Ancestral heritage and recognition

–A practical point of view

WHEN reference is made to remembering the ancestors, we must have a precise, conscious and thorough interpretation of what we mean. The Ancients across many cultures, whether African, European, Asian, or Meso-American, believed that sacrificing the enemy to their Gods and as servants to their ancestors ensured pleasing blessings from the ‘other world’. In Hebrew/Kemet ma? Kheru is reputed to have instructed that there are earthly bodies and spiritual bodies, the latter having no need of earthly passions. Ancestral commemorations are then directed at the value of their legacy, thus the phrase, “Render your hearts and not your garments…” is necessary to also understand against judging on the pretext of costuming. Parallels to all these teachings can be found in African teachings.

Costumes, on many occasions, if not developed around specific definitions, colours, wraps, scarves, or banners that are symbolic upon agreement as relevant instructions that are both intellectual in content and symbolic in definition, but never the essential justification of, as, or for acceptance as an immediate authority. Otherwise, the ego has overcome the significance of the true values, and transformed the solemn event or group understanding into a cultic entry of postulating imagery, where the costume prevails, but the significant intent has ceased to be relevant. The other problem with costumes is, as an official prop, they can dull insightful perception, and cloud what is sincere from what is predatory. Thus, the saying, “by your works shall you be known”, those who are serious will know. Those who loosely judge, feign their true intentions.

De lamentables

Ancestral heritage, in reference to the recent ACDA-presented MAFFA, was rooted in its commemoration to recognise the inherited legacy of the Africans who were brought here, to remember their struggles and the tenacity to survive, and what they contributed to the shaping of the then colony, now nation, which not only the Afro-Guyanese community have inherited. This year, it was crafted to engage the main political parties towards imploring a significant recognition of the event, not as another national holiday, but as the profound event responsible for our nation’s existence. Unfortunately, it did not unfold as planned. To what must the direct group, however, hold most sacred? That would be the very villages they live in; the wards of the townships those who bought their freedom, even before Emancipation, settled in, in both New Amsterdam and Stabroek-Georgetown.

It is not really just a rites and rituals event; it transcends that. Its profound essence is an assessment of heritage against what is addressed today, and the profound realities enveloping the collective towards the next chapter of the very heritage. That assessment means works, ‘getting into the trenches’ as the saying goes. In preserving significantly the very heritage commemorated. Thus, the collective must transcend and conceptualise initiatives and alternatives to current stagnant issues, and enhance obvious possibilities. Whether you are directly involved as a beneficiary or not, there are institutions that can be developed to facilitate reasonable costs, even as filling answers to questions outside of the curriculum.

The concept of respect for ancestral acknowledgement is rooted in our custom of practices. For example, I have witnessed in the little exposure I’ve had in my father’s workshop gatherings when he and his friends celebrated the outcome of a cricket match or a birthday. They throw some liquor for dem boys, some times a few names would be called in a sombre moment before the usual gaff and drinks continue. More important is a conversation I had with a colleague who was sort of complaining that looking at Afro-colleagues and broaching the question about whether they were mixed, they never denied to her observations and gave explanations about who were who, this is common with Afro-Guyanese and Amerindians, she paused and I answered, that I knew the origins of all the first non-African relatives, because we were instructed not to denounce ancestors, culturally there are no rejection cults or myths taught. Thus, the question to an Afro-Guyanese about his non-African relatives and the response is affirmative, does not mean he or she is denying their African self before you. But merely accepting ancestral heritage yet again.

In closing, significant timelines must be commemorated. It is duty to the national self, as it is informative and at times reassuring in a universe where there is always, the other who wishes to define the world about, in definitions unsuitable, because of one’s failure to define one’s self.

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