Culture Revitalisation and Amerindian Heritage

Amerindian Heritage Month draws to a close with some banquets, a few sports days, lots of culture shows and an upsurge in Amerindian issues in the press. All of them aspire to a positive future for Amerindians. What that positive future might be is moot. The government want economic development. Most of the Amerindian communities have never articulated what they want. Up until last year, the motto of Aishalton’s Village Council was ‘Together We Will’. Together we will what? Now, with the Community Development Plan, at least the sentence is complete: the community decided by consensus that ‘together we will build strong healthy families, develop leadership and responsibility, sustain and strengthen cultural activities and develop skills and create opportunities’. The implementation is hard, but at least the plan is there, and came from within, and points in a clear direction.

I received an email from an Aishalton friend the other day, about an essay he is trying to help a student write on how to promote economic development that will protect sustainable livelihoods and traditional culture. This is the question that everyone is asking. It is rare to see the question itself interrogated. In 1969, describing the Orkney Islands, George Mackay Brown wrote: “The notion of progress is not easy to take root in an elemental community; the people are conservative, cling hard to tradition which is their only sure foothold and the ground of all their folk wisdom and art and of the precarious crafts by which they lived... The notion of progress is a cancer that makes an elemental community look better, and induces a false euphoria, while it drains the life out of it remorselessly”. I believe that he is on to something profoundly true here, and that Aishalton must do everything to protect itself against such cancerous ‘progress’. What ‘progress’ are they being offered from the capital? My two best friends in Georgetown, locals completely attuned to life here, were beaten and robbed at gunpoint this week, in daylight in a public place. There is little temptation for Aishalton to replicate Georgetown’s model of development, but what they put in its place is a burgeoning challenge.

Amerindian Heritage Month has been a positive recognition of the place of Amerindians in Guyanese society since its inception in 1995 by President Cheddi Jagan. But how do children learn what is of value in their culture? Certainly not from UN documents about cultural diversity. Not from school, either, or special events in Amerindian Heritage Month, despite the helpful influence all of these may provide. We accrete our identity from daily life, not special occasions. If the most powerful people I see regularly, and the gorgeous vehicle I once got a ride in the pick-up of, and every book, and all my schooling, and all of the people and the things that I admire and envy, and all of the people and things that my parents praise and ponder and aspire to for me, are associated with English and with the outside, I as a child will draw my own conclusions. I am not stupid. And I already know that what adults preach is not what they practice, and I as a child am very perceptive about where their heart really lies.

Economic development cannot pre-empt personal development in Amerindian communities. If you are not proud to be Wapishana or Macushi or Patamona, ‘progress’ will simply entice you to leave. If the education you receive in Georgetown teaches you to leave behind your ‘backward’ self and embrace a ‘real’ 21st century persona, the identity you dump will take some of your soul with it.

The Wapishana are lucky. With a sizeable population of about 7000, and several formidable, well-educated and articulate spokespersons, there is a potential for both the language and the culture to thrive. Adrian Gomes, graduate of Guyana and Leeds Universities, and headteacher of Aishalton Secondary School for eleven years, leaves his job today in order to devote himself fulltime to the revitalisation and strengthening of the Wapishana language. He intends to run literacy classes and tutor training, foster cultural preservation and creative writing, and establish new forms of Wapishana media throughout all seventeen communities of the South Rupununi. I think he might be just in time; for the last decade, many people tell me that Wapishana language and culture have been under grave threat, on the cusp of disappearing as a way of life and becoming a glamour item at special events. You know as well as I that culture is not what we wear or what we do: it is the bedrock of who and what we are. Once it dies, it is unresurrectable. And most languages die not with a bang but a whimper. This century, the world is losing an endangered language every two weeks. They simply fade dingily away, unwept, unhonoured and unsung, taking their worldview with them. Wapishana must not join the corpses.

