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GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Aunty Val’s a woman on a mission

--and it’s all about service; making people happy By Telesha Ramnarine

HE was not even 16 when she started to receive political training in her native Region One (Barima-Waini). Fondly called ‘Aunty Val’ by many today, Minister within the Ministry of Indigenous Peoples’ Affairs, Valerie Garrido-Lowe is on a mission to improve the lives of peoples of the Indigenous community. For too long, the Indigenous Peoples of Guyana have had to endure poverty, Minister Garrido-Lowe told the Guyana Chronicle during an interview at her office lately; and it is for this reason that she is determined to use her office to help them as best she can. Garrido-Lowe herself

knows what it means to be poor, as the upbringing she received from her Spanish-Arawak parents, Ignatius and Maria, in Santa Rosa Village, Moruca taught her to be simple and content. Her father was a headmaster in those days, and the entire family was cared for by means of his salary. “My father earned a modest salary, and that did it for all of us. We never complained,” she recalled. The family was happy, she said. They had an opportunity to live in different parts of Guyana’s interior locations, since the Ministry of Education posted her father to different schools. And wherever he went, he always took the family along.

It is for this reason that Garrido-Lowe obtained her education between Regions One and Nine (Upper Takutu-Upper Essequibo). She went to school in Moruca, Sawariaa, Aishalton and Achiwib. After obtaining a scholarship, she attended St Roses High and afterwards returned to Moruca to teach. By the time she reached 18, she was ready to marry and settle down, but that didn’t prevent her from continuing to teach and be an active member of the People’s National Congress (PNC) youth arm. “I had to earn; I am not from rich parents but humble ones. In those days, parents were very strict, so if you insist on getting a boyfriend very

early, it meant you had to get married and you had to work and earn your own money,” she said. She would eventually come to Georgetown, where she took up a number of different jobs, including insurance and advertisement.

PNC YOUTH ARM

Minister Garrido-Lowe feels that the political training she received as a young girl Turn to page XIII ►►►

Minister Valerie Garrido-Lowe at her office a few days ago

Minister Garrido-Lowe (centre) at the opening of this year’s ‘Heritage Month’

Minister Garrido-Lowe is keen on developing sports in the various indigenous communities.

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

III

Celebrating a common bond --along the ‘Highway of Heritage’

Story and photos by Alva Solomon

VER the years, many persons of Indigenous extract have been settling along the Soesdyke-Linden Highway, and as the heritage celebrations take the spotlight each September, these small communities have been embarking on their own festivities to celebrate their tradition. Thanks to Social Media, members of the public are made aware of the plans at almost all the villages where Indigenous populations have settled along the Highway. From Soesdyke to Linden, the celebrations have attracted large audiences this year. On Sunday August 26, the celebrations kicked off at the farming community of Laluni, while on the following day, visitors turned their attention to Long Creek-Dora. The following weekend, on Saturday September 8 to be precise, the little-known Blue Mountain village at-

tracted a huge crowd, and the following weekend, all roads led to Circuit Ville, a small but progressive village of mainly settlers from the Rupununi. That Sunday, residents of the village of Bamia, which lies closer to Linden, also braved the rains and danced, ate and welcomed visitors to their small community as they, too, celebrated their Indigenous roots. The following weekend, on Saturday September 22, the celebrations shifted to Long Creek-Banakari and Kuru Kururu, which latter community has another celebration planned for the last Sunday of September, which is the day after tomorrow. Last Sunday, however, villagers and visitors congregated at Swan, another small but progressive community. And last but not least, tomorrow, Saturday September 29, the village of Pakuri, formerly St Cuthbert’s Mission, promises a heritage spectacular like never before. That very day, Silver Hill, which is located closer to Linden, also plans to en-

sure visitors have a whale of a time, celebrating an age-old tradition. PARTY TIME At Bamia two Sundays ago, the Guyana Chronicle caught up with Orleita John, the chair of the village’s Community Development Council (CDC) during their celebrations. Looking every inch the tribeswoman in traditional garb, John said this was the third occasion since 2016 that the village was celebrating Heritage Month. “I am happy that we can maintain our cultural traditions as we go along, so that the youths can see what is going on,” she said. John, who moved to Bamia eight years ago from Kabakaburi, Arawak for ‘Place of the Itching Bush’, said that it is she who came up with the idea in 2016 to have the Indigenous Month celebration in the village. That first year, the former Region Two (Pomeroon-Supenaam) resident recalled, a group was formed to plan the activities for the day-long event.

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An aerial view of the celebrations last Sunday at Swan (Delano Williams)

Celebrations at Swan, where there was food and craft galore (Delano Williams)

A family outing at Swan (Delano Williams)

A family making its way around the community centre ground at Swan last weekend (Delano Williams)

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Celebrating a common ...

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Members of the Circuit Ville dance troupe (Samuel Maughn)

A young dancer at Bamia (Samuel Maughn)

Two friends ‘tekkin a finey’ at Swan (Delano Williams)

“We introduced dancing, more craft, more food, and all sorts of Indigenous dishes,” she said, adding that Bamia is a small community of mainly farmers. She noted, too, that while the population is made up of various ethnic groups, the majority are descendants of the Wapishana Nation who moved there from the Rupununi. Down at Circuit Ville, the celebrations were on a grander scale, with numerous tents being set up by vendors selling Indigenous delicacies such as fish tuma, sun-dried beef, labba and deer among other meats. Last Sunday, the Guyana Chronicle headed to Swan, where the celebration was just getting started when we arrived shortly after midday. Village leader, Norbert George, who has been chair of the community for the past three years, said that every September for more than a decade, the village has been celebrating its Indigenous roots. “We keep it because it is our culture; we do it because we need to keep our culture alive,” he said.

A visitor making a purchase during celebrations at Bamia (Samuel Maughn)

START OF DAY George, who was flanked by vicechair Cynthia Singh, said that normally, a marathon followed by a cycle race marks the start of the eventful day. This year, he said, those sporting events were not held because of unforeseen circumstances. “But right now, we have a lot of wild meat, fish, cassava bread and other normal Amerindian dishes,” he said, adding that with each passing year, the event has been getting bigger and better. People particularly like the evening aspect of the celebration, he said, and would come in their numbers as the sun begins to set.

