Con la apertura del puente Tucutu se debe de preservar la cultura Amerindia del Rupununi

Mapa tomado de la obra: La venezolanidad del Esequibo Pág. 451



Tomado de:
http://www.stabroeknews.com/2009/letters/04/07/with-the-opening-of-the-takutu-bridge-the-government-should-pay-attention-to-the-preservation-of-indigenous-culture-in-the-rupununi/


By Stabroek staff April 7, 2009 in Letters

Dear Editor,

There will be complex problems and challenges for Amerindian identity with the opening of the Takutu Bridge. The perceived infiltration of the Brazilians, already witnessed in small Lethem, in businesses, churches and entertainment is evidence of another tragedy affecting the indigenous population in the Rupununi. Previously, through mining, we have witnessed environmental degradation, including damage to the rivers, streams and lakes which are the sources of fresh water and food in the form of fish.The complacency shown by political leaders about promoting a true Guyanese true identity and the perceived infiltration by the Brazilians is cause for concern. What is needed is to preserve Amerindian culture from extinction and to commit to its continued existence.


The clash between the two cultures will find the local Amerindian culture with more scars and wounds to nurse.The Rupununi is disconnected from Georgetown and the rest of the country when it comes to communication. There are neither radio nor television services in the interior, apart from Annai’s Piowomak community radio run by the North Rupununi District Development Board.


The opening up of the airwaves for the benefit of indigenous communities is one way of preserving and propagating the local cultures. If one tunes into FM in Lethem, one gets programming from Brazil. The people of the interior can only rely on satellite television, which is Brazilian and beams Brazilian-controlled programmes. The popular music is Foho, which is Brazilian, so is the popular dress, with half the young population dressed in Brazilian t-shirts with the Brazilian national flag or colours.


The issuing of radio and television licences to local communities to open and operate community stations is one way of perpetuating an identity and sense of belonging. Community radio stations, being easy and manageable entities, would serve as a means of providing information, entertainment, education and cultural broadcasts, especially to the target group, the younger generation. Radio Piowomak can become a ‘bonfire’ to other communities. Even though it has a limited transmission radius of 30 km, an extension to cover nearby communities would be commendable. Other communities like Lethem, Aishalton and Shulinab could likewise open localcommunity stations.



These mini-stations would link and share programmes, personnel and equipment. Local stakeholders, like the business community, churches and other religious bodies could be mobilized to inject capital into such projects. Local content, with some programmes transmitted in local languages, music, folklore, stage shows and announcements, would bring easy access to information to such communities. It would bring a sense of ownership and belonging to the community. It would then have slots to offer programmes from the national broadcaster, and even from other broadcasters, with censorship enforced to protect the rights and identity of the community. Because the content is local, local artists would gain exposure and would be marketed within their own communities before they sought greener pastures in wider Guyana. Most of these talented young people have not realized their dreams because they lack exposure.


Secondly, I propose the teaching of indigenous languages, Macushi, Wapishana and Wai Wai in schools. This is another definite way of preserving indigenous languages. Most of the younger generation in Rupununi villages are not fluent in any of the local languages, despite the fact that language is a feature of identity and cultural orientation. Teaching the languages can be made compulsory until the end of primary school. This would give an assured reservoir of identity and heritage. Indigenous learning programmes could be aired on the said community radio stations. Local men and women fluent in the various languages could be employed as part-time teachers and also for programmes on air.I admit that languages evolve in response to changing historical and social conditions. However, I assert vigorously that we cannot afford to stand still and watch whilst our local languages are fast disappearing into oblivion. Do I sound cynical when I say even our Creole language is at risk with the rapid inroads being made by the Brazilians teaching Portuguese in our communities?


A loud appeal is extended to the government to come to the rescue of this impending threat to indigenous people. The Ministry of Amerindian Affairs needs to embrace these proposals and any other viable ones to promote local cultures and indigenous languages. Good governance embraces the preservation and promotion of culture and local languages, literature, the performing arts, architecture, trade, etiquette, sports and recreation. These seem to be overlooked in favour of economic development. We have a culture that is faced with extinction if nothing substantial is done to combat the negative impact of this relationship with Brazil.


I hasten to mention that if the Guyana government does not respond to the need in these communities, the emerging Brazilian community would soon make Guyana a province of Brazil, with Brazilian miners, transporters, businesses and churches.


Yours faithfully,Clyde B Chakupeta
1. Rupman says:
April 7, 2009 at 8:49 am
Brazil has a very strong Indigenous culture, even more than Guyana. How do they preserve that culture even though there is major developmemnt in the country?Probably we need to liase with such organisations as the FUNAI of Brazil to learn how they have coped with this issue.Reply2. Desi says:
April 7, 2009 at 8:59 am
Clyde, just what ‘Amerindian culture’ are you writing about? Your view of the culture or the view of the people themselves, the majority view? Is Amerindian ‘culture’ standing still, covered up and isolated from other cultures, in a ‘glass case’?
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Nota del Editor del blog: Al referenciarse a la República Cooperativa de Guyana se deben de tener en cuenta los 159.500 Km2, de territorios ubicados al oeste del río Esequibo conocidos con el nombre de Guayana Esequiba o Zona en Reclamación sujetos al Acuerdo de Ginebra del 17 de febrero de 1966.


Desde el fracaso de rebelión del Rupununi se ha producido una limpieza étnica en la referida región del Rupununi. Ante las atrocidades cometidas por la Fuerza de de Defensa de Guyana a partir de enero de 1969, y la consecuente violación de los derechos humanos se produjo un éxodo de unos seis o siete mil indígenas( amerindios) tanto al Brasil como a Venezuela.

Por otro lado el nombre toponímico del Rupununi ha do desaparecido prácticamente de los mapas, documentos oficiales y de la organización político territorial de Guyana. Como la continuación de una política aberrante colonialista de la Gran Bretaña de suprimir todo nombre toponímico para eliminar así la identidad e identificación de un pueblo en este caso el amerindio con sus orígenes.


Esta comunicación es un grito de agonía frente a la voraz penetración comercial y social brasileña en las sabanas del Rupununi. Al inaugurar próximamente el puente sobre el río Tucutu.


Sin que el actual Gobierno venezolano emita una posición oficial al respecto. Sobre los territorios de la Guayana Esequiba en los cuales los diferentes gobiernos venezolanos desde la década de los cincuenta han hecho saber reservas de su dominio y con ello abandonando a los amerindios a su inexorable destino.