Social Construction Of Ethnic Identity

According to Fredrik Barth, ethnic identity is constructed or converted through the interaction of social groups through a process of inclusion and exclusion that establishes boundaries between these groups, defining who belongs and who doesn’t. For Garifunas this process of globalization has forced them to analyze their own ethnic group as a form of organization, and social organization of cultural differences. This means that, both in and out of the group, social relationships are organized from cultural differences. The effects of migration and globalization have caused Garifunas to look at themselves and their ethnicity as a continuous process of dichotomization between members and outsiders, who demand to be expressed and validated in

social interaction. Consequently, Garifuna ethnicity can no longer be conceived as a timeless and immutable cultural trait transmitted from generation to generation in the history of the group, but as the result of actions and reactions between groups within a broader organizational context set social that does not stop evolving.
The publication of the book The Black Atlantic by Paul Gilroy forever changed the way we understand the black diaspora and helps us understand the Garifuna diaspora as their ancestors we part of this Middle Passage voyage. Through an approach of cultural studies itself, Gilroy laid the foundation for rethinking the entire historiography on slavery produced by historians and social scientists. The in the Black Atlantic Gilroy coined the term absolute sameness, deconstructing the national explanatory narratives for the study of Afro-descendants in the America and in Europe. Gilroy proposed using the concept of the Black Atlantic as a transnational cultural space in which the imagined community members, in this case the Garifunas of Honduras, would not only have a common African past, but also a double consciousness that put them in the ontological dilemma of being Africans, but turn also European. In his own words, Gilroy defined the Black Atlantic as he characterized it by the bilingual or bifocal cultural forms originated by blacks and disseminated within the structures of feeling, producing, communicating and remembering.
Identity is fluid and is generated in social interaction and constantly builds and rebuilds in social exchanges.

This dynamic conception of identity is in opposition to the proposals to consider identity as a permanent and stable situation, which can’t evolve. The concept of identity proposed Hall steps away from the essentialist bias that considers identity to be something born of naturally formed unit, indicating the stable core of the self, from beginning to end, it unfolds unchanged through all vicissitudes of history, identical itself over time. For Hall then, identity is a set of predetermined qualities with a never-ending construction. For Garifunas then, identities arise from the narrative of self, how they represent themselves and they are represented. Hall, that identities are constructed within the discourse and not outside it. Garifuna identity needs to be understood as it is produced in historical sites and institutions specifically in discursive formations and specific practices, through specific declarative strategies. Garifuna identity is found in a field of struggle and conflict in which the force lines designed by the logic of the machine of society prevail. All identities are transformed in this struggle and therefore also involve transformations of all

kinds.
Despite the possible boundaries that cause inclusion and exclusion, for Garifunas their music combined with dancing and language have made this art form a form to promote their cultural survival.

There are always changes in the world outside and within society, but the role of music serves as a constant mode of unification for their culture. Music is a voice that declares pride, determination, and the inheritance for the Garifuna. The artistic expression is a form of cultural continuity from the past to the present and although it has been reinvented, like in the case of Punta that has evolved into Punta Rock, it continues to maintain the essential characteristics of their culture with the inclusion and usage of the drums and Garifuna language. For Garifunas their music reacts to changes and adapts to the changing world but still preserves the fundamental elements of art. Music also provides a way to communicate the stories and values that define the culture and expresses a strong sense of identity and

