Baokopa’o wa di’itinpan
wadauniinao ati’O Nii
Kaimanamana’o, wa zaamatapan, wa di’itapan na’apamnii wa
sha’apatan Wapichan wiizi Guyana’ao raza

Thinking together for thosecoming behind us
An outline plan for the care of Wapichan territory in Guyana

Baokopa’o wa di’itinpan
wadauniinao ati’O Nii
Kaimanamana’o, wa zaamatapan, wa di’itapan
na’apamnii wa sha’apatan
Wapichan wiizi Guyana’ao raza

Thinking together for thosecoming behind us
An outline plan for the care of
Wapichan territory in Guyana

A document of theindigenous peoples of the South Rupununi

Baokopa’o wa di’itinpan wadaun nii nao ati
Kaimanamana’o, wa zaamatapan, wa di’itapan na’apamnii wa sha’apatan Wapichan wiizi Guyana’ao raza

Thinking together for those coming behind us
An outline plan for the care of Wapichan territory in Guyana
This document is based on consultations and agreements
made by the Amerindian villages and communities of theSouth Rupununi with support of the South Central and South
Rupununi Districts Toshaos Councils (DTCs) through activities
undertaken between 2008 and 2011. Technical assistance forcommunity consultations, planning and compilation of maps
and documents was provided by the South Central Peoples
Development Association (SCPDA) and the Forest Peoples
Programme.
The DTCs and communities wish to thank the manyorganisations and donors who supported the production ofthis document, including the European Commission, Swedbio,
the Eden Bequest, Size of Wales and IFAD. The contents ofthis publication are the sole responsibility of the DTCs, Village
Councils and SCPDA.

The map figures presented in this publication are theintellectual and cultural property of the Wapichan people
and we reserve all rights over them. In accordance withinternational law, these maps may not be reproduced, whollyor partially, displayed, altered, or otherwise used without theexpress consent of the Wapichan people given collectively by
their freely chosen representatives, in particular the District
Toshaos Councils. These maps, including information relating
to land titles and extension boundaries, do not purport andmay not be construed to be the final and definitive record ofoccupation and use of the Wapichan people's traditionallyowned lands, resources and territory.

This publication has been produced with the assistance of
the European Union. The contents of this publication are thesole responsibility of the South Central and South Rupununi
Districts Toshaos Councils, and can in no way be taken toreflect the views of the European Union.

DTC Project Leaders: Patrick Gomes and Habert Wilson
SCPDA team: Kid James, Angelbert Johnny, Paulinus Albert,
Brendon Antone, Claudine la Rose, Gavin Winter, Nicolas
Fredericks, Percival Isaacs, Philip Brown, Faye Fredericks, Joan
Stephens, Dennis Paul, Jacinta Edwards, Nita Joseph, DermottJames, Joseph Pernambucco, Tessa Felix, Olive Ambrose,
Terence Augustine, Francis Fredericks and Neleina Michael

KANOKOFORESTS

Facilitator: Tom Griffiths, Forest Peoples Programme
Photographs: Tom Griffiths, Brendon Antone, Nicholas
Fredericks, Iokiñe Rodríguez, Sarah Hawkins, Kid James, Rogan
Haslem, James Broscombe, Paulinus Albert, Alexander Allenand Duane DeFreitas
Maps and figures: Ron James and Gregor MacLennan
Seasonal calendars: Adapted by Dorothy Jackson based on
original information compiled by Iokiñe Rodríguez, Paulinus
Albert and Claudine la Rose and community members(January 2011)
The motifs on the front cover (repeated throughout the
document) are derived from rock carvings within our territory.
The backdrop to the customary law sections is derived fromtraditional Wapichan cotton textiles. The backdrop to thesections on good practice, FPIC and principles is derived fromtraditional Wapichan roof thatch.
Design and Layout: Dorothy Jackson with SCPDA

Published by South Central and South Rupununi Districts
Toshaos Councils
South Rupununi, Region 9, Guyana© 2012 All rights reserved
No part of this book, including maps, figures and quotations,
may be used or reproduced in any manner without written
permission from the South Central and South Rupununi
Districts Toshaos Councils and the indigenous peoples'
communities of the South Rupununi.

Kariti nazoa’o dau’a’oContents
Karita sakadĩ kizi : Foreword		
Wa aipan wa aitapakao: koto’a’o, kai’o, dina’iti’o : Seeking recognition: past,present and future		

iv
v

Sha’apata’azookariwai dau’a’o : About our plan
Kanom wuru’u shapa’apata’azookari waizi : Purpose of the plan
Wapichan wiizi : Wapichan territory
Diina’iti’o di’itinapkaru wa wiizi ati’o : Vision for our territory

1
3
6
7

Pabi’inaka kida’o amazada : Different kinds of lands
Kanoko : Forest		
Katonaru kida : Bush islands		
Midikuo kida : Mountains		
Baraaz : Savannah		Wunu kida, wa’ozi kida, na’a pain, shukada’o baawu kida : Waters, creeks
and wetlands		

11
12
18
22
28
32

Na’apam wakaiwan wa amazadat : How we use the land
Zakapuapkar na’apain zakapuap kizai : Farming and farming grounds
Tiwaapan na’apain tiwaap kizai : Hunting and hunting grounds
Kopautapan napain kopautap kizai : Fishing and fishing grounds
Zawadapukaru na’iki zawadikiizai kida : Gathering and gathering grounds
Ka’uzatinapa karu : Ranching		
Tikazi kaiwaakao dau’a’o : Use of fire

37
38
42
46
50
54
58

Umanawunu’o amazada kida : Important places
Aka kii kizai - shokorodinbao : Sensitive sites
Wa’akakariwai kotu’aino kainaarib naa : Things left by our ancestors
Pabi’inaka kida’o panaokaza sook’i mashapa kiizi : Wildlife sites

63
64
68
72

Atazooba’odinkaru Wapichan wiizi an : Development in Wapichan Wiizi
Paniba’iki’o saabainakaru morotakidakao wabii’ati : External development
Kaudinkari baokopa na'apain atazoobaba saabainkaru : Working together
for our betterment		

77
78
82

Kazowaunaatapan : Governance		
89
Ipai kinai: na’apa dii washa’apatan wadi’itapa nii : Getting through: putting
90
our plan to work			
Paradakaru totokaribanaa kida : Annex
Na’apa dii wataman wadi’itinapan kaudinkiizai dau’a : How we made this plan
Kawiiziinao : Population		
Wapichan mashaapakizi kida : Places in Wapichan wiizi
Paradakaru kuwaanaa : Sources of information

93
94
95
96
97

Karita sakadĩ kizi
Foreword
The Wapichan people and our ancestors have occupied and used thewhole area that we call Wapichan wiizi in the Southern part of Guyana forgenerations. We have lived in harmony with our environment through ourclose spiritual attachment and respect for the land. Beliefs and practices on
caring for the land have been passed down to us by our foreparents and thesevalues continue to be embedded in our way of life up until today.
Our foreparents began work for the full recognition of our territory in thenineteenth century, yet only pieces of our land were recognised in the 1930s.
In 1967 a group of our leaders came together to present a written request
for legal title to all of our lands in Wapichan wiizi in submissions and letterspresented to the Amerindian Lands Commission. Some further land titles werereceived in 1991, but still did not cover the full extent of our lands.
Work started in 2000 to map our traditional occupation and use of theland using our own mappers who worked closely with our communities
and holders of traditional knowledge. This was followed in 2005-06 by acommunity-based research project to document our traditional practices andour ways of caring for our land and resources. On completion of that work,
our District Toshaos Councils (DTCs) agreed in December 2007 to develop an
outline plan for caring for our territory. This latest work has been carried out
by our people in large part in response to a request made by the President of
Guyana in 2004 asking our leaders to show how we intend to use, care for anddevelop our lands. After four years of activities involving extensive community
consultations conducted by our own organisations, and after many meetings
and workshops of our DTCs, this document is the result of all that effort.
We see this plan as a general framework for land management and selfdetermined development based on consensus among our communities onland use issues and measures needed to protect our rights and continue ourway of life. It is hoped that this plan can be expanded and updated as new
information on Wapichan resource use and sustainable development options
become available.
With the increasing presence of external developments in Wapichan wiizi
and the growing pressures coming from mining, logging, roads and otheractivities, we are more determined than ever to finally have our lands secured
and to put this plan to work for the benefit of our future generations, Guyana
and the world.
We appeal to the government, international agencies and allies in Guyana
and beyond to support us in our efforts . We ask them to recognise our rights
and to help us move this plan forward. Let us work together to realise thevision of the Wapichan people for this beautiful land we call Wapichan wiizi.

KANOKOFORESTS

Patrick Gomes
Toshao of Morora Naawa Village
Chairperson of the South Rupununi District Toshaos Council
Habert Wilson
Toshao Katoonarub Village
Chairperson of the South Central Rupununi District Toshaos Council
October 2011iv

Wa aipan wa aitapakao : koto’a’o, kai’o,dina’iti’oSeeking recognition : past, present
and future“

We Amerindians were the original people of this country,
and as such we feel that we, the Wapishana of these villages,
should have rights to own the land on which we build our houses,
to own land on which we farm, to own land on which we rearcattle, to own land on which we hunt; to own the land on which
we cut timber for our houses, to own mineral rights on our lands,
to own the water rights for fishing, drinking and swimming, andto claim these rights for our children for all time.
Toshaos letter to Amerindian lands Commission, 1967

From the beginning the creator made all the land, forest,
mountains and waters for us. Like our foreparents, we know
about our kanoko. We still hold the knowledge of our grandparents
about caring for this place. Marainpain wa wiizi (we love ourland). We want to live in peace. We do not want to quarrel among
ourselves. Now we see that outsiders are destroying our land. They
are not respecting us Wapichan people. We want our Wapichan
wiizi to be recognised. We will never give up our struggle to have
our lands recognised so we can continue to live as our ancestors
before us.
Januaris Andrew (Uncle Wario), Elder, Parobaza Village, October 2011

As Wapichan youths we need full legal recognition of all our entire
territory. We need our rights to be respected by all, including ourcollective right to own and control our Wapichan wiizi. We will
work together to care for this beautiful land that was handed
down to us by our foreparents and we will stand up for our rights.
We will continue our traditional practices to do farming, hunting,fishing, lumbering, gathering and ranching free of cost. We youths
will join our efforts to continue to live, share, work and be together
as one people enjoying our freedoms in Wapichan territory.
Frank Johnny, youth representative, Sawari Wa’o Village, 2011v

KANOKOFORESTSvi

Sha’apata’azookariwai dau’a’o
ABOUT OUR PLAN

KANOKOFORESTS1

sha’apata’azookariwai dau’a’o : about our plan

KANOKOFORESTS2

kanom wuru’u shapa’apata’azookari waizi
purpose of the plan

sha’apata’azookariwai dau’a’o : about our plan

Kanom wuru’ushapa’apata’azookari waizi
Purpose of the plan“

Tominkaru created this world as a special gift to
the wapichannao and other people who occupy this earth.
He created many living beings to beautify this land andgave us a special gift to have control over his creation andto cultivate this fertile land and use the various resources
within it. So we are the tapiki (keepers) of this part of
the world along with the taapiki kida (spirit masters) of
the various games, fish, bird, the various timber species
and all small insects and all living things we have today,
found in the rivers, creeks, lakes, mountains, hills andforest in Wapichan wiizi.

