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September 2015

Amerindian Heritage Month Magazine

2 Amerindian Heritage Month Magazine

one big yard with houses.

Residents say Aratak existed hundreds of years ago and was passed down from generation to generation.

Aratak is the closest Amerindian village to the capital city. From Aratak, the adventure continues to Santa Mission which is about 15 minutes away.

The community members in Aratak are of Arawak descent. The village currently has about 36 residents.

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Scenic landscape along the route to Aratak (Photo by Marco Basir)

House nestled in the lush green of the village

very year, during the Amerindian Heritage Month celebrations, a “heritage village� is identified, where many would converge to celebrate the indigenous cultural heritage of that village. This year we celebrate Aratak, a scenic village in Region Three.

About 45 minutes up-

stream of the Kumuni Creek, Aratak village is inhabited by a few houses filled with families of about two and four. These families are related to each other and are relatively selfsufficient, with poultry and fruits farms. The yards are opened and not fenced. It feels like walking through

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SEPTEMBER 2015

A sharp turn on the Kumuni Creek to get to Aratak

The village’s Toshao, Aubrey Samuels, said that persons can look forward to many activities during the celebrations at the heritage village. He noted that this is the second time Aratak was selected as the host heritage village; it had been selected in 2008.

Samuels noted that the day of celebration for the village would include the harvesting of the Tacoma worms and the launching, for the first time in Guyana, of an international trail marathon, with more than 70 participants from ev-

U

.S. and Guyanese anthropologist/archaeologist Mark G. Plew and Louisa B. Daggers, respectively, recently made an exciting discovery in the Warapana area of the country.

Warapana is located at Akawini Creek, on a hillock some 1,500 meters from Warapana Creek off the Pomeroon River. The area is heavily forested with high canopy and some mangrove, including evidence of farming, which extends into the forest.

The coastal plain of north-western Guyana is characterized by a number of Archaic-age shell mounds.

The mounds, which are accumulations of shell refuse, served as living areas and as places for burials.

On the basis of new discoveries and recent radiocarbon dates, the prehistory of Guyana may be broadly divided into three major periods. The first, dating from at least 12,000 years ago and perhaps much earlier, is the Paleo-Indian period associated with the end of the last great Ice Age and the hunt-

aboriginal use of the site area. Functionally, the site appears to have been little more than a short-term shellfish processing station.

Though shellfish are the primary target species in the diet breadth of the region, the team noted the presence of small to medium sized mammals and the remains of large fish.

The findings are being studied by Daggers and her team. (Excerpted from text by Louisa B. Daggers Amerindian Research Unit, University of Guyana)

Plew (green shirt) and team member investigating the site of interest

Area of investigation

ing of large animals such as the giant ground sloth.

During this time, early people appear to have intruded into and through southern Guyana as they moved into north-eastern Brazil. Little is known of these people except that they produced well-crafted

triangular-bladed projectiles sometimes made from quartz.

As modern conditions appeared, some 7,000 years ago, the second period associated with the first MesoIndian or Archaic huntergatherers appeared on the northwest coastland and

in the Rupununi savannah (Plew 2005; Williams 2004, Plew and Daggers 2015).

Upon arrival at Warapana it became immediately obvious to Plew, Daggers and their team that the site is not in the strict sense a shell mound. The site appears to be a short term use of the location in which shellfish were processed in conjunction with the harvest of fish and small mammals.

An initial survey indicated that the shell scatter covered an area of little more than 30x30 meters. It is evident that there was significant amount of previous digging into the area. The team also observed considerable animal-burrowing in these areas, which was taken to reflect disturbed sediment.

There were also findings of a human scapula (shoulder blade), clavicle (collarbone), and sacrum (triangularshaped bone at the bottom

ery region in Guyana, the Caribbean, Canada, U.S., Brazil, and Suriname, with hopes that two participants from Kenya will join.

The toshao added that persons who have already signed up for this event range from ages 17 to 70.

A day filled with nutritious pear (avocado) eating, sightseeing and swimming in cold black water in Aratak is indeed a true escape from the often jaded concrete jungle.

The Heritage Village activities are scheduled for September 15.

of the spine) fragment at the site.

The remains of one and or possible two individuals were recovered, though it is not certain if they are contemporaneous with the

Human femur fragments

Quartz flakes

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Lokono Arawak artist and archaeologist George Simon is known as an individual who has never strayed from his indigenous heritage

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ocally and internationally, via his art, George Simon persistently displays the richness of his culture.

Presently, Simon is preparing to exhibit some of his recent paintings in Guyana.

The title of the exhibition would be “Homage to John Peter Bennett, Lokono Priest and Linguist”.

It will be a group show in celebration of Amerindian Heritage Month, and would also include works

by Winslow Craig, Ozzie Hussein, George Tancredo and others. An added component of the show would be a craft exhibition and demonstration.

In an interview with Guyana Times Sunday Magazine, Simon disclosed that he would have about 20 pieces on show, which would include canvases in oils and acrylic, and works on paper.

“It is a collection of works I have been engaged in over the last two years, in Mexico and in Paraguay. I have been preoccupied by Guyana; its magnificent landscape and mythology of indigenous peoples,” he pointed out.

Simon especially likes the painting of “Marawanaru”. It is in fact a portrait of Simon’s Wai Wai father. The painting shows his father seated on a huge boulder on the summit of a mountain, overlooking

Kanaima pot in-situ

Contents of Kanaima pot

John Peter Bennett, Lokono priest and linguist

the Amazon forest and playing a flute.

“I wanted to immortalize him, so to speak. Also, it’s my second attempt in oil painting in about 30 years! The first is a landscape I did in Mexico. I have been working in acrylic generally so it was a deliberate decision I took to experiment in a different painting medium. So in many ways it is a significant piece of work.

Art transports me into another world. Working in solitude and quietude affords me the opportunity to listen to the inner voice,” the artist declared.

Throughout his career, Simon’s paintings and mu-

rals have been the sites of an intense personal dialogue with the diverse sacred and spiritual traditions of his native Guyana, as well as other countries in which he has lived across the years, including England, Haiti, Chad, Canada and Mexico.

His dense, dynamic and vivid artworks are defined by their unique exploration of indigenous Amerindian cultural and spiritual traditions in Guyana as well as their explorations of other spiritual traditions, including Haitian voodoo, Christianity, Hinduism and Buddhism.

His special interest in shamanism, in particular,

has a tangible influence on his work. In George’s eyes, his artistic practice and his work as an archaeologist are inextricably interwoven: his archaeological investigations into Amerindian material culture in Guyana, and its relation to history and cultural memory, are always resonating within his imaginative explorations of personal and collective memory, mythologies, visions and dreams.

Simon revealed that his greatest inspiration came from Denis Williams – a Guyanese artist, art historian, archaeologist, anthropologist, biographer and author – for both his art and archaeology. He was privileged to have been invited by Williams to be his field archaeology assistant in 1985, having no knowledge about the science of anthropology or archaeology. Simon travelled the country extensively, sometimes alone and other times accompanied by Williams. Simon was taught

Artist George Simon

cache of pottery under overhanging rocks in the forest, which Simon decided to investigate. Having been directed to the site by a couple of the local hunters, Neil and Simon made their way to the site.

“We climbed down to the base of the overhanging rocks, but saw only traces of the pots. We looked around but found no fragments.

We concluded that the pots were removed. However, as we were about to abandon our search I saw an opening in the floor, which I decided to investigate. The opening was wide enough for me to slide through. I dropped to the floor of a cave and with a flashlight in hand I decided to wander around the chamber,

“Kanaima” and Neil to write his book “Dark Shaman”,” Simon recollected.

Simon has been involved in archaeological investigation in the Berbice region of Guyana since 1985.

He has collaborated with Whitehead and Dr. Michael Heckenberger of University of Florida in 2009 to 2012 to undertake significant excavations of pre-Columbian raised fields and terra preta situated in the middle Berbice River, and co-authored: “Materializing the Past: Linking Lokono (Arawak) Ethnography, Indigenous History and Archaeology”.

The artist presently lives in Paraguay where he is a fulltime painter, but makes yearly visits to Guyana. In

which was big enough for me to stand upright. I followed the cave for about 25 feet, at which point it turned and continued for another 10 feet or so. Here the rocks made a natural step to the cave roof.

I flashed around looking for petroglyphs or drawings, traces of primitive man. I was about to leave when I spotted a small bowl high on a rock in the cave roof. I decided to retrieve it. Gingerly, I took it outside. We inspected it and discovered that the human bones that were inside were freshly broken. Obviously, someone had been interfering with the contents of the pot we concluded. I returned the pot, with its contents intact, to its original place.

Interestingly, appliquéd around the mouth of the pot was the famous Ouroboros, the symbol of the snake eating its tail. This experience inspired us to investigate

September, he would be participating in the annual Amerindian Heritage Month exhibition at the National Gallery and conducting archaeological surveys in the middle Berbice River.

The artist and archaeologist is the recipient of the Golden Arrow of Achievement, for exceptional contribution to social and community work among the Amerindian people of Guyana, and the Golden Arrow of Achievement for Exceptional Contribution to the arts and culture in Guyana. Additionally, he is a winner of the 2006 Banks Brew Masters Painting Award, the Guyana National Award for Painting 2012, and the Anthony N Sagba Caribbean Award for Excellence 2012.

Simon’s advice to young artists is simple: “Keep focused and work hard.”

"Marawanaru, Flutist"

about the pre-history of Guyana when he was out in the fields with Williams.

Williams also introduced Simon to Guyanese and visiting international artists.

As director of art, he kept an open door to local artists at the Walter Roth Museum.

“I was always invited to participate in discussions about their work. He also tasked me with making regular visits to local artists at their studios to give moral support,” Simon recalled.

Simon distinctly remembers his experience in a cave in the forested mountain setting of the Pakaraima Mountains in 1992. The late Neil Whitehead, professor of Anthropology at University of Wisconsin and Simon, had flown in to Paramakatoi the day before to begin an archaeology survey of the Ireng River basin. On the evening of their arrival, Simon was told by local hunters of a

4 Amerindian Heritage Month Magazine

By Matt Hallett

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ndigenous people in Guyana have been managing the resources of the interior for millennia. Many believe that Guyana’s interior wilderness is rich and vast because it is largely uninhabited, but anyone who has travelled deep into its forests and seen signs of old farms, old camps, and ancient balata trees with scars from the rubber tapping days, knows that these are lands that have long been used by interior communities, but not overused.

Large tracts of intact forest and savannah, pristine rivers, and tremendous biodiversity that remain in Guyana’s interior are not there in spite of its people, it is there because of them. Indigenous communities have long maintained these resources through traditional resource management and cultural taboos that ensured that resources were not exhausted, by keeping a constant eye towards the needs of future generations.

But as our world changes, Guyana’s interior is being confronted with new challenges.

