1 Introduction

In this conversation, former Chief Irvince Auguiste walks us through his life experiences,¹ from his time as a young boy growing up in the Kalinago Territory to becoming a leader of his community, an activist, and a cultural representative of the Kalinago people.²

The Kalinago are direct descendants of the people most commonly known as Island Caribs, who lived in this region before the arrival of the Europeans.³ Because of its political status as a collectively owned land, as established by the Carib Reserve Act of 1978 (Mullaney, 2009), the territory is a unique case compared to those of other Indigenous Peoples in the Caribbean region.⁴ And “since the Kalinago Territory is the only such constituted legal space in the archipelago, it is often—erroneously—cited as being the last place of indigenous presence in the Caribbean” (Strecker, 2016, p. 171). Nonetheless, the Kalinago, along with their Indigenous brothers and sisters from Saint Vincent and Trinidad and Tobago, are one of the few remaining self-identified Indigenous Peoples in the Caribbean.

The island of Dominica is known around the world for the richness of its natural and cultural heritage. In fact, on driving about an hour from the capital city, deep in the mountains, one will find what was previously called the “Carib reserve” (1903), known since 2015 as the Kalinago Territory. It is a surprisingly green area, surrounded by mountains, along the coastline in the northeast of Dominica.

The Kalinago Territory has diverse economic activities, among them farming, fishing, and tourism. More recently, tourism has become more significant to the community and there is a clear interest in strengthening cultural tourism, which could have a positive effect on the locals; the opening of the Kalinago Barana Autê in 2006 has had a positive impact on tourist activity in the territory.⁵ Kalinago leaders like Irvince have long been working to find ways to empower the Kalinago community with the resources and knowledge to work toward strengthening the economic potential of the territory.

In this quest, he has found opportunities for collaboration with scholars from all over the world. He makes special reference to how being involved and integrated in these research projects has made a difference for him, from being uninterested to learning and actively participating in the historical and archaeological research being conducted in the territory.⁶ These activities also strengthen his conviction that the local Indigenous people once formed part of a larger Indigenous community in the Caribbean and the world.

This interview delves into different aspects of Irvince’s life, from his personal experiences to becoming an activist and a Kalinago leader. The questions have been transcribed by the author, maintaining fidelity to the conversations held with Irvince Auguiste in April 2019.

2 Part 1: Life Experiences

What Does Being Kalinago Mean to You?

It means to be unique in a certain way, because there is an identity for most people in the world, and identity is a big issue for some people, in the sense that everybody wants to know where they came from, what their history was like, and so on. And for me, it is really wonderful to know that my history is one that is still surviving after so many hundreds of years, and it is really awesome to know that I am part of an Indigenous world and something that has a very strong history, a background of being among the very first people who encountered the Europeans when they came to this part of the world, and to be able to live there still after so many years.

How Early in Your Life Did You Learn You Were Kalinago? Could You Please Elaborate a Bit More on How this Realization Influenced Your Life?

I knew that I was […] well, let me make a difference in that Kalinago [identity] came later. But … so let me make reference to [how] I knew that I was a Carib Indian, an Indigenous person, from way back: [at] five years old, I knew that it was something very special for us as a people, because my mom always spoke to us, the family, about the Carib people and the connections that we have had with the persons who came into our communities, like the priest, like the teachers and the school. The uniqueness that we have as a people—but there was always that form of discrimination from our own local Dominicans. However, there seems to have been a better connection with persons who came from outside the island, and even particularly the French, because we are located between the French islands of Marie-Galante, Guadeloupe, and Martinique, and then there were all the stories of the folklore—you know, the way that we lived, the simplicity of our life, just the whole [of the] cultural expressions [that] my mom [instilled] from an early stage. It is something very interesting: there is a number of questions for me as well—if we were such an important people, how come we got ourselves sort of sidelined so much? I was interested from an early age in inquiring [about] and being part of discovering the missing [pieces].