George Simon, Shorinab, 2011

This plan for Wapichan wiizi will:
Support our leaders’ work to get our rights to Wapichan
territory legally recognised.
Help our Village Councils to protect the land and natural
resources that our way of life depends on.
Help our communities agree on how to use the land, forthe benefit of the present and future generations.

By carrying out this plan we will:
Make our Wapichan institutions and ways of taking
decisions stronger and better, so we can secure our
traditional lands and govern our territory well.
Develop our lands and communities according to ourrights, our vision, our culture and our needs.
Strengthen our dialogue and negotiations with thegovernment of Guyana and outside agencies on land,development, conservation and the environment.

kanom wuru’u shapa’apata’azookari waizi
purpose of the plan3

sha’apata’azookariwai dau’a’o : about our plan

KANOKOFORESTS4

wapichan wiizi
wapichan territory

sha’apata’azookariwai dau’a’o : about our plan

Map 1:
Wapichan wiizi : Wapichan territory
wapichan wiizi
wapichan territory5

sha’apata’azookariwai dau’a’o : about our plan

Wapichan wiizi
Wapichan territory“

Important boundary markers of our Wapichan
wiizi are Takoto Wa’o (Takatu), Diniwud Dukuo,
Mamid Dukuo, Taama Toon, Washarar wa’o –Washarara Dukuo (Kassikaiytu), Kodyowin wa’o
(Kuyuwini) and Chiip wa’o (Essequibo). There are a
lot of Kuba Kida along the river that have sensitive
Yachin (malaria Dukuzo) and Tozowan (waterfalls)
that are found on Chiip wa’o at Imanaowunau
Tozowan (King George falls), Idaruo Tozowan (Great
Falls), King William falls and Wanatuba falls. Our
marunaonao visit all these places that are sacred to us.
So through them we can say that we know our land andeverything within it. 				Vincent Lewis, Morora Naawa, March 2011

Wapichan wiizi is the land traditionally used andoccupied by our ancestors and our communities today.
Our territory commences at the mouth of Sapaika
wa’o, right bank Takoto wa’o, thence up the Takoto wa’oto its source, thence south to the source of Washarar
wa’o, thence down Washara wa’o to its mouth, leftbank on Chiipo wa’o, thence down Chiipo wa’o to
Umanawunu’o Tozowan (King George falls), thence
northeast in a straight line to the mouth of Kowitaro
wa’o, left bank Rii wa’o, thence up Kowitaro wa’o to themouth of Podo wa’o, left bank Kowitaro wa’o, thence
up Podo wa’o to its source, thence west to a point withcoordinates 59o13’7.4” W, 3o20’43.4”N on the Maparara
wa’o, thence southwest on a point with coordinates
59o15’28.5” W, 3o15’52.4” N, on Moto wa’o, thence down
Moto wa’o to its mouth, right bank Roponan wa’o,thence down Roponan wa’o to the mouth of Taawa
wa’o left bank Roponan wa’o, thence up Taawa wa’o to
its source, thence southwest along the water shed of
Ruwa witi, Reshii-witi and Karana wa’o to the source ofSwamara witi, thence down Swamara witi to the mouthof Prui witi, right bank Swamara witi, thence up Prui witi
to the mouth of Pidma witi, thence along the Pidma witi
and the boundary of St. Ignatius farmland to a pointwith coordinates 59o44’37” W, 3o10’50.2” N, thence northalong the along St. Ignatius farmland boundary to apoint where it intersects with Iziara wa’o, thence down
Iziara wa’o to its mouth, right bank Saraik wa’o (Naja),
thence down Saraik wa’o to the mouth of Kanaumuu
wa’o left bank Saraikwao thence west in a straight line
to the point of commencement. (See Map 1).

KANOKOFORESTS6

wapichan wiizi
wapichan territory

We have now drawn up this plan Baokopa’o wa di’itinpan
wadaun nii nao ati (Thinking together for those coming
behind us) about the way we want to care for thedifferent kinds of lands in our territory.
A list of our settlements, and of the different kinds ofplaces we identify in Wapichan wiizi, is in the Annex at
the end of this plan.
The main kinds of places in our territory are:kanoko 			forestmidukuo kida 		
mountainsbaraaz 			savannahkatonaru		
bush island (a patch of forest			
in savannah)
midikuo-baaraz tinpa'o mountain-savannah
kanoko-baraaz tinpa'oforest-savannah (savannah			
forest edge)
kanoko wa’ozi za'ano'o creek forest (gallery forests on			savannah)
wa’ozi danom
creek edge
uwa’ozi 		river or creek
karishii 		
lake or pond
baawuziswamp
We reaffirm that ipai’o amazada Wapichinao atio (theWapichan territory is all of ours) and our whole territory
in Guyana belongs to all of our people and communities.
Our territory is important to us and we occupy anduse it according to our customary systems of land tenure and traditional practices. Under our customary law,
all Wapichan in Guyana have the right to move freely on
our lands and to farm, hunt, fish and gather the resources that their families and communities need.
We have written about the way we farm, hunt, fishand gather in a book called Wa Wiizi, Wa Kaduzu1 which
we published in 2006.

sha’apata’azookariwai dau’a’o : about our plan

Diina’iti’o di’itinapkaru
wa wiizi ati’o
Vision for our territory
Our vision is that in twenty-five years’ time our people, ourcommunities and our lands will be like this:Wa’idowau wa wiizi : Owning our territory
We will live together on our traditional lands as Wapichannao.
The entire Wapichan wiizi, as defined in our documents
submitted to the Amerindian Lands Commission in 1967, willbe legally recognised and secure. (See Map 2)
Wapichannao will legally own and control all types of lands
and waters, and all other resources within our territory. We will
freely use our forest, farmlands, fishing grounds, hunting andgathering grounds and bush islands and share them among
our villages.

Kazowaunaatapan : GovernanceOur rights to govern and care for Wapichan wiizi throughour own institutions will be accepted by the government of
Guyana and by outside agencies.
We will respect our elders and traditional leaders and our own
institutions will be strong, so we can use and care for our lands
wisely and stop outsiders from exploiting our resources.
Baokopa'o wa di'itinpan : we will stick to our decisions,agreements and rules.

Baokopa wa karoapan wa wiizi :Caring for Wapichan wiizi
Our communities will continue to use Wapichan wiizi in asensible and sustainable way according to our customary laws
and traditional practices.
We will keep the beauty, scenery and resources of our lands sothat those coming behind us will enjoy what we have today.
We will breathe clean air. Our waters will be free fromcontamination. Game animals will be plentiful. Our lands will
be enriched by planting useful trees and medicinal plants.

diina’iti’o di’itinapkaru wa wiizi ati’ovision for our territory7

sha’apata’azookariwai dau’a’o : about our plan

KANOKOFORESTS8

diina’iti’o di’itinapkaru wa wiizi ati’ovision for our territory

sha’apata’azookariwai dau’a’o : about our plan

Map 2:
Land titles and proposed
extensions
diina’iti’o di’itinapkaru wa wiizi ati’ovision for our territory9

sha’apata’azookariwai dau’a’o : about our plan

Kaduzu kida : Customs
Wapichan kaduzu will be strong.
We will live communally and help each other through our traditional manor activities, including farming, building and other works.
We will value our traditions, including ant-stinging, healing
ceremonies, cotton farming, weaving hammocks, making
clay pots, using bow and arrows, building houses withtraditional materials, cooking with renewable fire wood andeating traditional foods, such as cassava bread, farine, groundprovisions, and pepper pot.
We will protect our sacred and sensitive places. Future
generations will carry out our ceremonies and spiritual
practices as our grandfathers did. Our marunaonao will provide
healing and spiritual guidance for us and we will pass on theirknowledge to our future generations.

Tominapkara : Education
Our people will speak Wapichan in the home. Our children
will read and write in Wapichan and in English, and know our
Wapichan history. Makushi people will also speak, read and writein their own language.

KANOKOFORESTS

Our communities will have good primary and secondary schools,
with Wapichan teachers. Our young people will be well-educatedand will be strong future leaders of our communities.
The younger generation will know about and use our traditional
knowledge and practices, such as bush medicine. We will havenew people trained to carry on the role of marunao.
The school leavers who gain professional qualifications
through higher education will use their knowledge to support
development in their communities.

Atazoobadinkaru : Development
Our development will be guided by our culture, and benefit us.
There will be no harmful development in Wapichan wiizi.
Our economy will be strong, with new markets for our products,
providing jobs and a better standard of living for our people. Our
children and elders will be well looked after. Our communities
will be healthy and eat good food.
We will own and control community businesses and provide
jobs for our people through farming, ranching, community
tourism, crafts and other activities that are in harmony with ourcustoms and traditional practices.
10

diina’iti’o di’itinapkaru wa wiizi ati’ovision for our territory

Pabi’inaka kida’oamazadaDIFFERENT KINDS
OF LANDSKANOKOFORESTS“

The Wapichannao
believe that thisland was created byTominkaru for them tolive in. He gave us thepower of ownership,
so that we can lookafter, care and protect
this beautiful landof ours from harmful
intrusions. 			
Oscar Peter, Karaodaz, 201111

KANOKOKANOKOFORESTSFORESTS“Wa daro kawanu’o wuru kanoko wa mashapu kina. We

make our living from our mother forest. She provides us withall the things we need ....it is like our storehouse. And thetrees give us clean air to breathe from their green leaves. The
bush contains the sacred areas, old settlement sites, ceremonial
grounds, balata trails and former farming grounds of ourfore parents. Those places are special to us. 			

