Showing posts with label Caribbean. Show all posts
Showing posts with label Caribbean. Show all posts

3.23.2009

Sugar Pathways: A Documentary Film on the Migration of Boricuas to the Virgin Islands

Award-winning filmmaker Johanna Bermúdez-Ruiz new film, Sugar Pathways, is a documentary about the unwilling migration of Puerto Rican families from Vieques to the U.S. Virgin Islands between the 1920s and the '60s.

The film recounts the migration stories of the families through personal interviews, new and archival footage, and historic documentation.
"[Sugar Pathways chronicles] the cultural contributions of Puerto Ricans to St. Croix, their migration process from the 1920’s to the1950’s, and the resulting cultural synthesis that marked the inevitable path to multicultural world of the 21st century.” USVI Senator Wayne James
The film's Gala Premiere was held in St. Croix on Saturday, March 21, 2009, at the Government House in Christiansted. Earlier on March 6th, Bermúdez-Ruiz presented the film at the Ateneo Puertorriqueño in San Juan, Puerto Rico.

Bermudez-Ruiz, a Puerto Rican born on St. Croix, attended Antioch College, earning a bachelor of arts degree in documentary and film studies. Bermudez-Ruiz has produced, directed, written numerous films including the award-winning Vieques: An Island Forging Futures. She is the owner of CANE BAY FILMS, LLC. Virgin Islands (U.S.).

Related: Crucian Fimmaker Destined for Greatness
U.S. Bombs Explode Hope in Vieques
Film documents migration from Vieques to V.I.

Photo: Johanna Bermudez-Ruiz and her father, Juan Bermudez, at The Government House.

6.21.2008

American Museum of Natural History’s Caribbean Festival

New York, NY (UCTP Taino News) - The American Museum of Natural History will host a Caribbean Heritage Festival in recognition of the region’s cultural legacy and diversity on Sunday, June 22, 2008 from 12 noon – 5:00 p.m. The celebration will highlight the region's contributions and cultures through family friendly programs with guest presenters, performers and films.

A Caribbean art display will be featured in the Museum’s Grand Gallery with artists representing Haiti, Jamaica, Trinidad, Guyana, Puerto Rico, and the Dominican Republic. Caribbean indigenous artists Aguilar Marrero and Reina Miranda of Taino Spirit as well as acclaimed Lokono Arawak artist Foster Simon of Guyana will have works exhibited.

The program is presented in collaboration with the Haitian Centers Council, Inc. and is free with suggested Museum admission.

Photo: Several works by Arawak artist Foster Simon of Pakuri Territory in Guyana will be exhibited at the American Museum of Natural History’s Caribbean Festival.

10.07.2007

Bartolomé de las Casas: Witness to Evil

Bartolomé de las Casas (1484-1566)

Bartolomé de las Casas, a Spanish colonist, a priest, founder of a Utopian community and first Bishop of Chiapas, was a scholar, historian and 16th century human rights advocate. Las Casas has been called the Father of anti-imperialism and anti-racism. Others take a more guarded or modest view of his achievements. What there is little or no dispute about is that Las Casas was an early and energetic advocate and activist for the rights of native peoples.

Las Casas came to the Indies early, he knew Columbus and was the editor of the Admiral's journal. He knew conditions in the Americas first hand. As the reading in our packet indicates, he was present during Spanish genocidal attacks on the native population of Cuba.

After coming to the realization that the Spanish treatment of the native population was unconscionable, Las Casas became a Dominican priest, and began travelling back and forth accross the Atlantic. He was in part responsible for the repeal of the laws which allowed the Indians to be used in what amounted to slave labor gangs. This was the econmienda system. Government officials were willing to go along with this attempt to end the system for they feared that a new class of feudal lords would arise in the colonies. The Spanish colonists were outraged at this interference. Las Casas attempted to set up a colony on the coast of Venezuala where the native people would be treated properly. It failed largely because of the bad example set by the colony's neighbors.

Because of preassures from the colonists, the encomienda system was restored. Las Casas returned to Spain and was eventually able to bring about the great debate of 1550 in the Spanish capital of Valladolid between Las Casas and the advocate for the colonists Juan Gines de Sepulveda. The excerpt in our packet is from Las Casas' account of the debate.

The advocates of the encomienda system eventually triumphed. When the government realized that it might lose Peru to colonists revolting over this issue, it gave in. Still, Las Casas is a shining example of resistance to the ill treatment of native peoples. His works were translated accross Europe. He likely influenced the French essayist Montaigne's views about the new world.

Las Casas Time Line

1484 Born in Seville to Pedro de Las Casas, a small merchant wealthy enough to send his son to learn Latin in the academy at the cathedral of Seville in 1497. Many older sources give 1474 as the year of his birth.

