Azeez. Others suggest that chutney itself has evolved to become “Indian soca”. Saywack points out: The traditional West Indian Calypso was being merged into a new form of music called Soca, which was basically a blend of Calypso and American Rhythm & Blues. Chutney music was caught up in this change, which would later evolve it into a new style called Indian Soca. This new style of music included the Indian instruments of the tassa, dholak and sitar. It also incorporated the more Calypso flavour of the steel pan and synthesizer and even the electric guitar. The lyrics were also mostly sung in West Indian creole with maybe the exception of only a few Hindi words. However, by far the most significant change in this new style was the fact that it

was almost solidly dominated by Afro West Indians during its early days. Songs such as Baron's "Raja Rani", Mighty Trini's "Curry Tabanca," Sugar Aloe's "Roti & Dhalpourie" and Sparrow's "Marajin" dominated the Indian Soca scene from 1980-1987. Of course, there was nothing unique about this, as Afro West Indians had been singing songs about East Indians since Atilla's 1939 hit, "Dookanii." What was significant is the fact that Indian Soca and East Indian music as a whole was now being given a wider audience. East Indians were finally being pulled away from the veil of isolation which they had been behind for so many years. While chutney music (chutney soca) or Indian soca in the early years of the 21st century became increasingly popular among the masses, the genre did not always find favour among many East Indians themselves. Saywack notes: “Sparrow's "Marajin," where he describes his love interest for a pandit's wife, was

banned in Guyana for several years, after a huge outcry from the Hindu community in that country.” The genre remains a stubborn thorn in the side of many traditional, East Indiane lite who look to Indian classical music and dance traditions as the peak of their culture from India. In response to “Pepper pepper”, a 1987 India soca song by Trinidad singer Drupatee, Saywack states, “Mahabir Maharaj writing in the Sandesh Paper made his viewpoint quite clear by saying, "for an Indian girl to throw her high upbringing and culture to mix with vulgar music, sex and alcohol in Carnival tents tells me that something is radically wrong with her psyche. Drupatee Ramgoonai has chosen to worship the Gods of sex, wine and easy money…” It is perhaps inevitable that the indentured workers and their descendants would both sustain and create their own musical traditions; it is the fate of any group long separated from its motherland.

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Recipe of the Week

Vegetable samosas Ingredients

lephants hold a great significance in Hindu culture. A vehicle of Lord Indra, who is considered as the god of heaven in the Hindu culture, the elephant is believed to have offered his head to Lord Ganesha, who was once beheaded by his own angry father. As such, the elephant is not only celebrated but also respected and sacred to Hindus. It was this veneration that gave rise to the elephant as a positive universal symbol. In the home, elephant decor is considered a symbol of good luck and brings pros-

perity to those who display any type of elephant decor in their homes – from furniture to ornaments to wall decor. Should the trunk be up or down has been forever debated. Some say if the trunk is up the elephant will shower good fortune on all who walk past it, claiming that if the trunk is down it is very unlucky for the owner. Others believe it is better if the trunk is down because this means the elephant lets good fortune flow freely and naturally on everyone’s path.

For the dough 1/2 cup all purpose flour 1/2 tbsp sooji (semolina flour) 1/4 tsp salt 11/2 tbsp oil 1/4 cup minus 2 tbsp lukewarm water For the filling 3 large boiled potatoes, peeled and

chopped into very small cubes 1/2 tsp cumin seeds 2 chopped green chillies 1 tsp coriander powder 1/4 tsp garam masala 1 tsp amchur (mango powder) 1 tsp salt 2 tbsp oil 1/2 cup green peas (frozen)

Elephant sculptures in a home are said to bring knowledge, longevity and success into the home

Method

It is common belief that an elephant carving or picture should always face the door if you want to bring good luck into the house

Making the dough Mix the flour, sooji, salt, oil and salt together to make a soft dough (add more water as needed). Knead the dough for about 1 to 2 minutes to make the dough smooth and pliable. Set the dough aside and cover it with damp cloth. Let the dough sit for at least 15 minutes. Making the filling Heat the oil in a frying pan on medium high heat. Test the heat by adding one cumin seed to the oil; if it cracks right away oil is ready. Add cumin seeds as cumin seeds crack add green chillies, coriander powder and stir for few seconds. Next add green peas and turn heat to medium and stir until tender. Add the potatoes and stir-fry for about 4 minutes. Stir in garam masala and amchur. Add more salt or amchur according to taste. Let the filling cool to room temperature. Making samosas Take 2 tbsps. of water and 1 tbsp of allpurpose flour to make a paste and keep aside. Knead the dough for a minute.

