Guyana Inc Magazine Issue 15

YOUR FREE COPY TO KEEP! - ISSUE 15

The Letter that changed the course of History

Special Indian Arrival Day Edition East Indians’ Contributions to Guyana

Customs brought by the East Indian Immigrants

Guyana

Celebrates

177Y

Indian Arrival ears of

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CONTENTS

PAGE 6

PAGE 18

Publisher’s Note

The letter that changed the course of History

PAGE 8

Message From The IAC

PAGE 19

The Letter that changed the course of History

Copy of the letter from John Gladstone. Esq. to Messrs. Gillanders, Arbuthnot & Co.

East Indians’ Contributions to Guyana

PAGE 20

YOUR FREE COPY TO KEEP! - ISSUE 15

Special Indian Arrival Day Edition Customs brought by the East Indian Immigrants

Indian Arrival Day Message -Ministry of Culture

Guyana Celebrates

177Y

Indian Arrival ears of

The front page highlights indians from all generations.

We have the late Dr. Cheddi Jagan, who was the first Indian President of Guyana; Shivnarine Chanderpaul, one of the most popular cricket players of Guyana; Joseph Alexander Luckhoo, K. C., the first indian judge of Guyana and one of Guyana’s youngest lawyers Kiran Mattai, who is also a professional indian dancer.

The Sitar, the harmonium and the tabla are popular musical instruments also flaunted on the cover.

PAGE 10

The Coolie Ships PAGE 12

From the IAC Archives Did You Know That: PAGE 14

They came, they toiled, and they made significant contributions to their adopted homeland ‘British Guiana’

PAGE 26

102nd Memorial Anniversary Rose Hall Estate Riot PAGE 27

PAGE 22

And the word became...

Some beliefs and traditions of the Indo-Guyanese society

PAGE 28

PAGE 24

Customs brought by the East Indian Immigrants

All Major Religions arrived with the first East Indians in 1838 of the March 13, 1913 PAGE 30

Pandit Rabindranath Persaud - Hinduism Message PAGE 31 Fazeel Ferouz:

Prominent businessman remains committed to Islam’s principle of helping humanity

CONTENTS PAGE 31

PAGE 54

Mr. Fazeel Ferouz- Islamic message from the CIOG.

Queen honours celebrated Guyanese food guru, Ronald Ramjattan

PAGE 32

PAGE 56

Pastor of Enmore Elim Pentecostal Church -Dindial Sukhnandan

A young lawyer with a passion for the Indian Culture - The Kiran Mattai’s story

PAGE 32

PAGE 58

Religion does not affect cultural values Raymond Haniff PAGE 34

Dr. Yesu Persaud Remembering history is crucial to Guyana’s development PAGE 36

Nazar Mohamed - A philanthropist to the heart PAGE 38

Indar Deodat - Preserving culture as a professional and family man

A phenomenal woman and distinguished artist - Bernadette Persaud PAGE 60

1913 Rose Hall Estate Massacre

PAGE 81

Devi R. Ramcharitar - “Dancing is not what I do. It’s who I am.”

PAGE 82

Reflection of the past PAGE 84

Books written by Indo-Guyanese Authors PAGE 86

Activities to Commemorate Indian Arrival Day PAGE 86

PAGE 62

The Indian Heritage Monument

Example of the Allocation of Indian Immigrants

PAGE 87

PAGE 63

Indian Youths in a Changing World PAGE 64

Musical Instruments PAGE 87

Indo-Guyanese Achievements

History of Rice Production in Guyana and the Contribution of East Indians

PAGE 88

PAGE 66

PAGE 90

Events and Activities held by the Indian Arrival Committee over the years

Ganesh Ramlall - Keeping tradition alive

The many ways that Indian Clothing contribute to the upkeep of the Indian Culture here in Guyana

PAGE 92

PAGE 43

PAGE 68

Recipe : PALAK PANEER by N&S Mattai

Weddings - Christain, Hindu, Muslim

PAGE 93

PAGE 40

Roshan Khan - Preserving Indian Culture PAGE 42

Cobeer Persaud Highlights Importance of Culture PAGE 44

Removing the impediment: Our East Indian women abandon their plantation traditions PAGE 49

Noble political agenda earns Priya Manickchand honorary doctorate PAGE 50

Dr.Cheddi Jagan - Guyana’s First Indian President PAGE 52

Joseph Alexander Luckhoo, K. C.

PAGE 74

Keeping traditions alive - Parmanand Maraj

PAGE 93

Recipe: BUTTER CHICKEN

The Effects of Alcohol on Indian Families

PAGE 94

PAGE 76

The Maharaja Palace

Devindra Pooran – lifting Guyana with his soulful voice

PAGE 94

PAGE 77

USA honours Guyanese actor/producer Mahadeo Shivraj for his contributions to theatre PAGE 78

Katherina Roshana: Guyana’s Diamond Girl

PAGE 53

PAGE 80

Glenn Lall - the first East Indian to publish and solely own a daily newspaper in Guyana

AAGMAN eclectic cuisine, offering authentic Indian cuisine in Guyana

PAGE 75

Judge A.B Majeed

PAGE 52

Indian Holidays In Guyana

Nirmala Narine: A rising star with an unyielding passion for acting

Recipe: MUTTON ROGAN JOSH PAGE 95

Popular Indian Delicacies PAGE 96

Shivnarine Chanderpaul, the ‘Indomitable Tiger’ battles on PAGE 97

The Tassas are back in their full glory!

PAGE 98

Vijai Rahim - Breaking barriers in a strong man’s sport

Guyana Inc. - Issue 15 P.5

Founder and Publisher Teshawna Lall, BA, MBA Managing Director Frank Sanichara Marketing Innovative Marketing & Publishing Inc.

Publisher’’’s Note

Design Innovative Marketing & Publishing Inc. Editorial Contributions Adam Harris Ministry of Culture Indian Arrival Committee Radhay P. Misra, IAC Executive Member Aditya Persaud Leonard Gildarie Franklin Wilson Lynette Mangar Sabatini Daniels Whitney Persaud Abena Rockliffe Erica Singh Roshan Khan Sharmain Grainger Kiana Wilburg Leana Bradshaw Tammy Quail Models: Shalisa Harripersaud

70 Industrial Site, Eccles, East Bank Demerara, Guyana, South America.

Tel: (592) 665-2206 or (592) 233-2069 For Subscription in Guyana and the Caribbean Contact: (592) 233-2069 North America: 347-599-6426 Email: guyanainc@gmail.com Website: www.guyanainc.biz

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

No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form without prior written permission of the Publisher.

Teshawna Lall Dear Readers,

I

t gives me great pleasure to introduce to you the first Indian Arrival Day edition of the Guyana Inc. Magazine. We look forward to making this edition a yearly publication so that our readers can enjoy updated information on their fellow East Indians in Guyana.

Indian Arrival Day (May 5th) commemorates the arrival of the first East Indians in Guyana. This year, we celebrate 177 years of the Indians’ roles in fashioning an extraordinary space filled with rich culture that is still evident in our society today.

East Indians have contributed significantly to the development and evolution of the Caribbean civilization, specifically Guyana.

It encompasses a long and tumultuous journey.

A total of 1.3 million indentured labourers left India for the sugar plantations of the Caribbean and Guyana has the largest number of descendents of these Indians.

The Indians brought many of their cultures, practices and musical instruments amongst other things to our land. They brought their abilities and knowledge and resuscitated the sugar industry.

They toiled and made sacrifices in order to educate their children, even as the women maintained their cultural and religious practices. They made a transformation by presenting their vision of the world.

This special edition of the Guyana Inc. Magazine, now in its 15th publication, is dedicated to all those Indians and their Indo -Guyanese descendants who have, over the past 177 years, struggled and laboured to build new lives in this country.

They have followed a continuous path of progress and development that has led to, and continues to improve the lives of all Guyanese, not only those of IndoGuyanese origin.

Some areas that Indo-Guyanese have advanced in include business, law, medicine, accounting, agriculture, banking, education, communications, mining, forestry, fisheries, manufacturing, construction, culture, religion and sports.

The concept of this edition is geared towards promoting and highlighting all Indians irrespective of religious views. We are showcasing the cultural diversity of the Hindus, Muslims and Christians of Indian origin.

Noteworthy was the fact that everyone interviewed shared the same moral beliefs and principles regardless of differences in religion.

Guyana Inc. Magazine intends to present. to the public, articles from different eras in the history of the East Indians of Guyana to highlight the broad historical spectrum.

Some topics covered include: in depth articles about the history of Indian arrival in Guyana, some outstanding Indians in various fields including prominent Indian business people, popular Indian sports personalities, the first Indian judge, Indian singers and dancers, different traditional Indian weddings, and so on. We would also like to share the messages from three different Indian religious leaders.

I would like to thank the Indian Arrival Committee for their dedication and commitment to the content and publication of this magazine and a special thanks to Mr. Evan Radhay Persaud Misra and all of Guyana Inc.’s staff for their unwavering efforts. Happy Indian Arrival Day!

Teshawna Lall , M.B.A Founder and Publisher

MESSAGE FROM THE IAC By: Radhay P. Misra, IAC Executive Member

O

n the occasion of the 177th Anniversary of the arrival of Bharatiyas (Indians) who came initially as indentured labourers or bound coolies to work on the sugar plantations of the British Guiana, the Indian Arrival Committee (IAC) extends greetings to all Guyanese, including person’s residing in Guyana and in the Diaspora; to all Indo- Caribbean persons and others from the Diaspora now domiciled in Guyana; and to all recent arrivals from Bharat Desh (India, Pakistan, Bangladesh, Afghanistan and Nepal).

The IAC is proud of the struggle waged by its members for May 5th to be declared a national holiday. Indian Arrival Day (Arrival Day) marks the commencement of the contribution of Indian immigrants, who were largely indentured labourers, to the development of this country. By working hard and applying themselves, the Bharatiyas and their descendants, the IndoGuyanese contributed immensely to the development of Guyana.

The IAC which came into existence in 2003 and has since become well known for its Grand Cultural Melas at Albion, Anna Regina and at the National Park, is also proud of its application to the Ethnic Relations Commission (ERC) in September 2003 which advanced that the publication titled “The Cycle of Racial Oppression in Guyana” authored by Dr. Kean Gibson, a Guyanese born lecturer at the University of the West Indies, peddled and spread racial hatred in Guyana between its principal ethnic groups.

In the considered view of the ERC, following public hearings between April 14, 2004 and May 17, 2004 the work must be regarded as wholly lacking in academic character and as representing nothing further than the personal views, unfortunately distorted and regrettably prejudiced of a private individual; views that display no grounding in reality and cannot, in good faith, be advanced by any ethnic group as a basis for position or argument in public or political debate.

The IAC made a submission to the Disciplined Forces Commission in 2003, based on the statistical analysis of data acquired during four public consultations and is concerned that many at these recommendations have not yet been implemented after nearly twelve years.

The IAC is proud also of the fact that it was the only organization to present statistical data before a special Parliamentary Committee on the Age of Consent Bill. The IAC argued strongly for the age of consent for Indo- Guyanese females to be increased to 16 from 13 years of age, the latter being fixed in 1891 and was rewarded when the National Assembly decided in its favour.

Over the twelve years of its existence, the IAC had constantly pursued works related to its cultural, educational and social foci and will continue to do so. The major social focus for 2015 deals with suicide prevention.

The Indian Arrival Committee had been in the forefront at efforts to celebrate Arrival Day with vibrancy, color and festivity.

A long journey, it is said, begins with a single step and one hundred and seventy seven years ago that step was a journey by ships across the Kaalaa Paanii, a passage that conjured up fear and uncertainty.

Guyana Inc. - Issue 15 P.8

Despite this, the men and women that set out for our country’s shores came with hopes and dreams of a better life for themselves and their children.

It was a long, arduous journey and some of those that left Bharat did not make it to British Guiana as their lifeless bodies were committed to the Kaalaa Paanii. Those that did endure the perils of the Kaalaa Paanii soon came to the sober realization that struggle and sacrifice would be indispensable for their survival.

Through sacrifice, struggle and forbearance, the early immigrants painstakingly carved out, from frugal material resources, a better life for their descendants.

Difficulties were many; the times remained uncertain but their resolve to overcome and surmount the many obstacles never faltered and over time they began to reap the fruits of their sacrifice.

Today, when we look back, we are amazed how those groups of seemingly helpless Indians, many of whom were illiterate, speaking in different tongues, following different customs, belonging to different religions, belonging to different castes, over the generations, managed to fuse together while seamlessly merging into the wider environment to become the strong pillar of Guyana, a young nation born out of sweat and toil, along with similar endeavors of the other ethnic groups that comprise this nation.

The story of East Indians in Guyana is like the stories of all the other ethnic groups that came to these shores. It is a chronicle of resilience and human fortitude dedicated to the elevation of the human condition and the removal of the vestiges of bondage and domination.

While it is appropriate to celebrate the arrival of Indians, we cannot lose sight of the fact that what we have in Guyana today is the cumulative experience and work of all who have come to this country including the first peoples or Amerindians who were already here for thousands of years.

It is necessary for every Guyanese to realize and be reminded constantly that building a multi-ethnic country like Guyana proceeds from the recognition that each group brought something here and the secret, therefore, to nation building, is unity and working together.

The IAC wishes to state that the fundamental lesson for all Guyanese is that by working together a great nation can be built.

On the occasion of the launching of this special edition of Guyana Inc. which is dedicated to the arrival of East Indians in Guyana, the focus being on all Indians and not just those who are adherents of Sanatam Dharm, the IAC takes the opportunity to express its gratitude to all those companies and all those individuals who have extended their unwavering support over the years towards the successful staging of the activities of the IAC. The IAC also thanks all those who have contributed articles and also to the management and staff of Guyana Inc. who have made this publication possible.

A Happy Arrival Day especially to those who are celebrating the 177th Anniversary of Indian Arrival to Guyana.

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THE COOLIE SHIPS By: Radhay P. Misra, IAC Executive Member

Introduction t the beginning of the Introduction to his notable work “Sugar Without Slaves: The Political Economy of British Guiana, 1838-1904,” Alan Adamson posited that the principal themes of Guyana’s post-emancipation history have to do with “the survival of sugar as the dominant crop of the plantation, economy as the dominant system of production, and of the sugar planters as the dominant social and political grouping”.

In the wake of the abolition of slavery and under the conditions of emancipation, the freed slaves were bound as apprentices to their erstwhile masters for four years. After the loss of their cheap labour following the premature termination of the Apprenticeship System in 1838 and frustrated by the increasing reluctance of their former chattels to return to the plantations to work for low wages, the desperate planters sought to avoid ruin by importing bound labour from several places including the sub-continent of India, then largely under British rule.

The arrival of indentured labourers, especially those from India, enabled the planters to establish sugar as a monoculture, to reap profits over an extended period of time while keeping wages low and to continuously replenish the labour supply which had decreased dramatically after 1838, and especially in the late 1840s.

Immigration, thus, underlies all of Adamson’s themes and arguably can be considered the dominant theme in the immediate post-emancipation history of Guyana.

Approximately 239,000 immigrants (Bharatiyaa) from India were transported in 245 ships which made 534 voyages across the Kaalaa Paanii to British Guiana between 1838 and 1917 during the Period of Indentureship which was ended in 1920.

Of this total, 234 were sailing ships which cumulatively made 492 voyages, while 11 steamships made 42. A total of 103 ships of both classes made two or more voyages, while 142 made just one voyage.

A

Charters and Shipping Contracts In the early decades of Indian emigration, ships were chartered each season as required, either in London or in India. As the years passed, an increasingly large proportion, often all of it, was chartered in London. Up to the early 1870s it remained the rule for shipping to be chartered separately for each shipping season, which commenced towards the end of one calendar year and ended towards the middle of the following calendar year.

Then in 1874, as a result of a very sharp increase in the rates of freight, the colonies of British Guiana and Trinidad and the Emigration Commissioners agreed to try to obtain lower rates by awarding a contract for a term of years to a single shipping firm.

Messrs. Sandbach Tinne and Company of Liverpool, a firm with commercial connections in British Guiana, were awarded a contract for three years from 1875-76 to 1877-78. This firm was succeeded by G.D.Tyser and Company, which held the British Guiana contract for the following five years from 1878-79 to 1882-83.

Guyana Inc. - Issue 15 P.10

Until 1888 the shipping contract was the subject of intense competition between the following three firms: James Nourse of London, Sandbach Tinne and Company and G.D. Tyser and Company.

In 1888, however, James Nourse secured a hold on the contract which was never afterwards broken. In the 1890s, all competition disappeared and Nourse had the field to himself to such an extent that the colony of British Guiana sometimes found it an advantage to negotiate a contract with him privately rather than to invite tenders.

In fact, Sandbach Tinne and Company agreed not to compete against Nourse on the understanding that a number of their ships would be employed under contract by him.

The last sailing ship to arrive (Ems) and the last steamship to arrive (s.s Ganges) were owned by the firm of James Nourse and Company.

Statistics The Whitby and the Hesperus, which sailed from Calcutta to launch the Gladstone Experiment and which both arrived on 5 May 1838, were the first to do so. Seven years were to pass before the next ship, the Lord Hungerford, also out of Calcutta, arrived on 4 May 1845.

The first ship from Madras to arrive was the Nestor which did so on December 26, 1845.

Between 1845 and 1848, the second period of Indian immigration to British Guiana, 44 voyages (23 from Madras and 21 from Calcutta) were made by 34 sailing ships, ten of which made two voyages each.

The Martin Luther, the first ship to arrive twice and in consecutive sailing seasons, completed separate voyages from Calcutta and Madras in 1846.

After immigration resumed, a total of 209 ships cumulatively accounted for 488 voyages between 1851 and 1917. Of these voyages, 463 saw immigrants transported from Calcutta only, 18 were from Madras only, while seven were completed after immigrants from both Calcutta and Madras were received aboard the same ship.

Overall, 200 ships transported immigrants from Calcutta alone with 118 of them making only one voyage. A total of 25 ships sailed from Madras alone with 24 of them making only one voyage.

Fourteen ships made separate voyages from Calcutta and Madras while five ships completed separate voyages from Calcutta and the Calcutta-Madras combination. One ship, the s.s. Chenab, made separate voyages from Calcutta and Madras as well as one voyage transporting immigrants from both Calcutta and Madras.

Type and Size In the early years, the ships employed were wooden sailing vessels commonly built of teak. In 1861, however, when James Nourse entered this transportation field, his company began building iron sailing ships. Sandbach Tinne and Company, a rival shipping company, soon followed suit. By the 1880s wooden sailing ships had been replaced almost entirely by iron sailing ships.

Simultaneous with the gradual passing of the wooden sailing ships, the world was turning from sail to steam and the employment of steamships naturally came up for consideration. Although it was suggested in the 1860s that the use of the steamships to transport emigrants would be cheaper, that mortality rates would be significantly lower and that the duration of voyages would be significantly shorter than if sailing ships were used, only five steamships crossed the Kaalaa Paanii to British Guiana before the 1908-1909 sailing season, making a total of seven trips. .

The size of the ships employed increased as the years passed, since ship owners found the building of larger ships generally more economical. In the mid 19th century sailing ships generally carried between 300 and 400 emigrants. For example, during the 1858-59 shipping season the following eight vessels delivered 2720 emigrants: (1) Latona, 693 tons, 317; (2) Marchioness of Londonderry, 766 tons, 372 ; (3) York, 940 tons, 386; (4) Victor Emanuel, 955 tons, 358, (5) Plantagenet, 806 tons, 334; (6) Aurora, 536 tons, 234; (7) Ellenborough 1031 tons, 352; and (8) Simla, 1444 tons, 367.

By the early 1870s, however, vessels of more than 1000 tons and transporting between 400 and 500 were the norm, and this was illustrated by the fact that in the 1872-1873 shipping season only two ships of thirteen that sailed from India were below 1000 tons. These ships, the James Nourse-owned Ganges of 843 tons and the Gainsborough of 973 tons delivered 396 and 373 persons, respectively. The other ships landed between 403 (Trevelyan) and 561 persons (s.s. Enmore).

By the mid-1880s, heavier ships were transporting between 500 and 600 Indian emigrants. For example, during the 1883-84 shipping season, the following five ships delivered 2731 emigrants: Bann, 1667 tons, 591; Foyle, 1598 tons , 564; British Peer, 1428 tons, 559; Ganges, 1443 tons, 490; and The Bruce, 1145 tons, 527.

By the early 1900s, ships were generally between 1400 and 1750 tons and routinely transported between 550 and 650 persons. With

the increasing use of steamships after 1908, numbers transported per ship rose significantly to between 750 and 900 persons. For example, during the 1909-1910 shipping season the following three ships delivered 2508 emigrants: s.s. Sutlej, 2153 tons, 844; s.s. Ganges, 2151 tons, 847; and s.s. Indus, 2110 tons, 817.

As the years passed, therefore, fewer but larger ships were used to transport similar numbers of emigrants.

Immigrants, Ship Arrivals and Steamships The first sailing ship to deliver more than 500 persons was the Blue Jacket which delivered 522 persons from Madras on February 1, 1857. The first sailing ship from Calcutta to deliver more than 500 persons was the Apelles from which 503 persons disembarked on February 4, 1866. The last sailing vessel to arrive was the Ems which landed 658 persons including two (2) casuals on 8 October 1908.

The largest number of emigrants to arrive on a sailing ship was 683 including two (2) casuals landed by the Mersey on 22 February 1895. The largest amount to arrive on a steamship was 907 including four (4) casuals delivered by s.s. Fazilka on 27 September 1901.

The s.s. Far East, which arrived on 21 October 1869, was the first steamship to transport immigrants to British Guiana even though she only used steampower as a secondary source of propulsion on this voyage.

The greatest number of ships to arrive in any sailing season was nineteen in 1873-1874, beginning with the Buckinghamshire from Calcutta which delivered 526 persons on November 2, 1873 and ending with the India, also from Calcutta, which landed 382 emigrants on June 23, 1874. The corresponding number for a calendar year was 18 in 1869.

The greatest number of emigrants to arrive in a calendar year was 9,101 including one infant born after arrival in 1878.

The sailing ships that made the highest number of voyages from India to British Guiana were the Jura with ten crossings between 1877 and 1898; and the Foyle also with a total of ten crossings between 1883 (arriving on January 2, 1884) and 1899. The steamship that made the highest number of voyages was the s.s.

Sutlej which made ten journeys between 1908 and 1916; the sailing ships Brenda and Sheila each made nine voyages.

The last shipload consisted 437 persons, originating from both Madras and Calcutta, who arrived on April 18, 1917 aboard the s.s.

Ganges.

Guyana Inc. - Issue 15 P.11

From the IAC Archives

DID YOU KNOW THAT: The first East Indian to qualify as a medical doctor or physician was Dr. William Hewley Wharton (born 1869) who graduated in 1899; The first East Indian to qualify as a solicitor in British Guiana was Edward Alfred Luckhoo (1875-1959) who did so in 1899 having been articled to Neil Ross McKinnon K.C.; The first East Indian to graduate with an undergraduate degree from Cambridge University was Benjamin Alexander Saywack (1885-1956) who did so in 1907 as a student of Christ Church College; The first East Indian to qualify as a barrister-at-law in British Guiana was Joseph Alexander Luckhoo K.C. (1887-1949) who did so in 1912 The first East Indian to be ordained a Deacon of the Church of England in British Guiana was the Rev. Benjamin Masih Das (1865-1949), born Baboo Singh and baptized in 1883 at St. Swithin’s Church, who received holy orders in 1888; The first East Indian to play first class cricket for British Guiana was John Aloysius Veerasammy (1891-1945), who later qualified as a barrister-at-law in 1913; The first East Indian to score a first class century for British Guiana in Colonial cricket was Chatterpaul “Doocha” Persaud, born in 1906, who scored 174 against Barbados at Bourda in 1937 and shared in a fourth wicket partnership of 381 with his caption Peter Bayley (268), a record that still stands today in Guyana; The first East Indian from British Guiana to qualify as a dentist was Dr. Cheddi Jagan (19181997) who did so in 1943 as a graduate of North Western University, Chicago, Illinois, USA; The first person of mixed East Indian ancestry to own a sugar plantation in British Guiana was Manoel “Bulla” Vieira, the son of Manoel Vieira senior, a Portugese, and Bulleah, an indentured female from India, who owned Plantation Houston and whose descendants include Vanda Radzik and Anthony “Tony” Vieira; The first person of mixed East Indian ancestry to be appointed Vice-Chancellor of the University of Guyana was Dr. Harold Lutchman; The first person of Indo-Guyanese origin to be appointed Commissioner of Police was Balram Raghubir; The first person of Indo-Guyanese origin to be appointed Chief-of-Staff of the Guyana Defence Force was Joseph Govinda Singh, now a retired Major General, in 1990.

The first person of Indo-Guyanese origin to be appointed Governor of the Bank of Guyana was Dr. Gobind Ganga The first person of Indo-Guyanese origin to wholly own and publish a daily newspaper in Guyana is Glenn Lall, who publishes the Kaieteur News

Guyana Inc. - Issue 15 P.12

Guyana Inc. - Issue 15 P.13

They came, they toiled, and they made significant contributions to their adopted homeland ‘British Guiana’ “Historically, the planters were very harsh and that was evident during slavery and it continued under indentureship to the extent that some scholars argue that indentureship was a ‘new form of slavery’” – Tota Mangar (Deputy Vice Chancellor of the University of Guyana and historian; [2009])

G

uyanese will observe on May 5, Indian Immigration Day for the 177th year since East Indians arrived in what was then British Guiana in 1838, 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. The emigration of Indians was important for the development of the country, as they proved more suitable for plantation work.

Emigration from proprietors of the estates in Guyana arranged for the introduction of 414 immigrants. They were not concerned with the welfare of the labourers; they were only interested in getting into the country as many labourers as possible from anywhere. With an abundant supply of labour they were able to pay low wages and ensure uninterrupted sugar production for export.

During that period, 79 years- approximately 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 favorable at all.

Those immigrants worked from sunrise to sunset and were so

Guyana Inc. - Issue 15 P.14

poorly paid that they were just able to exist.

They slaved and provided luxurious living for their masters. They brought with them a rich culture 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. They continued to work on the sugar plantations, and paved the way for their off-spring today to make Guyana their home.

Indeed they worked and lived under a harsh and cruel system which served only the Plantocracy and their masters in England to whose cause the Indentured Labourers were bound.

In his booklet: “Rooting for Labour”, late President of Guyana, Dr. Cheddi Jagan, wrote about the atrocious conditions on sugar estates and noted: “In those days workers lived in logies which were built in the slavery and indentureship periods. There were pit latrines, nothing like the ones we know now or septic tanks and other facilities.

“There were pit latrines over the trench; and when the rains came the whole compound in several estates used to be totally flooded. People had to move around in boats. On one such occasion, I remember going to the compound at Lusignan to the manager: His compound was dry. I asked him why can’t he use the same pump that he was pumping to clear his compound to clear also the compound of the workers. His answer was: ‘Jagan, do you know you are trespassing?’”

These conditions on the plantations persisted for years unending and the genuine workers’ struggle began with Dr. Jagan in the forefront fighting for improved living conditions, justice and fair-play for sugar workers which were eventually won over time, and some offspring of the Indentured Labourers have carved a name for themselves in mainstream society today.

There were eight main disturbances on sugar plantations leading to shooting by colonial police from Devonshire Castle in 1872 to 1948 at Enmore. Sadly enough, there were no trade unions until recent times!

At Vreed-en-hoop, West Bank Demerara, an English nurse, Betsy Ann, testified that she had witnessed the flogging of immigrants with the cat-o-nine tails, and another woman, 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 colonial administration.

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 situationsforming 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 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.

The East Indians who came to British Guiana, now called Guyana, have indeed come a long way. They came with their cultures, traditions, religions and values, which have over the years, through thick and thin, welded them together. They have integrated themselves into what we call in Guyana, a plural society, a society with diverse religions, cultures, traditions, races and political persuasions.

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 dear land of Guyana. They brought with them their rich culture and traditions and no doubt a spirit of perseverance and resilience that enabled them to survive the harshness of indentureship. Today their descendants continue to make a significant contribution to development in Guyana.

Noting their significant contributions, Professor Tota Mangar said, “It is clear that the East Indian indenture labourers and their descendants toiled very hard to ensure that the sugar industry survived in the 19th as well as the 20th Centuries.

One can argue even in the 21st century, you find their descendants struggling to ensure the survival of the sugar industry because the vast majority of the workforce in the sugar industry today are descendants of indentured labourers.”

Some East Indians, through thrift, were able to buy freehold land on their own when they left the plantations. As most immigrants had come from agricultural castes, they were able to embark on rice and coconut cultivation and animal husbandry on small holdings as independent peasants. By the end of the 19th century, Indians dominated coconut and rice industries and cattle and dairy farming.

“By the end of the 19th century, you find some exclusive East Indian village settlements emerging, and aligned to that was the emergence of rice cultivation on a major scale,” Mangar stressed. “So rice development was an integral part of East Indian village settlement,” the Professor stated.

“Today, giving most of the credit to our East Indians, Guyana’s rice sector and agriculture on the whole is booming! Production for the year 2014 was more than 600,000 tonnes of paddy and this has brought in a significant amount of foreign exchange causing various developmental projects across the country.”

The food shortage created by the First World War firmly established Indian-grown rice both as a domestic staple and a major export commodity. This was nothing less than the start of an agrarian revolution that transformed both the economy and society.

Landowners and millers became an extremely rich élite largely through high interest and land rental rates. New occupations such as money lending – dominated by the bania business caste and taking advantage of the absence of banks – sprung up.

Others became rich as jewellers by melting down silver coins to be made into personal ornaments as jewellery but which also stored the family’s wealth. From among them, the Indian middle class emerged and eventually embraced the values of colonial society, at least in part. A significant minority of the socially mobile adopted Christianity, opened enterprises in Georgetown and New Amsterdam and sent their sons to be educated as professionals – especially as accountants, attorneys and medical doctors – in the United Kingdom. Resaul Maraj, Joseph Jaikaran, Francis Kawall, Charles Jacob; Hussain Baksh Gajraj were among the pioneers and stalwarts of the new Indian commercial community.