When You Were in That Process of Inquiring and Discovering, Did You Have the Opportunity to Explore Your World as a Kalinago Person in the Community?

Well, within the community itself, while I was growing up, people were pretty much […] well, they were not really outgoing, discussing traditions and culture and so forth; they were just living their lives simply, very simply—simple houses, you know, socializing in the sense of cricket, dominos, and so forth. The people, they knew that they were Carib—I don’t know if they knew they were also Indigenous at the time, but they knew they were Caribs, and [that] they were […] the first to encounter the Europeans when they came here. And you have this strong [sense] that this island is our island, and other people came [and] took [it] from us, so you heard a lot of that, but in really recognizing and getting the kind of answers that I was looking for, what probably triggered [me to look] for more was when I went to the city of Roseau, because Dominica is a very small island and Roseau [is] the main capital.

I happened to have gone to school there at the age of 11, and just interacting with other persons, non-Caribs, it created this kind of awareness: some of it was more interest in wanting to know, but some of it was [also] a feeling of anger, in the sense that I felt more discrimination from the non-Caribs that I went to school with: they would know the stereotype of being Carib—words like “savage,” “your people were cannibals,” “the Arawak were so peaceful” … you know, that kind of vibe, that kind of talk coming from my other peers. It was then, when I when to secondary school, that I began studying, looking at history more, I am talking about going to school in 1973.

By 1975, we had our first member of parliament who was a Kalinago person—for the very first time—and then you would think that person would change things, and people would see us coming [up from the rear] or coming from the neglected part of the island and [getting ahead], but even then, there was that sort of discriminating feeling, and people would still see us as second-class citizens. It is during that period of study that I questioned myself even more, because other people could not give me the answers as to what happened to the rest of the Kalinago people then {unclear}. I am talking about a period in our lifetime when going to the island of Marie-Galante, or more Martinique, Guadeloupe—it was really like thinking of going somewhere like Dubai: you had to get a visa, so the communications then were not as they are now, and as a result of that we didn’t know of the existence of the descendants of the Carib people in Belize, Honduras, Trinidad, and Saint Vincent; we didn’t know about them, we felt like it was just us alone, [and] how come it is just us alone? That kind of thing, you know, began tickling me. I wanted to know; the first consciousness that hit me in that moment was that when I grew a little older, and I […] was probably 14 to 15 years at the time, it was also created by this thing, that we had [our] first parliament representative for the first time—and I felt that when I grew a little older, I wanna be chief, I wanna be able to go out and make connections and to find out whether there are other people like us existing. So, to answer your question, I would say that the consciousness developed in me [as far] back as the age of 12.

[So, it was the] Influence of Going to School in Roseau, in a City Where People Weren’t Really Aware of Who You, the Kalinago People, Were At the Time

Certainly, it did create that impact, because it is like when you feel [like] that in [that] area, it’s funny and it feels strange: the only reason there is for you is to find out why—what is the reason. At the same time, though, I was a very outstanding young Kalinago, even in those days, and I am saying that to say that I had the support of my mom; my dad was always there to make sure [I had] what I wanted, but my mom was the political one in the house, and she was what I can describe as a very bold Kalinago lady, meaning she never bowed her head in any situation. That had a very positive impact on me. In her early days, she traveled to Guadeloupe for some time. She had connections with the doctor and the priest. There was my mom, as an aid to the priest and the doctor who served the community there. My father was also a Kalinago; as a matter of fact, my father has a beautiful picture in the Caribbean Ties exhibition.⁷

What Are Your Thoughts about Being a Kalinago and Your Interactions Today with Other Dominicans?

There is still more support needed in our cultural activities, maintenance, and development. So, to be more direct, at the opening of Carnival activities, our people should be at the front, leading the spirits. If there is a political rally, we will also find our participation. Yet it was only three years ago [that] we were able to get [from] our cultural officer, who is Prosper Paris, something we were requesting for a long time. We [were] asking for the recognition of the Indigenous people of Dominica, the Kalinago people, by establishing a national day; we had been asking for this already way back in 1981, back in the time [when] I was chief, in recognition of us as Indigenous people. I feel this request has been taken up fully.

