Indios dominam política em São Gabriel da Cachoeira (AM)

Índios dominam política em São Gabriel da Cachoeira (AM)

Indígenas formaram chapa e conquistaram a prefeitura.
Em seis meses, no entanto, aliança se desfez.

Do Globo Amazônia, com informações do Jornal Nacional

Tamanho da letra

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Em São Gabriel da Cachoeira, no extremo noroeste do Amazonas, assembleia de índio virou febre. Eles hoje dominam a política local e, assim como os não índios, têm de conviver com os atritos e desentendimentos que fazem parte da democracia.

Visite o site do Jornal Nacional

A cidade mais indígena do Brasil sempre foi controlada pelos brancos, fossem eles padres, militares, juízes ou prefeitos. Só que um dia, além de caçar, pescar, fazer roçado, os índios resolveram conversar, negociar, fazer política. Depois disso, tudo mudou e a Federação das Organizações Indígenas do Rio Negro (Foirn) atua há quase vinte anos.

“Nessa maloca que vocês estão vendo aqui, já recebemos vários ministros de estado”, diz Renato da Silva Matos, presidente do conselho da Foirn. Gerenciamos aqui recursos de 11 milhões por ano! Daqui a gente se prepara para ir para políticas públicas”.

A grande vitória da entidade foi a demarcação e a homologação de um território indígena do tamanho de Portugal, em 1998. “Tinha que comemorar muito. A gente sentiu assim como se fosse resgatar um filho que você tinha, mas não reconhecia, não tinha nome”, justifica Abrahaão de Oliveira França, presidente da Foirn. Depois, novas lideranças foram surgindo.

“A melhor escola que eu tive foi esse período de 20 e poucos anos que eu fiquei no movimento indígena”, conta Pedro Garcia, prefeito de São Gabriel da Cachoeira, primeiro de uma chapa 100% indígena no Brasil.

“A dificuldade maior foi unir as etnias tukano com baniwa”, diz Antônio Cardoso de Araújo, vereador pelo PDT. Garcia, do PT, é um tariano criado entre os tukanos. O vice-prefeito, André Fernando, do PV, é baniwa. Eles fizeram história ao conquistar o poder.

“Na câmara, no momento, ainda ninguém levantou a voz da oposição”, afirma Williams Kleber Ferreira Alves , vereador do PRP.

http://www.globoamazonia.com/Amazonia/0,,MUL1315718-16052,00-INDIOS+DOMINAM+POLITICA+EM+SAO+GABRIEL+DA+CACHOEIRA+AM.html

Tuyuka Indians in the Amazon uses their own method to educate children

In the Amazon,Tuyuka ( Indians) school use its own methods to educate Children  27/09/2009

Older Indians pass on experience to children/students.

Portuguese language is taught to the children after knowing how to read and write in their first language

Since its establishment in the community of San Pedro, in San Gabriel da Cachoeira (in the Amazon) on the border between Brazil and Colombia, an Indigenous School adopts  a western type method of education and Indian traditional knowlegde in its educational plan.

The most important thing in Pedagogy Tuyuka is the idea in which the experience must always be valued. The students learn since early from those who have long experience, for example the elders who need to be listened to and respected. All the elders in the community participates in the classes as especial teachers.

They are the ones who respond to issues about nature and the forest, about life and death. “The old people serve as history books”, said Odilon Resende, a Tuyuka, Indian student. The secrets of nature revealed by the elders are recorded in books written by the students in Tuyuka language, then after goes to a library which is monted by the students themselves.

Literacy is all in Tuyuka base in findings:  a child learns better in the language which he/she speaks at home. The learning of Portuguese comes after, when the children already know to read and write in their first language.

Being a creative school, snacks is even provided from the forest, The Tuyukas Indians offers Brazil a new model of education, the contrary to what happens in other schools in surrounding districts and states, where ten thousand Indians from the villages of Saint Gabriel studies in precarious schools conditions sometimes divided in sub classes or, worse yet, without any classroom. It’s like that that they prepare for National Exam set for next month, where not even the most optimistic teachers hope for a good performance from the students.

No Amazonas, escola tuyuka usa métodos próprios para educar crianças

Índios mais velhos passam experiência aos alunos.
Língua portuguesa só é ensinada após a alfabetização.

Desde que foi instalado na comunidade tuyuka de São Pedro, em São gabriel da Cachoeira (AM), quase na fronteira do Brasil com a Colômbia, um projeto de educação indígena diferenciada tenta unir a tecnologia dos brancos e os conhecimentos tradicionais dos índios.