George said that while the village comprises of mainly persons of Warrau, Patamona, Arawak and Carib descent, persons from the North West District in Region One (Barima-Waini), Moraikobai in Region Five (Mahaica- Berbice) and other hinterland communities have also been allowed to settle on lands given them by the Council. Swan, which is named after the wild ducks that live in the area, was teeming with visitors by the time Guyana Chronicle was ready to call it a day. Many said they had their sights set on the last weekend of September, and that their plans include a trip to Pakuri first, followed later in the day by a stop at Kuru Kururu, where for the second year running, residents were planning to celebrate their Indigenous heritage.

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Preserving the Indigenous way of life

--an age-old tradition with the Domingo sisters By Lisa Hamilton

OR generations, Guyana’s Indigenous Peoples have not only depended on the bountifulness of nature for food, but to also make their own tools, utensils, homes, furniture, weapons and even clothing. Today, although more modern practices have managed to seep into some of the most remote of villages, their inhabitants have not only held on to those cultural mores of yore, but are now utilising the bounties of the forest to venture into other areas of interest. While in many remote villages, the items at reference are utilised simply for the purpose they serve, should one take a trip to the more densely populated areas, one would also see them being cherished by many as art and craft. Beryl Domingo, 63, and her sister, Janet, from a tender age have been making such crafts as a means of preserving their culture and earning an additional income. Speaking to the Guyana Chronicle last Sunday during the Heritage Day Festival hosted by the small community of Swan, just off the Soesdyke-Linden Highway, Janet said though nice to look at, most of the craft she sells require hard work to complete. Reaching to touch a straw-like affair she had high up on her temporary stall, Janet Domingo said: “These are the tibisiri you use to make skirts. You go far away in the jungle to get these things from the ité shoot. Then when you finish cutting it, you bring it home and strip it, and then put it to dry. Ulitta Adrian at Swan Village on the Soesdyke-Linden Highway

When it’s finished drying, you make it [the skirts] and one of this takes you like a day-and-a-half.” The tibisiri straw to which she refers comes from the Ité Palm, which is found mainly in permanently swampy areas, and in forests along rivers and savannas. It grows abundantly in large areas of the North-West Region and in the interior savannas, and can be used for a wide variety of market and household purposes. She also had necklaces on display made out of bamboo, fruit seeds and what Guyanese refer to as ‘buck-bead’ for want of a better word. As Janet explained: “The buckbeads, you have to pick it; and then it goes through the process. It’s very hard to get; you have to go far away to pick it. I pick them myself, and then I clean it out and mix it with the bamboo.” Although much of this takes time, she happily added: “I enjoy doing it; I learned how to do this since I’m small. It passed on from generation to generation.” When the Guyana Chronicle caught up with Beryl, who was tending another stall a little way away from her sister, she was busy organising her array of traditional outfits, head-bands, necklaces, baskets, vases, coasters, dolls, skirts, purses and bags. She put at the front of her display a few dolls made of colourfully-dyed tibisiri, to which she added her own twist by utilising synthetic braids to cover their heads. “Being that I adopted this craft business,” Beryl said, “when I go and visit the Craft Centre in Georgetown or anywhere, I look at it carefully, and immediately I know how to make it.”

COULD DO EVEN MORE Beryl supplies the Craft Centre in Georgetown with monthly orders, but wishes that she would receive larger orders. She also wants to see more young people take up the trade, and what has long been an Amerindian tradition. “I does encourage the youths, but some of them nowadays don’t have that kind of patience. But when they look at it, they’re glad to know that they can learn it,” she said, adding: “They love it! And some of them give me the assurance that they would like to learn.” Beryl is not alone, as Ulitta Adrian told the Guyana Chronicle that thanks to her elder sister, she was taught the trade which she now loves and believes that other Indigenous youths can too. “I would encourage them,” she said, “because it’s not only bringing in money, but it helps you to be artistic. My sister told me that when you think about your background, where you’ve come from as an Amerindian, that you have the knowledge about craft or the food or the dancing, you realise that we still need to know it because what would you pass on to your children? “So I would encourage especially young women not to forget the craft; not to forget their culture; not to forget where they’ve come from.” Although she is new to making crafts, Ulitta is already moving full speed ahead, and does not plan on stopping any time soon. “My sister taught me to make the fan, and to me, when I’m making it, when I’m choosing the colours, that’s the fun of it; I get to be creative. The brighter the colour, the more I enjoy doing it,” Ulitta said, adding: “Normally, to make the fan, it takes persons three days, but I finished it within six hours.” The fan of which Ulitta spoke hung above her head, along with other items such as headdresses, skirts and her version of the tibisiri dolls which could be opened at the hip as a secret storage area for small items. While Ulitta lives at Mahaicony, all the way in Region Five (Mahaica-Berbice), and was there at Swan to visit her sister during the event, Beryl said that every Heritage Day she makes it her duty to display the items she has at hand. The month of September is also being celebrated as Heritage Month, as the government aims to lay the foundation for greater equality in hinterland communities and the preservation of their rich culture. This is something Janet Domingo wants to see happen, too, even with the Indigenous style of craft-making. “As Amerindians,” she said, “we must not forget our culture, because this is how we know to do it.”

Beryl Domingo shows off her hand-crafted bags made out of tibisiri

Janet Domingo displays her self-made beads (Delano Williams photos)

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

ARMS digs deep for

Children making use of a photo frame on exhibition

Heritage Week

--to help spread message of social cohesion Story and photos by Indrawattie Natram

HE curiosity of Anna Regina Multilateral Secondary School (ARMS) students was truly piqued on Wednesday at the many crafts, traditional wear, delicacies and artwork that owe their origins to our Indigenous Peoples. It happened during an exhibition at the Region Two (Pomeroon-Supenaam) school put on by its newly-formed Social Cohesion Club. The exhibition coincided with the celebration of Indigenous Heritage Week, hosted this year under the theme, “Proud of Indigenous identity; celebrating in unity”. Club President, Anita Hendricks said the exhibition was their way of fostering a new sense of appreciation and respect for the culture of our Indigenous Peoples, and that both teachers and students were a great

help in creating the festive atmosphere needed to pull the event off. Hendricks, who hails from the island of Wakenaam on the Essequibo River and is one of the school’s many boarders, said that children were particularly interested in the ‘Black Potatoes’ and the ‘Farine’. “I am happy that we had the entire school population co-operating to make the exhibition a success,” the youngster said, adding: “The teachers and everyone participated; persons contributed by bringing craft items, food and even paintings.” Among foods on display besides Farine were: Arissoka, Cadesure Sauce, Pepperpot and Cassava Bread, and fresh potato drink. Other items comprised of clothing, crafts items such as baskets, ‘quakes’, matapees, paintings and replicas of benabs. There was also a bit of face-painting, using intriguing Indigenous symbols, and a booth where students could have their photos taken

