| But even in
these performances one gets a hint of cultural fusion - the dance routines
incorporate theatrical masquerades and scenes like 'David and Goliath',
'Moko-Yombi', 'Cowboys and Indians' and 'Mommies' - all based on good
overcoming evil and certainly redolent of British medieval roving troubadour
entertainments.
The more British
traditions brought by the Cocolos to the Dominican Republic, apart
from the language, were institutional - churches, particularly Anglican,
Protestant and Evangelical religions to a country which was in the main
Roman Catholic; schools; sports clubs especially cricket and boxing - the
latter remains but the former has long since been overtaken by baseball;
benevolent societies and lodges providing mutual assistance - the Cocolos
were great supporters of the Order of Oddfellows and the word has now been
incorporated into the Dominican language (as 'odfela'). These benevolent
societies organised collective cultural events, such as the Teatro Danzante
Guloya of San Pedro de Macoris, the group which has just been awared
the
UNESCO honour.
Probably the
best known of the performers was Theophilus Civerton, who arrived in
the Dominican Republic in 1923 from Nevis. He was known as Primo (cousin)
and
was largely responsible for setting up the original dance troupe in San
Pedro de Macoris.
But the dictatorship
of Trujillo was wary of a group of black immigrants who spoke English and
who congregated together and the last time the group performed in the
original fashion was in 1958. It got shut down during the dictatorship
along with newspapers and other forms of free speech. Trujillo was particularly
suspicious of the David and Goliath masquerade with its not so hidden political
connotations (see Castro Dos Culturas Para Una)
But........you
can't quell passion! Theophilus Civerton went on dancing right up
to his death at 94 years of age and the tradition survived and was passed
from parents to children. The current leader of the group is 74 year old
Daniel Henderson, known as Linda (which in Spanish means 'pretty' -
the photograph shows a face full of character, but whether you would call
it 'pretty'........but again, it is all in the eye of the beholder).
The current Cocolo descendants have, of course, been assimilated into the
Dominican culture, at least as far as language is concerned and most do
not speak any English at all - not surprising since they were born here
in the Dominican Republic. However some of the older descendants
have retained a particular form of Caribbean English language, phrases
from which can occasionally be heard used in their homes intermingled with
Spanish. But it isn't the Spanglish spoken by newer US immigrants to these
shores.
The Gulayos
Dance Tradition can be seen during Carnaval in February/ March each year,
on 29th. June, the Feast of St. Peter and St. Paul - St. Peter being the
patron saint of San Pedro de Macoris and above all during the Christmas
period from 25th. December to 6th. January. Actually, these guys (and
gal!) will dance at the drop of a hat, but full ceremonial costume
takes much preparation and maintenance. One Cocolo Christmas tradition
now incorporated into the Dominican culture is the early morning hour house
to house carol singers. Initially this meant a group of entertainers on
your door at 4 am. singing For He's A Jolly Good Fellow! Not always
met with Christian thanks and brotherly love! But the Cocolos did go house
to house on foot, so if you were not getting up early to go to work, you
could choose to be hospitable and provide guavaberry licquer. Now, however,
the tradition is Dominicanised, which means the songs are in Spanish,
the 'singers' drive around in convoys and the songs are played strength
ten plus over vehicle sound systems which would wake the next village,
let alone the neighbourhood..........and the different vehicles in the
convoy are never playing the same song!
This coming
Christmas should be an enormous celebration in San Pedro de Macoris! In
fact the celebrations have already started and it is doubtful if they will
stop between now and January. The Cocolos descendants are passionate about
preserving their traditions - they perform with real fire in their bellies
(sometimes
stoked with the fuel additive of a few glasses of rum, but.........their
leader is allowed a few pleasures at 74!). And over the years they
have struggled to do this - none of the 5 group members are rich, in fact,
they live in very humble surroundings, little wooden shacks with zinc or
thatch roofs. Better than the appalling conditions their ancestors lived
in........but only just.
According to
74 year old Daniel Henderson (Linda) who has been dancing since he was
13 years of age, the Gulayos have never received sponsorship in any form.
Each group member is responsible for their own costume and instruments
- some make wooden momentos to sell after performances, one of the members,
Jose Castro, has a job at the local soap factory. The group will receive
a small payment for each performance but there have been many times when
they have gone hungry. Of course, as is common in Dominican society, family
members who may have more resources help out when they can.......but oftimes
they themselves are in the same precarious position.
All of this
could be about to change, however. An honour such as UNESCO's Cultural
Heritage Award has certainly got the Dominican Republic Government's
attention. Minister for Culture Jose Rafael Lantigua gave a press conference
referring to the honour as a 'magnificent gift' and an 'enormous step forward
for Dominican culture' enabling the Cocolo tradition to become known worldwide.
Certainly the Gulayos group could use some Government sponsorship - they
have set up a 'school' (probably too grand a name for it) where
they are teaching the traditions to younger descendants. They are hopeful
then Government assistance would lead to their ability to teach more students
so that this tradition does not become an endangered species and die out.
And it would be nice if 74 year old Daniel Henderson could pass the remainder
of his days in a socially dignified lifestyle - personal dignity he already
has aplenty!
Cocolo descendants
do not only live in San Pedro de Macoris. They are dispersed throughout
the
Dominican Republic, a factor which does not make it any easier to preserve
the traditions. One of my women friends in Puerto Plata is a Cocolo descendant
- her surname is Wells and she does not speak a word of English. And whilst
I am interested in tracing her roots back to her ancestors from Tortola,
she is more interested in exploring the roots of the other English surname
in her family, Spencer, particularly as it may relate to the deceased Princess
Diana!
The assistant
leader of the Gulayos group, Juan Felipe, says that San Pedro de Macoris
City Hall have now promised a subsidy for each new student seeking to join
the classes offered by the Gulayos school. That certainly would cement
the passing on of this tradition - if it is followed through and if it
continues to be taken on board after the municipal elections in May 2006
by the new City Hall. The current City hall is also talking about a Gulayos
'monument'.
Who needs
concrete which will crumble when these guys are a living legend?
Those interested
in finding out more about this subject could contact the Museum of the
Dominican Man (!) whose historian and assistant Director, Jose Guerrero,
has compiled a video and CD called Guloya's Coming which is in Spanish.
http://www.svsu.edu/~kerman/MHD/
For Spanish readers Dr. Guerrero has an article Guloya's Coming: El rescate
de una tradicion cocola in Ingenio Volume 8 Number 12 14th. April 2002.
Also Norberto
James - Los Inmigrantes. Nuestros Origenes: Los Cocolos in Mi Pais
http://www.jmarcano.com/mipais/cultura/cocolo.html#termino
and a paper presented by anthropologist Aquiles Castro - Dos culturas para
una in April 2005 in Cielo Naranja. http://www.cielonaranja.com/aquilescastrogaga.htm#_ftn1
For English
readers Chapter 2 in http://reference.allrefer.com/country-guide-study/dominican-republic/
and F.W. Knight
and C.A. Palmer The Modern Caribbean particularly chapter by Francisco
A Scarano: Labour and Society in the nineteenth century.
The following
is Ginnie's first article for the magazine:
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