Moruca

Recently we have been discovering more and more that Guyana is a place where anything is possible. Illegal fireworks can be bought from your first form students outside the market, juice bottles can explode spontaneously and blackouts can last for a week. Everything will make so much sense when we get back to England as we seem to spend most of our time in a state of confusion. The past two weeks have been very busy with work and travelling.
This weekend we went up to Moruca, an Amerindian village north of Georgetown, to visit some other volunteers. They are also staying with a world teach volunteer from Cambridge and a Peace Corps volunteer from LA who are both slightly older and more experienced! To get there we had to cross four rivers – the Berbice, Demerara, Essequibo (which is 20 miles wide!) and down the Pomeroon and up the Moruca river. The journey was amazing especially the last bit in a speedboat through the jungle. On the way back the speedboat leaves at 5:30am so you get to see the sun rise over the jungle whilst speeding down river. It is incredible. Moruca is really beautiful – a world away from New Amsterdam. The Amerindians are quiet but friendly people. We visited the secondary and primary school and were shocked at how peaceful the place was despite having 400 kids in fairly small class rooms. Since there are no Amerindians in New Amsterdam and the population is made up of loud and lively Afro and indo Guyanese this was a big surprise to us. It was a world away from the New Amsterdam – it didn’t feel like we were in Guyana. While the people may be quiet, the jungle definitely is not. I was woken by the sound of howler monkeys at 3am on the first night which was really bizarre. There was also a tarantula on the wall of the bathroom and hundreds of army ants working together to lift leaves and flowers many times their size. Apparently we have to go back in the rainy season to see all the monkeys and snakes. We were interrupted at 2:30am on Friday (whilst searching for the diamonds we had dropped under the table) by the neighbours telling us to call a doctor because their son was really sick. We went over to see him sweating and barely conscious on the floor. After considering the possibility of septic shock we smelt the alcohol on his breath and realised he had just passed out from drinking. They wouldn’t believe us though since their son ‘never drinks’. Even in the jungle things aren’t so different from home. The Amerindian men drink a lot and cheat on their wives a lot which makes the whole place feel slightly uneasy and claustrophobic in my opinion. It wouldn’t be a nice place to fall out with your neighbours since there is no way of getting away from them. On Saturday we got a pick up to a nice sandy beach by a creek and went swimming and fishing, Jolene caught two Hussars which we could have curried but didn’t know how.
Moruca is in a strange stage of development. They have just got mobile phones and everyone has one. Digicell (the mobile phone company) is everywhere – there are Digicell signs in the middle of the jungle. The village seems to have lost a lot of its traditions since getting contact with the outside world. A lot of people have had a glimpse of what else the world has to offer and get depressed with their own lives. There have been several suicides in the village recently. Whether the two are related I don’t know but it could be a case of ignorance being bliss. Either way I don’t think any thing will stop the village from developing – there are plans to get the Internet. Whether good or bad, things in the village are definitely changing quickly. As for education, access to the outside world can only be a good thing but at the cost of the traditions of the community.
Back at school, our head teacher came into my chemistry lesson to invidulate it with no warning. I also just happened to be teaching moles and Avagadroes law – the hardest thing to first learn in chemistry. Luckily she doesn’t know much about chemistry though so she couldn’t comment on the content! She was pleased with my teaching but concerned that I hadn’t written every small detail of what I had done and said in my lesson plan. It seems that they would rather it looked like you were teaching well on paper than actually teaching well. I am still enjoying the teaching although Jolene and I are finding it ever more concerning (but amusing) that we make up the chemistry department in the best school in Berbice.
Tuesday was a public holiday since it is dewali (or deepvali) the hindu festival of light. I spent the day cooking with our neighbour and spent the evening walking around the village looking at all the Diya (small lights people decorate their houses with), fireworks and small kids spinning burning steel wool around their heads. The Guyanese have a fascination with fireworks and bangers (they sound more like bombs here though). There have been several every day at school which usually involves a loud bang screaming kids and lots of smoke. There was also a firework set off outside the staff room today which meant the police were called to school.
The blackout lasted a week and we have had consistent power for a couple of days until today when it went off again. I am now in Georgetown as I have to attend a CXC chemistry workshop today and tomorrow. I am looking forward to finding my own way around Georgetown and pretty glad I have made it safely so far!


http://hazelhathwayinguyana.blog.co.uk/2008/11/01/moruca-4966285/

Moruca man murdered

Twenty-one-year-old Damian La Rose was murdered last night in  Moruca, North West District.

