In Belize, Mexico, Guatemala, Honduras, Nicaragua and the Caribbean Islands there is the Garifuna culture, numbering approximately 500,000 people. The Garifuna are descendents of Kalinagu who were Guianas of South America. In the 11th century, the natives were killed and their women were taken for wives. Nigerian slaves escaped from a slave ship that had run aground near St. Vincent in 1675. These black people were assimilated into the native culture of the Caribs and their offspring were known as Black Caribs. (Garinagu Early History, 1997).
At this time, Spaniards were trying to colonize this region. They valued the islanders' knowledge of agriculture and wood working and wanted them to move into their colonized countries to improve the areas' agriculture. The Garifuna people went into Honduras, and then later, because of the political climate, migrated to Belize around 1893. This is celebrated as Garifuna Day or Settlers' Day.
The language, known as Garifuna or Garihagu (derived from Arawak & Carib languages) has helped to maintain an ethnic unity. Spanish and English are also spoken. Out of about 6.5 million people in Honduras, 97% are Roman Catholic. In Belize, approximately 7% are Garifuna and live in villages along the southern coast.
The British colonized this country in 1638, and the people won independence from them in 1981. (Gariganu, Early History, Garifuna World, 1997). Nicaragua has a mixed heritage of Carib, African and Indian descent. In the west, Mestizo, Spanish-speaking Roman Catholics, are mainly Garifuna. On the east coast of Nicaragua, many peoples speak English and are primarily Protestant. In Honduras and Belize, the Garinagu have "become a visible and politically aware minority and have achieved high governmental positions, and many are teachers." (Garifuna -World, 1997).
In Guatemala there are less that 4,000 Garifuna living in Livingston, Guatemala. They are a cultural minority, being neither Latinos or Indians. Garifuna is a name for the people "of the cassava clan," Karifuna. Cassava is a plant harvested for its roots which is boiled, the strained pulp is dried into a white meal which is then sifted and used as a 'flour' to make bread. Some dishes are served as manioc cassava -boiled vegetable in areba flat bread. Other popular foods include rice, fish, bananas, plantains, beans, coconut milk, falmoa - a dish made with boiled vegetables - tubers, fish and coconut milk. Coffee, bush tea with sugar, cakes, puddings and tableta complete their meal. Tableta is a dessert made of coconut, ginger, and brown sugar. The people are generally affected by protein deficiency and are eating more sugar than their ancestors did. (Gall, 1998).
The people, who are underemployed and uneducated, live in house-huts with a porch, raised off the ground by posts. They are constructed by using wood, wattle and daub with thatched roofs. There are usually no sanitary facilities nor running water. Garbage is commonly thrown into streams, ditches, and the ocean. With migration and influx of money, (from relatives who are employed in North America) electricity and plumbing are improving the living conditions of the people in central America.
Their kinship terminology is generational (Hawaiian) when using their native language. In modern times, the usage of the lineal (Eskimo) system is more popular. In the family unit, the nuclear family and monogamy are valued among the educated and affluent. (Gonzalez, Levinson, 1998). They live in a matrifocal society and grandparents often raise the children of common unions, few marked by legal or religious unions of marriage. The young are raised without corporal punishment and adults break up the youngsters' fights. The young male is raised permissively until manhood, when he is expected to leave his mother's house, work and support his own family. Girls are expected to work at an early age, to learn from their mother, grandmother and Aunts.
Independence and individualism are values encouraged of the young people as they grow. Many of the emigrants from Mesoamerica into North America, came in search of higher paying jobs and education. Many of the women who have come to the U.S. between 1960-present, have worked as textile workers and housemaids. There are reports on the Garifuna World Web site that states that there are as many as "50,000 Garinagu in New York City, an another 10,000 across the United States." After working abroad, many retirees live in Honduras and live comfortably. (Garifuna World, 1997). The influences of money and ideas from abroad have brought modern conveniences to the villages. More people have electricity and appliances to improve their lives.
Generally, the Garifuna are peace-loving people. Any name-calling, cursing and gossip are seen as an act of aggression. If one is looking for revenge "obeah" is used. Serious social infringements are referred to during religious rituals, and the dead ancestors may call upon the guilty one to confront him or her. (Gonzalez, Levinson, 1998). Traditional witchcraft with rituals, dances, drumming, trances, contacting the dead and seeking revenge through the use of witchcraft are still commonly used today. Gubida are spirits of ancestors who are contacted through the use of Buyeis who also act as spirit helpers during a ceremony for the dead. They lead the song and dance offering rum to the dead and this culminates in a burial at sea.