1502 Leaves Spain for Hispaniola in the West Indies with the governor, Nicolas de Ovando. He earns an encomienda for his participation in several expeditions and then proceeds to evangelize the Indians.

1506 Returns briefly to Europe where he is ordained a deacon in Rome.

1511 On August 15, Pentecost Sunday, listens to a sermon by a Dominican priest, Father Antonio de Montesinos on the text "I am a voice crying in the wilderness," denouncing Spain's treatment of the Indians. As a result Las Casas returns his Indian serfs to the governor and the rest of his life is to be spent in defense of the Indian.

1512 Becomes first priest to be ordained in the New World.

1513 Takes part in the violent and bloody conquest of Cuba and receives Indian serfs for his efforts.

1515 Returns to Spain to plead the Indian cause before King Ferdinand. With the support of the archbishop of Toledo, Francisco Jimenez de Cisneros, is named priest-procurator of the Indies.

1516 In November returns to America as a member of a commission sent to investigate the treatment of the Indians.

1519 Returns to Spain once more.

1520 Presents a defense of the Indian to King Charles I (Emperor Charles V) arguing that the time of military conquest of the Indians has passed and that they could be converted by more peaceful means. After much debate the king sides with Las Casas and supports his plan to build a colony of farm communities in present-day Venezuela inhabited by both Spanish and free Indians. Las Casas sets sail in December.

1522 In January, after more than a year of continuous opposition of local encomenderos who incite Indian attacks on the farmers, the experiment fails.

1523 Disappointed in the results of his political activities, Las Casas joins the Dominicans in Santo Domingo and focuses his energy on writing. Over the next several years he will write several works including the treatise "Concerning the Only Way of Drawing All Peoples to the True Religion" and the beginnings of both Apologetica historia de las Indias and Historia de Las Indies.

1530 Returned to Spain and obtained a royal decree prohibiting the enforcement of slavery in Peru which he delivered personally.

1537 Receives some support from the Pope in the form of Paul III's bull Sublimis Deus which declared the American Indians as rational beings with souls and that their lives and property should be protected.

1542 Returns to Spain where he convinced Charles I to signs the "New Laws" which prohibited Indian slavery and attempted to put an end to the endomienda system by limiting ownership of serfs to a single generation. Writes his most influential and best known work, "A brief report on the Destruction of the Indians," which horrifies the court.

1544 To ensure enforcement of the laws he is named bishop of Chiapas in Guatemala and sets sail in July. Upon arrival meets immediate opposition. He declares in his tract Confesionario that any Spaniard who refuse to release his Indians is to be denied absolution. Many members of his clergy refuse to follow this order. A year later the inheritance limitation is rescinded by Charles V.

1547 Returns to Spain and gives up his episcopal dignity. Becomes an influential figure at court and at the Council of the Indies. Begins conflict with Juan Gines de Sepulveda who defends Spain's treatment of the Indians on Aristotelian principles.

1550 At the order of Charles I meets Sepulveda in the famous debate at the Council of Valladolid. While Las Casas convinced the theologians who presided over the debate and received official approval it was Sepulveda's teachings which largely prevailed in the Indies.

1552 Without clearance from the Inquisition, publishes The Destruction of the Indies. Spends the next fourteen years writing and appearing at court and councils in defense of the Indians.

1566 Dies in Madrid and buried in the convent chapel of Our Lady of Atocha.

1875 Historia de las Indias first published.

Time Line Sources

"Las Casas, Bartolome de" Encyclopedia Britannica. 1957

Las Casas, Bartolome. Devastation of the Indies. Ed. Bill M. Donovan. Trans. Herma
Briffault. Baltimore: The Johns Hopkins University Press, 1992.

Hanke, Lewis. Bartolome de Las Casas. Philadelphia: University of Pennsylvania Press, 1952.
Related:

Brief Account of the Devastation of the Indies by Bartolomé de las Casas (1542)
How Columbus Day Harms American Indians (by Glenn Morris, Indian Country Today - 10.4.07

7.13.2007

Traffic Hell in 'Paradise'

There was a major traffic jam in La Isla of del Encanto yesterday.

A truck overturned de Diego highway in Bayamon and everything came to a dead stop for hours.

Weather: 90 degrees; high humidity.

Of course, the San Juan Metro area is a major urban center with lots of cars, so traffic jams are inevitable and frequent.

What the photo reminds of, though, is the sense that there really aren't any road rules on the island roads and highways--at least none that I've been able to discern in my many trips there.

Here are a few of the things people do there that drive me nuts:

1) running red lights - This happens alot and when I asked locals why, I was told that it's an accepted practice especially at night and for women. The idea is that if a you wait for the light to change at certain intersections and times of the day, you are more susceptible to carjackings or worse.