A globalized world has increased access to awareness of existing resources. New tech-

nologies allow us to harvest resources more efficiently than ever before. Decreasing resources across the globe increase the value of standing resources, thus increasing the pressure to harvest them.

People are changing too. Consumerism is rapidly growing – more people want more stuff and fewer people have the desire to commit to subsistence lifestyles. Those who retain knowledge of species from hunting, farming, and fishing have it exploited by those who wish to commercially harvest resources for short-term gain. Traditional beliefs and management systems are losing followers as people are exposed to new information and different points of view.

But it is not all bad – new challenges also create new opportunities.

Developing indigenous scientists would provide communities with the tools that they need to maintain their resources in a changing world. Scientific research is simply a means for systematically and methodically answering questions about the world around us. Indigenous hunters, farmers and fishermen have long been valued as assets to visiting researchers seeking to study a variety

An indigenous scientist in training installing a camera trap

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Matt (blue cap right) training future indigenous scientists

of species.

Recent efforts to democratize the scientific process have recognized the significant contribution that local scientists all over the world have had on research science.

Personally, I can admit that not only would I have never been able to find a single individual of my study species, but I would have gotten lost and died without experienced local collaborators to support my research.

Incorporating western science does not replace indigenous management systems; rather it is a means to help culture and practice evolve to meet the needs of today.

Collaborations between western and indigenous scientists are not seamless – it involves bringing together people who observe the world differently – they adhere to schools of thought that are developed in different ways and, at times, can reach different conclusions.

Researchers bring years of training in a reliable and systematic method for answering questions in the scientific method, along with tools and technology to make collecting data more efficient.

Local hunters, farmers and fishermen bring years of experience and an intricate understanding of species and habitats, including the location and abundance of important resources and how they vary across time and space.

When allowed to work together, in the right environment, on an equal playing field, these collaborations can generate unique and exciting insights that neither could have achieved on its own.

One such effort, the Rupununi Wildlife Research Unit, (RWRU) has been training indigenous hunters, farmers and fisherman from across the Rupununi, with the goal of generating a greater understanding of the distribution and abundance of large mammals in the region.

Large mammals are the focus of this work as they are of interest to both local and global partners.

Globally, large mammals are naturally rare, play important roles in ecosystems, are sensitive to disturbance, and are the majestic and regal or cute and cuddly animals that we all love.

Locally, large mammals may prey on livestock or pets (jaguars, puma), damage crops (deer, agouti, peccaries), and are targeted for food (peccaries, labba, tapir, deer). Years of subsistence hunting may provide indigenous scientists with insights into the behaviour of species of interest, but large mammals are still rare and elusive, which makes observing them difficult.

Camera traps (basically digital cameras in a protective case that are triggered by

motion), help work around this issue as they can be left in the field for extended periods of time, constantly collecting data, and don’t have any of the noise or smell of human presence.

Bringing together the traditional and scientific in this way has allowed the RWRU to generate a wealth of data and address questions that they did not even know they had when they began this effort.

Interested parties from partner sites are given the opportunity to receive training, become a member of the team, and contribute at every level of research: from determining locally relevant research questions to setting and checking camera traps and processing data.

Support is provided for data analysis and results are shared directly back with partic-

A leopard investigating one of the camera traps

ipating communities through presentations, reports, and digital and social media.

The end result is a process that communities helped design and execute that provides support for decision making that may impact this and future generations. In this respect, incorporating western science helps accomplish the same goal as traditional management systems in the face of demands from a rapidly changing world.

Our belief is that empowering local scientists to develop and answer their own questions and generating data that can be applied to decision making about natural resources will help ensure that the amazing resources of the Rupununi are sustained for many millennia to come.

For more information, visit Rupununi Wildlife Research Unit on Facebook.

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A unique indigenous decoration, beaded aprons demonstrate the use of ornamentation for special cultural occasions

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incent Roth, son of Walter Roth, years earlier reported his discovery of what he described as a “stoneage bead factory” on the Mahaica River; some made of clay and stones like agate, jasper and quartz.

At a well-known archaeological site called Recht-door-zee on the west bank of Demerara, stone beads of various rock material such as am-

Consequently, when the Europeans arrived to trade, among other things, glass beads, the indigenous tribes considered the beads extremely rare and valuable.

The beaded aprons are usually designed to be almost square, with the upper part slightly narrower than the lower part.

Fringe work, sometimes decorated with feathers, is another feature found on the aprons.

Making a bead apron

A Guyana indigenous red, white and blue glass bead apron on display at the Pitts River Museum in the US. It was collected

by James Williams and given to the museum in 1941.

ethyst have also been uncovered, along with various other bead pieces left in various stages of completion.

While bead aprons were usually the only item of clothing worn by the early tribes in addition to arm and legs bands and necklaces, bead aprons in intricate designs are often worn by many tribes in Guyana today for ceremonial and celebratory purposes, and are adorned with the colourful beads woven in a unique way.

The bead or seed apron is a covering of small glass beads or seeds of different colours and is worn by the women. The beads or seeds are strung on cotton thread and are often formed into figures that represent the flowers, fruits and animals found locally.

Before the arrival of the Europeans, glass beads were unknown to the Amerindians.

The technique used to make a bead apron involves using a bent rod tied two centimetres above its ends to a straight crosspiece. Next, a length of medium sized cotton string is tied to the upper part of the bent rod to form a tier. After this cotton is passed over and under both the tier and crosspiece to form the main weaving area which is divided up into several sections of four strands each.

It is on to these strands that the beads or seeds along with cotton are woven, sometimes in intricate patterns and designs.

The Waiwai bead or seed “hip covers” or aprons for young girls are worn only after puberty.

These intricate bead aprons, among many other decorative ornaments, can be viewed at the Walter Roth Museum of Anthropology on Main Street in Georgetown.

Waiwai bead hip covers worn by young girls

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The Shaping of Guyanese Literature

By Petamber Persaud

T

he Internet, in all of its glorious manifestations, may be of little help if you want to find out about the indigenous peoples of Guyana. So what do we do?

We turn to ‘old people’ and books. As an oral historian, I have accumulated testimonies of ‘old people’ but more in subsequent articles.

Here, I duly offer some help through my area of interest – literature. It is customary for me to prescribe books on Guyana to anyone wanting to learn about this country, its people and its culture. Please find a short list of useful titles in your quest to learn, understand and appreciate the lifestyle of the Amerindians of Guyana.

“A Selective Reading List on Guyanese Amerindians”

by Janet Forte, University of Guyana: Turkeyen 1995.

“Encyclopaedia of the Guyanese Amerindians”

by Lall Balkaran, LBA Publications: Toronto, 2007 “About Guyana’s Amerindians” by Janet Forte, University of Guyana: Turkeyen 1996.

“Thinking About Amerindians”, Georgetown.

Janette Forte, 1996 “Sketches of Amerindian Tribes 1841-43: With an

Introduction by Mary Noel Menezes”, Edward Goodall, British Museum Publications: London, 1977.

“Indian

Notices”

by

Guyana Arawak” edited by Walter Edwards, University of Guyana: Turkeyen 1980. in

“The Indigenous Condition Guyana: a Situation “Amerindian Stories. Told in Makushi and English” by Laureen Pierre and Adrian Gomes, CBR Program and Red Thread Women’s Press, 1994.

“Amerindian Stories. Told in Wapishana and English”

by Laureen Pierre and Adrian Gomes, CBR Program and Red Thread Women’s Press, 1994.

The late Basil Cuthbert Rodrigues (1932-2014)

William Hilhouse, 1825 “An Inquiry into the Animism and Folklore of the Guiana Indians” by Walter Roth, Smithsonian Institute, Washington, 1915.

“Iwokrami pantone: Stories about Iwokrama” edited by Janet Forte, North Rupununi District Development Board, 2001 “A Brief Introduction to Some Aspects of the Language and Culture of the

Analysis of the Mabura Great Falls Community” by Desrey Fox and Ken Danns, Georgetown: University of Guyana, 1993.

“Dark Shamans: Kanaima and the Poetics of Violent Death” by Neil Whitehead, Duke University Press, Durham, 2002.

“Folk Literature of the Warrao Indians” by J. Wilbert, University of California, Los Angeles, 1970.

“Folk Tales and Legends of Some Guyana Amerindians” edited by Walter Edwards and H. R. Hubbard, University of Guyana: Turkeyen 1980.

“Indian Tribes of Guiana: Legends and Myths of the Aboriginal Peoples of British Guiana” by William Brett, Bell and Daddy, London, 1868.

“Amerindian Legends of Guyana” by Odeen Ishmael, Artex Publishing: Sheboygan, 1995.

“Among the Indians of Guiana” by Everard Im Thurn, Kegan Paul, Trench & Co. London, 1883.

“Children of Silence. An Account of the Aboriginal Indians of the Upper Mazaruni River, British Guiana”, Georgetown,

by F. W. Kenswil, 1946 “Through Indian Eyes: A Journey among the Indian Tribes of Guiana”, New York: Holt, Rinehart and Winston, 1965.

“British Policy towards the Amerindians in British Guiana, 1803 -1873”, Mary Noel Menezes.

Oxford: Clarendon Press, 1977.

“The relevance of myth” by George Mentore, Georgetown: Department of Culture, 1988.

“The Powerless People”

by Andrew Sanders. London: MacMillan Caribbean, 1987.

“Twelve views in the Interior of British Guiana”, Robert H. Schomburgk.

London: Ackermann and Co. 1841, reprinted by the Guyana Heritage Society “The Marches of El Dorado”

by Michael Swan. London.

Boston: Beacon Press, 1958.

“Wanderings in South America” by Charles Waterton, New York: Sturgis and Walton. Reprint edn.

London: J.M. Dent & Sons, 1925.

“Uncle Basil: An Arawak Biography” by Justin GreeneRoesel.

Enjoy what’s available and add to the above list.

Don’t forget to question the text, mindful of new information being unearthed every day.

Responses to this author telephone (592) 226-0065 or email: oraltradition2002@yahoo.com What’s happening: Modern Intellectual Property Legislation to be enacted.

The Guyana Annual Magazine 2014-2015 issue in now available at Guyenterprise Ltd., Lance Gibbs and Irving Streets, Tel # 226-9874, the National Library, Austin’s Book Service, and from yours truly.

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reserving and protecting indigenous culture and tradition has become a key global issue that hopes to see a self- awareness of indigenous knowledge, and change clichédsocial ideas of indigenous culture.

In every part of the world, from the poor to wellto-do individuals to world renowned organisations, consensus is loud on the need to preserve the ways of life of these now minority groups scattered around the world.

Guyana is no different.

Every day there are discussions especially on preserving traditional land and water resources, andlanguage.

Yet there are instances when talk of preserving traditions fall silent; where centuries of European/Western indoctrination and imposed cultures are seemingly impossible to discard.

