THE UNIVERSITY OF THE WEST INDIES

ST. AUGUSTINE,
TRINIDAD AND TOBAGO, WEST INDIES
FACULTY OF SOCIAL SCIENCES”
DEPARTMENT OF BEHAVIOURAL SCIENCES

Student Name: Tijuana Trancoso

ID Number: 816031281

Course and Code: Anthropology of the Peoples II | Soci 2031

Question: Cultural retention in the Santa Rosa First People’s Community in modern-day
Trinidad

Word count (excluding references, appendix and cover page): 4,997

Date Submitted: 14/04/2024

Submitted before deadline: Yes No

I have read and understood the Essay Writing Guidelines document Yes No

PLAGIARISM DECLARATION

I understand that plagiarism means taking and using the ideas, writings, works or inventions of
another as if they were one’s own. I know that plagiarism not only includes verbatim copying,
but also the use of another person’s ideas without proper acknowledgement. I acknowledge that
copying someone else’s assignment, or part of it, is wrong and constitutes a form of plagiarism.
This assignment is my own work, and information taken from various sources have been
acknowledged in the essay body and in the bibliography.

Signature:

Introduction

1
 Title

Cultural retention in the Santa Rosa First People’s Community in modern-day Trinidad

Research Objectives

1. This study serves to clearly identify and explore the three (3) main social institutions that

shape indigenous culture such as indigenous political structures, religious practices and

familial structures.

2. This research paper serves to unveil the specific strategies that have been utilised in

previous years to ensure the preservation of the cultural practices of the Santa Rosa First

People.

Research Questions

1. What is the structure of the political system within the Santa Rosa First Carib community

and how has it changed post-colonialisation?

2. What are the religious processes practised by the individuals within the Santa Rosa Carib

Community and how has the introduction of Western religious practices impacted

traditional processes?

3. How have cultural retention practices been able to preserve familial structures and overall

group interactions?

4. How are the different aspects of culture being retained by the Santa Rosa First People’s

Community throughout different generations?

Thesis Statement

2
This research document serves to explore the role of traditional governance, spiritual beliefs and

kinship within the Santa Rosa First People’s Community and how these structures interact to

sustain indigenous identity and cultural continuity in modern-day Trinidad

Background

Trinidad and Tobago is a culturally rich archipelago characterized by a mosaic of diverse cultural

and racial groups that contribute to the unique Trinbagonian identity. Despite this cultural

diversity, academic literature on Kalinago culture in the region remains limited. The Karinas,

also known as Kalinagos or Caribs, represent one of the indigenous groups constituting the Santa

Rosa First People’s Community. This aboriginal group is part of the broader spectrum of

Amerindian communities inhabiting Trinidad and Tobago and the wider Caribbean region.

In addition to the Karinas, other indigenous groups such as the Tanios, Karinas (Kalinagos),

Nepuyos, Loconos, and Warao people contribute to the indigenous demographic of the

Caribbean. Although these groups share a common indigenous heritage rooted in the Americas,

particularly Latin America and the Caribbean, each possesses distinct cultural practices and

elements that define their unique identities.

While it is recognized that members of the Santa Rosa First People’s Community have

endeavoured to preserve and promote their cultural heritage, a comprehensive investigation into

the specific methods employed to maintain the authenticity of their cultural traditions remains

imperative. Conducting an in-depth exploration of these preservation efforts is essential for

gaining insights into the resilience and continuity of indigenous cultures within the contemporary

socio-cultural context of Trinidad and Tobago.

3
 Significance of the study

Impact on the academic community

This study would allow the researcher to learn and later share substantial information about a

group that is currently insufficiently examined. It could also be used as a source of credible data

in completing previously published yet incomplete work; while also acting as a source of

secondary data for future researchers.

Impact on society

Furthermore, it would offer society a rich and fascinating document that explicitly explains three

specific institutions that influence the culture of an indigenous group while explaining how that

culture is preserved. Individuals would gain knowledge about the execution of specific

indigenous practices that may still be used today. Additionally, they would be gifted with

information regarding events and locations that are open and members of the public who wish to

gain first-hand insight into Kalinago culture.

Impact on the Indigenous Community in Trinidad and Tobago

Lastly, it would arguably be most beneficial to the Santa Rosa Kalinago people, as they would be

allowed to share their culture with the researcher and the wider Caribbean community. This

study would provide a safe and unbiased platform for the Kalinago people to share their history

with the world. They would be able to communicate their fight to retain their culture and the

possible struggles that they may have faced in doing so. It would allow them to highlight their

4
way of life in modern-day Trinidad and Tobago while reminding society that they are still a part

of the Caribbean community and they must not be forgotten.