Details are sketch but reports received by Stabroek News said that the Moruca resident was beaten during an altercation with a group of men and may have been stabbed.

http://www.stabroeknews.com/2010/news/breaking/10/30/moruca-man-murdered/

THE MORUCA PROJECT

The Spanish Arawaks came to Guyana in the year 1817 fleeing prosecution by Simon Bolivar, and with them came their traditional lifestyles, cultures, and music. However over the years much of this rich history (which is largely oral) and culture has all but disappeared. In 2005 when the foundation made contact with the local community the majority of this music had been lost, for example there were only six (6) persons in the village who knew the songs and all except one had also lost their words or lyrics. In the place of voices violins are used. This served as the catalyst for the Moruca project. 

The project started in August, 2005 and aims to preserve local culture through music. The foundation works along with local musicians to help them preserve their musical customs. To date 3 violins have been donated to the community. The foundation also works closely with the school to provide training to school students and has provided training to 12 students. The foundation is also hoping to acquire the services of a violin teacher who will work with the young kids and try to rebuild the violin repertoire in the community. In 2008, with funding from a private person, the foundation also developed a documentary of the Spanish Arawaks in Moruca, which is available upon request.

ETHNOMUSICOLOGY & FOLKLORE

In an attempt to preserve Guyana's musical and cultural heritage beginning with its Indigenous communities and later arrivals Rohan Sagar has been working amongst the Spanish Arawaks of Moruca and the African-Guyanese community of Buxton. In this regard he has been able to research and document the following:  

Banchikilli - The music of the Spanish Arawaks of Moruca, Guyana. (A recording of 25 Arawak songs with related folklore.) 

Songs of Survival - African Music in Buxton Guyana. A research on the traditional drumming patterns and techniques, traditional songs composed on the plantations during both pre- and post emancipation periods. 

The Sambura - The Study and Uses of Instruments in traditional Music in Guyana.

Legends of the Patamonas - A collection of the Folklore of one of the last Indigenous nations in Guyana to have kept their culture largely intact.

La Rose - An Emancipation Festival first celebrated by  African slaves, and now their descendants in St. Lucia. Brought to Guyana in the early 1940's this feast was last celebrated in the late 1980s. A collection of La Rose music is presently being researched and attempts are on the way to discover the last King of La Rose.

Music of Kabakaburi - Kabakaburi is a sleepy little village 20 miles from Charity in the Pomeroon River. A collection of seven songs on cassette was discovered in a waste bin in an office ready to be thrown away. Contained are Arawak songs being performed to the  Mari - Mari rhythm. Also on the tape is a copy of David Campbells' "Kabakaburi Children Dancing In The Sun."

http://www.harpyeaglemusic.org/projects.html

Town boy, Marco

Marco Joseph was a student of Moruca Primary until July 1976 when he gained a place at a secondary school. But that school was miles away at a location called Port Kaituma. Few persons in his community ever went there. The Regional Education Officer said he was one of over 100 students to be admitted to the boarding school, Port Kaituma Secondary. The institution had boarding facilities for students living as far as his home. However, to get to Port Kaituma entailed two days of traveling from Moruca. Marco would have to travel from Moruca to Kumaka by boat where he would spend the night, then on to Mabaruma where the large school building was located.

That school was a year in existence when the Ministry of Education decided to convert it into a boarding school. Their main concern was to find a competent head who would rise to the challenge of managing such an institution. The matter was discussed for about two terms by education officials when eventually a decision was reached to take the matter to the Prime Minister, who regarded the project as urgent and pressing, as he had promised Region One they would have another secondary school. The building took two years to complete as some material had to be flown in from Georgetown.

When it was declared open, the Ministry of Education notified the Prime Minister that children from various locations and as far as Moruca would be attending the institution. It was then truly regarded a boarding school. While dorms were being built, the Ministry undertook to search for a competent headmaster to manage the institution.

There was only one other such school in the country, Presidents' College, on the East Coast of Demerara, that provided an example of how such institutions should be managed. Port Kaituma Secondary was built to house children from Matthews's Ridge, others at Arakaka and Mabaruma not to mention Port Kaituma itself. It was intended that the children would live-in and at mid-term travel home to their families to spend a week and return by a specific date.

