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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.

Este artículo contiene parte de los resultados de una investigación gastronómica sobre el bami o ereba, un platillo típico cuya elaboración forma parte de la tradición culinaria e identidad garífuna. Mediante entrevistas con portadores culturales y la discusión sobre el tema en un grupo focal, la autora recogió información sobre los instrumentos ancestrales y los utilizados actualmente en su elaboración; los ingredientes, forma y tiempo empleado para la preparación y vencimiento; la manera de transmitir su elaboración; causas del decrecimiento en la elaboración del bami; formas de promover su consumo, y algunas propuestas para su revitalización.Garifuna balna plun kakaswa satni kidika: ampat Bami awaskat Ereba atwa kidi yamwi didiwa kidika. Akat ulwi yakna stadi munwi laihwi tatalna dai kidi garifuna balna plun kakaswa satni kidika dawak Bami awaskat Ereba yulni kidika, adika kuduh sara puyuni plun ni satni as ki, adika plun ni ridi yamnin lani kidika garifuna balna sara puyuni kaupak plun ni aihwa as kapat duduwi,.Adika muihni balna ampat yalalahwa kidi yulni amanglalawa muihni balna dawak stadi munwi laihwi tatalyang muihni balna aslah kalalahna balna karak bik yulbauwi tatalna usnit yakat adika ulwi yakna daniwan kidi yul mahni ulwi duna dai, sara puyuni kau adika plun ni ampat yus mumunwa dai kidi dawak waradi ampat adi plun ni kidi ridi yayamwa kidi yulni, baisa auhni yamnin atwi ais ais ahawa kidi, dawak taim ampus diswa kidi adika plun ni yamwi, kaput bik ais puyuni kat adika plun ni daukalwa kidika, kaut bik ampat muih balna kau yamwi niningna kanin kidika, dawak bami awaskat ereba plun ni kidi ais yulni tanit kau sip barakwi kiwas kidi, muih balna kau baisa kalawa kat kakaswa atnin lani, dawak baisa tanit kau barakwi kiunin sinsni lani balna ulwi yaknin.DOI: http://dx.doi.org/10.5377/wani.v67i0.1884

Los Caribes negros o Garífunas pueblan desde finales del siglo XVIII las costas caribes de 4países de América central (Belice, Guatemala, Honduras y Nicaragua). Actualmente, a travésde un proceso migratorio constante iniciado a mediados del siglo XX, buena parte de supoblación habita los Estados Unidos. La transnacionalidad originaria de su territorializaciónen Centroamérica y su presencia más reciente en Estados Unidos ha estado acompañadasiempre de una rica circulación de símbolos identitarios. Estos símbolos articulan diversasrepresentaciones etno-raciales que se transforman bajo la incidencia de procesos políticos ysociales de orden nacional, regional y global, hasta llegar a una identificación genérica comopueblo afrodescendiente. El propósito de este artículo es el de presentar, partiendo de unaperspectiva histórica, la dinámica de construcción de las identidades garífunas, los actoresque intervienen en dichos procesos y su dinámica política ; The black Caribs, or Garifuna, have populated the Caribbean coasts of four Central American countries (Belize, Guatemala, Honduras and Nicaragua) since the end of the eighteenth century. Through a continual process of migration begun in the mid-twentieth century, much of its population currently lives in the United States. The transnationality of the original establishment of their community in Central America and that of their more recent presence in the U.S. have always been accompanied by a rich flow of identity symbols. These symbols articulate diverse ethno-racial representations that have transformed due to the impact of national, global and regional political and social processes to the point of becoming generically identified as a part of the larger Afro-descendent community. This article aims to present, from a historical perspective, the dynamics of the construction of Garifuna identities, the actors involved in these processes and their political dynamics.

