Horizons 2007 Click to

Foreword
4
Messages
5
Ÿ President Bharrat Jagdeo
Ÿ Minister of Culture, Youth & Sport
Ÿ Indian High Commissioner
Plant Traditions From The East
Portraits:
8
11
Ÿ Kowsilla Ghutri
Ÿ Joseph Girdharry
Holi - The Festival of Spring
15
Queenstown Jama Masjid -
21
A Brief History
Traditional Indian Jewellery
25
Down The Literary Path (Part 1)
30
Clem Seecharan
Ah! The Indian Kitchen
34
Down The Literary Path (Part 2)
39
Frank Birbalsingh
Muslim Traditions & Practices
In Guyana.
41
HORIZONS 2007 / 2
National Stadium at Providence
44
Reepu Daman Persaud -
46
Bridging the Religious & Political Divide
“I is naat lettin up!”- Shyam Desai
53
Mohan Nandu -
56
The Enduring Melody King
The Endangered Rumal
HORIZONS 2007 / 3
59
Dr. Vindhya Vasini Persaud - Editor
H
aving listened to the
responses from readers who
perused the first issue of the
Horizons Magazine, I have
made the continuity of the magazine a
personal mission. I have appointed my
self custodian of a treasure trove of a
people's culture, history, traditions,
achievements and personal struggles.
The magazine provides me with the
ultimate opportunity to dole out
tantalizing portions of this cache; to the
young people of the Indo-Guyanese
Diaspora so that they can become
familiar with their heritage, to the
seniors who wish to reminisce on the
history they lived and to you the reader
who is curious as to what unplumbed
depths lie beyond the horizons of the
East Indian people of Guyana.
Diverse cultures blend together
forming a truly unique potpourri of what
is defined as Guyanese culture, yet
each people's identity remains
stamped on the National landscape in
so many distinctive ways. The
Horizons magazine, commemorating 169
years of Indian Arrival, manages to
capture the essence of the legacy of the
East Indian Immigrants by exploring the
various fascinating facets of their
descendants as they contribute to Guyana
today. Our writers have deftly through the
pages of the magazine tried to bring home
to you, the beauty and artistry of jewelry
that must adorn every Indian woman, the
tantalizing aroma and flavours of hot
Guyanese curry, the vivid colours of Holi,
age-old customs of Islam, poignant
revelations of struggle and compelling
writings on the lives of internationally
acclaimed Indo-Guyanese writers. I thank
them for lending their individual visions,
experiences and gifts of narration so
enthusiastically to a project that will one
day also be history for their descendants.
Still basking in the glow of the stirring
historical journey of our first magazine, the
Horizon’s team armed with Mensah’s
graphics expertise leapt to the task of
creating this vibrant issue replete with
flamboyant hues and dramatic backdrops
for both, gripping and lighthearted
HORIZONS 2007 / 4
narratives that can magically transport you
to the bedroom Jessica shared with Ma as
she revealed her emotive story or the
garden with Aunty Pattie as Neil Marks
tried unravel the story of the rumal, allow
you to feel the cool sting of red abeer as if
you too were at the Kendra for Holi or taste
the succulent juices of a ripe mango.
It is my fervent hope that you too can feel
the vibrations of a past era, as Simantini
and I felt it in the National Archives as we
gingerly and reverently turned the pages
of the various Indian Immigrant records. It
was if there were a million stories of
anguish, hope and joy engraved on those
pages waiting to be told by seekers,
swayed by the power of the names of
simple men and women who had made
arduous journeys over the 'Kaala Paani' in
search of a better life.
Through 'Horizons' – The legacy of the
East Indian Immigrants, we share with you
a commingling of the past, the present and
inherent potential of the Indians of
Guyana.
I
am pleased to be associated with this second edition of
Horizons Magazine and wish the publishers all success in
highlighting and commemorating the 169th
anniversary of the arrival of East Indians to Guyana.
The arrival of the first batch of indentured immigrants to
Guyana represented a watershed in our country's history.
Brought primarily to work on the sugar plantations, the early
immigrants faced severe hardships. Assimilating into this new
society was also challenging.
However, these early immigrants and those that followed
possessed great fortitude. They were driven by the vision of a
better life for their families and their descendants. Despite the
arduous circumstances, they persevered and most stayed on
even after their contract of indentureship ended, expanding
their involvement over the years into agriculture, fishing,
business, the professions, sport and politics.
The chronicle of the struggles, sacrifice and achievements of
the East Indian community will, I believe, make an important
contribution to appreciating the resilience of the human spirit,
something that is common to the histories of all the peoples of
Guyana. Moreover, it will point to the common aspirations that
have been shared by all the peoples of our beautiful country.
Hopefully, the recognition of this common heritage of struggle
and sacrifice, of overcoming adversity will help to further unite
all Guyanese.
H.E. Bharrat Jagdeo
President of the Republic
of Guyana
HORIZONS 2007 / 5
Hon. Minister of Culture,
Youth and Sport
The Indian High Commissioner
T
I
Our presence here in 1838, came after the legal end of
slavery, but our ancestors, the indentured Indians also
suffered the long voyages, the five year indentured bondage,
the cruel and difficult life on the plantations, and were
thoroughly exploited to produce wealth for the British.
The Indian diaspora has made a distinctive impact on every
one of the countries in which they live by virtue of their loyalty,
dedication, hard work and success while maintaining their
Indianness and the persons of Indian origin in Guyana are no
exception. As India and its diaspora take their engagement
forward, there is increasing need to communicate frequently.
It is in this context that publications such as Horizons
Magazine can play a crucial role.
his year marks another milestone, as we remember 5th
May, 1838 when our ancestors first journeyed to these
shores. For us, journeys are not new, we are
accustomed to being trailblazers, in various fields and
endeavors that have contributed positively to the development
of Guyana.
The injustices perpetuated on our ancestors, lead to the
awakening of a nationalist like Dr. Cheddi Jagan, and
strengthened his resolve, to fight hard and to eventually win
freedom and independence for all Guyana.
As we remember the 5th May, it is my sincere hope that we take
time to reflect on the sacrifices of our ancestors and draw
strength from our collective historic experience, as we
navigate and negotiate the intricacies and complexity of the
modern world. That spirit of unity, endurance and
perseverance stood them well in the past. And it is these
virtues that we must have if we are to win in the future.
From 1838 to now, we have evolved through interaction and
cross fertilization as a people, our nation must be rooted in
values that transgress individual ethnic enclaves and freed
from any connotations of ethnic exclusivity. Our separate
histories are now inseparably our common history.
am glad to know that the second issue of Horizons
Magazine is being released on 5th May 2007 to mark the
168th anniversary of the arrival of Indians in Guyana.
I understand that the first issue of Horizons magazine was
well received by the people of India and Guyana. It is my
hope that the second issue will also contribute to broaden and
deepen the understanding and interaction between the
peoples of both the countries.
I take this opportunity to congratulate all those associated with
the publication of Horizons Magazine and extend my best
wishes to the persons of Indian origin in Guyana on the
occasion of the 169th Indian Arrival Day celebrations.
Avinash Gupta
High commissioner of India.
Georgetown, Guyana
Let us reflect on this milestone, as we ponder the journey
onward.
Dr. Frank Anthony
Minister of Culture, Youth
and Sport
HORIZONS 2007 / 6
Celebrating 169 Years of Indian Arrival
Horizons is published annually for
Indian Arrival Day by:
Advertising & Marketing Services
232 Middle Street,
P. O. Box 101582, Georgetown, Guyana
Tel: (592) 225-5384
Fax: (592) 225-5383
Email: ams@amsguyana.com
Website: www.amsguyana.com
Publisher
Lokesh Singh
Editor
Dr. Vindhya Vasini Persaud
Advertising Sales
Jessica Xavier
Graphic Design & Layout
Mensah Fox
Contributing Writers
Neil Marks
Ian Kisson
Jessica Xavier
Petamber Persaud
Vindhya Vasini Persaud
Reepu Daman Persaud
Shyam Desai
Hakeem Khan
Muntaz Ali
Cover Design
Mensah Fox
Jessica Xavier
Cover Photography
Mensah Fox
Cover Model
Gina Arjoon - Decked in Traditional Indian Jewellery
Contributing Photography
Mensah Fox
Jessica Xavier
Vindhya Persaud
Sandra Prince
Quacy Sampson
Suresh Singh
Simantini Persaud
Kester Hutson
C.I.O.G
GINA
Produced By:
Advertising & Marketing Services
232 Middle Street,
P. O. Box 101582, Georgetown, Guyana
Tel: (592) 225-5384
Fax: (592) 225-5383
Email: ams@amsguyana.com
Website: www.amsguyana.com
© Copyright 2007. Reproduction of any material
without the permission of AMS is strictly prohibited.
AMS reserves the right to determine the content of
this publication.
AMS wishes to express sincere thanks and
appreciation to all parties who have assisted in making
this publication a reality.
By: Ian Kisson
Mango fruit (Mangifera indica)
A
s Guyanese, we are very
familiar with laden Mango
trees and their savoury fruits;
the pink hue of the Lotus
flowers beautifying the canals;
bunches of Neem leaves in the rice
cans, and the pungent scent of
Tamarind achar or “chutney”. So
common are these plants to
our landscape and way of
life, that it may be
surprising to learn
that they are not
native to Guyana.
In fact, these are
just few of the
plants found in
Guyana today
that originated
or were
introduced
f r o m
India
Lotus (Nelumbo necifera) - The Fruits
of this plant are the longest living
(1,300 yrs.) Known in Plants
along with their traditional uses.
The history as to who, when and how
the plants first arrived in Guyana is not
fully documented. However, when the
Indians began coming to the then
British Guiana as Indentured
Labourers, they brought with them the
seeds of many plants, such as the
Jamoon (Hindi for black berries),
Kowa, Karaila, and Sem. These plants
were an important part of the daily lives
of the plantation workers and even
today, by providing food, medicine,
and myriad services.
Plants have long been an integral part
of the Indian culture and traditions.
References to their early use can be
found in the many ancient religious
texts, travel journals of early explorers
and barters, and from archaeological
findings.
These records illustrate the spiritual
relationship Indians had with plants,
their vast knowledge of plant
HORIZONS 2007 / 8
physiology and the array of uses in
every aspect of their lives.
The Hindus especially, had a strong
religious connection with plants. The
Scriptures expound the existence of
the Divine in all living beings, including
plants, and the importance of plants in
the sustenance of mnkind and the
planet. It is the duty of Hindus
therefore, to revere all plants and to
protect the environment that supports
these plants. As such, the rituals and
ceremonies (pujas, satsanghs,
maticores, and sanskars), entail the
use of specific plant parts, particularly
the leaves, flowers and fruits of many
kinds of plants to pay homage and to
foster harmony, luck, happiness and
good health. These include leaves of
the Paan, Tulsi, Mango, and Neem (all of
which are native to India); Bahaima and
Kush grasses; Hibiscus, Buttercup, and
Madar (native to India) flowers; and
Dunks, Watermelon, Banana, and Anar
or Pomegranate (native to India) to
name a few of the fruits.
Additionally, grains; seeds e.g.
Coconut and Supari (native to India);
stems e.g. Bamboo, Sugar-cane and
Dhoop (Pinus spp.); roots e.g.
Turmeric (dye); and other plantextracts e.g. camphor and attar are
used. It is also common for the
vegetarian “seven curry” food to be
served on leaves, like the “poori” or
“puryne” leaves during religious
occasions and other festivals.
Apart from the religious aspect, plants
contribute to the beauty enhancement
associated with the celebrations and
observances. Homes are decorated
with garlands made of fresh flowers,
such as the Marigold to reflect a
festive occasion or with leaves, such
as the Peepal to signify a holy
observance, for example a Yagna.
The women also adorn their tresses
with flowers, while brides in particular,
paint the intricate mehindi (made from
the Henna plant) designs on their
hands and feet. Haldi paste (dye)
made from the Turmeric plant is
massaged into the skin to improve its
tone. Apart from the beautifying effect,
such extracts have restorative and
cleansing powers which today, are
being use in most skin care products
and cosmetics.
Having studied the properties of many
plants, the Indians were pioneers in
the field of medicine. They developed
Mehndi paste made
from the Henna Plant
(Lawsonia Inermis)
Eating “seven curry”
in a Poori leaf
(Nelumbo nucifera)
Ayurveda (the science of healing),
which originated from the Atharva
Veda, to prescribe potions to treat and
cure many ailments, including sprains,
headaches, abdominal disorders and
fever. One of the famous medicinal
plants is the Sanjivini, which was
brought by Hanuman, as narrated in
the Ramayan, to save the life of a
great prince.
In the plantation days, it
was the juice from the
leaves of the Tulsi plant
that was used to treat
ear aches, or warm
Tu r m e r i c p a s t e t o
reduce the symptoms
of a sprain. Even today,
extracts and potions
are still being produced
from the flowers, seeds,
fruits, twigs, roots,
barks and leaves of
many plants to treat
ailments. In fact, a
significant percentage
of modern medicine is still being
derived from plants.
The study of plants also led to the
domestication of new food and
economic crops. Rice and Cotton
were first cultivated in India –
fragments of cotton textiles dating
back more than five thousand years
have been found in the Indus Valley.
Of significance is the production of
sugar from the Sugar-cane plant, first
produced in India more than 2,500
Neem, Tulsi, M
adar & Paan Le
av
HORIZONS 2007 / 9
es
Anar or Pomegranate (native to India)
traditional medicines and
culture.
years ago, which
later changed the
world as we have come
to know it. Many world famous spices,
such as Ginger, Black-pepper and
Cardamon (Elaichi) are also important
economic crops that originated from
India.
Today, plants continue to play an
important part in the lives of the Indians
that made Guyana their home. The
plants brought here and the knowledge
associated with these plants has been
integrated into the Guyanese diet,
Mehindi past made
from the Henna Plant
(Lawsonia Inermis)
We ought to remain
conscious of the
important roles they play
in sustaining our lives and
endeavour to protect the
environment which
supports them. Simply
planting shrubs and trees
in our yards will not only
improve the aesthetics of
the environment, but will
maintain the ecological
integrity, provide shade,
control pests, and most of
all, provide fresh fruits
and vegetables year round. We must
also continue study plants in order to
improve crop production and to unlock
the potential of their medicinal
properties.
Now, how about a nice, ripe, juicy
mango…anyone!
By: Jessica Xavier
A
ristotle once said “All who have
meditated on the art of
governing mankind, have been
convinced that the fate of
empires depends on the education of
youth”
Agreeing fully, it is my opinion that, if our
young people aren't educated on the
history and struggles of people who left
their homelands to come and make
Guyana what it is today, then their work
and struggles would have amounted to
naught.