Eventually, the Ministry of Education found their man. He was a short, lean and intelligent head teacher who had not long joined the Ministry and was a former head who pioneered Essequibo Islands Government Secondary School to a proper functioning institution. From reports, education officials assessed his competence and they decided to interview Bertrand Philander. Other and better known head teachers balked at being posted so far from their families, which included growing children already attending secondary schools in the city.

Mr. Philander accepted the challenge willingly and agreed to be posted into the hinterland. He took up the post at the beginning of the new school year, 1976.

A department of education official in Region One introduced Bertrand Philander to the staff which comprised teachers, a house mother, a head cook, a bond clerk, a mechanic, carpenter and a handyman. The children welcomed him by standing up and saying, “Good morning, Mr. Philander. We hope you would enjoy living among us,” to which he replied with grateful thanks. With words to the effect that they were in it all together, Mr. Philander said he hoped they and the staff would co-operate to make their new home pleasant.

Marco adjusted as well as other children did. He stood out because of his flexibility, his ability to mix. He was easily a teacher's pet student because of his willingness and innovativeness. And he clowned on every serious occasion. He learned to play football, gave a few cracks at cricket, but was too short to be in the volleyball team.

However, what made him an outstanding pupil was one incident.

One night, when the students gathered for dinner, there was a sudden power failure. The place was thrown in pitch darkness and at that, conversation ceased. Mr. Philander found his way in the dining room and asked everyone to be calm. Marco growled, “A calm before a storm and we must get to higher ground,” and with that he struck a match and pointed in a general direction. Everyone laughed nervously. The students got over their fear and conversation resumed. Mr. Philander complimented Marco for this gesture when the lamps were brought out and dinner was served.

After that incident Marco won a special place at the table and he led the assembly in prayers. Sometimes he clowned to the extent that everyone laughed until they got ‘stitches'. Another night the house mother who ‘ran the ward' was scared almost out of her wits by a spooky form making owlish sounds hovering between the beds in the boys' dorm. When the lights were turned on, the spook turned out to be Marco dressed up in a sheet.

No one ever forgot Marco and his antics. At the Christmas party, the boys put on a skit in which Marco dressed up as M. Philander and imitated his voice, gait and gesticulations. This was a hit.

Soon, it was time to return home for the holidays. The students left in groups for their destinations.

However, because of where Marco lived, he had to leave by himself. After all, he was the only student who lived at Moruca.

Before Marco could leave the premises, Mr. Philander had to ensure the boat would be traveling from Mabaruma to Moruca that day.

No word came. Marco was becoming anxious as he was alone now on the premises and had no other student to speak with as only the staff who lived on the compound remained. When word did come, it was to notify Mr. Philander that the boat had developed engine trouble, parts had to be sent for from the city and repairs could not be completed until long after the holidays ended.

Mr. Philander had difficulty with this but being a man-of-the-moment decision maker, he decided there was only one other way out for Marco - to take him home to his residence in the city.

Marco was informed but the lad cried because he would not be able to see his family. He was however convinced to make the trip to the city.

The headmaster's plane was due the following day and Marco boarded with him and was flown over a network of rivers and hills, forests and swamps to Timehri airport.

The long journey to the city was no less interesting.

The big surprise came when they arrived in the city. Young Marco saw Stabroek Market for the first time; the traffic seemed confusing as though cars, minibuses, lorries and people would collide one with the other but somehow managed to get out of the way just in time. It was a sight to behold for the lad.

At Mr. Philander's residence, he was greeted by his sons who received him with open arms. Marco was shown to a room and Mrs. Philander prepared a bath for him before dinner with the family.

He hardly slept the first night as he kept wondering what his mother and father were thinking at the time. On the following day, much to his delight, he was taken shopping downtown. He chose toys for himself and his brother and sister which would be delivered on his return home, he thought.

The visit to Georgetown was much more than he bargained for. Being observant, he made mental notes of almost everything he saw in order to boast of his experience to his peers when school reopened.

Back at school, the boys wanted to know what each got for Christmas. When his turn came, Marco smiled and smiled. He bent his head and laughed.

“I got what none of you got. I got it from HM. Ask him, but he wouldn't tell you. I will have to tell you that myself.” Everyone waited in silence. Then he announced, “I got a trip to Georgetown for the Christmas. And I have photographs to prove it.”