But I must mention, since the change in the Kalinago name, we have found that Dominican persons have had a positive reaction. I find that [it] has changed [things] a bit; it has diluted a bit the negative connotations that were carried by the Carib name. Before, they would just be like, “Those are just Caribs,” but now you hear that people call you: “Hey Kalinago, how you doing?”

What Influenced Your Decision to Dedicate Your Life to Raising Awareness of the Kalinago Indigenous Culture, and When Did this Happen?

Well, as I said, the awareness [started building] up when I went to secondary school. Then I later traveled to Grenada, where I studied agriculture with a fellowship from the government of Dominica. And being part of a different society—it was the revolutionary government then. Things were done differently; as an individual, I felt that was recognized so highly on another island. Then I realized it was something I wanted—that every other Kalinago could be able to feel this too. I believe that getting involved in leadership was what would be able to effect that kind of change and re-establish pride in our development, too, as a people. Coming from that background, by 1983, I joined the local tribal council; by 1984, I had become the chief. I carried [out] all that I wanted to do; I was able to maintain links with the University of Saskatchewan in Canada. Before long, we had the first conference of English-speaking Caribbean of Indigenous [descent], in 1997. I became the coordinator of that organization shortly after. I was part of the CARICOM cultural committees. I was attending international conferences. […] It has been non-stop work. I was also in the UN in 2017 and 2018.

I hold the record for being the youngest chief ever (1984–1994). I was 21 years old. Back then, I had already [spent] eight months on the local tribal council, and in those days, there were not so many young people, probably, [who were] politically conscious of that position. Maybe that is why I was the best candidate, as it proved later on.

3 Part 2: Research, History, and Ethnography

How Would You Describe the Kalinago Culture Today? If Someone Wants to Know About the Kalinago People and Their Culture, How Would You Describe It?

Our culture today faces a lot of challenges; I would say [the same for] a number of Indigenous communities. But in Dominica, we are exposed to a number of influences that impact our culture somewhat negatively. What we still have [remaining are our] crafts, and this is a big part of us; people are able to continue the traditions of basket-weaving in different forms and with different, improved designs now. The office of the council is a cultural one; it is more administrative than cultural now. The way of life of the Kalinago peoples, for some of [us, has] changed a little too much, in the sense that people don’t have the culture of self-sustainability as much as when I was growing up—so, you know, my parents always had sugarcane, food, and domestic animals. In other words, there was a higher [degree] of independent food supply than [what] we have today, and that is something that has changed in our culture. But I would just say that there needs to be an awakening so that people can be more interested in our culture. It needs an awakening; I just had [this] discussion. People need to be more conscious of who they are. And I think—since we are talking in these times, when the world is in crisis with the corona[virus]—that even more people [acknowledge] the advantages of self-sufficiency; people are recognizing that now, with the lockdowns, they cannot just go out and get chicken and sugar. That was not a problem at a time when we were more self-sufficient, so food security is important.

In the [field of] music, we [are struggling] again because of the internet. A lot of young people listen to music that does not really relate to their culture. But again, it goes back to cultural teaching and awakening. Because I still think the internet is a good medium for exploring other, similar cultures, and for helping in the development of what we have.

To be more concise, as it is now, the Kalinago Barana Autê is the biggest cultural center we have in the territory, and one where people are going to get a good [picture of how the] Kalinago people used to be and how we are doing now. We need to do a lot more for our own cultural preservation, our heritage. It is something that is very [likely] that we can do. The most important thing, when we speak about cultural revitalization and maintenance, is always: are the young people interested? And the answer is yes: we find a lot of interest among some of our young people, and there is hope that we can improve more [compared to] now.

The culture of the Kalinago people has always [entailed] a simple way of life: fishing in the rivers and growing [our] own food. The Kalinago culture is that of a simple way of life.