Leo Gomes, Morora Naawa, June 2009

Our marunaonao relate with the tree spirits and tapikinao(spirit masters) in the forest so that the areas may be healthy
for fishing and hunting grounds and for our farms. He
encourages them to see us as their neighbours. The wiizun (silkcotton tree) is the home of the Pidana’i and Kamara. Whenthese spirits are present in the trees, the area is cool and thesoil is wet with dew, the vegetation is always green and there
are plenty games. George Simon, Shorinab, 201112

pabi’inaka kida’o amazada : different kinds of lands

Umanawunun
ImportanceOur kanoko is an important place for us and is part of our identity as Wapichannao and it is the home of many of our ancestor spirits. It is like a huge library ofknowledge – a place where we can learn vital life skills. By using the forest welearn to respect it and live in harmony with its animals and plants. When we are in
the forest, we feel alert and connected to the place. Forests keep the air clean andprovide pure water for our creeks and fishing grounds. Our hunting and multiplying grounds in the forests provide wild meat such as bichi and bakuru (bushhogs), wurada (land turtle), kodoi (tapir) and koshara (bush deer). The bush supplies us with wild fruits, medicines, spirit charm plants and materials for crafts andbuilding. Our ancestral forests sustain a vital reserve of farming land along thebush mouth and deeper in the bush along creeks, in the foothills and in mountainvalleys where rich soils are found.

Ikodina’azoo kariwai kida
Where we want to get to
Keep our forests whole and healthy,so they are full of game, wildlife anduseful materials, with clean water andclean airTeach our young people our
traditional forest knowledge andskillsWork together to use forest areas andresources for generating sustainable
income for our communities
Protect our forests from harmful
development such as destructive
logging and mining
Care for and watch over ourforests for the benefit of all of ourcommunities and our generations tocomeNa’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Protecting useful wild fruit trees
and palm groves (no cutting)
Not wasting materials harvested
for crafts and building
Felling only mature lumber,leaving younger trees to growNot taking forest materials fromplaces with tree spirits and spirit
guardians
Protecting multiplying grounds andfruit trees used by game animals
Controlling commercial trapping
and protecting wildlife habitats
Being careful with fire andkeeping our agreements about its
proper use
Not allowing destructive mining
and logging companies into ourforests
Not allowing roads or permanenthouses in sensitive forest sites andcommunity reserves
Placing strict controls on the
felling of timbers
Creating community-conserved
forest areas agreed as reserves
among our communities (Map3)
kanokoforests13

pabi’inaka kida’o amazada : different kinds of lands

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradanaa
General agreements and actions

Wa powan (pray) and ask
advice from elders andmarunaonao before carryingout certain activities in theforest.

a. The villages of Zoopo Naawa, Shii, Morora Naawa, Awaru Wa’o Naawa, Aishara
Toon and Parobaz agree to set up and care for a Wapichannao Kazanatap nii
Kanoko (Wapichan Conserved Forest) covering a continuous area of forest
in the east and south of our Wapichan wiizi. The area is defined in written
community agreements made in Shii in October 2010 and in Karaodaz in
November 2010. (See Map 3)

To maintain the health of
the forest do not remove or
disturb the atamun wamuun(tree spirit master).
Do not cut trees with spiritmaster e.g. wiizun, tasho.
When visiting forest areasthat have amazada tapiki nao(iwadon spirit masters of theplace) make offerings andexplain why you are visiting
their homes and what you will
do there.
Do not punish hunting lines in
the forest.
Do not imitate the sounds offrogs especially the konowar.
No camps, no fires and noburning of pepper at sensitivesites.

KANOKOFORESTS

People with recently deceased
relatives and women withmonthly flow should avoid
forest areas.
When someone is going tobuild a house or is clearing
a farm in a new area, it isadvisable to consult themarunao or knowledgeable
person.
We must always share theforest resources among ourcommunities.

b. Our communities will work together to protect and care for Wapichannao
Kazanatap nii Kanoko for the benefit of our present and future generations.
We will apply customary laws and new actions and Village Rules to allow ourcommunities to continue to use the Reserve for traditional practices including
hunting, fishing, gathering of construction and craft materials, bush medicinesand panakaru (bina). No destructive logging, mining or other extractive or
damaging development will be allowed in the Reserve. Our communities may
carry out traditional manual mining (no machines) in our forest in areas agreed
by our VCs.
c. Wapichannao Kazanatap nii Kanoko will be cared for and watched over by
the respective Village Councils, and an inter-community committee involving
our villages in the South Rupununi jointly with all neighbouring villages in
Wapichan wiizi.
d. Our DTCs and communities will make an inventory of timber and non-timber
species in our Kanoko in order to find out about possibilities for community
development and income generation in order to meet our needs.
e. Interested communities will develop their own forest plans based on our
vision and goals to protect the subsistence, cultural and spiritual values ofour forest areas. Interested villages may identify areas suitable for lumbering
as part of their Village Resource Development Plans and Community
Development Plans.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Decisions taken by villages
and between villages aboutcommunity conserved forest areas
and reserves must be respectedby all.
2. Neighbouring communities must
consult a Village Council before
taking lumber and building
materials in forest areas under its
control.
3. Any community member who
wants to saw timber for sale ortrap wild animals in the forest
must get permission from theVillage Councils responsible forthe area.
4. Outsiders are not allowed to trap
wildlife or cut lumber.

14

kanokoforests

5. Certain areas will be declared outof bounds for trapping.
6. Habitats of rare birds like theharpy eagle and cock-of-the-rockmust be protected.
7. Outsiders who want to do researchin our forests must obtain priorwritten permission from VCs andDTCs.
8. Our land issues shall be
resolved and the FPIC rules ofour communities must be fully
respected before any projects cango ahead in our kanoko, including
LCDS and REDD+ activities.
See also rules on hunting, gathering, sensitive sites and wildlife sites.

pabi’inaka kida’o amazada : different kinds of lands

Amazada kainabat kariwai paradanna			Plans for some important places
creation of a community
conserved area from
Marutu wa’o wanom(left bank of Kudyuwinwa’o) upstream the
Marutu wa’o to Pisoro
wa’o wanom, thence
upstream Pisoro Wa’o toits kuwuzo, and thence
in a north-westerly
direction to Toto wa’okuwuzo. Thence due
west bracing thesouthern boundary ofthe demarcated titledland of Karaodaz Naawa
Village to Ropoonan
Kuwuzo. And then ina southerly direction
following agreed points
to Tamaruu baoko(on the left bank of
Kudyuwin Wa’o) andfrom there downstream
along the course of
Kudyuwin Wa’o to thepoint of commencement.
(Intercommunity
agreement, Karaodaz,
October 2011)

Achawib likewise
establishes a community
conserved forest overan area bounded by
Wako wa’o wanom on
Kudyuwin w’ao, thence
to Mariap wa’o wanomon Takato wa’o, thence
up the Takato wa’o to its
kuwuzo then south-west
to Kudyuwin head,then downstream on
the Kudyuwin wa’o toWako wa’o wanom.
(Intercommunity
agreement, Karaodaz,
November 2010)

Parobaz establishes
a local forest reservebounded by an area from
Madika wa’ o wanoom,
upstream to Machi wa’otaawa, and from Marutu
wa’o kuwuzo to its
mouth, thence up stream
Kudyuwin wa’o to thepoint of commencement.
(November 2010)
Karaodaz proposes theCommunity-conserved
forest areas are alsoestablished by Aishara
Toon (November 2010)
and Shorinab (October2011) as shown on
Map 3.

kanokoforests15

pabi’inaka kida’o amazada : different kinds of lands

KANOKOFORESTS16

kanokoforestspabi’inaka kida’o amazada : different kinds of lands

Map 3:
Wapichannao Kazanatap nii
Kanoko : Wapichan Conserved
Forestkanokoforests17

katonaru
KANOKOkida
FORESTS
BUSH ISLANDS“

Since the time of our early ancestors we have used andconserved our bush islands. We feel attached to these placesused by our forefathers. We believe strongly that they belong
to our people. Hilary Sabah, Shizizi, 2008
The bush island at Miriiban south of Sawari wa’o village is
an important site for deer, tortoise, laba, alligator, armadillo
and the agouti. The Red Siskin is also found there. 		
Community consultation, Sawari wa’o, 200818

pabi’inaka kida’o amazada : different kinds of lands

Umanawunun
Importance
Umanawunu'o katonaru wadi'itapan, udarukida'o wa schoolan kawanu’o, na’ii ipai
kanom dau'a watominapan aonau turuu wabuutakao u'ai : Bush islands are likeour schools and we cannot be separated from them. These savannah woodlands
provide a vital reserve of farming land, and produce bush medicines and craftmaterials such as kamowaro, kokobi, karuwir and wazi idibi. Useful trees growthere, like saporodai, tapuzai and shoroko used for building. Some bush islands
are multiplying grounds for game animals such the bush areas along Raa wa’o.
Our villages all agree that we will work together to keep our bush islands healthy,
and try to make new bush island areas for our children and grandchildren.

Ikodina’azoo kariwai kida
Where we want to get toTake special care of bush islands
because our western savannah
communities depend on them forfood and to make a living
Maintain the area of bush islands tobenefit game and other wildlife andbuild up the number and size of bushislands, so we will have more usefulmaterials
Revive bush islands that have been
over-used, by planting useful trees
and by rotating our farming areas
around different bush islands

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Protecting bush islands with
firebreaks (see Use of Fire)
Caring for our community
bush island reserves (extractive
reserves etc)
Moving farming grounds arounddifferent bush islands so the land
has long fallow periods (rotationalfarming)
Carefully planning any increase in
cash cropping in bush islands, by
talking with the community andnext-door communities
Restocking with useful trees likesaporodai and tapuzai
Making bush islands larger byplanting native trees and bushes
Trying out ways of creating newbush islands in suitable areas
Continue customary sharingof bush islands for hunting,gathering and farming between
neighbouring communities,
in line with village rules andintercommunity agreements

katunaro kidabush islands

19pabi’inaka kida’o amazada : different kinds of lands

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Wa kaiwa katonaru wa
karodopan da’an (we mustcare for our bush islands).

a. VCs will work to develop rules and plans to care for our bush islands.

Share bush islands equallywith neighbouring villages
and don’t quarrel overfarming lands and bushislands resources.

c. Communities will work together to put aside more bush islands as conserved
areas and create new bush islands in agreed areas.

Do not over use our bushislands or waste bush islandmaterials.
Aonaa wa barowa'na dizo kara
kaduna kida (do not cut our
fruit trees).
Do not cut natu, wiizun andchimarid trees that have spiritmasters.
Consult with elders before
opening new farms in bushislands.
Farms are not allowed in our
reserve areas or in no-gozones within bush islands.
Breaking these rules may
cause karii naa pannii (a sicklylife).

KANOKO
Create fire breaks around ourbush islandsFORESTS
and take special
care when burning farms –sweep around and consult
with neighbours.

20

katunaro kidabush islandsb. Our communities will work together to protect our important bush islands forthe benefit of our future generations.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Any villager wishing to open a
new farm in a maiden bush islandmust first get permission from the
VC and local headmen responsible
for the area.
2. People who want to cut timber forsale in a bush island area must first
get permission from the VC.
3. Farming is not allowed in bushislands or areas of bush island
protected as community reserves.