Visite o site do Jornal Nacional 

O ponto central da pedagogia tuyuka é a ideia de que a experiência deve ser sempre valorizada. Os alunos aprendem desde cedo que quem vive há mais tempo que eles merece ser ouvido e respeitado. Os velhos todos da comunidade participam das aulas como professores especiais.

São eles quem respondem as grandes dúvidas sobre a natureza e a floresta, sobre a vida e a morte. "Os velhos aqui servem como um livro de história”, conta Odilon Resende, aluno tuyuka.

 

Os segredos da natureza revelados pelos velhos são anotados e viram livros feitos pelos alunos, que irão para uma biblioteca que está sendo montada com os relatos escritos em tuyuka.


A alfabetização é toda em tuyuka, com base numa constatação óbvia: a criança aprende melhor se for na língua que fala em casa. O aprendizado do português vem depois, quando elas já estão alfabetizadas.


As crianças são livres para sair da sala, mas ninguém quer. O que pode ser mais divertido do que uma aula de matemática?

Com uma escola criativa, que tira da floresta até a merenda escolar, os tuyukas oferecem ao Brasil um novo modelo de educação, ao contrário do que acontece em outras escolas da região, a Cabeça do Cachorro.


Dez mil indiozinhos das aldeias de São Gabriel da Cachoeira estudam em escolas precárias, algumas vezes com turmas dividindo salas ou, em caso pior, sem sala alguma.

 http://www.globoamazonia.com/Amazonia/0,,MUL1319020-16052,00-NO+AMAZONAS+ESCOLA+TUYUKA+USA+METODOS+PROPRIOS+PARA+EDUCAR+CRIANCAS.html

Coolies: How Britain Reinvented Slavery

The 18th and 19th centuries were a time where Britain owned and operated colonies throughout the entire world. There was not any given moment in time where the sun did not shine on a portion of British soil from the beaches of the Bohemian sugar islands, to the horn of Africa, to the mountains of the Himalayas. These vast stretches of colonies of course were acquired through the destruction of indigenous people and built tall and glorious on the broken backs of slaves. However when in 1838 the British government outlawed the trade and use of slaves, labor was still needed to operate the many plantations throughout the Britain of the new and old world. So in an effort to preserve their financial interests the British ventured into the lands of Asia, especially India, in search of a new labor force. They lured the unsuspecting peoples of these lands to mass depots where one stamp of their finger to a contract was all that was needed. They were signing their lives over to the British empire. These new indentured laborers were sent to the very posts that the former "freed" slaves were once forced into, to be driven by the same cracker and watched by the same overseer. This secret slave trade of contracted laborers spanned far beyond that of the "freedom" date in 1838. In fact this secret slavery stretched well up until World War I in the early twentieth century. These modern slaves were eventually given French and British citizenship during the 1920's after nearly 100 years of unjust and toilsome labor.