Religion

It remains the right of all indigenous peoples to control their cultural heritage says the UN– indeed, it is a human right for all peoples of the world. Yet few indigenous communities, if any, have seen as much interest in preserving their traditional spiritual belief systems as a practicing religion, not just in cultural history books or a

traditions, and cultures…”

With the advent of exploration, discovery and fictional and non-fictional accounts of indigenous religious life, common ideas of indigenous spirituality (in our context, the indigenous peoples of the Caribbean and South America) suppose these beliefs as “bloodthirsty” and “savage” thus rendering any discussion on preserving spiritual beliefs as simply horrendous. They must remain in books and Hollywood’s realm only.

Why is there no apparent urgency for preserving in the full sense of the word, indigenous spiritual beliefs? Are traditional beliefs so “appalling” that they should be preserved only on paper? To no longer be practiced and only be narratives in books and fodder for movies in pop culture?

The fact that conversions

stroyed traditional indigenous languages and excluded indigenous history in textbooks, thereby undermining indigenous knowledge as well as the role of indigenous women in transferring traditional wisdom and communitarian values.”

There have been recent discussions on preserving indigenous language and education, but in any culture, unless these are of practical use in its users’ world, they cannot be truly active or of value in their world. Many have also been encouraged to document their language but discouraged from speaking it.

Is the learning in theory of “what our ancestors did”, to be of use in indigenous worlds? Does it have a practical value as western education is considered to have in western cultures?

In our modern society,

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result however. Many accounts have been told of the “culture shock” that leads many indigenous persons to reject entirely their culture and traditions.

Changing world

There is no doubt that cultures and traditions change over time. But in light of the calls for preserving indigenous traditions and cultures, it must be pointed out that it should not necessarily follow the path the so-called modern world – with its own cultural ideas of what is right – is “comfortable” with.

It should not only be preserved as a memory, with the “uncomfortable” traditions watered down or filtered out by the non-indigenous.

Think of the “civilized” sensibilities of a by-gone era affected by “scantilyclad” indigenous groups

From the early 20th century “Stark's guide-book and history of British Guiana…” It is captioned “A Civilized Indian Girl”

novelty for tourists.

In fact, across the world, indigenous religions remain threatened. According to the article, ‘Indigenous Religions Face Persecution in Asia and Around the World’,a declaration from the World Council of Churches’ Asia-Pacific

Indigenous Peoples’ Hearing on Poverty, Wealth, and Ecology explains the historic degradation of Indigenous religions in Asia, saying that “the introduction of Christianity as a dominant religion impacted indigenous faith systems, values,

Wapisiana girl sifting grated cassava n.d.

“Indian Warriors” (Stark’s guide-book…)

to Christianity among indigenous people have not abated suggests as such, and illustrates the influence of western religion among indigenous peoples to date.

Some communities have long lost all knowledge of their traditional belief systems.

In Latin America and Guyana, syncretism is a factor in several indigenous communities’ means of preserving some traditional beliefs. Is this the only way traditional beliefs can be preserved and practiced?

Even this is often frowned upon by western culture.

In a world where it is said that religious freedom is essential, why is any thought of preserving indigenous religionin practice not loudly advocated?

Education

Amerindian benab, Essequibo River n.d.

In the declaration from the World Council of Churches’ Asia-Pacific Indigenous Peoples’ Hearing on Poverty, Wealth, and Ecology, it adds: “Similarly, the education system introduced by missionaries, and thereafter by states, de-

the answer seems to be no.

Traditional education is considered unrealistic since it cannot “bring” the individual out of the poverty most indigenous communities are considered to be in.

It is often asked what the purpose is today (besides historical documentation or for the cameras of tourists) for initiating (traditionally “educating”) young boys and girls via traditional rites that prepares them for the modern world.

Instead, it has become the mandate of every government to provide indigenous communities with an education system geared to a western way of life, as it is considered the only way to remove the indigenous from their poverty.

When we talk of educating the indigenous, inevitably it leads to the notion of a western education system where the individual can improve his life by working in a western-geared world then go back into his povertystricken community to improve their lives with what he has learned (and earned).

This is not a consistent

that led to the “civilizing” of these groups with clothing. Today, nudity remains taboo in many western societies, and is discouraged in other cultures by these societies.Indigenous groups continuing such traditions are considered “primitive” and “backward”.

Unlike the notions of indigenous religion in pop culture, many indigenous spiritual traditions are not centred on human sacrifice, class slave systems, incest and warfare but rather, promote harmony with the environment and other people, and hope for a happy life and eternal peace.

If it sounds familiar, it should make us realise,if we haven’t already, that indigenous people have the same common goals in their religious culture as the rest of the world has in theirs, and they should not only preserve but also practice their particular faith.

As religion and education play a significant role in culture and tradition, there can be no talk of cultural preservation without their complete inclusion.

8 Amerindian Heritage Month Magazine

Amerindian youths will entertain the audience with traditional dance (Photo by Amanda Richards)

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flurry of exciting events is planned for the month of September in celebration of Amerindian Heritage Month.

Under the theme “Preserving our customs and traditions”, the activities are scheduled to begin tomorrow, Monday August 31 with an inter-faith service.

September 1 will be the Heritage Ceremonial Launch at the Amerindian Heritage Village at Sophia Exhibition Centre.

At the Heritage Village, there will be an extravagant showcase of indigenous talent and display of traditional delicacies. This year the main focus is said to be on the indigenous foods and beverages.

From September 2 to 6, the list of activities at the Heritage Village will include a cultural extravaganza, which will see over 100 Amerindian artistes from different regions showcasing their talent in poetry, songs, dances, skits, stand-up comedy and much more. The Mighty Pirai, the Mighty Chief and the Mighty Pacuri (singers) are

scheduled to perform.

Additionally, at the Heritage Village, the sashing of the pageant delegates is slated for September 5. Then on September 10, the life and works of Stephen Campbell and other notable Amerindians will be celebrated. Reenactment of Campbell during his tenure in Parliament is said to be one of the highlights of the programme at the Heritage Village.

The annual Heritage Fundraising Dinner will be held on September 8 at the Heritage Village. Tickets cost $7,000.

The Ministry of Indigenous People has also planned lectures at various schools across the country, to educate students on the traditions of the indigenous people.

Every year for Amerindian Heritage Month a “heritage village” is selected. This year the chosen village is Santa/Aratak, Region Three. Activities will commence in Santa/Aratak on September 15.

For more information on the Amerindian Heritage Month events, call the Ministry of Indigenous People on 225-8416.

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An Amerindian family, dressed in traditional indigenous wear, showcases their culture at a past heritage celebration (Photo by Amanda Richards)

Functional baskets will be sold at the exhibition Fashionable jewellery made from local materials will be on sale

Farine is a delicious meal made from cassava and is eaten with meat or as it is.

This will be on sale at the exhibition

Fly wine made from the 'Kashiri' potato, which gives it its red texture, will be available

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Amerindian Heritage Month Magazine

The short answer - no one really knows

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thnobotanists, people who study the relationship between plants and people, have long been aware that rainforest dwellers have an astounding knowledge of medicinal plants. For thousands of years, indigenous groups have extensively used rainforest plants for their health needs -- the peoples of Southeast Asian forests used 6,500 species, while Northwest Amazonian forest dwellers used 1300 species for medicinal purposes.

Today pharmacologists and ethnobotanists work with native healers and shamans in identifying prospects for development of new drugs.

The yield from these efforts can be quite good -- a study in Samoa found that 86 percent of the plants used by local healers yielded biological activity in humans -- and the potential from such collaboration is huge with approximately one half of the anticancer drugs developed sine the 1960s are derived from plants.

Perhaps more staggering than their boundless knowledge of medicinal plants is how shamans and medicinemen could have acquired

such knowledge. There are over 100,000 plant species in tropical rainforests around the globe, how did indigenous peoples know what plants to use and combine especially when so many are either poisonous or have no effect when ingested. Many treatments combine a wide variety of completely unrelated innocuous plant ingredients to produce a dramatic effect. Some like curare of the Amazon are orally inactive, but when administered to muscle tissue are lethal.

No one knows how this knowledge was derived.

Most say trial and error.

Native forest dwellers say the knowledge was bestowed upon them by spirits of the rainforest. Whatever the mechanism, evidence from Amazonian natives suggests that indigenous knowledge of medicinal plants can develop over a relatively short period of time.

Ethnobotanists studying medicinal plant use by recently contacted tribes like the Waorani of Ecuador and the Yanomani of Brazil and Venezuela reported a relatively limited and highly selective use of medicinal

plants. They had plants for treating fungal infections, insect and snake bites, dental ailments, parasites, pains and traumatic injuries. Their repertoire did not include plants to treat any Western diseases. In contrast, indigenous groups that have had a history of continuing contact with the outside world

have hundreds of medicinal plants used for a wide range of conditions. It seems that after contact, in response to the introduction of Western diseases, these tribes accelerated their experimentation with medicinal plants.

This notion contradicts the idea that indigenous knowledge of medicinal plants was

accumulated slowly, over hundreds of years.

These questions are becoming increasingly academic as rainforests around the world continue to fall -- the Amazon alone has lost more than 200,000 miles of forest since the 1970s -- and indigenous populations vanish or become assimilated, often by

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choice, into mainstream society.

As youths from these communities leave their traditional societies, native cultures are forgotten and considerable knowledge about the processes for developing new medicinal recipes are lost forever.

Anthropologist Wade Davis has written two books that explore both the indigenous knowledge of plants and the disappearing cultures of the world. One River touches on the history of ethnobotany in the Amazon along with a plethora of other topics, while Light at the Edge of the World: A Journey Through the Realm of Vanishing Cultures presents photographs and stories from his 30 ye24ars of exploring the planet's most remote regions. After reading these works, you will probably come away with the understanding that it's important to know what we're losing before it's gone. (Rhettt A. Butler, mongabay.com (May 14, 2005). How did rainforest shamans gain their boundless knowledge on medicinal plants? http://news. mongabay.com/2005/0515rhett_butler.html)

Shipibo Ayahuasca Shaman Enrique Lopez of the Amazon rainforest of Peru discusses shamanism

Shipibo Shaman Enrique Lopez

Tell us about the use of tobacco.

Tobacco is very necessary for a shaman’s work.

Smoke protects against enemies and badness crossing your path. Before you light a mapacho you icaro it, then you blow the smoke onto your body before the session begins. You can also cure

a child of susto (fright) by blowing smoke over it but babies are very sensitive and if very small, they can be made worse – cutipado – in which case you use agua florida. You can also chant to it and the mother’s milk.

What is your state of mind and vision when you go around to each

person before the session, blowing tobacco (mapacho) smoke?

I am asking the ayahuasca to give everyone a good mareacion, or vision.