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From the first quarter of the 20th century, this middle class began to make its presence felt as a significant political, economic and social force.

Also, the East Indians became involved in cattle rearing, milk selling, and cash crop cultivation; and close to the turn of the century, the immigrants and their descendants began to make their presence felt in other off-plantation economic activities. They became barbers, tailors, carpenters, boat builders, charcoal makers, sieve makers, goldsmiths, porters, small scale manufacturers and fishermen.

According to Basdeo Mangru, by the first quarter of the 20th century, there were already 238 Indian jewellers; 445 shopkeepers; 845 hucksters; 259 milksellers; 12,465 rice farmers and 13,700 landed proprietors, agriculturists and cattle farmers.

Indian indentured labourers in the late 19th and early 20th centuries successfully transplanted their skills from their old homes onto their new. In so doing, they not only displayed a high occupational profile in a number of non-plantation, economic activities but helped to diversify the economy of this country.

“What is also significant was the fact that the indentured labourers and their descendants took a serious view, especially from around the turn of the century, of education,” Mangar observed. “Getting a western education was very important to them in terms of upward social mobility, so you find quite a few of them emerging as doctors, barristers, lawyers, accountants, et cetera, and with the passage of time, they emerged in business, in the lumber industry, in the mining industry, transportation industry and many others,” he stated.

Indians were largely absent from the political scene throughout the indentureship period. By 1925, although Indians had increased to 40 per cent of the population, they comprised only 13 per cent of registered voters. Gradually, they became more organised in politics and society.

At the political level, eligibility to vote in the early 20th century was determined by literacy in the English language, income, age, citizenship and property qualification. Rich, educated members of the emergent élite were therefore best positioned to exploit the opportunities for political advancement.

Joseph Alexander Luckhoo, an attorney-at-law and scion of the large Luckhoo clan, was the first Indian elected to the Combined Court (the forerunner of the National Assembly). His brother, Edward Alfred, a solicitor, was elected in 1926. Three Indians – E.A. Luckhoo, A.E Seeram and J.B. Singh were elected in 1931. Later, Peer Bacchus, C. R. Jacob, A.M. Edun and others followed their lead.

Given the restricted franchise, it is evident that voting did not take place on racial lines and they had to win the support of eligible African, Chinese and Portuguese electors of the day.

By the time that Dr Cheddi Jagan was elected to the Legistative

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Council in 1947, therefore, a tradition of Indian legislative representation had already existed for over 30 years. The most important political phenomenon, perhaps, was the founding of the People’s Progressive Party in 1950 and the introduction of universal adult suffrage in the ‘Waddington Constitution’ of 1952. Cheddi Jagan became leader of the party’s legislative group and, eventually, the most beloved Indian-Guyanese of all time. But he was not without rivals.

In recent times East Indian descendants have made, and continue to make, tremendous strides in the social, economic cultural, education, political and trade union fields. Many of them are today leading sports personalities, entrepreneurs, educationists, politicians and trade unionists in their own right. The Late President and Father of the Nation, Dr. Cheddi Jagan, was himself the son of indentured labourers who found themselves in the bound-yard of Plantation Port Mourant.

To assume the highest office in Guyana was no mean feat by this extraordinarily gifted man. Our previous President, Dr. Bharrat Jagdeo, and current President, Honorable Donald Ramotar are also the proud descendants of East Indian indentured labourers. Indeed, descendants of immigrants are actively engaged in every facet of life in Guyanese society of today.

Our forefathers of yesteryear have certainly been inspirational in the furtherance of national development through their grit and determination. Clearly ‘Struggle, Sacrifice and Resistance’ were ‘part and parcel’ of the Indian immigrant psyche during the neo-slavery system of indentureship, 1838-1917. They and their descendants have survived largely through their resilience, persistence, custom, tradition and commitment to family which invariably promotes thrift, industry and self-esteem.

At the social level, the British Guiana East Indian Association, aimed at highlighting the plight of Indians, was established in 1916 largely through the efforts of Joseph Ruhoman. Over the next thirty years, several other organisations – Susamachar East

Indian Young Men’s Society; Balak Sahaita Mandalee (Children’s Welfare Society); Dharamsala; British Guiana Dramatic Society, and the East Indian Cricket club, among others – were established largely under the leadership of prominent persons in the growing middle class.

Professor Tota Mangar also noted that East Indians continue to contribute to Guyana’s multicultural and plural society with their rich cultural heritage.

Approximately 83 per cent of the immigrants who came were Hindus, about 14 per cent were Muslims while the remaining three per cent were Christians, he said. “What we find during the period of immigration was that from the late 19th century, mosques and temples began to dot the costal landscape and related to this were the introduction of Hindi and Arabic and other Indian dialects, along with their holy books, the Ramayana, the Bhagavat Gita, and the Holy Quran. These are prized holy books in many households today,” he stated. Several religious organisations, most prominently the British Guiana Sanatan Dharma Maha Sabha and the Sad’r Anjuman E-Islam were established in 1927 and 1937, respectively.

He observed that traditional Indian wear, such as the shalwar, sari, dhoti, kurta have become very popular over the years, especially at weddings and religious ceremonies, noting, “Some of these have taken on a nationalistic flavour.”

Apart from its rich legacy in terms of music, singing, dancing and the various art forms which have taken root in Guyanese society, he also noted the various Indian traditional dishes like roti, puri, curry, bara, kheer and a number of other vegetable dishes, now adopted by every ethnic group in the society.

Indian festivals are widely celebrated. They include the colourful Phagwah, Deepavali - the Festival of Lights, Ramnavmi, Shivraatri, Youman Nabi, Eid-ul-Fitr. “A few of these are today national holidays, a testimony to their significance,” Mangar pointed out.

“By and large, I can say that the East Indian immigrants and their descendants were able to survive largely through their resilience, their determination and their commitment to family,” Professor Mangar emphasised.

He went on, “They continue to make invaluable contributions to the overall progress and development of Guyana and can be found in every sector of society,” he asserted.

Descendants of indentured laborers continue to make immense strides in the social, economic, cultural, education, political and trade union fields, and indeed they are actively engaged in every facet of life in the Guyanese society today and one cannot forget the sporting arena. The contributions to sport, especially in the present day feats of Shivnarine Chanderpaul, Ramnaresh Sarwan and Sachin Narine have become national legends.

“So they have left a strong legacy and this is important for mutual understanding, tolerance and for national unity, because we have to understand and tolerate each other as we strive to improve the quality of life in Guyana and to ensure progress and development,” said Professor Tota Mangar.

The Indian presence has immeasurably enriched the Guyanese nation. Descendants of indentured labourers continue to contribute to the cultural, economic and political life of our dear land of Guyana.

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Guyana Inc. - Issue 15 P.18

The letter that changed the course of History By: Radhay P. Misra, IAC Executive Member

T

he Indian Arrival Committee wishes to present to the citizens of Guyana, a true and faithful reproduction in its entirety, of the letter dated 4th January 1836 to the Calcutta firm of F.M Gillanders, G.C Arbuthnot & Co., from John Gladstone (1764-1851), owner of several sugar estates in British Guiana.

This is the letter that changed the course of the history of this country. This is the letter which resulted in the 417 ‘Gladstone Coolies’ plus six Anglo Indian interpreters arriving in British Guiana on May 5-6 1838.

The ship Whitby, 437 tons with W.E Swinton, Master and J.E Dyer, Surgeon landed 266 persons in Berbice on 5th May 1838. The Hesperus, with R. E Baxter, Master and T.P Richmond, Surgeon landed 157 persons in Demerara between 8-10 May, 1838 after arriving during the night of May 5, 1838, or early in the morning of 6th May 1838.

This is the letter that laid the foundation for emigration from Bharat(Indian) that pumped almost 239,000 Bharatiya into the country between 1838 and 1917; they arrived on 245 ships that made a total of 534 voyages across the Kaalaa Paani ( dark waters or dark ocean).

This is the letter that initiated the voyages of our East Indian ancestors, and that enabled Veerasammy Mudaliar, Thomas Flood, Dr. William Hewley Wharton, Joseph Alexander Luckhoo, Manoel Bulla Vieira, Hussain Baksh Gajraj, Dr. Jung Bahadur Singh, Ayube Edun, Sir Lionel Luckhoo, Dr. Cheddi Jagan , Balram Singh Rai, Sir Shridath Ramphal, Dr. Mohamed Shahabuddeen, Dr. Yesu Persaud, Joseph Solomon, Basil Butcher, Rohan Kanhai, W.H Rex McKay, Dr. Walter Ramsahoye, Major General Joseph Singh, Winston Murray, Moses Nagamoottoo, Donald Ramotar, Mahadai Das, Laxmi Kalicharran, Ryhaan Shah, Indra Chanderpal, Brian Ganesh Tiwarie, Dr. Bharrat Jagdeo, Dr. Vindhya Vasini Harshkumari Persaud, Shivnarine Chanderpaul and hundreds of thousands more to be born here.

This letter illustrates the anxiety of John Gladstone in relation to the availability of labour on the sugar plantations, including his own upon the expiry of the Apprenticeship System which commenced on 1st August, 1834 and which was prematurely ended on 1st August, 1838, a full two years being pared from its original duration of six years.

Copy of letter from John Gladstone. Esq. to Messrs. Gillanders, Arbuthnot & Co.

Dear Sirs, Liverpool, 4th January, 1836 I met with an accident here about three weeks ago, which confines me to the house, from which I am now recovering, and hope in a few days to be able to return to Edinburgh; this will account to you for using my son’s pen for writing in place for my own.

I observe by a letter which he received a few days ago from Mr. Arbuthnot, that he was sending a considerable number of a certain class of Bengalees, be employed as labourers, to the Mauruius.

You will probably be aware that we are very particularly situated with our Negro apprentices in the West Indies, and that it is a matter of doubt and uncertainty how far they may induce to continue their services on the plantations after their apprenticeship expires in 1840. This to us is a subject of great moment and deep interest in the colonies of Demerara and Jamaica.

We are therefore most desirous to obtain and introduce labourers from other quarters, and particularly from climates something similar in their nature. Our plantation labour from in the field is very light; much of it, particularly in Demerara , is done by task work, which, for the day, is usually completed by two o clock in the afternoon, giving to the people all the rest of the day to themselves.

They are furnished with comfortable dwelling and abundance of food; plantations, to produce of the colony, being the most common, and preferred generally by them; but they have occasionally rice, Indian corn, meal, ship’s biscuit and a regular supply of salt cod-fish, as well as the power of fishing for themselves in the trenches.

They have likewise an animal allowance of clothing sufficient and suitable for the climate: there are schools on each estate for the education of the children, and the instruction of their parents in the knowledge of religious duties. Their houses are comfortable and it may be fairly said they pass their time agreeably and happily.

Marriages are encouraged, and when improper conduct on the part of the people takes place, there are public stipendiary magistrates who take cognizance of such, and judge between them and their employers. They have regular medical attendance whenever they are disposed, at the expense of their employers.

I have been particular in describing the present situation and occupation of our people, to which I ought to add, that their employment in the field is clearing the land with the hoe where required, planting fresh canes. In the works a portion are occupied in making sugar, and in the distilleries in which they relieve each other, which makes their labour light.

It is of great importance to us to endeavor to provide a portion of other labourers, whom we might use as a set of and, when the time for it comes, make us , a far as it is possible independent of our negro population; and it has occurred to us that a moderate number of Bengalees such as you were sending to the Isle of France, might be very suitable for our purpose; and on this subject I am now desirous to obtain all the information you can possibly give me.

The number I should think of taking and sending by one vessel direct from Calcutta to Demerara would be about 100; they ought to be young, active, able bodied people. It would be desirable that a portion of them at least one – half, should be married, and their wives disposed to work in the field as well as they themselves.

We should require them to bind for a period not less than five years or more than seven years. They would be provided with comfortable dwellings, food, and medical assistance; they would also, if required, be provided with clothing, or wages to provide themselves, which, for the able bodied, would not exceed four dollars per month and in that proportion for females and their children as they grow up, a free passage would be given to them to Demerara, where they would be divided and 20 to 30 placed on one plantation.

I do not know whether the class referred to are likely to be particular caste, and under the influence of certain religious feelings, and also restrict to any particular kind of food; so we, must endeavor to provide for them accordingly. You will particularly oblige me by giving me on receipt, all the information you possibly can on this interesting subject; for should it be an encouraging character, I should immediately engage for one of our ships to go to Calcutta and take a limited number to Demerara and from thence return here. On all other subjects I refer you to letters from the house; and always am. Dear Sirs, yours truly, John Gladstone.

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MINISTRY OF CULTURE YOUTH AND SPORT

INDIAN ARRIVAL DAY

MESSAGE

I

am pleased to extend greetings to all Guyanese of Indian ancestry on this the occasion of Indian Arrival Day. Some 177 years ago, on January 13, 1838 a small sailing vessel, the Whitby, left the shores of India with 249 souls on board and arrived in Guyana on May 5, 1838 after a voyage of 112 days. Five Indians died during the voyage. The Whitby sailed to Berbice and landed 164 labourers at Hilbury, East Bank Berbice. On the same day, it arrived at Vreed-en-hoop, West Demerara and off loaded 80 persons. Of the 244 emmigrants that came with the Whitby , 233 were men, five were women and six were children.

Sixteen days after the departure of the Whitby, on January 29, another vessel, the Hesperus, sailed from Calcutta with 165 Indians on board. It arrived at Port Georgetown on May 5, 1838, the same as the Whitby, 13 emigrants died during the voyage including two persons who fell overboard. Of the 152 emigrants that came on board the Hesperus, 135 were men, six women and 11 children.

The first Indian labourer to step ashore in Berbice was Anant Ram, while in Demerara the first man to disembark was Nutha Khan. This was the beginning of the Indian sojourn in Guyana and between 1838 and 1917 as many as 239,000 Indian emigrants were recruited to work as labourers on the various sugar plantations of British Guiana.

Leaving the security of their families and the safety of their homes, whatever its state, must have been a moment of wrenching agony, great confusion and enormous trepidation.

Yet these simple peasants, though immensely fearful of the infinite uncertainty and dangers ahead, dared the dark Atlantic waters, the Kala Paani, with absolute hope and a burning desire for a better life in their new homeland. Back there, in 1838, they could not have dreamed that their first steps on these shores would contribute to the growth and development of this beautiful country which we call our very own and are proud to share.

Yet a national observance such as Indian Arrival Day, is not simply about trumpeting the contribution of one group of people. It is about recognising how everyone whether from the Americas, Europe, Africa, India, Asia, brought with them their values, their beliefs, their traditions and their principles and how these have served to build the society we are so proud of today. Their sacrifice, their labour, their anguish and their determination bequeathed to us this beautiful country. .

And so there is much to celebrate today, but there is yet much to learn from our forebears.

We must reflect on their sense of purpose: their obsessive drive to create a better life and their unremitting commitment to work fervently towards the realisation of that dream. We are the proud beneficiaries of their hopes and despair, their struggles and triumphs, their diversity and unity.

We must never forget their sacrifice, then and now. We must always appreciate their patrimony which allows us the freedom to be enriched by our intertwined ancestral origins.

Above all, it is my sincere wish that together we rediscover their rich sense of purpose so that our children and their children can secure the ownership of a proud history and a bright future.

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Some beliefs and traditions of the Indo-Guyanese society

E

ven after centuries, the mesmerizing beauty of traditions belonging to the Indo-Guyanese society, as well as its beliefs, continue to be highly appreciated nuances of Guyana’s diverse cultural fabric.

With a history which expands over 5000 years in Pakistan and India, Henna otherwise known as Mehndi in Hindi, is a captivating, ancient, Indian tradition which involves creatively tattooing parts of the body. The tattoo can last from one to three weeks.

The name “henna” actually refers to the colorant prepared from the henna plant, which is said to contain lawsone. This is a reddish-orange dye that fastens to the protein in the skin and causes no harm to it.

The henna is used on special occasions like weddings, holidays and ceremonies for blessings and well-being. During the Indian wedding festivities, the elaborate henna artwork is done on the bride’s hands and feet and sometimes knees.

There are different henna designs and these of course have different meanings.

Designs of lizards and snakes are said to represent enlightenment. Those depicting flowers mean joy and happiness or growth or even new beginnings. Specifically, the lotus flow in Mehndi tattooing symbolizes femininity and grace.

It is also believed that henna art work on the palms of the hands paves the way for the person to receive blessings, but, if the henna is done on top of the hands it represents protection. Henna done on the feet is also a sacred aspect of the custom for it is believed to connect the mind, body and spirit to the earth.

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Cracking a coconut.

Superstitions Here is a look at some beliefs of the Indo-Guyanese culture and what they actually signify.

Crack a coconut: This is done so that an individual can overcome difficulties in order to attain the fourfold rewards of life – Dharma (Righteousness), Arth (Wealth), Kaam (Sensual Pleasures), and Moksha (Final Beatitude/Liberation).

It is also done during a Puja/Worship to Lord Ganesha/Ganapati who is the remover of all obstacles and impediments (physically and mentally) in order to pave a road for success. The cracking of a coconut is usually done when entering a home for the first time, driving a new motor car, using a bridge after completion, opening of a new industry, launching of a new venture, for aircrafts etc.

Drive over a lime: This signifies that an individual should not be focused on “sour” moments in his life, however, he should overcome those and strive for success in all directions. It should be noted that the lime is always being used in Hindu rituals.

Please put a tikka on my baby: The Tikka is made from Kaajar/

Kaajal which is said to have a unique quality to drive off “bad-eye” on any new born. However, this black dot actually takes the eyes’ focus away from the baby for long a period time. It is commonly used behind the ear and under the feet of newborns as well. The kaajar is made from the black carbon (after wood is burnt) mixed with warm oil, and even in this day and age, the kaajar is also made from the black compound after a Havan ceremony is completed.

The Havan is done with powerful mantras, hence the tikka has that divine power in it.

Rinse with turmeric after a funeral: It is still widely believed that after a Hindu funeral, all persons must rinse off with turmeric water before entering their home. The water is placed at the gate of the funeral home of the deceased person. In the water is Neem leaf. Also, a fire is lit close to the container of water. It is left there for persons to pass their hands over it after rinsing off, before entering the home. Turmeric is said to be a powerful cleanser, while Neem has always been revered by Hindus as one of those plants with very good medicinal qualities.

Matching signs before marriage: Gana Baith - is the term used to astrologically check the compatibility of two persons before marriage. This is sometimes calculated on a percentage basis based on that particular star that the respective individual would have been born under - The ruling planet. Many times the love between two individuals allows them to have a strong bond and have a successful marriage, however, the tradition of checking the Gana is that they know that although their love is strong, based on the percentage compatibility, there may be conflicts of interest which will have to be resolved using intellectual reasoning as opposed to emotional reasoning. Knowing this allows for both parties to mutually agree

before proceeding with the marriage. It is still considered as a very important belief in the indo-Guyanese society.

Fasting for your husband once a year: - Karva Chauth / Karwa Chauth, one of many Hindu festivals, is a fasting ritual observed by all married Hindu women who seek the longevity, prosperity and well-being of their husbands.

Respect the Cow: Hinduism is a religion that raises the status of Mother to the level of Goddess and the cow is considered a sacred animal, as it provides life sustaining milk. The cow is seen as a maternal figure, a caretaker of her people. It is also a symbol of the divine bounty of earth. Throughout the Vedic scriptures there are verses which emphasize that the cow must be protected and cared for.

Don’t look at the holika fire : - Holika was a woman who was blessed with a special Boon that she will not be scorched by Fire. However, she abused that privilege by taking Prahalad (Her Nephew who believed in God and not his Father as God) into the fire. However, she was consumed by the fire. Since it was a woman that was burnt, and women are very caring and loving beings, it is tradition that the Hindu women do not look at that fire on Holika Dahan night.

Conducting ouchay- This ritual is done using garlic and prayers to remove the evil-eye/bad eye.

Jaray: – This is done with a pointer broom with swift movements around the body to also ward off bad eye.

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Customs brought by the East Indian Immigrants

T

he first batch of East Indian Immigrants arrived at the colony of Berbice, Guyana on May 5, 1838, after a sea voyage of 112 days via the Whitby. Another ship, the Hesperus, which left 16 days after the Whitby, arrived in Guyana around the same time (either the night of May 5 or early next morning).

Having arrived in Guyana, the East Indians Immigrants brought their rich customs and traditions which they passed on to their future generation. They left behind a legacy of art, literature, cuisine, dance and music.

Music and dancing was, and still is, a fundamental part of the various Indian festivals. This is so because numerous dancing schools have been established across the country to teach various types of classical Indian dance, as well as chutney and filmi.

The Indians brought their musical instruments with them when they migrated to Guyana. A number of these instruments were previously unknown in the West Indies. These include the tassa, tabla, dholak, majeera, bansoori, sitar and harmonium.

The most popular musical instruments were the drums, of which there were several types. There was the dholak, which provided the rhythm for most of the folk songs. It is a cylindrical, double-headed drum which is beaten on both sides.

The larger side provides the bass and the smaller side, the tenor. There was also the tassa drum which is made of clay and covered with goat skin. It is beaten with a pair of sticks. Usually several tassa drums are played together by a group of people.

The tassa drums are used at weddings and at kathak dancing.

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The dholak is a two-headed hand-drum. It may have traditional cotton rope lacing, screw-turnbuckle tensioning or both combined: in the first case, steel rings are used for tuning or pegs are twisted inside the laces. The smaller face of dholak is made up of the female goat skin for sharp notes and bigger face is made up of skin of the male goat or buffalo for low pitch, which makes dholak a great variation of bass and treble with rythmic high and low pitch.

The manjïrà (manjeera) is a traditional percussion instrument of Bhàrata India. In its simplest form, it is a pair of small hand cymbals. It often accompanies folk or devotional music. It is used in various religious ceremonies of India, especially bhajans. Manjira are usually made of bronze, brass, copper zinc or bell metal and connected with a copper cord which passes through holes in their center. They produce a rhythmic tinkling sound when struck together.

East Indians also brought to Guyana their delicious traditional cuisine which is extremely popular in the country today. Some of the dishes they brought to Guyana include curry- which may be the country’s trademark food, puri, roti, dhal, polouri, bara and kheer also known as sweet rice.

Approximately 83 per cent of the immigrants who came to Guyana were Hindus while 14 per cent were Muslims. The remaining three per cent were Christians. As such mosques and temples began to dot the country’s landscape from the late nineteenth century. Hence, the East Indian immigrants can be accredited for the popularity of the Hindu and Muslim faiths being practiced in Guyana.

The Ramayan, the Bhagwat Gita and the Holy Quran which are the religious books for the hindus and muslims are prized holy books in many households today. The immigrants also brought new festivities with them such as, the colourful Holi, Diwali, Youman Nabi and Eid-ul-Fitr which are national holidays in the country. The immigrants also spoke Hindi and Arabic and several other Indian dialects, but overtime, these languages faded away as the people adopted English language.

Traditional Indian wear – the shalwar, sari, kurta – though no longer everyday wear, have remained very popular, especially at festivals such as weddings and religious ceremonies. One ancient practice which has recently become a western phenomenon is the Mehndi (or Henna), which is the ancient art of body tattooing. Mehndi powder is made out of dried leaves from a shrub. Traditionally, mehndi is used to decorate the hands and feet of a new bride.

Among Hindus and Muslims, arranged and early marriages were common until the modern period (early 1960’s) but are rare now. Middle-class Indians had greater freedom in choosing a spouse, especially if the woman was a professional.

In India the caste system (categorizing persons in a separate group based on marrying within a specific ethnic group, class, or social group, rejecting others on such a basis as being unsuitable for marriage or for other close personal relationships) existed. However, in Guyana this was not considered as East Indian workers were housed together and placed in working gangs without consideration of caste. As a result, no solidified caste groups survived the early colonial period. .

Due to this, the immigrants then started marrying out of their caste and thus, Guyanese today look drastically different from East Indians in India. While a small portion of East Indian immigrants went back to India after the indentureship was over, majority of them stayed and settled in Guyana. They made noteworthy contributions to Guyana’s development and still continue to make valuable contributions to the overall progress of the country.

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102nd Memorial Anniversary of the March 13, 1913 Rose Hall Estate Riot

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n honour of the 102nd Anniversary of the Rose Hall Riot and the Rose Hall Estate Martyrs, the Annual Memorial event was held on March 25, 2015 at the Rose Hall Memorial site, Canje, Berbice. It was a collaborative effort by the National Trust of Guyana, Ministry of Culture, Youth and Sport, Region Six Democratic Council and other and community members that made the event a success.

A background to this event is that labourers on the Rose Hall Estate, in an effort to secure a better life on the sugar plantation, protested the retraction of a fourday holiday awarded to them for a good grinding season. They therefore refused an order from the plantation manager, Mr. Smith, to plant cane on those days.

This led to a formal complaint to the Immigration Officer. In exchange for the charges levied against them to be dropped, Mr. Smith demanded that they pay legal cost. The labourers offered to pay in installments but management refused and the case went to the Magistrate’s Court on February 7, 1913.

Hundreds of immigrant labourers filled the Reliance Magistrate’s Court where the men were found guilty of instigating resistance to work. The workers protested the verdict and management threatened to transfer the protesting families to distant plantations. The removal of the families by the police caused the work force to protest in discontent. The hostile group confronted the armed police at this point, and a small victory was won.

However, warrants were later issued for the five alleged leaders, and on March 13, 1913, the police attempted to execute the warrants, upon reading the Riot Act. The workers resisted. Corporal James Ramsey attempted to arrest one of the workers, and on that attempt he was ‘reportedly beaten to death’ by some of the workers with cutlasses, haikia sticks, shovels and bricks.

The fierce roar of an angry, infuriated and oppressed work force echoed throughout Berbice, and with the Corporal’s death, the order was given to fire.

In the workers’ compound, 100 bullets exited the police guns; killing 15 sugar workers including 14 males and one female, and injuring over 40 others. It was later found that the said Corporal Ramsey’s post mortem report showed other injuries to his head from rifle bullets indicating he was shot also by his said team which could have been the reason for his death, and not the beatings from the sugar workers.

These defenceless sugar workers made the supreme sacrifice for demanding a better life. Workers everywhere salute the Rose Hall Martyrs whose names were: Motey Khan, Bholay, Sohan, Hulas, Badri, Jugai, Sadula, Sarjoo, Lalji, Durga, Gafur, Roopan, Juggoo, Nibur all males, and Gobindei, the only female. They will forever be remembered.

The first Memorial was held in 2014 and commenced with a road march by officials and invitees to the memorial site.

The first wreath was laid by President Donald Ramotar on behalf of the Government and people of Guyana followed by other officials including Mr. Samuel Hinds, Prime Minister; Dr. Frank Anthony, Minister of Culture, Youth and Sport; Mr. Permaul Armogan, Regional Chairman; Ms. Nirvana Persaud,

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CEO, National Trust; Mr. Seepaul Narine, General Secretary, GAWU; Rose Hall Estate Manager, GUYSUCO employees group, members of the Canje Community Development Association and the Canje Humanitarian Society, and a surviving relative of the slain workers particularly a representative from the Freds’ family.

The monument where the wreath laying ceremony took place was erected in 2014. It was conceptualized and designed by the National Trust.

It was constructed by a local contracting company and is located at Canefield, East Canje, Berbice, [opposite the Senior Staff Compound], the location purportedly to be the grave site of the slain workers and in a fenced complex.

This structure is approximately nine feet high resting on a reinforced concrete base carrying a 2 x 2 porcelain plaque bearing the names of the martyrs.

Additionally, the 102nd Anniversary programme saw a new initiative from the members of the East Canje Humanitarian Society who sought to give recognition to two of their oldest community members, male and female, in the form of certificates of appreciation for being the oldest pensioners in the community, for contributing to the Rose Hall Memorial event and for preserving and imparting knowledge of the community’s heritage to the younger generation.

The first certificate was presented to the male recipient Mr. Harold Bissoo, 95 years of age,

by President Donald Ramotar on behalf of the community group. The second recipient Mrs. Phulkalie Singh, [female], 102 years of age, was not present at the event to receive her certificate, but acknowledgement of her contributions was noted. The certificate will be given to her by the community group at a subsequent time.

This Memorial, like many others, is a remarkable reminder of our nation’s history and the struggle made by our ancestors for freedom. As such it is imperative that we ensure their continuity and preservation. To this end, the National Trust of Guyana, Ministry of Culture, Youth and Sport which undertakes to promote and safeguard the nation’s heritage and patrimony, urges the members of the community to take an active role in ensuring the long term survival of Guyana’s legacy by exercising care and respect at all times when visiting monuments and heritage sites.

In light of the efforts of the National Trust of Guyana in promoting the nation’s heritage and in keeping with its mandate, Minister of Culture, Youth and Sport Dr. Frank Anthony, has charged the National Trust with the responsibility of spearheading the Annual Memorial observance in honour of the Rose Hall Sugar Estate Martyrs in close collaboration with the RDC and community stakeholders.

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All Major Religions arrived with the first East Indians in 1838 Among the first 423 East Indians who arrived in British Guiana on 5th & 6th May 1838, six of them were AngloIndian Christians who accompanied the indentured labourers as interpreters and superintendents of the labourers. A total of 31 Muslims (17 aboard the Whitby and 14 aboard the Hesperus) were landed alive representing approximately 7.3 percent of the total 423 landed. The remaining 386 were adherents of Sanatan Dharm, popularly referred to as Hinduism. The first mandir, which still exists within a newer structure was built in 1845 at Plantation Lonsdale on the east bank of Berbice River. The first majid, which no longer exists, was constructed at Plantation Philadelphia on the east bank of the Essequibo River. Up to this day, the vast majority of East Indians remain adherents of Sanatan Dharm and Islam. However, a sizeable amount of East Indians have converted to Christianity. The first organized attempt to evangelize the Indian Immigrants was effected by the Wesleyan Methodists with the arrival of Rev.J.E.S. Williams in 1852 from Ceylon (Sri Lanka), where he had worked among the Tamil speaking East Indians.