1763 Berbice Slave Revolt Part 3

On the 4th July 1762, the Dutch slave-ship de Eenigheyt slipped over the bar at the entrance to the Berbice River, and taking the deeper eastern channel past Crab Island, dropped anchor in front of Post St. Andries. Among the two hundred and eighty-six slaves packed in her reeking hold was a young man named Atta, who was destined to become one of the great leaders of the 1763 Uprising. Chained near to him was his ship-brother Quabi, who was to follow him loyally to the end of his life. At this point, Atta had less than two years to live, but before he met his death, he and others would rock the Dutch plantation system in the Guianas to its very foundations. Before the Dutch would be able to reassert control over their colony, they would have been forced to mount the most massive military expedition against their former slaves ever seen in that part of the hemisphere. Never again until 1791 would any European nation come so close to losing an entire colony to its slaves.
Part II
The Background to the Uprising
Dutch regulations against revolt
Like the other West Indian colonies, the Dutch passed regulations to try and reduce the likelihood of revolt. The Company had a rule about black:white ratios, for example, which was never really enforced. According to the regulation, a plantation had to have one White for every 15 Blacks. The biggest transgressor of this rule, however, was the Company itself, whose average plantation ratio of 1:26 was well above that of the average private ratio of 1:12, although many private plantations broke the rule too. As it happened, those plantations which led the Uprising in 1763 did not have unusual ratios, while some of the plantations with very high black:white ratios took no part in it.
The Dutch had introduced Pass Laws into Berbice in order to restrict slave movement and make it difficult for slaves on different plantations to conspire together. As in other colonies, a slave was not allowed beyond the boundaries of his plantation without a written pass from his master. Two ordinances on the subject from 1735 and 1738 were completely ignored by everyone, and in 1739, the administration tried a different approach by ordering the chaining-up of corials at weekends. As with the earlier ones, it would appear that this ordinance too was totally disregarded by all and sundry.
In order to ensure that the seeds of revolt were not imported from outside, an ordinance was passed in 1762, prohibiting planters from bringing in slaves from another colony if those slaves had ever been before the courts there.
Ordinance of 1739
On closer reflection regarding the disorders which are caused daily by the frequent roaming of negro slaves on the river, especially on Saturday and Sunday nights, His Excellency the Governor and Councilors have thought fit … to order … both Colony planters and free inhabitants … to ensure that all the boats, namely the small canoes or corials which are on the plantations under their management, and which belong to the plantation or to the slaves are chained up early at the aforementioned period, to wit Saturday and Sunday evening in order thus to prevent the roaming around at night of the aforementioned slaves; and those who might not have a chain are earnestly instructed to obtain one within the period of one year on pain of a fine of 25 guilders …
Van Hoogenheim, 1764
Besides letting them [i.e] the slaves roam around at night is one of the greatest mistakes in the handling of slaves. It has always happened here and I complained about it frequently. Probably it is one of the chief causes of then entire revolution.
Conditions in Berbice unfavourable to revolt
Despite the laxity of the Dutch authorities and planters, the great Uprising of 1763 is, at first impression, a surprising event in terms of West Indian history. Some of the conditions normally associated with revolt simply did not exist in Berbice. The slave population was very mixed, and there was no large concentration of any one linguistic group who could have organized a rebellion. In fact, there was simply no large concentration of population anywhere in Berbice. A handful of plantations in the same parish could easily supply a body of 1,000 men in Jamaica, but in Berbice the manpower of nearly an entire division had to be mustered in order to achieve that total.
From the point of view of revolt, geographical conditions were not really in the slaves' favour either, owing to the ribbon-like lay-out of plantations. Organization and secrecy would have presented major problems in such circumstances. There was also the difficulty of the Amerindians. It would not have been easy to plot a large-scale uprising without the plantation Amerindians, at least, knowing about it. Some plantation Amerindians may well have been sympathetic to the slaves, but this was certainly not something that conspiring slaves could have relied upon. If a small revolt actually got underway, its chances of success were severely limited by the presence of the bush tribes, who normally assisted the Dutch in stamping out maroon communities.
From Head Division upwards, where the river is much narrower, it was also easy for plantations on the opposite side to come to the aid of a beleaguered planter. The river acted as a sounding board, amplifying noises on the other bank, so that unless rebels were very discreet, they attracted attention to themselves long before they had time to spread the revolt to other estates, or make good their escape into the bush.
Earlier revolts
Not surprisingly, therefore, revolts were not all that common in Berbice. Of the few that occurred before 1763, all were very small-scale. The first recorded revolt was in Canje in 1733 or 4, and involved a dozen Company slaves. These had been hired out to employees of the Vernesobre family who were laying out their new plantation of Monbijoux. The slaves were so brutally treated that they finally decided to kill their tormentors and run away. The Indians killed some of them, and brought in the rest from the bush.
In 1749 and 1752, there were two small revolts in Upper Division. These also involved small groups, both of which attempted to set up maroon camps in the bush. Owing to the noise they made, they soon attracted attention to themselves, and their efforts were easily frustrated.
In 1762, another similar incident occurred. On this occasion, however, the Dutch proved very incompetent in dealing with the situation, and the episode had some very far-reaching consequences. The slaves from two plantations in Upper Divison belonging to the same planter ran away and set up a maroon encampment beyond "Savonette. For one reason or another, it took the Dutch nearly two months to wipe out the settlement of only twenty-six people. For one thing, the Amerindians proved very unwilling for once to co-operate with the Dutch in attacking the camp. Van Hoogenheim was extremely angry and complained that "the cowardice of our Indians is indescribable, as they had the ability to overpower such a small number of vagabonds". The accusation of cowardice might have been more aptly applied to the Governor's own burgher-militia, as the Amerindians were very quick to point out. They said that they thought that the Whites had behaved in a cowardly fashion, and had not appeared to want to put themselves out, so they hardly saw why they (the Indians) should do so. They also complained that arrows and bows were of little use against rebels armed with muskets. This last point, at least, was taken to heart by the Dutch, who issued their Amerindian supporters with firearms in the Great Uprising of 1763.
http://www.cwo.com/~lucumi/berbice.html

Forbes Burnham's Inaugural Speech 1964 Guyana

Historical Diary of the PNC/Reform

1942

Mr. Forbes Burnham at 19 won the British Guiana Scholarship; 

Entered University of London in 1945: LLB Degree in 1947 -Gray's Inn, 

London, England.