TIPS AND SUGGESTIONS FOR SAMOSAS

Elephants bring good luck indoors or outdoors based on the Indian idea that animals act as symbols for the divine realm of the universe

Boil the potatoes just until tender. Be careful not to poke the potatoes multiple times while they are cooking, as they will absorb the water. Drain immediately and keep aside until cool enough to touch. The dough has to be kneaded well; otherwise, the samosas will not come out as crisp. If the filled samosas sit for too long, they will dry. To avoid this, cover with a damp cloth. Samosa can be prepared ahead of time and can be freeze for a month. Before freezing fry them enough until samosa changes the colour to very light gold brown. After samosas are on room temperature bag them in zip lock bags and freeze them. To use frozen samosas take out as many you need and fry them on medium heat.

Divide the dough into 4 equal parts and make into balls. Roll each ball into 6-inch diameter circles and cut each circle in half. Spread the paste lightly all along the edge of one semicircle. Pick this semicircle up with both hands and fold it into a cone shape. Pinch the side of this cone so that it is completely sealed. Fill the cone with 3 tablespoons of filling. Press this filling down with your fingers. Now close the top of this cone into a triangle shape, pinching the top edge so that it is completely sealed. Continue filling the rest of the samosas. Heat about 1-1/2 inch of the oil in a frying pan on medium heat. To check if oil is hot enough place a small piece of dough in oil and dough should sizzle and come to the surface slowly. Place the samosas in the frying pan a few at a time. After samosas are floating on top of the oil turn them slowly. Fry the samosas until the samosas turn a light golden-brown colour on all sides. If you use a high heat, the samosa crust will be too soft and not crispy.

Masala Crab Curry Ingredients 6 big size crabs ¼ cup onion paste ¼ cup ginger-garlic paste ½ cup tomato puree ¼ cup curd 1 cup water few whole garam masala 2 tsp whole jeera

4 nos bay leaf 2 tsp garam masala powder 2 tsp termaric powder 2 tsp red chilli powder Salt as per taste ½ cup fresh coriander chop ½ cup oil

Method : Clean the crab and use only its fleshy parts. Boil it for 2 minutes. Heat a pan and put oil. Now put whole jeera, bay leaf and whole garam masala. Also put all other masalas and fry it for few minutes until oil removes from pan. Now put crab and mix with all masalas. Add water and allow it to boil. Covered it for 10 minutes on a slow flame. Garnish it with fresh coriander and serve hot.

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Celebrating 178 years of Indian Immigration

A time to remember, resolve, regroup By Ashook Ramsaran

he journey in 1838 from Kolkata to Highbury followed the journeys of so many others from Africa and elsewhere, but was the beginning of wholesale Indian labour as a commodity for profit, and led to a new era in Guyana and the Caribbean region. We have come to pay homage and commemorate an historic event which took place [178] years ago, and recognize the journeys, hardships, travails and perseverance of a people – while looking at a today and tomorrow that can take lessons from that history of not so long ago. While acknowledging that past, we can triumph by bold leaps and decisions; same as those who came to this land with just a promise and with lots of hope and determination. Our ancestors came here partially by choice, many forced, but resolved and persevered under very difficult and harrowing conditions. That shared experience, that saga of shared history, fostered an unusual kindred spirit of resolve, to-

ing it better with each journey, looking for opportunities and excelling in pursuits I trace my own roots to my great grandfather Pooriya who arrived here in 1853 and settled in Tuschen De Vrinden, and my great grandmother Radhah who arrived here in 1860. They married and raised a family that went on to settle in Berbice, with now many in USA, Canada and UK. We are all products of this land of many waters and opportunities – that we shall never forget. Migration to Guyana – pre-colonial and during colonial times – was based on human beings used as commodity for profit – arriving in ships but left in the same boat, not as strangers but as remnants of labour for profit. The world has changed immensely from the days of rock writing to present day robotics, from the days of sailing ships to cyberspace and supersonics – and the Indian diaspora has also grown more prominent in almost all countries with remarkable strides and achievements in all segments of society in many developed

