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The Garifuna Journey. 1998. 47 minutes, color. video by Andrea E. Leland and Kathy L. Berger. For more information contact Leland/Berger Productions, 1200 Judson, Evanston, IL 60202.

This article examines the Garifuna ethnic traits that contribute to the process of social cultural creation, which are possible to analyze from certain levels of registration of social imaginaries. In an attempt to collaborate in the elaboration of a Garifuna identity list, our main objective in this work is to address some fundamental dimensions of ethnic collectivities, in order to highlight them: a name, a common myth of ancestry, a common history, a shared culture, an association with a territory and a political movement to defend one's own identity. To fulfill this purpose, we essentially follow the guidelines of Anthony Smith (1987) and his collaborators. The work bases mainly on the deep founding myths as a way of studying Social Imaginaries, as well as some of the productions relative to the group. ; Este artículo examina los rasgos étnicos garífunas que contribuyen en el proceso de creación social cultural, los cuales pueden ser analizados a partir de ciertos niveles de registro de los imaginarios sociales. En un intento de colaborar en la elaboración de una lista identitaria garífuna, nuestro objetivo central en este trabajo es abordar algunas dimensiones fundamentales de las colectividades étnicas, con el fin de evidenciarlas, tales como: un nombre, un mito común de ascendencia, una historia común, una cultura compartida, la asociación a un territorio y un movimiento político de defensa de la propia identidad. Para cumplir con este propósito se siguen esencialmente los lineamientos de Anthony Smith (1987) y sus colaboradores, con base, entre otros, en los mitos fundacionales profundos como vía de estudio de los imaginarios sociales y algunas de las producciones relativas del grupo. ; Este artigo examina os traços étnicos garífunas que contribuem para o processo de criação sócio-cultural, os quais podem ser analisados a partir de certos níveis de registro dos imaginários sociais. Na tentativa de colaborar na elaboração de uma lista identitaria garífuna, nosso principal objetivo neste trabalho é abordar ...

Over more than a 200 year period, the Garifuna (Black Caribs) have become increasingly dependent upon migratory wage labor. Lately this has involved women as well as men, and a primary destination of this movement has been the United States. This article describes the process and explores the implications of this new phase for the maintenance of traditional sociocultural forms, both at home and in New York City.

Resumen. A partir de 1797 los garífuna protagonizan su dispersión a lo largo de la costa del golfo de Honduras y gracias a su habilidad para diversos trabajos pasan a ser claves en el desarrollo de la misma. Los diversos eventos que protagonizan y el dominio que ejercen sobre la costa llevan a conferir un sentido de territorialidad más allá de los estados nacionales a los que se adscriben los poblados. El papel de la memoria social de los garínagu, expreso en los relatos, en la representación de la llegada de los fundadores del asentamiento y en el culto a los ancestros —que incluye las líneas familiares— asigna roles espirituales a los fundadores y asegura la permanencia de datos que permiten resignificar un espacio a pesar de las fronteras políticas impuestas. Abstrac. Since 1797, the garifuna star dispersion along the Gulf Coast of Honduras and thanks to their ability for different jobs become key in developing it. The various events which stars and their hold on the coast have to give a sense of territory beyond the nation states that belong to the villages. The role of social memory of the garínagu, expressed in the stories, in the representation of the arrival of the founders of the settlement and ancestor worship, which includes family lines-spiritual roles assigned to the foun-ders and ensures remained data that allow re-signify a space in spite of imposed political boundaries.

Intro -- Contents -- List of Illustrations -- Acknowledgments -- Introduction: Death and a (Land?) Motive -- 1. Identity, Labor, and the Banana Economy -- 2. Development and Territorialization on the North Coast -- 3. Mestizo Irregularities, Garifuna Displacement, and the Emergence of a "Mixed" Garifuna Community -- 4. Gendered Rights and Responsibilities: Privatization and Women's Land Loss in Sambo Creek -- 5. Representing the Garifuna: Development, Territory, Indigeneity, and Gendered Activism -- 6. Roots, Rights, and Belonging in Sambo Creek -- 7. "Businessmen Disguised as Environmentalists": Neoliberal Conservation in Garifuna Territory -- 8. Research Voluntourism as Rights-Based Conservation: Could It Work? -- 9. Neoliberalism's Limit Points in Post-Coup Honduras -- Conclusion: Counterpunches to "Honduras Is Open for Business" -- Notes -- Bibliography -- Index.