The tobacco makes a kind of bridge with the ayahuasca. We normally prefer the cashimbo (Shipibo pipe) in a ceremony not mapacho cigarettes. It has a strong effect, and also calms people when the effects are too strong.

Some shamans drink pure juice of tobacco macerated with alcohol instead of ayahusca. First he drinks and goes off into another world and has a green vision. That means patterns only.

Sometimes the animals and things you see, have patterns on their skin. It happens when you sing in Shipibo, how do explain this?

What I do when I chant is to call the animals for protection. Otorongos may come near to us but sometimes they get too near and are ferocious and out of control. This can be caused by an enemy who has found a way to harm me. The thick bark and seeds of the Ayauma tree is good to pro-

tect against this. You take a vapour bath in it before the session.

Camalonga (a seed) is good too, it returns the harm from where it came and the wrong doer becomes ill. Lupuna and Catauhua are also good against brujeria (bad magic). Huayruro is not so much used.

Ajo sacha can be used in protective baths, for illnesses like arthritis, and as a powerful teacher. It makes you hard working, turns around a run of bad luck – saladera, helps you in fishing and hunting. You can also pour the ajosacha up the nose of the dog to make a good hunting dog. Also loose women (pishcotas) can be cured with ajosacha.

I left Roaboya in 1998 and went to live in Trujillo to sell healing plants and ointments made from boa, otorongo, bufeo Colorado etc. I found many charlatans there selling any old thing. I worked mainly with banos florals and didn’t use ayahuasca. I also felt a lot of envy from people there, and once it made me very ill. I couldn’t walk, and was urinating blood so I went to Lima by bus and from there to Tingo Maria where

it got much worse, and I only just got to Pucullpa to return to my community. I was 24 then. Everyone said it was dano (envy and bad magic). I cured myself with Catahua, Lupuna and Ayahuma. At the bottom of the saucepan we placed crushed green bottles before adding the plants and barks. When I was well I returned to Lima for a few years, and then my wife got a job as a cook at a tourist lodge, so that’s how I came to live in Iquitos. My uncle Benjamin (who is from Pauyan) still works there occasionally.

How does a Shaman help people who have experienced harmful and negative sorcery?

Enemies can come from anywhere. If I heal some-

one, I undo someone’s dano – illness from black magic – and that makes me the enemy of the brujo who tried harm or kill the person.

What is it important for an Ayahuasca shaman to know?

A shaman must know how to do three things; they should know how to bring about the vision. Second, how to bring the effects down again when a patient is suffering. Thirdly, they must know how to close the session. These are the most important things, but there are shamans who take ayahuasca without knowing them. (shamanism.co.uk.

Part Two. By Howard G. Charing, author of the bestselling book, “Plant Spirit Shamanism”, Destiny Books USA)

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ocal designer Natasha David, whose mother is a descendant of the Warrau tribe, ventured into designing because it helps her to stay connected with her culture and display it proudly.

Her collection, ‘Indigenous Spice’, showcases the designer’s indigenous heritage with a kaleidoscope of colours and flare for nature.

Created from several pieces of garments made of banana leaves, beads, feathers, Tibisiri, fabric and other natural materials, the collection includes dresses, bags, head bands, slippers, dolls, baskets and functional household items.

The designer noted that more needs to be done in presenting Amerindian culture, not just during Amerindian Heritage Month, but year round.

“We must be proud to display our culture, especially through clothing. This is why I will continue to design such garments because there are not many designers experimenting with the theme,” she declared.

Designer Natasha David wearing one of her designs

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T aylor Lautner is an American actor, model and martial artist. Lautner is best known for playing Jacob Black in the “Twilight Saga” film series. He has Austrian, English, German, Swiss-German, French, Irish, and Dutch heritage, and has stated that he has “distant” Native American ancestry (specifically Ottawa and Potawatomi), through his mother. As a child, Lautner took up martial arts and was ranked number one in his category by the American Sports Karate Association.

Lautner later began his acting career, appearing in bit roles in comedy series such as “The Bernie Mac Show” (2003) and “My Wife and Kids” (2004), before having voice roles in television series like “What's New, Scooby-Doo?” (2005) and “Danny Phantom” (2005). In 2005, he appeared in the film “Cheaper by the Dozen 2” and starred in “The Adventures of Sharkboy and Lavagirl”. In 2010, he was ranked second on Glamour's "The 50 Sexiest Men of 2010" list, and fourth on People's "Most Amazing Bodies" list. Also in the same year, Lautner was named the highestpaid teenage actor in Hollywood.

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Taylor Lautner shares his biggest fear

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aylor Lautner, of Native American ancestry (specifically Ottawa and Potawatomi) through his mother, may be an action star, but that doesn't mean he's always fearless.

"I am filming in Santa Fe right now and there are so many mice around my house," the actor, 23, tells PEOPLE. "I go to bed every night afraid that a mouse is going to sleep with me."

Lautner still exudes action hero confidence in his new film “Tracers”.

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ohnny Depp, of Native American ancestry, took some time away from shooting the next “Pirates of the Caribbean” to visit the Lady Cilento Children’s Hospital in Brisbane, Australia.

Dressed as Captain Jack Sparrow, Depp and actor Stephen Graham visited with the children and their families for over three hours.

“Now, if there’s other people in it, why do you call it a selfie?” Depp asked one child, while posing for a picture.

The special meet-andgreet was put together by the Children’s Hospital Foundation.

Disney’s “Pirates of the Caribbean: Dead Men Tell No Tales” hits theaters July 7, 2017. (Variety)

Angelina Jolie Pitt’s ‘By the Sea’ to open in November

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niversal Pictures’ “By the Sea” will world premiere Nov. 5 as the opening-night film of the AFI Fest. Pic. It was written, directed, produced by and stars Angelina Jolie Pitt, who is part Iroquois – a Native American tribe, and also stars and was produced by Brad Pitt.

The cast includes Mélanie Laurent, Melvil Poupaud, Niels Arestrup and Richard Bohringer.

Film festivals are increasingly important in a film’s awards campaign, and last year, the AFI Fest confirmed its key role when it premiered “Selma” and “American Sniper,” which both wound up with best-picture nominations. Last year’s AFI openingnight film was “A Most Violent Year.”

AFI Fest director Jacqueline Lyanga said, “We are launching this year’s AFI Fest with a film that is fueled by the influence of both American and foreign cinema. Angelina Jolie Pitt’s intelligent artistry in ‘By the Sea’

proves that she is among the most creative and expressive filmmakers today. It is a perfect way to kick off what will be eight days of incredible films from Hollywood and across the globe.”

Jolie Pitt said, “AFI has long supported the boldness and experimentation that accompanies provocative cinema. As a filmmaker, and on behalf of our cast and crew, I am honored to launch the film at the Opening Night Gala for AFI Fest.”

AFI president-CEO Bob Gazzale said, “Time and again, Angelina Jolie Pitt has proven herself an artist of the highest caliber. It is an honor for AFI to celebrate her latest story with its world premiere — and in doing so — to shine a proper light upon her boundless creative energies as actor, director, writer and producer.”

“By the Sea” follows American writer Roland (Pitt) and his wife Vanessa (Jolie Pitt) in a seaside resort in 1970s France, their marriage in apparent crisis. (Variety)

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rom Christopher Columbus' first bootprints in the New World -- where he declared that the people he met were "Indians" because he thought he was somewhere else -to the current debate about a Washington, D.C. football team’s racist name, the controversy over how -- or if -- indigenous peoples are recognized has become an enduring theme in American history, culture and politics.

The lack of recognition can cost Native American communities mightily in terms of legal rights, social services, economic opportunities and cultural preservation. Unlike other racial and ethnic identities, “Indian” is legally defined as being a member of a federally recognized tribe that maintains a government-to-government relationship with the United States. To boot, the process for a tribe to gain recognition is complex and can seem arbitrary, as two recent decisions demonstrate.

After decades of deliberation, the Department of the Interior (DOI) accepted the petition for federal recognition of one renowned Indian nation in Virginia while denying the petition of another from Washington. Just days before handing down these decisions, the department announced plans to overhaul what it described as a “broken” federal recognition process altogether.

The Pamunkey Indian Tribe won its nearly 35-year battle for federal recognition, becoming the first federally recognized tribe in the state of Virginia.

As descendants of the Powhatan Chiefdom that met the first English settlers at Jamestown in 1607, the Pamunkey are perhaps the best-known indigenous group in what is now the United States. Their storied ancestor, Pocahontas, has become a mythological figure in American history and culture.

Pocahontas supposedly saved the settler John Smith

"I did more stunts in this movie than I think I'll do in the rest of my career – very dangerous stunts," he says of working on the film, which also stars Marie Avgeropoulos and is in theaters now.

"I love it. I'm quite a daredevil in real life so this was a perfect movie for me. I definitely spent a lot of time arguing with the producers to allow me to do stuff that I probably shouldn't have been doing," he says.

(People)

from execution by her father, Chief Powhatan, and then married another settler, John Rolfe. She traveled with Rolfe to England in 1616 where the English treated her as royalty, a subject of curiosity and a living advertisement of the civilized savage.

Pocahontas ultimately died on a return voyage to her homeland in Virginia just a year later.

Two decades after the release of a Disney movie about their legendary ancestor, the Pamunkey received federal recognition from the DOI, granting their tribe limited rights of self-government and self-determination that will take effect 90 days after the decision. The Pamunkey are now legally entitled to establish their own government and criteria for tribal membership, levy taxes and create and enforce civil and criminal laws on the reservation. They can also access federal funding for housing, health care and education that is specifically designated for Native people. They will also be able to pursue a casino in the future, if they choose to. The decision makes the Pamunkey the 567th federally recognized tribe in the United States.

On the same day, the Duwamish Tribe in Washington State lost its suit for recognition, which has been ongoing since 1977.

The Duwamish, who are the first peoples of Seattle, count the famous Chief Si’ahl -- after whom the city is named -- among their ancestors. The Duwamish signed the Point Elliott Treaty of 1855 ceding their land to the U.S. government, but unlike other signatories of the treaty, they never received fishing and hunting rights or a reservation. The most recent ruling said the tribe could not "dem-

onstrate continual existence" as defined in the current

rules.

The rules governing the federal acknowledgement process for Indian nations will receive their first overhaul in 37 years, the DOI announced last week, at the same time as it issued decisions to recognize the Pamunkey and deny the Duwamish.

Under the prior rules, tribes petitioning for federal recognition had to submit mounds of paperwork and wait decades for a decision.

This included proving that the tribe had exercised control over its members from first contact, as early as 1789 in some instances. Tribes were also required to prove that they'd been identified as Indian by external sources, such as white anthropologists and governments, as far back as 1900, "a time when it was dangerous to be Indian," Kevin Washburn, associate secretary of the DOI told the Associated Press. Under the rules used for the past 37 years, the department has recognized the petitions of 18 tribes and denied 35 -- including the Pamunkey and Duwamish.