Ashook Ramsaran

born of diversity yet unified in the continuing quest with determination for prosperity and progress in a national agenda of shared destiny – a single nation with diverse ethnic origin but common national spirit and singular national agenda. Messy at times, traumatic and heart wrenching – yet the larger goal of national loyalty takes precedence for the common good, common future and mutual benefits as a people of a nation knitted together in unison

Indian Arrival Monument, Georgetown

getherness and kinship – a triumph over obstacles and difficulties with dreams and aspirations of a destiny intertwined by history and fate. We pay homage to those who came before us – from Kolkata, Madras, Madeira, Macao, Gambia and Congo. We have roots in India, Africa, China, Portugal and the Americas, yet we have nurtured stronger roots here, moulded in this land, from whence the descendants have gone to other lands and established themselves with remarkable successes. Such is the special nature of a Guyanese – mak-

and developing countries: presidents, prime ministers, cabinet ministers, entrepreneurs, best legal minds, the judiciary, novelists, writers, Nobel laureates, scientists, software and internet breakthroughs, space exploration, yoga and wellness, cricketers, distillers and adaptation of music and foods. The descendants of Indian labourers have advanced and triumphed in every part of the world – and Guyana is one of those examples. In Guyana, we were thrown together while being used as labour for profit, yet we managed to establish a nation born of necessity,

with shared dreams, aspirations and hopes for a better day each and every day. It is the totality of a people; we must take pride and courage in that fact. It is a work in progress for nation building, Guyana being a relatively young nation with a unique history. History has thrown us together and history would look kindly on the success of the human spirit that is triumphant in a shared destiny. Our paths met – actually we were thrown together - we stayed put, remained intact and we have forged a new path for our shared destiny. By the way, some in sev-

eral countries of the colonial past have taken that word in the literal sense, unfortunately. Together, we have weathered the storms of slavery, indentureship and colonialism to emerge with common and shared aspirations and energy to mould a new nation. We are of the salt and sugar of Guyana. Moulded by common aspirations of survival and success, a shared experience and shared purpose are the ingredients for a common destiny. Each of us adds to

the fabric and successes of the nation, not take away from it - to form a special mosaic and envy of so many other countries. We are a special people thrown together by the winds and whims of history but with a unique experience that can guide us better than the winds of the Atlantic, which flapped the sails of our journeys. Acknowledging the past without being mired in its intricacies is paramount for a better future as Nelson Mandela knew very well. When we look back too much, our eyes are not focused on the road ahead, we stumble and we lose momentum and direction. We have successfully bridged the Berbice and the Demerara – yet some differences remain among us and it will take statesmanship and objective minds to do so – indeed, I dare say a bridge not too far. We are kindred spirits with a shared destiny which can triumph obstacles, hurdles and sometimes unknown hardships lurking around the corner. Like it or not, history has dealt us a hand and our fates are inextricably inter-

twined for better or for worse – shared history and shared struggles but with shared destiny. Divorce is not an option. Embrace, engage and enhance the kinship and partnership among people and see it bear fruits for generations to come. Not many of us can be like Gandhi, King, Mandela, Jagan, Carter or Braithwaite – but surely we can learn from them and from their ideals of brotherhood for a better today and tomorrow. “A mind is a terrible thing to waste”, it is said. Good, honest, determined, courageous minds are our greatest assets. Let’s use them wisely – with respect, trust and dignity, in harmony. A special pride and honour have been bestowed on the descendants of those who arrived in Guyana from other lands – which has emerged towards to a special duty and obligation to make their dreams and aspirations bear the fruits of kindred spirits. We are resilient people and we can do it. (From his speech at the 177th anniversary of Indian Arrival Day celebration activities in Guyana)

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What is larger than the universe, More evil than the devil, Poor people have lots of it, Rich people need it, And if you eat it, you will die? see solution on page 23

see solution on page 23

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Celebrating 178 years of Indian Immigration Creature Corner

GEOZONE

Armoured Rat

he armoured rat (Hoplomys gymnurus) ranges from east central Honduras in Central America, to north-western Ecuador in South America. It lives near creeks or streams in lowland forest, or in low-lying areas such as palm swamps. It is terrestrial, spending the day in burrows, usually located on steep banks near the water. A nocturnal hunter, the armoured rat eats fruit, insects

Kangchenjunga

and some green plants. As its common name suggests, it has rows of just over one-inch spines armouring its back, which it uses primarily in defence although they can detach like a lizard detaches its tail. Unlike a lizard however, the spikes don’t grow back. Young are born with soft fur that within weeks develop into the armoured spines.