Williams served briefly among the Madras East Indians until death in 1853. Eight years later, with the arrival of Rev.H.V.P Bronkhurst, a Eurasian and a native Minister of North Ceylon, the Methodist Society had the district honour of employing the first native Indian Missionary.

The Church of England began its active ministry among the Indian Immigrants in February 1862 with the arrival of Rev. Edward Bholanath Bose from Calcutta. There was little, however to rejoice about with very meager results since by the end of 1869, approximately seventy East Indian adults and forty children had been baptized; of the number around forty Indian adult immigrants and six children were direct fruit of Rev. Bose’s labour.

The Presbyterian Church of Scotland fared no better even though its Missionary Society brought a Catechist from India to work with East Indians living in East Coast Demerara. The half-hearted efforts of the established churches regarding evangelization of the East Indians may have been due to their close ties to the sugar

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industry. It came as no surprise, therefore, that the best results were achieved by missionaries sent off

by Presbyterian Church in Canada. The Canadian Mission was established in 1885 with the arrival of Mr. John Gibson, a graduate of Knox College, Toronto, who spent some months in Trinidad learning Hindi. His work came to a premature end when he died from yellow fever in 1888.

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Pt. Rabindranath Persaud

HINDUISM

Message

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induism landed on the shores of Guyana when the first ship arrived from India on 5th May,1838. The religion, culture and traditions have outlived many civilisations in the history of our world, including the Aztecs, Mayan, Greek and even Romans who have lost most of their traditions today.

Hinduism stood testing times in our Guyanese History, where persons were forced to even change their names just for the purpose of employment or education, however, the name change did not change their belief system.

In Hinduism, ‘God is one and pervades in everything’, is the foundational principle.

God is absolute Brahman which depicts pure consciousness and the universe is a projection of God only.

Since God permeates in all being sentient and insentient, God can be realised in different ways. As formless, He represents Omkaar which indicates attributes without form and name. As manifest, God is referred to Outar such as Shree Krishna, Raama Chandra Bhagwan, etc, And as Eshwara, name with form.

Hindus believe in the resounding laws of nature, i.e., to lust someone is to lust yourself and to extend love is to be loved. Hindus do not accept dogmatic

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conclusions since the religion is based only on conclusive truths. Today, almost all scientific conclusions are matching those in the Vedas and Upanishads, be it astronomy, physiology, Metaphysics and the list goes on even though these are not made public.

Hinduism has brought the principles of Yoga to this world. Not just the physical exercise that is now being utilised by persons from every race, religion and background, but Karma Yoga, Dhyaan Yoga, Bhakti Yoga, (the way we act, meditation, our belief in God) etc. There will soon be an international Yoga Day. This simply shows the roots and contributions of Hinduism to Global Development.

Whilst Hinduism is presumed to be a religion, it is more a way of life governed by five main principles or Yagnas which subscribe to daily existence. Dewa Yagna - worship of God, Nar Yagna - respect of all human beings by strengthening social bonds, Pitri Yagna - never forgetting the contributions of parents, grand-parents, and forbearer, Bhoot Yagna - let spiritual injunction be the guide of life.

Mr. Fazeel Ferouz - Prominent businessman remains committed to Islam’s principle of helping humanity

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rowing up in a family where the teachings of the Islamic faith were predominant has left an indelible mark on the life of prominent businessman, Fazeel Mohamed Ferouz.

At age 69, the proprietor of Twins Pharmacy asserts that the principles of his religious belief have not only shaped the man who he has become today but more importantly, allows him to live a life filled with peace and happiness.

In an exclusive interview, Ferouz recalled living a quiet life with his parents in the Albouystown community. He said that his mom and dad who were strict, lived a simple life as they worked hard in building the family business, Twins Pharmacy which has become an established household name.

He described his loving parents as being “old fashioned, traditional” who were determined to raise Fazeel and his siblings in a devout Muslim home. He expressed that to this date that he will forever remain grateful to his parents for showing him the ways of Islam.

The Central High School graduate said that even though he and his siblings eventually had to take on the mantle of managing the family business, never once did his busy lifestyle prevent him from serving his creator.

The lover of cricket said he is most passionate about the Muslim faith and all that it teaches.

“We were always instilled with the values of Islam and the one that I try my best to always uphold is the value of honesty in business and even in life as a whole. Islam is strong in its articulations on how one should deal with business and in giving correct measures and

fair bargains. That is just one of the business ways in which I try to contribute to upholding the principles of my faith,” Ferouz confidently expressed.

He stressed that there are great blessings in being fair, honest and transparent in one’s business. He emphasized too that his faith calls on all its followers to show respect to others and it is particularly important when dealing with business as well.

When it comes to character, the avid reader recalled those times when his mother, who passed away, would hold Islamic functions at their home when he was younger.

He said, “My mom used to have regular religious functions at our home and those included feeding the poor and needy. They

would come and we would give them love and affection just like they are our family members and we give them our own possessions.

My mother always insisted that charity is important and assisting in lifting up humanity is also vital in any Muslim’s life.

She taught me the value of that. Doing that practice brings you down to a very humbling level and it makes you realize that regardless of race, creed, or religious belief it is about lending your brother or sister a helping hand.

Staying true to that principle keeps you grounded and since mother taught me that I do it regularly.

He said, too, that it was natural for him to gravitate towards the Central Islamic Organization when it was formed because he is nothing but devoted to his Muslim faith.

In terms of his other contributions to his faith, Ferouz said that he engages in two Muslim holidays which are observed at the end of Ramadan. Ramadan is considered the period for fasting, which he of course, participates in.

On Eid -Al-Fitir, he said that Muslims are encouraged to be involved in charity programmes for the poor and needy. On the next holiday, Eid-al-Adah, this is done to commemorate the willingness of Ibrahim , also known as Abraham, to follow Allah’s command to sacrifice his son Ishmael.

Muslims around the world observe this event by sacrificing an animal and sharing its meat.

“Both events I observe annually with either the assistance of Muslin friends or/and family but the emphasis of Islam is helping humanity and it is a principle I observe daily not only on those holidays,” he concluded.

Islamic Message from the CIOG - Mr. Fazeel Ferouz

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he Central Islamic Organization of Guyana wishes to use this opportunity to give an insight into the arrival of Indians to Guyana.

Based on the ship’s log, the Whitby was the first ship that set sail from Calcutta on the 13th January 1838. After 112 days it arrived in Berbice, Guyana. This ship carried 166 males that initiated the establishment of the Indian culture and traditions that are still present today in Guyana.

Despite the hardship faced by those who arrived in Guyana, they were forced to be converted to Christianity in order to obtain preferential treatment by the British landowners. They were considered more suitable for certain jobs and this practice continued up to the early sixties and prior to independence from Britain.

One of the lasting effects of the immigration to Guyana was the establishment of Islam and Hinduism, contributing to the religious diversity in the colony. They brought with them a strong sense of dedication to religion, comradery and loyalty to their fellow man. Above all, they brought the richness of their culture, the Urdu language, Hindi, arts, cuisine, fashions and a lifestyle. Many of the rich traditions and culture remain with us today, and serve to enrich our society and country.

The attempts at conversion by the Colonial masters, the humiliations and subjugations suffered by the Indians did not deter them from their practice and commitment to ensuring the legacy of their culture and religion survives. Despite different religious beliefs and cultures, the

journey getting to our shores acted to cement a bond of unity, friendship, and a harmonious coexistence in our societies.

The economic struggles were intense, given that their employment was merely as laborers working in the sugar plantations. However, despite the restraint and financial hardships, the unity and family bond was paramount.

The Indian immigrant ensured that their children received an education, and first and foremost, a religious education. This to them ensured a continuation of the culture and religious beliefs. They embarked on the building of Mosques and Mandirs which served to further cement the unity of the community where they lived. Their generosity and sharing of assets ensured that the welfare of one was intertwined with that of others.

Today, we the Indians of Guyana and the Caribbean should be more than grateful that the sacrifices endured by our forefathers redounded to the benefit of many generations and will continue in the future.

To this end the CIOG will continue to work diligently to preserve this rich and noble tradition and culture. This can only be done by the dissemination of the historical knowledge of the sacrifices made, the unity and brotherhood that was practiced and the common respect for all religions and cultures by the indentured people who populated our land. Today, Guyana and Guyanese are commended for the tolerance and togetherness established and observed by all which is mainly due to an inherited legacy.

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Pastor of Enmore Elim Pentecostal Church

-Dindial Sukhnandan

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s Guyana celebrates another milestone on May 5th, dubbed Arrival Day, I would like to encourage my fellow Indo brothers and sisters to keep traditions alive.

A rich cultural heritage is key to the sustenance of any nation.

People, for centuries, have been living by traditions and it is only fair to say that without a vibrant culture, a nation will be one of little or no substance.

Whether it is the way we cook our foods, or the way we dress, let us keep alive what is rightfully ours, so that the longevity of the Indian culture remains intact.

A point to note, is that culture does not determine religion, and if your faith is different from each other, that is not important either. What is important is passing on a tradition that holds your individual identity from the beginning of your people.

You can be a Christian and wear your traditional outfits or eat traditional. I want to encourage the younger generations to preserve a wealth of culture that is important to the future. Let us not fade away what is rightfully ours.

Educate your children on tradition; tell them about their foreparents and the way of life of the roots people. Guyana is a country of many races and not just the Indian tradition but I want to urge that all races and religions maintain a culture that we can continue to live by, even as the world skyrockets into a newness of everything.

God created everything with its own beauty, let us love who we are and love each other. God bless and happy Arrival Day Guyana.

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Religion does not affect cultural values

- Raymond Haniff

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ccording to proprietor R a y m o n d Haniff, traditions are dying because of diversity and a growing world. However, he believes that it is necessary to maintain one’s culture in one way or the other.

He maintained that being a Christian, Hindu or Muslim does not require one to disregard traditions.

He added that tradition comes with a freedom of choice like religion, and it is only important that we, as individuals, understand the importance of our roots and see the need to make culture progressive in any means necessary.

“I am from a Muslim background; in my life everything was going good for me then it crumbed. I decided to give my life to God and from then on I haven’t turned back, yet I have been living by traditions as well”.

Haniff said that he grew in a solely Muslim environment, but made a switch to Christianity after experiencing the goodness of God in a mighty way for himself.

“I am an Indo Guyanese, but since Christ has found me I have no problem with anybody else … without Christ I would have been nothing…Christ has been sustenance and yet I have managed to maintain my culture in my day to day living especially in terms of food.

“I’m a lover of curry and roti as well, as I have understood the health benefits of turmeric and this is derived from the mother land itself. These things I do partake in”.

Haniff, who is the General Manager of the Raymond Haniff General Store, stated that it is a day and age when traditions are fading mostly because of Guyana’s diverse nature.

However, there are simple ways to upkeep family values.

Haniff admitted that he himself does not not always remember to partake in every tradition that the Indians are known to live by, however, there are cultural practices that will remain with him for the rest of his life.

“I don’t follow all of the cultural practices like Indian wear etc but I have no problem with that…Once there is that harmony in living I’m happy. Your culture doesn’t define what your religion should be… Christ said come to me just as you are”.

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Dr. Yesu Persaud

Remembering history is crucial to Guyana’s development

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ery few Guyanese would not know the name Dr. Yesu Persaud. Those that don’t are bound to recognize the famous El Dorado brand of rums which have been winning awards after awards every year.

Yesu, as he is known, has built the Demerara Distillers Limited into a business powerhouse, making it an internationally renowned one.

Perhaps as well known as the El Dorado brands, is the legacy that Yesu has built. It spawns not only the business world but culture and religion.

The respect that he commands has politicians seeking his counsel. He has even hosted a long running television programme.

A very prominent Hindu businessman, his contributions to Guyana remain immeasurable.

He is not only making Pepsi, 7UP, Mountain Dew, Gatorade, fruit juices and water, but has managed to diversify DDL into other areas, including the Demerara Shipping Company; CO2 Gas Company; Tropical Orchards; Demerara Contractors and Engineers Ltd; BEV Processors Inc, a shrimp procession plant; and Distribution Services Ltd, which represents Nestle, and Johnson and Johnson.

The company also has its subsidiaries in Holland, UK, USA, and St Kitts, and operates a joint venture in India, as well as distribution arrangement in Asia.

Yesu was also the brain behind the formation of the first indigenous private sector bank, Demerara Bank Limited, which started in 1994.

He holds numerous positions in other organizations. He is the Chairman of Trust Company (Guyana) Limited, and Guyana Unit Trust — a mutual fund — and was the man behind Diamond Fire and General Insurance Company.

In 1988, Yesu gained further recognition as he lobbied to the then President, Desmond Hoyte, for approval to celebrate 150 years of East Indian Arrival in Guyana. He won over Hoyte.

He is also one of the founding members of the Global Organisation of People of Indian Origin (GOPIO), which was established in New York in 1989.

He has been serving as the Honorary Consul for the Republic of Chile for many years and hailed as true representative of the Caribbean people.

He was presented the Pravasi Bharatiya Divas award presented by India’s President A.P.J. Abdul Kalam on January 9, 2006.

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“Everyone is subject to law irrespective of who you are.

Education is the springboard to everything” When it comes to being involved, Dr Persaud, now 86, is no stranger. He was instrumental in campaigning for a change of Government in 1992 and now again in 2015, he is vocal.

While he has relinquished the chairmanship of DDL, he still remains a part of the operations, making daily, early morning trips to his beloved office in the DDL building at Kingston. Yesu has been also quietly playing a big role in keeping his heritage alive.

He founded the Indian Commemoration Trust, which was instrumental in celebrating the 150th anniversary of the arrival of Indians in Guyana.

The trust has helped build a monument to mark Arrival Day and is getting ready for a big celebration on May 5-- Indian Arrival Day. Dr. Persaud is profound in arguing that commemoration of Guyana’s rich heritage remains an integral part of the countrywhether it is that of the Afro-Guyanese, Chinese, Portuguese, Amerindians and Indians.

“We all came here to work, we all slaved. We have to start looking at each other, learning from each other, if we are to move forward.”

A history enthusiast, Dr. Persaud is cognizant of that fact that Guyana’s development lies in the respect that citizens have for each other.

“Everyone is subject to law irrespective of who you are. Education is the springboard to everything,” he urged.

The businessman is pushing now for more languages like Hindi, and even some of the African ones be introduced in Guyana.

Asked about his role in culture, Dr Persaud prefers to extol on the role being played by the Institute of Private Enterprise Development, a revolving fund that he was highly instrumental in establishing in 1986. It is a project that is very close to his heart. It has helped countless families, he insisted.

Now used as a case study by students locally and abroad, IPED has issued almost 40,000 loans to micro and small businesses, growing now to 100 staff members and located in each county and all the regions.

“IPED is the biggest success story in Guyana, helping people to help themselves. Myself and the directors are offering our services voluntarily, not taking anything. We want it that way. We lend money, we have specialists who help in lending support for manufacturing and farming. We don’t make any distinctions.”

Nazar Mohamed A philanthropist to the heart

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ot many would immediately know Nazar Mohamed if they see him, but Mohamed’s Enterprise on Lombard Street and the imposing City Mall on Regent Street would immediately be recognizable.

The businessman, known to businesses as “Shell”, is the largest private buyer for gold and biggest private foreign export earner for Guyana, and has quietly been making his mark when it comes to giving back to Guyana. But what a mark it has been.

A devout Muslim, he has been one of the main players in the construction of ISA Islamic School, on East Street, Georgetown, which has over 500 students. He not only donated the land for that school, but is now helping to raise US$1 million to build an elementary section.

ISA, with its high pass rates, has churned out Imams, Islamic scholars, doctors, engineers and entrepreneurs. He has established a scholarship fund that quietly benefits several, less fortunate students across the ethnic divide.

His businesses have thrown support behind an orphanage built by the Maha Sabha and have helped the poor to complete their homes.

Mr Mohamed’s philanthropic activities are also benefitting the Blind Institute and medical expenses for those that come knocking on his door.

“I am attached to the masjid in Albouystown where we have different programmes. We work with the various ministries to help in areas of education, health, social service, the distributions of hampers and hosting of medical outreaches.

A counseling programme has also been set up.”

Mr Mohamed, who grew up poor on the Essequibo coast, knows what it is like to be without.

“My motivation to help others comes from my past and what I had to endure in my earlier years and I know how difficult it can be without help. Sometimes people come to me and it hurts me, so it makes it hard to turn them away and that’s why I decided to take the path I am now treading.”

According to the businessman, his grandfather had built a masjid on the Essequibo coasts where he grew up. Those days in the masjid helped to cement his strong religious convictions.

“That is where I worshipped for my entire youth so I think it was always in me to help as I get the opportunity. I am a devoted Muslim and I am established in my five prayers each day. I do all my compulsory acts and I go the extra mile to make sure that I am not just a Muslim but a person who wants to serve God. I translate that into my life every day.”

He believes that if just one person in a family can be helped with education, that entire family will be inspired to achieve.

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“My motivation to help others comes from my past and what I had to endure in my earlier years and I know how difficult it can be without help.

Sometimes people come to me and it hurts me so it makes it hard to turn them away and that’s why I decided to take the path I am now treading.”

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Indar Deodat

Preserving culture as a professional and family man

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reserving culture does not require an individual to be of one religion, but of any religion. This is the sentiment expressed by Deodat Indar; Chief Financial Officer, Sterling Products Limited.

He is a vibrant member of the Cornerstone Full Gospel Church at Anna Catherina.

“I was brought up in a Hindu and cultured environment but eventually became a Christian. My religion change came when I started to attend Maths classes at the age of 11 at the church across from where I once lived in Vreed-en-Hoop”.

The now vibrant man of God attributes his success to God and calls his mother, Taiwattie Persaud, his role model.

Indar, who is also Governor of the Institute of Internal AuditorsGuyana Chapter, stated that he has God and his mother Taiwatie Persaud to be thankful to for his success, both culturally and religiously.

Deodat is a baptized Christian who is dedicated to the work of God, the further establishment of his kingdom and the sustenance of his Indian culture.

Over the years, one of the top priorities on his agenda, because of his humanitarian nature, has been to reach out to the community in any means necessary to bring support to the people and his church as well.

Further, with the vision of preserving the culture of Indian ancestors and Guyanese heritage, Deodat Indar believes that it is the mandate of the corporate community to ensure it is sustained through its financial aid and moral support.

With this in mind, and the authority to make decisions, Indar makes it his duty to ensure that as a professional, his company supports the longevity of the Indian culture by throwing financial support whenever the need arises.

“In Guyana, Indian immigration is celebrated throughout the country and as an Indian person I would maintain my heritage by supporting whatever there is needed to do in terms of sponsorship when there are Indian related functions” He added that it is only fitting that he would support such events, since he has the desire to maintain cultural identity generations to come.

“As a corporate person you would have to support an initiative anywhere in the country once the budget in the organization allows.

You have to support these things because they are part of a tradition passed on from father to father, mother to mother, because from 1838 to now that’s nearly two centuries of tradition that has been passed on”.

Indar said that he is a person who respects culture within the home as well, and there are simple things that can be done to keep alive some of these dying traditions. “…At the same time you preserve your culture with your family, personally, they have cultural issues like Indian movies, the kind of clothing you would have to dress with, the Hindu religion and the types of activities you would have to participate in.”

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“In Guyana, Indian immigration is celebrated throughout the country and as an Indian person I would maintain my heritage by supporting whatever there is needed to do in terms of sponsorship when there are Indian related functions” Indar said that in a rapidly changing society, diversity is dominant, however, culture could be successful simply by ensuring that family values and customs are instilled into the lives of the younger generations.

He explained that there is diversity because of information flow and the introduction of technology and fashion into the Guyanese society from the western society. Reintroducing children and the younger generation into dying traditions is an easy task.

“We live in part of the world where we are fed information from the western society and our people, they adapt some of these changes and then there is diversion of culture but as a person who respects culture, we must understand that to maintain this, one must go back to the roots and that is playing a part in cultural activities.”

He said that the Indian culture is not a strenuous or drastic culture that would make you want to discontinue; these are traditions that are easily passed on.

He added that while some traditions require bodily discomfort, Indian traditions are mild and can be easily lived through if one is committed.

Indar said there is no equilibrium with the sustenance of culture since the world is rapidly changing. He explained that he is of the view that a large section of society still keeps alive culture.

Positions held by INDAR DEODAT IMMEDIATE PAST PRESIDENT/CHAIRMAN, BOARD OF GOVERNORS –INSTITUTE OF INTERNAL AUDITORS –GUYANA CHAPTER/PUBLIC SPEAKER/MANAGEMENT CONSULTANT/CURRENT GOVERNOR - INSTITUTE OF INTERNAL AUDITORS –GUYANA CHAPTER

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Roshan Khan - Preserving Indian Culture

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s Guyana observes 177 years since East Indian Immigrants arrived in Guyana, businessman and religious personality/patriot, Roshan Khan, said it is with great pride that he will celebrate this anniversary, underscoring that he is proud to be Indian and as such he tries his best to uphold his culture.

Mr. Khan whose origin is from the ancient Aryan/Sanskriti Nation of India, also tries to instil this same pride in his family, as he thinks one must always be proud of where they came from. As such the family’s efforts to preserve their culture is practiced in a variety of ways. For instance, he ensures his family prepares at least some Indian dishes whenever they host functions. They also wear traditional Indian outfits when pertinent and enjoy doing so since it makes them feel connected to their history, with the added bonus that the outfits are usually beautiful. He stresses that Indian outfits are always colourful and majestic, well pleasing to the eyes, and has inspired non-Indians to wear them.

He is very involved in cultural traditions such as Indian music and songs, and will even sponsor such programmes and decent

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shows. The businessman and his family have even made visits to India to experience their cultural connection and to identify with their background. “I teach my family about Indian History, which in most part is very exciting and dynamic, with great scientific achievements,” he stated.

The entrepreneur’s religion is Islam.

However, he has a multi-religious respect and has always portrayed this. Hence, he would usually visit Mosques, Hindu Temples, Synagogues, Churches, and wherever people may meet to reflect on God and Humanity, and of course peace.

He has had a number of Indian role models who have played a pivotal part in helping to make him the man he is today.

One such person is Arnold Omar an Ustad (Islamic Teacher) who taught him almost everything about the Islamic prayers and rituals and opened his thoughts in Islam.

Imam Mohamed Rasheed of the Masjid Al-Munawar also inspired him in the propagation of the Islam faith. Amazingly, Indian movies have been a great role model and inspiration to the development of Mr. Roshan Khan’s personality, dress and decorum. Watching these movies taught him that good always triumphs, regardless of the ferocity of the evil.

The business man who also enjoys acting said, he learned acting styles and techniques from Indian movie stars and hence, Indian movies were like his acting training school.

His advice to Indian youths is that the preservation of their Indian cultural traditions should be an important factor in their personality and character development. He said, “It must be a sense of pride that their ancestors came from India, as India is a land of great Indian civilizations, which at one time had spread its wisdom and sciences to most countries of the world and in a way, conquered the world by love, peace, and harmony,” as Gautama Buddha.

He emphasized that Indian youth should understand that their Indian culture is not about the excessively noisy

chutney and the unfortunate vulgar gyrations which are usually accompanied by alcoholic consumption and misbehavior.

In the same breath, he encouraged them to be ambitious in advancing themselves in the computer sciences, technologies, engineering, medicine, poetry, and also for those who cannot reach those heights to always specialize in a valuable trade.

“Even for those who must be laborers, shop stewards, office assistants, they must always perform with elegance and eloquence to preserve respects of the Indian culture (indo guyanese youths), ourselves, and our ancestors.” Then he emphasizes to the youths not to be inspired by negative persons, who may tend to mislead. As this could cause them to commit crimes, be suicidal, misbehave, be imprisoned or hurt and disgrace their parents, and the legacy of their ancestors who struggled for them to have a better life in the New World.

He states that the hallmark of Indian Culture is that mothers and fathers are gods and goddesses on earth, and you can reach God by worshipping them first. He cheered them to always be a positive role model, not only to fellow Indians of Guyana, but to all the people of the land, “Do not be puffed up with pride for having originated from the great land of India, but to walk with humility and respect for all the people. As we live in a cosmopolitan society, we must build bridges in Guyana with other ethnicities.”

Ganesh Ramlall - Keeping traditions alive

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eeping traditions alive is important to any society; this should be done with much pride and respect. This is according to proprietor of the B&M fashion Ganesh Ramlall.

According to Ramlall, culture is part of an individual’s identity and should be passed down to generations to come. During a reflective interview with this publication, Ramlall revisited his childhood days where he remembers vividly, a rich cultured environment.

It is because these values were instilled not only by talking about them with his elders, but also by seeing them being practised on a day-to-day basis. “It is because of these reasons that traditions are alive in my life still, Ramlall explained.

“Every morning in my household we would wake up, offer prayers unto God at the altar and we do our religious

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functions etc on special occasions”.

Based on his strong support for culture, Ramlall said that he has continuously supported and will continue to offer his input to activities that are promoting culture in Guyana.

“On every cultural holiday like Phagwah, Diwali, etc I would participate in and also lend support to the hosting of events”.

In his efforts to promote culture further, Ramlall and several others have played a part in the establishment of the Uma Maheshwar Mandir at La Jalousie, West Coast Demerara.

He said this is one way to ensure that the Indian traditions are kept alive, especially for the Hindu religion.

Additionally, Ramall has named his mother as his role model in upkeeping his traditions. He attributed his lifestyle to the values that she had instilled in him as a child growing up.

The proprietor urged the younger generation to make culture top of priorities and remember from where they are rooted, even as the world brings diversity to the table.

He stressed that it is imperative to teach children about cultural values, so that in time to come it would not have been faded from society.

COBEER PERSAUD Highlights Importance of Culture

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espite not being brought up with a deep knowledge about his ethnic and cultural backgrounds as a Guyanese of East Indian descent, owner of C. Persaud Dental Lab and Clinic believes that the preservation of one’s historic background is necessary for current and future generations to understand the struggle of their ancestors who paved the way for a better livelihood in today’s society.

Persaud said that as a young man, he had taken it upon himself to seek knowledge about his past, which he said has allowed him to have a better sense of pride and appreciation for his heritage.

As the head of the house, Persaud, who is Hindu, deemed it important to instill in his family the traditions of his Indian ancestors.

While he grew up in the Hindu faith, Persaud was never taught the importance of his roots and culture, but after gaining a better understanding of this, he said he now deeply appreciates the core values and norms of being an East Indian and Hindu.

According to his daughter, Vashti Persaud, Manager at the Dental

Clinic, her father made it compulsory for them to uphold certain values of the Indian tradition, especially when it came to religion.

These included attending the mandir, fasting when necessary, partaking in pujas and maintaining the Indian dialect among the household.

Vashti added that her father “grew up in a poverty stricken home; he followed five sisters and two brothers and they were all living with his mother, a single parent, at his grandparents’ home in Peter’s Hall, which is predominantly an East Indian community.”

Additionally, to ensure that they were well involved in upholding their culture, Vashti noted that her father insisted that she and her two sisters attend Hindi classes and other activities at the Indian Cultural Centre, while her brother was sent to learn how to play the tabla (an Indian pair of drums).

As a businessman, Persaud said it is always his pleasure the throw his support behind the maintenance of his culture, through the activities hosted by various organisations, such as the Guyana

Hindu Dharmic Sabha, the Indian Arrival Committee and numerous Mandirs all around Guyana, that seek to create national awareness.

It is Persaud’s belief that when the corporate community withholds financial or other support needed to create awareness, a breakdown in culture and heritage is created with their lack of willingness.

As such, the C. Persaud Dental Lab and Clinic has over the years sponsored a number of cultural activities that sought to highlight the significance of our fore parents who came to Guyana as indentured labourers in 1838.

This, he views as his corporate responsibility to give back to the Indian community and sustaining Guyana’s heritage as a whole.

As head of a successful business in dentistry, Anand said that he did not have a role model. Rather, his drive and determination came from within.

Vashti added, “Knowing what it is to have nothing and working hard to earn and establish everything on his own, he strived to give his children and grandchildren

what he never had. He believes that along with his hard work and the richest blessings from Lord Shiva, he was able to achieve this”.

Persaud now sees it necessary to nourish and maintain his culture and religion, since it is his belief there are times you need to know where you came from before you can decide where you’re headed.

C. Persaud Dental Lab and Clinic is a family business that has been providing expertise in complete and partial dentures, gold caps and crowns, bridges as well as restorations for over 85 years.

It also specializes in cleaning and polishing, white and silver fillings, root canals and more.

According to Persaud, the company’s main aim is to provide superior quality dentistry at an affordable cost.

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Removing the impediment: Our East Indian women abandon their plantation traditions

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ne major consequence of British colonization and imperial oppression of Indians in the Caribbean is the deprivation and erosion of their cultural and social heritage. After the abolishment of slavery, British sugar cane planters brought 238,909 Indians to Guyana between 1838 and 1917 to work on the sugar plantations. These indentured Indians came with their languages, religions and other cultural practices, and retained their customs, but this was primarily because of their residential segregation on the sugar plantations.

Their survival spans many decades of great hardships during the periods of indenture, postindenture and post-independence.

Although they have contributed significantly to Guyana’s economic and social development, they still continue to struggle for their heritage survival and national representation. Most importantly, Indian women have been relegated to subordinate positions as their presence continues to be limited in the social and political fabric of Guyana. Both men and women suffered tremendously at the hands of the colonizers, but Indian women suffered doubly in the patriarchal society.

May 5, 2015 will mark 177 years since Indians crossed the “Kaalaa Paani” (black water) and arrived in Guyana. On a 5-year contract as ‘Indentured Laborers’ with the condition of a free return passage to India upon completion of their contract, they were transported to various sugar plantations. To understand their great suffering in a foreign place, far away from India, it should be understood that British planters turned to India to revive the failing sugar plantation economy, after previous failed attempts with indentured laborers from other countries. The first arrivals in 1838 on the sailing ships, Hesperus and Whitby, numbered 423 of whom only 14 were women. The only reason that immigration agents subsequently secured more women was because sugar cane planters established certain quotas of laborers to meet their economic gains.

