Reporter, St. John’s, Antigua
It is not a cricket or policy that triggers the most important discussion in Antigva and Barbuda.
These are the ingredients of a beloved national dish.
The question of whether the “ducan” – sweet and dumplings of coconut – should or should not contain raisins, has been shared by local residents for decades.
Spicy pudding is one of the many foods that are widely eaten in a Caribbean country that has its origin in Africa and has survived to this day.
And his involvement in the national list of cultural heritage currently creates as if he had conquered jocular dispute.
Traditional food of Antigua and Barbud is just one aspect of work in the course of preserving different features for offspring.
Inventory will also include its unique dialect, bush, games, crafts, architecture and boat construction techniques.
Mammoth’s companies, funded by the United Nations Cultural Body, UNESCO, followed by concern about the loss of key elements of cultural identity in the country, explains the project leader Dr. Hazz Medica.
“There is no longer a traditional transfer of knowledge from older to younger people,” BBC says.
“Without that, we start to lose a sense of who we are. External influences can dilute the indigenous culture and people are afraid that what is peculiar to Antiguan will be lost.”
More than two dozen specially dressed data collectors had the task of interviewing residents from each parish, collecting stories, photographs and information. The results will be carefully entered into the publicly available database.
Local author Joy Lawrence took a little encouragement to participate.
The books of the former school teacher are largely focused on the Creole/English dialect that weaves in many African words from Antiguans ancestors.
English may be the main language, but Patois, which is spoken of accelerated speed, is ubiquitous and routinely used to show kinship and friendship.
“When the British brought Africans here, they could not speak English and the British could not speak African languages. Since the Africans came from all over and spoke of different languages, they could not talk to each other,” says Ms. Lawrence.
“Communicate, Africans borrowed a vocabulary from Britan and installed their own excuse and syntax to form Pidga’s thing. During the generations, it became a perfect and developed structure and grammar.”
Several generations ago, the Antiguanian dialect was insidious, and it was usually forbidden for children to speak at school. There are still some who look at the nose today, Mrs. Lawrence is submissive.
“Our predecessors worked hard on the coin of that language,” she claims. “It’s our first language; how can we not preserve what is ours? It’s not a written language and we write it old how, but it has a rhythm and I’m proud of it.”
The dialect is characterized by the “Economy of the Word” and the rare pronouns, she continues.
“We don’t waste time to say” No “; we just say” tarl “. Instead of” Come here, “we say” cumyah. “And we never say her or him; that’s always her or him.”
In places such as school and church, the dialect is used for “accent, clarity and reinforcement”. “Because we mean that,” Mrs. Lawrence adds.
The disagreement of a “right” way to do something is one reason for the fall of some cultural practices, Dr Medica believes.
Different methods of mixing “Fungae”, corn flour pastes that also come from the mother’s continent, and just what to add is another subject of friendly argument.
“There is an idea that this is done and always need to be done. Sometimes younger people exclude themselves without doing it” right “.
“In the workshops, we saw ‘Fungee War’. Antiguans say it should have an end in it, while Barbudans add peas, which made a little sigh in shock,” Dr. Medica smiled.
Novella Payne-Koja produces a series of teas, sauces and spices under the “Granma Aki” brand-she has found everything she knows from her mother and grandmother, but adds her “own turn” recipes.
“The spice is what separates antiguanic foods – garlic, onion, thyme and pepper spice,” she explains.
Many creations of Ms Payne contain local medicinal plants, which have long been used to treat everything, from cough and fever to rashes and nausea. Soursop, lemon grass, noni and moringa regularly appear in their syrup and juices.
“Our food is delicious, nutritious and should be preserved because it is part of our culture and heritage,” she adds.
The project has recently started in Sister’s Island of Antigva, Barbuda, where Dwight Benjamin seeks to maintain the art of traditional Metla production.
Mr. Benjamin uses the leaves of palm trees, which must be dried in the sun for two days, to create a hammer before weaving them on a wand made of bay tree.
The techniques were transmitted by his grandfather, and Mr. Benjamin, a favorable accountant, is one of the few people who are still making and selling brooms.
He says they remain in great demand among the residents of Barbuda.
“Maybe I’m biased, but I find them more effective than a broom bought in a store – you feel the difference when you use them. And they cover more soil,” he says.
“It’s no longer practiced, but it’s something we should nurture and document. I hope the son will pick him up.”
For Dr. Medica, the project has a deeper significance.
“When it comes to culture on the Caribbean islands, we tend to forget the engagement with our colonial past and the influence of it. We were told that our history began when the Africans were brought here, projecting this idea that we came as an empty vessel with no memory,” he says, “he says,” he says, “he says,” he says, “he says,” she.
“The great thing of this paper is a huge evidence of African cultural retaining. As a people we can claim,” this is us. “
“In the dialect, when one is treated unjustly, we say ‘I smaddy [somebody] Too much ‘, “she adds.” And that is what this whole project is; This is a claim of personality. “