Under the new regulations, the DOI moved the date required for tribes to prove their historical continuity to 1934, the year that the Roosevelt administration passed the Indian Reorganization Act. The new rules also provide greater transparency by making in-

formation about petitions for federal recognition available to the public.

Despite objections of lawmakers and other tribes who already have federal recognition, the Obama administration is pushing forward with the new regulations, which Washburn called "long overdue" in a DOI press release.

The new rules will make it easier for petitioning tribes to receive federal recognition.

But for the Duwamish, who actually received federal recognition in 2001 during the last days of the Clinton administration, only to have the ruling overturned by President George W. Bush, Thursday’s decision marks yet another setback.

"In the eyes and mind of our people, the Duwamish Tribe does exist," said Duwamish Tribal Chairwoman Cecile Hansen, the great-great-great-grandniece of Chief Si’alh, in a statement to the West Seattle Herald. "We are extremely disappointed (yet again) in the BIA's ‘dehumanizing’ decision to do away with our existence according to the rulings that were made in the past."

Denying the Duwamish federal recognition leaves the tribe in a disadvantaged position. They will not be afforded the limited opportunity to govern and develop like other Indian nations. Their land will not be held in trust by the federal government, and can be taken from them at any time. They will not have access to the basic services provided to other Native Americans in return for the loss of land and life upon which this country is built.

In fact, in the eyes of the law, they are not Indians.

Aside from the DOI process, the only other way for an Indian nation to have its rights recognized is through an act of Congress.

Disney movies and cities named after famed leaders don’t count. (Huffington Post)

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rom Mabaruma in Region One, Treasure James, although pursuing studies in the concrete jungle, ensures the connection to her indigenous roots is never broken. James completed nursery and primary school in Mabaruma then moved to Georgetown where she wrote CSEC at President's College. She later wrote ‘A’ Levels at Queen’s College, and now holds an associate degree in Chemistry from the University of Guyana. James is currently pursuing a medical degree at Texila American University. Besides studying, she enjoys pageantry and modelling. Through pageantry, James stays connected to her heritage because it affords the opportunity to present her rich culture. In 2011 she won the Miss Region One pageant; copped the first runner-up prize in the Miss Amerindian Heritage 2011 pageant, and was crowned the 2014 Miss Texila American University. James stated that even though she has become a “city girl”, she still visits the “interior” at least three times a year. “Even my choice of diet keeps me connected, because I love my indigenous food. I make it a regular on my menu.” James plans to be a forensic pathologist. She also has an interest in plastic surgery. Her advice to youths is to stay in school, focus on academic pursuits, stay away from drugs, and to be “bigger than the influence”.

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14 Amerindian Heritage Month Magazine Native Americans walk off Adam Sandler set

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group of Native American actors walked off the set of an Adam Sandler comedy, claiming the film is "totally disrespectful" of Apache culture.

Nine actors quit the set of Western satire “The Ridiculous Six” over its portrayal of Native Americans.

But Netflix, which commissioned the film, said it was a "broad satire" intended to send up stereotypes.

"The movie has 'ridiculous' in the title for a reason: Because it is ridiculous," a Netflix statement said.

Actor Loren Anthony said producers ignored their concerns about the film's approach to Native American culture and the inappropriate use of props.

"Right from the get-go, it didn't feel right. But we let it go," the Navajo actor - an extra in the film told the Associated Press.

"Once we found out more about the script, we felt it was totally disrespectful to elders and Native women," he added.

Issues included offensive names for Native American women, such as Beaver's Breath and No Bra, and a scene which showed a Native American urinating while smoking a peace pipe.

Another extra, Goldie Tom, said producers on the New Mexico set told actors to leave if they were offended.

"This just shows that Hollywood has not changed at all," said actress Tom, referring to long-held issues between the Native American community and the US film industry.

"Nothing has changed," echoed Navajo actress Allison Young. "We are still just Hollywood Indians."

The group also protested about the use of non-Native Americans in Native American roles and other alleged inaccuracies. A Native American consultant on the film is understood to have walked out.

“The Ridiculous Six” is reportedly a satire of “The Magnificent

Seven”.

The film, which stars Sandler, Taylor Lautner and Steve Buscemi, is the first of a four-film deal between Sandler and streaming service Netflix. It is co-written by Sandler and long-time collaborator Tim Herlihy, with whom he made film such as “Happy Gilmore”, “The Wedding Singer” and “Mr Deeds”.

"It is a broad satire of Western movies and the stereotypes they popularised, featuring a diverse cast that is not only part of - but in on - the joke," said the statement from Netflix.

"Our Native American culture and tradition is no joking matter,'' said outgoing Navajo Nation President Ben Shelly. "I applaud these Navajo actors for their courage and conviction to walk off the set in protest.'"

"Our dignity is not for sale," Native American actor David Hill who left the set - told the Associated Press.

Adam Sandler brushed off claims that his upcoming movie is racist in his first public response to Native American actors walking off the set.

"It was just a misunderstanding and, once the movie is out, will be cleared up," Sandler told The Associated Press.

"I talked to some of the actors on the set who were there and let them know that the intention of the movie is 100 percent to just make a funny movie," he said. "It’s really about American Indians being good to my character and about their family and just being good people. There’s no mocking of American Indians at all in the movie. It’s a pro-Indian movie. So hopefully when people see it -- whoever was offended on set and walked out -- I hope they realize that, and that’s it. It was kinda taken out of context," Sandler declared.

The film is scheduled for release on Netflix on December 11, 2015.

(BBC, Huffington Post)

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or centuries, Native American leaders from across the United States have traveled to meet with the “Great White Father” in Washington to plead their case for justice, equality and a greater share of resources and opportunities that were once unequivocally theirs. Despite overwhelming challenges still faced by Native people, some things have changed. Unlike all of his predecessors, President Barack Obama is not white. And today, for the first time, the representatives of Indian nations who will gather at the White House are entirely tribal youth.

The White House is hosting the first-ever Tribal Youth Gathering in conjunction with the United National Indian Tribal Youth conference. The gathering will bring together more than 875 Native youth representing 230 Indian nations from 42 states to speak to first lady Michelle Obama, Cabinet officials, the White House Council on Native American Affairs and non-federal partners about a range of issues including education, health, justice, economic opportunity, climate change, cultural protection and

language revitalization.

The Tribal Youth Gathering comes at a moment of increased attention to Indian Country, particularly to the tremendous challenges faced by Native American youth. Last June, Obama visited the Standing Rock Sioux Tribe on the border of North and South Dakota, becoming only the eighth president to visit an Indian reservation while in office. During his visit, Obama met with Lakota and Dakota youth whose stories of forestalled opportunities, drinking and suicide moved him to tears.

The gathering builds on the Obama administration’s Generation Indigenous initiative to fund and expand education, health, employment and social services for youth in Indian Country. It will be hosted just weeks after a bill was introduced in both chambers of Congress to create a commission to look into the “national emergency” facing Native children.

During a press call Wednesday, the Department of the Interior announced it will award much-need-

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ed grants totaling $1.45 million to seven tribes -the Hopi, Navajo, Acoma and Santa Clara Pueblos, Oglala Lakota, Rosebud and Standing Rock Sioux -- that operate Bureau of Indian Education schools in the Southwest and Midwest. These grants are a drop in the bucket for a deteriorating BIE system that is failing Native communities. Of the more than 40,000 students who attend BIE schools, where funding is so inadequate that the roof even collapsed at one school in Minnesota, only 53 percent graduate. In addition to the seven grants, the DOI will issue US$995,000 to the American Indian Higher Education Consortium that will be distributed to 20 tribal colleges and universities to work with 45 BIEfunded feeder schools.

“In general the schools that I have seen have been in various stages of disrepair, which has not been very encouraging,” said Secretary of Interior Sally Jewell on a press call Wednesday.

“My commitment -- and it’s consistent with the president’s commitment when he visited Standing Rock -- is that we have got to change up Indian education if we are going to uphold our trust and treaty obligations to our nation’s first people in the future,” said Jewell. “The status quo is not acceptable. You can’t keep doing the same thing and expect a different result.”

The administration also announced a slew of programs that will be made available to tribes through various federal agencies and non-federal partnerships through the rest of the year. These programs were divided into three sub-areas: preparing Native youth for education and the workforce; creating safe and supportive communities; and providing economic opportunity. Plans include implementation of BIE reform, an online tribal support center, a summit to preserve Native languages, services to victims and youth at risk of crime, drugs and suicide, as well as training and grants to develop the workforce, health care system and housing in Indian Country.

The gathering will also give many future leaders of Indian nations the chance to meet with top government officials and give voice to the challenges facing their people.

“I am very confident, having met so many of these young people, that we will have leaders among us at this event tomorrow that will help tackle some of the most pressing issues in our day, not only in Indian Country, but beyond,” said Jewell. “There is no doubt that these are difficult issues -- the road ahead is hard -- but the long and short of it is that we can and must do better for our young people.”

(Huffington Post)

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uring the month of September many notable indigenous individuals will be celebrated for their achievements.

One such individual is Stephen Campbell, Guyana’s first indigenous Member of Parliament (MP).

Among the indigenous people, Campbell is revered as a hero. He is credited with land rights advocacy for Amerindians; a goal that the present government continues to advance, to ensure that Campbell’s aspiration for his people is achieved.

Stephen Esterban Campbell was born Dec. 26, 1897, in Moruca. His father was Tiburito Campbell and his mother Maria Los Santos. He was a student of the Santa Rosa Mission School and was someone who had a passion for learning. He left school in his primary level at “sixth standard”.

In 1921, he taught in Sawariwaru,

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Rupununi, and then in Siriki, Pomeroon, in 1923. He married Umbelina da Silva, a daughter of a Pomeroon coffee planter. From 1931 to 1948, Campbell worked as a coffee planter. From 1948 to 1954 he managed the wallaba concessions of John Fernandes, Demerara, and from 1952 to 1954 he managed the da Silva sawmills in Lower Waini.

After working with that sawmill, Campbell worked at the Government Trade Store in Kamarang, Upper Mazaruni. From 1955 to 1957, he taught at St Dominic’s, Aruka River in the North West District.

His political resolve was roused during his tenure at the Waini sawmill where Amerindians and other sections of the Guyanese population were seeking representation. The proposal of Universal Adult Suffrage in 1951 gave Amerindians the opportunity to participate in general elections,

anting to showcase the vibrancy of her heritage without offending anyone, Native American fashion designer Bethany Yellowtail launched a collection of “appropriate” wear.

Headdresses and knock-off Native American patterns on runways have been controversial in the fashion industry.

Karlie Kloss’ Native American-style headdress caused an outcry at the 2012 Victoria Secret Fashion Show — the brand would later apologize and pull the outfit from the broadcast.