Literature Review

General Cultural Background

5
The term "Paleo-Indian" was introduced by Frank H.H. Roberts in 1940 to designate individuals

from the Paleolithic era who represent the earliest settlers of North America. This appellation

carries significance as it denotes a group of ancient peoples who inhabited the continent between

30,000 and 11,000 years ago. According to (Wishart, n.d.), Paleo-Indians were characterised as

small, highly mobile groups of hunter-gatherers who travelled from Beringia, a landmass

connecting Siberia and Alaska—before populating the Western Hemisphere. Notably,

(Britannica n.d.) and other scholars posit that distinct indigenous groups from the Caribbean

migrated from the Americas, with Trinidad and Tobago serving as initial points of settlement

before their expansion to islands like Dominica and Puerto Rico.

(Wishart n.d.) further suggests that all present-day Native Americans trace their lineage to these

Paleo-Indian populations, including those who appeared in the Great Plains over 18,000 years

ago. This assertion is supported by mitochondrial DNA research, as brought forward by (Saint

Pierre et al., 2012), revealing significant genetic variation between contemporary Native

American populations and their Asian progenitors, aligning with four common "PanAmerican"

haplogroups.

In a broader context, this academic discourse underscores ongoing debates within Caribbean

scholarship, with researchers like David Wishart emphasising Siberian origins for these ancient

populations. Such discussions are integral not only for understanding historical settlement

patterns but also for framing contemporary inquiries into Neolithic Indian contributions to

Caribbean societies.

6
Moreover, distinguishing terms such as "Mesolithic" (Middle Stone Age) and "Neolithic" (New

Stone Age) is essential in archaeological discourse. The Mesolithic period denotes cultures that

bridge the gap between the Paleolithic and Neolithic eras, characterised by the development of

agricultural practices and the establishment of permanent settlements. Conversely, the Neolithic

period is primarily associated with agricultural advancements, including cereal cultivation and

animal domestication (Cason, n.d.).

In the context of indigenous Caribbean populations, the Tainos and Kalinagos are considered

neo-Indians, as articulated by (Galinier and Molinié, 2013), wherein their modern identity is

rooted in a reimagined pre-colonial culture, aiming to revive purified indigenous beliefs and

rituals devoid of contemporary influences. This characterisation underscores the complex

interplay between historical continuity and cultural adaptation within indigenous communities in

the Caribbean.

Political

Indigenous self-government represents a formalised framework by which Indigenous

communities exert authority over the governance of their populations, territories, resources, and

associated programs and policies through agreements established with federal and provincial

governments (The University of British Columbia, n.d.). Before colonisation, distinct Aboriginal

groups maintained established political systems characterised by hierarchical structures with

members being designated roles and responsibilities. (Tennberg, 2010), in a scholarly article

examining international Indigenous political entities, underscores that Indigenous political

7
agencies embody diverse forms of power and operational practices that shape and are shaped by

evolving political agency over time.

The organisational structure within the Santa Rosa First People’s Community exemplifies this

dynamic, featuring key figures such as a "Carib queen," chief, and shaman, each wielding

varying degrees of influence over decision-making processes, event coordination, policy

advocacy, and the community's developmental trajectory. This political configuration highlights

the nuanced interplay of power dynamics within Indigenous governance.

Moreover, instances of cultural continuity in political systems are evidenced by the emergence of

organisations like the Amerindian People’s Association, the Region 9 Touchaus Council, and the

Guyanese Action Party in Guyana (Barlette, 2005). These entities represent indigenous political

institutions established to champion Indigenous rights, foster cultural revitalisation, secure

economic resources, and advocate for land rights recognition within the national political

landscape. Such initiatives highlight Indigenous efforts to preserve cultural heritage while

actively engaging in contemporary political processes to advance communal interests and

aspirations.

Religion Spirituality

The Santa Rosa First People's Community has made concerted efforts to preserve its spiritual

traditions through various cultural events and initiatives. According to a 2016 interview with

Christo Adonis conducted by Shereen Ali, the group's shaman, spiritual practices are upheld

through events like the Santa Rosa feast, jointly organised by the Santa Rosa Catholic Church

and the First People's Community. Additionally, the group hosts an annual heritage week in

October featuring prayers, a smoke ceremony, and a water ritual, aimed at maintaining their

8
cultural heritage. Despite these efforts, the community has faced criticism from uninformed

citizens of Trinidad and Tobago, highlighting a lack of understanding regarding the significance

of these practices.

Mr. Adonis also discussed ongoing efforts to advocate for representation within the Inter-

Religious Organisation, although formal inclusion has yet to be achieved. Furthermore, he

participates in international conferences to communicate the religious customs of the group to

organisations such as the United Nations. These endeavours reflect a broader strategy to

safeguard and promote the spiritual culture of the Santa Rosa First People's Community amidst

contemporary challenges and misunderstandings.