Do You Still Have Some Kalinago Youth That Represent You in the Music Scene?

Yes, we do. Actually, we have three cultural groups: Karina Cultural Group; Karifuna Cutural Group; and Barana Autê has its own cultural group. Recently, we have seen an emphasis—in our cultural dance groups—on songs using more Kalinago words. Prosper and I attended the Garifuna Conference, and we learned about the revival of our language; we are interested in partnering and sharing this kind of information. Younger people are doing [traditional] dances; they also want to learn about the bow and arrow and traditional fishing.

Kalinago music uses the drums and the bamboo. Most of our songs and dances relate to our day-to-day life. Some of them relate to fishing, weather (rain dances or peace dances), and marriage.

Is Kalinago Culture Part of the Larger Dominican Culture and Identity? What are Your Thoughts on this?

There is some recognition given to the Kalinago culture, but it mainly consists of participation in national functions. It is necessary to have more support for having a national day for the Kalinago people. As of now, we have a Kalinago week in September, but it is only celebrated in the community (Kalinago Territory). We find that more people would come to our cultural activities if these were to take place in February or March, when Carnival is held on the island. At present, the government is in agreement that we should have a day: a holiday in honor of the Kalinago people. It is now up to us to decide on the date as a community. I think we have made some progress in this; I think it will make a statement to the world. I think it would be something very positive for our recognition as an Indigenous community, and would have a positive impact on other Indigenous communities and governments.

Could you Perhaps Tell Me About the Initiatives That You and Your Community Carry [out] to Promote the Learning of Kalinago Words and Expressions?

First of all, I would say that the Kalinago language is alive again. I can say that [more] now than I could have said it 20 years [ago]. Because the awareness that exists for the Kalinago language as it is now—I never dreamed that day [would come]. The cultural officer, Prosper Paris, has the challenge of developing the culture in general, and language is one of the aspects he has been looking at. Today, as we speak, every day there is a Kalinago [initiative] at our national radio station: every morning there is a new Kalinago word, spelling, and meaning. We have more songs in the Kalinago language; the groups are coming up with more songs.

I am very proud to say that it was initiated 24 years ago, this tradition, when I thought it was important to revive the Kalinago language by naming our people with Kalinago words that have meaning. Now today, every September, we have name initiations and ceremonies; a person can go on the first day of the week [and] give themselves a Kalinago name. More [people are] remembering the Kalinago names of other individuals.

Once the crisis has ceased and life can go back to normal again, we also would like to incorporate the learning games that we have seen in other nations. These games can help in learning words; we will also look at possibly running workshops at schools, singing Kalinago songs, and we will continue the initiative of the radio program. We are hopeful, now that teacher Cozier Frederick knows of the struggles we have gone through, because now he is a minister in the government and it will give us a better opportunity to further develop these initiatives.⁸

Along this Train of Thought, How Do You Believe Archaeology and Ethnography Have Contributed to Understanding the Lost Pieces of Kalinago History?

As [we have seen] recently, I think it has really contributed significantly in the sense that once the community gets more involved with the work the archaeologists are doing, we are able to establish [how] the reasons for the movements of the people of the region [have influenced] the way of life from then to now, and to better understand that we have a civilization that was working and was alive [back then].

Archaeologists must have been here as far back as the ’70s, but there was little understanding or connection with them. There were anthropologists here, also: I remember I was about ten years old, and we had anthropologists, I just didn’t understand what they were doing; some of them [were] from the US. Probably when I was a little older, I think in my 20s, another one, called Anthony Land, published the book The Carib Reserve. In the early days, they were coming, but we never had an understanding of what they were doing. People answered as best they could. I think we really started understanding more about archaeology when Prof. Hofman came into the picture; we go back a long way too in our friendship, [to] when she actually established connections with us, along with Andre Delpeuch, who was the first person I ever had connections with. By the time that Corinne came, she took more Kalinago people on board to Guadeloupe, and they did some excavations. That was really [when] the young Kalinago people began developing [an interest in] archaeology. For myself, she invited me to be part of that process; I think, for me personally, I developed a better understanding of the archaeological work just recently.