4. Use of fire in or near bush islands
reserves must be properly
controlled (in line with VCs rules
and agreements).
5. Useful young trees like saporodai,
tapuzai and pinaokun must not be
destroyed.
6. Building of jeep roads orpermanent houses in reserved
bush islands is not allowed.

pabi’inaka kida’o amazada : different kinds of lands

Amazada kainabat kariwai paradanna
Plans for some important places
Our communities in thewest and central parts ofour territory will respectagreements and Village
Rules on local reserves
for craft and building
materials in bush islands
used by different villages
at Warorau Toon (partof), Pokorid Toon,
Ichawao Toon (part of)
Wazutoon, Saonoro
Toon, Wichabaitoon,
Widuku Toon Dyu,
Kasaraiwaa Toon,
Pokorid Toon, Miizauz
Toon, Waiaro Wizi Toon,
Titiuzi, Wash Nao Toon,
Ichawa’o Toon, Warorai
Toon, Kazar Toon, Wazu
Toon and Madimuru
Toon. (Intercommunity
agreement, Katoonarub,
November 2010)

Important shared bushisland hunting grounds
will be maintained at
Warorau Toon (partof), Pokorid Toonand Ichawao Toon.
(Intercommunity
agreement, Katoonarub,
November 2010)

Extractive reserves forcraft and construction
materials are establishedat Wazu Toon, Ichi Wa’oToon and Warorai Toon.
(Sawari wa’o village
agreement, November
2010)

The villages of Sawari
wa’o and Katoonarub
will continue to share
crafts and construction
materials in bush islands
at Icha Wa’o Toon and
Warorau Toon as well as
farming and gathering
grounds at Natu Toon,
Nipizai Toon, Kosup
Toon and Torompa
Toon. Shizizi and
Katoonarub will likewise
maintain traditional
sharing of gathering
grounds at Kasarai Wi
Toon

Expand bush islands
at Shiuu Toon Naawa
and Wataba Naawa,
including planting ofsapordai and tapuzai;
and also planting of ité
trees to restock areas at
Koto Orodo, Tamanawa
Toon Baawuzun (atkuwuzo), Dywuza
Orodo, Aromoro
Wa’o Kuwuzo, Kodid
Wa’o Baawuzun andat Kanaumuu Dapu
Daun Kuwuzo. (Family
projects, Katoonarub
Village)A new bush island willbe created at Orowai
Naawa, including
planting of sapordai,
tapuzai, shaizo'o, natu
pinaokun and othernative trees and plants.
Another new bushisland will be created at
Inako Naawa, including
planting of pokorid, wazu
and achawud palm trees.
(Village project, Sawari
wa’o)Game multiplying
grounds will be
respected andsafeguarded throughcommunity conservedsites at Warorau Toon,(part of), Pokorid Toon,
Ichawao Toon,(partof), Wazutoon,
Miizauz Toon,
Washnao Toon (partof) and Widukuton.
(Intercommunity
agreement, Katoonarub,
November 2010)

katunaro kidabush islands

21

KANOKO
Midikuokida
FORESTS
mountains“

Midukuo konau namadapao amazada : mountains

beautify the landscape. They have Wapichan, Atorad andTaruma names that come from our legends. We advise ourchildren that they must learn the stories and songs of ourmountains. We tell them to respect the mountains that are
wadaro kawan nu’o ta’o ipai aimakan wa ati : like a mother thatgives everything to our people. Workshop, Karaodaz Naawa, March 2009
There are huge communities of ancestral spirits that live inthe mountains and in waterfalls in Wapichan wiizi at places
like Taraiporo, Dyutam Zowau, Udaru’o Tozoowan, Omaba
Taawa, Kobarara, Shiziz, Koshada, Mamid Mountain, Tamaruo
Dukuo, Marutu taawa, Kanokowan, Rooponnan Wa’o, Chiip
Wa’o (Essequibo),Takota Wa’o and Washara Wa'o. 		

Simon Saba, Shizizi, 201122

pabi’inaka kida’o amazada : different kinds of lands

Umanawunun
Importance
Mountains are familiar landmarks in our Wapichan wiizi. They keep our lands cooland provide crystal fresh waters for our creeks and rivers. Mountain areas are important for wildlife, such as at Kobarara Mountain, and mountain peaks are multiplying
grounds for birds and game animals. Mountain forests contain medicines, spirit
charms and craft materials. The lower slopes have good farming soils. Our ancestors
left old settlements, nature farms, rock carvings and burial sites in the mountains
that are sacred to us. We believe that mountains are the home of powerful grandfather spirits and the spirits of our great marunaonao who cared for and protected
our lands and people in the past and still watch over us today. Some mountaintops, such as at Tozao bana Taichakiizi, Shizizi Paawaz and other peaks, are where
our marunaonao hold ceremonies and carry out their final rites in studying to be amarunao. We are closely attached to these sacred and cultural heritage sites which
are very important to our identity and our connection with this land.

Ikodina’azoo kariwai kida
Where we want to get to
Keep the beautiful mountain scenery
Protect mountain u wa’ozo kuwuzo
kida (watersheds) and sources ofclean water
Protect hunting and multiplying
grounds and wildlife sites inmountain areas
Respect grandfather spirits andhealing rocks
Look after cultural heritage andsacred sites in our mountains
Use stories, songs and traditional
use to maintain our links to themountains

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Protecting reserve areas and nogo zones on mountain peaks andupper slopes
Respecting mountain spirits andsensitive sites (minimise disturbance)
Consulting with our marunaonao
and local headmen before using
resources in sensitive mountainareas
Putting strict limits on poisoning
creeks and pools in mountain areas
Controlling burning on lower
mountain slopes by agreeing
when and how to burnProtecting nature farms, rockcarvings and other historicaland cultural heritage sites in ourmountainsNot allowing roads andpermanent houses in mountainreserves and hunting grounds
Keeping mining and commercial
logging out of mountainwatersheds
Controlling visits by tourists andother outsiders
midikuo kida
mountains23

pabi’inaka kida’o amazada : different kinds of lands

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

When hunting in themountains, talk with themarunanao beforehand,so that they may informthe wunii dokozu (games
grandfathers) and tapiknao(spirit masters) that people
will come to the place and will
not harm them.

a. Commercial mining by outsiders is not allowed in any mountain area.
Small-scale traditional mining by our community members may be permitted,
provided that VC agreements and other agreements in this plan are respected,
so that water sources are kept safe and community-conserved areas (sensitivesites, wildlife reserves) are respected.

Announce your presence to themountain spirits, leave tobaccoofferings and promise not todisturb them.
Always powan (blow) overthe first fire which is lit toroast or cook before hunting,by someone who knows theprayer. This keeps the areacalm to hunt and will bringgood luck.
Do not over hunt game in themountains.
Aonaa wa antamikitiana
wa'ozi kuwuzo (we must notpunish the creek sources).

KANOKOFORESTS

Do not visit sensitive
mountain areas when sick orwhen there is a death in thefamily.
Do not build houses or open
farms in the mountains nearsensitive areas or where
grandfather spirits live.

24

midikuo kida
mountains

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Use of mountains in Wapichan
wiizi is exclusively for the
Wapichannao.
2. No access to outsiders shall bepermitted without the expressprior permission of Village
Councils and DTCs ratified throughour VGMs.
3. Tourists, tourist operators or
researchers must get prior VC
permission before visiting any
mountain site.

4. Any outsider going to themountain must be accompanied
by an elder or Village Councillor
and pay a fee to the VC.
5. No poisoning of mountain creek
heads and water sources.
6. Careless burning of mountainslopes will be sanctioned.
7. Any burning of mountain slopes
shall be in line with our fireagreements and plans (see Use ofFire).

pabi’inaka kida’o amazada : different kinds of lands

Amazada kainabat kariwai paradanna
Plans for some important places
Traditional community
conserved sites toprotect multiplying
grounds of game
animals, spirit keeper
and sensitive spirit sites
will be maintained on
peaks and slopes ofmountains at Shizizi,
Oruchukodo, Dokuban,
Tomara, Piniyad,
Koshada, Pazaonan
and Waranam.
(Intercommunity
agreements,
Shizizi,October 2010)

Burning of the lower
slopes of Shizizi
Mountain andsurrounding savannahs
is only allowed in
September and October,and depends on weather
conditions. (Agreement
between Potari’i Naawa,
Shizizi, Katuwaoro,
Bai Toon, Katoonrub,
Shorinab and Katoonarub
October, 2010)

Community conserved
areas are establishedat important resource,
wildlife and cultural
heritage sites on Shizizi
and Koshada Mountains.
(Intercommunity
agreement, Shizizi,
October 2010)

Sensitive sites andmultiplying grounds
will also be protectedin the S Central Districtat Bakawadataawa,
Raad (southern peak),Turud kuo (middlepeak), Waronam,
Sarai pin paawaz andat Bakawada taawa(W of Potari’i Naawa).
(Intercommunity
agreement, Katoonarub,
November 2010)

Sensitive sites andmultiplying grounds
shall also be protectedin the eastern hills andmountains at Wizi
muru; Kawazaru
Taawa; Arimaka
Dapu; Aro Shamorun
Taawa; Sharadau
Taawa; Oropap
Taawa; Kamodukuo
Karishizi; Shii Taawa,
Mabu Taawa, Shiwiizi
Taawa, Kaichunaizon
Taawa; Tamoro Dapu;
Waibobon Midukuo;
Pashin Taawa;
Kowichu Moro Taawa;Birara Taawa, Tashao
Taawa and Taraipur.
(Intercommunity
agreement, Shii, October2010)
midikuo kida
mountains25

pabi’inaka kida’o amazada : different kinds of lands

KANOKOFORESTS26

midikuo kida
mountainspabi’inaka kida’o amazada : different kinds of lands

Map 4:
Some important mountains in
Wapichan wiizi
midikuo kida
mountains

27

KANOKObaraaz
FORESTSsavannah“

We cannot live without our savannahs. We dependon these lands for our daily lives. The savannah provides
us with fresh green pastures for our livestock and it has ité
groves, swamps and ponds that are important to us and thebirds, animals and wildlife. Savannahs support games andfishes that we use for food. Our ranches also provide food andincome for our families and communities. 		
Community consultation, Achawib, 200928

pabi’inaka kida’o amazada : different kinds of lands

Umanawunun
Importance
The open views and spaces of the savannah are beautiful for us Wapichannao.
We need savannah areas for ranching, fruit trees, medicinal plants, birds, game
animals, housing materials, craft materials, clay, fishing and wildlife. They containvaluable water sources and swamps. Fish use the savannah in the rainy season for
feeding and multiplying. There are ranches all across our savannah. The grazing
grounds are shared between neighbouring communities. All our communities
want to keep our open savannahs and protect our freedoms to travel, hunt, fish
and raise animals anywhere we want across the savannah, as long as we respectranch homesteads, livestock drinking pools and farming areas. Savannahs contain
important cultural heritage sites and the whole area is full of the history of ourancestors.

