Article one
and two already published on Honduras
weekly.com. Includes references to global health conference at University of
Washington.(These are all now on the blog
www.healthandhonduranindiansblacks.blogspot.com)
New Pech Chief
of Moradel and Silin and Her Family
Fight to Protect Pech Culture
Part 1 of 5
By Wendy
Griffin
Doña Juana
Carolina Hernandez Torres, the new female Chief (cacica) of Moradel and Silin,
outside of Trujillo, Colon, is well known around Trujillo. Most weekends she is on the beach in Trujillo
selling Pech crafts from one restaurant to another. She is also active as a catechist in the Trujillo
dioceses of the Catholic Church, and so she and her husband Hernan, a
Celebrator of the Word of the Catholic church attend many sectorial meetings. In Moradel, she runs a small store that sells
Pech crafts which is a popular stop for Honduran university students studying
social sciences. It can be seen on the blog www.culturapech.blogspot.com. She and her family still speak Pech, so they
are commonly visited by international linguists studying the Pech language.
Her son
Angel Martinez, in the same Pech Assembly that elected Dona Juana in April 2013
as Chief, also was chosen to be the Departmental Coordinator of Pech bilingual
intercultural education program in Colon, a new position started in 2013. Since
he has become coordinator, there have been several large and small Pech
bilingual intercultural education seminars in both Colon and Olancho, the formation of a Pech dance group in
Moradel and Silin which danced in the streets of Central Park of Trujillo
recently for the first time ever, and
the formation of a Pech musical group in Moradel which sings modern Pech songs
which combine traditional Pech instruments like a Pech drum and a Pech flute
made by Doña Juana’s husband Don Hernan and maracas made by her son José with
modern instruments and songs in Pech composed by Prof. Angel himself.
His song in
Pech about “Who were our relatives? The wild animals of the mountains were our
relatives, the white collared peccary (quequeo), the peccary (jaguilla), the
deer, the tapir (danto), were our relatives and they are gone and we are
worried”, was a popular song at the Central American Linguists Conference in
Tegucigalpa in August 2013, and at the first ever Celebration of the Day of the
Wata on 13 October 2013 in the community of Moradel. The Departmental Office of
Education in Trujillo together with the Pech and the Garifunas of Colon is
sponsoring a conference this year on the Challenges of Bilingual Intercultural
Education in Honduras which even the
Minister of Education Marlon Escoto is attending, said Prof. Angel Martinez.
The Pech
and the Garifunas of Colon and the UNAH-CURVA in Olanchito, Yoro near the
Jicaque community of Agalteca, and some Miskito Indians and Black English
speakers are also working on an oral history project of the Ethnic Groups and
the Banana Companies, the preliminary advances of which are tentatively proposed to be shared
at a mini-conference in the Trujillo area at the end of March 2014 to
commemorate the 100th anniversary of the Truxillo Railroad, a United
Fruit subsidiary, and the beginning of African Heritage Month which is the month
of April in Honduras.
Since Doña
Juana and her family also speak Pech, and know many details about traditional
Pech culture, her house is usually one of the first stops of visitors to the
village. She is the co-author of the
book Los Pech de Honduras with her husband Hernan Martinez and me, published by
the Honduran Institute of Anthropology and History (IHAH) in 2009, and she and
her family have given talks on the Pech or their crafts or bilingual
intercultural education around Honduras.
They are members of the Trujillo Artisans Association and their crafts
were recently displayed in the US in Atlanta, at the University of Kansas,
Western Washington University, and are now part of the collections at the
University of Washington’s Burke Anthropological and Natural History Museum and
the San Pedro Sula Museum of Anthropology and History.
She and her
family also helped produce a Spanish translation of the Pech grammar book Pech
(Paya) with comments by the Pech themselves, and a new book on Pech crafts,
being prepared to accompany an upcoming permanent exposition of Indian crafts
in the San Pedro Sula Museum which is being planned to open in January 2014.
