1837 - John Gladstone suggests East Indian indentured labour as a solution to the drifting of Africans from the plantations to the towns. Permission is granted to bring 'Coolies' for his two plantations.

1838 - The first indentured labourers drawn from the hill areas of South India, arrive in Guiana. 156 East Indians arrive from Calcutta on the "Hesperus". They are under indenture for a five year period, and for the first part, they are housed and given rations, but are not paid. Great mistreatment of the labourers result in prosecution of some of the planters.

1839 - Four hundred German Rinelanders and Wurtembergers are enticed to British Guiana. (Almost all succumb to tropical diseases).

1843 - The end of the first period of indenture. Many of the labourers return to India.

The 1840's - England suspends the indentured labourer system. Immigrant labour from India, Portugal (mainly Madeira) and China is permitted, under Government control.

1853 - January 12th. The first contract Chinese labourers arrive in British Guiana on the "Glentanner". Most are assigned to Windsor Forest, Pouderoyen and La Jelousie estates.

1856 - February 18th,Georgetown riots - property of Portuguese destroyed.

1860 - March 11th. The first female Chinese labourers arrive on the "Whirlwind".

1874 - The last contract Chinese labourers arrive in Demerara.

1900 - October 18. The Jagans, Cheddi's parents, left Calcutta in the "Elbe". Arrived Demerara on January 5th, 1901.

1917 - The Government of India abolishes the indentured system. No more East Indian labour is allowed to enter Guiana.

1928 - March 19. Cheddi Jagan born.

1948 - The Enmore Tragedy occurs, with an attack against militant sugarcane workers. Workers Lallabagee Kissoon, Pooran, Rambarran, Dookhie, and Harry are killed. Later known as the Enmore Martyrs.

The year 1838 marked a historical time on our calendar because it led to the rebirth of Islam (following the demised of the religion amongst the African Muslims in Guyana). It was in the year 1838 that 94 Hindustani (Indian) Muslims arrived in the colony of British Guiana on board the first two “coolie” ships – the Hesperus and the Whitby. This account debunks the myth that Muslims were not among the first set of indentured immigrants to the colony.

New Arrivals

“History and Politicking of Islamic Organizations in Guyana,” is an exploratory attempt to document the history and politics of Islamic organizations in Guyana from the 1930’s and in doing so, it exposes the schism that exists among them. Guyana has a plethora of Islamic organizations for a country with a small Muslim population. These organizations have had antagonistic relationships and organization supremacy supersedes the interest of Islam, it seems. Conflicts between these organizations stem from differences between “traditionalists” and “reformists,” over so called “ancestral practices” brought from the Indo-Pakistani Subcontinent where their ancestors originated.

by Raymond Chickrie
© Copyright March 2003
rchickrie@hotmail.com

Updated March 2003

Introduction

Guyana and Suriname are located on the northeast coast of South America, and are two of the three non-Hispanic enclaves that make up the Guianas. Suriname is also one of the most ethnically and culturally mixed countries in the world. In Paramaribo, the capital of this Dutch speaking nation of about 450,000 people architecture graphically reflects this synthesis of peoples. A beautiful Mughal style mosque shares the same street with an imposing nineteenth-century wooden synagogue, several Hindu temples and the Roman Catholic cathedral can be found in the capital as well. Suriname like Guyana are colourful mixtures of African and Asian influences.

Guyana and Suriname's rich cultural mosaic is the legacy of the Dutch and British plantation economy, which after the abolition of slavery brought many indentured workers from British India, Indonesia, and China (see Figure 1). They joined the descendants of African slaves, a large Jewish community, a European and Middle Eastern business and professional élite and the remnants of the indigenous Arawak and Carib peoples. Dutch, Hindustani, Hakka, Mandarin, and Javanese are also spoken in Suriname. Islam, Hinduism and Christianity are part of the cultural mosaic. In Guyana English is the medium of exchange. Hindi and Urdu are used only for religious purposes by Hindus and Muslims (see Figure 2). In both countries the majority of the Asian immigrants settled in the fertile farming area near the coast, while the African-descended Creoles tended to move into the cities. Some Surinamese who were former slaves from West Africa escaped the Dutch sugar plantations into the jungle. These runway slaves are called boschnegers.

"Muslims in Guyana: History, Traditions, and Conflict and Change" is a modest attempt to begin recording the history and traditions of Guyanese Muslims. At the time of publication, about a decade ago, nothing was published on this subject. This paper became a source of reference and stimulated others to write on the subject. Unfortunately, after September 9/11 some alarmist groups and individuals have used this paper to sensationalize the world of possible al Qaeda cells in Guyana because they perceived Wahabism to be on the rise in Guyana.  This is totally unfounded and wasn’t the emphasis of this paper.  The schism that between “traditionalists and reformists,” which has now abated does not make Guyana a fertile ground for radical Islam.

 This paper traces the origins of the Muslims, their cultural heritage and their "Indo-Iranian" practices that came under scrutiny after "Arabization" or the orthodox movement, which began in the seventies. "Muslims in Guyana: History, Traditions, Conflicts and Change" brings to light aspects of the "Indo-Iranian" traditions that are controversial and have often divided the Muslims into two camps-- the "Indo-Iranian" and the "Arab." Opponents of "Indo-Iranian" traditions such as Milad-un-Nabi (Melaad-Sharief), Tazim, and the singing of Qasida call these practices Bidah or Innovation.

It is impossible to disconnect Guyanese Muslims from the Sub-Continent since it is their ancestral home. Hence,"Muslims in Guyana: History, Traditions, Conflict and Change," returned to medieval Islamic India in order to understand the cultural and political landscape of this fascinating land of the Mughals who built the famous Taj Mahal, Qutub Minar and the Shalimar Gardens. In light of this, the history of Urdu was incorporated since it is impossible to discuss Islamic India without Urdu. Urdu and Islam "go hand in hand" in the Sub-Continent. In conclusion, the connection between Guyanese Muslims and the Sub-Continent, in particular Pakistan, since 1947 was discussed. The history of Hindustani Muslims began not in Guyana in 1838, but in India since A.D 711. India reached its cultural zenith during the Muslim rule. This great Tahzib (Civilization) is something that every Guyanese Muslim can call his/her own and be proud of.

Project Canterbury

http://anglicanhistory.org/sa/gy/brett/02.html

"The Apostle of the Indians of Guiana"
A Memoir of the Life and Labours of the Rev. W.H. Brett, B.D.
For Forty Years a Missionary in British Guiana

By the Rev. F.P.L. Josa
Rector of Holy Trinity, Essequibo

London: Wells, Gardner, Darton and Co., 1887.

Chapter II.

The Guianas--British Guiana--A Description of the country and its inhabitants--The Indians--Houses--Food--Drink--Paiwarri feasts.