We had received information that there
was a 104 year old woman living in the
Good Hope Housing Scheme, but we
had no idea as to how to get in touch with
her relatives, so that they may organize
an interview. As my colleague Vindi and I
almost gave up on the search, she
received a phone call, a few short
minutes after we had spoken.
Surprisingly it was from a woman, whose
name is Sookdai Ramdass, the
daughter of the centurion we were in
search of. Who said Telepathy doesn't
work?
I consider myself very fortunate to have
the opportunity to meet with persons
who have dedicated time, strength and
basically their entire lives towards
molding and assisting in the creation of a
great country, which is filled with a
mixture of great history, culture and
people.
The permission was given to meet with
“Ma.” I immediately started making plans
to get there as soon as possible for my
first centurion's interview. Arriving at the
house, I walked into the yard, and was
directed to a bedroom. On entering the
bedroom, I was overwhelmed on seeing
this remarkable woman. Sitting straight
HORIZONS 2007 / 11
up in her bed, this fragile, yet strong
spoken woman evoked emotions which
are indescribable. She immediately
searched for my hand and held it. Blind
and hearing impaired she gave a warm
kiss and hug, told me to sit beside her
and we began her story.
Her name is Kowsilla Ghutri, aka “Ma!”
th
Born on the 20 April, 1903, this 104 year
old, graced Guyana's shores aboard the
‘Matla Jahaj’, on the 10th October, 1912,
with her family, which consisted of her
mother, father and brother. Because she
was so young when she arrived, she
doesn't remember much of India, since
she was at the tender age of 7, but the
sound and feeling, of the movements of
the ship when they approached waves
on the water, was a memory she could
never let go of.
off, you weren't
able to put your
hand in your
mouth as it was
“bitta!”
Kowsilla Ghutri ( “Ma” )
She said she wasn't afraid, as her family
was going to have a better life than the
one they had in India. She clearly
remembers her father saying that
Guyana would bring them a better life,
as stories had surfaced in India that
Guyana was a country of many riches. It
was the place where sugar grew and
“wuk nuff”, in her words “deh place weh
sugar a chale.” Promises of a great life
were soon broken, and reality struck
her family, in the harshest of ways. Not
many years after they arrived, her
mother died. Ma's father demanded
that she stayed home and not attend
school as she was needed in the house,
while he and her brother worked on the
Estate.
Though she never had never spoken
English before, Ma still found it easy to
learn the language. It is amazing that up
to this day Ma still speaks Hindi at every
chance she gets. She eventually
helped her family by working on the
Cove and John Estate. She remembers
the days of picking worms off the cane,
the hot sun and the hard hours of
labour. She said after picking the worms
At age 9, she
recalls she met
her soon to be
husband who
was Guyanese,
and their families
began making
the preparations
f o r t h e i r
arrangement to
be final. She held
out her hands
which had dark
green tattoos,
explaining that
before you got
married, if you
didn't get the
necessary
tattoo, your
husband and in – laws
would not eat the food you offered
them. It was sign of commitment to the
family. She also had another tattoo
which showed that she worked on the
Estate. This tattoo was a type of
branding they did where she worked.
With tears in her eyes-Ma's daughter,
Sookdai, explained that her mother
never knew punishment in India. Ever
since she was able to remember, she
has known her mother to be a hard
worker who
always made
sure that her
family was taken
c a r e
o f .
Emotionally, she
explains that she
never knew her
father as he died
when she was
young and her
mother was
f o r c e d t o
maintain their
family alone.
She remembers
that her mother
HORIZONS 2007 / 12
would wake up in the morning and go to
work in the Rice field dressed in “bitter
yard” (which was 8 cents a yard in those
days) and she explained “ dem use fah
plant rice and then dem a cut it with a
grass knife. Then they would get a bull
cow to go round and mash up di rice in
di night and then they gon hold di straw
and shake it and then pack up di paddy”
Sookdai also recaps on moments when
her mother would leave their “ mud
house” and go to help “ bun brick fi di
road from Georgetown to Rosignol.” Ma
went on to tell us that they ate out of
calabash bowls at the Estate and they
planted almost everything they ate. She
liked eating dal and Rice in ‘ thari’.She
also mentioned that she enjoyed
Phagwah because it was like their new
year, where “ dem a sport and dance up
nuff.” Sookdai explained that life is very
hard for them now, especially because
her mother depends greatly on her
assistance. I asked Ma if she preferred
India or Guyana, she said she loves
Guyana because she has her family
here and wouldn't change that for
anything in the world.
Still filled with energy that sparked very
brightly, Ma began to sing a song that
they used to sing when she worked on
the Estate. Full of life, she sang very
bravely, clapping her hands and smiling
all through the song. I was amazed at
the energy she had possessed and my
final comment to her was, “I wish I could
look like you if I live as long to be104.”
“Ma’s” Tattoos
“be careful with everything you
do, try not to get angry...”
Joseph Girdharry Relaxing at home
A
s information kept coming in; my
journey was then steered in the
direction of Berbice. I must say,
that I was pleased that I got the
chance to go to Berbice, as my visits there
have always been pleasant and I have
grown to love the hospitality of the people
there. So I happily took the trip.
I was going to meet a man by the name of
Joseph Girdharry. We were told that he is
101 years old and was living with his family
not far from the Ferry Stelling. Going
through Pope Street, we finally arrived at
his house, where we met with his Great –
great grandniece, Carmen. She showed
me into the house and to my surprise, as I
walked in, I saw this little frame of a man,
sitting quite comfortably in his chair. His
sight isn't very good, and he has a bit of a
hearing problem, but he got up, gave me a
hug and welcomed me into his house with
open arms.
He was very different from my last
interview mainly because Mr. Girdharry is
not from India, but a direct descendant of
an East Indian Immigrant, his mother. Born
on the 14th July, 1905 in No# 2 East Canjie
Berbice, this outstanding character,
remembers that his life has always been a
good one. He said he came from a family of
9 children, 6 brothers and 3 sisters, him,
being the second to last child. He went to
school at Shitanka Primary School and he
always dreamt of being a successful
businessman from a very young age. Little
did he know that life
had a few surprises
in store for him.
At age 11 he left
school and started
working in different
businesses. After he
got married, he was
being 20 years old
and his wife 14, he
became a Christian
and said, he will
never regret that
decision, because he
believes in his faith.
He went to church at
the All Saints
Anglican Church and
has been a member
ever since. Now,
because of his age
and inability to move
around as freely as he
would like, the priest comes home to pray
with him on the weekend. From 1925, he
started working for a firm called
“Mendonza”, which in those days was a
line of businesses, in various
parts of Guyana. He worked
there for an average of 15 years
and then he was transferred to
another branch in Corentyne
where he was sent to be in
charge of the branch office. He
did not hesitate to mention that
he never liked his job mainly
because “we use to sell rum to
people and I think people waste
their money on rum.” He worked
for the company until 1940,
resigned and then opened his
own business. His business was
a Variety store which was
located on Main and Charlotte
streets. This was very
successful until 1985, 45 years
later when he decided he
needed to retire.
I was mesmerized by this 101
year old, a sprightly gentleman
who was fiercely proud of his
independence and insisted on
being called “Mr. Girdharry’. After sitting
with him for while, I just could not resist
cheekily asking him for the secret of his
healthy looks. He said ” As a boy, when I
was 6 , my family had a farm. We use to
plant cassava, bananas, plantains and
different greens. I always eat a lot of fruit
HORIZONS 2007 / 13
and greens, so I think that help me.”
Mr. Girdharry said that he only had one
child, a son, who lives in the United Stated
and is 81 years old. He has done a bit of
traveling in his life also, he has been to the
USA, Canada, Suriname and Trinidad, but
he loves living here in Guyana. He said, his
life has been a contented one and his
marriage of 58 years to his wife, who died
when she was 72, was one of the most
precious and memorable things in his life.
When asked to give advice to the future
generations, he calmly said “Be careful
with everything you do, try not to get angry
because anger leads to trouble and don't
spend money on sporting, try to save your
money and put it to good use. Don't drink
too much because it destroys your life.”
Quite smartly, he quipped “ ladies can be
trouble in a man's life when he has more
than one.” 101 years old and still has a
great sense of humor.
Once again, I got the chance to meet with
two extraordinary people with the help of
many people. Every time I interview such
persons, I am amazed at the feeling that
Joseph Girdharry In His Days
they have the capacity to evoke. There is
always a positive feeling, one which
makes you feel comfortable and at home.
It was indeed a privilege to have the
pleasure of sitting and chatting with
history.
By: Reepu Daman Persaud
F
or many Guyanese there is no
other place like home to
celebrate one of the most
colorful of our National festivalsHoli. No one is immune to the
infectious spirit of Holi, a
Hindu festival brought to
these shores by East Indian
Immigrants. Today, this
festival has transcended all
barriers and is celebrated
by Guyanese; of all walks
of life, ethnicities and faiths.
Driving around the city on
this day, one cannot help
marveling at the
thousands who fill
popular venues
l i k e t h e
Dharmic
Sanskritik
Kendra, or
looking on in
wonder as
dozens
crowd into or onto trucks, jeeps, horse
carts or whatever mode of transport is
available, laden with abeer and abrack
to visit their friends and family. Although
an atmosphere of fun and gaiety
prevails, Hindus take the opportunity to
observe the spiritual significance of the
festival by visiting their mandirs early in
the morning to commence the day in an
auspicious manner.
HOLI is described in Sanskrit literature
as Vasant Utsav or Spring Festival. It
commemorates the advent of spring and
the awakening of nature from her
slumber. It is a time when nature smiles
in all her grandeur. Trees and plants
blossom forth into vivid colours,
combining the rich hues of the flowers
with the pleasing scent of the fruits. The
atmosphere is pleasant and refreshing
for it is Vasant Ritu – The Festival of
Spring.
The word Holi comes from the Sanskrit
HORIZONS 2007 / 15
word hola, meaning grains. The word
Phagwah is derived from Phalgun, the
name of the last month on the Hindu
calendar. Thus Holi or Phagwah heralds
the Hindu New Year. The Hindu New
Year is celebrated fifteen days after
Phagwah, on the first day of the bright
half of the Hindu month of Chait.
In Satyug (the Golden Age), on Purnima
(full moon) of the Hindu month, Phalgun,
Navneshti Yagya was performed by the
offering of grains as homage into Agni or
the sacred fire. The grains were taken
from the harvest for offering and only
after this symbolic act of gratitude and
thanksgiving, were the grains used for
any other purpose. Hindus still meet at a
central point to conduct this ceremony in
a deeply spiritual atmosphere.
Holi is a single day, but the spirit of the
season commences 40 days before with
the planting of Holika on Basant
Panchmi.
Basant Panchmi’s observance emanated from the scientific
concept that every season remains in its embryonic stage for
40 days, and thus Holi is celebrated when nature is in its full
bloom. Vasant Ritu is said to be the most favourable season of
Mother Nature or Prakriti Mata. Nature's phenomena are not
only admired and worshipped at this time, but homage is done
to the Goddess of learning and scholarship Saraswati Devi,
so that she may bestow the knowledge of Nature's purpose on
those who humbly seek it. Thus, in keeping with Hindu
tradition Saraswati Puja is done on Basant Panchmi each
year and as a symbolic act, a castor oil tree is planted. It is
around this tree that a pyre is built and 40 days after it is burnt,
another symbolic act emphasizing the triumph of good over
evil.
This day is said to be very auspicious for commencing study
of the Vedas. Musicians and singers also adore Saraswati
Mata for blessings of melody.
This unique festival took on new dimensions with the story of
Prince Prahalad who defied his own father in his (Prahalad's)
determination not to accept any mortal as the Supreme. He
resisted any imposition which curtailed man's inherent
freedom to think and enjoy unhindered liberty of expression in
a just and fair system. Prahalad's resistance angered his
despot father, King Hiranyakashyapu resulting in his being illtreated and tortured. The King bent on crushing his own son,
Bhakta Prahalad finally ordered that he be placed on the lap of
his Aunt Holika in the midst of a huge bonfire. Holika who had
a boon which made her immune to the effects of fire was
consumed by the fire. Miraculously Prahalad escaped
unscathed.
On the eve of Holi or Holika Dahan, a pyre is built reminiscent
of this event and symbolic of the triumph of good over evil. The
burning of Holika gives us the opportunity to ask that all our
weaknesses, fears, afflictions and adversities be consumed
and reduced to raakhi – ashes. Out of such a sacrificial fire,
only pure ashes emerge and these are used as vibhuti on the
forehead.
Puja - On Holika Dahan
HORIZONS 2007 / 16
“The burning of Holika
gives us the opportunity to ask that
all our weaknesses, fears, afflictions
and adversities be consumed and
reduced to raakhi – ashes.”
Thousands enjoy Holi Festivities at the Dharmic Kendra
In the olden days, early in the morning,
two men were sent to rub the ashes from
the burnt Holika on each person's
forehead throughout the estate. The ash
represented renewal, hope and
confidence in life. This act preceded the
frolicking. Mud and water were used in
the morning; by lunchtime in front of
each logie was tub of abeer (coloured
liquid) and the children used the
pitchkari (a big syringe) to wet friends
and neighbours from the estate. As
each family came to greet the other,
sugar water or sherbet was served with
gul-gula. India was forgotten as the
logie dwellers brought their own festival
of spring to Guyana.
Over a century has passed since those
days. Phagwah is now on the Guyanese
Calendar as a National Holiday. Softdrinks, barfi, gulab jamun, jelabi and
other delicious sweets have replaced
the simple sugar water and gul-gula.
Ladies spend hours in their kitchens
preparing delectable sweets and
savoury snacks for distribution to family
and friends. In addition to abeer, we use
abrack, powder and perfume, surely a
sign of sophistication
Kissans or peasants, whose lives were
dominated by the change of seasons,
expressed their admiration of nature's
beauty and ushered in the season by the
singing of Holi melodies,
Chowtal, Dhamaar
and Jati renditions.
A chowtaal lyric is
composed in four beats.
Chowtaal tells stories of
the earthly lives of Shri
Rama and Shri Krishna;
the way they celebrated
H o l i i n Ay o d h y a a n d
Vrindaban. Many Chowtaals
have been also composed to
HORIZONS 2007 / 18
convey messages of a local nature, for
example Dharma Kay Rasta Payee
Raho Ray Bhaiee, Adharma kay Rasta
Choro. (Follow the path of righteousness
and give up unrighteousness). Chowtaal
is only one of the melodies sung during
this period. There are several others
including Ulaara which is
sung
conventionally after a chowtaal
presentation. Dhamar, Jati, Pachaiya
and Kabirs are composed in metres
similar to Dohas. These melodies are
accompanied by the rhythmic clashing of
the jaals (cymbals) and the pulsating
beats of the dholak. Holi bereft of the
sounds
Guyana Hindu Dharmic Sabha. Various
groups meet at mandirs and engage in
lusty singing at these Samelaans.