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Gender Disparity While immigration increased and quotas were established, women were still disproportionately represented with a ratio of 35 women to 100 men and 50 to 100 in 1860. The indenture system facilitated this gross disparity.

Even as late as 1890, the proportion of women to men declined to 41 women for every 100 men. Although repeated requests were made to colonial immigration agents for more women, the disparity of female indentured laborers remained throughout the indenture period. The planters viewed women as ‘uneconomical’ and recruiters were not encouraged to meet the recommended quotas; few Indian men wanted to bring their wives as they intended to return to India. As a result, the disproportion of the sexes created a social problem for men and women on the estates. They were not only “exposed to planter tyranny and neglect, but they also suffered from the serious disproportion in the sex ratio which produced considerable tension.”

Planters abused their position of authority and engaged in sexual relationships with Indian women, and in most cases, another man’s wife, without recourse. With the disproportion of men and women, morality became an issue as some women were depicted as being unfaithful. As a consequence, an alarming number of murders occurred where, for example, during the period “1859-1864, some 23 murders of Indian women by their husbands or reputed husbands were recorded.” Murders continued into the 1920s and barbaric acts were committed by the use of a hoe or a cutlass.

Earlier in 1871, a Royal Commission Report stated that it was not “uncommon for overseers, and even managers, to form temporary connections with Coolie women, and in every case with the worst possible consequences to the good order and harmony of the estate.” The brutality against Indian women was taken lightly by colonial powers as they viewed such exploitative relations as having greater impact on the stability of the estate than on families.

“How shall the wealth and power and glory of a nation be founded save on the immutable honour of its womanhood?”

– (Sarojini Naidu, Indian Nationalist and Poet)

While Indian men suffered because of the scarcity of women and were even killed as a result of British overseers’ sexual exploitation of women, Indian women suffered even more, not only by British overseers on the estates but also by their husbands at home. The scarcity also led to the perpetuation of child marriage, with many young women forced to have older husbands and this, in some cases, leading to domestic violence and murder of women.

Even though in 1900 the gender ratio was 62 women to 100 men, there is no written data to suggest that the shortage of women was a main factor for the abuse and murder of Indian women. But it is highly suggestive that the exploitation of men by their colonial master caused some men to function as the patriarchal authority in the home where a new dimension of sexism developed. Humiliation and self-degradation contributed to their low self-esteem and they began to harm their wives and children, the people closest to them.

The role of women such as ‘Sita’ of the Ramayana and ‘Radha’ of the Mahabarata were portrayed as the pure and ideal wife and these representations continued to influence gender relationship expectations between men and women (at least among the Hindus). During the periods of indentureship and post-indentureship, many Indian women and men maintained the ideals of a good wife and a devoted husband particularly embodying the roles of Rama and Sita in the Ramayana. However, the displacement of Indians in a western environment created some difficulties for men and women to maintain their ancestral heritage in gender identities. As Patricia Mohammad argues, Hindu symbolisms act as a strong influence in “the construction of masculinity and femininity among Indians,” where the women had to ‘prove’ their virtue repeatedly. Women who resisted or were accused of violating the oppressive patriarchal structures within Indian family structure were abused or even murdered.

Among the women killed in this early period were “Anundai, Baumee, Goirapa and Saukalia, for allegedly deserting their husbands.”

Although the gross disparity of women created the conditions for sexual exploitation, it also served to strengthen their resistance movements throughout the indenture period.

The importation of Indian females served as a stabilizing force on the predominantly male plantation workers. However, in spite of efforts to bring more women, “sexual immorality, polyandry, and bride purchase [thus] continued, providing the Indian nationalist movement [in India] with a powerful weapon against the continuation of the system.”

Women on Sugar Estates Upon arrival, Indians lived in logies with poor sanitary conditions throughout the indenture period. Further, they were obligated to toe the line while working on the estates, as Planters insisted that workers “complete the stated five tasks per week or their pay was docked,” a form of exploitation that women were also subjected to. Children and young women worked on sugar plantations in the ‘weeding gang’ and later in the ‘task gang’ or ‘creole gang’, earning poor wages. Even at the height of their pregnancies, women were expected to maintain planters’ expectations: “Indian women’s reproductive and productive role to which they were so accustomed in India was not seen as important in Guyana…. Illness and even pregnancy did not guarantee lighter tasks. Indeed, many Indian women worked in the sugar plantations late in their pregnancy, a phenomenon that still exists, although not necessarily on the sugar plantations but in the wet-land rice fields in rural Guyana.”

In the late 1940s women would leave their babies at the Estate creche and go to work in the fields. They would also carry their babies in the fields, until an older child was able to stay home and look after the younger sibling. Beyond this, sugar planters imposed harsh working conditions on laborers, so that many strikes (riots) occurred. Labor unrests were often as a result of workers’ protests against mistreatment of estate workers, especially since the first riots on estates broke out in 1869.

Resisting plantation mis-treatment Women also participated in protests against planters’ mistreatment of workers on sugar estates. In 1903, at Plantation Friends in Berbice an indentured woman, Salamea, urged Indians to fight against the plights of indenture. Moreover, after indenture ended in 1917, while Indian women continued to protest as they struggled for justice, they also became victims of the planters’ oppressive practices on the sugar estates. In 1964, Kowsilla, at age 44 and mother of 4, was “mowed down by a tractor [at Leonora sugar estate]. She became another martyr of the Guyanese working people movement.” Her death on May 6 is remembered for a woman who stood up bravely against a system of exploitation and oppression as during 1964 especially, many suffered during the sugar workers’ strike. Few such experiences and forms of resistance were recorded against planter oppression.

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Nevertheless, access to the limited educational opportunities did provide some girls with new options during the late period of indenture and schooling began to have a much more positive influence in the lives of many women after the mid-1930s. During the 1930s, Indian enrolment in primary schools had increased by 50%, but these would have comprised mostly of boys since girls were being groomed for marriage. However, despite these changes, educated women’s access to formal employment and equal status were severely limited by colonial and post-colonial policies that were patriarchal in structure.

Providing for the family

Urban women make their voices heard At the same time, a small group of middle-class Indian women in the urban areas were beginning to participate in public circles.

Education Prior to the 1950’s, many Indians did not send their children to school. Several factors – education combined with Christian indoctrination, schools predominantly in urban centers (mainly Georgetown and New Amsterdam), children employed under age 12 and girls could marry at 13 – contributed to 80% not attending school in 1901 and still 71% not attending in 1923. No Indian women organization emerged to address this problem.

It was not until the 1920s, organizations such as the Hindu Society, British Guiana East Indian Association (BGEIA) and British Guiana East Indian Institute advocated for the education of Indian girls. The deprivation of girls’ education also occurred within the multi-ethnic and coeducational public school environment which was dominated mostly by Christian male teachers. Indian girls were also alienated around issues of Indian religion, language and culture. Undoubtedly, Indian women were oppressed as they were denied the right to educational opportunities. While the majority of Indians maintained their religion, the indoctrination of Indians into Christianity served to help them become more ‘western’.

Indian families were strongly involved in keeping up their cultural and religious practices and were against sending their children to be educated in Christian schools and to be Christianized. The schools did not teach Hindi or Arabic. In 1904, an order was passed (which remained in force until 1933), that no pressure should be placed on Indian parents who wished to keep their daughters at home and not send to school. Also, co-ed meant that girls would have to sit near boys; their parents would not tolerate this type of mixing and subject their daughters to possible relationship.

Still, the colonial government actively connived at denying Indian girls an education. In 1925, only 25% of Indian children in primary schools were girls. In 1929, Subadri Lall was the first to qualify for exemption from the Matriculation to attend the University of London, establishing a unique record for local girls. In the 1950s, attitudes to education for girls had changed sharply within the Indian community as attempts were made to catch up with other sections of the population. Iris Sookdeo became the first and youngest woman to achieve a Doctor of Philosophy (Sociology) at the University of Sussex in the 1969.

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While many Indian women, especially among the working poor, had not attended school, they were working to maintain their families and to send their children to school. Thus, these women contributed significantly to their household and community, especially as ‘financial managers’, developing ways to improve their economic position. These included planting their backyard with greens, raising chickens, goats, sheep, looking after their cows, selling milk, and buying and selling produce. Some also managed little shops in the villages and assisted in their husbands’ businesses, such as the tailor-shops and grocery shops. In the early 1930s and 1940s, Indian women preserved domestic life by participating in ‘throwing box hands’ to save money for their children’s education or marriage and, in some cases, they would ‘pawn’ their jewelry to obtain sufficient funds. In spite of the tremendous responsibilities they had to shoulder, their strength sustained the home greatly. Without birth control, many Indian women had large families, some having between 6 to 10 children or more, and therefore had to find ways to increase the family income to support a large family. In spite of the denial of education, Indian women performed a wide range of jobs such as selling cow’s milk, selling greens in the village and market or working in the rice or cane fields to sustain their families. During the post-indenture period, some families whose daughters received a better education were able to access other occupations. It was not until the 1950s that some Indian women were able to access employment within the commercial industry as noted when Barclay’s Bank employed the first three Indian women as ‘Tellers’.

In the early part of the twentieth century, women on the whole were relegated to the home, apart from those who were out working to help their families. The majority of Indian women worked and resided in the rural areas and often was the primary organizers of social customs. Undoubtedly, the retention of Indian culture was owed “much to these industrious, resilient women on the plantations and in the villages while at the same time exerting much energy on their many children.” Because of their direct involvement in preparations religious and social functions such as pujas, jhandis, weddings, Eid, Diwali and other social customs, they formed a strong foundation for their cultural retention. Mothers not only organized elaborate functions, but their daughters also were completely involved in the arrangements for social activities.

Many of these women were not part of an established organization with leadership opportunities, but they formed the pulse of the nation’s cultural development and progression. Further, not only was it a social taboo for Indian women to join social organizations and carry the banners but also they received little or no respect.

Moving forward Indians resisted colonial oppression and were allowed to maintain their ancestral religious practices through the establishment of Hindu Mandirs and Muslim Mosques – with 2 Hindu Temples in 1870 and progressing to 50 Mosques and 52 Temples in the 1920s.

Although Indian women were part of Guyana’s Indian cultural celebrations, either through the temple, at home or in the villages, celebrating Indian festivals, they did not participate in political affairs as they were still immersed in a life deeply rooted in traditional Indian (albeit predominantly Hindu) culture. Unlike African educated women who were nurtured by Christianity in bringing them into organizations such as the Young Women’s Christian Association (YWCA) and the Presbyterian Berbice Girls High School, Indian women did not benefit from their Hindu and Muslim religious organizations in this regard, but, given the patriarchal culture, they contributed their time to help their husbands or other men to lead religious organizations. They mostly fulfilled the roles of ‘wives’ of religious and community leaders, which restricted them to meal preparation, childcare and home responsibilities, and also worked in the fields, the market and other ‘servant’ jobs in the estate managers’ homes.

In relatively recent times, few women writers emerged, notably Rajkumari Singh and Mahadai Das, whose poetry reflects themes of pain, oppression and gender assertion. Rajkumari Singh, a one-time Indian radio announcer at the Demerara Radio Station, wrote the play “Gitangali” and published “A Garland of Stories” in 1960. She was instrumental in staging plays at the Theatre Guild.

Although a number of Indian women in the rural areas might have had limited education or were even uneducated at the time, they knew their cultural activities and values to heart. Yet, the middle class who were predominantly in the city core did not fully reach out to the working class Indians and this may be due to the ‘class’ consciousness imposed by the European colonial influence. However, the middle class Indians were instrumental in maintaining some cultural awareness

through the establishment of Indian cultural organizations, including the establishment of the Maha Sabha.

Indo-Caribbean women’s writing is still sparse. Guyanese Indian women writers are few and have emerged at a slow pace. As Ramabai Espinet states, “the silence of the Indo-Caribbean woman needs much fuller investigation.” Further, much more investigation is needed in the areas of Indian women as professionals - teachers, professors, doctors, lawyers, scientists, technologists, civil servants.

East Indian women in Guyana today have moved a long way from their original “housewives” traditional roots. Though we may find a few in rural areas, these would include the most elder of East Indian women. Most women however (of the younger generation), having acquired a sound primary and/or secondary and tertiary education in Guyana have now gone on to becoming leaders in our society. From care-takers, education bearers and personnel (lecturers/teachers/ professors), nurses/doctors, magistrate personnel, engineers, scientists, agriculturalists, to those women involved in politics and are key in determining our country’s future. Even those who have gone on to seek greener pastures have Guyana in their hearts and the contributions to their homeland are ever flourishing.

Today however, even though many Indian women are now educated and have moved up in the social, political and religious organizations, they are still marginalized to an extent. In some cases, many educated Indian women who are capable of becoming leaders continue to be restricted. While it can be argued that, in earlier times, many women suffered from a form of subservience which was reinforced by religious patriarchal indoctrination and other social demarcations, one can recognize that there is still a long road ahead for women to access higher leadership.

(Excerpted from “Indian Women of Guyana: Reflections of their existence, survival and representation,” written by Janet A. Naidu and originally printed in the 2003 issue of Guyana Journal)

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he observance of Indian Arrival Day, is not simply about trumpeting the contribution of one group of people. It is about recognising how everyone whether from the Americas, Europe, Africa, India, Asia, brought with them their values, their beliefs, their traditions and their principles and how these have served to build the society we are so proud of today.

from the

Ministry of Culture, Youth and Sport.

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Alice Bhagwandai Singh Alice Bhagwandai Singh, born in Suriname and married to Dr. J. B. Singh, (a former President of the British Guiana East Indian Association – BGEIA) directed several of the plays produced by the British Guiana Dramatic Society of which she was president.

In June 1927, she founded the East Indian Ladies’ Guild, which emerged about 10 years after the BGEIA and which functioned primarily in a social, cultural and religious capacity representing Indian concerns. As president of the Ladies’ Guild, she and other women organized and promoted cultural events. In April 1929, they produced the play ‘Savitri’ based on the Hindu epic the Mahabharata. Her husband, Dr. J. B. Singh played Satyavan and Miss I. Beharry Lall played Savitri.

Esther Saywack Mahadeo One of the first known women to demonstrate resistance against the injustices of colonialism was Esther Saywack Mahadeo, (born in 1872) who was widowed at the age of 28, with four children.

Having inherited a small shop, she refused her parents’ offer to return home. Instead, she became one of the leading merchants in New Amsterdam.

As a young girl, she learned business skills while her father went to work selling oil on a donkey cart. With determination, she looked after her children and never remarried. She became very involved in the business and community, and became the first woman President of the Berbice Chamber of Commerce.

Recognizing the injustices against plantation workers, she took a petition, signed by hundreds, to the Governor in Georgetown, protesting the shooting of innocent workers who participated in a riot at Plantation Rosehall, Canje where Indians were shot and some killed in 1913. At this time, it was unthinkable for a woman to have done this, especially an Indian woman and a widow.

She died in 1948, leaving a legacy of an Indian woman’s early voice against oppression. She took part in social work and was the first woman President of the Berbice Turf Club. To have achieved this singular position at that time in a colonial environment showed a tremendous influence, resilience and courage.

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History has not justly recorded many leading women in the countryside who were already active in their communities.

Many of them were the backbone of Indian cultural retention by their everyday life in arranging religious ceremonies, such as jhandis, preparation of food, organizing weddings, singing bhajans and many other activities.

Although one can point to organizations in Georgetown where the middle class and elite helped to keep a momentum of Indian national consciousness, it was really the Indian women in the villages who carried on the cultural traditions of their ancestors. Jeremy Poynting states that Alice Singh and her colleagues acted in a “self-liberating way what they thought was the best of Western culture, linked always to a strong sense of pride in their distinct cultural identity.” In this context it appears the westernization of Indian cultural identity was to appease the Anglo-Saxon taste, and as this did not spread nationally.

Pita Pyaree One daring young girl left her foster home at Aurora Village, Essequibo, at age 13 and travelled to Georgetown with the hope of staying with her aunt. By dint of fate, she began a singing career and later acting in the 1930s.

She performed throughout Guyana, in Suriname, Trinidad and Venezuela, and became the “Indian version of the famed Madame O’Lindy”. (Story in Guyana Chronicle 01/21/2002)

Later in 1936, Alice moved towards a greater role in terms of reaching out to the poor. She founded the Balak SahaitaMandalee, a voluntary child-welfare society, which belatedly recognized by the Indian middleclass for its work addressing the “desperate poverty on the estates.” It was a time when few Indian women would have been accepted in the public and in contrast to many women in the country-side, most women in the middle class and in Georgetown were supported by their husbands and other male associates to participate in organizations.

Noble political agenda earns Priya Manickchand honorary doctorate

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emale politicians are becoming increasingly popular across the globe.

Guyana certainly has its fair share of these outstanding women whose efforts in their influential capacities have not gone unnoticed. Among such women in Guyana, is Priya Devi Manickchand.

Her training as a lawyer, from all indications, has had immense influence on her role as a politician evident by the number of legal measures she has spearheaded since taking up the lawmaking mantle.

Currently, she holds the portfolio of Minister of Education and is bent on seeing an archaic Education Act being discarded in order to make way for a new and more applicable Education legislation that can effectively govern the national education system.

Noticeable among her projects as Education Minister were the measures she ensured were put in place to realize universal primary education. She has also been working tirelessly towards the attainment of universal secondary education.

Even before venturing into the education sector, Manickchand was Minister of Human Services and Social Security. It was there that she was able to make the greatest impact of her career thus far.

She was fierce in her efforts to tackle the scourge of violence against women and children. As part of her efforts, she spearheaded the formulation of a National Policy on Domestic Violence, which was presented to Parliament for passage into law. This process has seen a series of Bills relating to care, development and protection of children gaining the attention of the National Assembly.

Added to this, Manickchand, during her tenure as Human Services Minister, initiated a countrywide campaign to stamp out sexual violence which realized the revolutionary Sexual Offences Law. She was also the mastermind behind the establishment of the country’s lone Child Care and Protection Agency and expanded Legal Aid services allowing for access to justice for the

vulnerable.

Among her many other achievements in this capacity was the implementation of the Women of Worth (WOW) economic initiative, a programme that provides low interest and collateral free loans to single parent women from lower income brackets who are keen on becoming involved in the business sector.

It was for her numerous outstanding achievements in the Human Services Ministry that Manickchand was especially recognized by an international University last year.

In early May 2014, the Lesley University in Boston Massachusetts, United States of America (US), invited Manickchand to accept an Honorary Doctorate Degree for her outstanding work as it relates to advocating for the rights of women and children.

Manickchand was in fact one of two Honorary Doctorate recipients when the University gradated 1,446. Also bestowed with the honour was award-winning and prolific author of children’s and young adult books, Lois Lowry of the US. Both women were recognised for their outstanding contributions and achievements in their respective countries, an indication that their individual diligence, over the years, has not gone unnoticed.

Honorary Degrees are awarded to persons who have achieved distinction in their chosen fields and professions. Moreover, it was noted at the start of the graduation ceremony which was streamed live on the University’s website, that “Honorary Degree recipients make tangible a set of values we aspire to as an academic community. These individuals are models to us because of their intellectual engagement, professional achievement and civic commitment.”

University officials, Deborah Raizes, Chair, Board of Trustees, and Joseph B. Moore, President, recognized Manickchand as “a true visionary” who was also instrumental in establishing a relationship between Guyana and Lesley University.

Manickchand in recognizing the need for mental health professionals to address the needs of vulnerable youth, families and

communities, was able to work along with the University to develop a unique programme that educates School Counsellors and Social Workers to address the needs of Guyanese through Expressive Therapies, Counselling Psychology and Mindfulness Practice.

A total of 13 Guyanese teachers and social workers who undertook the programme at Lesley University graduated last year.

Moreover, a citation read to Manickhand stated that “In recognition of your life’s work in service to your community, especially to the end of violence against women and children, and the education of all Guyanese young people, Lesley University is honoured to confer upon you the Honorary Degree, Doctor of Humane Letters.”

Both honorary awardees, Manickchand and Lowry, were required to deliver separate addresses to the graduates, an undertaking that Manickchand extensively laced with her gender-equality conviction.

She passionately appealed to the graduates to embrace the global cause of gender equality, which can often be hampered by challenges including poverty, hunger, health care and even educational inequality.

And educational inequality, Manickchand observed, is evident in some sections of the world. She pointed out that “when a girl is not allowed an education somewhere else in the world simply because she is a girl, it will affect your lives…because we are interconnected.”

“Whatever your passion, whatever you plan to pursue, wherever you work, wherever you live, wherever you play, consciously and strategically set to use your value, your training here, to bring about gender equality,” Manickchand appealed.

She was, however, too modest to share how she felt about the award being conferred upon her. Instead, the Minister has been showcasing her gratitude by continuing her pursuit for a better Guyana by crafting measures that can help to foster equality as keen efforts are made to improve the delivery of education in Guyana.

Guyana Inc. - Issue 15 P.49

Dr.Cheddi Jagan Guyana’s First Indian President

W

henever Guyana’s independence is discussed, one name will forever be mentioned, the late Dr. Cheddi Jagan, the country’s first Indian President.

The contributions of the great leader will eternally be honoured and remembered as his dedication to fight to gain his country’s independence from the rulership of the British, and the aiding in the overall development of Guyana can never go unnoticed. Despite continuous setbacks, Dr. Jagan never lost hope and remained steadfast in his aim to make Guyana a better place.

Dr. Jagan was born on March 22, 1918 in a rural Guyanese village called Port Mourant, on a sugar plantation. During his early life his parents, though indentured labourers, struggled to ensure that he and his siblings would not remain on a plantation like them, and as such, they ensured they were committed to their studies. Little did his parents know they were shaping a man who would one day be referred to as the father of the nation.

After attending primary school in his home village, Dr. Jagan started to attend Queen’s College at the age of 15, the leading boys’ school at that time, in the country. He graduated two years after passing the school certificate examinations. He then went on to Washington DC, to further his studies.

His two years in Washington DC doing his pre-med studies opened his eyes to the condition of African Americans and the realities of legally enforced segregation in the south. He then moved to Chicago, where he studied dentistry at Northwestern University and social sciences during evenings at the YMCA

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Guyana Inc. - Issue 15 P.50

College, where the writings of socialist thinkers broadened his education.

Dr. Jagan also followed, closely, the struggle of the Indian independence movement and the work of Gandhi, which had an influence on his political thought. He qualified as a dentist in 1942 by which time he met his wife, Janet Rosenberg, a student-nurse living in Chicago. Neither of their families approved of their marriage in August 1943.

He returned to Guyana in October 1943 and Janet followed him a few months later. The couple had two children: Cheddi Joey Jagan Jr. and Nadira Jagan, who in turn produced five children.

In Guyana, Dr. Jagan, now 25 years of age, set up his dental practice in Georgetown with his wife as his assistant. While practising dentistry he felt the need to join a socio-political group aimed at uplifting the welfare of the ordinary people, since he was concerned with the overall economic and social conditions of the people and saw the need for political change.

At first he associated himself with the British Guiana East Indian Association. However, he soon left this organisation after he realised that it looked after the interest of Indian businessmen and landlords, and had little or no interested in tackling problems of the ordinary Indians.

In 1945, Dr. Jagan joined the Man Power Citizens’ Association (MPCA), the first and largest trade union in the country for sugar estate workers. Soon after, he became its treasurer. He objected to the high allowances paid to union leaders from the union funds and as such, the leadership was not friendly towards him.

This led Dr. Jagan to found the Political Affairs Committee (PAC) in 1946 with his wife and two young trade unionists, Jocelyn Hubbard and Ashton Chase.

In 1947, Jagan contested as an independent and won a seat in the Legislative Council. His experiences confirmed his belief that major changes were necessary, and in 1950 he and his political associates in the PAC formed the People’s Progressive Party (PPP), the first modern mass party in Guyana.

The legacy of slavery and indentured immigration had created a population division between Africans and East Indians. The PPP tried to unite these two groups within a radical anti-colonialist party and, in an attempt to foster unity, asked Forbes Burnham, an Afro-Guyanese lawyer recently returned from England, to become chairman with Jagan as leader.

In the first elections under adult suffrage in 1953, the PPP, with a manifesto appealing to a broad base of Guyanese society, won easily.

Jagan’s first term in office lasted only 133 days, from the opening of parliament of May 30, to the suspension of the constitution by the British on October 9 under pressure from the United States, which feared a Communist beachhead in South America.

Rumours that Jagan was forging ties with the Soviet Union caused the British government to send troops to then-British Guiana in a 1953 intervention. Restrictions were placed on leaders of the PPP, many of whom were imprisoned.

Jagan himself was imprisoned for refusing to obey an order restricting him to Georgetown between April 1954 and 1957.

For violating that order, he was jailed for five months in 1954.

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It was while the British ruled Guyana with the aid of an Interim Government that Burnham made a bid to seize the leadership of the PPP from Jagan. He founded the People’s National Congress (PNC) party in 1957, helped by the British who supported what they believed were his more moderate politics.

Dr. Jagan won again in 1957 and 1961 elections and embarked on welfare programmes in health, education and housing. These programmes were highly popular and they had an immediate effect on improving the standard of living of the people.

By this time, too, the PPP stepped up its campaign for political independence of Guyana. After the 1961 elections, Jagan, now the first Premier of Guyana, believed that the British would honour a commitment to allow the victor to lead the country to independence.

However, two things prevented this: by 1961 the PPP had been identified as the communist party by the West in contrast to the socialist PNC. As such, the US, after the Cuban revolution, was alarmed

by Jagan and his party.

Also, by 1961, the anti-Jagan forces had made it clear that they were not prepared to let Jagan lead an independent Guyana. The opposition forces were provided with covert and overt support by the United States Central Intelligence Agency (CIA) in the effort to overthrow Jagan and his PPP Government.

From early 1962 to mid-1964 strikes, riots and murderous political and ethnic conflict set Guyanese against Guyanese, postponing independence. British troops returned once more to help control the disturbances. Then in 1963, at a constitutional conference in London, following the orders of the US Government changed the electoral system from first-past-the-post to proportional representation for the 1964 elections. At the government level they also made known their support for Burnham.

Elections were ordered for 1964 by the British who reneged on a previous agreement to grant independence before any further elections. The change was designed to keep Jagan and the PPP out of office. When independence came in 1966, Jagan was leader of the opposition.

It was until October 5, 1992 the first free and fair elections since 1964, that he was elected president of Guyana, ending 28 consecutive years of rule by the People’s National Congress party. Exactly 39 years after he had first been removed from office, Cheddi Jagan was sworn in as President of Guyana on October 9, 1992. Dr. Jagan suffered a heart attack on February 14, 1997 but despite treatment at the Walter Reed Army Medical Centre in Washington DC, he died there on March 6, 1997.

He was the true hero of the nation who died too soon; a man, who always represented the people and showed genuine concern for their problems. Dr. Jagan proved that he was not interested in political power but was more interested in serving the people.

He fought a battle to represent the people in parliament, especially at the grass-root level. Eighteen years after his death, his legacy still lives on strongly, and his reputation remains intact. This man remains Guyana’s greatest leader to this day.

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JOSEPH ALEXANDER LUCKHOO, K. C.; born 1887, Guyana - d. 1949, Guyana; First Indian Barrister-atlaw in Guyana, First Puisne Judge of the Supreme Court, Chief Justice of Guyana; married Irene Mahadeo.

J

oseph Alexander Luckhoo (1887-1949), was a lawyer who contested as a representative for South West Essequibo, to become a part of the national legislature of Guyana.

According to the Guyana Story written by Odeen Ishmael, in 1891, after a strong petition by the British Guiana Constitutional Reform Association, the colonial authorities finally abolished the College of Keizers and in the constitutional reforms which were enacted, the Court of Policy was also expanded to include six additional elected members, three of whom were to be elected, and three appointed by the Governor.

In 1916, Luckhoo was among a few prominent Indians who presented themselves as candidates for elections. He contested along with Thomas Flood, a merchant and Government contractor who was a candidate for the Court of Policy for West Demerara, his brother Edward. A. Luckhoo, Mayor of New Amsterdam, and J. A. Veersawmy, both members of the legal profession, and Ashraf Ally, a merchant, who contested for the positions as Financial Representatives.

However, only Joseph Alexander Luckhoo was successful, thus becoming the first Guyanese of East Indian descent to be elected to the national legislature, the Court of Policy in 1916.

His entire career was recorded as one that captured the heights in a colonial society, which tended to reserve the top posts for expatriates.

Despite his continuous climb in his career, he was overflowing with humility as he held even the unqualified man up to his level and was deemed a patriot who made his countrymen learn to love their native land. He successfully defended 98 of 100 persons accused of murder.

Luckhoo set the pace in achievements and many of his countrymen have followed in his footsteps.

He was the son of Moses Luckhoo (1850-1909), who arrived aboard the ship Victor Emanuel in 1859 and Jamunie Elizabeth Saywack (1855-1928) who was the eldest daughter of Alexander JOSEPH ALEXANDER LUCKHOO, K. C.; Saywack (1831-1891), a merchant of New Amsterdam who arrived on the ship Cossipore in 1852. An alumnus of Queen’s College, he qualified as a barrister in 1912 was given silk in 1923 when he was appointed King’s Counsel. He was serving as acting Chief Justice of British Guiana at the time of his death in 1949.

Judge A.B. Majeed From Anna Regina to Florida’s Judicial Courts

T

Judge A.B. Majeed

here are stories that can be told of the Guyanese perseverance and their legendary hospitality. And then there are Guyanese who left this country in search of better, becoming wildly successful. The story of Judge Alli Baksh “AB” Majeed, from an Anna Regina boy who battled his way to the top of the judiciary chain in Florida, US, has captured the imagination of those that know him. His story has been chronicled both locally and in the Brevard County area, Florida, where he resides. But for all his success, and there is too many

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of them to count, Judge Majeed has managed to keep Guyana not far away from his heart. Now the sitting judge of the 18th Judicial Circuit of Brevard Country, Florida, he has managed to command so much respect that he was voted President of the judges’ body in the entire state…no easy feat.

