'They have been able to retain their ethnic identity precisely because they have been able to adapt their cultural patterns as needed.'

Holly Bruford looks at the history and adaptability of the Garifuna, a unique 0.07% of Guatemala’s population.

The Garifuna people of Guatemala (also known as Garinagu or Black Caribs) make up just 7,000 of the country’s 11.2 million population. They are a unique fusion of Carib-Indian descendants and black African slaves.

The Caribs originated from the Orinoco Delta in South America, which they abandoned for conquering the Lower Antilles, while the African slaves were shipwrecked off the island of St. Vincente en route to the Americas in the seventeenth century. The Garifuna now inhabit small regions of Central America’s Caribbean coastline from Belize to Nicaragua.

Despite a history of exile and relocation their traditions continue to survive today. On a recent visit to Guatemala’s Caribbean coast I was introduced to this unique culture through the sounds of the original Igneri dialect, a combination of Arahuaco, French, Swahili and Banu; the traditional Punta music, a drum heavy haunting melody of call and response; and the rhythmic and hypnotic Punta dance.

In addition, their religious rituals continue to be practiced, a mix of African and Amerindian traditions emphasizing the worship of ancestral spirits, to which they have incorporated Catholic elements.

Sadly this culture is viewed with a strange curiosity by many Guatemalans, giving rise to a range of fanciful myths, and subjecting the Garifuna to the same discrimination that plagues the Maya population.

In a recent interview with Guatemala’s national paper, Mario Ellington, who holds one of the few Garifuna posts in the current government as Presidential Commissioner against Discrimination and Racism, explains ‘We do not have the same opportunities in school, we do not participate in equal form in politics, nor is there enough participation at business level.’ (La Prensa. 15.05.05)

This in itself could be a cause of the apparent shift to the North American way of life amongst the Garifuna of today. It is reported that some 50,000 Garifuna now live in New York City and another 10,000 across the United States. Today’s generation speak English instead of their native tongue and they have popularized Punta rock by introducing it to America’s commercial music industry.

There is a fear amongst some that these transformations are starting to endanger their heritage. Cultural patterns, however, are subject to evolve with time. Perhaps it is more a culture adapting to modernity rather than one in danger of disappearing.

Looking back at their history, the Garifuna heritage is accustomed to adaptation.

Primarily, as African slaves, they adopted the Carib customs and native language of St Vincente to avoid being sent back to their traders. When France inhabited the island in the 17 th century the Garifuna adopted their currency, customs and dialect and went on to become their allies against the English colonization.

Upon conquering St Vincent however, the English exiled the Garifuna to Roatan. From there, the Garifuna people spread out along the Caribbean coast adapting to new forms of land cultivation. The traditions of their music, dance and religious rituals are seeded in their link to African ancestry, whereas their forms of subsistence are associated with their Caribbean ancestors.

It would appear, therefore, that they have been able to retain their ethnic identity precisely because they have been able to adapt their cultural patterns as needed. Their adopted customs have become their own, and thus part of the culture.

These changes to modernity have strengthened their culture in a number of ways. Emigration brings higher paying jobs and education. After working abroad, many retirees return to Central America’s Caribbean coast and live comfortably.

Remittances and ideas from abroad have brought modern conveniences to the villages.  The traditional style housing of small huts made from palm, sugar cane and cement have been replaced by more modern types, helping to improve both living and sanitary conditions.

In a society where 78% of children under twelve suffer from malnutrition and 72% are illiterate or semi-illiterate, these adjustments are vital for the continuation and development of their race. There ability to adapt looks to be exactly their strength.

These are personal comments and not necessarily the position of Christian Aid or its partners. 

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