Ikodina’azoo kariwai kida
Where we want to get to
Maintain our freedom to move freely
across the savannah and use all partsof it for hunting, fishing, gathering,farming, ranching, and building ourhomes
Use fire and other traditional
practices to maintain healthysavannahs and plentiful resources for
future generations to enjoy
Help future generations to leave thesavannahs open and natural as they
are now
Make sure development andcommercial activities are balanced
and don’t harm the environment
Continue to live and share thesavannahs with game animals andwildlife

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Keeping the vegetation healthy bycontrolled use of fire according tocustomary laws and agreementsin this plan
Protecting valuable savannah
resources such as imiaru (Caimbai
trees), multiplying grounds andimportant wildlife habitats
Looking after katonaru wa’ozo
dana’o (gallery forests), duo
baara (salt licks), shakara (swamp
heads), dyowuzu baawa (ité palm
swamps), iyanii ki’i (springs),
karashii (lakes), ikanowan (ponds)
and kopau tomauzu kiizi kida (fishfeeding and spawning grounds)
Strictly controlling poisoning increeks and pools used by cattle,
horses and livestock
Respecting sensitive sites andhomes of the grandfather spirits
Protecting cultural heritage andsacred sites (rock carvings, burial
grounds, old settlements)
Keeping the open savannahlandscape, through free-range
cattle ranching and controllingthe amount of fencing
baraazsavannah29

pabi’inaka kida’o amazada : different kinds of lands

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

When our relatives die orwhen a female has hermonthly flow they must not
go to the savannah or passnear sensitive sites so they
can’t wake poidanni amazada(evil spirits).

a. The villages and communities of Wapichan wiizi will not allow Brazilians andother outsiders to hunt, fish or graze cattle on our savannahs.

When someone is goingto build a house or ranch
it is advisable to consult
the marunao and/or
knowledgeable elders.
Use fire carefully to
rejuvenate savannahs andkeep the area free fromsicknesses.
Setting fires in thesavannah should be done byexperienced persons.

b. We encourage villagers to occupy our savannah lands with homesteads andranches in consultation with VCs, local headmen, ranchers and marunaonao.
c. Savannah lands, including our untitled lands under traditional occupation anduse, must not be leased or sold to outsiders without the full agreement of all of
our communities.
d. All our villages affirm that large-scale industrial farming is not allowed on oursavannah.
e. Interested villages may experiment with savannah farming, while maintaining
traditional faming practices in our forests and bush islands (see farming
agreements).

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. No fencing of savannah areas
without first getting the express
permission from relevant Village
Councils.
2. Areas used for hunting and fishingmust not be fenced.
3. No cutting down of ité palm trees
which beautify the place.

KANOKOFORESTS30

baraazsavannah

4. No reckless cutting of sand paper(Caimbai) trees, which are usefulfor medicines, saddle framing andother crafts.
5. Night hunting on the savannahmust be kept to a minimum.

6. No poisoning of creeks and pools
used by cattle and livestock
without getting permission firstfrom VC and local headmen andranchers.
7. Neighbouring communities must
consult the VC before cutting
ité leaves and other resources intheir savannah areas, abiding withagreements made in this plan.
8. Contractors must pay a levy to thevillage to extract sand and gravelin savannah areas (if allowed to by
Village Rules).
See also ranching rules.

pabi’inaka kida’o amazada : different kinds of lands

Amazada kainabat kariwai paradanna
Plans for some important places
Make a communityconserved area toprotect multiplying
ground at Washa nao
baawu in savannah
S of Katoonarub in
Sawariwao title.
(Intercommunity
agreement, Katoonarub,
November 2010)

Community-conserved
areas are set up at
multiplying grounds at
Tazaobanaa kari shizand Kiinaru lakes insavannah west of Bai
Toon in Potari’i Naawa
title; and also at Katurizi
zona ité grove and ité
swamp at Maribin(south-west and south of
Sawariwao in proposed
title). (Intercommunity
agreement, Katoonarub,
November 2010)

Community-conserved
areas are set up toprotect spirit keeper
sites at Kambarai
Baoko lake (south-eastof Potari’i Naawa intitled area); Zinii dichpaawa and Aro Dokuzu
shamoroon (southwest of Sawari Wao
within their traditionallands over which they
are seeking legal title).
(Intercommunity
agreement, Katoonarub,
November 2010)

Multiplying grounds will
be protected by Aishara
Toon, Karaodaz Nawa
and Achawib in thesavannah in the southernpart of Wapichan wiizi
at Wurada da’u da’u,
Darodoron, Konaru
paawa, Kawazu wa’o
dukuo, Mano waro
dukuo, Parapi wa’okuwuzo(bawazu),
Chariribi kuwuzo(bawuzu), Parobaz
baraaz, Douburo daz
kuwuzo, Tamara Dikuo
baraaz, Moshai wa’okuwuzo, Aowada
dukuo taawa, Kawaro
Niwa’uzu Baawu,
Wiizun Baawu,
Kaboruzud Paawa
Baawuz, Chawaiz
Dukuo and Sowan
baara. (Intercommunity
agreement, Karaodaz
Naawa, November 2010)

Aishara Toon, Karaodaz
Naawa and Achawib
also agree to protect
sensitive spiritual sites
in savannah areas at Idii
kizi Paawa, Dawawai
Paawa, Anowanab,
Masoknao Taawa, Bai
dan naawa, Charirib
Karishiz, Aro Wa’o
Wanom Karishiz,
Baudokoru dapu
and at Parapi kidiba
baoko. (Intercommunity
agreement, Karaodaz
Naawa, November 2010)

baraazsavannah31

Wunu kida,wa’ozi kida,na’a pain,
shukada’o
baawu
kida
KANOKOFORESTS,
Waterscreeks &wetlands“

Water gives us strength and keeps our animals andplants alive. We use water for washing, swimming, bathing,
drinking, cooking our meals, outing fires, soaking our amuru(cassava), wetting young plants during dry season, cleaning
game meat, straining parakari, scalding palm fruits....Ourhealers use water in their powan wuun (healing ceremonies).
That is why we say that our waters are like a mother to us.
Community consultation, Aishara Toon, 200932

pabi’inaka kida’o amazada : different kinds of lands

Umanawunun
Importance
Clean pools, lakes, springs and creeks that never dry out are very important to ourcommunities and to our farmers, ranchers, fishermen and hunters. Watersheds
and creek heads provide pure water for fishing and farming grounds, and for ourvillages. Creeks and rivers allow us to travel by boat and canoe to different areasof our territory. We get precious minerals, stones and dyes from our waters andcreek beds. Our creeks also contain clay for pottery and bricks. Waters, creeks andswamps are home to wildlife like the giant otter and black caiman, and large fish
like the arapaima. Our creeks, wetlands and seasonally flooded savannah allow
large numbers of fish to migrate, providing them with spawning and feeding
grounds. Springs and water sources are sacred places with deep spiritual meaningfor our people. Our elders tell us to respect these places. Our communities will work
together to protect water resources.

Ikodina’azoo kariwai kida
Where we want to get toNa’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it

Keep our waters healthy and clean forour communities, fishes, wildlife andlivestockProtecting our water sourcesfrom pollution and damaging
development

Regularly test our well waters tocheck that our drinking water is safe

Respecting protected water
and wetland sites agreed by ourcommunities

Make sure all villages, satellites andhomesteads have clean water for
drinking and bathing (creeks, springs,
wells and boreholes)
Protect water sources, springsand creek heads from harmful
development and pollution
Find out whether environmental
service schemes will reward us forprotecting our watersheds and springwaters, and any other ways we canget an income from our waters

Placing strict controls on
poisoning
No commercial mining in or nearcreek headwaters
Putting settlements, farms androads away from water sources
and creek heads
Preventing river bank erosion andblockages, so creeks and water
courses flow freely
Respecting and caring for deep
pools and spirit keeper sites
Watching over water quality andthe health of fishes in our creeks

wunu kida, wa’ozi kida, na’a pain, shukada’o baawu kidawaters, creeks & wetlands

33pabi’inaka kida’o amazada : different kinds of lands

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Aonaa wa antamikitiana
wa’ozu kuwuzo : we must notpunish the creek sources anddeep pools.

a. Our DTCs will tackle large and medium size mining operations harming Toto
Wa’o (flowing into the Kowitaro River) and Kasho Wa'o (flowing into Katu
Wa'o, that in turn flows into Rooponan Wa'o) as well as destructive mining in
the headwaters of Kodyowin and other creeks. We will do this by keeping on
talking to the relevant authorities and taking legal action where necessary.
(Intercommunity agreement, October 2010)

Do not over poison.
Show respect for the spirits at
our wa’ozi kuwuzo ki’i napain
iyanii ki’i (creek heads andsprings).
Do not trouble sensitive pools
with kadorara (water spirits).

b. DTCs will work with government agencies such as GGMC to improvemonitoring and enforcement of rules and guidelines for controlling waterpollution.
c. DTCs will ask GGMC and GENPAPD to carry out a study of mercury and otherpollutants in our major rivers.
d. We will take immediate steps to tackle any water pollution we find in our wells.

Do not wash turtle shells orkapash in any of our creeks.

e. DTCs and VCs will share the 2011 waters and fisheries study2 with
communities and work out what to do next.

Burn your eyes with pepper
and/or wash your face when
passing akakiizai (sensitive
spirit sites).

f.

Offer farine or tobacco to theyachin (rock spirits).
Use appropriate panakaru(bina) when travelling along
rivers and creeks
No soaking of amuru indrinking water.

KANOKO
Do not kill water eels,stingrays,FORESTS
kamodies oralligators, otherwise you will
scare away the fishes.

Do not throw yam or pumpkinskins or wash purple potatoes
or limes in any of our rivers or
creeks.
Do not roast or cook with salt
and pepper near the edge of apool or creek.

DTCs will look for funds and technical support for a community-based projectto study flooding and water and fish movements in the Rupununi flood plain.

g. DTCs, VCs and villagers will discuss how to set up a Wapichan water andfisheries study centre to do community-based research to update thisterritorial plan and help villages make their own management plans andcommunity development plans.
h. DTCs and VCs will work together to make an agreement among all ourcommunities and other water users to care for waters and fisheries in the
Rooponan (Rupununi) River. (Intercommunity agreement, Zoopo Naawa,
February 2011)

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Strictly no poisoning of any creeks,lakes and ponds near villages,
homesteads and ranches.
2. Do not use komarao (deadly poison)and minimise of aishara.
3. People should ask permission
from local leaders in homesteads,
ranches and farming grounds before
interfering with waters in their place.

