Black Caribs Garifuna Saint Vincent Exiled People

The story begins in South America, where people who spoke Arawak-an Amerindian language fashioned a culture based on yuca or cassava farming, hunting and fishing in a dense forest cut by many rivers. By the year 1000 AD some of them had moved up the Orinoco River to the Caribbean Sea and it's islands, where they established a new way of life. Later other people, whom history has called "Caribs," moved into the Caribbean out of the same areas. The Caribs welcomed and protected the Negro refugees, and in time allowed them to marry the Caribs. The Africans then adopted the languages, culture and traditions of the Yellow Island Caribs. The intermarriage brought about a rapid growth of hybrid mixture of African and Yellow Indians Caribs. From this union arose a half-bred race possessing some Caribs and African characteristics to which the name Garifuna or Black Carib was given.

In The Black Carib Wars, Christopher Taylor offers the most thoroughly researched history of the struggle of the Garifuna people to preserve their freedom on the island of St. Vincent. Today, thousands of Garifuna people live in Honduras, Belize, Guatemala, Nicaragua and the United States, preserving their unique culture and speaking a language that directly descends from that spoken in the Caribbean at the time of Columbus. All trace their origins back to St. Vincent where their ancestors were native Carib Indians and shipwrecked or runaway West African slaves--hence the name by which they were known to French and British colonialists: Black Caribs. In the 1600s they encountered Europeans as adversaries and allies. But from the early 1700s, white people, particularly the French, began to settle on St. Vincent. The treaty of Paris in 1763 handed the island to the British who wanted the Black Caribs' land to grow sugar. Conflict was inevitable, and in a series of bloody wars punctuated by uneasy peace the Black Caribs took on the might of the British Empire. Over decades leaders such as Tourouya, Bigot, and Chatoyer organized the resistance of a society which had no central authority but united against the external threat. Finally, abandoned by their French allies, they were defeated, and the survivors deported to Central America in 1797. The Black Carib Wars draws on extensive research in Britain, France, and St. Vincent to offer a compelling narrative of the formative years of the Garifuna people.

In The Black Carib Wars, author Christopher Taylor offers the fullest, most thoroughly researched history of the Garifuna people of St. Vincent, and their uneasy conflicts and alliances with Great Britain and France. The Garifuna--whose descendants were native Carib Indians, Arawaks and West African slaves brought to the Caribbean--were free citizens of St. Vincent. Beginning in the mid-1700s, they clashed with a number of colonial powers who claimed ownership of the island and its people. Upon the Garifuna's eventual defeat by the British in 1796, the people were dispersed to Central America. Today, roughly 600,000 descendants of the Garifuna live in Guatemala, Honduras, Belize, Nicaragua, the United States, and Canada. The Garifuna--called "Black Caribs" by the British to distinguish them from other groups of unintegrated Caribs--speak a language and live a culture that directly descends from natives of the Caribbean at the time of Columbus. Thus, the Garifuna heritage is one of the oldest and strongest links historians have to the region before European colonialism. The French, the first white people to live on St Vincent, attempted to subdue the Black Caribs but eventually developed an alliance with them. When the Treaty of Paris ostensibly handed St. Vincent to the British crown in 1763, the British clashed with the Black Caribs but, like the French, eventually formed another treaty. This cycle of attempted colonialism of St. Vincent by France and England alternately would continue for three decades. After repeated conflict and desperate measures by the European powers, the Garifuna were forced to surrender. In March 1797 the last survivors were loaded on to British ships and deported to the island of Roatán hundreds of miles away in the bay of Honduras. A little over 2,000 men, women and children were all that were left--perhaps a fifth of the Black Carib population of just two years earlier. It was a cataclysm. But the Black Caribs--the Garifuna in their own language--survived and their descendants number in the hundreds of thousands.

This book addresses the numerous national movements of ethnic groups around the world seeking independence, more self-rule, or autonomy—movements that have proliferated exponentially in the 21st century. In the last 15 years, globalization, religious radicalization, economic changes, endangered cultures and languages, cultural suppression, racial tensions, and many other factors have stimulated the emergence of autonomy and independence movements in every corner of the world—even in areas formerly considered immune to self-government demands such as South America. Researching the numerous ethnic groups seeking autonomy or independence worldwide previously required referencing many specialized publications. This book makes this difficult-to-find information available in a single volume, presented in a simple format accessible to everyone, from high school readers to scholars in advanced studies programs. The book provides an extensive update to Greenwood's Encyclopedia of the Stateless Nations: Ethnic and National Groups around the World that was published more than a decade earlier. Each ethnic group receives an alphabetically organized entry containing information such as alternate names, population figures, flag or flags, geography, history, culture, and languages. All the information readers need to understand the motivating factors behind each movement and the current situation of each ethnic group is presented in a compact summary. Fact boxes at the beginning of each entry enable students to quickly access key information, and consistent entry structure makes for easy cross-cultural comparisons.