community.
To understand the culture and music of Garifuna, it is first necessary to describe the historical context of their society. The Garifuna culture comes from a combination of Indian and African ethnicities. Today the Garifuna live in Belize, Guatemala, Honduras, and Nicaragua. Many Garifuna have immigrated to the US and now live in New York, Los Angeles, and Chicago. Their Indian heritage is a mix of Arawak and Carib peoples. In 1635 there was a wreck of a boat of Africans near the island of San Vicente. After the wreck, Africans were integrated into the Caribbean culture. The descendants of these Africans and Caribbeans are called Garifuna or garinagu. The Garifuna settled on the island of San Vicente and had a life long social and economic success. Agriculture was based on the cultivation of cassava. The Garifuna however found serious problems when they came in contact with the British. They began violent struggles because the British wanted control over the Garifuna land. The invasion was a grave injustice against the Garifuna. In 1772 a war began where British fought against both the French and the Garifuna. The Garifuna showed such strength, endurance, and courage in the wars against the British although British tactics were very cruel. They destroyed the properties of the Garifuna and caused much suffering. The leader of the Garifuna, Joseph Chatoyer, was killed in 1795. The Garifuna struggle continued as the British undertook a horrible campaign that resulted in a disastrous tragedy. Besides the loss of their homes and culture, many of the Garifuna died of hunger and disease, especially fever. Almost five thousand Garifuna were captured as prisoners of war, including women and children. The conditions were terrible and more than half the people succumbed to the fever. Soon, the Garifuna became exiled to the island of Baliceau as they had no food or supplies.
Music is an essential part of community life. It is an expressive channel from its origins and is directly related with spirituality. It has become the means of communication between community members, their ancestors and their deities. Through the history of the Garifuna, music has expressed their values, spirituality, difficulties, and celebrations. They maintained the traditions of the culture despite colonial oppression. Music became a supporter of the continuity of their culture and continues to be in the present time. The Garifuna music is a significant part of the culture and helps foster a sense of community identity. Their music includes traditional and modern styles with an incorporation of singing and dancing. This artistic expression is a creative vehicle to promote and sustain the essential elements of their culture. Music has various manifestations and secular bands interconnected to religious rituals, work songs and chants for celebrations. There is a large variety of songs, each with a specific purpose and certain songs are for women. The women sing during the preparation and making of cassava bread. The men sing a song called "Laremuna waduman" at work. A sacred aspect of the Garifuna culture is the veneration of their ancestors and their rites and ceremonies in due part are to honor their memories. Therefore, there are also spiritual songs for these occasions, for example those that are called "abimajani" and "arumajani". These songs show the connections between spirituality and artistic expression with singing and dancing. The texts of the songs reflect the African heritage of the Garifuna music and show syncretism between their African and Indian heritage. The themes of the texts deal with a broad spectrum of issues and are intended to teach and share the values of their culture. Therefore, there is a major African influence being exerted from all aspects of their musical expression. The rhythms of the drums are reflected by through the songs and texts maintain the tradition of oral narratives. The concept of narratives gives strength to the importance of the word that connects the past with the present. The texts are like a thread that weaves a story to create an awareness of the Garifuna identity.
In the Garifuna world, music is central. It is present in their every day activities and it is that significance, which holds the remains of the tradition strongly. The cultural survival of the culture is crucial through music, as it is a form for the younger members, from an early age, to acquire the basic ethical values to live in community. Music is not only a vehicle for teaching and training, but also has a major role as a generator of health and as a link with the invisible or spiritual world. The music, especially drums, guide the Garifuna in their daily tasks and remind them that the spirits of the ancestors are present in everything around him. Singing and dancing are essential elements of music combination. Percussion instruments are a very important component. The largest drum is also called garaón or a Garifuna drum. The drums are constructed of wood which are covered with animal skin and sometimes a wire to increase the sound. Significant drum in music shows a resemblance to the African heritage. Today's the evolution of their music, especially Punta, includes electronic instruments. The rhythm of the drums accompanied the dances and there are several songs and dances that symbolize important aspects of the Garifuna culture. The most popular forms of music is the Punta. The Punta is a dance where Garifuna people can make connections with ancestors and honor the stories and the spirits of them. The musician Andy Palacio was a famous Punta singer and was also a leader of the revival of Garifuna music. He established the Garifuna Collective songs to promote social awareness. Today, the Garifuna culture is threatened by assimilation and coastal development. Therefore, music is used for cultural survival.