7. Village Councils must give priorapproval for any taking of sandand gravel extraction from creeks
and river banks.
8. No washing of vehicles or
motorbikes in creeks and lakes.
9. Do not throw animal guts, skins,chemicals, rubbish and plasticbags and bottles into creeks.

4. Settlements, roads, lumberingand farming are not allowed inheadwater areas.

10. Fish farming projects will use
native fish species (no alien fishes
or genetically modified fishes).

5. Mining is forbidden at all creek
sources.

11. Gill nets and seines must not
block the whole width of a creek
for long periods of time.

6. Sand and gravel may not be
extracted from river/creek banks in a
reckless manner.

12. No mining, poisoning, washing,bathing or soaking of cassava
roots in our drinking waters.
See also rules on fishing grounds.

34

wunu kida, wa’ozi kida, na’a pain, shukada’o baawu kidawaters, creeks & wetlandspabi’inaka kida’o amazada : different kinds of lands

wunu kida, wa’ozi kida, na’a pain, shukada’o baawu kidawaters, creeks & wetlands

35pabi’inaka kida’o amazada : different kinds of lands

Amazada kainabat kariwai paradanna
Plans for some important places
Water sources in ourbush islands andsavannahs in the South
Central part of Wapichan
wiizi will be protected ascommunity-conservedsites, including at
Shodokaru pao,
Kozopata wa’o,Miikooro baoko,
Pidanana, Koruzanaa,
Sowan Kapokizi, Tizi
Tizi wa’o, Kambarai
baoko, Kosharara andat Dyu danau baoko.
(Intercommunity
agreement, October
2010)

Water sources will
be watched over andprotected at Wiwi
taawa, Banawnoro
kaoapik, Dumaazu
ruwun, Kowasho wa’okuwuzo, Potarii baoko,
Dyudanai baoko,
Kawarodin baoko and
Kawaro baoko within
Zoopo Naawa titledlands. (Intercommunity
agreement, February
2011)

KANOKOFORESTS

Springs and water
sources will be protected
at Kinibain; Wunui Tizi
kiizi and Bairibao on
Shizizi Mtn; and also
Kinibao; Mokuro wa’okuwuzo; Suuzubao
and Saunorubao on
Kosada.(Intercommunity
agreement Oct 2010)36

No seining will beallowed at Iri wa’o
Kuwuzo, Makarupan
kuwuzo and Komaro
wa’o for one year (2012)
and will be banned at
Karashi Potari baoko,
Dyudanai baoko,
Kawarodin baoko
and Kawaro baoko
where fishing will bedone by hook and line
only. (Intercommunity
agreement, February
2011)

Springs and creek heads
will be protected at
Achazai Taawa Paawa
Karishizi, Kobarara
Taawa, Kanun Wa’o
Kuwuzo (Silver Creekhead), Kanun Wa’owanom (Silver Creek
mouth) and Komaru
wa’o dakoro kuwuzo
within our Wapichan
Protected Forest.
(Intercommunity
agreement, October
2010)
All Wapichan
communities willagree actions to carefor the Rooponan
wa’o (Rupununi River)in collaboration with
Makushi communities
and with support fromallies, NGOs, fisheryspecialists and thegovernment.

wunu kida, wa’ozi kida, na’a pain, shukada’o baawu kidawaters, creeks & wetlands

Water sources ineastern Wapichan
wiizi will be protected
at Kadorara wa’o kuwuzo, Chakodan wa’okuwuzo, Kora’uazu,
Kanun wa’o, Pazaonan
wa’o kuwuzo, Shawud
Dukuo wa’o, Diriri
Kapikiiz, Kobai wa’o,Nini Puazu, Kichanaizu
wa’o Karishizi,
Pidaun wa’o Kuwuzo,
Wabu Toon wa’o,Miri Oro Dakoro andMapuzu wa’o Kuwuzo(Intercommunity agreement, October 2010)

Springs and creek
heads will be protected
through communityconserved sites in thesouth of our territory,
including at Baraitak
karishiz (kadorara) andKubai kuwuzo, among
others. (Intercommunity
agreement, November
2010)

Harmful dive fishingand drag seining will betackled at Tamanowa
baoko (Potari’i Naawa)
and Sawarama witi
(Shorinab). Uncontrolledburning by fishers,
hunters and trappers at
Namurii witi, Mamizi
wa’o, Shizuru Kuba andShapiri witi (Shorinab)
will also be tackled.
(Intercommunity agreement, February 2011)

Na’apam wakaiwan
wa amazadat
HOW WE USE
THE LANDKANOKOFORESTS“

We believethat our ancestors
passed on this whole
Wapichan wiizi tous, and we must use
this place according
to their beliefs andcustoms. All of
this land that we
traditionally occupy
is sacred to us.

Vibert George, Morora Naawa, 201137

zakapuapkar
na’apainzakapuapkizai
KANOKOFORESTSFARMING&FARMINGGROUNDS“Our farms provide us with the food crops and drinksthat nourish our children: we say the farm is like our motherbecause she supports and feeds the family. Without our farms
and farmlands we would be nowhere. We depend on thoselands for our living. That is why we must have title over allof our traditional farming grounds, including the grounds
farmed by our forefathers. Clarita Saba, Shizizi, 201038

na’apam wakaiwan wa amazadat : how we use the land

Umanawunun
Importance
Alongside hunting, fishing and gathering, farming is our way of life and the mainstay of our economy. Farms give us enough food to eat all year round and, by
selling what we don’t need, we can earn a little income. Our farms produce over
one hundred different foods, fibres, dyes and medicines as well as ritual plants
like tobacco. Our traditional farms in the bush are where our children and youths
learn to work and become self-sufficient. Under wa zakapu pauzon kaduzu (oursystem of traditional farming) we cultivate a piece of land for a few years and thenwe open new fields in a different place to leave off the land and let it rest. Ourrotational farming on our traditional farm lands covers large areas of our territory.
Farming grounds are often spread out to use good soils that are found at different spots across our territory, sometimes many miles from our main villages.

Ikodina’azoo kariwai kida
Where we want to get to
Keep our tradition of planting
many different crops, using natural
fertilizers and rotating our farms innear and far bush areas
Continue customary sharing offarming grounds between villages inline with intercommunity agreements
Maintain fertile soils and healthypidaunii for farming
Value and maintain our traditional
crops, customary foods and drinks
like sawarao
Grow enough food for family andcommunity needs
As well as traditional methods,
interested farmers will learn about
new ways to improve yields, control
pests, process crops and preserve
traditional foods and drinks (forhome use and income generation)

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Using traditional knowledge tofind good places for farming
Using the land and bush sensibly
so that areas cleared for farming
are not wasted
Rotating farm fields across maiden
and second bush (letting the land
rest)Re-using the farming grounds ourancestors made in the forest
Respecting bush spirits, guardian
spirits and sensitive sites(minimise disturbance)
Protecting valuable forest
materials and medicines
Using traditional seed, crop andfruit varieties and traditional
knowledge about these plants
Continuing our traditional
practice of organic farming
Using farm chemicals safely andnot too muchzakapuapkar na’apain zakapuap kizai
farming & farming grounds

39

na’apam wakaiwan wa amazadat : how we use the land

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Every couple that is able
should open a farm, growfood and ‘maintain theirculture’.

a. DTCs will carry out a community-based soil survey of Wapichan wiizi to assist
community farm planning.

Other people’s crops are nottouched without permission(no stealing).

c. Interested VCs and farmers will try out different ways of generating income
and making sure we have enough food in our villages, including suggested
projects for cassava farming and vegetable gardening.

Before burning a field,
make an agreement withneighbouring farmers.

d. DTCs and VCs will work with the government and other agencies to makesure that national LCDS and conservation policies fully respect our traditionalfarming practices, including our use of fire and rotational farming in maiden
and second bush (Article 10c of the Convention of Biological Diversity).

Farms are to be cut only tothe size that a family canlook after properly (do notwaste).
Consult with a marunao
before opening new farms
in maiden bush or places
with tapiknao (spirit
owners).
When a new farm is cleared,
burnt and cleaned, sprinkle
the farm with a drink of cachiz(red potatoes).
When harvesting cassava,
the stems are always placed
into the soil, and the leaves
are bundled in a clean area
to rot. Never burn cassava
leaves (causes severe bodypains).

KANOKOFORESTS

Women with monthly
flow, people with recently
deceased relatives and sickpeople shikortanii powribaii(should not go to work on
the farm).
Pregnant women should
follow taboos in farm areas.
Fields shall be left to fallow
after several harvests.
Certain crops, such as sugar
cane, should not be planted
during moonlit nights.

40

zakapuapkar na’apain zakapuap kizai
farming & farming grounds

b. Conflicts over farm lands will be avoided and intercommunity agreements onshared farming grounds will be respected.

e. All villages, satellites and homesteads will continue to use forest areas forfarming according to Wapichan custom and agreements made in this plan.
f. DTCs and VCs will work with communities to maintain our rich variety of
traditional crops.
g. Genetically modified crops will not be admitted into Wapichan wiizi without
FPIC of all our villages.

na’apam wakaiwan wa amazadat : how we use the land

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Farming grounds and fields may
not be cut or opened in or near:•• community reserves that protect
bush materials and medicines•• no-go areas, including oursacred sites, sensitive sites, game
multiplying grounds, salt licks andsprings•• creek edges (to protect our fishes
and water supplies)•• places with many bush resources.

2. Anyone opening a new farmshould consult with the Village
Council and local farming groundheadmen before cutting bush.
3. Fallow fields and second bush mustnot be gifted or exchanged without
consultations and permission of
the owner of the piidaunii .
4. Useful trees or palms like turu,
kokorite and wazu are not normally
cut in farm fields.

5. Quality lumber felled in fields
must be taken away for future use,
not burned.
6. Farmers have the right to killgame animals and other pests
destroying their crops.
7. Agricultural chemicals must be
strictly controlled by VCs and by
zakapusannao zowauna.
8. Gates must be shut at all times infences around farming grounds.