The photographs made a tour of the school during the day and Marco gained the reputation of becoming a town boy.

http://www.landofsixpeoples.com/news404/nk412128.htm

Guyana Summer Mission 2009

As the Father has sent me, even so I send you.” (Jn 20: 21)

The Priests and Sisters of the Religious Family of the Incarnate Word working in Moruca and the Essequibo Coast in Guyana were so happy to welcome the group of 11 missionaries to their parishes during August to help spread the Good News of Salvation. The missionaries included the main preacher, Fr. Jose Signorelli, 4 IVE Seminarians, 3 SSVM Sisters, and 3 lay missionaries. One of the young adult lay missionaries came all the way from Egypt to participate in this popular mission.

http://www.ssvmusa.org/events/2009/Guyana.SummerMission.shtm

The "Iron Woman" of Guyana

THE BANK IN ACTION	October 16, 2010		IN THIS STORY
Carolyn Rodrigues demands to know why a local work crew has missed a project deadline. The "Iron Woman" of Guyana How one implacable official ensured that development projects got done--on time and under budget By David Mangurian, Kumaka, Guyana From a distance, Carolyn Rodrigues seemed to have no business berating the muscular six-foot-tall man who serves as chairman of the Community Development Committee in Kumaka, a sweltering hinterland river town and trading center in northern Guyana. Rodrigues is only 5 feet 3 inches tall, after all. But on this particular steamy afternoon she was also very angry. It had taken several hours to get to Kumaka , where she was to inspect the construction of a sanitary facility consisting of eight flush toilets and two showers.  http://www.iadb.org/idbamerica/english/jul01e/jul01e1.html

