In British Guiana’s preparing to transition from a colony to an independent nation, establishment of symbols that would come to distinguish her people’s unique identity was key to this characteristically developmental thrust. The country was renamed Guyana, which is an Amerindian word meaning ‘land of many waters’, and other features were put in place, such as the National Motto, National Anthem, Coat of Arms, and national songs.Looking at these, it may be tempting to dismiss, embrace, or question the wisdom of choice. It must be remembered that British Guiana was never a society built out of homogeneity or respect for equality. Some races, notably Amerindians and Africans, were not seen as human beings by European enslavers. This historical socialisation and treatment carried through the centuries, and informed the establishment of structures, the placement of some in the structures, and the treatment they received.

It will be recalled that Africans were referred to as monkeys. Stories were told of them living naked in the wild, swinging from trees; and Africa was referred to as an uncivilised place, or as the ‘dark continent.’

Then there was the argument that slavery and its practices were good for Africans, since such treatment aided in civilising the group. Amerindians were also enslaved, were derisively referred to, and had their lifestyles condemned as untamed.

It was in this hierarchal structure that indentured servants arrived, met a society in which inequality in treatment was the established ‘law’, were slid into the prescribed rank of being lower than the European masters; and were also treated as lesser than those masters. Where one group was able to maintain systems of enslavement and bond labour on justification of suitability based on physical strength, adaptability to climate, and cheap labour, what was never lost sight of was the notion of superiority based on race and cultural preferences.

Out of these systems, British Guianese identity and lived experiences were shaped and nurtured. It was a belief system of inferiority and superiority, acceptance and ascension on the ladder, though never that by birth right for non-whites, and was based on adopting and mimicking the ‘superior’ race and practices.

Looking back, Guyanese can find amusement in dressing like Europeans, even though our climate is dissimilar to theirs. It was not unusual to see the up-and-coming wearing sweaters to formal events; and the practice of wearing the suit, tie and waist coat exemplifies that adaptation.
To speak the “Queen’s language” was a sign of ascendancy on the social ladder. Conversely, the creole language was frowned upon and seen as inferior. The colour of skin and texture of hair were also features used in determining levels of inferiority and superiority.

To be considered less inferior was to be lighter in complexion, of mixed heritage, and having what was considered ‘nice hair.’ The formally educated were considered superior to those without education; women were treated as less than equals, and the standards and determination for society were set by the man, creating a patriarchal structure.

History shows there were instances of racial clashes and cooperation, primarily among the two major races — Africans and East Indians. Within these two groups, there was the sense of superiority to Amerindians, who resided primarily in the hinterland.

Africans and Indians who lived in the rural areas were seen by their races as not being equal to urban dwellers. Portuguese and Chinese were seen as higher in rank than Amerindians, Africans and Indians, but lower than Europeans. Persons were also ranked based on religious beliefs and which denomination they belonged to.

Pre-independence found a stratified society built on perceptions of inferiority and superiority, racial mistrust and clashes, the latter of which occurred two years prior to the date.

These were the social, economic, political and cultural realities the society found itself in on the eve of Independence. It meant that Independence would either see the continuation of similar stratifications, beliefs systems, and acts toward the other, or efforts made to nullify them and start afresh. Given the aspiration Independence offers, including opportunity to establish a new society whose belief system is based on equality irrespective of historical experiences of superiority and inferiority, ethnicity or location, this path was evidently pursued. Through these lenses, there can be appreciation for decisions that informed the National Motto of “One People, One Nation, One Destiny”, given that a motto represents the belief or ideals of a people.

The Cacique Crown sitting atop our Coat of Arms not only pays homage to the presence of our Amerindian community, whose members came before, but also exemplifies the forging of an indigenous identity. No longer was the Crown, associated with unpleasant memories, considered the head of the people. The lyrics of the National Anthem represent the ideals of the people working together for the common good. It enjoins that “diverse though our strains,” Guyana is “One land of six peoples, united and free.”

The same can be said for the Golden Arrowhead, where the red represents the people’s fiery spirit or energy, and the black their courage and strength. That theme of “oneness” is ever present in the national symbols. Thus, in understanding the thrust of the right to self-determination that Independence brought, as the nation celebrates the 50th, it needs not be forgotten that those who did the foundational work had a vision of oneness among as; a oneness that is achievable once concerted efforts are made to work towards it.