Family Structure

In an excerpt published by Cambridge University Press (Beckles and Shepherd, n.d.), the

interaction within traditional Taino families and the maternal role is briefly outlined. The text

describes how families collaborated in agricultural activities, it focused on the cultivation of

conucos or small farms which were collectively managed by the entire family unit over a 2-3

year period. Notably, the authors highlighted the pivotal role of Taino mothers in the preparation

of cassava-based meals, highlighting their expertise in processing bitter cassava. This

observation reveals nuanced familial structures within indigenous communities, illustrating

distinct roles and responsibilities assigned within the household.

Methodology

9
 Research Philosophy

n framing this study, the researcher engaged with epistemological considerations pertaining to

the nature and acquisition of knowledge within a specific social context. The study is

fundamentally rooted in epistemology, emphasising the examination and retention of knowledge

within the targeted group. This research transcends mere comparison of participants' knowledge

about cultural aspects across time; and it extends to exploring the epistemic foundations

underlying the beliefs, assumptions, and justifications of both historical and contemporary

researchers. By embracing an epistemological approach, this study seeks to elucidate how

knowledge is constructed, transmitted, and interpreted within the context of cultural continuity

and change.

Reflexivity / Positionality

In this ethnographic study, the researcher assumed the role of an outsider entering a novel or

previously unexplored social setting. Despite having conducted prior research on the focal group,

direct face-to-face interactions with its members had not occurred previously, making this

endeavour a new experience for the researcher. Reflexivity in this study entailed introspection by

the researcher regarding pre-existing knowledge and assumptions about the subject group. The

researcher critically evaluated how these preconceptions might influence the collection and

analysis of data, emphasising the need for sensitivity and openness in approaching the objectives

of the study.

Research Design

10
An ethnography is a methodological approach employed in social research, wherein researchers

engage in participant observation, interviews, and interactive experiences with subjects to gather

qualitative data. This method aims to comprehensively document and analyse cultural groups in

their natural contexts. Researchers undertake ethnographic studies to gain an authentic

understanding of target groups or communities in their natural settings, shedding light on the

complexities of social behaviour and cultural practices. This approach emphasises an immersion

into the field, fostering a deep understanding of the subject group's perspectives, behaviours, and

social dynamics. Ethnographic research emphasises the importance of contextual understanding

and seeks to unveil the underlying meanings and patterns inherent in social interactions and

everyday practices.

Benefits of conducting an ethnography study

Conducting an ethnographic study proved highly advantageous as it facilitated the acquisition of

firsthand insights through immersive, real-life experiences. This approach enabled the researcher

to engage with the topic not only academically but also on a deeply personal level. For instance,

while situated at the field site, interactions with indigenous communities from Guyana,

Suriname, and Trinidad and Tobago provided opportunities for profound discussions on diverse

cultural practices and strategies for cultural preservation across different nations. Observing

interactions among various community members also offered firsthand insights into linguistic

retention, particularly evident among some Taino individuals in Guyana who fluently

communicated in their native language.

11
Such interactions afforded a tangible glimpse into pre-colonial times when indigenous groups in

Trinidad likely conversed in their indigenous languages. These experiences prompted reflection

and curiosity on the potential impact of linguistic retention and the outcomes of teaching and

speaking indigenous languages in contemporary Trinidad and Tobago.

How ethnographic research applies to this study

To conduct a comprehensive investigation on this topic, the researcher undertook an

ethnographic study comprising observant participation and interviews as primary methods of

data collection. Ethnographic research, characterised by an inductive approach, required more

than passive observation and recording; it entailed active engagement and social interaction. The

researcher visited the field site, specifically the Santa Rosa First People’s Community Centre,

with the intent to converse with members of the indigenous groups historically inhabiting the

country. Unexpectedly, the researcher encountered a diverse range of individuals from

indigenous communities across the Caribbean at the site.

This immersive research approach required the researcher to transiently integrate into the studied

group, participating in social and cultural activities to gain a nuanced understanding of their

practices. Engagements included discussions on contemporary craft and drum making in relation

to the retention of cultural elements within spiritual processes. Continuing, these topics emerged

from attending craft-making sessions at the field site, emphasising the commitment of the

researcher to exploring and conveying the significance and impact of the social practices of the

group.

12
 Methods of Data Collection and Techniques

Six (6) Guiding Research Questions

Prior to initiating any interviews or informal discussions in the field, the researcher formulated

six guiding questions aligned with the four main research inquiries of the study. These questions

were designed to structure the researcher's communication and interactions during fieldwork,

aiding in the exploration of relevant topics and the identification of additional discussion points.

