Suchergebnisse

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.

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

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.

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

International audience ; Since the 18th century, the Garifuna, born of the crossbreeding between Africans and Caribes indigenous during the colonial period, have lived along the Caribbean shores of four countries of Central America (Belize, Guatemala, Honduras and Nicargua). Through a constant migratory process that began around the mid-fifties, the vast majority of them live now in the United States. The transnationality, which is due to its territorialization within Central America and to its recent presence in the United States, has always come along with an intense circulation of identity symbols. These symbols are composed of various ethnoracial representations that have changed under the influence of political and social process at a national, regional or global scale, to finally become a generic identity as Afrodescendant people. ; Les Garifuna, produits du métissage entre africains et indigènes Caribes au cours de la période coloniale, vivent depuis le XVIIIème siècle sur le littoral caribéen de quatre pays d'Amérique Centrale (Belize, Guatemala, Honduras et Nicaragua). Suite à un processus migratoire constant qui a débuté vers les années 1950/ la moitié du XXème siècle, la plupart d'entre eux habitent actuellement aux États-Unis. La transnationalité, qui a pour origine sa territorialisation en Amérique Centrale et sa présence récente aux États-Unis, s'est toujours accompagné d'une forte circulation de symboles identitaires. Ces symboles se composent de diverses représentations ethno-raciales qui se sont transformées sous l'incidence de processus politiques et sociaux d'ordre national, régional ou global jusqu'à devenir une identification au sens générique comme peuple afrodescendant.

International audience ; Since the 18th century, the Garifuna, born of the crossbreeding between Africans and Caribes indigenous during the colonial period, have lived along the Caribbean shores of four countries of Central America (Belize, Guatemala, Honduras and Nicargua). Through a constant migratory process that began around the mid-fifties, the vast majority of them live now in the United States. The transnationality, which is due to its territorialization within Central America and to its recent presence in the United States, has always come along with an intense circulation of identity symbols. These symbols are composed of various ethnoracial representations that have changed under the influence of political and social process at a national, regional or global scale, to finally become a generic identity as Afrodescendant people. ; Les Garifuna, produits du métissage entre africains et indigènes Caribes au cours de la période coloniale, vivent depuis le XVIIIème siècle sur le littoral caribéen de quatre pays d'Amérique Centrale (Belize, Guatemala, Honduras et Nicaragua). Suite à un processus migratoire constant qui a débuté vers les années 1950/ la moitié du XXème siècle, la plupart d'entre eux habitent actuellement aux États-Unis. La transnationalité, qui a pour origine sa territorialisation en Amérique Centrale et sa présence récente aux États-Unis, s'est toujours accompagné d'une forte circulation de symboles identitaires. Ces symboles se composent de diverses représentations ethno-raciales qui se sont transformées sous l'incidence de processus politiques et sociaux d'ordre national, régional ou global jusqu'à devenir une identification au sens générique comme peuple afrodescendant.

El presente estudio trata de las tradiciones que configuran la identidad cultural de los garífunas/garinagu asentados actualmente en el territorio nicaragüense y tiene como finalidad apoyar a la revitalización de su lengua y cultura.
Se confirma la existencia de portadoras y portadores activos que contribuyen a la recopilación del conocimiento oral con quienes se abordan temas como: alimentación, vida cotidiana, juegos infantiles, organización social, relaciones de parentesco, economía, educación, fiestas y rituales, instrumentos musicales, manifestaciones artísticas, medicina tradicional, migraciones y vivienda.

ABSTRACT
The present study deals with the traditions that shape the cultural identity of the Gariphuna/Garinagu currently settled in Nicaraguan territory and are intended to support the revitalization of their language and culture.
It confirms the existence of active bearers that contribute to the collection of oral knowledge who covers topics like: diet, daily life, playgrounds, social organization, kinship, economy, education, festivals and rituals, musical instruments, artistic, traditional medicine, migration and housing.

The Garifuna people today live all along the Caribbean littoral of Central America, from Belize, through Guatemala and Honduras down to Nicaragua, and also in some of the biggest cities of the United States. For more than two hundred years they have preserved their unique culture and language--the direct descendant of that spoken in the islands at the time of Columbus. All of them, however, trace their origin back to the island of St. Vincent--Youroumaÿn in their own language--where shipwrec