This essay uses Kamau Brathwaite's conceptualizations of the "inner plantation" and "neglected Maroons" in his field-making 1975 essay "Caribbean Man in Space and Time" to meditate on the multiple meanings of home within Garifuna political subjectivity. St. Vincent holds epistemological status as the Garifuna homeland associated with ancestral marronage. The author looks at how public performances of Garifuna Settlement Day in Central America and the United States (New York City is home to the largest Garifuna communities outside Central America's Caribbean coasts) open an alternative—ancestral—terrain within the interior geographies of Indigenous Blackness. By framing ethnographic vignettes of Garifuna ancestral memory throughout the diaspora as an embodied archive of knowledge production, this essay demonstrates how Brathwaite's mapping of an intellectual genealogy creates space for reimagining the geographies of marronage, resistance, and survival within the interior landscapes of Caribbean expressive culture and life.

This paper reports on the gendered impacts of Honduras' neoliberal agrarian legislation within the context of tourism development. It draws on ethnographic research with the Afro-indigenous Garifuna to demonstrate how women have been most affected by land privatization on the north coast of Honduras. Garifuna communities are matrifocal and land had historically been passed through matrilineal lines. As the coastal land market expands, Garifuna women have lost their territorial control. The paper also treats Garifuna women's activism as they resist coastal development strategies and shifts in landholding. While women have been key figures in the Garifuna movement to title and reclaim lost ancestral land, the movement as a whole has yet to make explicit the gendered dimensions of the land struggle. The neglect may be attributed to the activists' adoption of an indigenous rights discourse.

On the Honduran North Coast, the Afro-indigenous Garifuna struggle to maintain access to and control of their ancestral lands. Their concerns are due in part to the Honduran state's long-standing goal of modernizing the North Coast and providing an attractive site for foreign investment in land and tourism. The state's commitment to improving the country's development profile by opening coastal land ownership to foreigners often overlooks international and constitutional recognition of communal forms of land tenure. Ethnographic participant observation in the Garifuna community of Tornabé, a fishing and farming village in the Tela Bay region, supplemented by semistructured interviews, historical data collection, discourse analysis, and research on agrarian and environmental policy, suggests that Garifuna displacement is a product of the state's development imaginaries, which racialize the Garifuna as backward and consider their blackness redeemable only by their labor. En la costa norte de Honduras, los garífunas afro-indígenas luchan por mantener el acceso a y control de sus tierras ancestrales. Sus preocupaciones se deben en parte a la meta de largo plazo del estado hondureño por modernizar la costa norte y hacerla atractiva a la inversión extranjera en tierras y turismo. El compromiso del estado por mejorar el perfil de desarrollo del país accediendo a que exista propiedad extranjera en la región costeña a menudo ignora el reconocimiento constitucional e internacional de formas comunales de tenencia de la tierra. Observación etnográfica participante en la comunidad garífuna de Tornabé, una aldea de pescadores y agricultores en la región de Bahía de Tela, complementada con entrevistas semi-estructuradas, recopilación de datos históricos, análisis del discurso e investigación sobre política agraria y ambiental, sugiere que el desplazamiento forzado garífuna es un producto de imaginarios de desarrollo estatales que los racializan como retrógradas y consideran que su negrura sólo es redimible a través de su trabajo.

Garifuna live in Central America, primarily Honduras, and the United States. Identified as Black by others and by themselves, they also claim indigenous status and rights in Latin America. Examining this set of paradoxes, Mark Anderson shows how, on the one hand, Garifuna embrace discourses of tradition, roots, and a paradigm of ethnic political struggle. On the other hand, Garifuna often affirm blackness through assertions of African roots and affiliations with Blacks elsewhere, drawing particularly on popular images of U.S. blackness embodied by hip-hop music and culture. Black and Indigenous

DOI: http://dx.doi.org/10.5377/wani.v66i0.893Wani No.66 2012 pp.47-50