Colouring Fun

angchenjunga Mountain is the third highest mountain in the world.Standing 28,169 feet (8,586 metres) high, partly in Nepal and partly in Sikkim, India, it is the highest mountain in India. The mountain is part of the Great Himalaya Range, composed of rocks considered to be about 445 million to 1 billion years old. Its name “Kangchenjunga” derived from four words of Tibetan origin, interpreted in Sikkim as the “Five

Treasuries of the Great Snow.” In the section in Sikkim, the mountain is worshipped in its festivals and dances, and honoured in its traditions. It has been reported that it is considered so sacred that successful expeditions, including a 1955 British expedition under the auspices of the Royal Geographical Society,have stopped short of the summit, keeping it inviolate.

Maze Daze Help the squirrel find his home, collecting the nuts along the way

The objective of the game is to fill all the blank squares in a game with the correct numbers. Every row of 9 numbers must include all digits 1 through 9 in any order. Every column of 9 numbers must include all digits 1 through 9 in any order. Every 3 by 3 subsection of the 9 by 9 square must include all please see solution on page 23

digits 1 through 9.

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The Indian Himalayas T

he Indian Himalayan Region (IHR) extends over ten India states: Jammu and Kashmir, Himachal Pradesh, Uttarakhand, Sikkim, and Arunachal Pradesh, as well as the hill regions of Assam and West Bengal, and forms the northern boundary of the country. It is part of the vast Himalayan Mountain chain that spans the Plateau of Tibet to the north and the alluvial plains of the Indian subcontinent to the south, and includes Mt Everest, the highest mountain in the world. The Indian part of the Himalayas covers about 16. 2 per cent of the country’s total geographical area.The Kangchenjunga is the highest mountain peak in India and third highest summit in the world.

The Himalayan Mountains of India

How were the Himalayas formed?

ccording to recent research published in the 2015journal Nature Geoscience, a double fault in the Earth's surface caused India to move towards Eurasia for a huge impact 80 million years ago. More than 140 million years

India was pulled northward by the combination of two subduction zones — regions in the Earth's mantle where the edge of one tectonic plate sinks under another plate. As one plate sinks, it pulls along any connected landmasses.

Map of the Himalayas

Artist's rendering: the left image shows what Earth looked like more than 140 million years ago, when India was part of an immense supercontinent called Gondwana. The right image shows Earth today

ago, India was part of an immense supercontinent called Gondwana, which covered much of the Southern Hemisphere. However, around 120 million years ago, what is now India broke off and started slowly migrating north, at about fivecentimetres per year - before a mysterious event about 80 million years ago caused the continent’s migration to suddenly increase north at about 15 centimetres per year.

Geologists reasoned that two such sinking plates would provide twice the pulling power, doubling India's drift velocity. The continental move finally stopped when India collided with Eurasia about 50 million years ago, giving rise to the Himalayas. However, the Indian plate is continuing to move North at a few centimetres per year - causing tectonic activity in the nearby regions.

oopkund Lake, also known as 'Skeleton Lake', is located at an altitude of 5,029 meters(about 17,000 feet above sea level) in the Indian Uttarakhand state in the Himalayas. In 1942 a British patrol in Roopkund made a gruesome discovery at the bottom of a small valley: a frozen lake full of human skeletons. That summer, the ice melted to reveal even more skeletal remains, floating in the water and lying haphazardly around the lake’s edges. Had something horrible happen here? For years no one knew for certain, and many theories developed; none to be proved. This led to the lake’s other name, “Mystery

Roopkund Lake

Lake” for many years. Then, in 2013 scientists discovered that the bones belonged to about 200, ninth century Indian tribesmen who died during a heavy hail storm on the mountain. The bodies dated to around 850 AD. The researchers concluded that the death was due to a fatal blow on the back of their heads and not due to any wound by weapons, avalanche or landslide. The marks on their skulls and shoulders indicated at being hit by something round, like a cricket ball. The absence of injuries to other body parts indicated that hard round objects, possibly cricket ball sized hail stones or ice balls, fell from above.

