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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

Cover -- Copyright -- Dedication -- Table of Contents -- Garifuna Timeline -- Preface: Welcoming: Garifuna Hospitality -- Introduction: Being Garifuna -- Chapter One: Persisting: Garifuna Histories -- Chapter Two: Framing: Decolonial Intersectionality -- Chapter Three: Rooting: Garifuna Connection to Nature -- Chapter Four: Believing: Garifuna Spirituality -- Chapter Five: Routing: Youth Persistence -- Chapter Six: Rooting, Routing, and Believing: Garifuna Persistence in Nicaragua, Honduras, and New York City -- Chapter Seven: Unlearning/Relearning: Decolonial Methodologies -- Notes -- Bibliography -- Acknowledgements -- Index -- About the Authors.

AbstractThis article explores the complexities of territorial dispossession in a post‐Washington‐Consensus global development policy context. In particular, it explores a contemporary development paradox in Honduras: the transnational recognition of the rights of indigenous people alongside massive land dispossession of the Afro‐Indigenous Garifuna in the name of development. Cartography is considered both in terms of physical mapping projects and ideological boundary‐making through rhetorical dispossession. In state‐sponsored communal mapping projects from the late 1990s into the early 2000s, the Garifuna were denied both currently inhabited land and that which they historically accessed. Anything that sat beyond mapped borders became "open" to foreign purchase. Legislation passed after the 2009 coup d'état further erased the Garifuna's historical occupation of coastal lands by embracing "model city" development and megatourism. Despite post–Washington Consensus development discourses of equality and official rhetoric of inclusion and celebration of indigenous rights, this case study demonstrates cartographic processes continue to erase Garifuna historical rights to territory.

In Central America, several groups received political autonomy at the end of the 20th century. By granting autonomy to these groups, countries like Nicaragua acknowledged certain populations as members of distinct ethnic groups. This was not the case for every country in the region, and the lack of effective policy making ethno-racial considerations in politics across Central America has led to language attrition, loss of land and water rights, and the commodification of historic communities. Means' presentation focuses on Honduras as a unique site of ethno-racial and socio-cultural policy making, group identity making and unmaking, and group rights for the Garifuna.

In Central America, several groups received political autonomy at the end of the 20th century. By granting autonomy to these groups, countries like Nicaragua acknowledged certain populations as members of distinct ethnic groups. This was not the case for every country in the region, and the lack of effective policy making ethno-racial considerations in politics across Central America has led to language attrition, loss of land and water rights, and the commodification of historic communities. Means' presentation focuses on Honduras as a unique site of ethno-racial and socio-cultural policy making, group identity making and unmaking, and group rights for the Garifuna.

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.