Chowtal gols or groups provide the
perfect opportunity for easy rapport
between the youths and seniors of
v a r i o u s
communities.
These groups
eo,
harrat Jagd
B
also continue
t,
n
e
id
s
e
red Pr
u
o
l
o
C
)
y
a
l
r
t
d
h
the age-old
en
Brig
(Dharmic K
v
a
s
t
U
li
o
tradition of
H
at
going to various
homes to share
the joy of the
s e a s o n
through their
v i b r a n t
singing. Gone
i s
t h e
perception
that chowtal
gols should
be made up
of only men.
The
composition
of today's
groups is
diverse and includes females and
children.
Involving youth from an early
and vibrations created by this
age
ensures
the sustainability of this
blend of distinctive singing and music
would be devoid of the very spirit of the very old art form.
Traditionally the singing of chowtal
season.
continues to the first Tuesday after
All
Our foreparents drew strength from Phagwah or Burhwa Mangar.
festivals like Holi, and well in advance of chowtal groups meet in their respective
the celebrations, mobilized the Mandirs for a final session of chowtal. It
community for Chowtaal. This tradition is also conventional to do a Sumiran
continues today with the hosting of from the Ramayan on this day.
country-wide Chowtaal Samelans by the
Phagwah with its social and cultural
inputs expresses the social dimensions,
artistry, drama and folklore of Hindu
Dharma. Phagwah, which is proletarian
in outlook, assimilates nearly every
Hindu in harmonious and cordial
exchanges. It ushers in the feeling of
oneness and presents the opportunity
not only for compromise, but for
forgetting differences and pettiness,
giving focus and attention to questions
and matters of deeper, global interest so
that together mankind can construct an
environment of peace and stability and
build a world of abundance, plenty and
bliss.
Holi does not license anyone to
recklessly and wantonly drench
passers-by or to barge into people's
homes and splash water on the
occupants. These acts are against the
spirit of the lovely festival and should not
form part of the Phagwah celebration.
We should always remember that this
beautiful festival is a cultural and
religious one nurtured in hardship by our
forefathers in order to make us proud of
our heritage today. The deeper
significance of the festival sends a clear
signal of respect for human rights so
bravely fought for and won by Prahalad.
The rang or colours, capturing the
magenta from the blossoms in liquid
form, which smear us and make us
virtually unidentifiable removing every
distinction even between Kings and
subjects, emphasise the oneness of
humanity or the famous Hindu
perception, VASUDEVA
KUTUMBAKAM – Humanity is one
family.
Compiled by the Editorial Staff.
Written by Muntaz Ali (Q.J.M)
T
he desire to build a Masjid in
Georgetown to serve the
spiritual, cultural, religious and
social needs of the growing
Muslim population in the city was felt
progressively stronger during the 1880's
and in the early 1890's and eventually
led to the construction of a Masjid in
1895.
The initiative for the erection of the
Masjid was taken by a worthy Muslim
named, Gool Mohamed Khan, who
came indentured to this country from
India, served his indentureship, raised a
family, and then returned to India. His
subsequent life in India was reported to
be an outstanding success, by Allah's
Grace
.
Gool Mohamed Khan was supported in
his endeavors by Brother Gajraj (Father
of H.B. Gajraj) and other eminent
Muslims.
Queenstown area at that time was a
plantation on the outskirts of the city, and
the site presently occupied by the
Queenstown Masjid in Church Street
and the adjacent lots were owned by Mr.
Goolam – uddin, who was earlier
persuaded by Mr. G. M. Khan to
purchase that plot of land. Mr. Goolam –
uddin donated the site (presently
occupied by the Queenstown Masjid) for
the construction of the first Masjid in the
city. Mr. Goolam – uddin also built a
cottage for himself and family on the
adjoining lot on the West
.
Construction of the Masjid began in
1895 and was completed a few months
later. The Masjid was made of wood, and
the architectural design presented a
striking picture of beauty and charm that
dominated the area. Three beautiful
domes atop the building, a water
fountain within a pool in front and palm
trees, roses and other flowers cultivated
on the grounds, presented a picture of
serenity and peacefulness
HORIZONS 2007 / 21
Funds for the construction of the Masjid
were raised within the Muslim
community, with the wealthier Muslim
Businessmen making generous
contributions.
The first Imaam of the Masjid was
reported to have been Gool Mohamed
Khan, but another report claims Brother
Jilani was the first Imaam. The Jamaat
comprised Muslims from India and
Afghanistan; the latter apparently
arrived in this country via India.
Mr. Goolam – uddin who lived on the
Western side of the Masjid took an
interest in the Masjid and its compound
and after a while he reportedly treated
the complex as his own and took over
control of the entire property. Mr.
Goolam – uddin was an Afghan with a
very dominant personality and kept a full
beard colored reddish brown with
henna, giving him a formidable
appearance.
Brother H.B. Gajraj, who was
a prominent Muslim and a
member of the Queenstown
Jamaat. Moulvi Rahmat Ally
was appointed as the
Imaam.
e Quee
Service at th
Ma
nstown Jama
Because of his
forceful nature, there was dissatisfaction
in the Jamaat and frequent disputes
arose between the Indian and Afghan
members. Eventually, around 1923 – 24,
the Indian members decided to leave the
Masjid and secured a suitable
alternative place of worship at Lamaha
and Peter Rose Streets in a building
owned by Brother Ashraf Ally. Meer
Abdul Rahaman, known as Shortie Maji,
served as Imaam.
The Afghans controlled the Queenstown
Masjid for a few years. Then as their
indentureship ended, some decided to
return to their homeland and some died.
As a result, activity in the Masjid became
minimal. With the passage of time and
lack of attention and maintenance, the
Masjid structure deteriorated.
sjid
In 1937, the first Muslim
missionary from India,
Syed Shams – ud – din,
visited Guyana and was a
guest at the Queenstown
Masjid during the
Imaamat of Sheik
Rahmat Ally.
In 1941, certain disagreements arose in
the Queenstown Jamaat which led to the
withdrawal of a group of brothers who
proceeded to construct a new Masjid in
Kitty – the Masjid was named Sadr – e –
Anjuman Masjid.
In the early 1940's, the need to enlarge
the Masjid was felt in view of the growing
Muslim population in the city and the
Trustees decided to renovate and
enlarge it by constructing a roofed
gallery (Sahan) on the western side of
the building. This construction was done
and it was the first extension of the
Masjid. The area corresponds to the first
row of three standing columns
supporting the roof as one enters the
doorway.
In 1960, the growing need for facilities to
accommodate assemblies for large
functions was perceived, and the Board
of Trustees decided to construct the
In view of the changed circumstances, in
1927, the Muslims who had
moved to Lamaha and Peter
Rose Streets, decided that they
would return to Queenstown.
Beginning of Demolition,
Queenstown Jama Masjid (2007)
They also decided to carry out
repairs to the Masjid, and raised
funds from within the Muslim
community to do so. The
Jamaat at Queenstown was
once again united.
In 1934, transport of the Masjid
land was passed in favor of the
Trustees of the Queenstown
Masjid.
In 1935, the Masjid was again
repaired and repainted and the
expenses were borne by
HORIZONS 2007 / 22
Annexe to the Masjid. The Annexe was
built with a large auditorium on the top
floor, and the ground floor was used for
the madrasah which presently has an
enrolment of over 50 students, with
Ustaad Azeem Khan (Bertie) as their
teacher – a position he has held since
1963.
The attendance at the Queenstown
Masjid continued to grow and space for
recital of prayers became inadequate.
The Board of Trustees therefore decided
that a further extension was necessary.
In 1963, the second extension of the
Masjid was undertaken, bringing it to its
present dimensions. The project
involved the removal of the water
fountain and filling the pool which were
in front of the entrance to the Masjid.
Funding for the project was raised from
within the Muslim community.
In 1964, a proper Qurbangha was made
along a section of the northern fence, to
cater for the sacrifice on Eid – ul – Azha.
Brother Azeez Khan (Max) bore the
expenses of the construction.
.
In 1965, the present quarters for the
Muazzin was constructed adjoining the
northern side of the Annexe. It was built
to replace and improve on the then
existing structure, which was in
disrepair. The Muazzin, Nabi Baksh,
served the Jamaat for 40 years, from
1943, until his death in 1983.
.
All the buildings in the Masjid compound
were now in good physical
condition, and for the ensuing
two decades no substantial work
was needed on the buildings.
In the late 1970's, the Board of
Trustees conceived the idea of a
Bait – ur – Rahmah (a Home of
Mercy) or home for the elderly.
The idea took root and led to the
purchase of a piece of land
adjoining the Masjid in 1981. In
1986, a committee was formed to
raise funds and complete the
project of constructing the Bait –
ur – Rahmah under the
chairmanship of Brother S.M.V.
Naseer.
The project was successfully
completed in 1993. The building has
11 rooms to accommodate elderly
Muslims. The building also provides
limited facilities to accommodate
visiting Muslim dignitaries from
abroad or from outside the city.
Queenstown Muslim youths to the
dining room area, the kitchen and
library room on the ground floor of the
Annexe.
The building also houses a medical
clinic which is open to the public and
presently functions once a week, on
Saturdays. Whenever weekday clinic
is held, it is publicized.
Special facilities for handling, bathing
and shrouding Muslim dead are also
housed in the building in a specially
tiled sanitary enclosure.
The renovation included installing
ceramic tiling, new shelving and
painting. A new concrete wall was built
to replace the plywood wall of the
library room. Other improvements
done included, raising the levels of the
concrete driveway and walkway,
sheeting the roof of the Masjid along
with painting the structure itself, and
constructing the beautiful new fence
on the South side of the compound
along Church Street.
During 1994 – 95, with the full
cooperation of the Trustees, extensive
renovation was done by the
In 1994, the Qurbangha was
extended along the entire northern
fence of the compound to improve the
handling of the Eid – ul – Azha
scarifices.
For the 1995 Ijtima (International
Religious Gathering) the entire open
area at the northern side of the Masjid
was concreted to provide usable
space for the huge gathering that
convened at the complex.
In 1995, the parapet outside the
southern fence was concreted and
grilled to provide greater car – parking
facilities for worshipers.
In early 2007, the Queenstown Masjid
was completely demolished to make
way for a brand new state of the art
structure.
By: Kamla Persaud
T
heir pictures grace the covers of
magazines, history books,
commemorative stamps, and
can even be found in the
newspapers of today. Wherever their
smiling faces are featured; one cannot
help being dazzled by the resplendent
array of jewelry that seems to swing from
every available body part of the East
Indian Immigrant woman. Indian women
have not only become known for their
inherent beauty but for their formidable
collection of jewelry; heirloom pieces or
others, created in recent times at the
hands of talented local craftsmen.
Indentured immigrants have
bequeathed their enviable skill of
creating beautiful pieces of jewellery
from gold and silver to their Guyanese
descendants. Today, there are
established Indo-Guyanese jewellery
stores scattered throughout the country
that cater to the tastes of both tourists
and locals who frequent the myriad
jewellery stores looking for the unusual,
handcrafted, or traditional
Indian pieces of jewellery.
There is an eclectic array that
can be found in the simple or
more established businesses. Not many
leave the country without acquiring a
distinctive Guyanese piece of jewellery.
Indo-Guyanese have dominated the
jewellery industry for decades. There
were master craftsmen who trained a
generation of young Indian men in the art
of finely crafted and distinctively IndoGuyanese patterns. Some popular
jewelers of today have taken that skill to
another level creating elegant
ambiences to showcase extraordinarily
beautiful jewellery; white gold, yellow
gold, fourteen to twenty two carat gold
and gold in all its forms.
Many Indian families continue the
tradition of having their sons trained in
the jewellery business. In Georgetown,
the best known examples are the
L. Seepersaud Maraj family with a
HORIZONS 2007 / 25
record three
generations heading their
jewellery establishment and in
recent times, the father and sons team of
King's Jewellery World. One of the
oldest established Indo-Guyanese
Jewellers, L.Seepersaud Maraj based in
the colourful environs of the Stabroek
Market, serves as a veritable treasure
trove of authentic silver jewellery, filigree
and traditional Indian gold jewelry.
King's has the honour of creating the
enormously popular cricket band, made
fashionable by world famous cricketers.
His son and daughter-in- law, trained
gemologists have added their expertise
by embellishing fine gold pieces with
precious stones.
Other popular jewelry stores include the
stylish Steve's Jewellery Store,
Doodnauth's, Bharat's, Sanjays; all
proof of the resilience of the Indo
–Guyanese Jewellery legacy.
Journey with Kamla Persaud, daughter-in law of the
Seepersaud Maraj family, as she takes you on a fascinating
tour of jewellery traditions, aesthetic appeal ,the artistry and
finer aspects of jewellery brought by the East Indian
immigrants and created by their descendants….
I
can still remember my grandmother's footring as my first
exposure to traditional Indian jewellery. Like so many
other immigrants, she and my grandfather came to
Guyana in 1914, bringing with them their precious
possessions. It was always a delight to watch Ajie as she did
her everyday chores, with a smooth flow of movement
despite the jingling of her chooris (bangles) and the clanging
of her heavy footrings.
It became customary for this piece of ornament to be worn by
the brides in our family on their wedding day. It began with
my mother and she was given the opportunity to continue this
tradition with her daughters-in-law. My marriage into the
Seepersaud Maraj family afforded me greater exposure to a
wider variety of traditional Indian Jewellery that our
foreparents brought with them. Much of the elaborate
Jewellery brought by the immigrants was made of silver but
with the passage of time silver gave way to the more precious
metal – gold.
Author Kamla Persaud
“I can still remember
my grandmother's
footring as my first
exposure to traditional
Indian jewellery.”
The Indian passion for Jewellery is legendary. It is reflected
in the many customary occasions, where it is not only
considered auspicious but mandatory to gift ornaments
crafted in gold. A special piece of Jewellery is connected with
every “Sanskar”. Sanskars are the important landmarks in
the life of the Hindu. Whether conception, birth of a child,
initiation, betrothal or marriage, these Sanskars are all
celebrated with gifts of Jewellery. During the major Hindu
festivals such as Diwali and Ganesh Chaturthi, an item of
Jewellery forms an integral part of presents that are
exchanged at this time.
HORIZONS 2007 / 26
“Much of the elaborate Jewellery brought
by the immigrants was made of silver...”
HORIZONS 2007 / 27
All Jewellery Compliments of L. Seepersaud Maraj & Sons
Kanphool Earrings - There are a
variety of designs in this category,
be it stud or drop. There is also a
traditional “tarki-jhumka” which is a
flower shaped ear stud with a bell
shaped drop.