Celebrations and ceremony are important in the Garifuna culture. The burial feast is known as "Beluria" and is a nine-day devotional ceremony to the Dead, which culminates in drumming, dancing and feasting. (Gonzalez, Levinson, 1998). Dubu is a ritual feast to appease the spirits after someone dies. This lasts two to four days and consists of much feasting on cassava bread, plantains, rice, beans, cheese and port wine. The Dugu is a religious ceremony in which a high priest, the Buyei, leads the contact with deceased relatives. The purpose is to appeal to ancestors for help in resolving some family problem. The ancestral Spirit communicates with his people during an Owehani (Equivalent to the Pentecost). There are drummers, summoned by the Buyei and Gayusa (singers) and fishermen to gather seafood. Many days of preparation are need.
There are reports that rituals such as the Dugu have reinforced the cultural unity and spiritual beliefs of the Garinagu. When celebrated with the entire village, friends and relatives come together. (Garinagu Life in Central America, Garifuna World). Health is determined by power wielded by ancestral spirits, traditional folk remedies, and "bush medicine." The Garifuna are accused of voodooism, polygamy, devil worship and other evil by the cultures in Honduras.
The religion of the Garifuna is a combination of Catholicism, African and Indian beliefs. (Maya paradise) The rites of passage are celebrated: births, arrival of puberty, and death. These are traditionally celebrated by the community and include special music and songs. Work songs, hymns, lullabies, ballads and healing songs are popular. The African influence is heard with complex drum rhythms and call-response patterns in songs. Holy days of the Catholic Church include processions, prayer, music, street dances and costumes.
The people of Belize celebrate the settler's arrival on November 19,1823 with the Dangriga, a ritual re-enactment. People come in canoes loaded with drums, utensils, cassava and banana saplings, as their ancestors did 167 years ago. Dances are a common form of expression in the Garifuna culture. The Paranda is a slow dance by women who shuffle in a circle accompanied with hand movements. Abaimahari is performed at the Dubu where women form a long line and link their little fingers and sing. Punta is a dance competition done by couples, which includes flirtatious movements. In Belize, " punta rock" originated and is popular along with the "cungo" a dance influenced by the West Indian reggae. (Garifuna History, Language and Culture, 1998) In the United States, the Garifuna people include the Walagante Dance group in Los Angeles. They perform many of the traditional dances known to their people.
An artist by the name of Benjamin Nicholas paints historical images of his Garifuna heritage. In their native countries, fishing, subsistence farming, harvesting bananas and other tropical fruits, or working for the U.S. merchant Marines and performing civil service jobs employ the Garifuna people. Some people make their living by selling their crafted items: baskets, drums and hats, wood furniture and canoes. Tourism is popular in Belize so tour guides are needed for snorkeling, scuba diving, boating and other recreational activities, along with motel and hotel owners and staff.
Godsman Ellis, owner of the Piache Hotel and interpreter/guide, is featured on several websites as an available, knowledgeable resource for those traveling in Central America. He is reputed as an expert in Garifunian culture and also for the surrounding Mayan and Mestizo cultures. (Neibe, 2001) Women of the Garifuna culture seldom wear the ethnic clothes with shell trim, but instead wear brightly colored skirts with matching kerchiefs over their hair. The young people wear jeans, T-shirts, baseball caps and tight skirts. (Garinagu Life, 1997). The Garifunian people are proud to keep their traditions and to be ecologically sound in their practices.
Gall, Timothy L.(Ed.), 1998, Worldmark Encyclopedia of Cultures and Daily Life, Americas (Vol. 2, pp. 187-190). Eastwood Publications: Cleveland, Ohio.
Garifuna History, Language and Culture, San Pedro Sun, 1998, available on the World Wide Web, [accessed on January 31, 2001, from http://www.sanpedrosun.net/old/98-453.html]
Garinagu Early History, Garifuna World, 1997, available on the World Wide Web, [accessed on January 31, 2001, from http://www.garifuna-world.com/earlyhis.htm]
Garinagu Life in Central America, Garifuna World, available on the World Wide Web, [accessed on January 31, 2001, from http://www.garifuna-world.com/lifeinca.htm]
Garinagu Recent History, Garifuna World, 1997, available on the World Wide Web, [accessed on January 31, 2001, from http://www.farifuna-world.com/recenhis.htm]
Levinson, David, 1998, Ethnic Groups Worldwide: A Ready Reference Handbook, Onyx Press: Phoenix Arizona, contributions by Gonzalez, Nanci L., Annapolis, Maryland. Miranda, Felix, Director Lawanserum, Garifuna Heritage, 2001, available on the World Wide Web, [accessed on March 04, 2001, at http://www.cs.org/specialprojects/garifuna.htm]
Neibe, Felipe C., January 28, 2001, Maya Paradise, available on the World Wide Web, [accessed on March 04, 2001 at http://www.mayaparadise.com/garifune.htm]
The Garifuna of Belize and St. Vincent, Caribbean AmeriIndian Centrelink, available on the World Wide Web, [accessed on January 31, 2001, from http://www.kacike.org/cac-ike/Belize.html]
http://www.garinet.com/gari_links.html#garilinks
Barbara Bates-Wurst