The following are the six guiding questions for dialogue:

1. What was the structure of the political systems in the Santa Rosa First People’s

Community pre-colonialism and how did the colonial period impact these political

systems?

2. How has the Santa Rosa First People’s Community retained their political processes over

the years?

3. How have indigenous spiritual practices changed post-colonialism?

4. How has the Santa Rosa First People’s Community retained their spiritual practices over

the years?

5. What were traditional familial and group structures for the indigenous individuals and

what are familial and group structures like in modern-day Trinidad and Tobago?

6. What goals have the members of the Santa Rosa First People’s Community set to

promote cultural retention and renewal in future years?

Three research tools used for data collection

13
 The research diary

A research diary serves as a tangible repository for researchers to systematically document field

data, including observations, social interactions, and quotes from informal and formal

engagements. In the context of this study, a research diary was utilised to record and reflect upon

every interaction experienced during three distinct visits to the field site, along with documented

phone conversations. This diary encapsulates the researcher's lived experiences throughout the

research period, providing a written account of the researcher's immersion in the research

context.

Participant observation

Participant Observation is a foundational research technique employed in qualitative studies,

wherein the researcher actively observes and engages with a selected group to gather data about

the research topic. The observation phase involves keenly watching, listening, and documenting

while the participation aspect requires immersive involvement in social activities alongside the

participants. This methodological approach is pivotal as it enables the researcher to gain unique

insights directly from the group under study and fosters a deeper understanding of their dynamics

and processes.

In this study, the researcher participated in two shawl-making classes led by an indigenous

woman from Suriname, which was also attended by visiting members from Guyana and local

indigenous women. The shawls, were crafted by knitting together wool of varied colours chosen

by participants. The shawls are intended for special occasions such as the heritage festival in

14
October or spiritual rituals. Although the shawls lacked specific names, their significance in

ceremonial and cultural contexts was communicated during these sessions, highlighting the

cultural depth embedded in seemingly everyday practices.

Semi-Structured Interviews

Semi-structured interviews constitute a data collection method wherein an interviewer prepares a

set of open-ended questions or discussion topics to guide the interview process. This approach

enables an open yet organised dialogue between the researcher and participant, fostering a

comprehensive exploration of specific topics of interest. Unlike highly structured interviews,

semi-structured interviews afford flexibility, allowing participants to expand on points of interest

that may not have been initially anticipated by the researcher.

The decision to employ semi-structured interviews was based on their suitability and practicality

for the research objective of eliciting information from a somewhat unexplored group. This

method was deemed optimal for maximizing information retrieval from participants who possess

valuable insights into the subject matter. By utilizing semi-structured interviews, the researcher

aimed to capture a rich and diverse range of perspectives and experiences from members of this

particular group, thereby enhancing the depth and breadth of data collected for analysis.

Purposeful Sampling

15
Purposeful sampling involves the deliberate selection of research participants based on their

specific knowledge or experiences relevant to the research topic. This sampling strategy targets

individuals who can provide rich and detailed insights into key aspects of interest. In the context

of this study, the researcher employed purposeful sampling to identify and engage with particular

members of the Santa Rosa First People’s Community who possessed unique and valuable

information pertinent to the research questions.

Three primary members of the community were selected for interviews based on their expertise

and significance in relation to the focus of the study. However, logistical constraints and prior

commitments prevented of the participant prevented the researcher from conducting an interview

with the third intended participant. Despite this limitation, purposeful sampling was instrumental

in ensuring that the selected participants could contribute meaningful perspectives and nuanced

understanding to the study's exploration of the research topic.

16
 Finding and Analysis

(Please refer to the interview recordings on page 36)

Through participant observation and two significant interviews, it was discovered that the

community centre formerly known as "The Santa Rosa Carib Community" underwent a

renaming to "Santa Rosa First People's Community Centre" to be inclusive of all Indigenous

peoples. This change was prompted by the recognition that many current members have mixed

heritage, leading to varied identifications within the community. While both participants

acknowledged the presence of Karinas (Kalinagos) in the community, most members now

identify broadly as "First Peoples."

One participant expressed concern over this broad categorisation, perceiving it as a deliberate

dilution of indigenous identity to erase cultural distinctions. This participant also critiqued the

education system for perpetuating cultural erasure by disseminating misinformation about

indigenous demographics and advocating for early and accurate education on indigenous

terminology. Additionally, both participants emphasised the diversity of indigenous groups

beyond Tainos and Karinas. For instance, the second interviewee highlighted the preference for

"Karina" over "Kalinagos" when referring to Trinidadian indigenous groups, with "Kalinagos"

specifically denoting an indigenous group in Dominica.