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Body art, Indigenous style

A teacher, Ms Kumarie Persaud having a bit of fun

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

ARMS

digs deep for ... ◄◄◄ Cont'd from page VI dressed in traditional Indigenous wear. Nikita James, a teacher at the school and a member of the club, said that this year’s exhibition was bigger, not only in terms of attendance but participation as well. It’s an activity, she said, that students particularly look forward to, as it helps foster camaraderie and unity. Apart from the exhibition, children were also involved in quizzes, where they could have won themselves amazing prizes such as Cassava Bread and Pepperpot. Crisila Alphonso, who was one of the persons manning the food booth, said that children

were happy about the entire event and commended the efforts of the teachers and club members. For headteacher, Sir Lalljeet Ruplall, education is the best tool for sensitising persons about the ways of our Indigenous Peoples. He said that ARMS tries to promote as many cultural events as it possibly can, since doing so helps make the children more rounded. He said that Guyanese children in particular need to understand the various cultures that make up this beautiful land of ours.

Children indulging their craving for Indigenous food

President of the ARMS Social Cohesion Club, Anita Hendricks

ARMS students viewing the various craft work on display at the exhibition

VII

VIII Antonio Hackette

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

He’s the voice for the voiceless

--that’s all Antonio Hackette cares about By Vanessa Braithwaite

O BRING about real change and improved living conditions and equitable services that are enjoyed by citizens living in urban areas is the mission of Antonio Hackette. Hackette, a regional councillor for Region Ten (Upper Demerara-Berbice), has been a catalyst for change during the most recent years of his life, more so after swearing to serve people on a Bible in 2015. And he does it with zest and real determination for the betterment of the voiceless Indigenous citizens experiencing daily struggles in accessing basic services that deserving of all Guyanese. With no financial or other benefits to himself, he has been visiting outlying communities in Region Ten, looking for ways in which he can help those Indigenous in need by bringing their problems to the attention of the relevant authorities, and by seeking assistance in the form of donations and contributions and then distributing them in these communities. Why does Hackette go the extra mile, being a pillar of strength to those in need, especially to Indigenous children who cannot enjoy the basic amenities of life such as to have an education? And the short answer is: “I am happy because I am able to serve; I am trying to stay within the mandate and stay within what is required by our dear President, where he is saying that all citizens of this country must have a better life. “His Excellency the President wants every child in school; every child must have access to health services, and whatever else the children on the Coast are enjoying.” As he went on to say: “We still have Indigenous children today not going to school for various reasons. We still have Indigenous children today living in the interior, their health is not of the best; some of them are bordering on malnutrition, but I still have this feeling and satisfaction that someday or later, a child in Anarika, Rockstone or Greatfalls could

be just as healthy and nourished as a person on the Coast.” Hackette has been on a solo campaign for the reopening on the Anarika Nursery School which, because of its closure, has been forcing children as small as four to have to walk miles to attend the Rock Stone Nursery and Primary School. With no economic activity going on in the small community, the households, about 15 of them, are very poor, and Hackette has been soliciting food and other supplies on their behalf, just to make sure the families get a meal on their table, which is rarely the case most days. “I am still battling at the moment to have that school reopened,” he said. “It’s an uphill task for me; I have made a commitment to have that school reopened, but every time you swing, there is another wall. But I really wanna see that school open. There is no economic activity in the community, but they are a resilient people; they are trying, but they just need a little more help.” In addition to Anarika, Hackette said that he has visited all 10 titled communities in Region 10, and has networked with the residents to ensure he is able to assist them whenever the need arises, especially when it comes to making representation on their behalf. He was able to build relationships in this regard when he was a Region 10 liaison officer for the Ministry of Indigenous Peoples’ Affairs. Hackette said his dream is to see the cries that are often duplicated in these villages looked into, which are the lack of jobs, economic activities, high cost for basic food supplies and cheaper transportation to come to an end. He is calling for airstrips in Indigenous communities to be upgraded, and a local air carrier to transport the basic commodities at a reduced cost. With the production of oil forthcoming, Hackette is hoping that these changes will be made possible for Indigenous communities. But until then, he will continue to serve his Indigenous brothers and sisters selflessly. “There is no stipend; there is no money involved,” he said. “There is nothing, but I will continue to do so.”

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Woman on a mission ... ◄◄◄ Cont'd

lends to her being able to effectively carry out her duties as a minister today. She recalled being Chairman of the PNC youth arm in her village, and having to organise fund-raising events, sports, cultural shows, among other activities. “We developed the skill to organise and mobilise from young,” she said. “That is why today, it is not really hard for me; bringing that into my office now is a way of life.” Because of the organising skills she has managed to develop, no challenge is too great to her. “Problems are solvable; they are just challenges. Don’t hurt your head about the problems you’re facing; hurt your head about how to solve them. That’s the approach I have to my work.”

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the decision-making level and being able to oversee implementation of works helps her cause even more. “People like to make it into something big, but it comes down to service to the people,” said the minister, who has direct responsibility for women and children, youth and sport and welfare matters. DEVELOPING COMMUNITIES “The Indigenous people have been in poverty for a long, long, long time, and if we don’t do anything about it, they would continue to be so for a long time. They need to earn money; they need a chance to earn money just like anyone else,” the minister observed. She said this means that the government has to create industries; income gen-

Minister Garrido-Lowe (right) wants the indigenous communities to be given equal opportunities to earn money

The Ministry has been working closely with the Guyana Football Federation in its bid to develop sports in the various villages more fully

Garrido-Lowe, mother to Cord and Dionne, said her main aim is to use her political office to help others. And she doesn’t believe in too many fancy speeches. “We can all do great speeches,” she said. “Some brilliantly; some not so brilliantly, like me. But it all comes down to service to people and making them happy; that’s politics for me. “I like to help people; I like to make them happy. I like to see the smile on people’s faces. As I grew up as a young mother, even when I didn’t have enough, I used to share, just to make someone else feel good. So I view politics the same way; politics is all about doing a service to the people, and a service for the people has to benefit the people.” With this approach in mind, she believes that being at

erating, sustainable industries in the various villages so as to help provide employment. Garrido-Lowe said she is currently working on a number of projects that will improve the lives of people in the Indigenous communities and make them happy. She makes it a point to sit with persons when she visits their village to find out from them what exactly they like to do, along the lines of work, and just what they would like to see happening in their village. Once she understands this, she then organises for them to receive training so that those who excel in such would in turn train others in the village. The minister has also been active in her efforts to improve sports in the Indigenous communities, and has been working closely with the Guy-

ana Football Federation (GFF). “I need my Hinterland and Indigenous players to be on the national team,” she said. “I cannot work alone to do that, so I work along with GFF, and we help each other. The Ministry would help to bring out our players, and the GFF would do some training. “So far, football is going real well, and we are all excited about that. The level has been raised; they do their playoffs in their regions, and then the winners come to Georgetown. The bar has been raised; that’s the only way we can get national players,” the minister said.