Do campo para a cidade e vice-versa: elementos da história do movimento Garifuna em HondurasEste artigo propõe abordar à história da luta Garífuna em Honduras, centrando-se na fundação e posterior evolução da Organização Fraternal Negra de Honduras (OFRANEH), atualmente Federação do Povo Garífuna Hondurenho. Partimos da formação das primeiras organizações negras nas cidades da Costa Norte, desde a década de 1950 até a fundação da OFRANEH a finais dos anos 70, em contra o racismo e a discriminação imperantes e em vínculo com as migrações laborais e o auge do ativismo sindical. Tratamos de entender a evolução da OFRANEH nas duas décadas seguintes a partir de suas dinâmicas internas, da agudização da problemática territorial nas comunidades garífunas da costa, de uma transformação multicultural no âmbito estatal e o surgimento de um movimento étnico a nível nacional. Discutimos, por fim, as contradições do multiculturalismo neoliberal e suas consequências para o movimento indígena e garífuna, com relação a suas referências identitárias, seus marcos ideológicos e suas estratégias políticas. Esse estudo busca sintetizar a informação existente, integrando elementos de reflexão e aportes de um trabalho de campo em curso desde 2011.Palavras chaves: Honduras; Garífuna; Movimento negro; Movimento indígena; Afrodescendente---Este artículo propone un acercamiento a la historia de la lucha garífuna en Honduras, centrándose en la fundación y posterior evolución de la Organización Fraternal Negra de Honduras (OFRANEH), hoy Federación del pueblo garífuna hondureño. Partimos de la formación de las primeras organizaciones negras en las ciudades de la Costa Norte, desde la década de 1950 hasta la fundación de la OFRANEH a finales de los años 70, en contra del racismo y de la discriminación imperantes, y en vínculo con las migraciones laborales y el auge del activismo sindical. Tratamos de entender la evolución de la OFRANEH en las dos décadas siguientes a partir de sus dinámicas internas, de la agudización de la problemática territorial en las comunidades garífunas de la costa, de un cambio multicultural a nivel estatal y del surgimiento de un movimiento étnico a nivel nacional. Discutimos, por fin, las contradicciones del multiculturalismo neoliberal, y sus consecuencias en el movimiento indígena y garífuna, en cuanto a referentes identitarios, marcos ideológicos y estrategias políticas. Este estudio trata de sintetizar la información existente, integrando elementos de reflexión y aportes de un trabajo de campo en curso desde 2011.Palabras claves: Honduras; Garífuna; Movimiento negro; Movimiento indígena; Afrodescendiente---From the countryside to the city and vice-versa: elements of the story of the Garifuna movement in HondurasThis paper aims to address the history of the Garifuna struggle in Honduras, focusing on the foundation and further development of the Black Fraternal Organization of Honduras (OFRANEH), currently the Federation of Honduran Garifuna People. We begin with the formation of the first black organizations in North Coast's towns, from 1950 until the foundation of OFRANEH in the late 70s, against racism and the prevailing discrimination, and in connection with labor migration and the heyday of union activism. We attempt to understand the evolution of OFRANEH in the next two decades, starting from its internal dynamics, along with the intensification of territorial issues in the Garifuna communities of the coast, a multicultural transformation in the state and the appearance of a national ethnic movement. At last, we discuss the contradictions of neoliberal multiculturalism and its consequences for the indigenous and Garifuna movement, in relation to their identity references, their ideological frameworks and their political strategies. This study aims to synthesize existing information by integrating elements of reflection and input from field work in progress since 2011.Keywords: Honduras; Garifuna; Black movement; Indigenous movement; afrodescendant

The Garifuna people of Trujillo, Honduras, wryly call it la maldición—the curse. Despite the expansive resources of the area and the sheer amount of valuable commodities that have left from its shores, most of the local people remain poor, with little access to sanitation, reliable electricity, literacy, security, or employment. This study explores the ways in which private tourism development projects conspire with national and international politics and economics to perpetuate la maldición. An analysis of 40 qualitative interviews, three focus groups, and survey data from the Trujillo area is combined with secondary historical, economic, and political data regarding the national and international processes in which local dynamics are embedded. Although past research has shown it to be possible for development projects to be designed in a way that benefits indigenous populations, in the case of Trujillo, Honduras, macroimperial, mesoimperial and microimperial processes conspire to assure that such projects exploit and marginalize instead of include and benefit local people.