The bride's trousseau is incomplete
without gold ornaments and at the
engagement ceremony; it is
traditional for the groom's parents
to give the best item of Jewellery to
the bride.
Another common
tradition is the gifting of gold coins
or gold bangles by grandparents at
the birth of their grandchild. These
rich customs and traditions brought
by our ancestor have been
maintained to present day and
have in no small measure
contributed to the growth and
development of the jewellery
business in Guyana.
The artistic skills and eye for
aesthetic details were evident in
the designs that were created by
the jewelers of ancient times.
Many of these have withstood the
test of time and can be classified as
an invaluable collection. However
the traditional motifs of peacocks,
flowers and animals have
undergone variation from time to
time to adapt to modern trends in
fashion.
Indian jewellery caters for the
adornment of women from head to toe
and some of the special pieces are:
Sirbandhi - A chain worn on the centre
parting of the hair and has a small
Hasli/Haar/Hasuli - Solid Stiff
Necklaces.
Tilari/Galihaar - Large Tiered
Necklaces.
Chandahaar - String of Gold or
Silver Coins.
Bajuband - Armband
Kamarband - Waist Chain
Choor/Chooris - Single Bracelets
Kangan - Thick Bracelets
Kukru Bera - Hollow Bangles
Hathphool - Hand Glove
Footring - Ankle Bracelet
These treasured items of family
heirloom dating back to the first
immigrants to have arrived here
can still be seen at the store of L.
Seepersaud Maraj & Sons,
Stabroek Market.
pendant that sits on the forehead. More
elaborate pieces are used by brides
Nath or Nakhpool - This is a nose ring
worn on the left nostril and could be a
single stud, stone or pearl. Attached to
this, a decorative chain can be used to
extend over the left ear.
HORIZONS 2007 / 28
Although designs and styles have
changed to more contemporary
patterns, the tradition, the heritage and
culture remain as part of a timeless
elegance of unbroken continuity that
only the pride of classic jewellery can
bring.
By: Petamber Persaud
C
oolitude” was the subject of a
symposium staged by the
Centre for Translation and
Comparative Cultural
Studies of the University of Warwick,
England, on Thursday February 22,
2007. The date was significant
because on the following day, Guyana
celebrates its 37th anniversary as a
Republic. In 1966, Guyana gained its
Independence from England, the
nation responsible for bringing
'coolies' from India to British Guiana in
May of 1838 (the year African slaves
were freed by England that started the
slave trade!). The room in the
Ramphall Building, the symposium
site, was packed, forcing Clem
Seecharan to sit in one of the aisles.
Throughout the deliberation,
Seecharan was pensive,
contemplating his next book perhaps
on the subject of 'Coolitude'.
which he came and about the factors
influencing the course of his life and
writing. In fact, Seecharan has
become the most prolific writer of the
Indian travails, sojourns and triumphs
in Guyana and the Caribbean. He was
the first to teach a university course in
the United Kingdom on IndoCaribbean History.
Clem Seecharan came out from a
'bookless world' but went on to make
his name and fortune in books, writing
about those very conditions from
His ancestors were 'bound coolies'
from India who could neither read nor
write. This void lent a sort of mystique
surrounding books.
HORIZONS 2007 / 30
“The book, 'Sweetening Bitter
Sugar: Jock Campbell's
British Guiana, 1934-66', won
from a field of other
impressive scholarships
on the Caribbean.”
Clem Seecharan & Sir. Garfield Sobers
According to Seecharan, his great
grandmother, Kaila, processed the
'Hanuman Chalisa', a sacred booklet, in
such a way that to have opened and
read it was to have profaned it. That
protracted condition was bolstered by
another inspirational event. Seecharan
recalled his 'Uncle Joe' Dhanna lending
him Jawaharlal Nehru's 'The Discovery
of India' whereby Seecharan
discovered the great tradition from
whence he came and, more importantly,
he discovered he wanted to write. He
wanted to write like Nehru – elegant
prose. Those two events, and the
stories he heard, added to the mystique
of India. That mystique was given flesh
when he learned that Rohan Kanhai,
also from Berbice, had scored a double
century in Calcutta, India. Calcutta was
the port from where most of the 'bound
coolies' had embarked for British
Guiana.
Cricket was a social condition for the
Indians of British Guiana, especially the
exploits of Rohan Kanhai; cricket
endowed them with hope and the bat of
Kanhai carried them through
colonialism and post-Independence
trauma. Kanhai's bat was like a 'twentytwo' cleaving sugar cane clearing a path
from 'bound-yard' to freedom. Listening
to radio commentary on cricket was
never 'a solitary exercise; it was a
communal experience'. Seecharan
declared, 'Sharing these experiences
with cane-cutters, rice framers,
fishermen – ordinary village folkenriched my appreciation for the
spoken word, and endowed me with
and eternal humility, an unconquerable
curiosity, and a love for life. It was
indeed a rich boyhood. And I owe it all
mostly to the man from Port Mourant,
Rohan Kanhai'.
Such was his formative years - 'India,
cricket, words, books: these were
slowly lodging in me'. And politics and
the exploits of Cheddi Jagan must be
added to that list of influences shaping
the life of Seecharan; he was almost
expelled from Queen's College for
taking his 'communist' ideas to school.
Clem Seecharan was an avid reader,
devouring literature in such a manner
as to fire his imagination and inspire
him with the hope that he too could
write, turning him into a foremost
historian of his time. In 2005, he won
the prestigious Elsa Goveia Prize
executed by the Association of
Caribbean Historians and awarded
every two years. The book,
'Sweetening Bitter Sugar: Jock
Campbell's British Guiana, 1934-66',
won from a field of other impressive
scholarships on the Caribbean. That
accolade was the result of his early
venture in reading; he was only ten
when he started to cut out and store
newspaper clippings.
HORIZONS 2007 / 31
His early reading list is instructive.
Around 1961, he started reading new
West Indian writers who were making a
name for themselves in London
including Edgar Mittelholzer and Peter
Kempadoo, both from Berbice; the fact
that those men were from his own
backyard meant a lot to his dream of
becoming a writer one day. But 'it was
Naipaul, more than anyone, who gave
me the idea that books could be written
by Indians in the West Indies'. Around
1963, he was sitting in a tree reading
'Middle Passage' about 'Naipaul's visit
to my part of British Guiana in 1960-61
and recognising the places and some of
the people he had sketched with such
precision' when Seecharan's inspiration
gained momentum.
Solidifying that inspiration were books
by Indians like 'The West on Trial' by
Cheddi Jagan, a hero that lost political
power but redeemed himself by writing
the book, and 'Blasting for Runs' by
Rohan Kanhai. Both of those books are
significant to the Guyanese bookshelf,
both are among the first books of
Guyanese autobiographies and both
are among the first books written by
Guyanese of Indian ancestry.
Seecharan was to read and re-read
many times over 'Beyond a Boundary'
by C. L. R. James. Like James,
Seecharan started collecting data on
cricket in his formative years. A direct
result of such discipline were the books,
'Muscular Learning: Cricket and
Education in the Making of the British
West Indies to the End of the 19th
Century' and 'IndoWestindian Cricket'
compiled by Seecharan and Frank
Birbalsingh.
Well read, Seecharan was to write well
also. The scholarship he produced on
Indo-Caribbean History, Indian Thought
and the Caribbean, Intellectual History
of the Caribbean, Cricket and the British
West Indies, Marxism, Socialism and
the Sugar Industry in Guyana, Ethnicity
and Politics, Slavery and the Shaping of
the Anglophone Caribbean, is
prodigious and astounding.
Some of his publications include 'India
and the Shaping of the Indo-Guyanese
Imagination, 1890s-1920s', 'Tiger in the
Stars: The Ana to m y o f In d i a n
Achievement in British Guiana, 191929', 'Bechu: Bound Coolie Radical in
British Guiana, 1894-1901',‘Sweetening
Bitter Sugar: Jock Campbell's British
Guiana, 1934-66', 'Muscular Learning:
Cricket and Education in the Making of
the British West Indies to the End of the
19th Century'.
Educator, historian, writer, Clem
Seecharan was born in 1950 in Palmyra,
East Canje, Berbice, British Guiana,
growing up in a highly charged political
and racial arena. He also grew up in a
sugar plantation economy despite the
fact that his family were rice and cattle
farmers.
At age 16, Seecharan moved to Queen's
College in Georgetown after attending
Berbice Educational Institute in New
Amsterdam. At Queen's College, his
interest in history was extended. He
brought with him his love for books and
was not disappointed with offerings of
the city – new books and local journals
especially the thought-provoking 'New
World' edited by David DeCaires which
came out 'at a time when Guyana was
going through a period of great social
and political upheaval' of the 1960s. The
political turbulences of the city sucked
him in and he revelled in this new role.
A restless Seecharan returned to
Berbice to teach, this community work
spurred him on, ideas were forming and
he had to create theories and find
answers. He went on to study for an
M.A. degree in Social
Anthropology/History at Mc Master
University, Canada.
In the 1980s, he went to England with a
few (US) dollars to his name but was
able to complete a Ph. D. in History at
the University of Warwick. Seecharan
declared he owes his intellectual
mobility to Professor David Dabydeen.
Seecharan's mobility is also due to the
man's stamina for research, his thirst for
knowledge and the dissemination
thereof.
It is said that Dabydeen also played
Cupid, introducing Seecharan to his
wife, Chris, who became 'co-architect' of
Seecharan's success.
That little lad who used to read in trees
while tending the cows is now barking up
the right tree as the cows are coming
home, fulfilling his dream, sustaining the
dreams of others like a tiger in the stars.
By: Neil Marks
I
asked my Guyanese friend in New
York what his favourite home food
was and his answer was quick –
Dhal and rice and Coconut Choka
“grind-up good on the sil!”
What do I tell you, it's my favourite too!
Add some Baigan Chokha (mashed
deep roasted Egg Plant), Alu Chokha
(mashed potato with seasoning), some
fried Bhagee (callaloo) and it was a feast
for me every Thursday when Rita, my
sister, was required to cook no “rank”
(meat or fish) because her husband, a
Hindu, kept “fast”.
The immigration of East Indians brought
them to the sugar plantations, and while
women also toiled, mostly as part of the
“weeder gangs”, their kitchen provided
bewitching aromas and the taste gave
evidence that finesse accompanied the
blending of the spices.
Those who came were mostly Hindu or
Muslim, but while some brought with
them their distinct foods, as time went
on, the differentiation hardly mattered.
Rice and roti along with curried anything,
from vegetables to meat and fish (my
mouth is watering thinking of Curried
Hassar from the Corentyne), remain the
staple diet.
For the typical family, three full meals
are prepared daily. Often times, it is roti
to go in the morning, rice for lunch, and
either of the two, but mostly rice for
HORIZONS 2007 / 34
dinner. Many would tell you food cooked
at the “fire-side”, particularly a Bhunjal
chicken (basically the dried down
version of curry), is not the same as that
cooked using today's gas stove.
The typical Indian woman of long ago
would get up at four in the morning to
prepare breakfast and lunch. Most of the
times, she did so from her “fire-side”.
This was a square mud stove, made with
two holes at the top, and one in front
where the wood is poked in to light the
fire. If the fire died down, she had a
“pokhney”, a hallowed iron bar, to blow
the spark and get the fire going again.
This type of stove was ideal for when she
cooked “saada” roti.
Hot & Spicy Chicken Curry
Dhall Puri and Channa With Mango Sour
This type of roti is basically made by mixing a dough with just flour,
raising agent and water and after sometime, rolling it out round and flat
and then putting it on the “tawa” to bake. Once it was baked, she would
place it to the hole where she lights the fire, for it to “swell”.
Delicious Saada Roti
Or she could have chosen to make the paratha roti, which is made
through the same method, but using oil to spread on the roti as it baked
on the tawa. Once it is off the fire, it had to be “clapped” so that it would
be loosened and easy to tear when eaten with curry.
Now, for any good East Indian curry, Garam Masala is an absolute must.
This is really a mixture of various spices and different housewives would
use different spices, but some ideal ones are cardamom seeds,
cinnamon, cumin seeds, whole cloves, black peppercorns and nutmeg.
It is this that gives Indian curries its mouth watering flavour and aroma. It
is usually ground together on a “sil”, a large piece of brick, and over time,
maybe, the spices seeped through the block, and that is why my friend
says he likes Coconut Chokha which is made after grinding the roasted
coconut on the sil.
The best hands get to work at a Hindu wedding and this is the ideal place
to sample authentic Indian curries, rich with garam masala. What's
more, you benefit from seven curries, which include dal with “loud”
HORIZONS 2007 / 35
Pholourie
jeera, katahar, mango and pumpkin. These are served with
either rice or “wedding house puri”, smooth, silky puris made
with flour and oil. It has become a tradition for the women to
arrive at the wedding house the day before the wedding,
armed with their belnas (rolling pins), to “baylay” hundreds of
small puris which are later fried in oil by the men. “Seven curry”
tastes best when eaten in a purine or lotus leaf with one's
fingers.
n Sweets
rray of India
A
g
in
t
p
m
A Te
In addition to weddings, Indian religious functions or special
holidays such as Phagwah and Diwali are replete with snacks
of various kinds. Pholourie, Dhal Puri, Potato Ball and
Baiganie are some of the popular choices. Although these are
cooked in the house, especially on religious days, these
snacks have become somewhat of a national passion. It is
common to pick these up at cane juice stands which litter the
coastland, at every popular corner and at snackettes and
eateries.
Making these snacks is becoming much easier. Whereas
before a housewife would have to grind the split peas and
make sure she mixed it into a watery batter with the right
amount of flour and seasoning, now she can just buy the
Pholourie mix, add water and fry! Many would tell you though,
that they prefer the Pholourie that is cooked from 'scratch'.
These snacks usually go with sour, most times, mango sour.
To make mango sour, green mango is boiled in water and
pepper and salt are added to it. However, it is the different
kinds of achar (most times made with mango) that works best.
To make achar, mango is chipped and then mixed with a
special blend of spices and marinated in oil. Once it has been
preserved for about two-three weeks, it's good to give any
food that extra taste and depending on how the spices are
added, it can be very hot!
Matikor Mittai
Other snacks that have become extremely popular in local
shops are egg balls and “boil and fry” channa, of course,
served with the compulsory mango sour.
Some Indian foods which are less common and least prepared
include samosa, which is basically a triangular shaped pastry
with fillings of spicy vegetables or meat, and tandoori chicken.
In some households today, Biryani rice is also made, Biryani
being a Persian word that means “a dish of meat and rice in
which the meat is roasted or fried.” Paneer, Indian cheese, is
also cooked. This can be curried Guyana style or made into
the more sophisticated Mattar Paneer, a delicious curry of
peas and paneer typical of North India.