H&M stopped selling its “hipster” Native American-inspired headdresses after customer complaints in 2013, and rapper Pharrell Williams was forced to apologize after wearing a war bonnet on the cover of Elle UK Magazine in 2014.

Some of Yellowtail’s recent offerings can also guide you on what appropriate fashion trends inspired by Native American patterns to choose.

and Campbell began to show keener interest in politics. In 1957, he won the North West District seat at the general elections as member of the National Labour Front. He became the first Amerindian to contest the general elections in British Guiana.

This historical event was the turning point in Campbell’s personal life, which was influenced by a sense of duty towards the Amerindian people. “In the year 1957, I entered politics at the request of the Amerindians who felt that they had no one to represent their interests in the Central Government,” Campbell had said.

In 1959, he served as vice-chairman of the National Labour Front. He was a member of the Steering Committee of the United Force, and in 1962 presented a petition on Amerindian rights, with emphasis on land rights, to the Secretary of State at the British Constitutional Conference London.

Campbell also presented the ‘Joint Opinion’, which contained recommendations in relation to Amerindian land rights, at the British Constitutional Conference.

He was Parliamentary Secretary in the Ministry of Home Affairs with special responsibility for Amerindian affairs. In 1964, he became the president of the Amerindian Association. The following year he submitted a Memorandum prepared by the United Force on The Protection, Well-being, Advancement of Amerindians, a blueprint for Amerindian land rights and other legal rights, at the British Constitutional Conference.

Among his greatest achievements was the move towards crafting the Amerindian Act and to develop agriculture, better health facilities and a postal service in the North

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Stephen Campbell

West District.

Former Minister of Amerindian Affairs (now Ministry of Indigenous People), Pauline Sukhai, at a past ceremony in recognition of Campbell, acknowledged that his achievements and vision for the advancement of the Amerindians earned him a place in the history of this country. She noted that he was a “selfless and charismatic leader who dedicated his life to help to improve that of his fellow Amerindians and his efforts to promote Amerindian development, especially in lobbying for support for road construction linkages among remote Amerindian communities, were supported by the People’s Progressive Party”.

Sukhai also noted that with the support of the government, many of Campbell’s dreams have become reality, such as Amerindians’ access to education, healthcare, improved infrastructure, transportation and communication.

Campbell served as Member of the Legislature from 1957 until his death on May 12, 1966 – two weeks before Guyana gained independence from Britain. He died, and was buried, in Canada.

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Victor Captain with one of his paintings

ictor Captain is a fine artist who lives in Surama, which is a Region Nine indigenous Makushi community in the heart of Guyana.

C-Ville Weekly, a publication in the Charlottesville, a city in Commonwealth of Virginia, U.S.A., featured the artist. The article stated that it took Captain “more than 12 months, a brand new birth

certificate and his first flight on an airplane to bring his artwork to Charlottesville”.

He told C-Ville Weekly: “When I got to New York, my nose was like stuff, stuff, stuff. There was no clean air to breathe.”

In August 2015, Captain showcased a series of his artwork at the University of Virginia. This opportunity was all thanks to Laura and

George Mentore, two UVA anthropology professors who first noticed Captain’s exceptional work in 2011 on a visit in Guyana.

Laura and George Mentore had done research for many years in Surama.

Laura was impressed with Captain’s work and even purchased his paintings.

“I was blown away by the artistic talent of Victor

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Captain, a 23-year old selftaught painter. And Victor is unique in his gift for painting and drawing, which we have watched him develop since childhood,” Laura expressed on her description of the artist on www.gofundme.com Much of Captain’s work depicts scenes from Makushi myths and stories. Shamanic journeying, the shape-shifting Kanaima (jaguar-sorcerer), and magical plants are recurring themes.

The artist is a member of the indigenous Guyanese tribe the Makushi, whose oral traditions often relate stories of shape shifters called kanaima.

“You cannot see with your pure eye the energy that the shaman is using, so you paint it in the painting,” he explained.

From within the old village schoolhouse, a simple concrete structure, Captain creates his works of art with whatever materials he can get his hands on.

“When he is able to obtain art supplies through the occasional sale of a painting to foreign tourists, he puts the proceeds directly into more paints and canvas, and they don't last long. To get supplies he has to travel either into Brazil or the capital city of Georgetown, both of which are very costly and difficult journeys along the single dirt road that runs through Guyana's interior. In good conditions, it takes a full day to reach Georgetown by minibus. In the rainy season, the road is often impassable,” Laura added on www.gofundme.com Captain is singularly unique in his focus on the creative arts. In addition to painting on canvas, almost every building in his village is adorned with one or more of his fantastic murals.

Many of his paintings take inspiration from the rich mythology and history of his people, as well as the beautiful landscape of savannahs and rainforest.

During his one-month stay, Captain connected with Native American artists in the region, and spent time at the National Museum of the American Indian and other museums in Washington, DC and Richmond. He received professional commentary on his technique, and met informally with local artists.

He reconnected with some of the many students he has met over the years through a study abroad program, facilitated by Laura and George, in his village. Victor has impacted so many of those students by generously sharing his way of life, his friendship, and his art.

The artist’s dream is to be able to support his family and contribute to his cultural heri-

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This painting takes inspiration from the rich mythology and history of his people

Showcasing the birds of Guyana in this piece

Painting depicting the shape-shifting Kanaima (jaguar-sorcerer)

tage through art. (Information taken from Laura Mentore on www.gofundme.com/victor-

captain) (Cover photo: One of his most recent applauded pieces)

guyanatimesgy.com

SEPTEMBER 2015

By Lennox J Hernandez

P

etroglyphs are picture-writing images (pictograms - a pictorial symbol for a word or phrase; or logograms - a sign or character represent-

picking, carving, or abrading. Petroglyphs are found worldwide and the term is usually used in the context of prehistoric peoples.

Guyana has its own petroglyphs and these are strong evidence of human presence here as much as 7,000

Amerindian Heritage Month Magazine

17

our greatest exponent on this subject, culminating in his posthumous publication, “Prehistoric Guiana”.

Williams defined three types of petroglyphs in Guyana: the Enumerative or Aishalton type; the Fish Trap type; and the Timehri

The Petroglyphs are on the bed of the Minisaruwau River, a tributary of the Rupununi River, and are easily seen in the dry season, but not so easily depicted because of erosion over the centuries.

Probably the largest rock with petroglyphs, it is approximately 3.7 metres (12 feet) high. Oral history says that, et al, the writing describes a journey taken by the indigenous peoples through seas.

ing a word or phrase) created by removing part of a rock surface by incising,

years ago (our Indigenous peoples). The late Dr Denis Williams (1923-1998) is still

type. Later, he discovered what he determined was a sub-type of the Enumerative

Type which he named the Cuneiform Type.

Simply put, the Enumerative Type gives an account of prehistoric events, while the Fish Trap type is associated with a severe drought in South America about 4,000 years ago – this particular petroglyph represents types of fish traps, indicating the

type of fish that are found in a nearby pond.

These photographs depict a few of the Rupununi petroglyphs.

The markings on the rocks are highlighted with white chalk so the image can be easier seen. Unfortunately, decay of these prehistoric artefacts is becoming more rapid and is of great concern to the na-

tional heritage.

Weathering is a dominant cause of decay in most cases, whilst in some cases the rock being in a water body poses a challenge for conservation. In contemporary times the greatest challenge however, is the damage caused by persons who have no care for such heritage items.

Partial details of the Rupunau petroglyphs

Because of the shape of the rock itself and the markings made on the surface, this rock is known as the Turtle.

The petroglyphs are on the bank of the river (Essequibo) in the Iwokrama reserve. Again, because of the erosion by water, these petroglyphs are becoming less distinct.

A number of rocks are marked, one is depicted here.

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Barbecue: A cooking tradition A

ccording to anthropologists, the hammock dates back some 1,000 years ago to Central America where indigenous people, including the Maya, slept in suspended “beds” made out of tree bark or plant fibres.

It is said that Columbus and his men became the first Europeans to glimpse—and perhaps experience—the hammock when they noticed their widespread use among the Taino people of the Bahamas.

He would later take several hammocks

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back to Spain.

Pero de Magalhães Gandavo, the Portuguese-born chronicler of colonial Brazilian history, wrote in 1570, “Most of the beds in Brazil are hammocks, hung in the house from two cords. This custom they took from the Indians of the land.”

Other explorers later in the 16th century told of persons placing hot coals or small fires underneath while they rested or slept in their hammocksto keep away pests and stay warm.

hile no one is certain where the term “barbecue” originated, linguists suggest the indigenous Caribbean named the cooking technique barbicoa meaning “sacred fire pit” in Taino, their native language.

Others interpret the original word to have been barbacoa, meaning something like “four sticks in the ground, to cook meat over fire.”

According to Water Roth in the glossary of his book “The Animism and Folklore of the Guiana Indians” (1915), babracote is a corrupted form of barbecue and is a “small three or four-legged wooden staging upon which meat is laid to be smoke dried. Barbecue, he writes, means “to smoke-dry”.

The Carib word is said to be barbricot.

TIME Magazine writes that the Spanish, upon landing in the Caribbean, used the word barbacoa to refer to the indigenous method of slow-cooking meat over a wooden platform.

The Smithsonian notes that the first indigenous tribes Christopher Columbus encountered on Hispaniola (Haiti and the Dominican Republic today) had developed a unique method for cooking meat over an indirect flame, which was created by using green wood to keep the food (and wood) from burning.

According to The Guardian, maroon rebels in Jamaica, who resisted slavery and formed their own settlements, forged ties with rebellious indigenous islanders in the West Indies and Latin America. One of the results is the modern form of barbecue known as jerking.

However, other sources argue that the process of cooking food over fires was not new to older European tribes nor to African societies, so the debate over barbecue’s origins remains uncertain.

Barbecued Chicken (Jamaican) Ingredients Crochet hammock.

According to History. com, during the colonial era, Europeans brought cotton, canvas and other cloths to the New World, many of which were eventually used by traditional hammock weavers

8 chicken drumsticks, skinless Jamaican jerk baste 2 tbsp. extra virgin olive oil 1 onion, very finely chopped 2 garlic cloves, finely chopped

1 red chilli, seeded andchopped 1/4 tsp salt 1/2 tsp ground allspice 1/4 tsp ground cinnamon Grated zest and juice of 1 lime Lime wedges to garnish (optional)

Contemporary hammock chair. The hammock continues to see adaptations and tweaks in design in the western world especially

Method

The Vessel Hammock bathtub. From its original tree bark and plant fibre construction for resting, to a modern carbon fibre construction for bathing, the hammock has become an inspiration from indigenous peoples to the world

To make baste, heat the oil in a small frying pan over a moderately low heat.

Add the onion, garlic and chilli and cook, stirring frequently, for about 10 minutes or until the onion is softened and starting to brown. Sprinkle over the salt.