Preserving our Literary Heritage

Literature on the Amerindians of Guyana
Part Two The response to my column is heartening, to say the least, overwhelming at times. This is a public thank you to all who have supplied related information and material.
In response to a previous list on the subject, Mr. Gordon Forte has supplied the following, acknowledging this is not a comprehensive list. 
Selections from a Bibliography on Guyanese Amerindians, 1841-1998
Adams, Kathleen J.
1981b    The Narrative of a Barama River Carib Youth. Journal of Archaeology and Anthropology 4(1, 2):39-50.
1983-84    The Premise of Equality in Carib Societies. Antropológica 59-62: 299-308.
Amerindian Lands Commission.
1969    Report by the Amerindian Lands Commission. Georgetown.
Amerindian Research Unit
1992    The Material Culture of the Wapishana of the South Rupununi Savannahs in 1989. Georgetown: University of Guyana. 92p.
1993    Situation Analysis of the Status of Children and Women in the Guyana Amazon. Report commissioned by UNICEF. Georgetown.
Anderson, C. Wilgress
1909    The Aboriginal Indians. Handbook of British Guiana. G.D. Bagley (ed), pp. 105-114.  Georgetown,
Anthon, Michael
1957    The Kanaima. Timehri, 5th series, 36: 61-65.
Atkinson, H.
1990    The History of the Catholic Church in Santa Rosa in the North-west District of Guyana 1817-1990. NSJ.
Baldwin, Richard
1946    The Rupununi Record. Georgetown: The Daily Argosy. Reprinted 1964.
1948    Rupununi and its Neighbour — Rio Branco. Timehri 28: 47–53.
Bannister, H. A.
1951    Amerindian Education in British Guiana. Timehri 30: 57 -59.
Benjamin, A. J. McR
1988    The Guyana Arawaks in the 16th and 17th Centuries. Proceedings of the Conference on the Arawaks of Guyana. Georgetown: University of Guyana, 5-21.
1992    A Preliminary Look at the Free Amerindians and the Dutch Plantation System in Guyana during the 17th and 18th Centuries. Guyana Historical Journal 4/ 5: 1 -21. Georgetown.
Benjamin, Joel
1991    The Arawak Language in Guyana and adjacent territories. Archaeology and Anthropology 8: 7-112.
Bennett, Gordon, Audrey Butt Colson and Stewart Wavell, eds.
1978    The Damned: The Plight of the Akawaio Indians of Guyana. London: Survival International Document 6.
Bennett, John P.
1986    The Arawak Language in Guyanese Culture. Georgetown: Department of Culture.
1989    An Arawak English Dictionary’. Archaeology and Anthropology 6: (1,2).
1995    Twenty-Eight Lessons in Loko (Arawak): A Teaching Guide. Georgetown: Walter Roth Museum of Anthropology.
Bennett, John P. and Richard Hart
1991    Kabethechino: a correspondence on Arawak. Edited by Janette Forte. Georgetown: Demerara Publishers Ltd.
Bishop, Andrew R.
1996    Baseline Document on Land Use in Guyana. Georgetown: Govt. of Guyana, University of Guyana, The Carter Center, Guyana Environmental Monitoring and Conservation Organisation, World Resources Institute.
Brana-Shute, Gary
1995    Indigenous Peoples of Guyana: Action Report. Washington: The World Bank.
British Guiana
1939    The Royal Commission in British Guiana. Georgetown: The Daily Chronicle Ltd.
1946    Interim Report by the Aboriginal Indian Committee (The Green Committee).
1948    Report of the Rupununi Land Tenure Committee.
1965    Report of the British Guiana Independence Conference.
Brotherston, Gordon
1979a    What is Written in Timehri? Journal of Archaeology and Anthropology 2(l): 5-9.
Butt, Audrey J.
1960    The Birth of a Religion: the origins of a semi-Christian religion among the Akawaio. Journal of the Royal Anthropological Institute 90 (1): 66-106. Reprinted in Timehri 38 and 39.
1969    Land Use and Social Organisation of Tropical Forest Peoples of the Guianas. Human Ecology in the Tropics, pp. 33-49.  J.P. Garlick, ed. Pergamon Press.
Reprinted in Symposia of the Society for the Study of Human Biology 16: 1-17. J.P. Garlick and R.W.J. Keay (eds.). London: Taylor and Francis, 1977.
Butt Colson, Audrey
1971    Comparative Studies of the Social Structure of Guiana Indians and the Problem of Acculturation. The Ongoing Evolution of Latin American Populations. pp. 62–91. Francisco M. Salzano, ed. Springfield, Illinois: Charles C. Thomas.
1971    Hallelujah among the Patamona Indians. Antropológica 28: 25 -58.
1973    Inter-tribal trade in the Guiana Highlands. Antropológica 34: 5-70.
1981    Review of Waramadong: A case study for Amerindian resettlement in the Upper Mazaruni area, Guyana. A. Fournier, ed. Georgetown: Upper Mazaruni Development Authority, 1979. Survival International Review 6 (5-6), 37 & 38: 84-86.
1981    Review of W. Henningsgaard, The Akawaio, the Upper Mazaruni Hydroelectric Project and National Development in Guyana. Cultural Survival Inc. Occasional Paper 4, 1981. Survival International Review 6 (5-6), 37 & 38: 86-87.
Charette, Elizabeth