Table Laden With
Delicious Indian
Delicacies
The Indians who came also brought a variety of sweet
delicacies which have their own rich history, for example,
“kheer” or “sweet rice”, a rice pudding typically made by boiling
rice with milk and sugar. This is served hot at weddings and
other religious functions and can be eaten with puri, dhal puri
or just your fingers. Kheer is also eaten ceremoniously by the
bride and groom during the Hindu marriage ceremony.
Vermicelli (rice noodles boiled with milk and sugar) is a
preferred dessert for Eid.
HORIZONS 2007 / 36
Another popular sweet dish is
halva (Arabic) (alternatively
halwa, halvah, halava). It can be
eaten with roti, bread or by itself.
It is usually served when Hindus
celebrate the ninth day after a
child is born. Halva resembles
M o h a n b h o g ( o ften called
“parsad”). In making this, the
flour is parched to a light brown
colour after which it is mixed
with sugar, milk, essence and
spice. Heated ghee or margarine
is then added with fruits and is
cooked until the mixture holds
together.
Gulab Jamun (Indian/Pakistani) is
popular as well. This is made of fried
dough (made of condensed milk and
very little flour) soaked in a sugar
syrup flavoured with cardamom seeds
and rosewater or saffron.
Jalebi is another sweet which is
Puja Thali of Indian Sweets and Fruits
common. It is made from deep-fried,
syrup-soaked batter and shaped into a
large, chaotic pretzel shape. Jalebis are
mostly bright orange in colour but
various colours are found at the
markets. Depending on how you like it,
it can be served dripping warm or cold.
It has a somewhat chewy texture with a
crystallised sugary crunch. The sugars
get partly fermented which is thought
to add flavour to the dish.
Of course, how could one forget
the Mittai. There are different
types of this delicacy. The one
most loved is the one you will see
as the matron balances a tray on
her head on the “maticore” or “dig
dutty” night” which precedes a
Hindu wedding. These diamond
shaped mittais have a softer
texture than the longer, crispier
variety normally sold at roadway
stands. Other often prepared
sweets are gul gula, pera, barfee
and laddoo.
As time went by since the arrival of
East Indians and the cultures
intertwined, Indian foods have found
their way into the kitchens of the other
ethnic groups and are very much part of
the national cuisine. This is reflected in
the evergreen calypso – “Roti,
pholouri, bara and kachouri, dhal puri
and jalabi, I eat am till ah weary.”
“From Pillar to Post: Indo-Caribbean
Diaspora is a groundbreaking study
capturing 'a composite multifaceted
picture of the ongoing search by
a people for definition and voice,
for recognition and ultimately a home'.”
By: Petamber Persaud
F
rom Pillar to Post: IndoCaribbean Diaspora is a
groundbreaking study
capturing 'a composite
multifaceted picture of the ongoing
search by a people for definition and
voice, for recognition and ultimately a
home'. This book was published in 1997
by which time its author, Frank
Birbalsingh, had moved from the West
Bank Demerara to East Coast
Demerara, from the countryside to the
top secondary school in the city, then
from Georgetown to study in the West
Indies before migrating to England,
1962 – 1966, and to sojourn in Canada
where he has become an authority on
Indo-Caribbean Literature.
It was a long journey up to that point,
starting way back in 1912 with the birth
of his mother on a ship crossing the kala
pani (dark water) from India to Guyana,
almost at the end of indentureship which
came officially in 1917. Frank
Birbalsingh was born at a time when the
potpourri of Guyanese society was still
sorting itself out one hundred years after
the birth of Guiana with the merger of the
three counties in 1831, growing up when
political awaking and national
consciousness was surging through
Guyana and the West Indies.
Author, anthologist and Professor
Emeritus, Frank Mahabal
Birbalsingh was born in 1938 in
S i s t e r ' s Vi l l a g e , We s t B a n k
Demerara, Guyana, an area that
produced other significant writers like
Kampta Karran, Gokarran Sukhdeo
and Krishna Prashad. Birbalsingh was
born into an intriguing set of
circumstances; his father was Hindu
and his mother Moslem; both converted
to Christianity, paving the way for his
father to become a primary school
headmaster. This post caused the family
to relocate several times as the
breadwinner was shifted from school to
school.
HORIZONS 2007 / 39
Young Birbalsingh found pillars of
opportunities in relocations. From Better
Hope Canadian Mission School, he
moved to Queen's College, 1949-1956,
rubbing shoulders with the cream of
society's intellect, men that influenced
the course of the country's
development. He taught at St.
Stanislaus College for one year before
studying at the University College,
University of the West Indies, then
returning to Guyana to serve as
Assistant Master at Queen's College.
He's been a teacher ever since, all over
the globe - England, France, India,
Nigeria, New Zealand, moving up the
ladder all the time and now to hold the
revered post of Professor Emeritus at
York University, Canada, in the
Department of English. For 33 years –
1970 to 2003, he taught at York; many of
his students are now established
writers, professors and professionals
making their mark on society, taking a
page or two out of the master's book.
He finds time to teach outside the
classroom;
imparting knowledge had become his
forte. He is a pioneer in IndoCaribbean studies and has authored
and edited several seminal works in
that direction including Jahaji Bhai:
An Anthology of Indo-Caribbean
Literature, 1988, Indenture and Exile:
The Indo-Caribbean Experience,
1989, Indo-Caribbean Resistance,
1993, and Jahaji: An Anthology of
Indo-Caribbean Fiction, 2002.
But that's not the full extent of his
scholarship. Birbalsingh's books,
Passion and Exile: Essays in
Caribbean Literature, 1988, and
Frontiers of Caribbean Literature,
1996, are extremely valuable
references on literature of the region.
The latter book provides a
comprehensive portrait of
Anglophone Caribbean literature,
featuring two distinct generations of
writers, one set with Caribbean
sensibilities, and the other
undergoing the Caribbean Diaspora
experience. What is important is that
'the connections that are established
and explored between these writers
illustrate the development of Caribbean
literature and illuminate critical issues of
colonialism, colour, class and sexuality'.
And there is a progression (as in
Diaspora movement) to Birbalsingh's
erudition. Following on his scholarship
on Indo-Caribbean literature and
Caribbean literature, he wrote about
Canadian literature in books like Novels
and the Nation: Essays in Canadian
Literature, 1995, and Neil Bissoondath:
The Indo-Caribbean-Canadian
Diaspora, 2005. This exceptional
academic's doctoral thesis was on
'Nationality in the Canadian Novel'.
Guyana and Caribbean: Reviews,
Essays and Interviews is a recent
addition to the professor's amazing
output which Al Creighton said 'reveals
the real range of the work of Frank
Birbalsingh' as the author expounded on
literature, politics and cricket.
Andrew Morrison, Lloyd Best, and
George Lamming which 'conveys
the insights of academic writing in a
fresh, readable and entertaining
format'
His writings which gave pride and
identity to various groups of West
Indians with regards to their literature
also brought those different peoples
together in the name of cricket; the
mark of a remarkable thinker.
Apart from the works cited, the
professor has done numerous book
reviews, has several entries in the
Dictionary of Literary Biography, has
written three monographs and has
been a contributor to major literary
journals around the world.
Cricket is part of the West Indian psyche,
debated in the same breath with politics
and religion. In 1996, Birbalsingh
published The Rise of West Indian
Cricket: From Colony to Nation. Dr.
Winston McGowan said the book "will
probably now be regarded as the finest
general history of West Indian Test
cricket'. Birbalsingh collaborated with
Clem Seecharan, another authority on
Indo-Caribbean scholarship, to
produce Indo-Westindian Cricket
published in 1988.
Birbalsingh's latest book The People's
Progressive Party of Guyana 19501992: An Oral History is a collection of
twenty-seven interviews with
luminaries including Eusi Kwayana,
Martin Carter, David DeCaires, Father
HORIZONS 2007 / 40
Frank Birbalsingh has visited his
ancestral home, India, several times,
lecturing extensively at many the
country's leading universities,
maintaining links from India to Guyana
to Canada….
By: Hakeem Khan
T
he majority of Muslims came
from the Indian sub-continent
through indentureship, but
Islam reached the shores of
Guyana long before that, with the
coming of slavery. Hindus and Muslims,
who both came from the Indian subcontinent have always had a cordial
relationship among themselves. These
groups have shared many
commonalities in their coming to
Guyana, including culture and language.
In fact, some of the traditions and
practices in these two groups have
similarities.
Most of the traditions and practices of
Muslims in Guyana have maintained
their strong link to the Indian subcontinent. The annual festivals of Islam
are based on a lunar calendar of 354
days, which makes the Islamic holy year
independent of the Gregorian calendar.
Muslim festivals make a complete circuit
of the solar year every thirty-three years.
Qaseedas
The qaseeda (poetry of
praise of God and the
Prophet) has always
been a part of the
Muslim tradition in
Guyana. While there
has been controversy
over this form of culture
in the Muslim
community, over the
past decade or so, a
combined effort led by
t h e M u s l i m Yo u t h
League of Guyana
(MYL) and supported by
The Guyana United
Sadr Islamic Anjuman
HORIZONS 2007 / 41
(GUSIA), the Guyana Islamic Forum
(GIF), The Anna Catherina Islamic
Complex (ACIC) and the Central Islamic
Organization of Guyana (CIOG) has
seen the revival of this form of religious
worship. Qaseedas are traditionally
done in the Urdu
language and are sung
at all Muslim programs.
In Guyana, there was
no formal school of
qaseeda teaching, until
the establishment of
Guyana's First Sunni
Muslim School tutored
by Pakistani Scholar,
Maulana Noorul Hadi
Haleem. This school,
established by the
Muslim Youth League of
Guyana and the Anna
Catherina Islamic
Complex, is the only
Muslim institution in Guyana that
teaches the Urdu language and
Qaseedas. The promotion of
Qaseedas in Guyana, in addition
to being sung at Muslim
functions, has been done by the
holding of Qaseeda
Competitions both at the national
and international levels (Guyana
hosted the International
Qaseeda Competition in 2005).
In the past few years also, the
introduction of some musical
instruments accompanying the
Qaseedas has been done
through the MYL, with the staging
of “Evening of Qaseedas &
Ghazals”.
Milad-un-nabi
Milad-un-nabi or Youm-un-Nabi is the
celebration and observance of the birth,
life, achievements of the Prophet. It is
done throughout the Muslim world and
supported by many scholars the world
over. It is a way of showing gratitude to
Allah for His favor of blessing man with
the occasion. Children get money
or gifts and many programs are
organized on this occasion.
such a Prophet. At the milad-un-nabi
programs, Qaseedas are sung and
discussion of the Seerah (life of the
Prophet) is done. Meals are prepared
and gifts distributed to children. Poetry
in the form of naats (qaseedas) is
recited and sweets are distributed.
Everyone wears beautiful clothes for
Laila-tul Qadr (Night of Power)
Laila-tul-Qadr falls within the last
ten odd nights of Ramadan. This is
a significant event in Muslim
history; as not only did Prophet
Muhammad receive his first
revelation that culminated in the
Holy Quran, but this day marks the
anniversary of his Prophethood on
earth. Muslims all over the world
spend this night in prayers as it
holds special Barakah for those in
prayer. The Glory and Majesty of
this night cannot be explained in
any human terms. This Night is an
opportunity to open out our hearts unto
Him Who revealed the Holy Qur'an to
Prophet Muhammad. This night is
therefore, not only the Anniversary
Night of the Holy Quran, but it is also the
Anniversary of Hazrat Muhammad's
Prophethood. Muslims spend the night
in prayers at the masjids.
that one's financial condition allowed
it. The giving away in charity of silver
equal in weight to the hair is also
mentioned, in addition to the sacrifice
of the animal. This is an expression
of gratitude to Allah. It is a right of the
child that it is given a good name. The
Prophet has enjoined upon the
parents to take care of the religious
instruction of their children from the
very beginning, otherwise they will
be called to account for negligence
on the Day of Judgment.
Aqeekah
In almost all the communities of the
world, the birth of a child is considered a
blessing and some ceremony is held to
celebrate the event. Islam is no different.
The hair on the child's head, with which it
was born, is cut a few days after the birth,
and an animal sacrificed as a mark of
rejoicing. Muslims sacrifice a goat on the
seventh day after the birth of a child, and
shave the head of the infant, and apply
saffron on it.
The Holy Prophet also prescribed the
saying of Azaan in the right ear and
Iqaamah in the left ear (of the new-born
child) at the time of its birth. One goat
was to be sacrificed in the Aqeeqah of a
female child; two should be sacrificed in
the Aqeeqah of a male child, provided
Shabe-Baraat
Shabe-Baraat- the night of Acquittal scholars of Islam are unanimous that
the night which the Quraan calls 'The
blessed night' is indeed the fifteenth
night of Shabaan. On this grand night
the descent of the Quran began from
the Divine Tablet to the worldly
heaven. Muslims again observe this
night with prayers throughout and visit
the cemeteries to offer prayers for those
who passed this way before.
Eid-ul-Azha, Qurbani or Bakra Eid
The day of Qurbani is the tenth of Zil
Hijjah the last month of the Muslim
calendar. It is permissible to offer in
sacrifice a goat or she-goat, sheep of all
kinds, cow, bull, buffalo or camel. A cow,
bull, buffalo or camel will suffice for
seven persons provided The Qurbani of
only one person can be performed from
a goat, sheep or ram.
The meat of the sacrificed animals is
divided into three parts of which, one
part is retained by the person who
performs the Qurbani, another is given to
his friends and relatives and the third
part is distributed to the poor. Qurbani
has been made waajib (incumbent) on
every Muslim who is of sound mind,
mature and possesses the nisaab.
Ashura
The commemoration of Ashura on the
10th of Muharram, the first month of the
Muslim year, serves to remind us of the
sacrifices of the family of the Prophet
and to make us aware of the people,
then and now, who tried to destroy Islam
and the family of the Prophet- as well as
those who did nothing.
Nikaah (Marraige)
Marriage in Islam is viewed as a religious
obligation, a contract between the
couple and Allah. In Islam, it is a special
duty enjoined on all believers - men and
women. It is sacred and inviolable
contract of life partnership between two
persons of matured age, made in the
presence of two reliable Muslim male
witnesses, with the Mahar being settled
for by the husband and the wife upon
mutual consent. In the Quran, husbands
are ordered to “fix the wives' Mahars as a
gift" at the time of marriage.
Eid-ul-Fitr
The last day of Ramazan is Eid-ul-Fitr
(Feast of Breaking the Fast). A national
holiday in Guyana, it ends the month of
fasting with almsgiving, services in
mosques, and visits to friends and
neighbours. Muslims will assemble at
the mosques and wear special clothes,
give gifts to the children and after
offering special prayers will visit the
homes of each other.