The last of four brothers, Majeed’s parents were uneducated, forcing him to grab an opening when a high school was opened at Anna Regina, Essequibo coast. He graduated and was denied a visa to study in the US. The Essequibo boy, hungry for more, got a lucky break after a US volunteer working in the area, got his parents to sponsor Majeed. From Howard University in Washington DC, where he caught the attention of his peers for being vocal, the young Guyanese went to the Catholic University School of Law, a school that was almost 100 percent non-minority, and where he graduated with a Juris Doctor Degree. He became a felony prosecutor in Brevard County, Florida, in 1985, having practiced law in Philadelphia for several years. An ambitious Majeed dreamed of being a judge despite being told he is crazy by friends and family. Quitting his job, he lost the race but got a lucky in 1992 after a judge died. He was appointed from a field of several persons. “I submitted for elections many times after that… the word in 1992 was that I couldn’t win. The word now is that I can’t lose.” In Florida, together with his wife, Yasmin, Judge Majeed is now thanking his lucky stars for growing up in Muslim home and a Hindu community and attending a Christian school in Essequibo. His father was an excellent singer and Majeed has inherited that love in his collection of classical music. “I love ghazals…singers like Jagjit

Singh and the sufi music. We celebrate Holi and Phagwah here in Florida.” As a matter of fact, Majeed’s family is playing a big role in raising the profile of Indians in Florida with a two-day annual event called India Fest. His wife,Yasmin, is the second most senior person organizing the event which see crowds of up to 20,000 persons, including from Guyanese.

Judge Majeed himself has been called on by the black and Hispanic community to give motivational speech for youngsters. “They call me the bridge because they think I bridge the gap between the races.” Guyanese in Florida has looked up to the Judge for help, knocking on his doors for advice and counsel at all hours. When leaders from Guyana visit Florida, he is one person that they will surely meet. He has met with former Presidents, Dr. Cheddi and Janet Jagan, and even Khemraj Ramjattan, leader of the Alliance For Change.

So too with cricketers, a game that the judge loves. Yes, his heroes like Lance Gibbs has skaken his hands. The Majeed family has been trekking to Guyana, even travelling up the Pomeroon River to assist school children in Amerindian communities. “I can never forget where I came from…the blue sakis and guava. It can be done. Nothing is impossible.

Everybody told me I can never become a judge. I am not going to get old and tell my children I did not do it. I did not cross the ocean for somebody tell me I can’t do it.”

Judge Majeed has also travelled to India twice and visited the River Ganges.

Glenn Lall - the first East Indian to solely publish and own a daily newspaper in Guyana

P

eople know Wakenaam as a small island in the Essequibo River. What many people do not know is that the island produced some of Guyana’s best entrepreneurs. Many of them are leading businessmen in the city. It also produced Glenn Lall, the publisher and owner of Guyana’s most popular and most widely circulated daily newspaper in the country.

Glenn Lall did not start out as a newspaper person. He was a businessman who began selling green vegetables as a teenager in Stabroek Market. As his skills developed, so too did his drive to expand on what he did. He attempted to sell anything that there was to sell and continued to do so until he cast his eyes even further.

His first journey outside the country saw him going to the United States, taking his business skills with him. He worked for a while, accumulated some money, and bought things that Guyana needed. Those were the days when foreign exchange was almost non-existent and when people were denied things that they had grown accustomed to.

Glenn Lall continued and his entrepreneurial skills propelled him further into the world of business but even then he did not think about owning a newspaper. One day with some expendable income, he accepted an invitation to get involved in a newspaper that was struggling to be born. He has not looked back.

Glenn Lall created history when he got involved in the printing business back in 1997. He was not the sole owner back then, but he knew what a newspaper should be and it was not long before he bought out everyone else.

The paper, Kaieteur News, was a weekly back then, with an edition that hit the streets on Fridays. This was so for five years when Lall did the unthinkable. At the time there was the view that the two dailies, Chronicle and Stabroek News, had saturated the market.

Glenn Lall took the bold decision to enter the fray so he opted to increase the frequency of his newspaper. A Monday edition appeared, and then a Sunday edition. Within weeks Lall introduced a Wednesday to be followed by a Tuesday and a Thursday. The last, the Saturday edition, came and all this in 2003 including a newspaper that made its appearance in New York as a weekly and continues to do so. It is now the most sought after newspaper in New York. Two years ago the paper appeared as a biweekly in Orlando, Florida. The Kaieteur News is available on the web where it is again the leading online newpaper out of Guyana.

The newspaper is also the leading newspaper in Guyana. This

happened because Lall not only opened the pages to the wider society, to people who had no voice, but he also focused on issues that affected them as opposed to concentrating only on the business class and the people who influenced decisions.

The paper is heading for its 20th anniversary and today, full credit to the first descendant of Indians to own and publish a newspaper in Guyana.

Those early days were not easy. Lall took to selling the paper almost single handedly standing in the road and offering the paper to passing motorists. It was some time before that extremely small circulation disappeared into households.

Innovation is always the tool to expansion and Lall innovated with columns that people had not even dreamed of. Two columns that have stood the time and still have readers going wild are ‘Dem Boys Seh’ and ‘The Baccoo speaks.’

There was a time when the paper featured on its front page, pretty girls, merely to capture readers. Those days are long past.

It is apposite to note that Kaieteur News was not the only publication to come off the press. There was the racy publication ‘Flame’ and one that remains to this day, ‘Starburst.’

People want him to produce an evening paper but he knows that they do not last so he continues to be the consummate publisher, leaving behind the stalls where he started his life as a businessman.

Guyana Inc. - Issue 15 P.53

Queen honours celebrated Guyanese food guru,

Ronald Ramjattan

H

e may be a chemist by profession, but the litany of prestigious regional and international awards Ronald Ramjattan has received thus far would lead anyone to the understandable conclusion that he is the ultimate guru of condiments used for great tasting cuisine.

The Guyanese entrepreneur has even added to his list, a most revered and envied accomplishment, that is, being honoured

by Queen of England Elizabeth II, for the superior taste of the Baron Food flagship product, the ‘West Indian hot sauce’.

That decision was made official by the royal kingdom after the product was awarded for its superior quality and taste by the international culinary chefs from the International Taste & Quality Institute (iTQi) in Belgium.

Ramjattan, who currently resides in Saint Lucia, received the Order of the British Empire (OBE) at Buckingham Palace. The award was bestowed upon him by Queen Elizabeth II last October.

The chemist is actually the creative mind behind the recipe of the West Indian hot sauce.

During his earlier days in Guyana, Ramjattan was a former employee of Ricks & Sari Agro Industries Ltd, but later left the country’s shores with the hope of opening Baron Foods Ltd, which he successfully did in Saint Lucia in November 1991.

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His hunger for success, desire for high quality products and a staff of 23, saw the emergence of 12 products in the beginning stages of his company. Today, the establishment proudly produces over 140 products ranging from sauces, spices, condiments, flavours and exotic fruit beverages, all of which are internationally recognized.

Some of these products include the Baron Thai Sauce, Tikka Massala Paste, Coconut curry paste, assorted flavored shakers, cocktail concentrates, Jerk, BBQ sauce and spices and assorted pepper sauces.

The West Indian Hot sauce and Baron’s numerous products are also culinary hits in several countries including Russia, Germany and England, and is the preferred choice of the people.

Ramjattan’s “Banana ketchup” is also a hit on the European Market while the new superior taste award has opened extensive

marketing opportunities for Baron Foods Limited.

The revered franchise also has the right to market its products using the iQTi signature blue and yellow label for up to a period of three years on its products.

This iTQi signature ribbon is said to increase the demand for th e products on the market significantly.

The iTQi mark on any product “brings an immediate differentiation amongst the vast choice of marketed products and reassures consumers in their buying decision.”

The accomplished Guyanese businessman has been able to expand his company by way of the first satellite plant in Grenada and identified last year, a third in the twin-island republic, Trinidad and Tobago, to be established.

The celebrated business mogul has received the Business Person of the Year 1999 award; the coveted Ernst & Young “Entrepreneur of the Year” 1999 award; and has seen Baron Foods Ltd winning prominent awards, both locally and universally.

Baron Foods Limited also won the exporter of the year award at the 2014 St. Lucia Chamber of Commerce Business Awards and easily seized five awards at the second Annual Saint Lucia Manufacturing Award (SMA) Quality Awards. Among the awards won were four diamonds and one platinum.

The company has been exporting over 125 food products from Saint Lucia to Guyana and the rest of the world for the last 20 years. All of the products have maintained ISO 2200 Standard.

Guyana Inc. - Issue 15 P.55

A young lawyer with a passion for the Indian Culture

The Kiran Mattai’s story “…Once you understand what your spirituality should essentially be you will really understand what you would want your culture to be.”

E

xtraordinary might very well be the word to aptly describe Kiran Aarti Mattai. The 26-year-old, of East Indian descent, is currently a practising attorney-at-law, whose passion for the legal profession cannot be understated.

She was easily labeled an “exceptional” individual when she was admitted to the Bar just over three years ago. This auspicious recognition was not only linked to her outstanding academic performances, but also the fact that she was merely 22 years old at the time, making her arguably the youngest lawyer in Guyana.

“To be honest I didn’t really see what the big deal was but I suppose it was the idea that I was able to stay focused during that time,” reflected Mattai during an interview.

“I suppose it was more of what it represented rather than just the title, but at that time I guess it was a big accomplishment; I was just happy that I made it through law school,” she confided.

But even before undertaking the law programme at the University of Guyana, which she completed with distinctions, and continuing at Hugh Wooding Law School in Trinidad, Mattai was already showcasing just how “exceptional” she was. This was particularly evident in 2004 when she was named the best performing Caribbean Secondary Education Certificate (CSEC) candidate. A Queen’s College student at the time, she secured 10 Grade One passes, of which six were distinctions.

Upon completing law school, her main focus was to find a specialist legal area to fit into. Moreover, the second of three

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siblings, all of whom have also been recognized nationally for outstanding academic performances, Mattai decided to join the workforce at the Guyana Energy Agency.

This, of course, made her stand out even more as a young ambitious lawyer. “I started dealing more with renewable energy and the downstream aspect of energy. Being involved in the energy sector, I then realized just how universal that industry actually is…it is not just something within Guyana or within the Caribbean,” explained Mattai.

Venturing in this arena was a well thought out plan, as according to her, she had already taken into consideration the fact that Guyana had plans to explore for oil and gas.

It was for this precise reason that she strategically decided to pursue her Masters in Oil and Gas Law. She is set to graduate shortly from university in Scotland. “I am working towards a distinction right now, but we’ll see how that goes,” said an excited Mattai as she crossed her index and middle fingers on both hands.

But achieving academic success has not been the only focus of her life. She has been able to give her time to teach literacy to young children, as according to her, “education is very important and I think it starts at a very young age.”

The petite and very elegant Mattai has done quite a bit of modeling as well, but has never ventured into the pageantry arena which she explained by emphasizing, “I believe pageantry has an important place but I guess my priorities were different.”

Embracing the Indian Culture Through it all, she has been able to fully embrace her Culture, particularly through dance.

Although her existence is merely four years shy of three decades, her knowledge and passion for the Indian Culture far surpasses her age and even that of many people much older than her. Born and raised in a well-to-do family, Mattai could have easily delved into just about any extracurricular pursuit. Money would not have been an object, therefore, her opportunities could have been near limitless.

But according to this visibly stunning 26-year-old, as she pursued her many academic successes, she simultaneously gravitated to Indian dancing, a feat she embraced in her quest to exhibit unadulterated pride for her Indian culture.

Although it wasn’t thrust upon her, she intimated that her upbringing had immense influence on her dancing enthusiasm.

She explained that the family tradition that she was born into stemmed from a number of practices that essentially were the ‘products of succession’.

“So you have your ancestral immigrants and those practices that were really brought down from there (India) that you practice in everyday life – whether rituals, beliefs, anecdotes; they really stem from that sense of pride (of) where you come from and what you want to be able to promote in your life.”

Embracing these very practices, she noted, helped to shape her personally and easily propelled her to nurture her dancing talent.

As a young girl, her parents, Harry and Bharati, had no problem allowing her to be trained in Kathak – a form of intricate Indian classical dance. “I started dancing about 15 years ago which sounds like a really long time now,” said the young Mattai amidst a brief chuckle. She explained that the word ‘Katha’ is a Sanskrit word that translates to mean story and ideally so since it is exactly that a Kathak dancer is able to do.

She expressed confidence that through this “art form” she is able to convey unspoken stories of her culture. “It is really just a sense of connection you feel,” said Mattai of her dancing ability.

Although she embraces with conviction,

her Indian Culture which undoubtedly is laced with a Guyanese flair, she admitted that it wasn’t always very intriguing.

While her parents are true Guyanese with a passion to develop their homeland, at one point they had migrated to Canada.

It was there that she was born before returning nine years later with her parents and siblings. Her parents were keen on giving a great deal of attention to the family business – the N and S Mattai Supermarket

situated at Water Street, Georgetown.

The family business was, and still is, one that fully subscribes to the Indian Culture as it offers an abundance of Indian spices, especially masala, that have effectively served to unmask the Indian undertone.

Moreover, the Guyanese/Indian culture here was certainly one to behold with awe. “When we moved I thought the culture here, in terms of what we adapted the Indian Culture to be in Guyana, was so dominant…it wasn’t hidden away here or

practiced by one or two people; it was very celebrated and I think the openness of that made it something I really wanted to be a part of,” recounted Mattai.

As a result, the transition from Canada to Guyana was definitely an exciting one, she noted, as she reflected on simple things, such as turning on the television and being able to see the different Bollywood shows.

Even being able to attend Mandir regularly was quite an enthralling experience for her.

“It all became something that was really part of you and really helped to shape your identity and I think that is where it all started,” said Mattai as she recalled how she ventured into the dancing arena.

She has danced with other talented dancers from the Indian Cultural Centre, been a part of the Apsara Group, and has even done some solo stage shows as part of her effort to amplify a facet of her Culture that she embraces without reservation.

Mattai recalled that during her studies in Scotland last year she was, even there, able to showcase her culture. The University at which she studied is one that seeks to promote the different cultures of the mostly non-resident students and according to her, “I volunteered to do an Indian dance.”

“I actually did a mix…I did a medley of songs – a Classical into a Bollywood into a Soca (Indian Gyal - the Wuk up de Larkie) and it was very well received. They really enjoyed it. Everybody then understood where Guyana was because you really don’t hear much about us all the way on that side of the world,” added an elated Mattai.

She is therefore satisfied that she was then, and still is, able to represent , mainly through dance, a culture that she is very proud of being associated with.

But reaching to the stage of pride regarding one’s culture is not always readily attained as according to her, “it has to come from within. That’s probably the first thing but also not being ashamed of it.

I think that the more you understand what culture actually means to you and maybe even at a national level, that’s where you will be able to find pride in it. Once you understand what your spirituality should essentially be you will really understand what you would want your culture to be,” she affirmed.

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Guyana Inc. - Issue 15 P.57

A phenomenal woman and distinguished artist -

Bernadette Persaud

A

rt can be described as many things, but one thing is sure about art: It brings life and gives new meaning to the many facets of life and society. Guyana has many outstanding and renowned artists in the arts fraternity. One such artist is Bernadette Indira Persaud.

In one of her exhibitions entitled “India: A Glimpse” in 2005, the guest curator Ameena Gafoor described Persaud as “a creative spirit whose strong convictions – political, religious and cultural – are transmuted into art with a passion that is inevitable.”

Gafoor continues by stating that Persaud’s art represents a continuous questioning of life with its ambivalences, ambiguities and contradictions.

Bernadette Persaud is a seasoned artist who gained national recognition in 1985 when she became the first female to win the National Visual Arts Exhibition and Competition. Since then, Persaud has moved on to achieve greater things on the artscene, and is still recognized as one of Guyana’s most outstanding and prolific artists.

At her last individual exhibition, in May 2014, entitled “As New and As Old” – an exhibition of selected works (19842014), Alim Hosein highlighted that at her first exhibition in the 1980s, Persaud introduced her strongly politicallyoriented work conceived around themes of mortality, repression and freedom.

“From the start, her work showed her capacity to enchant with seductive surfaces while disturbing with deeper undertones…in her paintings, she fused excellent painterly and artistic skills with personal experience, political morality, strong personal opinion and perceptive vision into paintings of tragic beauty,” Hosein emphasized.

Further, her painting epitomized a difficult moment in Guyanese history, succinctly capturing the public and private pain of

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life in Guyana at that time. Since Persaud’s first exhibition, there has been tremendous growth which resulted from the shedding “of its populist charm and gained even deeper cultural and political significance.”

While Persaud has strong views about life, culture and identity, she is equally strong as an artist. This is evident in the number of accolades she has received over the years for her profound and uncanny work. Some of her awards include:- National Award in Art for her painting entitled “The End of a Season”(1985).She was the first Guyanese woman to win this award.

- Purchase Prize for painting entitled “A Gentleman under the sky”. (1993) -‘Woman of the Year’ award by the Guyana Review for work in the field of art. (1998) - Arrow of Achievement for “an outstanding contribution to the cultural mosaic in the field of art. (1997) - Distinguished Visiting Artist’s Travel Award (to India) by the ICCR. (2005)

- Caribbean Hall of Fame Award for Excellence in the Visual Arts. (2012) Hosein cites Persaud as Guyana’s leading resident contemporary artist. She has established herself as one of the most important artists to emerge in Guyana in recent times through her commitment to producing work of quality, feeling, perception and artistic vision, while asking serious questions about our culture.

Not only is Persaud a productive artist, but an important one as well, her work adds an important voice to those of the other leading Guyanese and Caribbean artists who offer different perspectives into Caribbean reality and identity.

Not only this, but her work also takes Caribbean art to another step along the road of its development. While never being narrowly ethnic, it affirms a largely overlooked culture, but more importantly, it brings that culture into dialogue with others in order to seek answers which will benefit all.

The acknowledgement of culture and the exploration of location is a political act for Persaud, and are central to her work. Through it, she seeks a space for other, marginal, voices and challenges the hegemony of dominant voices in the shaping of Caribbean and world culture.

As a response to her heritage as an East Indian, and as someone who is also located in a cosmopolitan culture, Persaud’s work is making an important contribution to the debate on evolution of Caribbean and even wider society.

NEW SHOES

STYLES & TRENDS

EVERY MONTH

110 West Regent Street, Lacytown, Georgetown, Guyana.

Tel: (592) 227-4754 Fax: (592) 227-0827

120-11 Liberty Avenue South Richmond Hill, NY 11419.

Tel: 718-835 1335

1913 Rose Hall Estate Massacre By: Radhay P. Misra, IAC Executive Member

O

n 13th March 1913, a little over one hundred and two years ago, colonial police under the command of George Castriot De Rinzy (1865-1913), the Inspector General of Police of British Guiana and Honorary Colonel of the British Guiana Militia, opened fire on East Indian sugar workers at Rose Hall Estate, East Canje, Berbice killing 15 and wounding 41 others.

Nine of the labourers died instantly, while six others died of their wounds at the New Amsterdam Hospital between 13-15 March, 1913. In addition, one policeman, Corporal James Ramsay, died instantly with a bullet wound to the head. Only policemen armed with rifles and officers armed with revolvers fired bullets that day; the East Indian labourers were armed with hackia sticks, cutlasses, bottles and stones.

This massacre, which was widely reported internationally, was instrumental in bringing about an end to the Indentureship System on 1st January 1920; the last batch of indentured labourers having arrived aboard the S.S. Ganges in April 1917.

The late 1912 sugar cane crop season was over when grinding ceased at the Rose Hall estate on 20 January, 1913. Rewards to the sugar workers for a successful crop took the form of a holiday, from one to four days awarded by the Manager. Since this was an extremely successful crop, James Smith, Manager, on Monday, 27th January, granted the maximum of four days to begin on the following day, Tuesday 28th January and to end on Friday 31st January.

In January, however, Smith after consulting with Robert Hunter, Assistant Manager, who convinced him of the urgent need for the commencement of replanting, cancelled the holidays and ordered the labourers to the field, explaining that the holidays would be rescheduled.

The field labourers en masse, on the urging of Ramchand, who was transferred to Rose Hall from Plantation Diamond, West Bank Demerara and six others, refused to obey the order from Smith which was conveyed by Hunter and did no work on Tuesday 28th January. They returned to work on Wednesday, 29th January (the second holiday) and worked on Thursday and Friday (the third and fourth holidays) also.

James Smith, who succeeded Mr. Bethune at Rose Hall on 1st April 1911, having previously worked as Deputy Manager at Plantation Uitvlugt and with a total of twenty years’ experience in different capacities on sugar estates in British Guiana was well known for his abrupt manner of speech and his abusive language, especially towards sugar estate workers.

He had not endeared himself to free East Indians when, in September 1912 he doubled the rental for rice beds and water supply to rice cultivators, and withdraw the privilege of rent-free beds. At that time, Rose Hall estate employed an indentured work force of about 500 and around 2,000 free East Indians.

Guyana Inc. - Issue 15 P.60

Unable to forgive what he considered insubordination by the labourers, Smith arranged for legal action in the form of summonses to be served on seven persons he perceived to be the ringleaders of the disobedience. These people received them on Saturday 1st February.

The infuriated labourers complained to Smith the same day and also on Sunday 2nd February about the legal action, asking why only seven persons were targeted when, in fact, all of them had stayed away from work. Conviction on these charges could have led to imprisonment and fines. Obtaining no satisfaction from the arrogant manager, the labourers trooped into New Amsterdam later on Sunday to complain to and seek advice from the “Krasbi (Crosby),” Thomas Fairbairn, Immigration Agent, stationed there.

The following day, Monday 3rd February, Fairbairn visited Rose Hall Estate to investigate the matter and found that there was widespread anger against the estate administrators, Smith and Hunter. Fairbairn met with Smith, who offered to withdraw the charges provided the defendants defrayed the full act of the summons, a total of $5.04 or seventy two cents each.

Even though the seven defendants saw this as an injustice, tantamount to a fine without recourse to the courts, they offered to reimburse Smith in installments of four cents a week; it would have taken 18 weeks to pay off this amount. Smith, however, refused this reasonable compromise, having full knowledge of the low wages received by the labourers.

On Tuesday 4th March, work virtually ceased at Rose Hall estate, as between 200 and 300 workers walked to New Amsterdam to support the seven “ringleaders” who had to appear before Magistrate Douglas.

These cases, however, were not heard that day due to the improper preparation of the documents – six of the summonses showing no jurisdiction on their faces, these six were dismissed and fresh summonses issued.

The cases were postponed by Magistrate Douglas to Friday 7th February and were heard by Magistrate Shankland who sentenced each of the “ringleaders” to pay three shillings (seventy two cents) costs and to be bound over to keep the peace for three months after Defence Counsel Joseph Eleazar, later to become Mayor of New Amsterdam, after consultation, advised his clients to plead guilty.

This outcome added to the dissatisfaction of the sugar workers who had been feeling aggrieved for almost two weeks since the holidays were cancelled. Smith, now, added fuel to the fire that he had lit. In a letter dated Friday 14th February to Booker Bros McConnell 7 Co. Ltd in London, he wrote: ‘The New Coolie Gang of about 60 men struck work this morning and have gone to interview the Immigration Agent.

They demanded that the rates be increased which I declined to do.’

Smith decided to go after those he believed to be the “ringleaders”. On

Monday 17th February, Smith applied to the Immigration Department for permission to transfer Jahangir (Jhangi) Khan and his wife Muradan; Chotey Khan and his wife Aladi; Amir Baksh and his wife Jumya (with infant son Hassoo); Mathura; and Maula Bax an educated scribe who was in possession of a soiled copy of the Immigration Ordinance that he brought back with him from India and who explained to the labourers how they were overworked and how they were underpaid.

He was Smith’s chief target.

After submitting his application to transfer the ring leaders, Smith departed for England.

The bureaucracy of the Immigration Department acted quickly and on Sunday 2nd March, the transfer order for Jahangir Khan and wife, Chotey Khan and wife, Amir Baksh and wife, Mathura and Maula Bux was delivered to the police station at Reliance.

On Tuesday 4th March, the transfer men appeared in court to contest the order to transfer them. Armed with a copy of the agreement made in India, Maula Bux contended that it contained no reference to transfer, or punishment by fine and imprisonment for refusal to work.

Eleazar, the attorney supported the motion of the labourers that the estate management had no legal authority to transfer workers since there was no such reference in the contract.

During the sitting of the Court on 4th March, Robert Hunter, Manager (ag.), Inspector Arthur Hamilton Baker and Thomas Fairbairn, Immigration Agent thought that as the police had automobiles at the court, it would be a good opportunity to seize the transformers and take them away. An attempt was made to induce them to leave but they claimed that they did not have their possessions; they were told that these would be sent after them.

Jahangir Khan appeared to be inclined to go but Ganga caught hold of him as he was about to enter a police car and forcefully prevented his removal. The large crowd of labourers, which by this time had swelled considerably, became excited and threatening in their manner, a large number having sticks. The anger of the large crowd aborted the transfer and Hunter had to obtain police protection in order to return to his home at Rose Hall Estate.

After this attempt to abduct the transfermen , Rose Hall estate suffered a complete shutdown as angry indentured labourers prevented the free labourers from working; prevented the overseers and drivers from going into No. 8 yard (the logies) to give orders and thus prevented the rest of the indentured labourers from working, called for the dismissal of Hunter, Jagmohan Maharaj, the head driver (who was accused of all sorts of improprieties and was Smith’s lackey) and the sicknurse (who was accused of corruption and was Jagmohan’s lackey) and became threatening and defiant in their manner.

During the last nine days of this tumultuous period, five new ‘ring leaders’ were identified: Ganga, Baloo, Ramdayal, Shankar and Dildar Khan.

Into this situation of anarchy, rode Colonel George Castriot De Rinzy, Inspector General of Police in a police car at the head of at least 70 policemen including two European officers, Inspector Arthur Hamilton Baker and Inspector Henry William Birch. They brought with them a Maxim gun, a machine gun, obviously to intimidate the sugar workers; mercifully it was only paraded but not used against the labourers.

De Rinzy, born in Ireland into a military family was descended from Sir Mathew de Renzy, a native of Cullen in Germany, who was granted the estate of Clobemon, County Wexford, Ireland by Charles I of England. This ancestry made Colonel DeRinzy a direct descendant of Gjergj Kastrioti (George Castriot) (1405-1468), the famous Albanian nobleman also known as Skanderbeg ( or Iskander Bey meaning Lord Alexander).

General James Wolfe, the British Commander who died at the Plains of Abraham, Quebec in 1759, stated that Skanderbeg was a commander who “excels all others, ancient and modern, in the conduct of a small defensive army.” On 27th October 2005, the United States Congress issued a resolution honouring the 600th anniversary of the birth of Gjergi Kastrioti (Skanderbeg), statesman, diplomat and

military genius, for his role in saving Western Europe from Ottoman occupation.

Skanderbeg was victorious in many battles against the Ottoman Turks but his descendant, De Rinzy, who bore the illustrious name of his ancestor, was known for shooting protesting workers in British Guiana, for example at Non-Pareil in 1886 and Ruimveldt in 1905.

During the shutdown of Rose Hall Estate after Tuesday 4th March, Hunter, acting for Smith, sent a message to the Immigration Department asking for help and for the transfer of five “new” ringleaders: Ganga, Baloo, Ramdayal, Shankar and Dildar Khan. Armed with these warrants and the Maxim gun, Colonel De Rinzy and a large body of policemen travelled to Rosignol by train during the evening of Wednesday 12th March.

After a parade from Cumberland to Rose Hall with the Maxim gun visible, the policemen approached No. 8 yard only to be met by a large group of angry and anxious labourers who believed that the five “original ring leaders” were to be arrested: up to that time, the labourers were unaware that the police sought five different persons.

De Rinzy claimed that the coolies roared fiercely and wildly brandished all kinds of weapons, sticks, cutlasses and spears made from cutlasses mounted on sticks as if in a wild barbarian country.

Mangru mentions that the workers also had bottles and bricks.

After the Riot Act was read, Corporal James Ramsay, a decorated policeman, attempted to cross the bridge over the punt trench to arrest Ganga. He was rebuffed by the labourers and as he once again attempted to push through the crowd he was seized by Motey Khan and a physical struggle between them on the bridge resulted in both of them falling into the punt trench. At this point DeRinzy himself opened fire with his side-arm on the men struggling in the water. Both Motey Khan and James Ramsay died from bullet wounds; Motey Khan with four bullet wounds in the head, chest and back and Ramsay with a bullet wound to the head.

At the Commission of Inquiry conducted by Magistrate H.K.M. Sisnett, two eye witnesses, Ganga and Jahangir Khan, testified that Corporal Ramsay was shot by De Rinzy while he was struggling with Motey Khan in the trench.

In this confusion, De Rinzy ordered his men to open fire on the workers and after 100 bullets were discharged, 55 more persons were shot. Motey Khan, Bholay, Badri, Hulas, Jugai, Sohan, Sarjoo, Sadulla and Gobindei (female) were killed instantly while Gafur, Juggoo, Roopan, Durga, Lalji and Nibur died in the New Amsterdam hospital between 13th – 15th March. Forty one others were wounded. Other than Ramsay, no policemen were injured.

Sisnett’s report exonerated De Rinzy and the policemen supporting an allegation that the labourers killed Ramsay but stated that the workers acted under considerable provocation. Lord Crewe, after reading Sisnett’s findings, considered that the disturbance at the Rose Hall Estate was the direct and inevitable result of the conduct of James Smith, Manager of the estate, not only in regard to his broken faith in the matter of the holidays and his refusal in the case of Driver Jagmohan to redress a grievance shown by his own subsequent action to be just, but also in view of his repeated failure to explain the position to the coolies.

It was the opinion of the Marquess of Crewe that such a series of incidents can only be taken as a want of intelligent consideration on the part of the management of the estate towards its intelligent labourers.

Lord Crewe concurred with the view taken by the Government of India that the owners of the estate should be pressed to make adequate provision for those who have been incapacitated and for the families of the killed. No compensation, however, was received by the victims.