 

1947

Mr. Forbes Burnham is elected President of the West Indian Student 

Union (London). Mr. Burnham won the Best Speaker’s Cup (London).

 

1949

Mr. Forbes Burnham, Esq. return to British Guiana and is called to the 

Bar at the age of 25.

 

January 1, 1950

Mr. Forbes Burnham, Esq. co-founded the People’s Progressive Party and 

is elected Chairman, while Dr. Cheddi Jagan is appointed leader.

 

1952

Mr. Forbes Burnham, Esq., 29, is elected to the Georgetown City Council.

 

March 24, 1953

Mr. Forbes Burnham, Esq. 30, elected to the Legislative Council with 

an overwhelming majority - no other PPP Candidate came close to match 

his election success. In his victory speech after the election, 

Mr. Forbes Burnham, declared that “a new era had dawned for British 

Guiana and we shall walk the road together to peace, progress and 

porsperity beneath the banner of the People’s Progressive Party!”

 

May 30, 1953

The opening of the new Legislative Council for the 1953-57 Term and the 

inauguration of the Government. Mr. Forbes Burnham, Esq., 30, is 

elected by the Council as Minister of Education.

 

October 9, 1953

The British Government suspended the Constitution, Legislative Council 

and callout the troops to quell the disturbances by the PPP and the GIWU.

 

1955

Open public split between Marxist-Communist (Jaganites) and Moderate 

Guyanese (Burnhmites) factions in the PPP.   J.P. Lachmansingh, 

supported Hon. Mr. Forbes Burnham for the leadership of the PPP.  

Hon. Mr. Burnham argued that by proclaiming the adherence to Marxist 

Leninist, Dr. Jagan was building obstacles in the road for Guiana’s 

independence.

 

1957

General Elections are held, under the Revised constitution, returning the 

PPP to Government. Dr. Cheddi Jagan declared that the People’s 

Progressive Party and the Government will be led by the principles of 

Marxist Leninist (i.e. Josef Stalin, Mao Tse-tung and Fidel Castro). 

Dr. Jagan declared that all private owned businesses and assets would 

be nationalized for the good of the party.

 

During the 1957 elections and onwards the PPP leadership promoted 

the slogan “ apan-jaat ”(vote for your race).

 

Hon. Mr. Forbes Burnham is elected Leader of the Opposition and 

President of the Guyana Bar Association.

 

1957

The Official Birth Date of the People’s National Congress.  

Hon. Mr. Forbes Burnham is elected Parliamentary Leader; 

J.P. Latchmansingh elected Chairman; Eusi Kwayana (Sidney King) 

elected First Vice Chairman; F.A. DeSilva elected as Second Vice 

Chairman; Jai Nrine Singh elected General Secretary with Jessie 

Burnham as Assistant General Secretary. PPP Burnhamite faction 

win seats in the House of Assembly.

 

1959-64

Hon. Mr. Forbes Burnham is elected Mayor of Georgetown

 

1961

The People’s National Congress is elected to the Legislative Council.

 

December 12, 1964

The People’s National Congress joined with the United Force Party to 

establish a coalition government. Hon. Mr. Forbes Burnham is elected 

Premier.

 

The People’s Progressive Party launches a terror campaign with the help 

of Marxist guerrillas from Cuba, Venezuela and the Soviet Union against 

the Guyanese people.

 

1965 - 1968

The People's Progressive Party suffered mass defections of members 

and leaders to the People’s National Congress

 

May 26, 1966

Guyana becomes independent. His Excellency, the Right Honourable 

Mr. Linden Forbes Sampson Burnham, S.C., O.E,  the Leader of the 

People’s National Congress becomes the country’s 1st Prime Minister 

and Founding Father.

 

October 1966

Venezuelan Armed Forces occupied the Guyana’s portion of Ankoko 

Island at the confluence of the Cuyuni and Wenamu Rivers.