A
record 12, 408 persons
attended the West Indies
versus Sri Lanka match at the
Providence Stadium, Guyana2007! Perhaps, it was to see their local
cricket heroes, Shivnarine Chanderpaul
and Ramnaresh Sarwan, but Guyanese
had been saving months ahead to afford
the costly tickets for this particular
match.
Holding Guyanese and West Indian
flags aloft and decked in garments
proclaiming their support for the West
Indies, fans from Guyana, the Guyanese
Diaspora and the Caribbean shouted
themselves hoarse in support of the
West Indies Team as they faced Sri
Lanka. Much of the merriment faded by
mid-afternoon, even in the US $90 dollar
Party stand where the DJ had been
blasting Kanchan's Tiny Winy; it was
apparent that the West Indian team was
not going to deliver the much anticipated
win, despite the overwhelming support
from the mammoth crowd. After the
'Tiger's' (Shivnarine Chanderpaul) brave
stand of 76 runs in partnership with
Sarwan, fans left disgruntled; the famed
Caribbean party had fizzled out and they
had not celebrated as they had hoped to.
Discordant notes of tassa drums
reflected the somber mood of many as
they filed out of the stadium that day.
Hats off to the smiling volunteers who
made the Stadium experience for many
a real Guyanese pleasure!
The Providence Stadium stood tall,
flanked by lush canefields and the newly
built Buddy's Hotel; an edifice reflecting
HORIZONS 2007 / 44
the hard work of persons involved in its
construction, and subsequent
management and coordination of the
World Cup Games there in Guyana. The
stadium was the venue of some of the
most exciting matches in this round of
the Super 8 matches; awesome records
both on and off the field; Lasith Malinga's
hat trick in the ODI against South Africa,
England's Andrew Flintoff and South
Africa's Charl Langeveldt four wickets
feats on separate occasions and South
Africa's surprising humiliation by
Bangladesh.
It seemed that in no time at all, acres of
sugarcane fields were transformed into
a spanking new state of the art stadium
by Shapoor-Pallonji Group of
Companies of India.
a
the Guyan
Crowd at
at
m
iu
d
ta
S
National
e
Providenc
for the hosting of some of the
matches for World Cup
Cricket. The stadium, a gift
from the Indian Government to
the Guyanese people, resulted
from a recent visit to India by
President Bharrat Jagdeo. It
was a demonstration of the
strong ties existing between two
countries that shared a history of
colonial mastery. The project was
driven locally by the Ministry of Culture and the Indian High
Commission. For years to come, it will stand as a symbol of
sharing of craftsmanship and expertise between two
countries irrevocably linked by the Indian Indentureship
experience.
Visitors to the Providence Stadium tried to affect the
distinctive Guyanese twang and saying: “Pr_aw_vidence”
with just the right nonchalance as if they too belonged to the
land that extended heartfelt hospitality to them during their
stay. What did they think of Guyana and the new Providenceoops Pr-aw-vidence Stadium?
“We are trying very hard to get the Guyanese way of
pronouncing Providence, so that we could just let it roll off our
tongues; when we tell our taxi driver to take us to the
Providence stadium.” Ramesh - Malaysia
“We felt like we were playing at home” – Habibul Bashar,
Bangladesh's Captain after they defeated South Africa.
The Stadium had been filled with resounding cries of
'Bangladesh! Bangladesh!'
“We went to see the Windies play Sri Lanka yesterday at the
new Providence Stadium in Guyana. I am depressed not just
that we lost, but that we didn't seem to fight for the match, or
in fact any of the previous Super 8 matches. The team
doesn't seem to want it. The fans here certainly did. This was
the first sellout crowd of the tournament and Providence
Stadium was packed with 12,200 people.
This was my first CWC match. I was impressed with the
“We felt like we were
playing at home” –
Habibul Bashar,
Bangladesh's Captain
stadium. Great design so you get great
views from anywhere in the stands. Even
from the Grass Mound where we were
(cheapest "seats" US$25). Tons of
washroom facilities kept very, very clean
despite the throngs of people. I hope
Barbados did just as good a job with
Kensington, as I will be there for 3 more
Super 8 matches.” - Chennette,
Trinidad.
“If you thought we in India loved cricket, wait till you meet the
Guyanese. Chander Paul and Sarwan are worshipped like
heroes, with songs for nearly every player. I happened to
take a walk on a lazy Sunday, only to find their entire
population—men, women and children including the
physically challenged, out in the National Park with bat, ball
and wickets.
Tempted by the cricket fervour, I just had to jump in!” Shonali Nagrani a roving reporter on MAX, the official
broadcaster of the ICC Cricket World Cup 2007. - Daily News
and Analysis of Mumbai, India
I would like to congratulate Guyana on delivering its part of
the Cricket World Cup. Your country has much to be proud of;
you have achieved building this outstanding cricket ground in
a very short period of time." -International Cricket Council's
(ICC) Chief Executive, Malcolm Speed.
Guyanese, Aditya Persaud, who blew the conch shell lustily
for some of the matches at the Providence Stadium, adding
to the flavour of the Guyanese cricket vibes, summed up his
stadium experience thus, “The stadium was well constructed
and the view was great. I think it will benefit our country in
many ways. It has captivated the minds of all the overseas
visitors and will continue to do so in the future. Due to the
CWC and the new Stadium, Guyana was well advertised on
the international market.”
In the aftermath of the World Cup frenzy, what is clearly true
is that Guyana has gotten a state of the art stadium, that is
capable of hosting the Cricket World Cup and more; a
magnanimous bequest from India -Bring on the games!
“Bridging The Religious
And Political Divide”
By: Vindhya Vasini Persaud
M
aybe his father, Pt. Durga
Prasad, an East Indian
Immigrant (and a North
Indian Bramhin priest) had
some foresight when he named his son
Ripudaman Prasad- conqueror of
enemies.
Born on the 16th January, 1936 at
Plantation Diamond, East Bank
Demerara and registered on his birth
certificate as Reepu Daman Persaud,
Pandit Reepu Daman Persaud would
spend much of his adult life taking a
resolute stance against negative forces
that cast a dark shadow over his
country, Guyana.
Reepu Daman, or 'Buddy' as he is still
called by those who shared childhood
experiences with him, is the only son of
the late Pandit Durga. His father, a
Hindu Priest, was so determined to
have a son that he performed special
pujas and sanskars to this end. Born
many years after his two sisters, he was
the apple of his parents' eyes. His
Mundan Sanskar (shaving of the baby's
hair) was unique as the inhabitants of
the logie into which he was born
joyously engaged in 'Achra Naach', the
Nagara dancer danced with gusto on
the orhnis spread by the ladies.
He still cherishes a deep and abiding
affection for the years spent in the
logies, though recognizing the negative
aspect of logie life and the hardships
endured by the logie dwellers. He fondly
speaks of his time there “I grew up in a logie and understand
what logie life is. It might have been
simple and modest but what is true
about the logie life is that there was
tremendous love emanating from the
elders. All lived like family. Those were
among the best days of my life and it
was a great thing to be living on a sugar
estate.
The Hindi school (my father taught
there) was attached to our logie. During
the day, it was used as a Kilowna for
children to play when their parents went
to the field and factory to work. There
was the Kilowna Nanny whom I virtually
grew up with as a child. I recalled at
night when I was sleeping on the bed in
the logie and the mosquitoes were
biting, she'd take a cloth and brush them
HORIZONS 2007 / 46
away. I remember those things very
clearly. I used to call her nanny. When
we moved out of the logie and went to
live at Diamond Long Dam, although it
was a better house, I used to leave that
and come to the logie to stay and even
to sleep.”
71 –year old Reepu Daman, currently
penning his memoirs, admits to being
somewhat spoilt by his mother Jasodia.
It was with her he would spend most of
his adolescent years as together mother
and son tried to survive the loss of his
father. Pandit Durga Prasad died in his
forties. Reepu Daman remembers
being dressed up as a syballa
(bridegroom's little male attendant) and
taken to see his desperately ill father in
the hospital by the groom to be,
Rambaran. Although there were only
limited years with his father, the values
inculcated and the teachings he
received at his father's feet were the
guiding factors in his life. He recalls his
father thus –
'My father obviously was a vegetarian
being a Pandit, so I grew up as a
Vegetarian. He used to teach me
This was when I was five
spent with his mother, his
years old. Sometimes he
elder sister, Mahadai and her
would say let us race to
husband Pandit Jaikarran in
recite Shlokas and when I
Hague, West Coast
did a number of them, on
Demerara. His mother by
each occasion he would
then had a fruit and vegetable
make me the winner.
I
stall in the Stabroek Market.
realise now that he was
After school, Reepu Daman
using psychology to get me
would help her to transport
interested and let me feel like
and sell goods, and when
I had achieved. My father
necessary even sleep there.
died when I was nine. I
remember many, many,
Moving to Georgetown, he
many things with him apart
lived for a while in La
from chanting Shlokas. I
Penitance/Albouystown and
Pandit Reepu appeals
remember him sitting on the
recalls attending the
for the Pandits to Unite platform at Diamond Long
Albouystown Temple.
Maha Sabha
Dam. All his chelas
(godchildren) would drop in
'While I was there for a while, I
he got the opportunity see the Ram Lilas
to touch his feet, to meet with
even did a few pujas for
him, to take blessings from him virtually (dramatic enactments from the people in Albouystown in those very
Ramayan) that his father had initiated in early days of my life.'
on a daily basis.'
'I knew Ramayan Chowpayees at age British Guiana. All the actors were men
six, chanting from Balkand reasonably who even did the female roles! The His education was progressing all the
well at the age of nine. When my father actors and the many chelas of his father while, he attended Grove Anglican
was ill he came to Austin Street at the developed lasting relationships with the School and subsequently came to
Rambaran's, (Rambaran's mother and little boy and would later on be some of
Georgetown and attended Trinity High
father and my father came on the
School and then later did private
same ship Sutledge from India).
Evening lessons.
Professor Bhaskaranand was in the
country at that time and he came and Reepu on the
'The subjects I used to study were
told my father he wanted to read and Political Platform
Constitution, British History and
my father said to him why don't you
Economics. I loved those subjects.'
listen to my son's reading. The
person who accompanied professor
Lack of finances, and more so, the
was a my father's chela, we called
country's situation in the turbulent
him Sunny Sameer, but he is very well
sixties did not permit him to pursue his
known among the Arya Samajis as
dream of becoming a Lawyer.
Pandit Sitaram, as I talk he now
Undaunted, Reepu channeled his
resides in Toronto, Canada.
I
efforts in a closely associated field remember chanting from Balkand of
the Ramayan which was appreciated
'I eventually became a lawyer's clerk.
by Professor Bhaskarnand.'
Law used to fascinate me, I used to
apply my mind and people felt that I
A product of a traditional pandit's
had the flair and could become a good
home, Reepu Daman underwent all
Lawyer. I was always encouraged to
the important sanskars (hindu
study law. I was very popular among
ceremonies). His Upnayan Sankar or
my fellow law clerks. We formed an
Janeo (inititiation of young male into
Association, at first I was Viceeducation ) coincided with the
President of the Law Clerks
marriage of his sister Chandroutie
Association and then I became
and he had to sleep on the ground in
President. I recall on one occasion as
his staunch supporters as he stood up
typical Bramchari style for five days and for his principles and praiseworthy President of the Law Clerks' Association,
nights.
I led a delegation to the President of the
causes.
Bar Association. The President of the
Prior to the loss of his father, a young It was a nomadic life for the young boy Bar Association was Forbes Burnham. I
Reep toured much of Guyana, attending and his widowed mother who had to fend had to tell of the difficulties experienced
yagnas with his father. More importantly for themselves. His early youth was by clerks and he said I presented the
HORIZONS 2007 / 47
case of the clerks very effectively. I spent
some years as a law clerk and I have a
good knowledge of legal matters. This
was such a help to me that when I
became a Member of Parliament, I
discussed a number of legal questions.
The late Cheddi Jagan used to refer to
me on many occasions as one of the
legal advisers. I used to feel elated. I
spoke in Parliament as shadow Minister
for Legal Affairs even though I was not a
lawyer. While Ramphal was there, I
spoke on legal matters but particularly
during the times of Fred Wills,
Shahabudheen and Keith Massiah. In
fact I have one or two letters from
Shahabudeen on my contribution.'
It was an early meeting with Dr. Cheddi
Jagan, a powerful figure in British
Guiana that would influence the
impressionable and fearless Reepu
Daman to walk the political path.
'In 1953, I was sitting with my friends in
Diamond, Dr. Jagan came to speak at a
public meeting and we listened to him.
He appealed that we help the candidate
for election in the
campaign.
I
undertook that
same night to do so
without of course
A Moment with Dr. Cheddi Jagan and
speaking to Dr.
Prime Minister Sam Hinds
Jagan and I made a
joke with my friends,
I told them that one
when I spoke, he heard me and he
day I am going to
thought
I had a good future in politics and
come and speak like that man. I wasn't
serious that was a joke! I was seventeen I must keep it up.’
years old at that time. Incidentally I
th
became the People's Progressive On the 7 of December 1964, Reepu
Party's (P.P.P) candidate for that same Daman was elected as a Member of
area on the 7th December 1964. Though Parliament. After serving over 40 years
it was proportional representation, the in Parliament, a record in Guyana, he
votes were counted in each constituency remembers vividly his years in
and I represented what was called the Parliament and his long and dedicated
Lower Demerara River Constituency. I a s s o c i a t i o n w i t h t h e P e o p l e ' s
defeated John Fernandes, the United Progressive Party.
Force candidate and the Mc Williams of
the PNC candidate. John Fernandes 'I was probably the youngest or among
was quite a likeable man. I recall him at the youngest in Parliament at that time. I
the conclusion of poll and count was thirty-seven years old. During the
congratulating me and wishing me well. years 1964-1968 you had to dress with
He was very encouraging, no venom tie and jacket. I started speaking at an
and no bitterness. He said, the night early stage in Parliament. I have learnt
HORIZONS 2007 / 49
mainly and principally from Cheddi in Hindi and English. I announced
Jagan, but there were other people in the Western films too. Eventually I was
1964-1968 Parliament – Ashton Chase, appointed Manager of the Cinema. After
Fenton Ramsahoye, Cedric Vernon. I I gave up the cinema I operated a Taxi on
came into the party in the very early 50's the East Bank for a short while.'
so much so that in 1958, I was already He also did numerous radio broadcasts;
elected a member of the General his first was a live broadcast for the Maha
Council of the Party, of which I'm still a Sabha on Krishna Janam Ashtmi in
member. In 1998, I completed 40 years 1953.
as a member of the General Council now
the Central Committee of the People's Although embroiled in the Political
Progressive Party.
I started as a arena, Reepu Daman was equally a part
member of a group, then I became of the fight to establish a Hindu identity.