Amazada kainabat kariwai paradanna
Plans for some important places
The villages of Aishara
Toon and Karaodaz
Naawa will continue toshare farming grounds inline with customary laws
and VC rules at Ma’achi
toon danaa, Zamaka
wa’o wanom, Marowa’o wanom, Rowii
Rowii danaa, Atoru uun
and Omuzai Naawa.
(Intercommunity
agreement, Karaodaz,
November 2010)

Karaodaz Naawa andAchawib will maintaincustomary sharing offarming grounds at
Ashomada naawa,
Taramaro wa’o,
Taramaro dukuo andat Tamtoon. Achawib,
Karaodaz and Parobaz
will also continue
shared use of farmlands
at Kodyowin wa’otamuru baoko (leftbank). (Intercommunity
agreement, Karaodaz,
November 2010)

Future farming grounds
are identified by Aishara
Toon village at Toto wa’oand Karawaimin taawa
and at Ikizipa wa’owanom; and by Karaodaz
Naawa at Barowad wa’otaawa, Wariri taawa,
Kubai wa’o kanokun,
Konayara wa’o kanokun
and at Chimaid naa
kanokun; and by
Achawib at Mashu
mada Naawa kanokun,
Tamanowa wa’o zaana
and Chukoro wa’o (rightbank).

Customary sharing offarming grounds willcontinue between Sawari
wa’o and Katoonarubat Natu Toon, Nipizai
Toon, Kosup Toon
and Torompa Toon
(intercommunity
agreement, October2010) and between
Shorinab and Potari’i
Naawa at Saurab,
Komatawaru andalong Shulinab Creek.
(Intercommunity
agreement, May 2010)

Potari’i Naawa andParikwaru naawa
agree to continue useof shared farming
grounds at Bakawaad
tao. (Intercommunity
agreement, May 2010)

Shorinab will set asidebush areas around Mid
Pruu Witi, Miri witi
king, Karan wa’o,Praka witi zamu and
Mid Wazamuruu witi
as reserve farming
grounds; Zoopo Naawa
identifies areas around
Makoropan kuwuzo,
Karapud, Pinididau,
Kamodukuo andKadorara as reservebush areas for farming.
(Intercommunity
agreement, Zoopo
Naawa, February 2011)

zakapuapkar na’apain zakapuap kizai
farming & farming grounds

41

Tiwaapan
na’apaintiwaapkiizaiKANOKOhunting
FORESTS&hunting
GROUNDS

42“

When game animals are abundant in a place, thatmeans that the tapik lives nearby, that is why when hunting
what you can, only kill what you are able to carry or fetch:don’t waste. The tapik will punish you for wasting, they see
everything that we do. Simon Saba, Shizizi, 2011

na’apam wakaiwan wa amazadat : how we use the land

Umanawunun
Importance
Hunting is a vital part of our way of life. It helps us to provide enough food for ourfamilies. We relish wild game meat and in our meals we always like to have a mixture of both vegetables and meat or fish. We also get a lot of useful materials fromthe animals, including medicines and ornaments, such as pendants and necklaces using the maroro bazu (giant armadillo claw). For hunting we need special
knowledge of the animals and their spirit charms. Good hunters respect the spirit
grandfathers of the animals. We still use the hunting grounds of our fore fathers,
including in distant areas like Rii wa’o and Kodyowin and as far as Chiip wa’o.

Ikodina’azoo kariwai kida
Where we want to get toObtain legal ownership and control
over all of our near and distanthunting grounds and lands necessary
for survival of games (multiplying
grounds)
Keep our traditional hunting
practices and our custom of sharing
individual and community hunting
lines and near and distant hunting
grounds among our communities
Keep using our hunting spirit charms
and have good relations with thegrandfather spirits of the animals
Teach our younger generation toknow different animals and how tocare for our hunting grounds
Maintain and increase the abundanceof game animals in our territory
Use traditional and scientificknowledge to care for our games

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Moving our hunting around todifferent hunting areas (avoid
hunting in the same place)
Setting up community-conserved
areas to protect multiplying
grounds
Respecting animals during theirbreeding season (not killingpregnant females and their
young)
Protecting animal habitats,feeding areas and salt licks,
including along creek edges
Strictly controlling commercial
hunting and preventing illegal
huntingPreventing jeep roads andsettlements in hunting grounds
Using strict fire controls in
hunting areas (according tocustomary law)
Leaving off from hunting in areas
we agree are over-hunted
Respecting doronainao
mashapkiizi (homes of the
grandfather spirits) and aka ki
kiizai (sensitive sites)
Keeping our hunting rituals
and initiation rites (use of spirit
charms)tiwaapan na’apain tiwaap kizai
hunting & hunting grounds

43

na’apam wakaiwan wa amazadat : how we use the land

Wa kaduzu paradannaa
Customary Law
Do not punish hunting
grounds (do not over-hunt).
Only kill what you need andshare surplus meat withfamily and neighbours.
Share meat equally among all
members of a hunting group.
Aona puzuyana dusodu kidao
wunui : do not kill young
game animals.
Aonaa pu baiya’o naa kaudini’owuni, wa kazu tina’a naa : donot shoot pregnant game.
Do not kill bichu kuo (theleader of the bush hogs).
Do not kill sowai (thegrandfather of the deer).
Strive to make clean kills anddon’t leave wounded animals
to be tormented.
Check traps set for birds
or animals regularly anddismantle them after use.

KANOKOFORESTS
Hunters must know the right

Avoid waste and use all usefulparts of animals.
spirit charms for hunting.

Decorative animals in thebush and the savannahs, likewiitawaru (marmoset) andtamanowa (giant anteaters)
must not be troubled.
Respect and don’t interferewith Wunii dokozu kidi
(grandfather spirits of game
animals) including aro dokozu(deer grandfather), inii (giantape), namachidin (waracabra tiger) and paowishu din(powis tiger).

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions
a. If hunters say that a place does not have enough game, communities and VCs
may decide to forbid hunting there during certain times of year (set up a closeseason) or ban hunting until animal numbers increase.
b. Hunters, VCs and DTCs will go through the findings of scientific studies ofgame animals in our territory (e.g. Project Fauna) and may decide to takeaction (if it is considered necessary and agreed by our communities).
c. VCs and DTCs will work together and with other relevant authorities in
Guyana and Brazil to prevent illegal hunters and poachers from entering our
hunting grounds.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Outsiders are not allowed to use
our hunting grounds in Wapichan
wiizi.
2. Commercial and sports hunting is
not allowed without first getting
agreement from the VC andtraditional local headmen.

7. Avoid disturbing or damaging
animal feeding areas and salt licks(avoid felling bush fruit trees usedby games and do not cut bush
too close to creek banks).

3. Hunters must move their hunting
across different areas (avoid
repeated use).

8. Butchering animals and sharing
meat will be done in line with ourcustomary laws.

4. Everyone must respect agreed
hunting reserves, multiplying
grounds and sensitive sites, closeseasons and hunting bans.

9. Community members are allowed
to sell small amounts of bush meat.

5. Do not make large kills duringhigh waters (respect strandedgame).
44

tiwaapan na’apain tiwaap kizai
hunting & hunting grounds

6. Hunt mainly during the day(dawn and dusk).

10. Outside organisations, including
conservation NGOs, mustobey Village Rules and respectagreements on hunting in thisplan.

na’apam wakaiwan wa amazadat : how we use the land

Amazada kainabat kariwai paradanna
Plans for some important places
Hunting grounds will
be shared according tocustom between Bai
Toon, Potari’i Naawa
and Parikwarinao at
Bakawadataawa; andbetween Bai Toon andPotari’i Naawa in the areafrom Dawawao-wanom
to Oromotokoko wao
wanom; and between
Katoonarub and Shizizi
at Tupu topyara,
Kasarai wii taawa
and at Kanara wao
taawa. (Intercommunity
agreement, November
2010)Game multiplying
grounds in the southernpart of Wapichan wiizi
will be protected ascommunity ’watchedover places’ at Parobaz
Kanokun, Powu Dukuo(Bichi dapu), Tamaruo
Dukuo, Sowan Toon
(island on Chiip wa’o),
Chokori wa’o (wanom
to kuwuzo), Kara taawa,
Pazaonan taawa,
Kodyowin baara, Chuna
Paawuz, Kowamai
taawa and Zamaazuo
taawa. (Intercommunity
agreement, Karaodaz
Naawa, November 2010)

The villages of Karoadaz
Naawa, Achawib, Sawari
wa’o and Katoonarub
agree to ease off hunting
for five years overhunting grounds from
Manowara oro dukuo
to Konaru wa’o kuwuzo.
(Intercommunity
agreement, Karaodaz
Naawa, November 2010)

Shorinab Village willprotect game multiplying
grounds around Shizil
Kubuo, Meri wa’okuwuzo, Toto creek
head, Maporo wa’okuwuzo, Pebro witi,
Mamizi wa’o and Moraiwa’o. (Intercommunity
agreement, February
2011)

The villages andsatellites of Potari’i
Naawa, Shorinab,
Bai Toon, Katuwaoro,
Shizizi, Sawari wa’oand Katoonarub agree
to protect game
multiplying grounds (seeagreed actions on bushislands, mountains andsavannah).

Zoopo Naawa Village
identifies Pinididau,
Kadorara, Dya’utamzowau and Kawazaro
Taawa as areas
conserved for game
multiplying grounds.
(Intercommunity
agreement, February
2011)

Hunting is banned on
the eastern slopesof Shizizi Mountainfor three years from2011. (Intercommunity
agreement, Shizizi,
October 2010)

tiwaapan na’apain tiwaap kizai
hunting & hunting grounds

45

Kopautapan
napainkopautapkizai
KANOKOFORESTSfishing&fishing
GROUNDS“

Marii kizi wakaiwan wakopaun nao na’iki
wakopautapakizi kaiwaizon kowan. Aonaa kizi wawakudan
na’apain wakai waakizi wakopautapakizi wakarodapan da’an, wa
wadaun nao ati: Let us use our fishes and fishing grounds well,like our grandfathers did. Let us not waste, but use and carefor our fishing grounds for those coming behind us. 		

Elder, Soburun, 200846

na’apam wakaiwan wa amazadat : how we use the land

Umanawunun
ImportanceOur near and distant fishing grounds are important for our health and way oflife. Kopau (fish) is part of our traditional diet, eaten boiled, salted or smoked.
Certain fish are important in our craft and healing practices. People often catcha dollar selling a few fish in local markets. Men, youths, women and children fishin large and small creeks all over our territory. Fishermen travel miles to use our
traditional distant fishing grounds in places like Kwitaro, Rii wa’o, Kudyuwini wa’oand Takutu wa’o where prized fish like achimaru, koruzu, parizaba and wiikada arefound. Roponan wa’o (Rupununi River) is a major fishing ground shared by Wapichan and Makushi communities.