Tip into a large shallow bowl. Add the spices and the lime zest and juice, and stir well to mix.

Make a few shallow slashes in the meat of each piece, then add to the bowl. Turn the pieces to coat thoroughly with baste, rubbing it into the slashes in the meat.

Cover and leave to marinate at

room temperature for 1 hour or in the fridge for up to 24 hours.

Prepare a charcoal fire. When it has burned down to coals covered with grey ash, remove the chicken pieces from the marinating baste and barbecue them for 20–25 minutes, turning and brushing frequently with the baste, until cooked all the way through.

(Alternatively, preheat the grill to moderately high. Arrange the chicken on the grill rack and grill for 20–25 minutes, turning and basting frequently.)

Serve the chicken hot, garnished with lime wedges.

Serves 4

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Amerindian Heritage Month Magazine

19

STORY TIME Folktales

How the lazy man was cured

A

large party of people went out in a big boat to catch crabs: every one of them had twenty quakes aboard, and as they rested at each stopping place, they still continued plaiting them. You see, they had nothing to distract their attention, having left their wives at home to make paiwarri ready for their return.

At one of the inlets where they put in for a rest on the way down, they saw growing close to the banks a small kokerite palm, with a large bunch of ripe fruit. Having cut off the bunch, they put it in the boat, shoved off, and then started eating.

The hero of this story asked them to save all the seeds, after they had re-

moved the fruity parts, and let him have them. This they did, and on the night before their arrival at the place agreed upon for catching crabs, he filled his quakes with them.

Next morning the others landed to hunt, but this fellow refused to join them, and remained in the boat, not even putting his feet into the water. He knew well enough how to hunt crabs, but was too lazy, and counted on receiving contributions from all his companions.

These, on the contrary, were equally determined that he should not have any: they filled all their own quakes, returned to the boat, and finally reached home.

It was night when they got there, and they turned into

their hammocks.

Next morning, they called their wives to fetch the crabs from the place where they had left them at the water-side.

The wife of the individual who had brought back the kokerite seeds, asked him where his crabs were; he told her that she would find them at the bottom of the heap and that she would have to wait until all the other women had cleared away theirs.

She did as she was instructed, and, carrying the quakes to her mother, let her know that these were the kind of crabs that her husband had brought home with him.

The old woman thought much, but merely said, “Put

them in the big pot and boil them on the fire, till the shells crack.”

In the meantime, each of the other women gave the naturally disappointed wife one quakeful of crabs each, but conditionally, on her promising that she would give none to her husband. And thus, with one exception, they all started a hearty meal of crabs and paiwarri.

The old mother took a calabash full of the cooked kokerite seeds, and placing it before her good-for-nothing- son-in-law, bade him eat.

This he was obliged to do, even if only out of mere shame, because he was so hungry, and he knew no one would give him their crabs.

At any rate, the lesson cured him of his laziness, and on the next occasion that he went out hunting,

he brought home to his poor wife crabs and not kokerite seeds.

The iwana

By Grammar G

Indigenous introductions According to “Spanish Word Histories and Mysteries: English Words That Come From Spanish” edited by Editors of the American Heritage Dictionaries, the Cayman Islands and Jamaica got their names from “caiman”.

In “A Concise Etymological Dictionary of

W

hile indigenous languages around the word and in Guyana are considered nearing extinction, with many already lost, there are indigenous words that remain after being introduced into English language either directly, by modification, or corrupted to suit English speakers.

John Bennett, in a correspondence with one of our local newspapers, pointed out that Ituribishi, (more often spelled “Ituribisi”) is actually two words: ituri bishi, meaning “baboon offspring”. Most of us know Ituribisi as a conservancy in the Pomeroon-Supenaam, Essequibo area.

(According to “The Animism and Folklore of the Guiana Indians” (Roth, 1915), the “howling monkey” is called a baboon in Creole parlance.)

Another titbit to come from Bennett is that another creature, this time a wasp, is the origin for the place name “Boerasirie”, known as the Boerasirie River and conservancy. In Arawak the word for wasp is burishiri.

In fact, many place names in Guyana are Arawak – either directly or derived from Arawak words for animals,

plants, fish etc. Many were given a particular name for the simple fact that the animal, plant etc. was common to the area.

In ‘Beacons of Excellence: The Edgar MittelholzerMemorial Lectures, Volume 3: 19862013; Edited and with an Introduction by Andrew O. Lindsay’, John Peter Bennett in the ‘Tenth Series, 1986: The Arawak Language in Guyanese Culture’ states that the Barima River gets its name from two Arawak words, bar meaning “sea” and eima meaning “estuary”.

He adds that as bar connotes “rough sea”, it would appear that the mouth of the Barima river was in variably rough and so the people called it “rough river mouth”; in Arawak baraeima.

“Berbice” received its name from the Arawak word beribishi, a type of banana.

It was said that this particular type grew wild in a certain area of this river, and people would collect the fruit and take suckers to plant in their farms.

Over time, the word was shortened and changed to its present spelling and pronunciation.

One word that illustrates how much an indigenous word can undergo change is the origin of “Demerara.”

According to JP Bennett, malali in Arawak means “fast running stream”. The entire river was given the name Malali and for a long time it was known by that name.

Under Dutch rule it was spoken and written as de Malali. Later on, the two words were combined in Demalali. Later still the i at the end of the word became “y” and the two “l”s became two “r”s, so we got “Demerary”. More recently (in linguistic terms), the “y” at the end of the word changed to “a” – and we arrived at “Demerara”.

With the Spaniards considered the first Europeans to have prolonged interaction with the New World natives, it is hardly surprising that many words in English have come from Spanish words borrowed from the various indigenous groups they had encountered.

The caiman is said to have gotten its English name from the Carib word acayuman. The Spanish explorers borrowed it as “caiman” and its first recorded use in English was in 1577.

the English Language” by Walter W. Skeat, the word “peccary” derives from the Guiana Carib word pakira.

(It’s also called “bush hog” in Creole).“Iguana” is another English animal name word, one the Spanish borrowed from the Arawak iwana, which one early Spanish account described as serpents

that resembled crocodiles.

Another word originally derived from Arawak but borrowed by the Spanish and further modified in English is the word “cassava”. When the Spaniards heard the Taino word caçábi, they borrowed it in Spanish as casabi/casabe and it arrived in English as “cassava”.

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A man picked up a plastic water bottle and filled it to the rim with water.

He put a ketchup sachet in it and closed it up.

The man approached a woman and said, "If you can solve how this works, I'll give you a dollar."

The man said "down" and the sachet of ketchup suddenly went down. Then he said "up" and it went up. Then he said "down", and when it was halfway down, he said "stay" and it stayed.

How did he do this? see solution on page 23

see solution on page 23

see solution on page 23

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SEPTEMBER 2015

Amerindian Heritage Month Magazine

Creature Corner

21

GEOZONE

Waterfalls

T

he Paca (Agouti paca) is a solitary, nocturnal animal of rainforests from southern Mexico to northern Argentina. It usually lives in burrows near rivers and streams,and is a good swimmer.

The paca can reach some 20 to 20.5 inches (50 to 77.4 cm) in length and weigh from 13 to 31 pounds (6 to 14 kg).

Pacas are opportunistic herbivores that feed on leaves, stems, roots, seeds, and fruit; especially, it is said, avocados and mangos. They do not climb trees so they depend on tree-dwelling animals to drop food when foraging.

During the wet season, when food is more abundant, pacas accumulate fat which is used as an energy reserve during the dry season when food is scarce.

The paca,which in Guyana is called labba,is also hunted by humans for its meat. Pacas are also killed as crop pests while some are domesticated as pets. In captivity, pacas would also eat raw meat, insects and lizards.

Colouring Fun

please see solution on page 23

W

aterfalls usually form as streams flow from soft rock to hard rock.

According to National Geographic, this happens as a stream flows across the earth and as the stream drops in a waterfall. In both cases, the soft rock erodes, leaving a hard ledge over which the stream falls.

Because this ledge isn’t supported, says the BBC, it eventually collapses.The fallen rocks crash into the plunge pool. They swirl around, causing more erosion.Over time, this process is repeated and the waterfall moves upstream.A steep-sided gorge is formed as the waterfall retreats.

While scientists usually classify waterfalls according to average volume of water, width and height, another popular method is by type. There are said to be 10 types of waterfalls.

Guyana’s Kaieteur Falls is classified as a plunge type falls and one of the world's most powerful. Some 226 metres (741 feet), it is also the highest single drop waterfalls.

Other types of falls include block waterfalls, chute, multi-step waterfalls and segmented waterfalls.

Word Search Arawak Words

The objective of the game is to fill all the blank squares in a game with the correct numbers. Every row of 9 numbers must include all digits 1 through 9 in any order.

Every column of 9 numbers must include all digits 1 through 9 in any order. Every 3 by 3 subsection of the 9 by 9 square must include all digits 1 through 9.

(See meanings on page 23)

ASA BURISHIRI DISHIKIBO ITIKI

KOTI MIBI TIMEHI TIMITI

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SEPTEMBER 2015

Exploring the realms of history, science, nature and technology

One is made by bees, the other by trees, but both are naturally golden, sweet and gooey.

HONEY

Honey was used as a sweetener in many ancient cultures. Honeybees came to the Americas with European colonists. English colonists also brought bees with them to New Zealand, Australia and Tasmania.

&

Honeybees make wax and shape it into honeycombs.

Hundreds of sixsided cells are created.

Some cells hold bee eggs; other cells are used to store honey and pollen.

The bees make honey from nectar and pollen. They use the honey for food in the winter.

The wax of the honeycomb can be used to make beeswax candles. It is also used in cosmetics.

Beekeeping

Caves, rock cavities and hollow trees are ideal natural settings for honeybee hives. When people began keeping bees, they made artificial hives of clay, mud, straw and dung.

Wicker basket hives have been used for about 2,000 years. Wicker hives are called skeps. Today, artificial hives have wooden bars inside boxes.

Modern hives allow the beekeeper to inspect the honeycomb for pests and diseases, and honey removal is much easier than with a skep.

MAPLE SYRUP

Native Americans were using the sap of the maple tree as a sweetener long before the arrival of Europeans. In the 1800s, maple sugar was promoted by abolitionists as a superior alternative to slaveproduced West Indian cane sugar.

’Tis the season

The sap of the maple tree can be collected only in early spring when temperatures fluctuate from freezing nights to warm days. This sugaring season lasts from three to six weeks. Holes are drilled into the trees and tapped with a spigot or spout. The sap runs through the tap into metal pails, glass jars or plastic bags. The collected sap is boiled in an evaporator and turned into syrup.

Making the grade

The color of maple syrup is developed during processing. Late-season sap has less sugar and is boiled longer to concentrate it, resulting in a darker syrup. Maple syrup is generally classified by color.