Juana’s husband Hernan Martinez and her
husband’s father Don Amado also contributed to a published collection of Pech
Myths, Dioses, Heroes y Hombres en el Universo Mitico Pech (Gods Heros and Men
in the Pech Mythical Universe) written in 1991, while French linguist Claudine
Chamoreau and Professor Angel, Juana and Hernan’s son, are currently working with
Doña Juana and her husband Don Hernan on new bilingual (Pech-Spanish)
collections of Pech stories and in March 2014 will start a documentation
project of the endangered Pech language with funding from a university in
England. Pech stories of Don Hernan with translations by his son Prof. Angel
Martinez are in a collection of stories from the Department of Colon being
published by a USAID project for Education.
According to studies of members of the
traditional knowledge network often the key stories to convincing people how to
protect the environment, are often in stories, songs and taboos about killing
too many fish or too many rainforest animals or cutting too many trees. Studies
of how social values are taught like don’t steal (no tocar cosas ajenas, no son
suyos), don’t kill your neighbors, a good reputation is worth than L100, how to start strong families, are also often
encoded in stories and songs in native languages. I warned in 1993 in
intercultural education seminars about values in the Mosquitia and in Colon,
that if we did not teach the young people a good sound foundation of the
traditional values of their cultures, the young people would be at risk for
learning the values of the street—having more is better, it does not matter how
I get it.
You only
have to look at the statistics of San Pedro Sula, or the HondruasWeekly.com
articles about Colon and the Mosquitia, to see the results of 20 years of not
teaching traditional cultural values in the schools, and the young people often
not hearing them at home either because they do not speak the language of their
ethnic group, or they were watching TV (usually programs from the US translated
into Spanish or Spanish telenovelas from mexico both of which often have
bizarre social values shown), or they are listening to popular music in
Spanish, which includes a whole genre of narcotrafficante music from Mexico and
their families do not go to traditional ceremonies of their ethnic group due to
having become Christian.
When I read
to my gringo friends, who are only too
familiar with stories of theft in Honduras, the Miskito stories collected by
MISKIWAT, for example if a child steals a watermelon, a big ogre pops out it
and chases the child until it has a heart attack and dies, they say, Why don’t they teach those stories
in the schools?
While the
fact that visitors to Moradel used to visit primarily Doña Juana’s family’s
house and store, used to cause friction with the rest of the local Pech
community, now they have elected her as Chief to help them rescue the Pech
language and culture in Silin and Moradel, also choosing her son Angel Martinez
as Departmental Coordinator and her son Jeremïas as a Pech Bilingual
Intercultural Education teacher in Moradel’s Elvira Tomé school which like many
schools where bilingual intercultural teachers work is a PROHECO school rather
than a regular Honduran government school.
Her husband Hernan was elected Wata, at the recent Day of the Wata in
Moradel in October 13.
Don Hernan
is also active in the local Catholic church as a Celebrator of the Word (lay
minister). The Catholic Diocese based in Trujillo celebrated earlier this year
a “Encuentro Cultural” (Cultural Encounter)
of the Pech, the Garifunas and the Miskitos in the Trujillo area in the
community of Moradel, which was very well attended in spite of happening on a
day of heavy downpours. The Day of the Wata also ended in a torrential downpour
after not raining heavily for months, which the Pech took as a sign of blessing
that the spirits were happy with the celebration.
Among the
Pech of Silin, the Chief serves for two years, but can be reelected. Doña Juana
is the second female chief of Silin and Moradel communities, the first one
being Doña Guillermina who recently died and the Pech there held a large kech
ceremony in her honor prior to burying her. Profesor Angel had previously been
elementary school teacher in the community of Moradel during two years and has
taught a course on the Pech language for adults there funded by the new
Secretary of Indian Peoples and Afro-Hondurans (SEDINAFRO), which was started
during President Pepe Lobo’s administration.
All the ethnic groups say that the Minister of Education under Pepe
Lobo’s Administration Marlon Escoto, has been very supportive of bilingual
intercultural education, which in Apirl was upgraded to a “Direccion General”
(General Directorate). Unfortunately the President of the Congress is not so
friendly to them, and the new Law of Education recently passed downgrades
bilingual intercultural to a “Subdireccion” and has no participation of the
Indians and Afro-Hondurans (or Honduran universities) in the National Council
of Education, confirmed Scott Wood, the Miskito Sub-director of Bilingual
Intercultural Education. Because it leaves out the UNAH, which by law sets the
guidelines of education in Honduras and almost all Honduran lawyers graduate
from its Law School, the UNAH has filed a case saying this law is
unconstitutional, too.