Godfrey

My first encounter with Godfrey was the morning after reaching Aishalton. We arrived in the middle of huge centenary celebrations commemorating Father Cary Elwes’ arrival in the Deep South Rupununi. There was Culture Show mania in the air, and where Culture Shows are, there Godfrey will be also. He had written several songs (music, and lyrics in both English and Wapishana) celebrating the occasion. These songs follow the zeitgeist of Rupununi roads- they flow with the contours, get caught up abruptly crossing a creek here and there, and meander off-road whenever it feels easier or more pleasant to do so. He has a strikingly good ear for a melody, and isn’t in the least confined by musical conventions such as a fixed time signature. He isn’t even restricted to singing a song with exactly the same tune or rhythm each time through. Which works perfectly well for a soloist, but is a little challenging for the choir, whose rehearsals take on a kind of chewing-gum bewilderment. He plays the guitar well, and the keyboard uniquely. I don’t know if you’ve ever heard ‘Amazing Grace’ played in 3/4 on the ‘auto tunes’ setting, and simultaneously in 4/4 in generous fistfuls of chords over the top? It’s a memorable experience.

Godfrey was also my first Wapishana teacher. He follows the old and trusty pedagogical method of drilling (endless repetition), but offset with startlingly complex digressions. We might learn words for fruit, for example, giving us ‘suzu’ (banana), and then Godfrey would teach us ‘suzu suzu’, literally ‘banana banana’ but actually the fork-tailed flycatcher... although Godfrey does not know the English for fork-tailed flycatcher, so a considerable portion of the lesson is spent in a describe-the-bird guessing game. We then get caught up in an exhaustive list of small brown Rupununi birds for which we now know the Wapishana but not the English. Or what the bird looks like precisely. Or what it sounds like. Let’s hope they’re mostly onomatopoeic. We never did get further than three fruits.

Both of these incarnations could be profoundly annoying, but in practice they are rather loveable because they so clearly spring from enthusiasm and the desire to create. Godfrey does everything with all of himself. It’s physically perceptible. He holds his head at a permanently engaged angle- tilted slightly to the side and back, like a walking sunbather or an expectant baby bird. Everything is wide open; his eyes, his smile, the gap between his teeth. He cannot sing or play quietly. There is a sparking and a glitter about him. If he were a Viking, he’d be called ‘Godfrey the Vigorous’.

Godfrey is not reliable in the normal usage of the word. This affects his character as a teacher; after sitting sweltering in the community centre for a few hazy afternoons, the Wapishana classes drifted off to nothing. He has recently left his stable job at the hospital, after decades, only three years before he would have qualified for a full pension. Most people scoff at that, accuse him of having no foresight, of being injudicious. I suspect that the opposite is true: I think he has taken a hard look at the future and made some big changes. He has been ill lately, and perhaps that has sharpened his focus on how he wants to spend the years he has left, and it’s not at work. I have always rated reliability highly, probably because I myself am reliable to a fault, but with Godfrey, what is reliable is his verve, his creative flux. Sure, he’d be a terrible manager, but so what? If we lose the odd beat per bar and a few words for fruit in the sparky eclectic hotpotch of a Godfrey creation, it’s probably worth the sacrifice.

Immaculata

Immaculata is 15 years old, middle daughter in a family of five children. You’ll have guessed from the name that the family is Catholic. She does not speak. This is not the result of any throat injury or vocal disability- she laughs when she is happy and giggles when she is unsure. I think it is her choice never to make loud noises, only soft ones. The restraints seem to be mental rather than physical, but no-one knows the cause.

This is a warm and close-knit family. They have developed a rudimentary sign language, but it is a blunt instrument. No-one communicates with her in any detail. This means that whilst she can read and write, it is impossible to tell how well. Whilst she understands some Wapishana, of course she does not speak it. (I asked the thoughtless question “Can you speak Wapishana?” and suddenly realised it should have been rather “Do you understand Wapishana?”, or “If you spoke, would you speak it?”). In the time that I have known her she has never volunteered communication to anyone, although she seems willingly responsive, either by signs or occasionally by writing. Does communication really exist if one never frames the question, never chooses the topic? Which leads me to wonder whether Immaculata is unreachable by choice, and if so, why.