guyanatimesgy.com

MAY 2016

Times Indian Arrival Magazine

Celebrating 178 years of Indian Immigration

Sunny Basdeo I

t was 1947 and he could well have been Guyana’s answer to Sonny Ramadhin if things were different. But Sunny Basdeo lived in an age when the opportunities were limited and when the talent was so rich that several outstanding players had to compete for a single spot. Nevertheless, Sunny managed to represent Guyana as a spin bowler and to make a

West Coast of Demerara. He is the youngest of three children. His father is Dhupan Maraj and his mom is Somaria. Sunny attended Anna Catherina Primary School that was opposite the cricket ground. He liked reading but cricket got hold of him and he went to work in the factory ‘pushing wheelbarrow and throwing turn wood in the boiler.’ He would throw wood in the night

through the sugar estate but cricket first on his mind. After a stint in club cricket Sunny found that he could spin the ball and he began taking wickets. It so happened that in 1948 a coach from Bookers visited Leonora. He was Woolford and he was looking for talent. Woolford brought his team from Georgetown to play the local Leonora club. Sunny was picked to represent Leonora and he took six wickets in the

The Leonora team in 1947. Sunny Basdeo is seated second from left in the second row.

name for himself in the country. His memory is sharp and he could recall with accuracy the beginnings of some of the greats in cricket including Rohan Kanhai, Lance Gibbs, Joe Solomon, Basil Butcher and others. Sunny Basdeo was born at Plantation Leonora on the

and this would free him up to play cricket in the day. Sunny’s cricketing career began with softball and then the team moved on to hard ball. Every weekend they would play at Leonora seawall. He would miss meals because of cricket but he didn’t mind. Sunny took up welding

Brain Teaser Answer Nothing What is larger than the universe? Nothing More evil than the devil? Nothing Poor people have lots of it? Nothing Rich people need it? Nothing And if you eat it, you will die? Nothing

SUDOKU

KID SUDOKU

CROSSWORD

match. Coach Woolford was impressed and relayed to the cricket Board that he had spotted a new talent. Sunny says, “I was called to trials in Georgetown. When we got to the nets the rules were strict. If you were a batsman and you did not do well you were out. The same applied to bowlers. You had to be on top of your game.” In the first trial at Guyana Cricket Club there were only two players that remained from the 24 that were called to trials and they were Sunny and Audrey Bishop. At the end of that trial Bishop get four wickets and Sunny got 3 wickets for 5 runs. This led Sunny to play in the second trial and this was at the East Indian Cricket Ground. Sunny missed the boat at Vreed-en-hoop and had to find a phone to make a call to the ground. Robert Christiani took the call and relayed the message to Berkeley Gaskin [that] Sunny was on his way on the other boat. Sunny had never met Christiani but now he would be bowling against him. The pavilion was noisy as Christiani was in prime form. The fans told Gaskin that the little boy Sunny would suffer at the hands of the great Christiani and that maybe Sunny should not bowl. But Gaskin threw the ball to Sunny. The first delivery was hit hard back to the bowler. The second ball was pitched outside of the leg stump and Christiani did not offer a stroke. The ball turned prodigiously and clipped the offstump and Christiani was bowled around his back. He was stunned. Sunny was on song. Christiani’s wicket opened the way for Sunny to bowl

Bruce Pairaudeau, Glendon Gibbs, George Camacho and another wicket, giving him figures of 5 for 47. The fans lifted him in the air and a new spin bowler was born. Christiani congratulated Sunny but he had a plan. The following day Christiani kept wicket and had Sunny bowl to see how Sunny was able to turn the ball. Sunny was invited to more trials where he continued to impress. Sunny was impressed with some of the spin bowlers of the day including Edwin Mohamed, Ganesh Persaud and others. The Bristol Trophy was played between Port Mourant and Leonora, two of the strongest teams. Sunny said, “When I played in Port Mourant I would get the wickets of Basil Butcher, Joe Solomon and the rest.” He did well in the local matches and hard work and persistence finally paid off. Len Hutton’s English team was visiting West Indies in 1947/48 and Sunny was picked to play in the colony game. He would represent British Guiana against the English team. Sunny could not sleep the night before the game and he was up early for nets at Bourda. England won the toss and elected to bat. But as Sunny looked at the fingers on right his hand, something strange happened. He began to feel a pain on his spinning finger and he found a boil on it. He managed to bowl