While many Pech teachers in Olancho were able
to become graduated teachers with help from training programs sponsored by the
National bilingual intercultural education program PRONEEAAH, the children of
Doña Juana only became graduated teachers through a lot of work and sacrifice
by her, her family and her children which included abandoning their lands in
the Mosquitia, where there are no high school or university programs to train
teachers. She and her husband said in
their speeches after she was sworn in as chief in April 2013, “We made the
decision to teach our children Pech and
the Pech culture when they were young, and you can see that it has helped them
(to get these jobs in the bilingual intercultural education project)”.
Published on
HondurasWeekly.com in 2013 and read over
1,700 times.
Trujillo
Education Forum Raises Questions on What is Missing as Part of Intercultural
Education—Traditional Medicine and Other Knowledge about Plants is Missing.
Part 2 of 5
By Wendy
Griffin
The Forum
on the Challenges of Bilingual Intercultural Education will take place in
Trujillo 11 December 2013 with the participation of the current Minister of
Education Marlon Escoto, the co-author of a new book on how or if the African
Diaspora is taught in Public School curriculums in Central America Yesenia
Martinez, and Pech and Garifuna teachers, leaders, and artisans. Mayors and
District Supervisors for all of the Department of Colon are invited. Melesio Gonzales, a Garifuna who worked as a
social worker in California for many year, but now has returned to Trujillo,
will also be speaking on the issues of drug and alcohol addiction, that are
increasingly affecting Garifuna schools and towns. This is the first time such a high level
forum has been organized on the North Coast of Honduras to exchange ideas on
what is the current situation in the schools of these ethnic groups, and what
needs to be done now, to move forward in the Garifuna and Pech communities of
the North Coast. The soon to end term of
Minister of Education Marlon Escoto has been characterized by action, but he
first asked people what were the problems and why they had not been solved
already, something unique in high level Honduran government authorities.
All of the
ethnic groups concur that this Minister of Education has been very supportive
of bilingual intercultural education, which is not something that they have all
said about any of the other Ministers of Education in the last 20 years. He has made sure that the Ministry of
Education employees actually comply with curriculums that were written three
years before, but had not implemented in the classroom, to the point of
reviewing unit and lesson plans to see if they complied within a short time and
requiring them to redo them if they did not comply.
He
instituted computerized registration which shocked everyone, especially when
they found dozens of schools did not exist and teachers were being paid for
towns that did not exist. When textbooks or dictionaries were sent out from
Tegucigalpa for the bilingual intercultural education project, he insisted that
Ministry employees make sure that they actually arrived in the schools, and
usually in the same week, even in the Mosquitia. He had the bilingual
intercultural authorities from Tegucigalpa go out to the communities and meet
with the teachers of their ethnic group in the rural areas, something that had
not happened for years.
He assigned
Pech and Chorti teachers to Departmental Coordinator positions, which had
existed for Garifunas for many years, but not for smaller ethnic groups. Pech, Chorti, Lencas, Tolupanes, and
Garifunas have all graduated from special secondary programs to train bilingual
intercultural education teachers, which for many ethnic groups, especially the
Chortis, represented a huge boost in the
number of professionals in their ethnic group. Pepe Lobo’s government has been
short of money, but what money they did get for education, Marlon Escoto
ensured that it was spent well. I have heard people, “El me convence”, which
means something like, I really believe he is working. And he is really making
the teachers work, and if their skill level is low, to study. When computer
registration was required,(not really easy with about half the communities with
no electricity), they found many teachers did not even know how to turn on a
computer, so that was added to skills they should study.
In spite of
all that movement, intercultural education has not flourished, so this is a
good time to take stock and ask what is intercultural education and why aren’t
we managing to do it?
The ILO Convention 169 on the Human rights of
Indigenous and Tribal peoples in Independent Countries which the Honduran
Congress approved in 1994and which the Ministry of Foreign Relations ratified
in Geneva, Switzerland in 1995, requires the signatory countries to teach the
“traditional technologies” of the Indians in the educational programs for
them. For all Honduran Indians, a great
deal of their traditional technologies have to do with care of, the planting
of, the harvesting of, the processing of and use of plants. They care for and
use both cultivated plants and wild forest plants from two inch tall plants
that grow under water in the Olancho wetlands, to giant trees and 90 foot tall
vines, and bromeliads that grow in the 90 foot plants.