Throughout primary school, her mother tells me, the other children were not gentle. So she decided to take her out of schooling at 12. Since then, she has lived at home and helped with the housework and the tending of children. The CRS course is her first engagement with a world wider than family and church since finishing primary school. My sister is a teaching assistant in the UK, and expectations are heavy upon them to observe and understand each child’s learning style and find ways to support them. Here there are no learning disability specialists, so no-one has ever looked into Immaculata’s situation. I do not even know if it is a “condition”. She is clearly intelligent; she keeps up easily with her fellow trainees, all of whom are secondary graduates. Her attention span is very good. She seems happy and quite untroubled. If it is a refusal to speak, refusal itself seems out of character. She has a subtle but distinct aura of openness, interest, of something like hope.

At first she is very wary of me. This manifests itself both audibly (her giggles increase and rise in pitch) and physically (if I come closer she moves behind someone). Before entering the training course she has never touched a computer. She learns at a similar pace to everyone else, faster than some because her concentration is better. Her weaving and shooting also improve more quickly than average. I think as a teacher I have an intuition for whether a person is extending themselves: I get the impression that she is not. By the end she is much more comfortable in the group environment, giggles rarely, and is completely relaxed around me.

I hope that her parents are very proud to see her running a powerpoint presentation at the closing ceremony, and to see her receive her completion certificate. She takes it very much in her stride. I wonder if another person will ever really know her. I wonder whether that is an impoverishment, or whether her solitude is a gift from herself to herself. Her whole being is a smiling secret.

Eustace

Eustace is not a noticeable man. That is the first impression. I must have seen him around before last July, but the first time I really noticed him was when he slaughtered James in a bike race. It was the heats for the Deep South Games 2009. James is six foot two, was riding a titanium mountain bike, and had done the extraordinary Raid Pyrenean (a time-limited monster ride that overlaps with the Tour de France route over 21 mountain passes, not least the two most famous killers, Tourmalet and Aubisque) the previous summer. Eustace is five foot one and was riding a heavy Brazilian road bike in welly boots. He rode quietly across the finish line without a glimmer of triumph, leaving the competition considerably in his wake and whomphing like manatees.

If Leonie’s most striking feature is that smile that wells out of the centre of herself, Eustace’s most striking attribute is his spectroscopic capability. The kind of skills testosterone-ridden young men gain on expensive SAS-run survival courses are the quotidian ground of his life. At Deep South Games time we can all marvel at how fast he climbs the bare trunk of an ité tree, how quickly he lights fire from cotton, how beautifully he weaves a basket at speed, how perfectly forms an arrow from discarded scraps. For the rest of the year these are his daily occupations, not competition skills. The long bike rides in the breathless furnace of a savannah dry season afternoon, shooting fish with an arrow made on the creek bank, finding unexpected pawpaws and quickly weaving a basket to carry them home in, shinning up a coconut palm using a ripped palm leave twisted into a figure of eight round his feet, with a sharpened machete shoved in the back of his trousers. Confident that he will not fall.

It is not that Eustace is unusually quiet, or bad with words. But I have rarely met someone to whom words are so dispensable. He uses them competently, like a foreigner who is pretty good with chopsticks, but the effect is of a skill learnt, not an integral part of his personality. If he thought about it, I guess he would judge words as a pretty poor medium of communication. But I don’t think he’d find that train of thought interesting. Eustace teaches weaving and archery on our young adult training course. Some of the students complain that he does not explain. I do not want to interfere with his equilibrium by articulating the scope of what he is teaching. Besides, it cannot be pinned down like that. He is bringing himself into the course; other people can bring explanations. He is also one of the community development plan team, where he listens and judges and intervenes only at need. He is on the village council, where I suspect he is equally laconic and equally valued.

There is a quietness in his face that would be easy to mistake for gentleness. I don’t think it is. I think it is peace. I think that he has chosen a life in which there are no ambitions, and few nagging worries, tugs of loyalty or twisted feelings, and is enjoying the fruit of that choice without vanity and without drama. Eustace is one of the most impressive men I have ever met, but I suspect he would be astonished and baffled to hear that, and I’m not sure it would be welcome. He neither knows nor cares whether he impresses. That is the taproot of his dignity.