Speaking with a group of farmers recently

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

folklore

By Neil Primus

HERE are many stories about the existence of the Kanaima: Some are believable; others are not. Here is one that you have to decide whether to believe or not. Basil was 28 years old and on his first visit to the

city. All his life he had lived in the interior jungle among his tribe. It was a simple life without too much influence from the city. He was the son of the tribe’s spiritual healer; it was believed that he possessed special powers. This was no lie. Basil was indeed a very powerful young man. He had the uncanny ability to shape-shift. Yes, Basil was a Kanaima.

When he arrived in the city, he was greeted by relatives and friends who had migrated to the busy metropolitan capital. He was fascinated by the houses, vehicles and throngs of noisy people. Basil arrived in September, and was expected to return home in late December. His cousin, Annemarie, invited him to attend her staff party. What she failed to tell him was that it was a Halloween Ball. When Basil arrived, the man at the door told him he could only gain entrance if dressed in a costume. Meanwhile, people were passing, wearing all sorts of weird costumes. Basil decided he would comply.

‘I’LL BE BACK!’

“I’m going to put on my Jaguar costume and return,” he told the nonchalant doorman. He was true to his word. Ten minutes after, he was back. When the man at the gate saw him approaching, the poor fellow was speechless; it was the most

realistic costume he had ever seen. Besides that, the young man wearing it must have had a lot of practise! He looked perfect in his role! Basil entered unchallenged. The party was in full swing. All sorts of animals, birds and mythical creatures roamed the large hall, but none could be compared to the Jaguar. He had no difficulty in enjoying the best cuts of meat. As the party neared its conclusion, an announcement was made. “Animals and all creatures, including aliens, please get ready to reveal your identity.” One by one, people stepped forward and removed their mask. After every revelation, there was loud applause. This went on for quite some time, until it was Basil’s turn. “Now, who can this be?” The announcer’s voice was playful. “Take off the headpiece.” Basil just stood there. The announcer misread the lack of response as some

sort of hesitation and shyness. He stepped forward to assist. That was when he received the shock of his life! He grabbed the neck, trying to detect where the headpiece could be pulled off. Finding no seam or opening, he just took a leap of faith and yanked roughly, trying to tug the headpiece off. Flashing feline eyes, raised hackles and exposed claws were accompanied by a ferocious, deep growl. Grrrrrr!

PRESENT DANGER

The man took an uncertain step back, his mind trying to wrap itself around this new and present danger, as there, in front of him, was a real live jaguar. It was too much to take in. With a shriek, he burrowed his way out of the building, much to the shock of everyone. That is, everyone except Basil. “J...J….Jaguar! Real J…J...Jaguar!” When the significance of what he was saying penetrated the liquor and drugcrazed minds in the party,

they all responded as one. In a flash, there was a screaming, jostling mass trying to exit the room. The man at the gate had seen him enter, and had his own suspicions. He kept checking to see where the strangely costumed fellow was. Something about the costume made him uneasy. When the MC made his exit, screaming for Jaguar, the doorman took his cue. He sprang into action, heading for the safety of his home. No more Halloween Balls for him! As for Basil, he exited the empty dancehall and made his way home; transformed, of course. On the way, he met a terrified cousin, babbling about some monster at the party. When she asked if he had attended, he replied in the best way he knew how. “Got lost; sorry,” he mumbled. Basil returned home, and to normalcy. But for many of those who attended the party, particularly the MC, normalcy was A Lost Kingdom.

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GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Residents from 15 Wapichan communities in the South Rupununi during a meeting back in 2016 in the mixed Makushi-Wapichan village of Shulinab to join a global campaign in support of Indigenous Peoples and community land rights

‘More than clothing, it’s our heritage’ --Talking customs and traditions with Paul Atkinson

By Navendra Seoraj

HILE a skirt made of Tibisiri straw may be unconventional to some, to a person of Indigenous extract, it is an item of clothing and by extension part of their heritage. Over the years, the peoples of Guyana’s nine Indigenous Nations have not only passed down their way of life from gen-

eration to generation, but also lent significantly to the cultures of the other five ethic groups of this Land of Six Peoples. So when early this year, a child with Indigenous roots was sent home from school for dressing in the traditional wear of his people for Culture Day, it was rightfully cause for concern. And though the school’s administration would eventually apologise for their insensitivity in hindsight, the embarrassment to which that child was subject doesn’t augur well for

other children eager to show off their culture like he did for fear of being discriminated against and marginalised just like he. What is, however, heartening is that in spite of that and other isolated incidents, come the month of September each and every year, persons of Indigenous extract continue to celebrate their culture at every turn, both at home in their little villages

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GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

She has but one wish --to do her hometown proud By Alva Solomon

HE sat quietly and became emotional whenever she re called her hometown, Baramita in the North West District. But although miles away from home, 13-yearold Deneisha Smith is on the road to academic success. “She is always neat, tidy and very mannerly,” Christine Percival, Welfare Officer attached to the Hinterland Scholarship Programme told the Guyana Chronicle. During a sit-down with the young Cummings Lodge

Secondary School student, she said that she plans to enter the field of business after completing her schooling. She said that she misses her parents and her siblings, whom she noted are usually jovial while in her presence, especially during the holidays. But she moved to the city last September to further her education, a move which sits above the many social ills which have been plaguing Baramita over the years. Percival said the young woman’s academic ability was recognised during ex-

aminations held to determine her qualification to be accepted into the scholarship programme. She said Smith had to undergo a one-year transition when she moved to city last September. In the first school term, she scored 76.2% and she gradually improved as the school year progressed. At the end of the Easter Term this year, her percentage climbed to 84.4%, and last term she scored 86.4%. Her strong point is Mathematics, which is her favourite subject. She said that one subject area she plans to work

hard on is English, and in order to make improvements, she plans to read a lot. The quiet young woman said she misses the many Indigenous foods she’s accustomed eating, foods like cassava bread, but she also has a favourite in curried delicacies. But it was noted that she usually has an opportunity on weekends to taste “home foods” when her grandparents, who live in the city, would collect her to spend the weekend. She plans to make her hometown proud by doing well academically, a start in a process of instilling self-belief in her siblings and friends at Baramita.