Politics

The participants identified three key political figures within the community: the "Carib Queen"

or First People's Queen, the chief, and the shaman. Participant one explained that historical

missions and colonial influences shifted power away from the chief and queen to Catholic

17
priests. In modern times, the chief has reclaimed leadership responsibilities. The community now

advocates for political recognition, with key members actively pursuing political engagement to

assert their rights and representation in political spheres.

Religion

Both participants emphasiesd the nature-based spirituality of the First People, highlighting their

profound connection to "Mother Earth" and the five elemental forces: water, fire, earth, air, and

spirit. Each element holds significance in their worldview, with water deemed paramount, as

evidenced by the water ritual honouring ancestors at riversides. This ritual, alongside the smoke

ceremony, symbolises cleansing and represents enduring cultural practices despite criticism.

Participant two highlighted public scrutiny of these rituals due to misunderstandings about their

significance. He stressed the need for informed education to deepen understanding of ceremonial

meanings and traditions. The retention of spiritual culture involves not only practising these

ceremonies but also imparting their significance to younger community members, ensuring the

preservation and transmission of cultural heritage across generations.

Family

Participant one highlighted the impact of colonialism on the restructuring of family dynamics,

noting a shift from extended and cohesive family units to structures more closely resembling

contemporary Trinidadian households. This transformation highlights the profound influence of

historical processes, such as colonialism, on societal and familial structures within the

community.

Presentation of Insights

18
Thematic coding was used to produce a visual representation of the findings from this study.

Below are 3 diagrams with 3 clusters which highlight three (3) different elements (codes,

categories and themes). Each diagram is represented by a different scale of a specific colour. For

example. Diagram one (1) is represented by different shades of blue.

Diagram 1 | Spirituality

Quotes from Interview 1

- “The real spirituality of the Indigenous people is nature-based”

- “ Nature and animals have taught the Indigenous people many things”

Explanation: The Indigenous people have gleaned profound teachings from nature and animals.

Spiritual practices such as the smoke ceremony and water ritual, central to the Santa Rosa First

People's culture, demonstrate their reverence for natural elements. Fire is revered for its life-

sustaining properties, facilitating cooking and warmth, while water symbolises essential life-

giving sustenance. Participant 1 highlighted the community's commitment to retaining spiritual

traditions through prayers, rituals, and ceremonies, despite facing societal criticism and

judgment. These practices underscore the Indigenous belief in the interconnectedness and

significance of nature in their cultural and spiritual heritage.

19
 Ele

Spirit Water Fi
Fire Earth
Eart A
Air

Spirituality

Diagram 2

Quote from Interview 1

- “The queen is the matriarch of the community, she facilitates cultural events and advises

the chief”

Explanation: The queen of the tribe holds a revered position as the matriarch, serving as a

wise advisor within the community. Traditionally, this title was bestowed upon the

mother of the chief. Each queen upholds this role with dedication, actively representing

her community in international political arenas, thereby perpetuating the legacy and

influence of tribal leadership on a global scale.

20
 Mat

Mo Fem First Fem

Fe

Retent

Diagram 3

Limitations

Time Constraints

● A notable limitation of this study is the constrained timeframe within which data

collection was expected to occur. The study was conducted over a limited period of

weeks, which restricted the depth of information gathered through participant

observation. Notably, the Santa Rosa First People's Community hosts an annual heritage

celebration commencing on October 14th, which encompasses a variety of significant

cultural practices and processes. Unfortunately, due to the timeframe of the study, the

researcher was unable to directly engage in and observe these cultural aspects during this

event. Furthermore, the community hosts other cultural events, typically scheduled for

late April, after the completion deadline for this assignment, which precluded the

researcher from participating in these events as well. These temporal constraints impacted

the researcher and her ability to fully immerse in and capture certain cultural dynamics

and practices within the community.

21
 Access to Participant

● A significant challenge encountered in this study was the limited accessibility to

members of the Santa Rosa First People’s Community, who reside in a relatively remote

location. Despite the community's presence on social media, specifically a Facebook

page, efforts to establish direct contact with specific members through this platform

proved unsuccessful. Furthermore, attempts to reach out via telephone were also

ineffective, hindering the researcher's ability to engage directly with key individuals

within the community. Additionally, certain pivotal figures such as the queen were

inaccessible during the study period due to her absence from the country. These

difficulties in communication and access to community members, particularly key

stakeholders, posed notable constraints on the depth and scope of the researcher's

engagement and data collection within the Santa Rosa First People’s Community, given

the time constraints.