Leonie

I have never seen a smile suffuse a person so radiantly as Leonie’s does.

The first time I met Leonie, I had been in Aishalton for about three weeks. We were still living in the Village Guesthouse (Mosquito Optimum Breeding Biohazard Zone of the Western Hemisphere). I was two weeks into fulltime secondary school teaching, jumping straight in with no preparation a month into term. It was hot- PLEEENTY plenty hot. I was sweaty, stressy and smelly. I had not smiled, myself, for some days.

I was invited along to observe the women’s sewing and leadership training. Twelve women were learning to use Singer 974s, Leonie among them. Back then I struggled to distinguish faces. Every woman is a similar height, all have dark brown eyes, all have long black hair, almost always worn up. Most are between 4ft 7 and 5ft, and most women over thirty are comfortably girthed with huggable rolls. Distinguishing features are subtle, compounded by the fact that everyone over sixty relinquishes their name to the ubiquitous, affectionate ‘ko’oko’- ‘Granny’.

They were learning about empowerment and the Johari window that day (that’s a self-analysis tool invented, I’m sorry to say, by two Americans called Joe and Harry who thought “Johari” sounded classier). Intending only to observe, I was startled to be called up to the blackboard and asked (told!) to “present something”. Now that I know how inured Aishaltoners are to outsiders coming in to talk, and never to listen, I can understand the reasoning behind this. At the time I was caught unprepared. So I said something about different kinds of power, gave some examples, and then set them a task to do in pairs. I can look back and freeze-frame their faces in my memory’s eye: Alison looking terrified, Gloria shellshocked, Anastasia shutter-faced. How lovely it would be to replay that scene now, friends and neighbours! How much laughter and banter there would be. I think some confidences shared, too.

Anyway, nervous and tense, I looked round and round again, seeking a chink in the armadillo armour separating me from these women. I can be an intimidating person, I know it to my cost, and worst of all when I’m nervous. I looked for a way in, for a break in the clouds, for a pair I could call upon to speak first. And I caught Leonie’s eye, and she smiled all over her round, pretty, well-used face, and her eyes gleamed like water catching sunlight. She quenched everything else in the room. I completely forgot to be nervous, she and her partner kicked us off and the rest was plain sailing.

Leonie bakes for a living. She runs a little mud booth called ‘Fingers’, where on Sundays (and Wednesdays and Fridays if you’re lucky) you can buy fresh bread, salara (kind of bread-swiss-roll stuffed with sweet dyed coconut), burgers, buns, and sometimes meat-and-farine or a portion of curry. On Fingers days she is usually up by 3am cooking in her homemade wood-fired oven. She is also a seamstress and makes uniforms and other clothes, mainly for family. She farms on her small plot, a few hour’s walk away, several days each week. Her youngest child is now 11, and I suspect she has been bringing up children for about twenty-five years.

I try to introduce a little grit to my description- I search for a moment in our eighteen-month acquaintance which shows Leonie in a less sunny light. She talks little. Fingers is not always open when she says it will be. That is all the grit I can find. Fairy godmothers are all very well: Leonie is the real thing. SHE makes the dress, then prepares the wonderful meal, creates the carriage and dazzles the handsome prince into being in the right place at the right time. She smiles like the sun coming up, and lo and behold, it does.

It is Leonie’s birthday next week. I know this because, last year, we arrived at the shop unbeknownst and were given a free meal because it was her birthday. I expostulated ineffectually with my mouth full- and later asked did she ALWAYS make her own birthday cake? She smiled her amazing smile and said yes, of course, as if the question was a joke. I asked further, has she NEVER been given a birthday cake? No. One of my saddest specific regrets about leaving early was being foiled in my plan of arriving at Leonie’s on 18th September with a home-baked cake and a balloon. But the cake, of course, would be very temporary. The smile is perennial.