Significant changes in New York City's Latino community have occurred since the first edition of Latinos in New York: Communities in Transition was published in 1996. The Latino population in metropolitan New York has increased from 1.7 million in the 1990s to over 2.4 million, constituting a third of the population spread over five boroughs. Puerto Ricans remain the largest subgroup, followed by Dominicans and Mexicans; however, Puerto Ricans are no longer the majority of New York's Latinos as they were throughout most of the twentieth century. Latinos in New York: Communities in Transition, second edition, is the most comprehensive reader available on the experience of New York City's diverse Latino population. The essays in Part I examine the historical and sociocultural context of Latinos in New York. Part II looks at the diversity comprising Latino New York. Contributors focus on specific national origin groups, including Ecuadorians, Colombians, and Central Americans, and examine the factors that prompted emigration from the country of origin, the socioeconomic status of the emigrants, the extent of transnational ties with the home country, and the immigrants' interaction with other Latino groups in New York. Essays in Part III focus on politics and policy issues affecting New York's Latinos. The book brings together leading social analysts and community advocates on the Latino experience to address issues that have been largely neglected in the literature on New York City. These include the role of race, culture and identity, health, the criminal justice system, the media, and higher education, subjects that require greater attention both from academic as well as policy perspectives. Contributors: Sherrie Baver, Juan Cartagena, Javier Castaño, Ana María Díaz-Stevens, Angelo Falcón, Juan Flores, Gabriel Haslip-Viera, Ramona Hernández, Luz Yadira Herrera, Gilbert Marzán, Ed Morales, Pedro A. Noguera, Rosalía Reyes, Clara E. Rodríguez, José Ramón Sánchez, Walker Simon, Robert Courtney Smith, Andrés Torres, and Silvio Torres-Saillant.

International developments since the mid-1990s have signalled an awareness of the importance and validity of traditional knowledge and cultural property. The adoption of the Convention on Biological Diversity, and the establishment of the WIPO Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore demonstrate an emerging trend towards the recognition of the rights of communities and the importance of culture in shaping international law and policy. This book examines how developments to protect collectively held knowledge transpose to circumstances which may not meet the usually understood criteria of what is considered to be an indigenous or traditional group. This includes communally derived cultural products which have emerged out of communities and subsequently formed a part of the national or popular culture. The book considers the steel pan of Trinidad and Tobago, punta rock music from Belize, Brazilian capoeira, and the cajón of Peru as key cases studies of this. By exploring the impact of past and recent international developments to protect traditional knowledge, Sharon Le Gall highlights a category of cultural signifiers which lies outside the scope of intellectual property protection, as well as the protection proposed for traditional knowledge and advocated for intangible cultural property. The book proposes a reinterpretation of Joseph Raz’s interest theory of group rights in order to accommodate the rights advocated for collectively derived cultural signifiers on the basis of their value as symbols of identity. In doing so, Le Gall offers an original account of how those signifiers, which may not be described as exclusively ‘traditional’ or ‘indigenous’ and held in ways which are not ‘traditional’ or ‘customary’, may be accommodated in emerging traditional knowledge laws.

Traveling with Sugar reframes the rising diabetes epidemic as part of a five-hundred-year-old global history of sweetness and power. Amid eerie injuries, changing bodies, amputated limbs, and untimely deaths, many people across the Caribbean and Central America simply call the affliction “sugar”—or, as some say in Belize, “traveling with sugar.” A decade in the making, this book unfolds as a series of crónicas—a word meaning both slow-moving story and slow-moving disease. It profiles the careful work of those “still fighting it” as they grapple with unequal material infrastructures and unsettling dilemmas. Facing a new incarnation of blood sugar, these individuals speak back to science and policy misrecognitions that have prematurely cast their lost limbs and deaths as normal. Their families’ arts of maintenance and repair illuminate ongoing struggles to survive and remake larger systems of food, land, technology, and medicine.