However, the fear of carjackings and rapes seems to give many motorists to run red lights anytime there's not a police patrol in sight.

Question: If carjackings and rapes of motorists is causing people to run red lights, shouldn't the PR police come up with strategies that allow for the to re-establishment of public safety on the roads?

2) driving on shoulders - This must be one of the most dangerous and aggravating practices ever. It's routine for drivers stuck in slow traffic to execute pass-bys on the shoulders of highways. Sometimes the perpetrators are those hyper-annoying young duds with the dressed up boom boxes on wheels; but often the violators are average looking Puerto Ricans just doing what's done.

Police are often shoulder drivers there, too. But they often have no choice. I have rarely observed PR drivers voluntarily clearing a lane--even for emergency vehicles. Instead, you're more likely to see ambulances, fire trucks and police cars attempt dangerous maneuvers such as driving at high speeds on grassy medians, sloping shoulders, sidewalks and even off road.

3) driving slow in the fast lane - This is one of the worse practices ever. Without an understand of the rule that slower vehicles stay to the right in order to allow others to pass, you simply have chaos--and that's what you have across PR.

What's worse is that a lot of slower drivers choose to drive in the left or fast lane because the right lanes are usually in disrepair due to the heavy pounding of truck traffic. Highways in PR are typically cement slabs which fall out of alignment with the tropical rains and the pounding of heavy trucks. Sensibly, PR drivers gravitate to the left lanes in order to avoid the constant thumping and misalignments caused by the right lanes.

The problem is that slow trucks use the right lanes and slow cars use the left lane, blocking all other traffic from passing. I've driven on roads where the highway ahead is clear, but I can't get around a slow truck on the right and a slow car on the left, and no matter what you do, blink your lights, blow your horn, the driver won't give you the right-of-way. It's not that they're trying to be annoying, it's that they do not know the concept of right-of-ways.

4) stealing tolls - How often have I seen this? You're edging closer to a toll booth and you hear one, two, three or more sirens go off as brazen drivers race through the tolls without dropping the required 10, 15 or 25 cents into the collection boxes. I've never seen a toll work respond in anyway thus encouraging the practice.

5) toll dummies - This has nothing to do with drivers per se, but it's a feature of the PR highway experience worth mentioning. Most of the tolls are manned by people even though they're coin operated. Their jobs? They take your 15 cents and drop it into the toll box which is in between you and the toll collector. That's there job. It's make work of the worst kind. Not only must it be degrading but the collectors are engulfed in sun-baked auto emissions all day. (Other places use collection dummies and subject them to Chernobyl level toxins--and it's equally stupid there, too.)

6) stopping to chat - Getting around town is tough enough but it's made much more difficult by the number of drivers stopping to chat. May be it's just me, but I've had to wait way too many times behind some dude stopping in the middle of the road to chat with another motorist or persons on the side of the road--usually a young woman. And don't dare ask the dude to move. If you do, you'll probably incite the dude.

7) dead car lights - It gets dark, really dark, in the Caribbean and island highways are rarely lit. So having a full set of operational auto lamps is really important to road safety. But in PR it seems that every second or third car operates with one or more dead lamps. What I think is a motorcycle coming towards me is often a one lamped car. And then there are the hair raising moments when you're driving along and suddenly you're confronted with a car without any lights.

8) what are directionals? - Turning or changing lanes without a signal is a pet peeve of mine and it's a problem where I live--especially among the young dudes that love to play chicken by darting in and out of lanes. But using directionals seems to be optional in PR.

9) who needs road signs and directions? - I have never understood how an island so dependent on visitors could do without clear and accurate road signs. It's either missing at key junctures or it's inaccurate. And forgets maps. They're either outdated or only partially correct.

With missing signs, inaccurate maps, dead ends, construction, etc., asking for directions becomes necessary. But getting clear and accurate directions is a major challenge in PR. Instead of using standard road cues, e.g., the number of street lights, the number of streets, left or right, North, South East or West, actual street names, route numbers or distance measures (miles, yards, etc.), people will refer to the original name of a route, mention landmarks familiar only to the locals and use hand gestures to indicate directions. The funny things is that the people may very well know the way but they can't explain it.

I'm sure there are more PR driving annoyances. I'm curious to learn about any others you readers have experienced. Forward them and I add them to the list.

7.10.2007

Latinos Dominate AL's Victorious Starting Line-up (because they have Batos in their blood)

The story that gets the widest play regarding the American League victory over the National League will be Ichiro Suzuki's improbable first ever inside the stadium homerun.

It was pure Ichiro.

However, another story which may be more important to America and America's favorite pastime is that 8 of the 9 starting players for the victorious American League are players of color, 6 of the 9 are Latinos--and 6 of 9 are immigrants.