Amerindian Heritage Month

How can you generalise about humans? I am often staggered by how unfeasibly different even family members can be. Generalisations about races went out with the Ark (as did all races- except the Chosen People, and a few lucky bestial couples, along with of course a lot of very smug fish who have harked back to it ever since as the Great Piscine Renaissance).

Nevertheless, there are some things I’ve noticed about ‘Amerindians’ as a group which fascinate me. To celebrate Amerindian Heritage Month, which starts today, I should like to start by mentioning some of those observations. Then each Monday I will attempt a ‘portrait’ of one of the Wapishana people I have got to know in Aishalton.

When I arrived in Guyana, I was told that Amerindians are shy. I believe this impression comes from two things: in my experience, Amerindians talk less than Guyana’s other populations, and I have found them to be reticent with strangers. The first Amerindian I met completed most of a seven-hour jeep journey without speaking to me, and would not make eye contact, let alone return my smiles. I thought I must have either gaffed horribly, or repulsed her with some malodorous foulness or other. The following day she came up beaming and threw her arms round me. I don’t believe it’s shyness so much as an instinctive, uncalculated caution. The vast majority of the Amerindians I have met have been both very friendly and very private. It’s a warm yet respectful combination.

Sorry, I know it’s a cliché, but they are happier. This might be due to the fact (from my experience, I believe it to be fact) that people in developing countries, especially in rural areas (I suspect it isn’t true in the capitals), are brilliant at getting enjoyment out of a life whenever nothing is going actively wrong, where many of us developed country people seem to be expecting something to be going actively right in order to be happy. Maybe that is part of the reason why they are also widely perceived as passive: maybe their passivity is connected to their skill at contentment, and to sacrifice the one is to threaten the other.

We are formed by our language: of course the Wapishana language has shaped the consciousness of people in Aishalton. My teacher told me that the word “wapichan” means “slow and methodical” and the word “macushi” means quick, so a Wapishana will do a slow, laborious, thorough job where a Macushi will finish faster but less finely. All those gorgeous details, such as the word for face meaning literally ‘the savannah of the eyes’ and solar eclipse being rendered as ‘sun death’, create a mind-map uniquely contoured to suit life here. Having a small vocabulary also affects the way you view the world: grouping things differently, relying on words less. It makes it difficult to teach here, and to write up group documents with any kind of consensus.

Wapishanas have an immediacy of the mind which is lost to those of us who have learned detachment. They are either out or in. When they read a novel or a poem, the writer IS the protagonist. My trainees could not detach themselves to do a task purely as an example: at the Training Centre we did an exercise to teach spreadsheets, where the trainees called out scores for themselves in various personality traits. The spreadsheet training was swept away as people got thoroughly enthralled by the content. I’ve seen it in all sorts of fields, that incapacity to think in the abstract. In a way, I think it’s really good that we Westerners are able to look at ourselves as consumers, as audience, as targets for an advertising campaign- can see how the writer is trying to manipulate us at the same time as we read his message. But it sucks away our spontaneity. Our capacity for enthralment is stunted.

How much of this is cultural and how much socialisation cannot be disentangled. These are my impressions; I wouldn’t claim them to be diagnoses.

Amerindians are one of the great romanticised ethnic groups in the modern world, along with Tibetans and a few others. In a way, they are blessed by their isolation, and the fact that an outsider cannot “become” an Amerindian. The Dalai Lama does not encourage converts to Tibetan Buddhism. He points out that we are born into a culture and religion or world view and it’s probably as well to stay there. But he gets stuck with a lot of post-modernist Tibetan Buddhists (memorably termed “dharma bunnies” by a rather scurrilous friend of mine in Xining) who shop for the peace and harmony and try to ignore the sky burial, the occasional fat-cat Rimpoches and the status quo feudalism that come with it.