A PROUD MOMENT: Sunny Basdeo meets President Obama at the White House.

two overs and had to stop. “I showed my finger to Christiani and he advised me to see a doctor,” Sunny said. “I went to Dr. Jardine and he treated it but I wasn’t able to bowl.” Sunny had another chance when India toured West Indies under Vijay Hazare. Sunny got a wicket in his first over and then the Indians declared and there was no chance for him to bowl again. Sunny’s international career had come to an end. He recalls meeting Rohan Kanhai, Basil Butcher and Joe Solomon, and says that they were courteous to him. Sunny toured the Caribbean with the Leonora team and one outing to Trinidad was most memorable. His bowling performance was so outstanding that he was offered a house and a job and a car. But there was one catch: he had to marry the daughter of one of the officials. Sunny refused and he returned to Guyana with memories of cricket only!

He continued to play local cricket on the West Coast of Demerara. His best bowling happened when he took 7 wickets for 0 runs against Anna Catherina. These days Sunny lives in New York with his wife Drupatty and his children Komal and Nalini and their three grandchildren. A special moment occurred when Sunny met with President Barack Obama at the White House. Sunny is still involved in cricket as he umpires softball matches. He thanks Robert Christiani, Lance Gibbs and George Camacho for their kindness. Sunny admires Gary Sobers, Viv Richards and Shivnarine Chanderpaul but he reserves a special mention for Rohan Kanhai. Sunny says with nostalgia in his voice, “Kanhai can bat!” We wish Sunny Basdeo and his family all the best in the future. (By Dr. Dhanpaul Narine. From ‘Profile of the Week: Sunny Basdeo, Cricket in the Old Days’. The West Indian, March 5, 2016. Pg. 53)

Times Indian Arrival Magazine

guyanatimesgy.com

MAY 2016

Celebrating 178 years of Indian Immigration

Archie

If you work hard, you will bring about positive changes (March 21April 19) that will raise your standard of living and keep your bankbook in good shape. Focus on your goals, not on what others are doing.

ARIES

A little charm will go a TAURUS long way. You will win favors (April 20and reap surprising rewards May 20) if you offer positive suggestions, friendship and steadfast commitment. Keep secrets and avoid GEMINI meddling or contributing to (May 21gossip. Your reputation will June 20) be dependent on how you handle people and situations. Overindulgence will lead to regret. Getting involved in your community or a family gather(June 21ing will do you good and lead July 22) to a positive home improvement or unexpected change.

CANCER

You'll come up against reLEO sistance if you are too verbal (July 23or stubborn. You will do much Aug. 22) better taking on a personal challenge that requires physical strength and endurance.

Dilbert

Keep moving forward. VIRGO (Aug. 23- Travel, interacting with peoSept. 22) ple who have something to offer and making romance a priority will all enhance your day. Don't get angry when you can get passionate. Keep the peace. Your willLIBRA ingness to listen and make pos(Sept. 23itive suggestions will help you Oct. 23) prevent an unwanted change. Put others first and avoid being left behind.

Peanuts

You'll have vivid dreams SCORPIO that will lead to new ideas and (Oct. 24- plans. Romance, marriage Nov. 22) and positive personal changes will lead to less stress and peace of mind. Take a backseat and lisSAGITTARIUS (Nov. 23- ten carefully to what others Dec. 21) are telling you. You'll be taken advantage of if you are too willing to help or pay for others. You cannot buy love.

Calvin and Hobbes

If you put everything in CAPRICORN order, you'll be in a good po(Dec. 22- sition to make positive contriJan. 19) butions at home or to effect a change that will benefit you and your family. A residential alteration looks promising. Taking action based on AQUARIUS observation will protect you. (Jan. 20Don't let anyone bully you Feb. 19) into something that doesn't make sense to you. Keep your personal affairs a secret.

PISCES Avoid using machinery or (Feb. 20- equipment. Confusion will Mar. 20) set in if you deal with someone who has more experience than you or ulterior motives. A reunion will be eye-opening. Romance is highlighted.