In 2013, the Indian Arrival Committee persuaded the Government of Guyana to make the former cemetery, then covered by bush and which was being used as a garbage dump site, a national memorial site. On Thursday 13th March 2014, President Donald Rabindranauth Ramotar unveiled the monument to the 1913 Rose Hall Estate Martyrs on the site where they were buried, exactly 101 years after the massacre.

Guyana Inc. - Issue 15 P.61

Example of the Allocation of Indian Immigrants Example of the Allocation of Indian Immigrants from one ship to the Plantations in Essequibo, Demerara and Berbice.

Name of Ship: Jason Tonnage: 1020 Sailing Season: 1867-1868 Date of Arrival: 14th January, 1868 Port of Embarkation: Calcutta No.

County

Men

Women

Boys

Girls

Infants

Total

1

Met-en-Meerzorg

Name of Plantation

Demerara

18

8

1

1

1

29

2

Windsor Forest

Demerara

19

3

0

0

0

22

3

Schoon Ord

Demerara

17

8

4

0

2

31

4

Houston

Demerara

0

1

3

1

0

5

5

Hampton Court

Essequibo

19

6

0

1

0

26

6

La Belle Alliance

Essequibo

17

7

0

0

2

26

7

Anna Regina

Essequibo

17

8

0

0

3

28

8

Mainstay

Essequibo

15

5

1

1

0

21

9

Land of Plenty

Essequibo

16

8

0

0

0

25

10

Columbia

Essequibo

13

5

0

0

0

18

11

Hoff Van Aurich

Essequibo

14

6

0

0

0

20

12

Zorg

Essequibo

14

6

1

0

0

21

13

Johanna Cecelia

Essequibo

16

8

0

0

0

24

14

Aurora

Essequibo

14

6

0

0

0

20

15

Port Mourant

Berbice

24

2

0

0

0

26

16

Albion

Berbice

22

0

0

0

0

22

17

Eliza and Mary

Berbice

22

1

1

0

0

24

277

88

11

4

8

388

5

0

0

0

0

5

282

88

11

4

8

393

SUB TOTAL Died in colonial hospital Total

Guyana Inc. - Issue 15 P.62

Indian Youths in a Changing World

T

oday, our world and its people are continuously evolving in every aspect of life, be it technology, information, dress codes, food, music, and the youths of today are in a position where they are somewhat being forced to keep abreast with all that is happening simultaneously. Youths from all walks of life are possibly in the same ship crossing similar waters when it comes to this advancement nevertheless their age.

However, the Indian youth is even more challenged since he/she still has to keep up family tradition (Kul Rithi) regardless of which religious background they may originate from.

The evolutionary processes coupled with the ever stagnant cultural traditions have been posing as a severe challenge amongst their (Indian Youth) peers.

Peer Pressure is indeed one of the deciding factors of what the Indian youth will eventually become in the near future.

The simplest of things such as dress codes where the Indian youth prefers to be clad in garments that are one hundred percent western as against his or her traditional garments are simple evidence of the effects of peer pressures in this ever changing world.

On the other hand, the Western world

embraces the eastern cultures, dress, food and has even gone to the extent where they have to economically plan their lifestyles just to facilitates aspects of this great rich culture and traditions of ours; one of the most famous today being Yoga.

The inherent potential which is rooted in the genetic makeup of the Indian Youth, living in or out of India, has been a lead factor in the continuous sustenance of this great culture and tradition. When we look back at our history and see that powerful civilizations such as the Mayans, Incas, Greeks, and many more have risen and fallen and most have totally disappeared which the Indian civilization still stand strong, as youths of today, we can simply ask ourselves why. What has caused this great civilization to be alive and well?

From where have we started?

What have been our contributions to this world? Where do we see ourselves in the future in this evolving world?

As soon as we realize that it was Indian youths, mathematicians, have given the world zero, youths like ourselves have been trading spices across borders out of India even before Christopher Columbus discovered the West; people travel thousands of miles to taste curry and that there are over one billion of us on the

planet, we would understand that this great culture and tradition will be forever kept alive and sustained by generations to come.

Foundations, both cultural and religious, that were built centuries ago by some of the best architects cannot be simply torn down by mere influence of another’s culture. Hence, those who understand this principle will forever hold on to what belong to them and use their energies and expertise to keep building it to greater heights.

It is well known that no matter the hardships faced, like those of our fore parents who were brought to this land of ours as indentured labourers, they pursue diligently to uphold their sacred culture and religions through music, food, clothing and many more. Hence, the youth of today, who maybe have no understanding of what Indentureship was, are enjoying a life that was built on the sacrifice of his ancestors and which is allowing them to aspire to grow and develop in every faculty of life, more so, in this ever changing world that we live in today.

Guyana Inc. - Issue 15 P.63

History of Rice Production in Guyana and the Contribution of East Indians By: Radhay P. Misra, IAC Executive Member

R

esearch done by Tyran Ramnarine, D Phil (Sussex) and presented in his unpublished doctoral thesis of 1977 titled “ The Growth of the East Indian Community in British Guiana 1880-1920” and by Clem Seecharan PhD (Warwick) in his unpublished thesis of 1990 titled “ Indians in British Guiana 1919-1929: A Study in Effort and Achievement” provide the following facts: (1) Guyana has always enjoyed ideal natural conditions for the cultivation of rice and as early as 1750, Laurens Storm Van Gravesande (1705-1775), Dutch Commander of Demerara and Essequibo (17381772) reported the successful cultivation of rice in Essequibo; (2) The favorable conditions of soil and climate permitted the crop to mature in five months compared to twelve months in South Carolina, which was the source of the rice planted in Essequibo. South Carolina, at the time, was a separate British colony with its own government; (3) Rice was apparently first planted in Demerara around 1782 during the French occupation and some of it was used as food for slaves; (4) Henry Bolingbroke, an English traveller, in “A Voyage to Demerary” published in 1807 reported rice cultivation along the banks of the Demerara River and echoed Van Gravesande’s observation that the colony, now under British rule, could rival South Carolina, which was now a part of the United States of America (USA); (5) Although rice was cultivated to some extent as food for the slaves most of the rice consumed in the former Dutch colonies of Essequibo, Demerara and Berbice was imported from the USA; (6) When rice supplies from the USA stopped in 1813 as a result of the of the War of 1812 between Britain and the USA, it was suggested that an indigenous rice industry be established; (7) This suggestion caused great consternation among the sugar planters who had persuaded the colonial administration a few years earlier to brutally suppress rice cultivation since it sustained communities of runaway slaves, known as Bush Negroes or Maroons, who commonly grew rice in the neighbourhood of their hiding places. Maroon settlements were in existence by the end of the eighteenth century.

(8) Slaves had to be conserved on sugar plantations after the abolition of the slave trade in 1807 and since the supply of slave labour now depended almost solely upon natural increase Maroon settlements had to be destroyed and concomitantly, rice cultivation had to be suppressed.

In a 2002 publication titled “A Documentary History of Slavery in Berbice 1796-1834” by Alvin O. Thompson PhD (UWI), documents were presented illustrating the fact that runaway slaves cultivated rice as well as ground provisions on a large scale near their places of refuge and by 1809 had such an immerse area under cultivation in the backlands of Mahaicony and Abary that a special expedition was dispatched to destroy it.

In December 1809, Governor H.W. Bentinck of Demerara, Captain Charles Edmonstone of the Demerara Militia and Lt. Colonel van den Broek, Commander of the Berbice Burgher Militia met at Plantation Trafalgar (West Coast Berbice) to plan the campaign against the Maroons.

This plan envisaged the complete destruction of these Maroon settlements including, and especially, all cultivated ground.

After a successful four-week campaign employing a combined force of Europeans, Amerindians and African slaves, Captain Edmonstone

Guyana Inc. - Issue 15 P.64

in a dispatch to Governor Bentick enclosed in Minutes of the Court of Policy of Demerara and Essequibo dated January 18th 1810, that “the expedition destroyed all the provision that could be met with…. fourteen houses filled with rice and several fields in cultivation being by their exertions totally destroyed…..on a moderate calculation the quantity of rice that has been destroyed would have been equal to the support of seven hundred negroes for twelve months.”

Edmonstone further stated that “ the quantity of rice the Bush Negroes have just rising out of the ground is very considerable, independent of yams, tanias, plantains, tobacco etc, and as it will be three months before the rice is fit to gather in, I would recommend at that period, another expedition be sent in and destroy the same.”

From this evidence provided by Dr. Ramnarine, Dr. Seecharan and Dr. Thompson, all foreign-based Guyanese historians, it is obvious that runaway slaves/ Maroons/ Bush Negroes had mastered the art of rice cultivation at the beginning of the nineteenth century before it was crushed by the military power of the colonial administration in support of the plantocracy.

King Sugar then reigned supreme over other crops and sustained rice cultivation was absent for about seventy years until the late 1870’s when time-expired East Indians (i.e. those who had completed their period of indentureship) established settlements outside the sugar plantations.

During this 70-year hiatus, sporadic efforts were made to cultivate rice. In 1848 William Russell, popularly known as the “Sugar King” in later years, observed a large area in Berbice under rice by the Timini people, Africans who appear to have been brought from Nassau, Bahamas by a colonial firm. They were probably rescued by the Royal Navy from a slaveship bound for the New World.

Walter Rodney PhD (London) in his book titled “A History of the Guyanese Working People, 1881-1905,” published posthumously (1981) after his brutal assassination (1980) during the dark days of dictatorship in Guyana, pointed out that “it is significant that the ‘Timinis’ were cited as the rice growers of the early nineteenth century in Berbice, because the Timne of Sierra Leone and Liberia were one of the principal ethnic groups in the ‘rice belt’ of West Africa.”

In 1853, K. Colvin of Vive la Force on the Demerara River (West Bank) made an organized but fruitless attempt to grow rice using African labour after introducing some paddy from Georgia, USA.

The first recorded involvement of East Indians in the cultivation of rice, according to Ramnarine, was in 1865 when William Russell granted the request of “a couple of hill coolies” to cultivate sixteen acres on the front lands of Edinburgh estate on the West Coast of Demerara.

In 1865, also, an East Indian, according to Ramnarine, cultivated twenty acres of rice on the front lands of Plantation Leonora.

The modern rice industry began in the late 1870’s. Ramnarine pointed out that “in 1879 on the Essequibo coast at Better Success between three and four thousand of them (small-scale farmers) had

about 15,000 acres of rice land and were able to sell 1080 bags of rice after securing amounts for home consumption and seeds.

In “Tiger in the Stars, Dr. Clem Seecharran wrote that the area under rice was between 2,500 to 3,000 acres in the 1880’s and 1890’s – much of this was land used by Indians on the sugar estates. According to Seecharran, between 1896 and 1903 the rice acreage rose from 3,000 to 17,500 following the liberalization of the Crown lands regulations in 1898 and 1903; by 1908 a total of 29,764 acres were under rice; by 1914 a total of 47,037 acres, climbing to 60,432 acres by 1918 and 73,647 acres by 1931.

Rice production in the 1920’s suffered tremendously because of the repercussions of the rice policy of Governor Sir Wilfred Collett: this is explained in detail in “Tiger in the Stars.”

According to Seecharran, the “Indian rice growers singlehandedly retrieved the industry from under the boot of the Government.

Edgar Beckett, an agricultural expert, wrote in 1926 that the “real development of the (rice) industry is due entirely to the indomitable pluck and energy of the East Indian.”

Area under rice cultivation was 82, 906 acres in 1941; 100,250 acres in 1951; 226,304 acres in 1961; and 278,484 acres in 1964. Rice production in the 1970s and 1980s stagnated to such an extent that between 1967 and 1991, rice exports exceeded 100,000 tonnes only once in 1978. Since 1993, rice exports have gone under 200,000 tonnes twice only, in 1993 and 1994. Between 1970, when Guyana achieved republican status and 1992, rice production topped 200,000 tonnes only once, in 1977. Since 1993, rice production has exceeded 200,000 tonnes twenty two times (1993-2014); exceeded 300,000 tonnes sixteen times; exceeded 400,000 tonnes four times; exceeded 500,000 tonnes twice and exceeded 600,000 tonnes once. Rice production record landmarks are as follows: 233,111 tonnes (1994); 315,301 tonnes (1995); 332,542 tonnes (1996); 340,911 tonnes (1997); 365,469 tonnes (1999); 402,479 tonnes (2011); 422,058 tonnes (2012); 535,555 tonnes (2013) and 635,238 tonnes (2014).

This progress is extremely significant, especially in light of the fact that the vast majority of rice farmers and rice millers are of Indo- Guyanese origin.

Year

Hectare Harvested

Paddy Production

Yield Mt/ha

Rice Equiv Quantity Tonnes Exported (MT)

Value US$

1991 76,209 251,321 3.3 150,783 54,047 17,202,635 1992 77,327 286,000 3.7 171,000 115,102 35,000,135 1993 98,061 336,207 3.4 201,702 124,089 33,045,227 1994 97,660 378,432 3.8 233,111 182,585 55,547,061 1995 132,344 525,500 3.4 315,301 200,336 76,397,522 1996 135,436 543,437 4 332,542 262,265 93,716,748 1997 142,782 568,186 3.9 340,911 285,051 84,224,971 1998 129,469 522,907 4 339,890 249,755 73,259,786 1999 147,071 562,260 3.8 365,469 251,519 71,035,677 2000 115,872 448,740 3.8 291,967 207,638 51,790,072 2001 124,565 495,862 3.9 322,310 209,042 50,061,834 2002 107,902 443,654 4.1 288,375 193,416 45,463,590 2003 127,662 546,183 4.3 355,019 200,432 45,273,049 2004 115,742 500,911 4.3 325,592 243,093 55,066,513 2005 106,645 420,365 3.9 273,237 182,175 46,172,149 2006 102,934 472,363 4.6 307,036 204,577 54,622,550 2007 105,865 458,653 4.3 298,125 269,436 75,251,465 2008 119,792 507,036 4.2 329,574 196,233 118,032,803 2009 124,820 553,522 4.4 359,789 260,815 114,120,324 2010 131,412 556,193 4.2 361,525 336,313 154,622,744 2011 140,674 619,198 4.4 402,479 305,382 173,239,721 2012 143,386 649,320 4.5 422,058 334,140 196,226,960 2013 164,808 823,930 5 535,555 394,988 239,826,389 2014 185,021 977,289 5.3 635,238 501,208 249,512,110

Guyana Inc. - Issue 15 P.65

The many ways that Indian Clothing contribute to the upkeep of the Indian Culture here in Guyana

By Lynette Mangar

I

n these contemporary times with an abundance of Western influences, the Indian culture is very much alive all over Guyana.

Guyanese have easy access to almost everything that keep the Indian culture alive.

Take for instance the Indian weddings and all the other Indian religious ceremonies and rituals, which are constantly being performed all over Guyana, almost all the guests will be appropriately dressed in their Indian attire.

Colour in Indian clothing varies according to the religion and ritual concerned.

For instance, Hindu women wear white clothes for mourning, while Muslims wear white for weddings and elaborate functions.

The Muslim brides will wear white or cream lahengas with green and gold or silver workings.

The Muslim brides also wear salwar-kameez with their head wear to get married.

On the other hand, the Hindu brides wear red lahengas or saris to get married.

The grooms wear the sherwani suit or the traditional satin “jora jama� with the phagri (head wear) The more religious families will give their brides yellow or gold clothing.

Lately the brides are wearing colours of their choice instead of the traditional red or yellow.

Men and women clothing have evolved from the simple and traditional dhoti and sari , to the more elaborate and contemporary outfits and costumes.

Women wear saris, lahengas, ghararas and Anarkali salwarkameez to the weddings.

The salwar-kameez, whether anarkali or churridar style, were originally worn by Muslim women, but today we see all the women wearing them to any function. They are the most popular Indian outfit presently here in Guyana.

The sari happens to be the most elegant wear at the Hindu weddings. This unstitched , six yards length of silk or chiffon , or any other appropriate sari material, can be wrapped in many ways. The sari enhances the feminine form and also covers up figure flaws.

Young girls moving around in saris radiate charm and romance around them. ..Legend has it that the sari was born on the loom of a fanciful weaver.

He dreamt of a woman. Her long tumbling hair, her shimmering tears, the softness of her touch and the colours of her many moods!

He wove for many days and alas he was done!

He sat back and smiled and smiled. Enchanting grace, flamboyant

Guyana Inc. - Issue 15 P.66

beauty and the most graceful garment ever worn by woman was created! It is said that no dress in the world can surpass the Indian sari.

The clothing which the Indians wear will vary widely according to the religious ceremony and the climate.

Silk, chiffons and organzas are mostly worn in the evenings when it is cooler.

The cottons are mostly worn in the day when it is hot.

The women perfect their sense of charm and fashion, by wearing the appropriate make-up and jewellery for varying occasions Culturally the Hindu women wear bindis on their forehead. The married ones wear the red dot while the single women wear different colours to match their clothes.

The Hindu married women also wear the sindoor( traditional red or orange powder) On the middle part of their hair which is called the “mang” Apart from the clothing that upkeeps the Indian Culture, there are many other ways in which the Indian culture is upheld.

There are the Indian movies, Jewellery , music, cuisine, Drama, theatre, visual arts, sculpture, architecture and sports.

The epics like the Ramayan and the Mahabharata are read at all mandirs and

jags etc.

The mandirs and masjids throughout this country contribute greatly to the upkeep of the Indian culture. Youths are taught there to read the Bhagwat Gita and the Koran.

They are taught prayers and singing etc. and are encouraged to dress appropriately.

Last but not least, the Indian language has passed on from generation to generation.

Culturally specific names are given to

specific relations. It is vague when someone says aunt,uncle, grandmother, grandfather, brother- in-law or sister-in-law.

Does someone know whether it is from maternal or paternal side of family?

Maternal grandmother is Nani, while the grandfather is Nana.

Paternal grandmother is Ajee, while the grandfather is Aja. Maternal uncle is Mamoo, while his wife is called Mamee.

Paternal Uncle is Cha-Cha, while his wife is Cha-Chee.

Maternal aunt is Mousie, and her husband is called Mousa.

Paternal aunt is Poowa, and her husband is called Pupha.

Brother’s wife is called Bhabi or Bougie, while sister’s husband is called Bonai.

Husband’s sister will be Nanad.

The elder brother’s wife will be the Bharkie to the younger brother’s wife. On the other hand, the younger brother’s wife will be the Chutkie to the older brother’s wife. The husband’s elder brother will be Bharka and his younger brother will be the Daywar.

It goes on and on with the rest of relationships. This is an amazing part of the Indian Culture.

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Hindu Wedding

Adorned in a stunning traditional Red Lehenga Choli, Romella Ramlackhan & Shawn Kistana (attired in white & red kurta) Married on April 4th, 2015 at their homes in Diamond & Grove East, Bank Demerara

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Christian Wedding Shane & Preeta Jagan Married on Feb 21st, 2015.

At Calvary Lutheran Church, Guyana.

Christian Wedding ceremony Dr.Shane Jagan handsomely rocks a black suit while Mrs Preeta Jagan is elegantly draped in a white wedding dress Guyana Inc. - Issue 15 P.69

Muslim Wedding Nadira Mangar & Friaud Osman Married on October 11, 2014 The extravagant Islamic Wedding Ceremony was performed at The Westin Resort & Spa, Fort Laudendale Beach.

The Groom is wearing a white Kurta and the stunning Bride is attired in a beautiful emerald green with gold Lacha Lehenga Sharara Guyana Inc. - Issue 15 P.70

Hindu Wedding Dr. Kaalesh & Sonya Ramcharran tied the nuptial knot on July 6th, 2014 At East Bank, Demerara, Guyana.

This exquisite bride wore both a yellow & red sari, whilst conducting different parts of the hindu ceremony. The Groom sported a pink kurta & then to a white & red.

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Christian Wedding

Shazam Hanif & Lisa Harry exchanged vows of unconditional love, on March 14, 2015 at the Lusignan Assembly of God Church.

Groom styled in a classic black & white ensemble, while the beautiful bride is elegantly dressed in a traditional white wedding gown.

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Muslim Wedding

1st Nov 2014 a majestic allure of Mogul Traditions blended with Indian panorama created an ambience of joy and love at the residence of the Bride where Latifan Rosheena Khan wedded the love of her life, the handsome Damien Jagearnauth.

The fabulous bride modeled an ivory, emerald & gold custom-made gown which fused an arabian & indian design. The groom wore a custom-made arabian sherwani to compliment his bride.

Muslim Wedding

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Keeping tradition alive Parmanand Maraj: Mahaica Creek’s oldest resident plants garden, speaks Hindi, recalls ‘ole’ days

T

he community of De Hoop, Mahaica, is located just over 40 miles east of the city, with its rolling rice fields running parallel to the Mahaica River and the De Hoop Branch Road.

It is a totally different world. Many of the homes are without electricity from Government. And it is quiet. Handsome Tree, located halfway along the creek, is home to one of Guyana’s treasures. Getting ready to celebrate his 90th birthday this year, Parmanand Maraj, more popularly known as Bantay Maraj, cannot by any stretch of the imagination be considered just another Guyanese. He is a treasure as far as keeping the Indian tradition alive is concerned.

He is still planting his garden, reaping boulangers and bora. His hearing is incredible. He can still thread a needle without any visual aid. He has no ailment that he is aware of. But perhaps the most amazing thing is the clarity of his memory and the fact that he can speak Hindi.

Ever too often, he would break out a Hindi quote and then explain its meaning. And he can sing too! His father came from India as an indentured worker while his mother hailed from Chateau Margot, East Coast Demerara.

When it comes to Guyanese Indians and the keeping up of traditions, Maraj is the epitome of what perceptions should be.

He still reads voraciously his Bhagavad Gita, Bhagwat Puran, Mahabharat and Ramayana. He still takes his couple shots of rum daily and has two ‘fire sides’ to cook his meals.

Maraj is the oldest person along the Mahaica Creek area, or so he has been told; he smiles.

Born September 17, 1925, Maraj hails from a family of Pandits, but a hard, early life and with seven children to feed, forced him to concentrate on ensuring that they receive what he did not get…a good education.

Today, it has all paid off. His children, five boys and two girls, have done well- one of them is a neuro-surgeon in Trinidad and Tobago and another, a former manager of

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Royal Bank of Canada. Still, another is an accountant with a daughter married into a prominent family of Pandits.

He has handed over control of the farms to his eldest son, who has managed to maintain the lands as one of the biggest rice producers in the area.

Maraj has even travelled to India to trace his roots. His eyes light up talking about his hard life and then sweet success.

His community is filled with big names of the likes of Prakash Gossai and even Mahadeo Shivraj, renowned actor and his nephew.

When he was just nine years old, his father died in an accident. The times were hard. The last of nine children, he was forced to do odd jobs to raise money.

De Hoop, back in the last century was known for its share of big floods with lost crops, a way of life for the farmers.

He recalls when De Hoop had no road and the only way into the community was by boats along the Mahaica Creek. He learnt to pilot the vessels owned by his brothers, at an early age.

From an early age also, Maraj recalls his family being highly religious, attending functions and conducting Puja/Jandhi.

But the life was not for him. He had a wife and toiled the family lands he inherited from his father, planting rice and cash crops and even raising cattle.

Maraj still insists on calling his daughterin-law “dulahin” (bride), a tradition that he keeps alive today, guarding it jealously.

He recalls that school was not a big item on the agenda,as there was a need to raise money to survive. Maraj stuck with his duties. He played his cricket, and knew what it was to use a bull plow when there were no tractors. As a matter of fact, he was the first to own a tractor in the area and taught other farmers to use it.

The hardships were many…the floods would come and then the droughts. His family was from the Brahmin Lineage/Kul in the area. When it came time to choose, Maraj opted to work. But he never forgot his teachings.

Life in the area was anything but routine.

One time to dig an irrigation canal, 40 men dug a 600-rod length that was about two shovel sticks deep. Today, that canal is named after his eldest son on the MMA/ ADA map of the area - the Geenarine Canal.

The tractor made a huge difference in the life of the struggling farmer. He started to move up.

Soon, the family was able to acquire more lands. One of his sons was fortunate to be offered an opportunity to study in India.

He would later start practising as a neurosurgeon in Trinidad and Tobago.

There were other stories that Maraj can recall. Like the time when a close relative was grabbed and eaten by an alligator while she was at a nearby trench washing clothes.

A good player of the jaal, Maraj, who is serious when he described himself as a “polite young man”, disclosed that his wife passed away in 1990.

His children insist that he travel to the US twice yearly where he is now a senior citizen.

He hardly likes it. He misses his home which is now equipped with solar power.

He remembers when paddy was selling for eight cents per bag and the sights of Old Delhi, India with the rickshaws, trains, scooters and temples.

While the life of Maraj is a routine one now of reading his holy books, with his son and daughter-in-law keeping him company and taking care of the home he built, he regrets not having anyone to converse with him in Hindi.

He has been written about and his legacy is also similar to that of countless Guyanese whose fore parents came from India but who refused to lose their values and forget their customs and traditions.

The Effects of Alcohol on Indian Families

A

lcoholic beverages have been used in human societies since the beginning of recorded history. The patterns of alcohol intake around the world are constantly evolving, and alcohol is ubiquitous today. Research has contributed substantially to our understanding of the relation of drinking to specific disorders, and has shown that the relation between alcohol consumption and health outcomes is complex and multidimensional. Cultural differences apparently influence the pattern of alcohol consumption.

In Guyana and the rest of the world where people of Indian descent reside, it is no doubt that the effects of alcohol abuse are being felt.

It should also be known that alcohol does not have a specific racial orientation that it chooses to affect; however, it crosses the racial barriers and has similar deleterious effects on a wide cross section of people.

There are a number of social and relationship problems due to alcohol abuse. The effects of alcohol on families, especially Indian families, cannot be hidden under the carpets in this wireless age when information moves as fast as lightening via social media and hand held mobile devices.

Hence, the world is aware most of the time when persons who are abusers of alcohol are involved in a “showdown” in their communities, villages or towns. This does come back to haunt them days after the fiasco. They eventually are ashamed of their behavior and can take drastic measures to overcome that shame. The final choice in some instances being suicide – who do we blame?

Is it like the song says “blame it on the alcohol” or blame it on those that have posted it on social media? Or blame it on yourself as the consumer of excessive amounts of alcohol wherein you would have lost your conscious and sub-conscious states of mind?

There are a few other outcomes of abuse of alcohol such as violence towards family members, especially towards an intimate partner/spouse, separations and divorces, emotional hardship to the family and substantial mental health problems for other family members, such as anxiety, depression.

I would like to take this opportunity and urge persons of all ethnic descent, not just from Indo-Guyanese families to sit and re-think your position on alcohol. It starts with the individual being mindful and educated about the things around him.

Think hard about the future of your family, the future of the unborn generations and the close relationship you share with friends before your grab that glass. Will it be just one “shot” or will you have to take “one more for the road” because your friends/peers insist?

That choice is yours, however, anything we seek to do in life we are told to be professionals, then if you act in this manner, you can set your limits if you are a consumer of alcohol, if not, just say it as it is, I would prefer to pass on this one and it’s certain that if your friends are “real” they will respect your take on the matter and in the long term, the respect you.

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Devindra Pooran

–lifting Guyana with his soulful voice His uncanny likeness to the voice of Mukesh can continue to astound even the most diehard fans of Indian music.

H

ow does one speak in a foreign language without the slightest trace of an accent? If that is not difficult enough, imagine one singing Bollywood songs without being born in India and yet sounding like great inimitable Indian icon, Mukesh Chand Mathur.

Well, one man has been doing it for more than four decades, and it has taken him to heights of the music world that few Guyanese have trod.

Devindra Pooran, 60, has been dubbed the King of Melody of the Caribbean. He has sung alongside the likes of Kumar Sanu, Kanchan, Manna Dey and Nitin Mukesh and even appeared on the Bollywood Awards show.

His uncanny likeness to the voice of Mukesh continues to astound even the most die-hard fans of Indian music.

Some 24 albums and over 200 recordings later, Pooran (or Dave to close ones), is not stopping.

Born in Hague, West Coast D e m e r a r a , a farming community with scattered homes, Devindra was the last of nine children who surprised villagers with his ability to sing.

Encouraged by his family and others, at just 14, he joined the Subah-Ka-Tara, a music band from his village. He became the lead singer. There were many gigs allowing Devindra to hone his skills. Wedding houses, cinemas, cricket grounds and even school compounds, the crowds gathered to hear him.

He was just 30, in 1985, and working as a Public Health and Food and Drug Inspector, when he went to Suriname for a concert. It was an opportunity to gauge himself against the big boys like Ashok Khare and Nadeem Khan.

Using some of the best musicians around, Devindra recorded “Treasures of Mukesh”, his first album. It was an instant hit, quickly gaining popularity worldwide. It landed him gigs all over Guyana, the Caribbean, North America and later, India and Holland.

Wedding houses and cars were blasting his music. Guyana could not get enough. Today, the father of three is also known for his special anthem –Guyana is a Paradise.

He has dabbled with soul, even Jim Reeves, but his love for Bollywood songs and Mukesh has won out. He recalls performing at an Indian event with the great Nitin Mukesh sitting in the front row and from the crowds, the requests were pouring in. It was a proud moment.

Living in New York now, the singer explains that the trick to master the art of Hindi is listening and practising.

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Devindra Pooran Indian Musician

He is averaging one concert every month not worrying with blatant copyright infringements of his music-- he believes that it is all part of giving back to Guyana, his beloved country.

His renditions of songs like Kabhi Kabhi, Tauba Ye Matwali, Manga Tha Pyar Magar and Humne Tujhko Pyar Kiya have become etched in the minds of his thousands of his fans.

Written up many times, one particular author, Ramesh D. Kalicharran, said that Devindra not only teases the melodic civilization of India or place the Caribbean as the ideal of loveliness, but he challenges the higher regions to make gods dream to become humans.

“With his gift and assiduous work, when he sings he does not only resurrect Mukesh from the golden era from the fifties to the eighties, but brings a singular taste and dimension to modern music where such geniuses as Sonu Nigam and Shreya Ghoshal now reign.”