Access Restrictions

● In addition to the challenges of accessing community members, the study was further

impacted by infrastructural limitations within the community centre, which hindered the

researcher's ability to observe and document essential cultural artefacts, items, and crafts.

Despite the willingness of community members to share their cultural practices, the

inadequacies of the community centre's infrastructure limited the researcher's

comprehensive exploration of tangible aspects of indigenous culture.

● The absence of suitable facilities or display areas within the community centre restricted

opportunities for the researcher to engage firsthand with significant cultural artefacts,

handicrafts, and material expressions of tradition. This limitation impeded the ability to

22
 document and analyse physical manifestations of cultural heritage, potentially

constraining the depth and breadth of insights into the cultural practices of the Santa Rosa

First People’s Community.

● The infrastructural challenges underscored the broader contextual complexities inherent

in conducting ethnographic research within remote or under-resourced settings. Such

limitations required adaptive approaches to data collection and interpretation, it also

emphasised the importance of contextual constraints in shaping the research process and

outcomes. Future studies aiming to explore indigenous cultural practices in Trinidad and

Tobago would benefit from strategies which would address infrastructural challenges

effectively and ensure a more comprehensive and nuanced examination of cultural

retention and expression.

Cultural Sensitivities

● The renaming of the community to reflect a broader inclusive focus on providing a safe

haven for all indigenous peoples introduced a significant challenge for the researcher in

obtaining specific information about the Kalinago subgroup within the community. The

transition in nomenclature underscores a shift towards a more inclusive and unified

identity, emphasising solidarity and representation of diverse indigenous groups rather

than emphasising distinctions based on specific tribal affiliations.

● Despite the researcher's initial curiosity and interest in understanding the distinct cultural

practices and heritage of the Kalinago subgroup within the broader Santa Rosa First

People’s Community, a member of the community emphasised the collective identity and

representation of all indigenous peoples under the unified banner of the community. This

23
 perspective highlights a deliberate move away from delineating individual tribal identities

within the community, instead emphasising a shared sense of indigenous identity and

solidarity.

● The researcher's encounter with this perspective underscores broader themes of identity

politics and collective representation within indigenous communities, reflecting evolving

dynamics of self-identification and communal solidarity. The community's emphasis on

inclusivity and unity challenges conventional approaches to studying indigenous cultural

diversity, emphasising the importance of acknowledging collective identities and shared

experiences within the context of cultural retention and revitalisation efforts.

● Navigating these complexities requires sensitivity to the community's self-perception and

identity narratives, highlighting the need for researchers to adopt inclusive frameworks

that respect and honour diverse expressions of indigenous heritage and cultural

continuity. Future studies exploring indigenous communities should adopt nuanced

approaches that account for the fluidity and complexity of collective identities,

acknowledging the broader socio-political contexts that shape community dynamics and

self-representations.

24
 Delimitations

Limited interviews

The research encountered significant constraints, including time limitations, restricted access to

key community members, and challenges in engaging with the general community, resulting in a

reduction in the number of interviews conducted. Despite community members' willingness to

share cultural insights, logistical factors such as conflicting schedules, time constraints, and

limitations in using virtual interview platforms hindered the researcher's ability to conduct a

more comprehensive interview series.

The assignment's time limitations required strategic prioritisation in selecting interview

participants, leading to a smaller sample size than originally intended. Additionally, difficulties

accessing important community figures and logistical barriers to engaging with a broader

community cross-section limited the researcher's ability to gather diverse perspectives and

insights.

These challenges underscore the complexities of conducting fieldwork within indigenous

communities, where practical constraints intersect with accessibility issues. The findings

emphasise the importance of adaptive research methodologies and flexible data collection

approaches, especially in contexts where conventional strategies may encounter logistical or

operational hurdles.

25
 Ethical Concerns

Confidentiality

An ethical concern regarding confidentiality in this study revolves around the principles of trust,

privacy, and respectful handling of sensitive information. Confidentiality, as defined in research,

entails an understanding between the researcher and participants that ensures the careful

treatment of private or sensitive information (Bos, 2020). It reflects a commitment to

safeguarding the personal spheres of individuals from public scrutiny (Bos, 2020).

While the researcher upheld the principles of confidentiality and respected the privacy of the

participants, ethical considerations arose during the study. Despite the willingness of the

participants to share their identities, one individual expressed a desire to maintain confidentiality

regarding certain spiritual practices of the group. This request was honoured by the researcher,

demonstrating adherence to ethical guidelines and the importance of respecting participants'

wishes regarding the disclosure of culturally sensitive information.