Perhaps because outsiders cannot buy in, perhaps simply from isolation, most Amerindians (unless they have lived on the coast) are unused to presenting themselves; either to impress, or to be understood. Ask a villager “what do you do?” and you will probably get a blank stare in return. The 1001 questions that determine job, status, abilities, social level and background are utterly meaningless here. I and most of my British friends probably don’t consider ourselves vain, but we have been packaging ourselves in increasingly sophisticated wrappings since our eleven plus or first SATs, or whenever the world first held up its yardstick and raised a sardonic eyebrow. Amerindians in the interior don’t do this. The outcome is that the careless or biassed bystander will confirm their prejudice that Amerindians are unimpressive, and will entirely misunderstand them. And I’m not entirely sure that anyone cares. I sincerely hope that they continue not to give a tinker’s cuss. What happens when Amerindians move to the coast, though?- that’s when the misunderstandings become dangerous.

Legacies

Last time I was in an international airport I spent several hours facing the following poster:

“You never actually own a Patek Philippe.
You merely look after it for the next generation”

I think that’s clever. First, because it justifies spending a small but fairly new car on something that tells you the time. Second, because it implies that it’s not even FOR you; buying yourself this opulent item is an act of generosity to your beloved child. Third, it’s an investment not a luxury, thus whisking it out of the frivolous class and straight into the prudent. Fourth, it gives you delusions of dynastic grandeur. And fifth and grandest of all, merely by buying this item, you are moving yourself into the social stratum that ponders legacies. And all this without mentioning watches, money, children, class, value, materials, build quality or price.

The reason it struck me so was a conversation I had had in Maruranau just a week or two previous. I will try to set the scene. B and I are driving around the Deep South on the Quest of the Holy Sewing Project. We have had a hot and spine-frottingly uncomfortable morning. We stop in with Adrian the Headteacher’s parents, even though we have barely met them, just because we want a break from stiff and awkward conversations. Adrian’s dad welcomes us like old friends, seating us on sawn-off log stools. He sends a man up a tree to fetch coconuts. He climbs using a figure of eight loop of cloth twisted round his feet, which he jumps up the trunk. The machete tucked down his back doesn’t seem to bother him. He lowers a huge bunch of coconuts. Adrian’s dad slices the top off and passes them on to be drunk, one, two, three each. The young green coconuts have only a thin, eggwhite-soft meat. He hatchets them in half and we scrape that out with a spoon.

We sit chatting of Aishalton, the Deep South Games, education and home. He tells us he has been preparing the ground for a full year now to plant a whole new set of coconut palms. He digs a hole 3 foot square by three foot deep, and fills it with compost. Watering regularly through the dry months, he keeps compressing and composting, compressing and composting. He fences to prevent the pigs scoffing all the compost. The crucial decision comes around May, when he must judge whether the rainy season is really set in. Plant too early and the coconut palm will die from insufficient water. Too late and it will not have a chance to mature as it needs to before the next dry season kills it off altogether.

His house is built for impermanence: mud brick and wood and thatch. Why would he collect money? The nearest bank is 6 rough and expensive hours away. The Guyanese dollar is a soft currency and few would bank on its worth. What expensive possessions would survive here? Electrics quickly die from the damp. Jewellery seems rather pointless when one is constantly grubby and scruffy and clothes never get clean. If it’s mouldable, rustable, or has any problems coping with heat, water, insects or being stomped on, forget it.

So he plants these coconut palms as the legacy for his grandchildren. It’s simple but genius. Doesn’t need replanting every few years, doesn’t need tending, isn’t susceptible to any of the listed attritions, and gives food, drink, shelter and roofing. When it comes to the crunch, which is more use? Somehow Adrian’s dad and his coconut palms make absolute nonsense of Patek Philippe.

Watominap Wapichan Da'u

Time is divided into past, present and future, yes?

If you could divide time however you liked, how would you split it? BC and AD is an ideological slant on history, not a fact of time. A mother can see her life in epochs: before children and after children. Losing a person precious to us can rush us out the other side of the looking glass. But all of these examples are linear.

The Wapishana language divides time into real (naa) and unreal (nii). When you hear ‘naa’ you can be sure it’s about the present. When you hear ‘nii’ it can refer to any other time, past or future. This grammatical fact socks me between the eyes. It’s my babelfish, illuminating various incidents in my time here with a sudden startling clarity. (Feel free to accuse me of over-interpretation- that’s what happens when you trust philosophy to an imaginary fish from a geek book).