1979    Historical Sketches of the Warau People. Bulletin of the Amerindian Languages Project 3 (5): 19-45.
1980    A short dictionary of the Warau language of Guyana. Georgetown: University of Guyana Amerindian Languages Project. Walter F. Edwards, ed.
Clementi, Cecil
1917    A Journey to Mount Roraima across the savannah highlands of British Guiana. Timehri 4: 1–26.
Dorman, John R.
1993    Mines over matter. Guyana Review 9: 14-15. Georgetown.
Eden, Michael J.
1966    Some problems of Amerindian development in the Rupununi District. Journal of the Guyana Museum and Zoo 42: 36-40.
Edwards, Walter F.
1980    Focus on Amerindians. University of Guyana: Amerindian Languages Project.
Edwards, Walter F. and Kean Gibson
1978    A brief history of Amerindians in Guyana. Conference of the Society for Caribbean Linguistics. Bridgetown: University of the West Indies.
Environmental Resources Management
1995    Environmental and Social Impact Assessment: Linden–Lethem Road. London.
Evans, Clifford and B.J. Meggers
1955    Preliminary Results of Archaeological Investigations in British Guiana. Timehri, 5th series, 34: 5-26.
1958a    Life among the Waiwai Indians. The National Geographic Magazine 107: 329-346.
1960    Archaeological Investigations in British Guiana. Bureau of American Ethnology Bulletin, 177. Washington D.C.: Smithsonian Institution.
1964    British Guiana Archaeology: A Return to Original Interpretations. American  Antiquity. 30:83-84.
Fanshawe, Dennys Basil
1949    Glossary of Arawak Names in Natural History. International Journal of American Linguistics 15(1): 57-74.
1996    The Fanshawe-Boyan Glossary of Arawak Names in Natural History. Janette Forte, ed. Georgetown: University of Guyana.
Fanshawe, D.B. and C. Swabey
1948    Botanical and Ecological Exploration in Guiana. Timehri 28: 19–23.
Forte, Janette
1990    The Populations of Guyanese Amerindian Settlements in the 1980s. Georgetown: University of Guyana, Occasional Publications of the Amerindian Research Unit.
1990    The case of ‘The Barama River Caribs of Guyana Restudied.’ Social and Economic Studies 39: 1: 203-217. Kingston: University of the West Indies.
1993    Amerindians and Poverty. Poverty in Guyana: Finding Solutions. Georgetown: University of Guyana, Institute of Development Studies.
1995    A Selective Reading List on Guyanese Amerindians. Georgetown: University of Guyana, Occasional Publications of the Amerindian Research Unit.
1996a    About Guyanese Amerindians. Self-published, Georgetown.
1996b    Thinking About Amerindians. Self-published, Georgetown.
Forte, Janette, ed.
1994    Amirang: Proceedings of the National Conference of Amerindian Representatives. Georgetown: University of Guyana, Amerindian Research Unit.
1995    Report of the UNDP Consultation on Indigenous Peoples and National Development held at Beterverwagting, Guyana on February 14-15, 1995. Georgetown: University of Guyana, Amerindian Research Unit.
1996    Makushipe Komanto Iseru: Sustaining Makushi Way of Life. Bina Hill, Rupununi: North Rupununi District Development Board.
Forte, Janette and Ian Melville, eds.
1989    Amerindian Testimonies. Illustrated by Stephanie Correia. Boise: Boise State University Press.
Forte, Janette and Laureen Pierre
1994    Baseline information on Amerindian Communities in Region 9. Report produced for the Guyana Organisation of Indigenous Peoples. 62 pages.
Fox, Desrey and George K. Danns
1993    The Indigenous Condition in Guyana: a Situation Analysis of the Mabura Great Falls Community. Georgetown: University of Guyana.
Giglioli, George
1951    The Amerindians of the Guiana highlands and savannahs: A story in photographs. Georgetown: The Chronicle Christmas Annual.
1968    Malaria in the American Indian, Pan American Health Organization, Scientific Publications 165: 104 -113.
Goodall, Edward A.
1977     Sketches of Amerindian tribes 1841-1843. Ed. and introduced by M.N. Menezes. London: British Museum & National Commission for the Acquisition, Preservation and Republication of Research Materials on Guyana.
Great Britain
1945    The West India Royal Commission Report, 1938-39. London:HMSO.
Guppy, Nicholas
1958    Wai-Wai: Through the Forests North of the Amazon. London: John Murray.
Guyana
1969    Report of the First Conference of Amerindian Leaders.
1970    Report of the Second Conference of Amerindian Leaders.
1970    A Brief Outline of the Progress of Integration in Guyana. Georgetown: Ministry of Information and Culture.
1971    Ministry of National Development. Third Conference of Amerindian Leaders. 30th -31st October, 1971. Georgetown: Interior Development Department.
1976    Ministry of Regional Development. Report of the Fourth Conference of Amerindian Captains and Leaders. 2nd -6th April, 1976.
Guyana. Ministry of National Development and Agriculture