In the singer’s voice, he said, one can feel the pain and fear of Indians crossing the kaalaa paani (dark waters) from Calcutta to the then British Guiana, then deeper pain and fear when the British forced Indians to abandon their languages of Bhojpuri and Avadhi.

“Here, Devindra and many others have heroically preserved Indian music through the cinema as a huge struggle to sing in Hindi without an ability to speak in that language. This is not only an unprecedented achievement, but an enigma of how one can sing in a language without being able to speak in that medium.”

USA honours Guyanese actor/producer Mahadeo Shivraj for his contributions to theatre

H

aving accumulated a body of respected work that has placed Guyana’s theatre industry into the international market, it comes as no surprise that Mahadeo Shivraj, a seasoned actor, director and producer, would be honoured by the United States of America. The USA honour was that November 30, belonged to him.

This was done in 2014 after Schenectady Mayor, Gary McCarthy, signed a proclamation declaring such.

According to the proclamation, the gifted actor was congratulated for his impressive body of work and his dedication to the arts and humanitarianism.

His hard work has paid off as his name is now etched among those other revered Guyanese talents who have been able to grasp the attention of Hollywood. Shivraj has received many awards, recognitions and citations for his dedication and outstanding work in the arts.

Locally, he is the recipient of the Golden Arrowhead Award of Distinction, while the National Drama Festival has recognized him as the Best Actor for his work in the plays “83 Million Gees”, in 2012, and the film “Watch De Ride 2: Justice”, in 2013.

It was always his dream to become an actor, and, to date, Shivraj has acted in more than 90 plays and directed more than 30 in Guyana and New York.

Since leaving Guyana in the 90’s to explore international opportunities in film, he has appeared in “The Americans”; “The Smurfs” alongside Neil Patrick Harris; “30 Rock” with big stars like Tina Fey and Alec Baldwin; “Three Backyards” with Elias Koteas and Edie Falco; “Speechless” with Academy Award winner Holly Hunter and “Lipstick Jungle” with former teenage heart-throb, Brooke Shields.

His sophisticated and calm approach also earned him an appearance in “Law and Order SVU”, and “Cop Shop” with Academy Award winner, Richard Dreyfuss. He has also acted in more than a dozen independent films.

In 2010, Shivraj gave directing a try with his debut film “Till I Find A Place”, which was shot in Guyana and earned favourable reviews.

He then displayed his many talents as he acted, produced and directed “A Jasmine For A Gardener”, “Brown Sugar Too Bitter For Me”, and “Forgotten Promise”.

He had said that his accomplishments of being part of the industry were no walk in the Botanical Gardens.

“There were born Americans who had all the requirements to enter the industry, but were never able to make it as far as I had gone. I couldn’t believe how blessed I was. But it is still so difficult to make a living in acting, a profession that is considered the most competitive in the world and has a 95 per cent unemployment rate.”

Some of his other memorable works in Guyana include the popular comedy-‘Laugh till yuh belly buss’ and ‘Text me’.

In his interview with Kaieteur News back in 2012, he categorically stated, “I have always done acting for the love of it. Love for the art and the craft. It was never for the show for me – even though that comes with it naturally. I sincerely hope that I can provide opportunities for young people in Guyana with the same desire.”

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Katherina Roshana: Guyana’s Diamond Girl

T

wenty-five year old Katherina Roshana is no stranger to the Guyanese people, as she held both the Miss India Guyana and Miss Universe Titles in

2013.

But how did she get into pageantry? And why did she get into pageantry? These have been burning questions in many persons’ minds. The former beauty queen recently explained how it all happened and what the experience was like, representing her country at two international pageants.

From a very young age, Katherina Roshana has always had a love for the fashion culture, often played dress up, and modeled for her family. She loved it so much that she was given the opportunity to Model for Lynette Mangar’s Exclusive Collection at the age of 14. She then moved on to model for Nanda’s Boutique. At this time, her fame grew and she was spotted. She was then asked to enter the Miss India Guyana 2013 pageant.

At the time, she had no idea what pageantry entailed, but Katherina was always up for trying new things, and with the support of her parents decided to enter. Despite being a new comer in pageantry, she became Miss India Guyana 2013 after she swept the judges away. She went on to represent Guyana in Malaysia where she was awarded the Miss India Worldwide: Most Beautiful Skin Title.

A few months later, her fans suggested she enter the Miss Universe Guyana Pageant. And so, not wanting to disappoint her dedicated followers, she decided to partake in the pageant. Despite the stiff competition with some of the most talented and brilliant girls, the intelligent Katherina won yet again! Notwithstanding, her winning of the ‘Best Smile Award’ in this pageant.

She describes this as a great achievement.

“To be recognized as the representative for my country was humbling. But to share the knowledge of my country was the most enjoyable part of my trips...

It was quite an enjoyable experience to say the least.”

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Katherina Roshana

After being crowned, she traveled to Russia to represent Guyana yet again. Once there she said, “I met so many beautiful and talented girls from across the globe. I made friends upon friends. I learnt about their countries and cultures. It was a wonderful opportunity to also share everything I knew about Guyana.” She took gifts such as coins and artifacts of Guyana and presented them to most of the other contestants and persons she met, so that they would remember Guyana. Thus, spreading Guyana’s culture across the Globe, making Guyana famous. She even taught some of the delegates creolese phrases!

The former beauty queen said pageantry has had a great impact on her life, since she has learned so much more about herself as an individual. She highlighted that pageantry has also taught her how important it is to be proud of who you are and where you come from; that you may not always bring home the crown, but what’s more important is the lasting impression you have made to the world.

Katherina described the experience of representing Guyana at two international pageants, and walking the international stages, as gifts on their own.

“To be recognized as the representative for my country was humbling. But to share the knowledge of my country was the most enjoyable part of my trips... It was quite an enjoyable experience to say the least.” The Guyanese media was right to praise her with the Lady of Substance Award.

While Katherina said she has fallen in love with pageantry, she disclosed that she will not be entering into other pageants, as this chapter of her life is closed. She has other goals she hopes to achieve and wants to give other young women the chance to represent Guyana.

Currently, Katherina is studying cosmetology at the Cactus Academy Paul Mitchell, and hopes to open a Holistic Spa in the upcoming year.

Best wishes to you, Katherina! We await your return, and you have our support.

Distributed by

Sueria Manufacturing Inc.

70 Industrial Site, Eccles, East Bank Demerara, Guyana.

Tel: (592) 233-2473

Email: frank@surifoods.com www.surifoods.com Guyana Inc. - Issue 15 P.79

Nirmala Narine: A rising star with an unyielding passion for acting

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ctors and actresses are the chameleons of life when on stage.

They willingly cast individuality aside only to allow themselves to be completely consumed by an entirely different personality in order to captivate and leave you engrossed in the plot of a story.

Indeed it is true that the world of acting is not only demanding, fascinating and gripping, but it also attracts some of the most sophisticated characters on and off stage.

The extremely talented Nirmala Narine is one such individual. She is a local actress hoping to stir the industry with her witty, spontaneous, and dedicated approach.

In the local world of drama, many easily agree that this humble 27-year-old woman, who began to pursue her acting career in 2008, is proving role by role that she is not only dynamic, but a force to be reckoned with.

Apart from reading, cooking, traveling, and fishing in her spare time, acting is Narine’s first love. Growing up in the countryside was certainly a thrilling experience for this lass who admitted that she was something of a tomboy in her early childhood days, and a very energetic one at that.

“I liked to climb trees and play outdoor games. I grew up in a strict family so I didn’t get to go out much but I had the best of friends so they kept me occupied. I also participated in cultural activities at my temple, youth group and school where I danced a lot.”

But her attention from the “boyish” things took a turn after Narine discovered her passion for acting. “I grew up watching a lot of Indian movies and often wished I could be a dancer and actress in them so my interest and passion for acting developed from there.”

Her first attempt to live her fantasy took place during her teenage years at Bishops’ High School where she played a part in “Romeo & Juliet”. Her first role as a boy came in “Smile Orange” during the Annual Drama

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Competition between the sporting houses.

Her passion for the art form didn’t stop in high school. She quickly moved on to pursue a Diploma in the field at the National School of Theatre. Arts and Drama. And even though she progressed to the University of Guyana where she completed a Degree in Business Management and is a current Spanish student at the Language Institute, Narine embraces every opportunity available to practise and fine tune her talent.

“In 2008, I participated in the Carifesta workshop where I did training in acting and performed as a schoolgirl in “Moon on A Rainbow Shawl” at the National Cultural Centre. Shortly after, I became a member of the Theatre Guild of Guyana where I have participated in weekly acting workshops.”

She is also proud to have the support of her mother, Parbattie, father Jainarine, and four younger brothers Nehru, Nishal, Navindra and Satyanand. Narine articulated that most of her inspiration comes from her fellow thespians and fans.

The lover of life asserted that in the next five years, she hopes to develop into a much more respected, accomplished and experienced actress and role model for the younger generation of thespians.

Thus far, she has featured in several plays which include “Watch The Ride”, “Makantali”, “To Sir With Love”, “Virtue”, and “Farepickers”.

“Each experience is different even if you play the same role. For instance, I have been a schoolgirl in four different plays but each role demanded something different in terms of tone, personality, character traits etc. I also love that each role brings a new lesson and the best part is that I always have fun.”

She added, “I have done one Indian play before “When Chocolate Melts”. I played the role of a mother of two teenagers. It was a bit challenging for me since I had never done a role like that before and I really had to dig deep to find that maternal instinct.”

Narine said that in some cases, preparing for a role requires a lot of work. She explained, “It sometimes involves a lot of rehearsals, sometimes research on the role or character so you can really try to envision and embody the characteristics associated with the character and bring that forth to the best of your ability.

In the “Link Show” this year, it was hard for me to deliver the role of a presenter/host. As simple as it seems, I had problems with my tone. I really had to do a lot of work on it and I have acquired new found respect to those who do it on a daily basis.”

Narine said that acting has shaped her life immensely because it has opened a number of doors which provided her with the opportunity to perform in two movies; “The Festival of Lights” and “A Jasmine for a Gardener”.

She said that she is also grateful for the art form because it has been a constructive and beneficial platform for her to perform her poetry, and blessed her with the opportunity to participate in street theatre performances in different regions for Merundoi Incorporated, just to name a few.

For the time being, this rising star has been able to successfully cop the best supporting actress award for the play “New Beginnings” in 2011 and the best actress award for “Virtue” in 2012 at the Theatre Guild of Guyana Awards.

Her play “Imprisoned” also placed third at the National Drama Festival in 2012. The upcoming businesswoman said that the art form has certainly taught her to be humble and gave her a deeper sense of appreciation for the different personalities of people and their lives.

Though there aren’t outlandish spoils for actors and actresses in Guyana, Narine asserts that she will continue along this path because it really is her unconditional love for acting that keeps her going.

Devi

R. Ramcharitar

S

he doesn’t dance because it is merely a captivating art form. She dances because it is an untamed manifestation of her very being. Hence, “Dance is not what I do but who I am,” serves as one of the core principles of Devi R. Ramcharitar, a gifted Guyanese dancer.

Growing up in the serene countryside offered Ramcharitar an adventurous childhood, but the beauty of dance became an instant attraction at just the age of five and has since become second nature to her.

The former Richard Ishmael Secondary School student recalled that it was at that tender age that she did her first dance performance and fell in love with the art form and all its elements which include the extravagant costumes, elaborate stage make up and of course the different styles of dancing.

“As I grew older I learned that there is so much more to dancing than the mesmerizing techniques and the outlandish costumes. It is the power of enchanting and inspiring people through dancing. It is indeed a satisfying experience for the dancer and her audience.”

The Graduate of Nayeli’s School of Cosmetology asserted that she is inspired by Bollywood Indian Classical dancer, Rekha, who danced for years and also started at the age of five. She too has a strong background in various classical dances, with many awards to her name.

Though she has taken time off to successfully earn a Diploma in microcomputer studies and a certificate in public management, her love for dance led her to other ambitious youths who share the same passion for dance, which soon saw the establishment of The Dance Academy in April 2013.

While Ramcharitar serves as the Director, Nirvanie Manniram holds the Manager’s position. Other members include Nirmela Govinda, Hema Manniram, Kushboo Sookwah, Priya Deokaran, Devi Singh, Thakur Jagbandhan, Vishanand Narayan, Denisha Singh, Hashim Alli, Melicia Pertab.

The Academy today specializes in Bollywood, Classical, Semi-classical and Chutney, but choreography is limitless. It incorporates hip-hop, salsa, bachata and African dance, too, as the dancers of the institute are also skilled and diverse.

So far, Ramcharitar and her group have participated in over 90 shows countrywide including the Indian Arrival Mela, Anniversaries, weddings, birthdays, private functions, as well as Diwali and Phagwah celebrations at the national level.

“Our experience has been mind-blowing thus far and we have received tremendous support from everyone we have met along our journey. It’s a learning experience and we look forward to the future in this industry,” she added.

She said, too, that commitment and discipline are key character traits of the academy. To support this, she emphasized that rehearsals for example, are held every day from the afternoon to wee hours in the morning.

The talented dancer added, “I can recall that our

Photo by: Arian Browne

“Dancing is not what I do. It’s who I am.” hardest preparation was when we had to prepare our first show entitled Dancing Enchanters. Preparation began five months in advance and would normally be everyday, but the fruit from this was very sweet and I would do it all over again to relive that experience.”

Ramcharitar stressed that dancing is one of the most beautiful art forms and she prides herself in being able to establish an academy that helps aspiring dancers to elevate themself by boosting their self-esteem.

“If you’re a member of my academy, it is not only guaranteed that you will blossom into an amazing dancer, but also into a well-rounded individual with good values, norms and ethics. Dance really and truly is a powerful and transformative means of self-expression.”

“My passion for dancing and my love for music continue to grow each day.

Additionally, dancing helps me to explore my beautiful country and its wonderful people. It helps me to break borders and excel beyond them. I wish to add also that I am grateful to my dancers. They are my biggest motivation and the love I get from them in return is simply priceless,” she expressed appreciatively.

The ambitious woman has her sights set on performing internationally with her academy and to owning multiple dance studios countrywide. Considering her belief in the power of selflessness, she hopes to host annual concerts, blood drives, feeding programmes and community outreach initiatives through her academy in order to give back to the unfortunate.

Ramcharitar is also a certified Youth Camp Leader who is an active member of many youth organizations. She volunteers in activities aimed at empowering teenagers, particularly young women. She also volunteers her services at the Diamond Special Needs School where she assists students with disabilities to develop hidden skills.

The Dance Academy Director said that she is proud of her team, especially the way in which they carry themselves on and off of the stage, the everlasting bond shared among them and most importantly, the respect and the passion they have for dancing.

“I’m very thankful for the people I share my love with and the people who support us and I’m thankful too for the endless knowledge I receive from my dancers who are not only dancers to me now, but family,” she concluded.

In her own words, here are five fun facts about Devi R. Ramcharitar 1) 2) 3) 4) 5)

I would occasionally burst out dancing uncoordinated.

I normally sing wrong lyrics out loud.

I treat my lipsticks like people (lol.)

I would make jokes when I’m in a bad situation I name my pets after vicious speed vehicles

Guyana Inc. - Issue 15 P.81

REFLECTIONS OF THE PAST

Alice Bhagwandai Singh Dr. Jung Bahadur Singh (1886 -1956)

Executive of the BGEIA 1947 Guyana Inc. - Issue 15 P.82

Esther Saywack Mahadeo & her 4 children

(Top row left to right)

Rebecca Saywack (1879-1951) Emma Persaud (1870-1940) Alice Saywack (1881-1951) Meghna H. Saywack (1851-1920) (Sitting)

Emily Permaul (1881-1942) Esther Mahadeo (1872-1948)

Sir Lionel Luckhoo Q.C. as Lord Mayor of Georgetown and Dr. Byrne Guyana Inc. - Issue 15 P.83

Books written by Indo-Guyanese Authors Ali, Edwin (1997) The Rise of the Phoenix in Guyana’s Turbulent Politics. Edwin Ali Publication, Florida, USA. 115pp Ali, Khalil Rahman (2013) Sugar’s Sweet Allure. Hansib Publication Limited, Hertfordshire, United Kingdom. 312pp Bahadur, Gaiutra (2014) Coolie Woman: The Odyssey of Indenture. The University of Chicago Press, Chicago, USA. 274pp Balkaran, Lal (2010) Bibliography of Guyana and Guyanese Writers (Third Edition). Seaburn Publishing Group, Long Island City, New York, USA. 313pp Birbalsingh, Frank (2007) The People’s Progressive Party of Guyana 1950-1992: An Oral History. Hansib Publications Limited, Hertfordshire, United Kingdom. 204pp Bisnauth, R. Dale (2000) The Settlement of Indians in Guyana 1890-1930. Peepal Tree Press, Leeds, United Kingdom. 296pp Goolsarran, Swatantra A. (2010) Improving Public Accountability: The Guyana Experience 1985-2007.

Outskirts Press, Inc., Denver Colorado, USA. 205pp Hari, Adarsh Kumar (2012) An Educational Journey: Against All Odds in Guyana, South America. Xlibris Corporation, USA. 181pp Ishmael, M. A. Odeen (2013) The Guyana Story: From Earliest Times to Independence. Xlibris Corporation. 688pp Jagan, Cheddi (1997) The West on Trial: My Fight for Guyana’s Freedom.

Hansib Caribbean, Antigua. 495 pp Lachmansingh, Reuben (2014) A Dip at the Sangam.

WestBow Press, A Division of Thomas Nelson & Zondervan, Bloomington, Indiana, USA. 315pp Lall, Gabriel H. K. (2012) Guyana: A National Cesspool of Greed, Duplicity & Corruption ( A Remigrant’s Story). GHK Lall Publications. 224pp

Guyana Inc. - Issue 15 P.84

Lall, Gabriel H. K. (2013) Sitting on a Racial Volcano (Guyana Uncensored) G.H.K. Lall Publications, Charleston, South Carolina, USA. 166pp Mangru, Basdeo (1987) BENEVOLENT NEUTRALITY: Indian Government Policy and Labour Migration to British Guiana 1854-1884. Hansib Publishing Limited, Hertfordshire, United Kingdom. 269pp Mangru, Basdeo (1999) INDIANS IN GUYANA: A concise history from their arrival to the present.

Adams Press, Chicago, Illinois, USA. 108pp Mangru, Basdeo (2005) The Elusive El Dorado: Essays on the Indian Experience in Guyana. University Press of America, Inc., Maryland, USA. 139pp Persaud, Joseph S. (2002) Across Three Continents: An Indo Guyanese Family Experience. Palm Tree Enterprises, Bartlett, Illinois, USA. 304pp Persaud, Petamber (2013) An Introduction To Guyanese Literature. National Library Georgetown Guyana. 148pp Seecharan, Clem (1993) India and the Shaping of the Indo- Guyanese Imagination 1890s – 1920s. Centre for Research in Asian Migration, The University of Warwick and Peepal Tree Books, Leeds, United Kingdom. 98pp Seecharan, Clem (1999) BECHU: ‘Bound Coolie’ Radical in British Guiana 1894-1901. The University of the West Indies Press, Kingston Jamaica. 315pp Seecharan, Clem (2011) Mother India’s Shadow Over El Dorado: Indo-Guyanese Politics and Identity 1890s-1930s. Ian Randle Publishers, Kingston, Jamaica. 524pp Senauth, Frank (2009) The Making of Guyana: From a Wilderness to a Nation. AuthorHouse, Bloomington, Indiana, USA. 150pp Sukhram, Barry L. (2013) Divide and Conquer: The Split in the People’s Progressive Party of British Guiana and the Cold War. Hansib Publication Limited, Hertfordshire, United Kingdom. 114pp

This list was prepared for the Indian Arrival Committee by Evan Radhay Persaud Misra, IAC Executive Member Guyana Inc. - Issue 15 P.85

ACTIVITIES TO COMMEMORATE INDIAN ARRIVAL DAY

T

he struggle of our Indian ancestors who were brought to Guyana and forced to work on the sugar plantations, will once again be remembered through planned events on May 5, the official day designated annually to reminisce as a nation on their contributions to the country.

The Indian Arrival Committee (IAC), the national body with the mandate of planning activities in observance of the historical period during which our East Indian fore parents came as indentured labourers, will be hosting three major concerts to commemorate Indian Immigration Day in Guyana.

Executive member of the IAC, Aditya Persaud, told Guyana Inc. that it is integral for the committee to ensure the rich history of all ethnic and cultural groups are kept alive, for which such observances, as the Indian Immigration Day, were established to achieve.

He highlighted three points which are considered key in the Indian Culture- “Know where you came from, know where you are now and know where you are going”. He added that it is in this regard that Guyana’s rich history needs to be upheld.

As such, to keep the knowledge alive in the minds of the elderly and educate the younger generation, the Indian Arrival Day 2015 activities will be held under the theme “Hamara Guyana”, which means “Our Guyana”.

The first concert will get underway at the Guyana National Stadium, Providence on May 1, 2015, followed by May 2 at the Anna Regina Community Ground and on the holiday itself- May 5, at Berbice.

Persaud noted that the holiday is being observed officially in Berbice because it is where the indentured labourers landed 177 years ago.

All three concerts will adopt a similar pattern as Guyanese of East Indian descent gather to celebrate the heritage of their ancestors.

The concert line-up will feature story telling, booths showcasing various aspects of the Indian culture varying from food to instruments to books and apparel.

Another main attraction will be a pictorial exhibition, depicting in black and white and then in colour, the transition and development Guyana underwent from the time of our Indian ancestors until now.

Additionally, as with any concert, there will be singing, musical renditions, dances, poetry and other cultural presentations.

Persaud noted that all events are done with the aim of educating youths about their rich history, as well as stimulating interest among the Guyanese population to learn and embrace their culture.

The IAC Executive Member noted that all performances will be done by Guyanese, as part of an effort to embrace local Indian talent.

Apart from the three major concerts, the IAC is expected to host a lecture series highlighting the importance the indentured group has had on Guyana’s development.

“Our fore parents have gone through serious times and hardships which we would have never been able to experience. They had to struggle on the sugar plantations without an option. Youths of today have many opportunities available because of a free society”, Persaud pointed out.

He added that “All of this was made possible through a long, harsh process of indentureship”.

Despite the fact that the IAC is the official host of the events to mark Indian Arrival Day, the Guyana Hindu Dharmic Sabha will also host a number of events to mark the 177th anniversary come May 5, 2015

The Indian Heritage Monument

T

he Indian Monument Site, which was built to commemorate the arrival of the first indentured East Indians who arrived on 5th May, 1838 on the coolie ships “Whitby” and “Hesperus,” is located at the corner of Church Street and Camp Street, opposite to St. Rose’s High School.

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During the presidency of Hugh Desmond Hoyte (1929-2002), it was decided to commemorate both the 150th anniversary of the end of the Apprenticeship System and the 150th Anniversary of the Arrival of East Indians in 1988.

In August 1987, Mr. (now Dr.) Yesu Persaud was unanimously elected the Chairman of the 150th Anniversary Committee, which included Roy Prashad, Ishmael Bacchus, Fazia Bacchus, Ronald Alli, Hemraj Kissoon, Patrick Dial, Ayube Hamid, Dr. Iris Sukdeo, Dr. Fred Sukdeo and Lloyd Searwar.

In May 1988, Mr. Yesu Persaud met privately with the then Vice President of India, Dr. Shankar Dayal Sharma, who was in Guyana representing the Government of India and conveyed to him the fervent desire of the Committee to build a monument to commemorate the arrival of East Indians in Guyana. Dr. Sharma was of like mind and promised that the Government of India would commit itself to this project.

The committee, having identified a suitable site opposite St. Rose’s High School on Church Street, approached the Mayor of Georgetown, ComptonYoung, who advised that the site chosen was topographically low and would be susceptible to flooding. The Committee solved this problem by filling the site with about 1000 loads of dirt and sand.

A countrywide competition was then held for the design of the monument and hundreds of entries were received by the Committee, most of which included a sailing ship in the design.

The winning entry was that of a sailing ship, which was then cast in India and now forms the centerpiece of the Monument Gardens.

Since then, other additions have been made to the Monument Gardens, especially the permanent stage. The Heritage site is managed by the Indian Commemoration Trust which succeeded the 150th Anniversary Committee.

Musical Instruments Harmonium A harmonium is a free-standing

musical keyboard instrument similar to a Reed Organ or Pipe Organ. It consists of free reeds and sound is produced by air being blown through reeds resulting in a sound similar to that of an accordion.

The air is supplied by bellows alternately depressed by the player.

This instrument has found its way into every religious ceremony held in our part of the hemisphere. It is used for accompaniment in chanting the Vedic Hymns, Sutras,Chowpayees and Dohas during worship in Guyana.

Sitar The Sitar is derived from the long neck lutes of Western Asia and from the Veena family of Indian musical instruments.It should not be confused with the similarly named “setar”. In the Persian language,”sitar” literally means “30 strings,” while setar means “3 strings.”

The instrument,developed during the collapse of the Moghul Empire (circa-1700),reflected the culture of both India and Persia. It is played in North Indian classical music,(Hindustaani Sangeet), film music and western fusion music.

Not as popular as the Harmonium,Dholak and Tabla, the sitar is a very revered, traditional instrument and is used a lot in the composition of Indian music. It does not lend itself to too many varieties of music,however,when it is played,it is a very recognizable instrument as it is said to can calm the nerves of many musicians.

INDO-GUYANESE ACHIEVEMENTS

T

he first Indo-Guyanese Physician was Dr .William Hewley Wharton who graduated from Edingburgh University in 1899.

The first Indo-Guyanese to obtain a degree in Arts was Benjamin Alexander Saywack MA (1886 -1956). He graduated from Cambridge University in 1907.

The first Indo-Guyanese solicitor was Edward Alfred Luckhoo (1878-1959) who qualified in 1899. He was also Mayor of New Amsterdam 11 times.

The first Indo-Guyanese barrister and Puisne Judge was Joseph Alexander Luckhoo KC (1887-1949) who qualified in

1912. He was also the first Indo-Guyanese to be elected to the Legislative COUNCIL IN 1916.

The first Indo-Guyanese to win a Guiana Scholarship was Balgobin Persaud of Queen’s College in 1916.

The first and only Premier of British Guiana was an IndoGuyanese-Dr. Cheddi Jagan (1918-1997) from 1961-1964.

He was also the first Indo-Guyanese to become Executive President of the Republic of Guyana.

The first Indo-Guyanese Chief Justice was Sir Joseph Alexander Luckhoo Jr.BSc (1917-1990) he served from 1960 – 1965.

Guyana Inc. - Issue 15 P.87

Indian Holidays In Guyana Diwali the Festival of Lights eepavali means a row of lamps (Sanskrit dipa = lamp and awali = row, line). In many modern languages, the popular name has shortened to Divali. In Hinduism, across many parts of India and Nepal, it is the homecoming of Rama after a 14year exile in the forest and his victory over the Ravana.

In the legend, the people of Ayodhya (the capital of his kingdom) welcomed Rama by lighting rows (avali) of lamps (dipa), thus its name: Dipawali. Over time, this word transformed into Divali in Hindi. Divali occurs on the new moon between October 13 and November 14 depending on the lunar calendar of Hindus.

On the day of Divali, many wear new clothes and share sweets and snacks. Hindus light diyas (cotton-like string wicks inserted in small clay pots filled with coconut oil) to signify victory of good over the evil within an individual. Diwali is also celebrated through festive fireworks, lights, flowers, sharing of sweets, and worship.

The festival, which coincides with the Hindu NewYear, celebrates new beginnings and the triumph of good over evil and light over darkness.

In Guyana, Hindu families and friends share sweets and gifts.

They give food and goods to those in need. It is traditional for homes to be cleaned and new clothes to be worn at the time of the festival.

All over the country, the customary displays of diyas are witnessed by thousands of admiring observers of all religions.

There is a heart-warming practice of exchanging sweetmeats with neighbours, friends and extended family. This kind act is to strengthen bonds. It brings the community together. It also inculcates in participants the sense of joy associated with giving.

D

It brings together people of all religion to enjoy the celebration.

The food most closely associated with the festival is Indian sweets, which come in a range of colours and flavours.

Phagwah the Festival of Colours Phagwah or Holi as is called by Hindus, is not only celebrated by Hindus in Guyana, but of recently, it has become a national festival in which Guyanese of all races, ages and religious backgrounds join in the frolic of sprouting water and smearing powder on each other with grinch-like smiles on their faces.

For Hindus it is considered the end of the year and beginning of a new one as it occurs on the last day of the last Hindu calendar month of Phalgun.

On the eve of Phagwah, Hindus get together to light bonfires either at the mandirs (Hindu’s temple) in which prayers and songs Guyana Inc. - Issue 15 P.88

are sung to their god; immediately after this the celebrations would begin.

Phagwah is based on a story of Hiranyakashipu who was the king of demons, and he had been granted a boon by Brahma (The creative aspect of god), which made it almost impossible for him to be killed.

The boon was due to his long penance, after which he had demanded that he not be killed “during day or night; inside the home or outside, not on earth or on sky; neither by a man nor an animal. Consequently, he grew arrogant, and attacked the Heavens and the Earth. He demanded that people stop worshipping gods and start praying to him.

Despite this, Hiranyakashipu’s own son, (Prahlada), was a devotee of Lord Vishnu (preserving aspect of god). In spite of several threats from Hiranyakashipu, Prahlada continued offering prayers to Lord Vishnu. He was poisoned but the poison turned to nectar in his mouth. He was ordered to be trampled by elephants yet remained unharmed. He was put in a room with hungry, poisonous snakes and survived. All of Hiranyakashipu’s attempts to kill his son failed. Finally, he ordered young Prahlada to sit on a pyre on the lap of his (Hiranyakashipu’s) sister, Holika, who could not die by fire by virtue of a shawl which would prevent fire affecting the person wearing it.

Prahlada readily accepted his father’s orders, and prayed to Vishnu to keep him safe. When the fire started, everyone watched in amazement as the shawl flew from Holika, who then was burnt to death, while Prahlada survived unharmed, after the shawl moved to cover him. The burning of Holika is celebrated as Holi.