Simply involvement—the professors who were here before had a different approach, more academic-oriented than [one] involving the local community. Involving the people is more useful to both sides, as there is mutual appreciation of what is happening. [Involving the people in,] for example, the exhibition would be useful to both sides—more appreciation of what is happening.

Do You Think That Being Able to Have Access to the Material Culture of the Kalinago People Has Expanded What You Knew Before and How You Now Position Yourself Concerning Your History?

We grew up learning that the Caribs, now the Kalinagos, were warlike, fighting the Arawak.⁹ When research comes and shows that a thousand years ago, this region was occupied by Kalinago people, and this is how they buried their loved ones, this is how they ate, look at their simple tools … it really gives you a better appreciation of your past and hence helps us to [develop] strongly, [both] politically and culturally.

There Has Been Archaeological and Ethnographical Research on the Island in the Past Years. Some of it Has Focused on Local Voices, Such as Interviewing Elder Members of the Community; What is the Role of Storytelling in Preserving Kalinago Culture and Heritage? Not to Mention That Such Initiatives Would Not Have Been Possible without Community Participation: What Do You Think is the Role of Kalinago Leaders Like Yourself in this?

It helps to say that the stories that […] the Kalinago people had speak to a certain way of life. It also shows there were certain [forms] of entertainment. It brings [people closer] to the folklore.

I am talking of that era of passing on knowledge. They [i.e., the elders] did [possess] quite a bit of knowledge. I remember that in the ’80s, we did a project that consisted in going out and interviewing elders. A lot of that information is lost. It was not only the interviews with and the stories of the elders; they were also able to tell us about herbal medicines and the delivery of babies in the times when we did not have ambulances. I don’t have it now, but it is documented.

Do You Still Have Storytellers in Your Community Today?

Prosper Paris is probably one of the biggest storytellers we have now, because, as I have said, the elders have passed on. I am glad that persons like Prosper or myself have developed an interest in learning about these stories, and he does a good job. Prosper and Miranda Langlais are probably our last remaining storytellers.

We have persons in our community who are prepared to answer the questions of our young people. I think one of the things we have to do is harmonize the stories. The storytellers will need to go to a workshop. We need to look at how storytelling can positively impact their lives in their communities.

4 Part 3: Cultural Identity and Heritage

How Do You Think Kalinago Culture is Experienced in the Rest of the Country?

I think that when we look at the way that certain people live in different communities, it is a Kalinago way, in the sense that some people go to the river and fish, and the kind of fishes they pick and the way that they would fish—it is Kalinago-style fishing. Some of the foods that are eaten in the communities, like manioc/cassava—that is Kalinago. Recently, we have seen the cultural dances that our groups do. We find schools having cultural inter-competitions among themselves, or even when they do national competitions. We have seen them wanting to incorporate Kalinago customs. So, there is that kind of impact and interest there.

Number two, other communities have begun to appreciate the fact, more and more, that there is a Kalinago presence on the island, and this is [thanks] to the historians who, in doing their lectures, have pointed out that Berekua in Grand Bay was a Kalinago settlement, [as was] Mahout and Layou.

So, people are beginning to understand more and more that the Kalinago were not only in the Kalinago Territory on their side. They [are beginning] to have a strong consciousness of our people.

Lennox Honychurch is the one doing the most historical accounts and teaching on the island (Honychurch 2000). If you look at the map of Dominica, you will see places with Kalinago names; but indeed, with the teaching of Kalinago history in secondary schools, the occupation and presence of Kalinago people in Dominica, teachers are [presenting] more research to the students, and they are reaching out to us in the community.¹⁰

Here it goes back to harmonizing our information and sitting and discussing among ourselves the best persons to work with in different areas of the curriculum, and working together from there with the schools on the topic of Kalinago history at both levels, primary and secondary education.