Informed Consent

In the process of conducting the research and administering detailed consent documentation, the

researcher encountered a notable challenge related to obtaining informed consent from one

participant. Informed consent in research involves the protection of the researcher's identity,

objectives, participation details, associated risks, confidentiality measures, data handling

protocols, and participant rights (Bos, 2020). Despite providing a thorough consent contract

26
outlining this information, one participant initially hesitated to sign the document due to a

specific terminology preference: requesting to replace "Kalinago" with "First People."

This ethical dilemma underscores the complexities inherent in ensuring informed consent and

respecting participant autonomy, particularly in culturally sensitive research contexts. Despite

the researcher's efforts to convey participant rights verbally and through written documentation,

explicit consent was momentarily hindered by divergent preferences regarding terminology.

This scenario highlights the necessity of adaptability and responsiveness in addressing

participant concerns while upholding ethical research standards. Effective negotiation and

sensitivity to cultural nuances are essential for fostering trust, maintaining ethical integrity, and

ensuring respectful engagement with participants in research endeavours within diverse and

culturally specific settings.

27
 Conclusion

Despite significant changes in the study's focus prompted by insights into the demographical

composition of the Santa Rosa First People's Community, the researcher gained a valuable

understanding of the group's cultural retention practices. The community actively seeks formal

recognition from national, regional, and international governmental bodies to support their

political infrastructure. Additionally, they strive to preserve their spiritual practices amidst

ongoing challenges rooted in ignorance and neo-colonial ideologies. Through prayer sessions,

rituals, and ceremonies held throughout the year, they uphold their spiritual heritage despite

external scrutiny. Interviews revealed changes in family structure, which shifted towards smaller,

households resembling typical Trinidadian family units. Furthermore, the community aims to

enhance cultural renewal efforts and promote cultural sharing through public engagement and

knowledge-sharing initiatives with other indigenous groups and the wider public.

28
 Bibliography

Aguilar, E. C., Alverez, A., & Hofman, C. (2017, March 6). Teaching Indigenous History

and Heritage. Reviving the Past in the Present: Caribbean Experiences from the

Dominican Republic and Dominica. Semantic Scholar; Scientific Research.

https://www.semanticscholar.org/paper/Teaching-Indigenous-History-and-Heritage.-

Reviving-Aguilar-Alvarez/8a6208d009e7b34bc8bcf1fc7dc2a83f4be83a58

Bartlett, T. (2005). Amerindian development in Guyana: legal documents as background

to discourse practice. Discourse & Society, 16(3), 341–364. JSTOR.

https://www.jstor.org/stable/42888941?read-now=1&seq=2#page_scan_tab_contents

Beckles, H., & Shepherd, V. (n.d.). The indigenous Caribbean people. In Cambridge

Assets. Cambridge University Press.

https://assets.cambridge.org/97805214/35444/excerpt/9780521435444_excerpt.pdf

Bos, J. (2020). Confidentiality. Research Ethics for Students in the Social Sciences, 149–

173. Springer Link. https://doi.org/10.1007/978-3-030-48415-6_7

Britannica. (n.d.). West Indies - the Pre-Columbian Period. Encyclopedia Britannica;

Britannica Encyclopedia . https://www.britannica.com/place/West-Indies-island-group-

Atlantic-Ocean/The-Pre-Columbian-period

29
Ellis, C. J. (n.d.). Paleo-Indians. Www.academia.edu, 37–39. Academia.

https://www.academia.edu/929603/Paleo_Indians

Galinier, J., & Molinie, A. (n.d.). University Press of Colorado - The Neo-Indians.

Upcolorado.com; University Press of Colorado. https://upcolorado.com/university-press-

of-colorado/item/2001-the-neo-indians

Melanson, J. (n.d.). Research Guides: Political Science: Indigenous Politics &

Governance. Guides.library.ubc.ca; University of British Columbia.

https://guides.library.ubc.ca/politicalscience/ipg

Trinity College Dublin. (n.d.). Participant Consent Form. In University of Dublin (p. 3).

https://www.tcd.ie/swsp/assets/pdf/Participant%20consent%20form%20template.pdf

Tennberg, M. (2009). Indigenous peoples as international political actors: a summary.

Polar Record, 46(3), 264–270. Scispace. https://doi.org/10.1017/s0032247409990398

Wilson, S. M. (1990, October 30). Hispaniola: Caribbean Chiefdoms in the Age of

Columbus. Semantic Scholar. https://www.semanticscholar.org/paper/Hispaniola%3A-

Caribbean-Chiefdoms-in-the-Age-of-Wilson/

ccf0398d4c53b331cbc41a161737f1705696d33a

30
Wishart, D. (2011). Encyclopedia of the Great Plains | PALEO-INDIANS. Unl.edu;

University of Nebraska–Lincoln.

http://plainshumanities.unl.edu/encyclopedia/doc/egp.na.080

31
 Appendix

Participant Consent Form

Research Title: Cultural retention in the Santa Rosa Kalinago community in modern-day

Trinidad.