Food preparations for this festival in Guyana also begin many days in advance, with assemblage of dhal puri, curries and sweetmeats such as peera, mittai, prashad (mostly made with sugar, milk, ghee and coconut) etc. This day is considered to be the happiest and most colorful day of the year promoting the brotherhood among the people.

Various Hindu organizations such as the Guyana Hindu Dharmic Sabha organize an annual mela (fair) that allows the unique opportunity of bringing Hindus from all parts of the country at one venue (the Sanskritic Kendra) to climax in fun and true feeling of brotherhood that Phagwah evokes.

The mela would have live performers on a stage with a local band doing most of the singing as everyone else dances and plays in harmony.

EID-UL-ADHA: The Feast of Islam in Islam Eid-Ul-Adha is observed on different days in various areas of the world. This is usually at sunset on the day when the lunar crescent appears after the new moon, and can be sighted by the unaided eye.

Because the date of the Feast of Sacrifice is determined by a lunar calendar, it is observed about 11 days earlier each year. The celebration of Eid-Ul-Adha is in commemoration of the command given by Allah to Prophet Abraham to sacrifice his first born son Ishmael to Him. The fulfillment of this noble command of Allah by Abraham signifies his faith in Allah. EidUl-Adha is a day of remembrance.

Even in the most joyful times, the Muslim makes a fresh start of the day by a session of congregational prayers to Allah in an open space. Muslims use the occasion to pray to Allah and to glorify His name to demonstrate the remembrance of His grace and favours. Muslims also remember the deceased by praying for their souls to rest in peace.

The needy and vulnerable in society are also remembered by showing them sympathy and consolation.

How Eid-Ul-Adha is celebrated in Guyana This feast of commitment, obedience and self-sacrifice is dedicated to Allah. Muslims wear their nicest clothing and attend Salatul-Eid (Eid Prayer) in the morning. This is followed by a short sermon, after which everyone socializes.

Next, people visit each other’s homes and partake in festive meals with special dishes, beverages, and desserts.

Children receive gifts and sweets on this happy occasion. In addition, like the pilgrims in Makkah (Mecca), the Muslims, who can afford to do so, offer domestic animals, usually sheep and cow, as a symbol of Ibrahim’s sacrifice. Some of the meat is given to the poor, often one third. The rest is shared among the family, relatives and friends.

In addition, Eid-Ul-Adha is a time when Muslims pray for forgiveness from God and strength of faith. They, in turn, forgive others, releasing any feelings of enmity or ill feeling towards others. Many Muslims exchange greeting cards at this time.

YOUMAN NABI (The Birth of the Prophet Mohammad) This Muslim festival commemorates the birthday of the Holy Prophet of Islam, Mohammad. Muslims in Guyana celebrate this day with great piety. There are special services in the masjids in which there are readings and teachings about the Phrophet and the virtuous way he lived his life.

At the time of the Holy Prophet’s birth, Arabia was steeped in the worse form of immorality. Ignorance prevailed among the high and the low. There was no moral code, and vice was rampant. The strong trampled upon the rights of the weak, widows and orphans were helpless, and slaves were cruelly treated. It was into this kind of society that Mohammad, the Prophet, was born.

He came from a noble family and his high morals distinguished him from his compatriots. The vice and evil around pressed heavily upon him, and for several days he retreated to a cave at the foot of Mt. Hera, there to pray and to meditate. It was there that he was given the first revelation of the Holy Quran by Allah.

It is to be noted that this is also the date on which the Holy Prophet died. He died at the age of sixty-three, an exemplary Prophet, Statesman, Husband and father.

Muslims across Guyana would normally visit their masjids to listen to lectures on the life of Prophet Muhammad and will partake in a day of togetherness by feasting and reflecting. A special sweetmeat that is made and is enjoyed by all is ‘sirnee’, which is made from butter cream soda and flour. This is usually shared with neighbours friends and families.

Indian Arrival Day May 5, Indian Arrival, has officially been declared a National Holiday. This day was initially observed as Indian Arrival Day by the Indo-Guyanese community in commemoration of the first Indian emigrants who landed in the then British Guiana aboard the “Whitby” and the “Hesperus” on May 5, 1838.

The Indians kept their culture alive through oral and artistic forms of story-telling; thus their history and religious philosophies were kept alive and vibrant from generation to generation by elders and religious heads on the various plantations to which they were assigned.

However, despite the fact that they were displaced from their homeland in India and forced to work as labourers in the sugar cane fields of the British colonizers, various researchers and historians believe that many of the Indian immigrants had been professionals in various fields in India.

Writer Harry Hergash notes in a study that “Rev. Bronkhurst, in 1883 (The Colony of British Guiana and its Labouring Population), posits: “All the immigrants in the colony are, of course, looked upon as coolies or day labourers, and so they are…

“In their own native land, they were doctors or physicians, clerks, schoolmasters, teachers, sirdhars, shop or bazaar keepers, etc…”

History and time evolved, and the Indian immigrant has come into his own. Today the Indian Diaspora straddles the globe, proud and strong in super-achievements in every area of endeavour.

Guyana Inc. - Issue 15 P.89

Events and Activities held by the Indian Arrival Committee over the years 2003 •

Grand Cultural Mela’s at the Everest Cricket Ground, Georgetown

2004 •

Grand Cultural Mela at the Anna Regina Ground, National Park and Albion Community Center Ground in Berbice

2005 •

Grand Cultural Mela at the Anna Regina Ground, National Park and Albion Community Center Ground in Berbice

2006 • •

Grand Cultural Mela at the Anna Regina Ground, National Park and Albion Community Center Ground in Berbice Stage Play ‘Tulsidas’ directed by Neaz Subhan

2007 • • • •

Grand Cultural Mela at the Anna Regina Ground, National Park and Albion Community Center Ground in Berbice Flood Relief assistance in Mahaica Creek Stage Play ‘Dosti’ directed by Neaz Subhan Phagwah Mela ‘Rang Barse’ at the Bath Tarmac, West Coast Berbice

2008 • • • • •

Grand Cultural Mela featuring the “Bhopuri Folk & Dance Troup from India” at the Anna Regina Ground,Essequibo, National Park, Georgetown and Albion Community Center Ground in Berbice Flood Relief assistance in Mahaica-Mahaicony-Abary region Stage Play ‘Kanyadaan’ directed by Neaz Subhan National Eid Fest at Lusignan Tarmac, East Coast Demerara Christmas Outreach at Mon Repos, East Coast Demerara

2009 • • • • • • • • • •

Grand Cultural Mela at the Anna Regina Ground,Essequibo, National Park, Georgetown and Albion Community Center Ground in Berbice Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Bartica Massacre Commemoration ‘Night of Tribute’ in Bartica Phagwah Mela ‘Rang Barse’ at Bath Tarmac, W.C.B Tribute to the Legends Mohamed Rafi, Mukesh and Kishore Kumar at the Indian Cultural Centre in Bel Air, New Haven,Georgetown National Eid Fest at West Demerara Secondary School, West Bank Demerara A National Light ‘ Rashtra Jyoti at Promenade Gardens, Middle Street, Georgetown Stage Play ‘Baghban’ directed by Neaz Subhan Christmas Social at Patentia West Housing Scheme, West Bank Demerara A Tribute to Pandit Shri Prakash Gossai at the Indian Cultural Centre,

2010 • • • • •

Grand Cultural Mela at the Anna Regina Ground,Essequibo, National Park, Georgetown and Port Mourant Community Center Ground, Berbice Lusignan and Bartica Massacre Commemoration ‘Night of Remembrance’, at Track A Pasture, Lusignan E.C.D Phagwah Mela ‘Rang Barse’ at Bath Tarmac,W.C.B Christmas Outreach event at Land of Plenty, Essequibo Coast Stage Play ‘Namaste’ written by Guyanese Sheik Sadiek

2011 • • • • • •

Grand Cultural Mela at the Anna Regina Ground,Essequibo, National Park, Georgetown and Albion Community Center Ground in Berbice Flood Relief in Mahaica, Mahaicony, Abary Creek and Canjie Creeks Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Phagwah Mela ‘Rang Barse’ at Bath Tarmac, W.C.B IAC Hope Estate Outreach-Children’s Party National Eid Fest at Enmore Market Tarmac, Enmore East Coast Demerara

2012 • • • • •

Grand Cultural Mela at the Anna Regina Ground,Essequibo and Albion Community Center Ground in Berbice Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Phagwah Mela ‘Rang Barse’ at Bath Tarmac, W.C.B Eid Fest Evening of Music and Culture and Christmas Outreach at the IAC compound at 172 Railway Embankment, Cummings Lodge E.C.D

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2013 • • • • • • • •

Grand Cultural Mela at the Damon Square Tarmac, Essequibo and Albion Community Center Ground in Berbice Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Phagwah Mela ‘Rang Barse’ at Bath Tarmac W.C.B Bollywood Mega Concert, Ustaad Rahat Fateh Ali Khan, Pakistan/Bollywood renowned singer at the National Stadium Eid Fest and Award to two top CSEC students at Bell West Canal #2 Polder Award Ceremony Choka Fest Stage Play, ‘When Chocolate Melts’ directed by Neaz Subhan

2014 • • • • •

Grand Cultural Mela at the Anna Regina Ground,Essequibo, and Tain Campus Ground, University of Berbice Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Phagwah Mela at Bath Tarmac, West Coast Berbice Guyana Festival Participation showcasing Indian booth IAC Suicide ‘Awareness Walk’ in collaboration with Ministry of Health , September 2014

2015 • • •

Lusignan Massacre Commemoration at Track A Pasture, Lusignan East Coast Demerara Phagwah Mela at Bath Tarmac, West Coast Berbice Hamara Guyana Concerts and Choka Fest (177th Anniversary of Indian Arrival in Guyana) to be held in all three

Counties as follow:

National Stadium, Providence,East Bank Demerara, on Friday 1st May Anna Regina Ground,Essequibo on Saturday 2nd May Albion Community Center Ground on Tuesday 5th May

LIST OF AWARDEES BY THE IAC FROM 2003 - 2015 1. Isahack Basir 2. Isaac Sankat 3. Patrick Dial 4. Sattaur Gafoor 5. Ms.Pita Pyare 6. Tota Mangar 7. Mrs.Liloutie Bhookmohan 8. Satyadeow Sawh 9. Ayube Hamid 10. Ms.Laxhmie Kalicharran 11. Dr.Ranjisinjhi “Bobby” Ramroop 12. Shri Prakash Gossai 13. Gobin Ram 14. Nizam Rajab 15. Mrs.Moharajie Jagmohan 16. Ms.Shafiran Bhajan 17. Bhai Ramsarran 18. Harry Ramsaroop 19. Shaheed Mohamed 20. Chandra Paul Persaud 21. Hajee Mustapha Ali 22. Hajee Roshan Ali 23. Dr.Yesu Persaud 24. Mrs.Bhanmattie Shah 25. Mrs.Leila Ramson 26. Shivnarine Chanderpaul 27. Badrudin Hassan 28. Mrs Rookmin Ramlakhan aka Ramrattie 29. Gumendra Shewdas – Body Builder – Berbice 30. Ms.Zareena Alli 31. Ms.Yougeeta

Guyana Inc. - Issue 15 P.91

RECIPE:

PALAK PANEER

Ingredients:

2 lbs Spinach (Bhaji) 2 lbs Paneer (Cottage Cheese) 3 tbsps Oil / Ghee 1 ½ tsps Ginger 2 tsps Garam Masala Salt to taste

Method: 1) Boil spinach until soft enough to mash.

2) Fry mashed spinach lightly in oil with ginger and add water.

3) Cut paneer into cubes and add to spinach along with the Garam Masala.

4) Leave to boil until paneer absorbs flavour of the mixture.

Recommended: Serve hot with parathas or biryani rice for best combination of flavours!

Serving The Public For Over

N&S MATTAI & CO. Guyana Inc. - Issue 15 P.92

We Specialize in a variety of 4 “A” Water & Hope Streets, South Cummingsburg, Georgetown.

60 Years

SPICES, DHALS, MASALAS AND FOODS FROM AROUND THE WORLD

(592) 226-1735 | 227-0022 | Fax: (592) 227-4492 mattaisales@hotmail.com

AAGMAN

ECLECTIC CUISINE,

offering authentic Indian Cuisine in Guyana

G

uyana is a nation of diverse cultures and ethnic groups, with a variety of their dishes to sample. However, if you’re ever in the mood for fine dining and true Indian cuisine while in Guyana, Aagman’s Eclectic Cuisine in the city of Georgetown should be your first stop.

With chefs and cooks straight out of India, Aagman offers authentic Indian food and sees to it that when your taste buds get the flavours of the Indian spices, you feel as if you are in India.

General Manager of the Indian restaurant, Suyash Asthana noted that it is the various spices that put the taste of the Indian culture in them and as such, each spice used is imported from India.

Their delicacies for the vegans include the Aagman Special Veg Handi Hyderabadi, which is a mixture of vegetables cooked

green Hyderabadi sauce and chef special spices and Paneer Malai Kofta – a chef’s special that is a classic North Indian dish from the Mughlai cuisine. Mali refers to the cream and koftas are deep fried paneer and vegetable dumplings in rice and creamy tomato gravy.

Meanwhile, a chef’s special and popular dish on the nonvegetarian’s menu is Buttered Chicken. Established in 2013, Aagman’s offers these and many more Indian dishes to Guyanese and anyone visiting Guyana.

Aagman’s Eclectic Cuisine, situated at Lot-28A Top Floor, Sheriff Street,Campbellville, Georgetown, Guyana is owned by Dr. Raj Rishi Meena and Mrs. Neha Asthana-Meena, who are both Indian nationals.

Butter Chicken Ingredients:

For Gravy:

700 grams raw chicken

For Marination:

1 tsp red chilli powder 1 tsp ginger and garlic paste Salt to taste 1/2 kg curd

175 gm white butter 1/2 tsp black cumin seeds 1/2 kg tomato - pureed 1/2 tsp sugar 1 tsp red chilli powder Salt to taste 100 gm fresh cream 4 sliced green chillies 1/2 tsp crushed fenugreek leaves

For marinating the chicken:

Mix red chilli powder, ginger garlic paste, salt and curd together. Marinade is ready.

Now mix the raw chicken in the marinade and keep it in the refrigerator overnight.

Then roast the marinated chicken in a tandoor or an oven for about 5-10 minutes till it is three-fourth done.

For the chicken gravy:

Heat white butter in pan.

Add black cumin seeds, tomato puree, sugar, red chilli powder and salt. Mix it well.

Now add the prepared chicken, white butter, fresh cream, sliced green chillies and crushed fenugreek leaves.

Cook till chicken is done.

Butter Chicken is ready to eat.

Serve hot with rice or naan.

Guyana Inc. - Issue 15 P.93

The Maharaja Palace Mutton Rogan Josh recipe: Ingredients: Mutton cut into 1½ inch pieces 800 grams Oil - 4 tablespoons Asafoetida - 11/4 teaspoon.

Cinnamon - 2 one-inch Cloves - 6-8 Ratanjot - four -6 inch pieces Black peppercorns - 5-6 Black cardamoms - 4 Kashmiri red chilli powder - 1 tablespoon Fennel seed (saunf) powder - 2 teaspoons Dry ginger powder (soonth) 1 tablespoon Coriander powder - 1 tablespoon Salt to taste Yogurt,whisked - 1 cup ..............................................................................................

T

he Maharaja Palace, located on the busy Sheriff Street in Georgetown, houses an Indian restaurant and a boutique that retails clothing and artifacts synonymous with the Indian Culture.

The restaurant was officially opened on May 28, 2011

by Guyana’s former President Bharrat Jagdeo. However, although being dubbed an Indian restaurant, Maharaja offers both Indian and Asian cuisine in over 560 dishes. The expertise of chefs from India accompanies the Indian ambience of the dining area, allowing customers to experience true Indian cuisine.

Method: Step 1 Heat oil in a thick-bottomed pan. Add asafoetida, cinnamon, cloves, black peppercorns and black cardamoms. Sauté till fragrant.

Step 2 Add lamb pieces and cook on medium heat, stirring constantly till lamb pieces turn a nice reddish brown colour. This may take twelve to fifteen minutes.

Among the dishes offered are Mutton Raganjosh, Murgh Tikka Masala, Baby Corn Mushroom Masala and Murgh Makani.

According to Chief Executive Officer of Maharaja Palace, Michael Chattergoon, the restaurant has received positive feedback from its customers since its opening four years ago.

Step 3 Sprinkle a little water and continue cooking for twelve to fifteen minutes more on low heat. Make sure to stir constantly and scrape all the sediments from the bottom of the pan. Add Kashmiri red chilli powder, fennel powder, dry ginger powder, coriander powder and salt.

Chattergoon noted that since its establishment in Guyana, the Palace has thrown its support behind the Indian community, to ensure the sustenance of its culture in Guyana.

Step 4 Add yogurt and two cups of water. Cook, covered, till lamb is tender, stirring occasionally. Serve hot.

Chef’s Tip: Traditional Kashmiri Rogan Josh has thin gravy and a thick layer of oil on top. This dish is best enjoyed with steaming hot boiled rice. Quality of meat plays an important role in this dish. Select meat with a lot of fat.

Guyana Inc. - Issue 15 P.94

Popular Indian

Delicacies

Baigan Choka- Made from a roasted Boulanger (eggplant). Peel is removed and generally onion, herbs, spices and seasonings are added and mixed to a semi paste. Served best with paratha roti.

Bara- a small, generally yellow, oval shaped paratha fried in oil. The dough contains ground split peas, spices, seasonings and colouring. Best served with chutney (from hot sauce) Barfi- plain barfi is made from condensed milk, cooked with sugar until it solidifies. Barfi is often flavoured with cashew, mango, pistachio and spices, and is sometimes served coated with a thin layer of edible silver leaf (varak). Visually, barfi sometimes resembles cheese and may have a hint of cheese scent to it. For this reason, barfi is sometimes called “Indian Cheese Cake.”

Gulab Jamun- a desert made of a dough consisting mainly of milk solids in a sugar syrup flavoured with cardamom seeds and rosewater or saffron. Gulab Jamun is most often eaten at festival or major celebrations, such as marriages, Diwali (the Indian festival of lights) and the Muslim celebration of Eid UL Fitir Gulgulla – a desert made of dough consisting mainly of flour, milk, banana, raisin, sugar and cinnamon. This is then made into an oval shaped ball and fried in oil. This is common during the celebration of major festivals e.g. Phagwah and Diwali.

Parsad- an offering that is made by Hindus to God after which it is then shared to devotees present. It is made with flour, sugar, raisins, milk, cinnamon and cloves. Sometimes ground rice is used instead of flour.

Ras Malai- ras malai consists of sugary, cream to yellow-coloured balls of paneer soaked in malai (clotted cream). The milk is flavoured with pistachious, saffron and rosewater.

Rasagolla- prepared by kneading chhena (fresh curd cheese) often lightened with a small amount of semolina (hard grains left after milling of flour), and rolling them into small balls. These are then boiled in a light sugar syrup until the syrup permeates the balls. Rasagollas are usually served at room temperature or colder. However, modern Indian households also tend to serve them chilled.

Roti – traditional bread which is normally eaten with curries or cooked vegetables. It is made most often from wheat flour, cooked on a flat or slightly concave iron griddle called a tawa. It is similar to a tortilla in appearance. Like breads around the world, roti is a staple accompaniment to other foods.

Samosa- a stuffed pastry and a popular snack. It generally consists of a fried triangular or tetrahedron- shaped pastry shell with a savory filling of special potatoes, onion, peas, coriander, minced meat or sometimes fresh paneer. The popular Indian vegetarian version contains flour (maida), potato, onion spices, green chilli. It is often served with chutney, such as mint, coriander or tamarind.

Guyana Inc. - Issue 15 P.95

Shivnarine Chanderpaul,

the ‘Indomitable Tiger’ battles on

E

ver since his Test debut at the once world famous, GCC ground Bourda for the West Indies against England in Georgetown on March 17, 1994, this admirable son of Guyana and the West Indies has been a positive role model to cricketers in Guyana and the world over.

His determination and the will to succeed are traits that will see anyone to success. This has been the story of Shiv all through his career, which is still very much alive at the age of 40. He was born on August 16, 1974 in the village of Unity on the East Coast of Demerara.

The left handed batsman, who also bowls legbreaks, has become a Batting Avg.

Mat

Inns

NO

Runs

HS

solid pillar in the West Indies team and its most dependable batsman currently. He has just been named in the West Indies 14-man team that will host England in a three-Test series which bowled off on April 13 at the Sir Vivian Richards Cricket Ground, Antigua.

Such is his resilience, that Chanderpaul is described as the rock of the Windies Test team and no doubt will be aiming to build on his already fantastic Test averages which stands at 52.33 in 161 matches.

He made his ODI debut in 1994 against hosts India on October 17 and averages 41.60 in 268 matches while his first class career began in 1991/92 and T20I career started on February 16, 2006 against New

Ave

BF

SR

100

50

4s

6s

Ct

St

Tests

161

274

49

11775

203*

52.33

27104

43.44

30

66

1272

36

65

0

ODIs

268

251

40

8778

150

41.60

12408

70.74

11

59

722

85

73

0

T20Is

22

22

5

343

41

20.17

347

98.84

0

0

34

5

7

0

First-class

342

559

103

25081

303*

55.00

-

-

71

131

-

-

183

0

List A

403

375

69

12881

150

42.09

-

-

12

94

-

-

112

0

Twenty20

79

76

11

1565

87*

24.07

1468

106.60

0

8

163

27

24

0

Mat

Inns

Balls

Runs

Wkts

BBI

BBM

Ave

Econ

SR

4w

5w

10

-

Bowling Avg. Tests

161

43

1740

883

9

1/2

1/2

98.11

3.04

193.3

0

0

0

-

ODIs

268

28

740

636

14

3/18

3/18

45.42

5.15

52.8

0

0

0

-

-

T20Is

22

-

-

-

-

-

-

-

-

-

First-class

342

-

4812

2532

60

4/48

-

42.20

3.15

80.2

List A

403

1681

1388

56

4/22

4/22

24.78

4.95

30.0

Twenty20

79

-

-

-

-

-

-

-

-

Guyana Inc. - Issue 15 P.96

-

-

-

-

0

0

-

2

0

0

-

-

-

-

-

The Tassas are back in their full glory!

Zealand in Auckland.

Shiv was Captain of the West Indies in 2005-06, and to celebrate the milestone he clobbered a double-hundred in Guyana.

This is how ESPN cricinfo describes Shiv: “The possessor of the crabbiest technique in world cricket, Shivnarine Chanderpaul proves there is life beyond the coaching handbook. He never seems to play in the V, or off the front foot, but uses soft hands, canny deflections, and a whiplash pull-shot to maintain a Test average of around 50.

While the cricket world was obsessed with Brian Lara’s unquestionable talent, Chanderpaul has shown that there are alternate ways to be consistent and prolific in Test cricket over a long period of time, becoming only the second West Indian to score 10,000 Test runs.

Chanderpaul’s contributions have been immense, as he has defied bowling attacks in all countries and all conditions, often with minimal support from the other end. One of the best examples of that was against Australia in 2012, in the series in which he got to 10,000 Test runs: he ran up scores of 103*, 12, 94, 68 and 69, for an aggregate of 346 in five innings. The second-highest aggregate for West Indies in the series was 186, which amply sums up Chanderpaul’s Test career.”

His exploits for Guyana in the longer and shorter versions of the game are also well documented and he will continue to be a positive role model for the younger players including his son, Tagenarine Chanderpaul, who has already represented West Indies at the Under-19 level.

Shivnarine, apart from representing Guyana and the West Indies has also represented Derbyshire, Durham, Khulna Royal Bengals, Lancashire, Royal Challengers Bangalore, Stanford Superstars, Uva Next, Warwickshire and the Warwickshire 2nd XI.

T

he pulsating beats have been synonymous with weddings and Phagwah celebrations. Sadly, for years, there was silence across the land as interest waned but now tassa drumming is back in all its glory. The word “tassa” comes from the Persian “tash” and Hindi “tasha”, which both mean “kettle drum”. Traditionally, the tassa was made by tightly covering a clay shell with goat skin; early tassa were covered in monkey skin as well. When ready to play, the skin is heated by aid of a fire to tighten the head, making the pitch higher. In this way, the pitch can stay high for 20–30 minutes. Now tassa drums are even made by cutting an empty coolant tank in half and attaching a synthetic drum skin to the top of it with nuts and bolts, welding it shut. For the Hindu’s, tassa drumming was a traditional entry for especially Phagwah and weddings. For the latter, the bridegroom’s entrance to the bride’s home is heralded by the roll of the catchy sounds. On the “dig dutty” night, two days before the traditional Sunday wedding, tassas were a must. It is not unusual to see the ladies and a few brave men swaying their hips in time with the beats. Businessman Loaknauth Persaud of King’s Jewelry had fallen in love with the drums, eventually introducing his own group. So too had entertainers like Rajesh Dubraj. The tassas are now back with even the Indian Arrival Committee announcing a few years ago that it was looking to revive the tradition. So next time, you are looking for a good place to hear the drums, the best bet will be a wedding house.

Guyana Inc. - Issue 15 P.97

Vijai Rahim - Breaking barriers in a strong man’s sport

W

hen one hears of the sport of powerlifting, the mind would readily piece together a strong and domineering figure on stage, pumping the weights in an intimidating way and brushing aside all and sundry in his or her path.

But in today’s world one’s physical strength has to be matched by the mental fortitude and a high level of discipline in order to succeed, let alone consistently dominate one’s opposition.

Fitting the bill in this regard is 23 year-old Vijai Rahim, who hails from Rosignol, Berbice and is the three-time reigning Guyana Amateur Powerlifting

Federation (GAPF) Senior National Overall Best Lifter, having last won in 2014.

The modest Rahim, a member of the Hardcore Gym, who is in his final year as a junior competitor, is employed by the Guyana Sugar Corporation Blairmont Estate as a Security Guard and is one of the most disciplined athletes you will ever encounter.

His dedication and commitment has resulted in him being the National Best Lifter whilst also the holder of national records in the 66kg category in the Squat, Dead Lift and Total.

Not much of a talker, Rahim insists that he takes part in the sports for fun and wants to be the best lifter pound for pound in Guyana. Having already cracked the 600lb dead lift mark, the Guyana and Berbice strongman is aiming to go beyond this in 2015.

He is aiming to close out competing as a junior athlete later this year at the World Sub-Junior and Junior Championships, August 31 – September 6, 2015 in Prague, Czech Republic.

The current Commonwealth Dead Lift record holder in the 59kg category achieving 225kg in the United States Virgin Islands on March 30, 2012, has been active in the sport for the past ten years, competing for nine.

His first international competition was on home soil when the GAPF hosted the Caribbean Championships, March 1820, 2010 where he won gold medal. Next in line for Rahim was the Caribbean Championships in the USVI, March 29-31, 2102 where he again turned in a gold medal performance.

This was followed up by another gold medal display at the 14th Pan American and 7th Caribbean Powerlifting Championship in Orlando, Florida, July 2013. With age and maturity, Rahim’s aim is to continue turning in record breaking performances and to be the best in the Caribbean and World.

Rahim’s exploits have also contributed to his Gym with the Best Gym accolade from the GAPF at the 2014 seniors.

His current National Records in the Men’s Junior National and Men’s Open Categories are: Squat 250kg, Dead Lift 250kg, Total 627.5kg.

He has already been on a provisional list of athletes that will represent the GAPF at International competitions in 2015. First up for Rahim this year will be the inaugural GAPF Three Lift Equipped Champion of Champions Championships set for May 1.

Year

Class

Squats

Bench Press

Dead Lift

TTL

Medal

Caribbean Championships (U-18)

2010

56 kg

172.5 kg

8.25 kg

192.5 kg

447.5 kg

Gold

National Championships (U-23)

2012

59 kg

227.5 kg

107.5 kg

232.5 kg

567.5 kg

Gold

Caribbean Championships

2012

59 kg

192.5 kg

90 kg

225 kg

507.5 kg

Gold

South American Championships

2012

59 kg

215 kg

105 kg

227.5 kg

547.5 kg

Silver

National Championships

2013

66 kg

245 kg

125 kg

250 kg

620 kg

Gold

National Championships

2014

66 kg

260 kg

147.5 kg

272.5 kg

682.5 kg

Gold

Caribbean Championships

2013

66 kg

250 kg

127 kg

250 kg

627.5 kg

Gold

Pan American Championships

2013

66 kg

250 kg

127.5 kg

250 kg

627.5 kg

Bronze

National Championships

2013

66 kg

245 kg

125 kg

250 kg

620 kg

Gold

National Championships

2014

66 kg

262 kg

147.5 kg

272.5 kg

682.5 kg

Gold

Competition

Current National / International Records

Class

Squats

Bench Press

Dead Lift

TTL

Men’s Junior (National)

66 kg

262.5 kg

147.5 kg

272.5 kg

682.5 kg

Caribbean

66 kg

250 kg

-

250 kg

627.5 kg

South America

66 kg

-

-

250 kg

-

Men’s Open (National)

66 kg

262.5 kg

147.5 kg

272.5 kg

682.5 kg

Men’s Open (Caribbean)

66 kg

250 kg

-

250 kg

627.5 kg

Guyana Inc. - Issue 15 P.98

LARGEST

Guyana’s privately owned indigenous construction company BK Quarries Inc. is one of the largest quarry facilities in the Caribbean and a major supplier of aggregates required by the construction sector in Guyana.

Producing aggregates: 1/2, 3/4, 7/8 sifting, first and second grade crusher run. And have expanded to include a super mix concrete division along with a block making plant that produces the highest quality of hollow blocks in Guyana.

BK GROUP OF COMPANIES INC. 1 & 2 MUDLOT WATER STREET, KINGSTON, GEORGETOWN, GUYANA, SOUTH AMERICA. TEL: (592) 226-5513-4 | FAX: (592) 226-5517 WEBSITE: www.bkinc.gy | EMAIL: bkinc@bkinc.biz