Why did the village council not begin preparing our house while we were back in England for Sue’s funeral- why did they wait till we came back? Because in March we were ‘naa’, but the moment we left we became ‘nii’- “they are coming back nii”. Written history is an illusion, because all history is ‘nii’- unreal. Maybe that’s why Wapishanas are not rushing around busily capturing everything in living memory on paper. History is a slippery fish, make no mistake about that. Most Wapishana can’t write or read their mother tongue, and very few seem to mind.

We have crossed the Brazilian border to attend a language course in Boa Vista. We travel there by a surfaced road that appears out of the ether at the border. The abrupt contrast is very, very weird. It is peculiar to see ité-thatched houses by a tarmac road beneath power lines. A cultural joke that doesn’t translate.

Ten of us come together to study Wapishana- priests (Father Horie is from Japan, Paul from South India, Varghese from North India, Eddy from Nicaragua, André from South Brazil, Vanildo and Sergio from the North), a Brazilian nun and two Brazilian laywomen who work in Amazonia, and me. The course is run by a Canadian priest called Ronald McDonell (not surprisingly he calls himself Ronaldo!), with three Wapishanas for speaking practice.

Over these days I am constantly reminded of trying to learn Tibetan in Yushu a decade ago. The Wapishana language barely exists in written form. The first answer from native speakers to most of my ‘why’ questions is “That’s just the way it is”. If I keep pressing, the native speakers will rack their brains for an answer, and if they still can’t decide why, they will make something up. The really refreshing thing about having a foreigner running the Boa Vista course is that he structures it so it resembles language learning as I understand it. There are dialogues to practice. We learn all the pronouns systematically. We write vocab cards. We don’t spend an entire afternoon, as we did in Aishalton, learning the Wapishana for numerous small brown birds, none of which can be translated. Add in an extra complication: our native speaker teachers are Portuguese Wapishana, so can’t explain in English. Their writing conventions are also different, with quite big spelling changes, and two different letters to the alphabet. One of my fellow participants says to me ‘They should have agreed spelling rules on both sides of the border’. Who is ‘they’? The Academie Wapishanaise?

Wapishana is fragile. There is a striking disparity between the fluency of people my age (i.e grandparents), and school-age children. Ronaldo gives out a language questionnaire to indigenous teachers to use in their communities for assessing linguistic robustness: most of them are so incongruous for Aishalton that they sound facetious. Is the language used for education? (Caribbean-wide exams guarantee that it never will be). Are public documents and roadsigns in it? (Roadsigns? We might need roads first!) Are there media in it? (No electricity, no reliable access to paper or ink, no salaries for DJs!) Is the Wapishana population small or large? (Small) Do they have economic power? (Don’t make me laugh. They barely have cassava power).
At first I feel quite panicky, but then I wonder, does this matter? If something is valuable, I think generally we Westerners immediately start working out how to preserve it. Video the wedding. Bury the ashes. Pass on the Patek Philippe watch. Frame, memorise, dry, varnish, freeze, collect, pickle, distil, and most of all, write it down.

Ronaldo says that language is important because it is the key to a group’s heart. But what if they voluntarily have a change of heart, and swap their language for a bigger, shinier one? My instinct is to start frantically scribbling down folk stories, get out the Dictaphone and run around the village elders preserving their memories. But who is to say that my instinct is useful? When we pride ourselves on ‘preserving’, what if we are actually dessicating? I suppose there is a place for frogs in formaldehyde, but they certainly have none of their charm left.

So in the end, I accept that we are learning Wapishana because we want to say to our communities, “What a great language! How proud you must be of it! Listen to how stilted and comic I sound compared with your expertise!”. And because we believe that understanding the forms in which people express themselves helps us to understand more deeply what they mean. Any grander claims, of preservation and future generations blah blah blah, run the risk of neo-colonialism of a particularly British (or perhaps I should say English?) intellectual character. Languages are chasm-builders at least as much as they are bridges. We’re choosing to have a go at bridge-building, that’s all.