El presente Informe es resultado de una recopilación oral sobre la historia de la comunidad creole y garífuna de Marshall Point, en la RAAS. Los datos recopilados mediante conversatorios con los y las portadores culturales y a través de la organización de un grupo focal, aportan en el conocimiento sobre el origen de esta comunidad fundada en 1816, los nombres de sus primeros fundadores, los pasos iniciales en su organización religiosa y educativa, sus actividades económicas y quiénes son los actuales portadores culturales de la comunidad.Marshall Point sturka nani aisi sakan ba Naha ulbi sakanka na Marshall Point kriyul ka bara garifunika tawanka uplika nani aikuki sturi aisi kaikan ninkara ulbansa, RAAS tasbaia baiki sakan ba tanira. Klauna pyua wina naha tawanka ra iwi banghwi ba uplika nani aikuki bara dakni wala naha iwanka dahra tanka bri nani aikuki prawi aisi kaikan ninkara yawan naha sturka nani ulbi sakisa. Witin nani bui wan win tawanka ba mani 1816 ra aisubi takan, wan win pas taura tawanka bara iwi banghwan uplika nani nina, witin nani nahki spirit lainkara bara kul sinska briaia lainkara asla taki banghwan ba, dia sat wark ka nani dauki kanba bara naiwa yua nanira ya uplika nani klauna pyua wina iwanka natka tanka bri uplika nani tawanra banghwiba. DOI: http://dx.doi.org/10.5377/wani.v67i0.1886

Intro -- Foreword -- Acknowledgments -- 1. Documenting Displacement: An Introduction (Lynn Weber and Lori Peek) -- 2. The Research Network (Lynn Weber) -- Section I. Receiving Communities and Persons Displaced by Hurricane Katrina -- Introduction (Lee M. Miller) -- 3. They Call It "Katrina Fatigue": Displaced Families and Discrimination in Colorado (Lori Peek) -- 4. The Basement of Extreme Poverty: Katrina Survivors and Poverty Programs (Laura Lein, Ron Angel, Julie Beausoleil, and Holly Bell) -- 5. Living through Displacement: Housing Insecurity among Low-Income Evacuees (Jessica W. Pardee) -- 6. When Demand Exceeds Supply: Disaster Response and the Southern Political Economy (Lynn Weber) -- 7. Katrina Evacuee Reception in Rural East Texas: Rethinking Disaster "Recovery" (Lee M. Miller) -- 8. Permanent Temporariness: Displaced Children in Louisiana (Alice Fothergill and Lori Peek) -- Section II. Social Networks -- Introduction (Jacquelyn Litt) -- 9. Help from Family, Friends, and Strangers during Hurricane Katrina: Finding the Limits of Social Networks (Elizabeth Fussell) -- 10. "We need to get together with each other": Women's Narratives of Help in Katrina's Displacement (Jacquelyn Litt) -- 11. The Women of Renaissance Village: From Homes in New Orleans to a Trailer Park in Baker, Louisiana (Beverly J. Mason) -- 12. Twice Removed: New Orleans Garifuna in the Wake of Hurricane Katrina (Cynthia Garza) -- 13. After the Flood: Faith in the Diaspora (Pamela Jenkins) -- Section III. Charting a Path Forward -- Introduction (Lynn Weber) -- 14. Community Organizing in the Katrina Diaspora: Race, Gender, and the Case of the People's Hurricane Relief Fund (Rachel E. Luft) -- Author Bios -- Index.

