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Kwekwe guyana

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Kwekwe Guyana Video

Come to Mi Kwe Kwe Guyana Cultural Association

At the start of Kwe Kwe, participants arrange themselves in the house or outside on a specially made wooden floor and the Leader sings the solo parts of the songs which are sung in a call-and-response pattern.

This is a signal to stop and change a song. A new song can be introduced by any member of the group but it is the Leader who raises the tune.

The main purposes of marriage in the society were and continue to be the continuation of the lineage and the granting of legitimacy to sexual relations.

In the communities from which African Guyanese claim their ancestry and traditions, the ability by the mothers or grooms, variously, was much prized and admired.

But virginity on the part of the brides was even more prized giving rise to such songs on the tradition of the Guyanese Kwe Kwe as:.

Although the Kwe Kwe dance is no longer as socially significant as it used to be, the songs provide an important insight into the customs, beliefs, practices and the highly creative ability of older generations of people of African descent for adapting to their new environment, releasing their tensions, and dealing with the problems of everyday life.

However, in Guyana there are a few of these practices that have survived the test of time. New celebrations have also been added to help commemorate African heritage.

The wake is a gathering that is held the night before the funeral for the deceased. Even swear words were considered proper.

Persons participating created bizarre slanders about the dead or the living. Young people took delight in being able to use curse words around elders with no consequence.

It was all done out of joke and fun. Nowadays, a wake can go for many nights before the funeral. Some wakes begin with the singing of hymns and other gospel songs.

Then they would proceed to play music while patrons would play cards or dominoes. Food and drinks would also be served. Cookup is the normal food that is served at wakes.

Coffee is sometimes served at the wake to keep patrons awake. Various fruit and alcoholic beverages are also served at wakes.

It is noteworthy to point out that the observance of wakes is not restricted to Afro-Guyanese only. Almost all Guyanese observe wakes for their deceased.

It is an evening of singing, dance, eating and drinking. The purpose of the kwekwe is to celebrate the new union that will solidify the relationship between the bride and groom.

Also, the kwekwe will provide instructional and psychological preparation for marriage. The leader sings the solo parts of the songs which are sung in a call-and-response pattern.

The family of the bride hides her, and it is the duty of the groom to find her. When he finds her, the songs continue to flow, along with advice on matrimonial matters.

The ability of the groom is scrutinised and if good, admired. However, virginity or purity on the part of bride is even more prized. The songs and merriment continue all the way to the end of the kwekwe, which usually goes into the wee hours of the next day.

Kwanzaa is a week-long celebration that honours African heritage and is celebrated from December 26 to January 1. Celebrations around this time include feasts and gift giving.

It is celebrated by persons of African descent from around the world. Maulana Karenga — an African-American professor of Africana Studies, activist and author, and a major figure in the Black Power movement of the s and s — created Kwanzaa in to help persons of African descent to connect with their African culture and heritage.

Kwanzaa was first celebrated in — Kwanzaa has seven core principles nguzosaba. Each of the seven days of Kwanzaa is dedicated to each principle.

Umoja unity isto strive for and to maintain unity in the family, community, nation, and race. Kujichagulia self-determination is to define yourselves, name yourselves, create for yourselves, and speak for yourselves.

Ujamaa cooperative economics is to build and maintain your own stores, shops, and other businesses and to profit from them together.

Nia purpose isto make your collective vocation the building and developing of your community in order to restore your people to their traditional greatness.

Kuumba creativity is to do always as much as we can, in the way we can, in order to leave your community more beautiful and beneficial than we inherited it.

Imani faith is to believe with all our hearts in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.

We walked down the street, the main road in Ithaca and I presumed we were going to the church. However, we met a very hot looking young man riding a bicycle and carrying a church pew on his shoulders.

This was Ray, one of my running companions and the drummer at the church. He was very hot and no wonder.

He carried the pew into the house we had stopped at, where the cultural group had gathered under the house.

The pew was for me to sit on, opposite three drummers already beating a gentle, insistent rhythm as we gathered.

About ten women made up the cultural group and Doreen introduced them to me. Then she told her stories and they danced their dances, the drummers keeping beat all the time.

Two weeks beforehand, all the children will have had an evening of dancing and ring games. Then, on the eve of the wedding, the two mothers, bride and groom, go from house to house in the village, inviting one and all to the celebrations.

When everyone has gathered, they feast and dance until midnight. This sounds like fun! The pair are seated side by side and once the buying negotiations are done, both boy and girl are lifted high.

This is an important moment, as the one lifted the highest will be the one who rules in the marriage. The mother sings a mournful song, complaining that this girl knows nothing, so how can she leave?

Protocol established, everyone continues dancing until dawn this seems to be an important point.

Traditionally, a merry band follow the couple to the church, with a string band, grabbing branches and tying strings of plantain for example around their waists.

During the night, of course, many traditional dances take place and the group showed me some of them — it was quite a revelation how those old ladies in their woolly hats could move their hips!

Doreen is a really good dancer; they all moved in a way that seemed very, very African to me. They were strutting around as in a power male of course display and as two of the young people did this, it got overly violent and they had to be separated — most realistic.

The drummers go on as long as the person is caught up into whatever place it is they go. Sometimes rum gets thrown on them.

I ask Jewell later if the church in Guyana has ever been uncomfortable about celebrating these old traditions, because of any possible association with the old religions, but she seems surprised that I should ask.

She said that the Congregational church had always encouraged the traditions, right from the days when the missionaries established schools and wanted to educate the slaves.

It seems that they have always been an enlightened denomination here. I ponder all this with great interest. The second part of the evening is excerpts from a drama performed on Emancipation Day in August.

This is played out at the crossroads in the village, a traditional meeting point. I can barely describe the effect that this drama had on me — I am still reflecting on it.

To say that it felt uncomfortable is both an understatement and perhaps not right, because I think they were sensitive to the feelings of an English guest.

It was a glimpse of what, normally, a white person would not be witnessing. It is the way this village chooses to connect to their history.

A sample group of slaves is chosen. The slaves are also in real, heavy chains. They start off in a line, swaying heavily and rhythmically to the drums and singing hymns.

The purpose of the Kwe Kwe is jollification, emphasizing new relationships created by the union and, traditionally, to provide instructional and psychological preparation to the bride and groom for married life.

At the start of Kwe Kwe, participants arrange themselves in the house or outside on a specially made wooden floor and the Leader sings the solo parts of the songs which are sung in a call-and-response pattern.

This is a signal to stop and change a song. A new song can be introduced by any member of the group but it is the Leader who raises the tune. The main purposes of marriage in the society were and continue to be the continuation of the lineage and the granting of legitimacy to sexual relations.

In the communities from which African Guyanese claim their ancestry and traditions, the ability by the mothers or grooms, variously, was much prized and admired.

But virginity on the part of the brides was even more prized giving rise to such songs on the tradition of the Guyanese Kwe Kwe as:.

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Kwekwe Guyana Video

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