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By Marie-Agnes Sourieau, Kathleen M. Balutansky

Brings jointly fashionable writers from the English, French, Spanish and Dutch-speaking Caribbean in an exam of creolization and its effect upon the region's literary creation. the gathering seeks to redefine Caribbean identification and aesthetics.

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The most social aspect of a metaphor is expressed by a "god"the being that unifies an aspect of a person with an aspect of nature. My first line of approach, "His StoryOr, the Wind Cannot Be Grasped," tries to situate Winti as an African phenomenon in the culture of Surinamese Creoles. At the same time, I will try to provide particular notions about moral and humanitarian values that link Winti to the vestiges of our African heritage. Since Winti has been described and explained (to make it comprehensible to outsiders) as a religion, a way of life, a healing model, with sacred and profane rituals, a kind of communications infrastructure has come about; it has a body of systematically organized concepts and geometric signs that point to recognizable and symbolic matters.

There was nothing new in such implicit ethnic cleansing. In the flux of cultures and civilizations across the centuriescultures at war one with anotherthe recruitment of children who appeared to conform to a standard elevated by a victor or invader, was established prac- < previous page page_27 next page > < previous page page_28 next page > Page 28 tice. When the Ottoman Turks conquered Constantinople, they treated Christian children who matched favored criteria of purity and likeness in a manner similar to the Nazi treatment of Polish children centuries later.

Garifuna communi- < previous page page_38 next page > < previous page page_39 next page > Page 39 ties were also established in Livingston, Guatemala; in Orinoco and La Fe in Nicaragua; and in Stann Creek, Hopkins, Dangriga, and Punta Gorda in Belize. 1 The Garifuna language is the main patrimony of the Garifuna culture. And this Arawakan-Carib-African linguistic syncretism demands attention because although the phonetics of the language are African, unlike other Palenquero languages (such as the Palenquero spoken in San Basilio de Palenque in Colombia or the Lucumí which is sung in the ceremonies of Santería in Cuba and Candomblé in Brazil), the base of its vocabulary is not African.

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