Chairman of the Group, then
further I became Chairman of the
Constituency. At that time East
and West Bank were treated as
one constituency so I used to be
Chairman for both
constituencies.
When the 1961 Elections came,
although I was unanimously
chosen at the constituency level
and proposed to be the candidate
to contest, the Party placed Ranji
Chandisingh as the candidate.
Though chosen by the
people(consitiuency), I agreed
immediately to the decision of the
Party. I became the campaign
Manager for Chandisingh. I'm
glad that I came out of the area
where I was born to be a
parliamentarian. That rarely
happens. All my friends in the
area really supported me.
I
remember Jaisar Giridhar, he
was my counting agent; And so
many others, they came out the
Reepu Daman Persaud as
night, whilst the votes were
Agriculture Minister.
counted at then Atkinson Field,
now Timehri Government School.
After the declaration of the votes the
For many years, his was the lone voice in
fellows danced, sang, sported and there the Hindu wilderness as many of his
was a Motorcade for me from Atkinson peers fled Guyana or sold out to Forbes
Field to my home in Grove.'
Burnham and the P.N.C. for personal
benefits. In addition to his inherent
Blessed with an eloquent, articulate charisma, it was his traits of honesty,
manner of speech, Reepu Daman has courage and his defiant stand for what
utilized this gift as a Pandit, Politician, he believed were his people's rights,
Minister, and President of the Guyana many times alone, that garnered support
Hindu Dharmic Sabha and even in his for the young Pandit.
earlier days announcing films.
'In 1955 I formed the Grove branch of the
'I loved speaking all my life. While I was Guyana Sanatan Dharm Maha Sabha
in Diamond I used to go to the Deluxe and was the first Secretary. I attended
Cinema and I was asked to announce the Maha Sabha's General Meeting in
the films. I used to announce films both August 1956, at the Indian Trust College,
HORIZONS 2007 / 50
now Richard Ishmael Secondary School
and was elected Assistant General
Secretary. I took a deep hand in reorganising the Guyana Sanatan Dharm
Maha Sabha and by 1959, I was General
Secretary.
I remained there until
September 1969, 10 years. I gave 13
years service to the Guyana Sanatan
Dharm Maha Sabha, re-organising the
whole Maha Sabha, forming branches
throughout the country, making it vibrant
and dynamic. At the time when I joined,
the Sabha owned a small building in
Lamaha Street, next to Lee's
Funeral parlour. At that time Dr.
Balwant Singh Snr. was the
President, we were both elected
President and General Secretary
again. I was there before him. I
am the one who encouraged Dr.
Balwant Singh to come into the
leadership and he was made
President on the 9th April 1961.
He didn't last for too long due to a
conflict of interest between his
roles as President of the Sabha
and of the Civil Service
Association. I loved the Sabha
and made it into a powerful and
vibrant Organisation.
Why I came out of Maha Sabha?
Burnham wanted the Maha
Sabha to support his PNC
Government. For me, the PNC
regime violated all democratic
norms and was becoming a
virtual dictatorship. It was against
every grain of my body to let the
Maha Sabha support the PNC
and I opposed it. Because of that
I suffered tremendously. I was
beaten by policemen, locked up, treated
very badly particularly in Essequibo,
where an unconstitutional meeting was
held. We went for an informal meeting
where they sought to move a motion to
expel me from the Sabha and exclude all
the legitimate delegates from the
meeting. They brought people of no
good charcter from New Amsterdam.
The police was supporting them.
Although I was General Secretary they
excluded me from the Meeting.
Hundreds of people from Essequibo
turned up at Anna Regina Co-op
Building to back me. We would have
overwhelmed them but the police did not
Although ousted from
Guyana Hindu
Members of the Dharmic Sabha Exec. honor Pandit Persaud
the Maha Sabha,
Dharmic Sabha on
for over 30yrs leadership of the organisation.
Pandit Persaud
the 8th of January
continued his
1 974. Under his
unrelenting crusade
stewardship and with
of promoting
committed men and
Hinduism through
women by his side,
out Guyana and the
the Dharmic Sabha
Caribbean. He is
engaged in massive
credited with putting
p r a c h a r a k
the chaupais to
(community –based
music (a tradition
work) and formalized
continued today by
administrative
many pandits) as he
Praants (branches)
propagated the
throughout Guyana.
teaching of the Shri
The Sabha continued
Ramcharitmanas.
to promote Hindu
His Yagyas were
Dharma through
seen as a beacon of
pujas, mandir
hope by many of the
satsangs and
Hindus, disillusioned
yagyas, but more
by religious leaders
importantly, began
who had deserted
implementing
them in their time of
educational, social,
need, leaving them
cultural programmes
to the proselytizers
to provide broad
while they still struggled
based support to the
their will. In all of his years as a Hindu
to establish an identity. Thousands leader, Pandit Persaud always preached Hindu community. Today, after thirty
attended those yagyas nightly, coming tolerance and respect for others' faiths three years under Pandit Persaud's
from not only surrounding areas but and cultures, treating people of all walks stewardship, the Sabha can take
great distances, by boats, on foot and in of life and backgrounds with due respect. acclaim for initiating and sustaining
agricultural areas, even on tractors, Although his views differed from theirs, annual events such as the mesmerizing
crowding under tents, in mandirs, spilling Pandit or Reepu was and still is D i w a l i m o t o r c a d e s t h a t a t t r a c t
onto the roads to listen to his words of respected and admired by Guyanese of thousands of Guyanese, the annual
inspiration, as he exhorted them to keep different faiths and political persuasions Phagwah Mela and Bazaar, Holi Utsav,
the faith, be proud of their religious as a rational man who has strong Chowtal Samelans, Indian Arrival Day
beliefs, observe their festivals in a principles and is someone who was Programmes, Kala Utsav (a youth talent
dignified manner, wear their Indian approachable to discuss these competition in music, dance, Ramayan
garments proudly, use their Hindu differences.
chanting, Hindi and singing) and Naya
names at work and school. Days and
Zamana (an award winning dance and
nights stretched out and intertwined The Maha Sabha had lost most of its drama production).
during the 70's and 80's as Pandit Reepu support because of political posturing Believing in the education of young
Daman, recognising the needs of his with the P.N.C. Recognising the strength Hindus at every level, the Sabha has
people, tirelessly drove his car crammed of Pandit Persaud, a group of Hindus i n n o v a t i v e p r o g r a m m e s a n d
with musicians, singers, Hindu thinkers approached him urging him to lend his components; Bacho- ka Satsangh
and even visiting artistes from India, leadership skills and bring the then (classes in Hindu teachings for children
covered the distance between Berbice to rudderless Hindu community under the held in every mandir), Dharmic
Essequibo and held hundreds of yagyas, u m b r e l l a o f a u n i f y i n g H i n d u Naujawaan (a youth body involved in
satsangs (religious gatherings), Praant organisation. He was hesitant but finally peer education in Hinduism, social and
meetings, lectures and radio broadcasts. relented as the numbers making this health issues) and the Dharmic Primary
When people called Pandit Reep, they appeal grew. They were good men and and Nursery Schools (where aspects of
were confident he would fight for their women who loved Hinduism and wanted Hinduism are taught alongside the
rights or solve their problems even at him and none other to lead them.
national curriculum), Pandits' training
personal cost to himself, as the Ruling
programme, skills training programmes
Party (PNC), not liking the influence he
Five years after his exit from the Maha for women and young people, classes in
wielded with his people, sought to thwart Sabha, Pandit Persaud formed the Hindi, music, dance and singing.
him often even using violence to effect
HORIZONS 2007 / 51
Select Committee
Constitutional Reform.
Pandit Reepu Daman led the
construction efforts for a Hindu
institution,the Dharmic Sanskritik
Kendra which opened in 1991 and was
the first of its kind in the Caribbean to be
recognized by the Indian Government.
The venue is used for training
programmes, entertainment and
seminars. Over the years, the Sabha has
opened other kendras in Berbice and
Essequibo. Recognised internationally,
the Guyana Hindu Dharmic Sabha is the
largest Hindu Organisation in Guyana
with over 100 affiliated mandirs and
continues to be the voice of the majority
of Guyanese Hindus.
Pandit Persaud has represented
Guyanese Hindus internationally on
many occasions, including at the World
Hindi Conferences in held New Delhi,
India (1983) and Trinidad and the Global
Forum of Spiritual and Parliamentary
Leaders on Human Survival in Oxford
(1988) and at the Kremlin (1990). He
was one of two Hindus elected to the
Council of the forum in 1988.
A supporter of Dr. Cheddi Jagan, Reepu
Daman Persaud struggled alongside
him for many years for free and fair
elections. Dr. Jagan had a close bond
with Reepu until his death and trusted
him implicitly with the handling of
sensitive and delicate matters. While in
Opposition, he was shadow minister for
Agriculture, Trade and Legal affairs. He
was a main opposition spokesman for
four years when the Speaker, Sase
Narine banned Dr. Jagan, Leader of the
Opposition, from speaking. He served as
Opposition Chief Whip (1976-1985),
Deputy Speaker of the National
Assembly (1986-1992), Chairman of the
Public Accounts Committee (19861992) and many Parliamentary
Committees and was Chairman of the
for
long and outstanding service as a
parliamentarian and for involvement in
the struggle for free and fair elections
and restoration of democracy- Guyana
1996.
Mr. Persaud was a key
member of the patriotic
committee for democracy
w h i c h c o m p r i s e d o f Reepu Daman Persaud remains a
representatives of Guyana's source of inspiration for Guyanese in
opposition parties and which and out of Guyana as a man of ideals,
lobbied the international unwavering in his quest for improving the
community to give recognition welfare of the Guyanese people and for
to Guyana's political plight. a peaceful and harmonious society.
Reepu Daman, a believer of Presently, he works from the Office of the
loyalty and principles stood by President as an Adviser to the President.
Dr. Jagan's side in the fight for justice, P r e s i d e n t J a g d e o h a s p u b l i c l y
p r o g r e s s , i n d e p e n d e n c e a n d acknowledged his contributions and
democracy in Guyana and was an continues to value his services to the
integral player in the PPP's ascension to country and the Government. Every
government in 1992. He was appointed Sunday, he can still be found at Rama
Minister of Agriculture with enormous Krishna Mandir, Barr Street, Kitty where
responsibility for rice, sugar, crops, he has been priest for over 40 years. Pt.
livestock, sea defence, land and surveys Persaud stands committed to a country
and Leader of Government Business in he says he will never leave and will
the Parliament (1992-2001). He inspired continue to serve until his last breath. He
many people to go back to their lands is married and is the proud father of six
and cultivate rice and non-traditional children and grandfather of two. His
crops. As Minister of Agriculture, Mr. family has always supported him in his
Persaud instituted an 'open door' policy endeavors.
to all farmers. He released thousands of
acres of land to small farmers. The An illustrious son of Guyana, a patriot, a
agriculture sector is the largest man who believes that people should
contribution to Guyana's gross Domestic rise above opportunistic maneuvers to
Product; over 30%, and under his gain prominence and personal benefits,
leardership, he assisted in no small Reepu Daman Persaud, never forgetting
measure in the remarkable turnaround his humble beginnings, has, in this
of the sector. He also started the process lifetime achieved remarkable things,
of reorganizing damaged and neglected rising to great heights in two diverse
drainage systems in the country.
fields, religion and politics. He continues
He continued to serve under former to live by the motto he adopted from the
Presidents Samuel Hinds and Janet Bhagvad Geeta, for the Guyana Hindu
Jagan and was appointed Vice- Dharmic Sabha and which has defined
President in 1997. He acted on several his life– Karmannye vaadhiikaraste, Ma
occasions as Prime-Minister of Guyana Phaleshu Kadaa Channa - “Action thy
and on few occasions as President of Duty, Reward not thy Concern.”
Guyana. Under the Bharrat Jagdeo's
Presidency, he held the post of
Minister of Parliamentary
President pays tribute to Pt. Persaud’s
Affairs and introduced several
Contribution to Religion & Politics.
pieces of legislation in the
National Assembly. He was
the main speaker at the end of
the several Budget debates in
Parliament.
Reepu Daman Persaud who
has effortlessly spanned the
religious and political arenas
in Guyana, received the Order
of Roraima (Guyana's second
highest national award) – for
HORIZONS 2007 / 52
Shyam Desai
met my friend “Ramesh” for the very
first time playing football, through
some mutual friends and being
some of the very few people who
loved cricket in Malaysia, instantly
decided we were going to watch the
Cricket World Cup in the West Indies
together – that was March 2006. We
would save every penny for almost 1
year to make this “once in a lifetime trip”
happen. Besides the cricket I had
another agenda – I could finally visit the
place of my birth – Georgetown, Guyana.
Back to 2007 and the moment we
deplane. In a freakish coincidence we
recognize that we happened to arrive on
the very day (27th March) that my
parents (with my sister who was then 6
years old) had left Georgetown to go
back to India way back in 1973. The
feeling of excitement combined with the
need to consolidate the moment had me
wanting to kiss the ground as I walked
down the airline steps but there was rum
on offer as the volunteers welcomed us
towards the terminal – easy choice!!
Drinking rum, it seems, is akin to “
kissing the tarmac” in any West Indian
country!!
The first thing that struck me was the
friendly nature of the people and the
beautiful women…but more of that later!!
The formalities were quickly handled,
with the customary question “ born in
Georgetown?” followed by a quizzical
look, an explanation of my connection
followed by a big smiling “ welcome
I
back maan”!!! I had decided then, that
the one thing I wished to take back
besides my memories would be a
West Indian accent… I am still trying
as I write dis!! We have 6 weeks in the
Caribbean across Guyana, Grenada,
Carricou, Barbados & Jamaica, we
have just started, and I is naat lettin
up!!
My connections with Guyana stems
from the fact that my father was posted
here working for an overseas bank
between the years 1970 – 1973. I was
born in September 1972. My parents
by their own account had a fantastic
time in Georgetown. They had made
several friends during their brief stay,
used to love music (and consequently
parties) and both represented Guyana in
badminton. On their hearing of my visit, I
was handed a list of places and people
that I was told I “must meet”.
The trip from the airport to the guest
house, where we were staying, was brief
but entertaining. We met our driver
O'Neal – a prospector who had been
working in the gold mines but was
currently driving a taxi during the
Cricket festivities.
During our stay we came across several
other interesting folks driving taxi's, all
passionate about cricket and words of
wisdom – “careful of short time”, “Come
see me and come live with me are two
HORIZONS 2007 / 53
different things”, “hand wash hand, only
then hand come clean” , there were
others!!
On arrival we were met by our host
Messer's Trivedi & Sharma (my dad's
colleagues), who had graciously
arranged our accommodation within a
housing complex along the Sea Wall.
Having travelled for 3 days non-stop we
hit the bed and slept for 18 hours
straight!!