The first
time I visited the Lancetilla Botanical Garden outside of Tela and saw a
cinnamon bush, and found out cinnamon was made from the inner bark of a very
nondescript bush, I wondered how did anyone discover cinnamon, which is a
widely used bark for tea to treat diarrhea in Honduras? But when the Pech of El
Carbon showed me a bromeliad growing 50 feet up in the tree and said that is
the plant you should use for enemas if someone is seriously constipated, I was
blown away. How went up into the tree originally to get it and tried it out? Because the Pech up until 50 years ago did
not know plastic, enemas were applied with the bladders of peccaries, a type of
wild boar in the Honduran rainforest, a use that would not have occurred to me
having grown up in cities like Detroit and Pittsburgh.
The Pech
medicinal plant guide in El Carbon at that time Pablo Escobar, the nephew of a
well known Pech healer, said that we the
Pech protect the tall trees, because we know there is medicine in them, and
there is also medicine below them. In fact, below that try was growing a
chichipinse or achiotillo bush.
Chichipinse, according to Paul House et al.’s book on Common Medicinal
Plants in Honduras, is proven to be antifungal, which is why it is sometimes
called mazamora in Spanish because it kills the mazamora fungus, similar to
athlete’s feet, but more painful, and antibiotic, and it is also antibiotic to prevent skin
infections and helps healing through the rapid formation of scar tissue on open
wounds.
While in El Salvador, they export chichipinse
soap to help control skin infections, in the African palm district near
Trujillo the owners of the African palm plantations kill all the chichipinse which
used to be abundant there with herbacides. In Trujillo, the Garifunas who have
gone to school and learned in agriculture classes to “chapiar” (to cut grass
and weeds with a machete) and to leave areas “limpio” (devoid of plants), are
constantly cutting down the medicinal chichipinse plants I identify as I walk
around to be able to recommend them to people I see with wounds or skin
infections, usually from infected bug bites or from being rubbed raw by sandals
or ropes for carrying drums.
The
Garifunas who know medicinal plants know the uses of chichipinse which has a
long name in the Garifuna language, but many young people do not learn about
medicinal plants. Honduran schools typical taught that Indians, were “gente sin
cultura” (people without culture) because they had not gone to school, and thus
there was no need to study with them. The historical terms for North Coast
Blacks are worse, usually something along the lines of savages and menaces to
civilization. Obviously there was no
need to study anything with them.
In fact
Honduran schools often followed the teachings of the founder of the Carlyse Indian
School in the US, that you should kill the Indian, but save the man. He did that by literally beating the children
until they forgot their native language and took them away from home so that
their parents could not teach them, such as shown in Rich Heape’s video on
Indian Boarding Schools, available through his website. US Native American
adults in their 60´s and 70’s still cried in the video to remember their school
experiences. This type of education continued in Canada until 1990.
Not only
were Honduran schools not teaching medicinal plants, and instead teaching the
kids to hate them as “brujeria”
(witchcraft) and as signs of lack of modernity and as part of being a savage,
but first the Catholic church, and later the Evangelical churches, such as the
Moravian church in the Mosquitia and the protestant churches in the Bay
Islands, had similar or even stronger
teachings against medicinal plant use.
This is the reason that Danira Miralda’s book about the War of Low
intensity and the original people of the Mosquitia, is full of comments of “lack of medicine”,
when there are over 600 known medicinal plants in the Honduran Mosquitia, but
the Moravian church prohibits the church members from seeing the people who
know how to divine illnesses and prescribe the plants, the sukya, for being
associated with the Mosquitia’s pre-Christian religion.
I do not
know why the Mosquitia has such a high rate of infant-maternal death, but it is
also likely to be related that the fact that there are almost no government or
private healthcare centers in the Mosquitia, and yet the church wants to forbid
using the medicinal plants and the traditional people who knew how to dispense
them. Even Honduran Ladino midwives use plants in helping to control typical
birthing problems like infection, anemia, hemmoraging, prolonged labor, the
placenta not coming down, etc. One Pech woman in Culmi who was expecting her 8th
child and was malnourished, said she was not concerned about giving birth as
there was a Ladino midwife in Culmi who used 8 different plants to treat people,
and she had never lost a baby or a mother.