Deneisha Smith

More than clothing ... or elsewhere. “Our mode of dress is not at all inappropriate; it is our culture, and culture evolves and changes with time,” said Amerindian Peoples Association (APA) Project Coordinator, Paul Atkinson. “We have come a long way, but some of the tra-

ditional elements are still there.” He said that unlike the regular persons who go to a store on Regent Street or elsewhere to buy clothing, Indigenous Peoples, particularly those who live in the hinterland regions, traditionally make theirs using natural

materials found in their environment. And while those items of clothing, Atkinson said, tend to vary from tribe to tribe, in most cases, the raw materials from which they are made are invariably the same, whether it’s cotton, the bark of a tree, or Tibisiri, a straw-like prod-

uct of the versatile Ité Palm. Again, although the outfits might be considered simple, many do not understand how important they are to the Indigenous culture. Atkinson believes that people need to be taught the ways of the Indigenous Peoples so they could have a better understanding and appreciation for their customs and traditions. “We came from cultural backgrounds, and there are common things; we all have traditional wear,” Atkinson said, adding: “In Guyana, that is representative of who we are; it is our cultural identity, and it

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says who we are as Indigenous people.” Just recently, former Vice Chairman of the National Toshaos Council (NTC), Lenox Shuman sought to sensitise people about the importance of the Cacique headdress. In a post on his Facebook page, he wrote that people are ready, willing, and go to great lengths to wear one without ever knowing the significance of it. Noting that traditionally, it is the Chief who wears such an extravagant headdress, Shuman said: “Warriors were not to wear one of equal splay, size

nor extravagance. Women never wore any Cacique, and most importantly, it was only to be worn by members of a nation. Basically, non-Indigenous persons wearing one would be sacrilege.” Shuman went on to say that wearing a Cacique headdress is a sign of projecting to protect their people and recognition of leadership, responsibility, and most importantly, sacrifice; that Indigenous leaders have a responsibility to look out for their people in every facet of their life and at great sacrifice.

Flashback: APA’s Michael McGarrell and NTC Chairman, Joel Fredericks with the little schoolboy at the centre of the traditional wear controversy earlier in the year

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

The Benab: A prized legacy of Indigenous architecture By Ravena Gildharie

RUPTING from the waves of white sands and rising amidst the lush greenery stands tall the ‘Pakuri Benabo’, a remarkable piece of Indigenous craftsmanship and native architecture that now decorates the landscape of the Pakuri Village (St. Cuthbert’s Mission). Extending approximately 65 feet in height with a thatched roof of Ité palm, this structure is the most recently built and adds to a list of similar massive structures erected by Guyana’s first people. Undeniably a brilliant exhibition of environmental engineering, these massive in-

lighted Clive Wayne Mc Watt, as he noted the indigenous people’s contribution to wooden architecture in Guyana. He continued: “Form follows function and the natural environment where simple wooden structures are built to sustain heavy rains or raised on stilts above swampy ground. The word ‘benab’, a temporary shelter made of leaves and branches and supported on a framework of poles, has rightly found a place in the architectural nomenclature of Guyana.” At Pakuri, Councillor Paul Andrews spearheaded the new benab’s construction as part of the Village Council’s undertaking with grant funding provided to the

A benab can last for decades

The benab is an environmental engineering wonder

digenous edifices utilise local woods and tree barks, leaves, branches, straws, vines and palm, and can still remain standing through many generations. Interestingly too, while the benabs tower into the skyline, the construction is almost solely handcrafted with limited use of modern tools and equipment. “Here is an architecture born of the rain forests and the savannahs, where the builders use local forest timbers and sustainable forest products like branches and leaves of the Ité palm,” high-

community from a government initiative. Though he has some practical experience with building construction, Andrews said it was the first time he had worked on a benab, and was guided by other villagers’ input. Unlike regular building construction, there was no documented design or estimates of material quantities and specifications. The foundation is of concrete on which 32 surrounding columns and 10 internal posts Turn to page XVI ►►►

were cast. The roof comprises 28 upright props as support details for the Ité and Turobana palm thatch. Inside the roof, the beams are laid in a circle that surrounds the purple heart centre-pole. At first glance, the coneshaped appearance easily resembles a Wai-Wai design, but Councillor Andrews said

the Benabo also integrates some Arawak-inspired features specifically in the roofing details. Meanwhile, there are plans for the community’s sculptors to create a totem out of the giant purple heart log nestled in the centre. Toshao Lennox Shuman pointed out that the ‘Pakuri

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GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

The Benab ... Benabo’ is different from all others in the country because it was built with an external stage ideally catering for communal gatherings and cultural events. More so, the structure is designed as a recreational facility to accommodate overnight visitors as there are internal posts to tie hammocks. The structure would be boarded up to ensure visitors a secure, comfortable and native experience in the Pakuri Village.

SIGNIFICANCE OF THE BENAB

Construction was done in

approximately 46 days by a group of about 40 to 50 villagers who all volunteered to make the project a reality. As a result, it was built at a cost of about $3 million, which is significantly lower than what it would have cost with paid labour. Savings were garnered too from the use of materials from the village’s forest concession. The new benab replaces an older deteriorated structure that had become defunct over the years. Prior to that, the community’s original benab was destroyed by fire in 2012.

The new structure at Pakuri is said to be among the largest indigenous-crafted benabs in Guyana. It is believed that the biggest exists at Masakenari in the Deep South Rupununi while there is another gigantic structure at Annai, reportedly towering 70 feet into the sky and extending in width of 90 x 90 feet. There are other large thatched structures at Chiung, Santa Mission, St Ignatius and Aishalton. Scattered across the country and even in some coastal communities are scores of smaller benabs,

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some used as craft shops and tourist centres while others serve recreational purposes. But what is the significance of all these indigenous marvels especially to the people who built them? According to Michael Mc Garrell, an advocate for indigenous people’s rights and a forest conservationist of Chenapou, the benab remains true to the meaning of the word. “It’s a meeting place. A place where collective deTurn to page XIX ►►►

Palm used to cover roof of benab

Concrete foundation and seating accommodation at Pakuri Benabo

Benab support pole

Outer wall of benab

Internal view of benab

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

XVII

Much to celebrate at Bamia --since new gov’t took office, residents say

Orleita John

HREE months after the Coalition government assumed office in 2015, the small community of Bamia on the Soesdyke-Linden Highway received electricity. It was a service that was welcomed by the residents of the 68 households who live there, and one of several the village had been hoping for in almost two decades.