5 Part 4: Future, Economic Growth, and Challenges

In the Light of the Current Situation, Climate Change, Global Health Crisis, and Economic Recession, What Do You Think are the Challenges for the Kalinago Community, and How Could These Affect Younger Generations?

As it is now, I would probably want to begin by thinking of the current situation we are [in]. I think it is creating a strong consciousness among a lot of Kalinago people, in the sense that we [are beginning] to realize—I can even speak for myself on this—that spending more time on the land and increasing self-sufficiency is something that is very important. So, I think I see that kind of movement among more young Kalinago people now too. That sense of independence at the level of providing for oneself as much as possible, I see that beginning to show up again—that is good. I get the sense that there are younger Kalinago people, men and women, speaking about economic development, what can be done. I hear [about] agro-processing; I hear interest in developing our own traditional dishes so that they can attract [people] to want to come to the Kalinago Territory and find something special; I hear more people wanting to look at tourism in the sense of hospitality, how can they better manage the service industry. These are areas that are coming up out of economic interest. There is always the need to improve housing; [since] the hurricane, we understand it even better. I must give credit to the government, as they have been demonstrating a reasonable amount of interest in assisting the Kalinago people in their housing problems and solving them. I still feel there is room to discuss the design of these new houses with the Kalinago people; I just think if the houses would have been more traditional houses, it would have made a big difference.

How Do You Envision the Future of Kalinago Culture in Your Country and in the Larger Regional Context of the Caribbean? What Can Be Done Still to Preserve Your Cultural Traditions, Oral Stories, and Heritage for Future Generations?

The way I see our culture in the future, we are doing cultural education/tourism. It is a new [approach to] tourism that we are [trying, inviting local] teachers and students to come to our communities to learn how we do things: how we exist, how our plants are grown, [what] our gardens [are like], basket-weaving—how we live, in that sense. It is economical, too, because at some point, some visitors are going to eat, they are going to have someone show them around; for some, it gives them a lot more [opportunity] to understand that the Kalinago are people with a lot of potential, who are professionals too, and people who are not just Indigenous, but who also have a positive outlook and participate [in society], and the contributions that our people have made to Dominica and the Caribbean.

Naturally, [while] this work is done, we are sharing new connections with Saint Vincent; we are opening new connections again with Belize; we are looking into Panama. We are looking at making connections with small Indigenous groups in Cuba. We are talking to people in Suriname already. We [again] want to see [those] who gave us a good connection with Suriname. All this is evolving into a strong cultural recognition where everybody is [cooperating in] exchange, and I think we are doing the same thing. So as [regards] not just Kalinago culture on the island but also […] exchange with other Indigenous cultures in the Caribbean, I think we are on a very good footing and [going in] a positive direction.

What Do You Think is the Legacy of the Kalinago People of Today, for the Kalinago People of Tomorrow?

The legacy that we have is the continuous survival of the nation, of people, of leaders like me. Always having a strong sense of identity. Identity, in the sense of Kalinago people as an Indigenous people, is a legacy that has been there since the people [have existed]. At the same time, a lot of pride in who they were and who they are now and that they can pass [this identity] on. So, I think [the legacy also entails] existence in the sense that people have lived their lives around certain beliefs and certain practices. Probably, I can talk about one of the things we have learned from the past and [that] will continue: having a lot of activities [revolving] around the moon, some of us practice farming […], the cutting of the hair, the cleaning of the ground, when to cut wood, all based on the phase of the moon. So, something of this kind is still very much with us: it guided, is guiding, and will continue to guide a lot of our practices and the things that we do.

Politically, I am still glad to see a lot of young Kalinago people expressing concern for and taking on leadership within the Kalinago society as a nation, as a tribe, as people who [have been here for] thousands of years […] and who can continue to exist in the future, participating in the modern technology and lifestyle of the world.