My Garifuna
midwife friend Yaya who also uses plant
to treat the complications of birth also reports in 70 years of experience only
losing one mother and no children. At
the TED conference on Maternal health care, a Garifuna woman Katherine Hall
Trujillo from Honduras pointed out that the infant and mother mortality was higher in the US than in Honduras.
Cartoons in US papers show African babies being born in huts in Africa saying,
I am sorry to Black babies being born in Washington, DC because the Black child
born in the US is more likely to die than the African child, the same is true
for its Mother.
My thought as I was speaking to Hondurans in
San Pedro Sula at the UPN in a conference on Intercultural Education, was that
it has not gone well for Honduras to try to adopt US models of health and
dealing with plants—the Hondurans can’t afford the chemical medicines, they are
often not available, they are often not safe especially for young children,
there are easily available Honduran medicines for illnesses that US chemical
medicines do not know how to cure, and if they let them be lost either through
forgetting or refusing to learn them to be modern, or because they lose the
land base which the plants grow on or they kill them all with hierbacides, they
are going to be much worse off and might even die or have their children. This
is in addition to the problem of the hierbacides killing the birds, the
animals, the fish, and damaging the humans, such as the Dole banana workers who
have won lawsuits regarding the chemicals used to control banana diseases in
the Aguan Valley.
The new
chief of Moradel Doña Juana is also a traditional healer with plants
(curandera), a massage therapist (sobadora), and midwife (partera). She grows food and medicinal plants and some
craft plants near her house which she shows to visitors. Some of the foreigners and Honduran-Americans
who live in Trujillo have visited her for treatment. One woman commented that
she had spent all this money and time and effort to get a foot operation in
Houston, Texas in a very sterile environment, which left her foot feeling
worse, but after a few treatments of Honduran massage, given in a mud hut in
Moradel where the owners still cook with a wood fire and have chickens running
around, her foot felt better.
The Pech and Garifunas of the Trujillo area
have been invited to speak at a Global Health conference in Seattle, Washington
next year, about topics related to health and minority ethnic groups, including
topics which are often censured in meetings of hospital trained doctors. The
University of Washington (UW) in Seattle has a $30 million grant from the Bill
and Melinda Gates Foundation to work on the topic of Global Health. In addition
to the Medical School, three Anthropology professors at the UW are specifically
identified as working in the area of Global Health.
They were
especially intrigued by the idea of identifying the best practices of Garifuna
midwives who have almost no infant or mother deaths and seeing if they could
help the high mother and infant mortality rates among the Miskitos, who
probably have access to similar plants, but they just don’t know them, an idea
suggested to me by a Miskito Indian Walstead Miller who worked with MOPAWI. We
have not been able to get funding to do that exchange yet, but we did document
the Garifuna practices and send the books to the Mosquitia. US Medical students
from the University of Massechusettes who have come to observe the Garifunas in
Trujillo, have commented that US doctors did not know these techniques. A
Mexican Anthropologist who has studied midwife techniques in Honduras and in
the US, particularly related to Hispanics, also said, the US doctors did not
know these techniques and their lack may have caused deaths. The talk proposed
for Seattle suggests ways that this exchange could be helped with access to the
Internet, and programs like ”Go to Meeting” and video equipment and
documentation centers in the area of the ethnic groups of Honduras.
I am sad,
because my Garifuna friend Claudio Mejia lost his wife after she had their
sixth child in a hospital, due to hemmorging, which a Garifuna midwife can
generally control with a strong cup of
coffee. Are his six kids orphaned because of a lack of a strong cup of
coffee? Also all over Honduras children—Garifunas,
Ladinos, Black Bay Islanders, etc. are given something when they are born to make
them spit up placental fluid (agua sucia de la fuente), they may have swallowed
while being born, because if they don’t do that the child will be sickly
(enfermizo), and have asthma and problems with colds and coughs. The recipe
varies—sometimes chicken lard or sometimes garlic with rue, but in each case
the children do not have asthma when they grow up. In 70 years of treating
newborn children that way, none of the
children Yaya delivered had asthma. Are
millions of US Black kids suffering from asthma because of a lack of properly
prepared “fowl fat” (Manteca de gallina)?
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