“We are happy for that, because years and years we kept asking for that and they kept turning us down,” said village leader, Orlieta John. Bamia is developing, and while there are a few issues such as the absence of a social skills programme, which can positively impact the community , the residents are thankful for the attention the community has received from the authorities recently. Located half-a-mile from Amelia’s Ward, Linden, the community will soon boast a spanking new primary and nursery school. With construction slated to commence in a few months, this development will bring an end to the decades of inconveniences suffered by both teachers and pupils of the Bamia Primary and Nursery Schools which are currently housed in a small multi-complex community centre. “Bamia residents are happy that a new primary school will be built in the village,” John, who is the chair of the community

development council, stated. Noting that there are other infrastructural projects that the Council is hoping will materialise soon, John said: “I already proposed for the provision of water to the area, and the Council is supportive of the idea.” She said the Indigenous Heritage celebrations in the village two Sundays ago was also a form of appreciation for the development taking place there, which has brought residents lots of benefits in recent years. This year marked the third occasion since 2016 that the village decided to participate in the annual celebration. “I am happy that we can maintain our cultural traditions as we go along, so that the youths can see what is going on,” she said. She expressed hope that the government can assist the village in addressing its social needs, including the provision of programmes to assist single-parent families.

Memories of halcyon days in the hinterland By Neil Primus

S the overloaded speedboat ploughed its way through the Mighty Essequibo River, causing all passengers to receive a severe pommelling and bumping accompanied by a complete drenching, I accepted that fear could bring you very close to God. I was petrified! One word stuck with me: SPEED! In the 1990s, I was part of a team working at the Roman Catholic Youth Office under the guidance of Sister Beatrice Fernandes OSU (deceased). As part of my duties, I was asked to travel with a team to many parts of Guyana, including the Rupununi, Pakaraimas, Essequibo Coast, Berbice, East Coast and Georgetown. The most memorable part of my journeys was meeting and experiencing the friendliness, kindness and simplicity of the peoples of the hinterland communities.

THE PAKARAIMAS

The Pakaraimas were the most challenging for me. It was physically exhausting; especially the climbs. I remember struggling to get up a steep incline, falling behind, and being relieved of my backpack by my guide. Instead of catching up, I fell further behind. I distinctly remember hearing my heartbeat pounding in my head; or so I thought back then. One thing I will never forget is the small custom whenever we entered a community. We were first taken to meet the Chief and elders who showed their generosity by offering us a drink after a full day’s walk. We were given fermented beverage in one- pint plastic bowls. As soon as you drank below the halfway mark, it was immediately refilled. Getting to our boarding hut in a straight like after those sessions was nearly impossible. I soon learnt to sip politely and not gulp, even if I was extremely thirsty. Another remarkable feature about travelling to the Pakaraimas and the Rupununi was flying over the canopy. It was an awesome view to behold. One morning I was chatting with some members of the community in one of the villages in the Pakaraimas. And as we chatted, I saw them pause, and look around. “Plane coming!” they said in one accord. I could hear nothing. It was not until five to six minutes later that I heard the distant drone of the aircraft’s engine. What astonishing hearing displayed by these folks! While travelling through these mountains, our diet was that

of the natives. After two weeks, I would have had my fill of cassava bread, farine and fermented drinks. But what I enjoyed the most was sleeping in hammocks. It is one of the best forms of sleeping I have ever had.

THE RUPUNUNI

The Rupununi was a completely different experience. Vast savannahs spread across the horizon in every direction. Travel was by 4 x 4 to some villages, and bullock cart to others. One of the most shocking encounters I have ever had was travelling by bullock cart to a distant village. As you may have guessed, the animals’ gait was just a touch above poured molasses. It was tedious going. As we approached swampland, I heard a deep droning sound. I immediately started looking skyward for an aircraft. I was looking in the right place, but for the wrong thing. We were suddenly assailed by a swarm of biting insects, which included Kabura Flies (These inject their eggs into your flesh. The babies then slowly eat their way out and fly away weeks later.) Mosquitoes and a variety of Cow Flies. That was a rude and painful initiation to the Rupununi. We slept under thatched roofs, and I have seen scorpions and tarantulas scurrying around in the rafters. One warning we were all given was to shake all clothing and knock out all shoes. We did this and discovered a few of these creatures lodged there.

RIVERINE COMMUNITIES

Visits to the riverine areas were always one of anxiety to me. You see, I cannot swim! So I have a mortal fear of large bodies of water and small canoes. To counter this, I always walked with a life jacket from the office, much to the amusement of my friends. Once I was given the opportunity to paddle a small canoe. Armed with my life jacket, I put aside fear and got into the craft, which was held steady by some friends. When I had settled down, they released the canoe. Over I went! I tried this several times, but could not keep the craft upright. I eventually gave up. Another time I was taken for a ‘walk’ by some friends in the community. It was a slightly bigger canoe, and held five of us comfortably. We travelled for the better part of the two hours by river, then walked for a long time. We eventually reached our destination. It was worth the journey. FRUITS GALORE! There were fruits in galore. I ate all kinds of fruits until

Neil Primus

I was slightly bloated. On our return journey, I noticed an old shirt in a bundle on the floor of the canoe. When I enquired what it was, I was told it was a snake! A poisonous one at that! Well, you can well imagine my distress! I had images of the serpent escaping from the old shirt and slithering around the canoe. I could picture four splashes and one helpless person trapped in the craft with the snake. It was either snake bite or drowning. What a choice! I have seen children paddling for miles to go to school. I have also witnessed children paddling from the previous afternoon to go to an exam centre far away from their villages. As you would expect, only boys went. The girls ended school just before sitting Common Entrance. I remember visiting during crab season and seeing only crab being cooked. I do not eat crab! At nights, I literally could not see my hands as I waved it before my eyes. One night I was being taken for a walk. I had my reliable torchlight, of course, and switched it on as soon as we started out. I was politely asked to turn it off, because my guides could not see where they were going due to the glare from the torch. I remember longing for a piece of ice after spending three to four weeks in the hinterland. The combination of generosity, humility and friendship, plus the stunning beauty of the land made my interior travels better than many I have had overseas.