Authoritarian El Salvador: Politics and the Origins of Military Regimes, 1880-1940, by Erik Ching, 2014; reviewed by Ralph Sprenkels.The Promise of Participation: Experiments in Participatory Governance in Honduras and Guatemala, by Daniel Altschuler and Javier Corrales, 2013; reviewed by Matthew Klick.Along the Bolivian Highway: Social Mobility and Political Culture in a New Middle Class, by Miriam Shakow, 2014; reviewed by Ton Salman.Land Grab: Green Neoliberalism, Gender, and Garifuna Resistance in Honduras, by Keri Vacanti Brondo, 2013; reviewed by Femke van Noorloos.La Frontera: Forests and Ecological Conflict in Chile's Frontier Territory, by Thomas Miller Klubock, 2014; reviewed by Eduardo Silva.Mexico and the United States: the Politics of Partnership, by Peter H. Smith and Andrew Seele (Eds.), 2013; reviewed by Sara Eichert.Back Channel to Cuba: The Hidden History of Negotiations between Washington and Havana, by William M. LeoGrande and Peter Kornbluh. 2014; reviewed by Edgar Göll.Haiti: Trapped in the Outer Periphery, by Robert Fatton, 2014; reviewed by Justin Podur.Creolization and Contraband: Curaçao in the Early Modern Atlantic World, by Linda M. Rupert, 2012; reviewed by Lomarsh Roopnarine.After Love: Queer Intimacies and Erotic Economies in Post-Soviet Cuba, by Noelle M. Stout, 2014; reviewed by M. Gabriela Torres.Intimate Activism: The Struggle for Sexual Rights in Postrevolutionary Nicaragua, by Cymene Howe, 2013; reviewed by Camilo Antillón.The People's Poet: Life and Myth of Ismael Rivera, an Afro-Caribbean Icon, by Rosa Elena Carrasquillo, 2014; reviewed by Emiel Martens.Fútbol, Jews, and the Making of Argentina, por Raanan Rein, 2014; reseñado por Pablo Alabarces.They Never Come Back: A Story of Undocumented Workers from Mexico, by Frans J. Schryer, 2014; reviewed by Natalie Dietrich Jones.

This dissertation characterizes the ways in which increased global connectedness differentially impacts agricultural decisions among the ethnically-diverse farming households in Atlantic Nicaragua's Pearl Lagoon Basin, with specific focus on farmers' maintenance of agrobiodiversity. Research conducted in other parts of the world has shown correlations between a farmer's ethnic identity and the agrobiodiversity they maintain within their farming systems. These trends remain even as small-scale farmers are connected to extra-local political and economic systems, which are cited as the drivers of global agrobiodiversity erosion. Yet, how ethnicity influences the maintenance of agrobiodiversity is poorly understood. Employing a political ecology framework that integrates ethnographic, demographic, survey, and agroecological methods, this research identifies that ethnically-distinct planting strategies exist among the Pearl Lagoon Basin's indigenous (Miskito), Afro-descendant (Creole and Garífuna), and mestizo farmers. Consistent with patterns identified by researchers elsewhere, farmers who identify with the area's indigenous and afro-descendant "minority" groups tend to maintain more diverse farms than nearby farmers who identify as mestizo, particularly those who are recent migrants to the region. In contrast to the findings of previous studies, however, the most connected farmers in the Basin tend to have the highest levels of agrobiodiversity within their farming systems.Qualitative and regression analyses reveal that ethnic patterns in the maintenance of agrobiodiversity are explained in part by the historical farming practices that characterize land use in the Basin and the agroecological knowledge that farmers develop over a lifetime farming in this socio-ecological context. Further, by acknowledging the plastic nature of ethnic identity, this research also highlights the importance of ethnic-based land rights in the Nicaragua's Atlantic Autonomous Region as a critical factor that both directly and indirectly influences the ethnic identities of farmers in the Pearl Lagoon Basin and their abilities to participate in agricultural development projects whose extension activities promote agrobiodiversity conservation.