 

December 1967

Suriname Armed Forces tried to occupy the New River Triangle. 

The Party and Guyana Defense Force acted decisively and secured 

the entire area.

 

December 1968

The People’s National Congress is return to Office with a majority.

 

January of 1969

Ranchers in Rupununi Region rebel again the Guyanese Nation. 

The Guyana Police Force and Guyana Defense Force restore order 

after the Ranchers murder a number of local officials and police officers.

 

February 23, 1970

Guyana becomes a Co-operative Republic with the Honourable

Mr. Justice Arthur Chung (March 1970 to October 1980) elected by

the National Assembly as the First Guyanese Head of State.

 

February 23^rd is proclaimed Republic Day to coincide with the

anniversary of the Berbice Slave Revolt of 1763. The Berbice Revolt was

led by Cuffy, who was also proclaimed National Hero of the Co-operative

Republic.

 

July 10, 1973

The People’s National Congress is return to Government with a two-thirds

majority.

 

1975

The PPP ended its boycott of parliament and arm resistance against the

Guyanese people.  Instead the People's Progressive Party offered critical

support to the PNC led administration.

 

Ranji Chandisingh and Vincent Teekah, senior members of the PPP’s

Central and Executive Committee joins the PNC.  Ranji Chandisingh is

appointed the General Secretary of the PNC and Deputy Prime Minister,

while Vincent Teekah became Minister of Education.

 

July 1978

National referendum on Constitutional Reforms is overwhelming approved

by the Guyanese electorate. 

 

1979

The National Assembly by a two-third majority approved reforms to

the Constitution.

  

October 1979

Minister of Education Vincent Teekah and former raising star of the

PPP was allegedly murdered.

 

December 15, 1980

Prime Minister Forbes Burnham, S.C., O.E. is elected Guyana’s First

Executive President.

 

June 8, 1985

President Forbes Burnham, S.C., O.E. dies in office.

 

July 8, 1985

Prime Minister Hugh Desmond Hoyte, S.C. succeeds President Forbes

Burnham, S.C., O.E., as Leader of the Party and second Executive

President of Guyana.

 

December 1985

The PNC returns to Government under the leadership of His Excellency,

the Right Honourable Mr. Hugh Desmond Hoyte, S.C. who becomes

the Second PNC member to hold the reins of the Presidency of Guyana

  

November 11, 1988

President Desmond Hoyte, S.C., launch the Government's Economic

Recovery Program (ERP).

 

October 5, 1992

The Party narrowly loses a General Election for the first time and goes

into Opposition.  Former President Hoyte, S.C., becomes Leader of the

Opposition.

 

July 1994

Former President Desmond Hoyte, re-elected Leader of the People’s

National Congress.

 

August 1997

President Hugh Desmond Hoyte, S.C., is elected the party’s Presidential

Candidate by the party’s Biennial Congress.

 

December 15, 1997

The People’s Progressive Party Regime rigged the elections and gave

itself over 55 percent of the votes. Guyanese in massive peaceful protest

took to the street against the regged elections by the PPP.

 

January 17, 1998

The PPP signed the Herdmanston Accord and the St. Lucia Agreement,

which called for an audit of the elections and political reforms. 

Mr. Judge Cross, head of the CARICOM Audit team, found no fraudulent

ballot boxes, but declared that the Audit Team cannot declared the PPP

the winners of the 1997 Elections.  The Elections Court Case brought

by an elector against the Elections Commission and the PPP have

uncovered massive election fraud.

 

January 1999

Constitution Reform Commission swears in and submits a draft Constitution

to the National Assembly on July 17, 1999.

 

March 1999

Former President Desmond Hoyte, S.C., Leader of the People’s National

Congress and Maurice King, QC, Caricom Facilitator met with Janet Jagan,

PPP executive member to discussed pace of constitutional and political

reform.

  

July 1999

The Constitution Reform Commission submit a draft Constitution to the

Special Select Committee of the National Assembly.

  

April 19, 2000

PNC leader, Desmond Hoyte, S.C. is elected Leader of the Opposition

 

August 25-27, 2000

Former President Desmond Hoyte, re-elected Leader of the People’s

National Congress Reform.

August 16th - 18th, 2002

Former President Desmond Hoyte, re-elected Leader of the People’s

National Congress Reform.

December 22, 2002

His Excellency, Honourable Mr. Hugh Desmond Hoyte, S.C. M.P., dies.