Lighter syrups are delicately flavored. Darker syrups are more strongly flavored.

Skep

Modern framed hive

Make a honey cake from scratch

Many beekeepers wear protective clothing to protect from stings.

This easy cake recipe takes about an hour to make.

Children, please remember to ask an adult for help when working in the kitchen and with a hot oven.

• Preheat oven to 350 degrees F (175 degrees C).

Grade A Fancy Golden color with a delicate taste

• Grease and flour a 9-by-13-inch baking pan.

What you will need 1 cup white sugar

2 teaspoons orange zest

3 teaspoons baking powder

1 cup honey

1 cup orange juice

1/2 teaspoon baking soda

1/2 cup vegetable oil

2 1/2 cups sifted all-purpose flour

1/2 teaspoon salt

4 eggs

• Sift flour, baking powder, baking soda, salt and cinnamon into a bowl.

• Add the sugar, honey, oil, eggs and orange zest.

• Add orange juice and blend into a smooth batter.

• Pour batter into prepared pan.

• Bake for 40 to 50 minutes. Allow to cool, and enjoy!

1 teaspoon ground cinnamon

Grade A Medium Amber color with a rich taste

How they measure up Nutritional value per 1/4 cup

Calories

Maple White Honey Syrup Sugar 261 216 196

Percentage of recommended daily value

Manganese 4 95 0 Riboflavin 2 37 1 Zinc

2 6 0

Magnesium 1 7 0 Calcium 0 5 0 Potassium 1 5 0

Grade A Grade B Dark Very Dark Dark color with Very deep color with a robust taste a strong taste

Did you know?

Vermont is the top maple syrup producing state in the U.S. However, the Canadian province of Quebec produces more maple syrup than all the U.S. states together.

In 1791, Thomas Jefferson planted maple trees at Monticello so that he could produce maple sugar.

Maple sap runs clear. When the sap is boiled, the water in it evaporates until pure maple syrup remains.

Sap can be boiled beyond the syrup stage to make maple butter, maple taffy or maple sugar.

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Amerindian Heritage Month Magazine

23

The issue is not so much about a word like "aboriginal" as it is about reclaiming identity, writes Don Marks

he Assembly of Manitoba Chiefs (AMC) has been joined

by Anishinabek of Ontario, representing 42 First Nations, in rejecting the name "aboriginal."

The AMC, which passed a resolution not to deal with organizations that use the name "aboriginal" a couple years back, might want to inform the Anishinabek that the term aboriginal hasn't been easy to shed.

It's an English word, and it’s not what they call themselves. Most people assume the word aboriginal means "the first inhabitants" or "from the beginning."

But the root meaning of the word "ab" is a Latin prefix that means "away from" or "not." And so aboriginal can mean "not original."

The issue here is not so much about a word as it is

about reclaiming identity.

In a spiritual and cultural sense, names like aboriginal deprive the people of their own identity and force them to adopt a new one.

Identity is defined by language and words. The focus on efforts to reclaim identity has been on what name should be used to refer to the people as a group. But the answer to this remains perplexing.

Originally, they were called Indians, but this has run out of favourur, mostly because of negative connotations which became attached to that name over the years.

The term remains in use because there are still many people who have been called, and have called themselves, Indians all their lives. Who is going to argue with an elder or a veteran who served their people and this country as an

Arawak word meanings ASA (hassar fish) BURISHIRI (wasp) DISHIKIBO (Essequibo – Kabakaburi pronuncia tion)

ITIKI (kiskadee bird) KOTI (foot of animal) MIBI (nibbi (furniture material)) TIMEHI (a baby sling) TIMITI (troolie palm)

Brain Teaser Answer He did it by adding pressure to the bottom.

When there is less pressure, it rises. When there is more pressure, it lowers. If you add just the right pressure, it will stay.

SUDOKU

KID SUDOKU

Indian and still wants to be known as that?

The name Indian supposedly originated because Christopher Columbus got lost when he was looking for India and mistakenly called the inhabitants he met here Indians.

A more romanticized theory is that Columbus was so impressed by the physical spirit and nature of the Taino people he encountered in what is now known as Puerto Rico that he proclaimed they must have been made from the body of God, or "du corpus in Deo." From in Deo comes the name Indian.

'Indian' a foreign word

But the word Indian was never spoken prior to colonization. It is a name that originated from foreigners.

In Canada, it is quite frowned upon to use the name Indian in casual conversation,but we still have organizations with names like the Manitoba Indian Education Association.

Next door, we have the Saskatchewan Indian Gaming Authority and Saskatchewan Indian Cultural Centre and Saskatchewan IndianEquity Foundation. The name just won't go away.

Especially in the United States. Not only is the name Indian commonly used in everyday conversation without flinching or grimacing, the two most prominent organizations representing the original inhabitants of North America are the National Congress of American Indians (NCAI) and the American Indian Movement (AIM).

The most recent image of Native Americans that has gained prominence has come from the National Indian Gaming Association.

'Native' so broad as to be meaningless

Perhaps this is because the politically correct people came up with the name "native American," ignoring the fact that "America" is named for Italian explorer Amerigo Vespucci and "native" can be tied to anybody anywhere, like "I am native to the North End." The bottom line is that once a name find its way into common usage, it is almost impossible to shake it.

Despite its powerful critics, we still see the word "aboriginal" used widely by government, business and media.

In their "About Us" section on the AMC website, it reads "to promote, preserve and protect aboriginal and treaty rights for First Nation people in Manitoba" (perhaps using the word aboriginal in a more global sense or to match federal government terminology or maybe even because it is so readily recognizable).

Think of all the letterheads and signs and such that would have to be

changed, like the Canadian Council for Aboriginal Business (formerly the Canadian Council for Native Business) or the Department of Aboriginal Affairs and Northern Development (formerly the Department of Indian Affairs and Northern Development).

Variations of the name "anicinabe" are accurate around here because many people agree it means "the people," but the name Haudenosaunee also means "the people" to the Mohawks, and who can forget how Old Lodgeskins/Dan George told "little big man" how the name of his particular tribe meant the "human beings?"

"Indigenous" is being used lately because some see it providing a connection with the land, but it is, after all, another word that stems from a foreign language.

First Nations describes many people

The term "First Nations" has been used to describe the Ojibway, Dene, Dakota, Metis and Ininew (Cree) people in Manitoba and has found long-term acceptabil-

ity.

With so many different groups ranging from Mi'kmaq to Haida having so many things in common, people had to come up with a non-specific name which might include everyone. Note that the AMC uses First Nation to refer to themselves in their "About Us." Bottom line: First Nation people have done much to reclaim their identity by striving to become independent and self-sufficient. This is a good way to go about things for now.

Perhaps the biggest problem with all of this is that we fight over it and people's feelings get hurt. I have always maintained that we should call people what they want to be called, and if I make a mistake when I refer to someone's name, I ask that they please "guide me gently to a higher understanding" like the elders do. I never meant to offend anyone and I hope we can teach each other about these things in a good way. (OPINION: What's in a name: Indian, native, aboriginal or indigenous? By Don Marks, for CBC News)

Most recently contacted Indian speaks out for first time

CROSSWORD

O

n Sunday, August 9, Survival International, the global movement for tribal peoples’ rights, released a unique video of one of the world’s most recently contacted Indians.

Irahoa Awá, his mother Jakarewyj and his aunt Amakaria were forced out of their forest home in the Brazilian Amazon rainforest after being “surrounded by loggers.” In a touching video interview with Survival, Irahoa recounts how he used to hunt alone as the only man in his group, and how he was forced to flee from the loggers in their forest.

Irahoa said, “I saw strange people in the forest, and I heard them making lots of noise! I had to run away from them as they were in my forest. I was scared of them! I had to escape. I ran and I ran and that’s how I ended up here.”

Around 100 Awá are uncontacted, making them one of the most vulnerable societies on the planet. They could be wiped out by violence from outsiders who steal their land and resources, and by disease like flu and measles to which they have no resistance.

The story of Irahoa’s family serves as a stark reminder of the dangers of first contact. Shortly after contact, Irahoa’s mother and aunt fell critically ill with tuberculosis, despite medical teams being on hand. According to Irahoa and settled Awá, the other members of their group

After first contact, Jakarewyj (left) and Amakaria (right) fell critically ill with tuberculosis (Survival International 2015)

had previously died in the forest of introduced diseases such as flu.

While the Brazilian government launched a major operation to evict illegal loggers, settlers and ranchers from the Awá’s central territory, other territories continue to be invaded and destroyed. Survival is calling on the Brazilian government to evict the invaders from these territories to ensure the survival of one of the world’s most threatened uncontacted tribes.(Source: Survival International)

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Archie

Don't let anyone or anything upset you. You won't (March 21April 19) be inclined to share your feelings, so find a quiet activity that you can do without being disturbed by inquisitive or meddling individuals.

ARIES

Too much time will make TAURUS you restless. Lighten up and (April 20May 20) make plans to get out and do things you enjoy. Romantic opportunities are apparent and encouraged.

You can't be everything GEMINI to everyone, no matter how (May 21hard you try. Avoid demandJune 20) ing people. The more you try to do for others, the less time you will have for your own interests and needs.

CANCER (June 21July 22)

Trying to do too much at once will result in disappointment and stress. Prioritize your agenda and finish incomplete tasks before you start something new. Take extra care when driving.

LEO Take the plunge and use (July 23- your creative talents to come Aug. 22) up with a one-of-a-kind service.

Sharing your skills by mentoring or teaching others will prove to be profitable.

Dilbert

Let your affection show, VIRGO and speak up about the way (Aug. 23- you feel. Follow your heart, Sept. 22) but keep a level head as well.

This is not the time to make an impulsive commitment.

LIBRA Call someone you haven't (Sept. 23- spoken to in a while. A reOct. 23) union with old friends will be sure to bring back happy memories and encourage you to reconsider an unmet goal.

Peanuts

Invest more time in selfSCORPIO (Oct. 24- promotion. Use social media Nov. 22) to your best advantage. You can approach influential people and make valuable business connections that will help propel you to success.

Prepare to perform some SAGITTARIUS fancy footwork in order to out(Nov. 23maneuver competition. You Dec. 21) have what it takes to come out on top, as long as you stay focused.

Calvin and Hobbes

Direct your excess energy in CAPRICORN a positive way. Increase your (Dec. 22versatility and refocus your atJan. 19) titude by carefully studying various resources. Research topics that fascinate you, and become inspired by what you discover.

AQUARIUS Personal issues will surface.

A disgruntled partner (Jan. 20Feb. 19) or friend will give you a hard time if you neglect your responsibilities. Do your best to keep the peace.

Expanding your knowledge

PISCES through informational pursuits (Feb. 20- will open your eyes to new possiMarch 20) bilities. Learning about different cultures will give you greater insight into world issues and interesting philosophies.