Here are the AL Latino starters and their countries of origin:

David Ortiz - Dominican Republic
Alex Rodriguez - USA (via DR parentage)
Vladimir Guerrero - Dominican Republic
Magglio Ordonez - Venezuela
Ivan Rodriguez - Puerto Rico
Placido Polanco - Dominican Republic

Now Gary Sheffield believes that Latino players have overtaken U.S. born African American players on major league rosters because they're easily controlled by management. Of course, that's silly stuff. Major league owners are driven to win so it's imperative that they go out and find the best players regardless of race or ethnicity.

Latino players are dominating because currently there are simply more quality Latino players available to major league baseball.

But that still doesn't answer the question of why there are so many quality Latino players to begin with?

Of course, there are all sorts of guesses--and they're all just guesses, including that desperately poor Latino players have no other escape from poverty but baseball, or that Latino boys don't have access to other sports. But deep poverty exists in many lands including many Latin nations not known for producing stellar baseball talent. Additionally, the idea that only baseball is an option is untrue. Many Latin nations encourage soccer, basketball, diving, etc., and top players in those sports can become rich international stars.

It's really only a handful of Caribbean basin nations that produce the bulk of the star foreign players in the MLB. Of this year's crop of Latino MLB All Stars, all but a few U.S. born Latino players hail from just 3 countries: Puerto Rico, Dominican Republic and Venezuela. (And there would no doubt be a number of Cuban players if more of Cuba's talented players could sign with MLB teams.)

Why those countries?

Could it be that those countries produce so many great baseball players because baseball is literally in the DNA of their cultures?

That is, we now know that baseball was not invented by Abner Doubleday near Cooperstown, NY. It's roots are older and deeper than anything that was played in the U.S. of the mid 1800s.

There's also the belief that baseball's origins are in the English cricket which hails from the maids game of stoolball. My only question is why is baseball, therefore, not more like cricket?

Intriguingly, there's undeniable evidence that an early form of baseball was played in the Caribbean by the Taíno. Incredibly, the game was called Batos (or bateball) in which a ball was hit with a bate or bat on a field called a batey.

Could it be that the idea for bateball arrived in the U.S. via the merchant traffic between the Greater Antilles and the harbors of North America?

Also See:

The Origin of Ball Games

Cuban Baseball:Before 'El Duque' Was A Yanqui...

The History of Baseball in Cuba

3.13.2007

The Taíno People of Cuba

Indians in Cuba (by Jose Barreiro, Cultural Survival Quarterly Issue 13.3 - 9.30.89)
Punta Maisi, Cuba

The old Indian woman, a descendant of Cuba's Taíno-Arawak people, bent over and touched the leaves of a small tree. Her open-palmed hand lifted the round, green leaves in a light handshake. "These are good for inflammations of the ovaries," she said. "I gave them to all my young women." "She knows a lot," her daughter, Marta, said. "She doesn't need a pharmacy. You have something wrong with your body, she can make you a tea - un cocimiento - and fix you up."

The mother and two sisters, part of a large extended family known in this town for its Indian ancestry, continued to show me their patio. Around an old well, where they wash their laundry, they pointed out more than a dozen herbs and other useful plants. The Cobas Hernandez clan, from which Maria and her several daughters, her son, Pedro, and his brothers spring, counts several living generations of families from here to the city of Baracoa, about 120 km west from Los Arados on Cuba's southern coast. They are not the only such extended family and they are not the only people of clear Indian ancestry in Cuba still living in their aboriginal areas.

It may surprise many social scientists that nestled in the mountains of the Oriente region (eastern Cuba), from Baracoa on the southern coast all the way to the Pico Turquino, the highest mountain in Cuba, there are numerous caserios, several barrios, and at least one community of more than a thousand Indian people. They were called Cubeños by Father Bartolome de Las Casas, who helped some of their communities to survive, and are ancestors of the original Taínos who met Columbus.

In March and April 1989, I traveled to Santiago de Cuba to attend a conference, "Seeds of Commerce," mutually sponsored by the Smithsonian Institution and a Cuban research center, the Casa del Caribe. I took the opportunity to extend my visit for two weeks, first in the Baracoa-Punta Maisi region and then west to the plains country of Camaguey. I wanted to ascertain the veracity of testimonies that I had heard as a child and that have been recently published in Cuban academic journals, to the effect that Taino-Arawak descendants inhabit the eastern region of Cuba. I wanted to reacquaint myself with the people of guajiro background still prevalent in the Camaguey countryside.

Click here for the full article.

Thanks to Tomas Waribonex Luzojos of the Taíno Nation of the Antilles for finding this article. The Taíno Nation's Official Taino Nation News is an informative site for Taíno related articles, notices and commentary.

Cultural Survival promotes the rights, voices and visions of indigenous peoples.

Read other articles by Jose Barreiro published in Indian Country Today.