December 2002

Due to the sudden death of Mr. Hugh Desmond Hoyte, SC, MP, Leader of the PNCR 

and Leader of the Opposition on 22 December 2002 and in accordance with the provisions of the Party’s constitution, Attorney-at-law, Mr. Robert Herman Orlando Corbin, MP, hasassumed the functions of Leader.

http://www.guyanapnc.org/InfoCentre/PNCHistory/history.html

What exactly is Popular Education, anyway?

The idea of popular education (often described as "education for critical consciousness") as a teaching methodology came from a Brazilian educator and writer named Paulo Freire, who was writing in the context of literacy education for poor and politically disempowered people in his country. It's different from formal education (in schools, for example) and informal education (learning by living) in that it is a process which aims to empower people who feel marginalized socially and politically to take control of their own learning and to effect social change.

Popular education is a collective effort in which a high degree of participation is expected from everybody. Teachers and learners aren't two distinct groups; rather, everyone teaches and everyone learns! Learners should be able to make decisions about what they are learning, and how the learning process takes place. A facilitator is needed to make sure that new ideas arise, progress, and don't get repetitive, but this isn't at all the same thing as a teacher. In popular education, then, we can't teach another person, but we can facilitate another's learning and help each other as we learn.

In popular education, the learning process starts with identifying and describing everyone's own personal experience, and that knowledge is built upon through various activities done in groups. After the activity, a debriefing process allows us to analyse our situation together; seeing links between our own experience and historical and global processes in order to get the "big picture". Through the generation of this new knowledge, we're able to reflect more profoundly about ourselves and how we fit into the world. This new understanding of society is a preparation to actively work towards social change. In fact, in popular education, the education process isn't considered to be complete without action on what is learned; whether it be on a personal or political level.

http://www.popednews.org/newsletters/definitions.html

Feast of St. John and Santa Rosa Moruca

History

The celebration of Midsummer's Eve was from ancient times linked to the summer solstice. Some people believed that mid-summer plants, especially Calendula/ Marigold had miraculous healing powers and they therefore picked them on this night. Bonfires were lit to protect against evil spirits which were believed to roam freely when the sun was turning southwards again. In later years, witches were also thought to be on their way to meetings with other powerful beings. However, over time, this holiday has lost most of its sacral meaning and only its various festive elements remain.

  Although Midsummer is originally a pagan holiday, in Christianity it is associated with the nativity of John the Baptist, which is observed on the same day, June 24, in the Catholic, Orthodox and some Protestant churches. It is six months before Christmas because Luke 1:26 and Luke 1.36 imply that John the Baptist was born six months earlier than Jesus, although the Bible does not say at which time of the year this happened.

      

 For the Catholic Church its  June 24th.

         

The Nativity of St. John the Baptist (or Birth of John the Baptist, or Nativity of the Forerunner) is a Christian feast day celebrating the birth of John the Baptist, a prophet who foretold the coming of the Messiah in the person of Jesus and who baptized Jesus.  

How the feast of St John is linked to Moruca.

The history of the Catholic mission to the Amerindian of Guyana actually begins in Venezuela. Throughout the 18th century Spanish Franciscans ministered to the indigenous people of territories around the Orinoco. Their mission however came to an abrupt and tragic end when on 3 May 1817 Simon Bolivar’s forces put to death 26 priests and two lay brothers. The Amerindians fled from the destroyed mission, some seeking refuge in the British held territory around the Moruca River. Years later, when these Arawaks heard that a Catholic priest had arrived in Georgetown they sent word to him asking for someone to come to minister to them. On 24 June 1830, John Hynes, OP arrived in Moruca to spend three days during which he baptized 75 children and married two couples. 

This historical understanding of the Catholic Church in Santa Rosa Moruca made the community a reference in Guyana for having the tradition of celebrating the feast of St. John, the 24th of June every year.  Because it was on June 24 1830, the feast of St. John, a priest from Georgetown went to Moruca resquested by a group of Amerindians to who had arrived from Venezuela as refugess, to help encourage them in their faith journey which they brought to their new home.The celebration normally is in the form of a campfire to  symbolize the history, and  above all the catholic faith being alight in the lives of the Moruca people.

Happy feast of St. John to all Morucans.!!!

Reference: 

The Catholic Encyclopedia.

Our Catholic Tradition Guyana, 2004.

http://santarosamoruca.blogspot.com/