Researcher: Tijuana Trancoso

Faculty: Social Sciences

Department: Behavioural

Studies

Degree: B.Sc. Criminology and Criminal Justice

● I....................................................... voluntarily agree to participate in this research

study.

● I understand that even if I agree to participate now, I can withdraw at any time or refuse

to answer any question without any consequences of any kind.

● I understand that I can withdraw permission to use data from my interview within 4 days

after the interview, in which case the material will be deleted.

● I have had the purpose and nature of the study explained to me in writing and I have
had the opportunity to ask questions about the study.
● I understand that participation involves giving in-depth descriptions of the political and
religious practices of members of the Santa Rosa Carib Community; while also
explaining family structures and the future goals of the community.
● I understand that I will not benefit directly from participating in this research.

32
 ● I agree to my interview being audio-recorded.
● I understand that all information I provide for this study will be treated confidentially.
● I understand that in any report on the results of this research, my identity will remain

anonymous unless I request otherwise. This will be done by changing my name and

disguising any details of my interview which may reveal my identity or the identity of

people I speak about.

● I understand that disguised extracts from my interview may be quoted in a dissertation,

academic field note diary, academic blog or vlog (video blog).

● I understand that if I inform the researcher that myself or someone else is at risk of harm

they may have to report this to the relevant authorities - they will discuss this with me

first but may be required to report with or without my permission.

● I understand that signed consent forms and original audio recordings will be retained by

the University of the West Indies Faculty of Social Sciences.

● I understand that a transcript of my interview in which all identifying information has

been removed will be retained by the Department of Behavioral Studies, in the Faculty of

Social Sciences at The University of the West Indies.

● I understand that under freedom of information legalisation, I am entitled to access the

information I have provided at any time while it is in storage as specified above.

● I understand that I am free to contact any of the people involved in the research to seek

further clarification and information.

Signature of research participant __________________ Date _______________

Signature of researcher ___________________ Date _______________

I believe the participant is giving informed consent to participate in this study.

33
 Interview Questions

Individual Background Information

1. Can you please tell me about yourself? You do not need to state your personal
information which includes:
- Your name
- Age
- Address
2. When did you initially get involved with the Santa Rosa First People’s Community?
3. What role do you play in the Santa Rosa First People’s Community?
4. How long have you occupied this position?
5. How were you appointed to this position?

Group Background Information

1. Give a brief history of the Santa Rosa First People’s Community.
2. How many members make up the Community today?
3. Is it appropriate to refer to the Santa Rosa Caribs as “Kalinagos”?
4. Are there different tribes or different types of Caribs?
5. What is the difference between the terms Carib, Kalinago and Karinas?

Politics
1. How many political figures are there in the Santa Rosa Fiest People’s Community?
2. How does one become appointed to such a position?
3. How long does one stay in the appointed position?
4. Explain the significance of each position.
5. Has the group’s political processes changed post-colonialism? How?
6. What is being done to ensure that the group’s political practices are retained?

Religion
1. Is there a specific religion(s) that is generally practised by members of the group?
2. What other form of religion was practised by the Santa Rosa Kalinagos pre-colonisation?
3. Can you give an explanation of the previously stated religion?
4. Do any members of the group still practise this form of religion today?
5. Explain the Smoke ceremony.
6. Describe the water ritual.
7. How has colonization impacted/influenced/changed the group’s religious practices?
8. What is being done to preserve the group’s religious processes and practices?

34
 Family
1. Describe the structure of a typical indigenous family household in today’s society.
(Single parent, Neutral, Extended Family)
2. Did colonization impact the structure of the typical Carib family unit.

Social Gatherings
1. What are some of the cultural events that are held by the Santa Rosa Carib Community?
2. When are these events held?
3. Where are these events held?
4. Is there a specific reason why these events are held during these periods?
5. Can you explain in detail some of the specific occurrences that take place during these
events?
6. What does the Santa Rosa First People’s Community wish to achieve by hosting these
cultural events?
7. Are there any cultural events that are not open to the public? If so, why?
8. How often do members of the Santa Rosa First People’s Community come together?

Future Plans
1. How have you relayed information about historical events and cultural practices through
different generations?
2. What are some of the specific goals that you wish to achieve in your fight to retain your
culture?
3. Are there any other goals that have been set by the group? If yes, please explain.
4. How soon do you want to achieve these goals?

35
 Interview Recordings

Recording of Interview 1

817031281_Interview_1.MP3

Recording of Interview 2

816031281_Interview_2.MP3

36