1974    Gazetteer of Guyana. Georgetown: Ministry of National Development and Agriculture, Lands and Surveys Department.
Hanif, Mahamad
1966    Amerindian art. Journal of the Guyana Museum and Zoo 42: 29–30.
1967    Petroglyphs in the Rupununi. Timehri. 43:19-27.
Henfrey, Colin
1964    The Gentle People. London: Hutchinson.
1965    Through Indian Eyes: A Journey among the Indian Tribes of Guiana. New York: Holt, Rinehart and Winston.
1995    Democracy and the Sustainability of Livelihoods and Natural Resources: The issue currently underlying Amerindian development options. Situation Analysis: Indigenous Use of the Forest with Emphasis on Region 1. Amerindian Research Unit, University of Guyana: 72-75.
Henningsgaard, William
1981    The Akawaio, The Upper Mazaruni Hydroelectric Project and National Development in Guyana. Cambridge: Cultural Survival.
Hilhouse, William
1978    Indian Notices. Georgetown: National Commission for Research Materials.
Jones, Wayne
1981    Towards Further Amerindian Integration and Development: The Persuasive Approach. Georgetown: Ministry of Information.
Kenswil, F.W.
1946    Children of Silence. An Account of the Aboriginal Indians of the Upper Mazaruni River, British Guiana. Georgetown.
King, K.F.S.
1968    Land and People in Guyana. Oxford: Commonwealth Forestry Institute.
Kloos, Peter
1972    Amerindians of Guyana. In The Situation of the Indian in South America. W. Dostal (ed). pp. 343-47. Geneva: World Council of Churches.
Lancaster, Alan
1993    The Unconquered Wilderness: A Historical Analysis of the Failure to Open the Hinterland of British Guiana. Georgetown: History Gazette, No. 58.
Lord, W.T.
1944    Exploring in British Guiana. Timehri 26: 35–41.
Mangar, Tota C
1992    The Rural and Interior Development Policy of Henry Irving, 1882 -1887. University of Guyana: History Gazette 42.
McCann, Terence
1969    The Rupununi, its peoples and its problems. New World  1 (1): 30-31. Georgetown.
McTurk, Michael
1952    Amerindians and the State.  Timehri 31: 8-15.     
Meggers, B.J.
1971    Amazonia: Man and Culture in a Counterfeit Paradise. Chicago: Aldine-Atherton.
1992    Amazonia: Real or Counterfeit Paradise? The Review of Archaeology 13(2): 25-40.
Menezes, Mary Noel
1977    British Policy towards the Amerindians in British Guiana, 1803 -1873. Oxford: Clarendon Press.
1979    The Amerindians in Guyana 1803-1873 A Documentary History. London: Frank Cass.
1982    The Amerindians and the Europeans. London: Collins.
1983    Amerindian Life in Guyana. Georgetown: Ministry of Education, Social Development and Culture. 32 p.
1988    The Amerindians of Guyana: Original Lords of the Soil. América Indígena XVLIII (2): 353-376.
Mentore, George
1988    The relevance of myth. Georgetown: Department of Culture.
1993    Tempering the Social Self. Journal of Archaeology and Anthropology 9:22-34.
Metcalfe, Anthony, S.J.
1994    Journal of a Flying Priest. Georgetown.
Moody, Roger
1995    Swords in the Shield: Canada’s Invasion of the Guianas. Part One of Report for the Amerindian Peoples Association. Georgetown.
1995    Five Minutes to Midnight: an Account of the Origins and Consequences of South America’s Worst Mine Disaster. Report for the Amerindian Peoples Association. ms. Georgetown.
Myers, Iris
1944    The Makushi of British Guiana: A study in culture contact. Part I. Timehri 26: 66 -77. Georgetown: Royal Agricultural and Commercial Society.
1946    The Makushi of British Guiana: A study in culture contact. Part II. Timehri 27: 16 -38. Georgetown: Royal Agricultural and Commercial Society.
1993    The Makushi of the Guiana-Brazilian Frontier in 1944: A study of Culture Contact. Antropologica 80: 3 -99.
New World (Guyana)
1969    The Amerindian Association — the Lands Commission. New World (Guyana) 1(1): 30–31.
1969    Amerindian land tenure. Report of the British Guiana Independence Conference, 1965. New World (Guyana) 1(1): 32–33.
1969    Excerpts from Mr Burnham's statement on revolt. New World (Guyana) 1(1): 10.
Pierre, Laureen
1988    The “Spanish Arawaks” of Moruca. Proccedings of the Conference on the Arawaks of Guyana. Georgetown: University of Guyana, 44-50.
1993    Stephen Campbell. Unpublished MA thesis, University of Guyana.
Pierre, Laureen and Adrian Gomes
1994    Amerindian Stories. Told in Makushi and English. Georgetown: Guyana CBR Programme and Red Thread’s Women’s Press.
1994    Amerindian Stories. Told in Wapishana and English. Georgetown: Guyana CBR Programme and Red Thread’s Women’s Press.
Poonai, N.O.
1962    Archaeological sites on the Corentyne coast. Journal of the British Guiana Museum and Zoo 33: 52–53.
1963    History of the Amerindians of Guyana. Journal of the British Guiana Museum and Zoo 37: 35-38.
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