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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.

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.

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.

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.

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

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

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.