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GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

Myth or legend? --Putting the spotlight on Indigenous folklore, its significance and role in preserving culture, traditions By Ravena Gildharie

T was a bright day, and Arawak schoolboy Frank Bernard of Pakuri Village (the former St Cuthbert’s Mission) was on lunch break when he strutted down to the landing with his bucket to fetch water from the Mahaica Creek. He walked towards the dock and passed the washing boards used by the village women, but they were not there at the time. There was a presence though; a strange sighting that left young Frank spellbound. He gazed in silence, unable to move a leg further, still clenching the bucket in his hand. The year was 1944, during the period that villagers termed ‘The Yankee Era’. The United States Army was in command of the Atkinson Airfield, which they had established just four years earlier at Timehri, several miles away from Pakuri. The ‘white’ soldiers would often pass through the reservation, much to the awareness and amusement of the Indigenous inhabitants. But, there was no such activity that day. At the landing, Frank was so taken up with the gravity of the moment, that the handles of the bucket dropped with a clink, a noise that startled the two ‘white’ women sitting on the dock. The women were of European descent; one wore a blue bathing suit and the other a black. They sat facing east with their backs turned towards Frank, up until the bucket’s noise. They spun in amusement to look at Frank. One of the women was blind in one eye. After a few seconds, they dived into the water, creating a heavy swirling effect. A clear, sunny day immediately became murky. No one resurfaced. Frank had experienced an encounter with mermaids, a legend that permeates Indigenous folklores which transcend various native tribes, dialects, communities and generations. It is stories and legends like these that integrate the rich cultural fabric of Guyana’s First Peoples, and which serve as a pillar in keeping the Indigenous’ traditions, customs and beliefs alive. According to Leeland Klenkian, Pakuri Village’s local educator and historian, many of the folklores are based on experiences and way of life of Indigenous people. There are scary tales of the powerful Kanaima, natives with the ability to change form into various animals, and of spirits of the environment that would either reward or punish. Klenkian, 68, is a former Toshao and primary school teacher. He is well versed in the Arawak language, and remains a respected educator who conducts native language classes, and tutoring for Grade Six students. He grew up hearing stories from his grandparents and other elders of the village. This was done during social gatherings or family time in the evenings when the children sat and talked with their elders. Storytelling was also a main feature of Mashramani, the celebratory custom after self-help work. FOLKLORE AS ADVOCACY “We have a lot of beliefs that our grandparents or some older aunt or uncle or in-law would have told us. For example, we were told that everything has a mother or a bigger spirit. So, if we go hunting and we kill an animal violently, we need to handle the meat carefully and treat it with some respect or else we will get sick,” Klenkian said. Often, too, folklore details lucid encounters between native hunters and the ‘Konkudu’, known as the ‘bush-man’ or ‘boss-man of the bush’, who dominates the most remote parts of the jungle, situated off the reservations. Such messages encouraging the reverence and preservation of flora and fauna form the morals of many Indigenous folklores. According to Klenkian, “These stories were told to keep the younger folks in train to behave a certain way; to make sure we handle the environment with care, caution and respect, and so that the knowledge is imparted to succeeding generations with the hope of maintaining obedience and a coherent society.” Traditionally, there exists a strong bond between Indigenous people and their environment from which they source food and economic livelihood. It is, therefore, no surprise that many of the folklores relate to the culture and everyday activities with much aspect of spiritual beliefs. Some stories admonish offerings to the ‘cassava mumma’ to ensure a bountiful produce, and for processing to be done in a peculiar manner with scrapings offered to the water spirits. REVIVING A DYING TRADITION In each village and tribe, the folklores are told with similar meanings and formats. However, it is felt that modern influences and advancement of technology and entertainment is wiping out the Indigenous folklores and traditions of storytelling. In the Makushi village of Nappi, Rupununi, Guy Fredericks remembers growing up as a child sitting in the moonlight in the company of other children and villagers, listening to the elders tell stories in their native language. He heard stories of animals and legendary creatures of the forest such as the Yawari with a son-in-law and the ‘bush-man’. There were many stories about the Kanaima which propelled the Makushi’s fear of their rivals, the Patamonas. These community meetings have stopped, and so has the storytelling, even in the homes, where Fredericks observed that the youngsters are now glued to the television, cellular phones and computers with no time to converse with their elders. As the storytelling gets rare, the stories are disappearing even in the minds of the elders, as they seldom narrate. Further, Fredericks feels that the folklores are losing significance among the younger generations who dismiss the narrations as merely ‘nancy stories’. He concurred that some are myths. “When we cooked a meal with the fish Huri or Yarrow, our grandmother used to tell us that we can’t eat the fish head because it would make our face black, or if we eat the fish eggs, boils would break out on our face.” With a chuckle, he admitted that the elder was actually using those tales so she could consume “the best part of the fish.” However, he highlighted that some of the stories are notable experiences that can educate the younger generations. Councillor Camilla Francis, who is also a retired teacher of Moruca, is a master storyteller, and has been spearheading initiatives to preserve the Indigenous folklores. She has been documenting the stories she heard from her elders and recently started video recording too. Sometime ago, when Francis was a baby, villagers became engrossed in one family’s dreadful experience with the Kanaima. The parents were out at a party, drinking cassiri and dancing to the mari-mari. Their young baby was sick with a fever and left at home with an older sibling. The baby kept crying despite all the sister did to appease the sick child. It was 1:OO am in the morning and the couple had not yet returned. There was a call outside. It was two men known to the girl and her family. They said they had come to take the crying baby to the parents. The girl was hesitant, but the men convinced her that her parents had sent for the sick baby. She complied. Hours later, her parents returned home and enquired about the baby. The girl related the incident. The parents were shocked. They hadn’t sent for the child. The men who collected the baby denied the incident as they had never left the part and other villagers confirmed their alibi. A massive community search was launched. Later the next day, the baby was found dead in a clump of bushes, naked, severely beaten and covered in blood. It was felt that the Kanaima took the form of the two men and abducted the sick baby. (First published September 3, 2017)