We were in Georgetown for 1 week, and
for the entire week we could be found at
the new cricket stadium at Providence or
walking the streets of Georgetown,
meeting people and getting some food. I
share some of the memories that will
forever stay etched in my memory … …
…………
Meeting old family friends – with
much difficulty we managed to find
the address and visited an old family
friend – a prominent person of
significant political and personal
standing in the local community.
Given this, I was unsure of the
reception we might encounter and
had expected to spend a few
minutes just saying hello, on behalf
of my parents. Instead, we spent
over 3 hours recalling situations old
and new, helped ourselves to a
fantastic lunch and spent some
cherished moments in what very
often seemed like moments one
Barima Avenue
would spend with family not seen for
a while. I wish our stay could have
been longer.
The Cricket Matches - We watched two games in the stadium;
Sri Lanka vs South Africa and the sold out game between
West Indies and Sri Lanka. The Sri Lanka vs West Indies
game in the Providence Stadium was essentially a microcosm
of Guyana. People of all ethnicities, passionately holding on
to hope, vibrantly supporting their beloved West Indies and
morose at their shortcomings. All the time, be it a single, dot
ball or six, the people of Guyana were behind their chosen
team. Their knowledge of the game was thorough. Their
acceptance of the strained performance with benevolence left
a lasting image on our minds. Here was a country of beautiful,
thoughtful and sincere people; constantly putting their
differences behind; and always, always focusing on the lighter
side. They seem to deserve more than their current
predicament – cricket or otherwise.
The visit to the house where I was conceived - Barima Avenue,
was an avenue common in sight to most middle class areas in
Guyana. Wide, spacious and well manicured, fringed by
beautiful canals full of blooming lilies. The houses on either
side of the avenue were of mixed designs; predominantly of
the typical Guyanese stilted wood houses -- always one level
above ground, or the more modern concrete bungalows, with
the associated mini-driveways and gate-posts. 84A was a
quaint, diminutive house situated on the corner of Barima
Avenue. It was a stilted wood-house one level above ground,
circled by a simple fence and gate.
Just inside the gate, were well
tended flowering plants of various
species; and from the gate, a
wooden stairway led up to the house
door, again a simple door flanked on
either side by simple clear-glassed
windows. A knock on the door, and a
healthy lady, advanced in age, with a
rosy glow welcomed us. “ Hello
gentlemen, can I help you?” she
politely asked.
I explained the
purpose of my visit and she was at
once delighted. After much
recollection, she remembered my
parents, though not in much detail –
she was just a landlady then, paying
occasional visits. The story of my
return to the place of my birth amused her.
“I found myself attempting to imagine scenes of
my family living in this house, bringing to life the
images I had seen so often in old photographs,
of parties, of people ...”
She insisted we walk around the house
and come into the house. She lived
alone as her three children were abroad
in England and Canada. Her living room
was like a living museum, pictures and
gadgets from a time 20 to 30 years
before. To know that I lived here with my
family for the first six months of my life
brought back mixed emotions. I found
myself attempting to imagine scenes of
my family living in this house, bringing to
life the images I had seen so often in old
photographs, of parties, of people , of
conversations, of musical nights, the
1971 Indian cricket team being hosted,
of my grandparents visiting – all in this
home. An attempt to capture nostalgia
aside, and after about 30 minutes; full of
retold stories, recollected moments,
intensely mixed emotions, interspersed
with the odd photograph, we took our
leave-- thanking her for her generosity. I
fully appreciated her sincerity and for
making that moment of my return, ever
more memorable.
Hospital where I was born - This
happened immediately after the visit to
Barima Avenue, hence my thoughts
were already geared towards the
importance of these moments, gently
preparing me for more nostalgia and an
attempt to imagine life as it was some 34
years ago. However the first sight of it
was moving in the simplest of senses - it
resembled a school building in colonial
times. A high-roofed driveway, in the
middle, welcomed each visitor to this
two-storey building. There must not have
been more than 50 beds in the hospital,
and immediately one felt like one was
walking into a family community of
professionals, that bestowed personal
care on their patients. Even now 34
years later I know my parents chose
well— all this from the vibe of the first 5
minutes. We obtained permission to
walk around the hospital, and visit the
maternity wards. As always, the story of
my return certainly provided gracious
access. We were informed that there
was a nurse that was still in service from
the time of my birth. We met, and she
obliged for the complimentary
photograph with the rest of the hospital
staff. 34 years does seem like a long time
– but the smiling healthy nurse, full of
warm laughter –was timeless.
It was time to leave with a strong sense
of I must be back here and this time with
my parents in the next year or so. With
that I say “see you soon Guyana”….
By: Neil Marks
T
he 1949 Bollywood blockbuster
Andaz proved to be a musical
triumph for Naushad, who is
renowned as being one of the
greatest music directors of Hindi
cinema, and so it did for Mohan Nandu.
The great singers Mukesh and
Mohamed Rafi brought to life the lyrical
compositions of Majrooh Sultanpuri and
together they etched in our minds and
hearts songs that would never go away.
These songs are what made Mohan
Nandu a household name across
Guyana.
As a boy, Mohan Nandu (Mohan Parbhu
is his real name) delved soulfully into the
music of his father as he watched him on
harmonium, belting out classical Hindi
film songs with his friends when they met
up to have "a few drinks".
Mohan had to stay far. It was not the
custom for young men to mingle with
their fathers. So he watched his father
and his uncle as they engaged in Taan
singing, allowing the Dhantal and
Dholak to 'tune' their ears into music. No
one had professional training. Once it
sounded right, it was music. So, for as
long as Mohan Nandu, now 71, can
remember, there was always a
harmonium in the house. But with no
outlet to develop his love, he began to
work on the sugar plantations on the
West Coast Demerara. His number was
3128. He began cutting cane in 1950, at
age 19. He would continue to work in the
plantations for the next 35 years. As his
love for singing developed, he started
singing in the local mandir.
In 1960, he bought his first harmonium.
He had to pool his money for 15 weeks,
'throwing box' with neighbours in order to
come up with the cash - $75.
HORIZONS 2007 / 56
In 1962, the Maha Sabha, a Hindu
movement, initiated a national singing
competition under men such as Reepu
Daman Persaud, who now serves as
President of the Guyana Hindu Dharmic
Sabha. Mohan Nandu chose to enter
and he did so picking one of the
evergreen classics of the movie Andaz.
And thus began his journey to a famous
but unrewarding career in music. He
won first prize in the competition. He
settled for second place the following
two years, losing to Basdeo Sanchara
and Cecil Singh. However, in 1965, he
was back with a bang, and a band! He
enlisted those whom he knew could
handle their instruments well and formed
the Uitvlugt Community Centre Band,
even though he was not from Uitvlugt,
but from Anna Catherina, where he still
lives today.
He won the competition that year
and scored the top prize again the
following two years. In 1968 he lost
to Gobin Ram, and in 1969 and
1970, he did not take part in the
competition after some conflict
arose regarding the political
persuasion of some of members of
the Maha Sabha.
1990's.
Among the greatest moments he
has had, was performing with Indian
singer and composer Hemant
Kumar. As he is an "imitation" singer,
a frightening moment came when
Anup Jalota, a renowned exponent
of bhajans, came to Guyana.
He was encouraged by friends to
return to the competition in 1970.
This time, he was in trouble. His
band boycotted him. They claimed
he was wining the competition only
because of their music. Were they
right? Mohan Nandu decided to
challenge them and go ahead in
the competition. There were four
categories – light classical, semi
classical, sentimental and
Mohan Nandu Today
devotional. Mohan Nandu had
always competed in the semithey grumbled "that's not Mohan
c l a s s i c a l c a t e g o r y, s o w i t h o u t Nandu". He has a good laugh telling the
instruments he could no longer do so.
story. In the years to come, Mohan
However, he had borrowed whatever he
needed from Gobin Ram, his rival.
Gobin Ram used to organize shows and
Mohan Nandu used to sing at them for
free so he had to lend the instruments.
Nandu would enter a series of other
competitions, and always came out with
flying colours. Intrestingly, the only time
he ever performed a duet was with one
Barbara Tajpaul from East Coast
Demerara. It was sometime in the early
Mohan Nandu decided he was
going to risk performing one of
Jalota's songs on the same stage
that night at the Dharmic Kendra.
Once again, he triumphed. When he
was finished singing, he attempted
to escape from Jalota, but the singer
came looking for him, and
congratulated him on his rendition.
Today, he proudly hangs a picture of
Jalota embracing him in his living
room. Because of his brilliant
singing, Mohan Nandu was invited to
London by the Commonwealth
Secretariat for a performance in 1988.In
1989; another group invited him back to
England. He has also performed in
Suriname, Trinidad, the USA and
Canada. In 1993, Mohan Nandu was
awarded by the government; a national
award –the Order of Service –
Mohan Nandu signed up to sing
sentimental and devotional songs. He
triumphed, winning first place in the
sentimental category and second in the
devotional category. Those were the
days of earnest efforts to prove that he
was not only good, but was superior to
others. He used to live at Cornelia Ida
during some of the competitions
organised by the Maha Sabha. He had
to then walk an entire mile before getting
to the train station. The other members
of the Uitvlugt band would meet him at
Vreed-en-hoop for the trip to the BG
East Indian Cricket Club, now Everest,
where the Maha Sabha competitions
were held.
His other venues of singing included
cinemas, and he remembers well with
admiration, the disgust of his fans when
they heard a song he did for a movie
called "Sounds of Sugar Cane". The
movie was shown at the cinema in
Leonora and scores had turned out to
see it, but when they heard the songs,
Mohan Nandu In
His Heyday
HORIZONS 2007 / 57
“Take kindly the counsel of the years,
gracefully surrendering the things of
youth – nurture the strength of spirit
to shield you in sudden misfortune”
for his "outstanding contribution as a vocalist and musician and
to the development of Indian vocal renditions". He also
received "Sangeet Bhushan", a prestigious music award from
the Guyana Hindu Dharmic Sabha. In that same year, he was
honoured by the East Indian Diaspora for his "outstanding
contribution to Indian music in Guyana and the Caribbean and
for his voluntary contribution to Indian singing in Guyana".
Singing has never brought much financial profit to Mohan
Nandu. All he received from winning competitions in his early
days were trophies or "tin cups" as he calls some. You would
imagine that he has more than a handful. The trophies were so
numerous that he gave some away. But while money did not
come from his singing, Mohan Nandu is satisfied to have made
his mark. Merging his vocal chords with his mind, senses and
his soul, he has transferred the joy he has of singing to many.
Inside his photo album, Mohan Nandu has placed these
words: “Take kindly the counsel of the years, gracefully
surrendering the things of youth – nurture the strength of spirit
to shield you in sudden misfortune". If ever Mohan Nandu
surrenders his vocal chords to advancing age or the inevitable,
his undying spirit and love for music is what will be his legacy
for all times – it is the only thing the burns within his soul.
By: Neil Marks
D
OORPATTIE Boodhram wears her Rumal proudly.
At 68, Aunty Patty, as she is known in her home
village Enmore, East Coast Demerara, sports the
headgear whenever she leaves the house, as has
been her custom for ever since she can remember. Her
mother used one, while her grandmother who came from
India, covered her head with a long shawl that she pulled and
tied to her waist.
Aunty Patty has four Rumals. She wears one for an
entire week, and so, she only has to wrap her
collection once a month. She is among a small
number of Guyanese women of Indian descent still
wearing the Rumal, a headgear that is thought to
have been passed down from the generations of
East Indians who came to Guyana.
When one looks at the pictures of the Indians who
came to Guyana, it is difficult to see many women
wearing the Rumal or any kind of headgear. The
arduous journey involved in crossing the oceans
from India to what was then British Guiana made it
hard for many to hold on to their lives, much less,
what they had on their heads. Once they got
settled however, they tried to adjust their customs
in their new environment.
Aunty Patty
proudly wears
her Rumal,
one of four.
As much as it was a tradition on the Indian subcontinent for peasant farmers to wear a
headgear, in British Guiana,the Rumal offered
some protection from the elements as the women toiled on the
sugar plantations.
The Rumal is made from a square piece of cloth, about ¾ of a
yard, according to Aunty Patty. Most of the women who still
wear a Rumal, only wear one of white colour. It is rare to see
the checkered Madrasi headgear. After washing the piece of
cloth, Aunty Patty applies “blue” to brighten the white of the
fabric. Once it is dry, she applies corn starch or whatever other
starch she picks up from the local market. When it is dry, she
sprinkles water on it and readies to fold it. It is folded slantwise
in two; in such a way that a triangle is formed and at the top of
the broader side, a small pleat (about half an inch) is folded in.
The pleat is convenient, as it can hold a few things, sometimes
money, a pencil, or even a spoon could be held comfortably.
HORIZONS 2007 / 59
The broader side is placed to
the front of the head and all
that is left to do is to tie the two
ends below your neck or at the
nape of your neck. The starch
enables the pattern to hold, so
it could be taken off, just as a
hat could be taken off.
However, far from a mere head
covering while working in the
fields, the Rumal was a part of
al
the way an Indian woman
Checkered Rum
dressed in earlier times here.
While it was not considered
altogether indecent if a woman
were not to wear one, it was the decent thing for her do so.
The distinctive kerchief, the Rumal completed the dress of a
woman, so it would not be taken off, as hats are now, when
she enters a building. As much as she had on her earrings
and other accessories, so it was with the Rumal permanent
feature of her dress.
allowed to be engaged in all forms of
society wearing their traditional
headgear. In addition, the role of Indian
movie industry too, greatly influenced the
change in the dress of the traditional
Indian.
The women who came to Guyana did
not wear Saris, or the Shalwar and
Kameez, garments which carried a
scarf that can easily be thrown across
the head for convenience when
attending religious functions.
From all indications, when the older women, from their 50's
and up, no longer share life on earth, the Rumal would have
been but extinct.
It is hard to imagine the revival of this form of old East Indian
dress, which has adorned the head of so many grandmothers
and is considered a graceful hall mark of seniority.
In some religions in India, it was required that ladies wear a
scarf on the head. In
the Muslim religion, whenever a lady sets out of the house
she has to put a head scarf on. In the Sikh community, the
scarf is required to be put on when the lady is at the place of
worship.
In Guyana, an apt replacement for the Rumal is the Orhni,
which is simply a piece of cloth, mostly creatively weaved
lace, thrown across the head. This is mostly worn by women
to the Mandirs or when there is a religious function.
As Guyana developed, the Rumal as a normal form of dress
quickly vanished, as a woman could not think of getting a
“proper” job, one historian says. It was simply
unconventional. It was only later that Muslim women were
Diane, a teenager, examines the knot to the back of Aunty Patty's Rumal.
Aunty Patty chooses to switch her Rumal for the Orhni when attending
religious functions.
HORIZONS 2007 / 60