GUYANA CHRONICLE INDIGENOUS HERITAGE Month Supplement Friday, September 28, 2018

The Benab ... cisions are made. A place to celebrate together. A place where we can look upon each other in a circular setting,” he emphasised. He stressed that the mere size of the structures and the technology involved in keeping it standing through some of the most adverse weather and environmental conditions, it’s an engineering feature distinctive to the indigenous people. In Georgetown, there is the most popular benab, the historic Umana Yana, a national monument situated in Kingston. The original

structure dates back to 1972 when 60 Wai-Wai men and their chief Elka were brought to the City from their village of Konashen, Rupununi, with core materials to build the benab in time for the NonAligned Foreign Ministers Conference in Guyana. According to reports from back then, the builders cleared a circular area of land, about 26.8 metres in diameter, and excavated the soil. They then levelled and compacted the area to a smooth hard finish by stomping on the ground, moving rhythmically for-

In--retired love teacher with theturnsseato second love for a living By Fizool Deo

OHN Claudius King is ready to return to his post-retirement career. “I’m just 67 years old,” he said with a smile, adding: “I need to feel the wind in my face again.” His livelihood is far more rigorous that the decades he spent in the classroom—and it involves hours on the water. Sir King is preparing for another stint as Captain King. He fell in love with the sea as a child, but it was not until the age of 55 that he began plying the waterways. Two years ago, after working the Orealla to Skeldon route for a decade, his 24-foot wooden boat broke. John was devastated. He was unsure of returning to the sea, but after a while, there was an emptiness in his life. Going back to such a career meant building another boat from scratch, so over the last few months, he did just that. He is yet to work out his schedule, but since boats are the only means of transportation for the residents in the indigenous community, they are always welcome. Orealla is also a potential tourism destination and many of the residents are looking towards marketing their beautiful flora and fauna—especially the exotic birds that sing every morning. John is confident that he will be able to get passengers; he prides himself on his his work ethics, which he learnt during his first career. As a young man, John’s passion was teaching — and he was good at it. Several years ago, John moved back to the home in which he was born-- the same home in which his mother taught him after school. She was Warrau, but spoke perfect English and ensured that he did also. That drive helped him to become one of the best teachers that the community has ever produced. After a few years in the Anglican Church Primary School in Orealla, John spent some time in Demerara before returning home. His work ethic was an inspiration to the teachers and they encouraged him to follow the profession. John started his teaching career in his mid-teens. By the age of 37, he was a qualified teacher with almost two decades of experience under his belt in his home community. The father of six left Orealla in 1988 and taught for 18 years in several Berbice primary schools, including the Moleson Creek Primary School, Corriverton Primary, Kwakwani Primary, No.56 Primary and Crabwood Creek Primary, before retiring. John is hoping that the discipline and dedication by which he lived as a teacher will lead him when he returns to the sea; and unlike the mandatory age of retirement in the education system, he intends to continue working with his boat until he can no longer stand or see. John King: Always in love with the sea

ward, backward and round and round as in a sort of tribal dance. The ground was then covered with sand and a concreate foundation slab which reportedly bore holes for the poles to be inserted. The structure was about 55 feet high and was made from thatched allibanna and manicole palm leaves, and wallaba posts lashed together with mukru, turu and nibbi vines. No nails were used. It was designed like the Wai-Wai benabs found deep in Guyana’s interior and occupied an area of 460 square

metres, supposedly making it the largest structure of its kind at that time. Over the decades since, the benab hosted scores of high-level meetings and events. Due to deterioration, the initial structure collapsed in 1993 and had to be rebuilt. It was smaller than the first and was subsequently destroyed by fire in September 2014. A third structure was later rebuilt and commissioned in 2016. There is also another benab in the City situated at the Amerindian Village in Sophia.

XIX ◄◄◄ Cont'd from page XVI

The existing Umana Yana rebuilt after fire

Swimming 1- The swimming competition was held at the National Aquatic Centre, Liliendaal, and was eventually won by Region 1.

Paruima female- The victorious Paruima female footbal team pose with their trophy which they have now won for three consecutive years.

Archery- A Participant in the Archery competition takes aim. Rush Saints Trophy- The Guyana Rush Saints of Region 9 dethroned Port Kaituma to clinch the male football title.

MERINDIAN brothers and sisters turned out in their thousands to witness and participate in the Indigenous Heritage Games 2018 at the Everest Cricket Club (ECC) Ground. The three days of thrilling action began on Friday September 21 and culminated on Sunday September 23, as various teams from villages across the length and breadth of Guyana competed in different disciplines for top honours. In cricket, Laluni defeated Mahdia in a lowscoring contest, while the ladies of St. Cuthbert’s Mission successfully defended their title after chasing down a competitive 90 runs inside eight overs, losing just three wickets playing against Kartabo of Lower Mazuruni. The winners and runners-up of the cricket tournament pocketed $150,000 and $100,000 respectively. In volleyball, Moruca ladies served their way past Pakuri in straight sets, 1511, 15-6. In the men’s final, Mahdia got the better of Bartica, and as was the case in the first match, they won in straight sets, 15-8, 15-7. Following their victo-

ries, both Mahdia (men) and Moruca (women) are $100,000 richer. In football, the women’s final served up a sixgoal thriller in normal and extra time, which went down to a penalty shootout and heartbreak for firsttime finalists, Gladiators FC of Region Nine (Upper Takutu-Upper Essequibo). However, the defending champions, Paruima, held their nerve to prevail, as all their penalty kicks found the back of the net, while Gladiators missed thrice to spark jubilant celebrations among the defending champions. For their successful defence of their title, Paruima took home $300, 000. Strikes from Merlyn Percy (44th), Stesha Robertson (71st) and Betsy Gonsalves in extra time accounted for Paruima’s goals, while Sonia Griffith (21st) and a double from Vandette Henry in the 43rd minute and extra time ensured the Gladiators kept level with the eventual winners. Meanwhile, Guyana Rush Saints needled last year’s winners of the male competition, Port Kaituma, to lift the winners’ trophy and claim a purse of $300,

000. R e gion One ( B a r i ma Waini) amassed 272 points to emerge champions of the Indigenous Heritage Month Swim Meet. The meet was held at the National Aquatic Centre at Liliendaal, East Coast Demerara. Region Five (Mahaica-Berbice) finished second with 114 points, followed by Region Three (Essequibo Islands-West Demerara) on 102, Region Two (Pomeroon-Supenaam) 43, and Region Four (Demerara-Mahaica) and Region Nine on 24 each. The games were dubbed a success by officials from the Ministry of Indigenous Peoples’ Affairs, who not only noted that the event is evolving, but that they plan doing even better next year.

Third time lucky for Paruima girls volleyball- There was intense rivalry in the female volleyball competition.

Cricket- Action in the Male Cricket competition during the Heritage Games

--as officials hail Heritage Games 2018 a runaway success