Ikodina’azoo kariwai kida
Where we want to get to
Work together to maintain healthy
fishing grounds in our creeks, rivers,
deep pools and ponds across our
territory for the benefit of ourcommunities now and in the future
Protect fish habitats and multiplying
grounds, including spawning
grounds
Monitor the health of fishes in our
territory and take action whereproblems are found
Increase the abundance of fishes
in our rivers and test fish farming
options to supplement natural
fisheries and generate income

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Moving fishing around different
grounds and fishing spots
Protecting multiplying grounds
and controlling fishing during the
spawning season
Placing strict controls on harmful
fishing methods
Placing strict controls over largescale commercial fishing in our
territory
Protecting deep pools by ‘nofishing’ at agreed spots
Using fish poisons safely andsensibly (according to customary
law and Village Rules)
Respecting water spirits, fishkeepers and sensitive sites
Keeping waterways open, freefrom logs and road crossingsWorking with scientists to study
our fishes
VC and DTC agreements on closeseasons and rules for the sensible
use of fishing gear
Developing inter-community
plans to care for important fishinggrounds (e.g. Rupununi River)
Raising awareness about goodfishing practices through public
meetings and education in our
schools
kopautapan na’apain kopautap kizai
fishing & fishing grounds

47

na’apam wakaiwan wa amazadat : how we use the land

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

People who plan topoison should invite othercommunity members so no
fish are wasted.

a. Our DTcs and VCs will work to obtain title over all of Wapichan wiizi so that allof our traditional fishing grounds are secured for the benefit of present andfuture generations.

Only catch fish that can beeaten.
Clean fish on the creek banks
and not into the waterotherwise the kopau dokozu(fish grandfathers) will see
the offal of their children in
the water and will grieve forthem. This tends to makethem angry and they may
harm us.
Share fish catches equally.
Dismantle fish traps after use.
Do not interfere with sensitivesites like akaa ki-kiizai andkadorar.
No burning of pepper nor
roasting of dakara (quail) and
katoriz near kadorar.
Do not provoke the ikopau
dokozu ki’d (fish grandfathers)
such as the tamanowa
wuun baoko sannao(water anteater), onirii ki’d(mermaids), dyo dana’u(camodi) and potarid (giant
stingray).

KANOKOFORESTS

Respect yachin (spiritualrocks) and make offerings as
required.
Leave an offering of a small
fish to the fish grandfather on
the creek bank.
Avoid crossing creeks at sacredand sensitive sites.
Women with monthly flow
must not enter rivers, creeks,lakes and springs.
No washing of plates and potsin the creeks.
48

kopautapan na’apain kopautap kizai
fishing & fishing grounds

b. Villages may agree to keep deep pools or stretches of creeks as no-go fishingreserves to build up fish numbers.
c. We will encourage fishermen, including youths, to use traditional fishingmethods such as hook and line, konani ball, fish traps, bow and arrow and castnets.
d. Our Village Councils and DTCs will follow-up on our 2011 study of fishingpractices, including possible discussions with fishermen and communities on
net-eye sizes and any necessary new rules and actions needed to care for ourfishes and fishing grounds.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. No seine netting of any fish
during spawning time, but hooks,
bows and arrows are allowed.

7. Dive fishing is only allowed
during the daytime and in places
agreed by VCs.

2. Careless use of ishara, komarao
and aia is strictly forbidden.

8. No farming, logging or extensiveburning along creek edges.

3. Do not poison running creeks andstreams.

9. Creeks and fish runs must not be
blocked permanently.

4. Poisoning is strictly forbidden
during spawning time (first andsecond flood).

10. Leave off fishing in creeks andrivers at the beginning of therainy season (spawning time).

5. Poisoning in distant areas
outside creek headwaters may beallowed; using milder poisons likeinako and pazaonan is better.

11. Do not use seines and gill nets toblock rivers and creeks for a longtime.

6. Strictly no dive fishing in sensitivesites and deep pools.

12. All fishermen must leave fishinggrounds clean.

na’apam wakaiwan wa amazadat : how we use the land

Amazada kainabat kariwai paradanna
Plans for some important places
Protect spawning
grounds in the South
Central part of ourterritory at Raroi raa
wa’o, Bai wao kuwuzo,
Zoro tomin kizi, Kinaru
kuwuzo, Kozopata wa’okuwuzo, Makaturo
wao kuwuzo, Piton
wa’o kowuzu, Zoroo
wa’o kuwuzo, Wiwi azi
baoko, Potarii baoko
Atoru wao kuwuzo,
Dyuwuza baoko, Roomibaoko, Suburuda pao,
Boozo baoko, Toomara
wao kuwuzo (karishii),
Arorowaiira karishii,
Tawaro wao kuwuzo,
Kozoto wao kuwuzo
and Shii shii zana wao
kowuz. (Intercommunity
agreement, Katoonarub,
November 2010)
In the eastern part ofour territory, poisoningof the following creeks
will be suspended forthree years from 2011:
Waruzu tuu baara wa’o,
Shaana wa’o, the lower
reaches of Boona wa’o,
Ma’achi waru wa’o(flowing into the leftbank of Morora wa’o)as well as Chizowan
baoko (pool on Katuwa’o). (Intercommunity
agreement, Shii, October2010)
Zoopo Naawa fishers
will leave off fishing at
Kapdipi wa’o, Suuzukzu
wa’o and Chiwao wa’o(period to be decided
through VGM).

Protect spawning
grounds throughcommunity-conservedsites in the southernpart of Wapichan wiizi,
including at Mirii
oro wao Kuwuzo,
Kamurobaz wao
kuwuzo, Biziaid baoko(on Kudyuwin wao),
Rooponan Kuwuzo,
Botato Kuwuzo, Biziaid
baoko, karomantaawa baoko-Karashi,
Achawib wao kuwuzo,
Ocusho wao kuwuzo,
Chibizai wao kuwuzo,
Komkar wa’o Kuwuzo,
Sorobaza wa’o Kuwuzo,
Tarubabaoko on Aro
wao, Mabaokoruu
baoko, Daobara
baoka, Wanizaba on
Kwitaro wao, Kopau
wao wanoom, Roomi
wao Karishiz, Parizab
Dapu and Sowan toonbaoko on Kudyuwin
wa’o. (Intercommunity
agreement, 2010)
There will be no
dragging of seines
in Dada Baoko on
the Rooponan River.
(Intercommunity
agreement, February
2011)

Fish spawning grounds
will be respected
as wasabatap nii(watched over places)
at Kichadakaraun wa’okuwuzo, Wichibai
wa’o kuwuzo and Zoro
wa’o kuwuzo (Shizizi);
Minizu wa’o, Ako
wa’o kuwuzo, Mang
witipi kubo (House
Lake), Domuid wa’okuwuzo, Roraida witi,
Wang kubuo, Manga
kubuo, Sawarama witi,
Pipuruu, Pagara Kubuo,
Shizi kabua, Welea
yea witi and Quikowiti zamu (Shorinab);
Kadipi wa’o, Iripi wa’o,
Makorupan kuwuzo,
Kibi’o wa’o, Suuzukuzu
wa’o, Chiwao wa’oand Kamaru wa’o
(Zoopo Naawa).
(Intercommunity
agreement Zoopo
Naawa, February 2011)
Potari’i Naawa proposesthat the stretch ofShowaru wa’o River
from Dyuwuza Baoko
to Kawaro Baokoshould not be fished fora period of three years(to be agreed in public
meeting). (February
2011)

The following sites andpools on Showaru wa’owill not be fished for
two years (20122014): Kapokizaidaun, Koriara Baoko,
Chipipi kauda nip kiz,Suuburuid paawa andWarampunni Baoko.
Fishing will be allowedfrom Kazara Paawap
to Kapo Kizai daunand from Tararana pao
to Korariara Zowau
Paawa; from Tiz Tiz
Paawa to Chipipi kauda
nip kizi paawa; from
Tomara wa’o wanom
to Warampunii zowau
paawa, and at Roomi
Baoko. (Intercommunity
agreement, February
2011)
Shorinab Council andvillagers will holdpublic meetings toname the deep pools
on Sawarama Creek
that should not be
dive-fished, and otherpools that may be divedon a rotational basis.
(February 2011)

No poisoning of
Rooponan wa’o,
Kasho wa’o, Aran wa’oor water sources at
Baonaonoro Kaokapkizi
wa’ozi, Dumaazrrun
wa’ozi and Wiwi
Taawa. (Intercommunity
agreement, 2011)

kopautapan na’apain kopautap kizai
fishing & fishing grounds

49Zawadapukaru na’iki
zawadikiizai
KANOKOkida
FORESTSgathering& gathering
GROUNDS“We hold close ties to our gathering grounds and feelstrongly that these places belong to us. These areas have been
the lifeline of our communities for many generations. These
areas supply us with a range of useful craft and construction
materials like mokoro, tibi, ashowara, mamuzu, pokoridi, wain,
iziiyara, ashoodo, wabo and kazim. Sanaribai ki’d (incense)and other bush medicines can be found and some areas haveabundant eatable fruits. We need all of these areas secured
under title for present and future generations. 		
Community consultation, Achawib, 200950

na’apam wakaiwan wa amazadat : how we use the land

Umanawunun
ImportanceOur gathering grounds in the bush, bush islands, creek edges, savannah andmountains are rich in medicines, bush fruits, craft materials and trees. We use craftmaterials to make useful items and ornaments. Bush foods add variety to our dietand provide extra food to farming and hunting. Bush medicines treat sickness
and wounds and ward off bad spirits. We use trees and palms for house posts,
boards, laths, thatch, fence posts and corral rails. We barter craft items like manaru (sifters) and niizo (matapi) for used cassava processing in exchange for otherthings. Craftspeople can sell what they make to earn some money. Gathering
and using medicines, craft and building materials is also something that means
a lot to us: it often involves kasarainap karu (using charms), knowing prayers andrespecting bush, medicine and charm plant spirits. Gathering grounds are where
our young men learn about different craft and building materials, which theyneed to know to be an adult fit to care for a wife. We value our gathering grounds
wa ishitooran kao nu’o Tominkaru taonii wa'ati: like a gift and storehouse given to
us by our Creator.

Ikodina’azoo kariwai kida
Where we want to get to
Increase the amount of building
and craft materials and protect bushfruits and medicines for the benefit ofpresent and future generations
Use our gathering grounds sensibly,
and without harming them, byfollowing our customary laws andtraditional and scientific knowledge
Set up places protected for gatheringbush materials (extractive reserves)in areas that are rich in craft andbuilding materials
Keep our traditional craft andconstruction skills alive by teaching
our children and young people how
to use bush materials
Set up community businesses andways of making money using ourskills as craftspeople and our bushmaterials

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Moving the areas where we
harvest materials across different
spots (rotational harvesting)
Harvesting only mature plants
and trees, leaving young ones togrow
Setting up gathering grounds
agreed by all community
members and between
neighbouring villages to protect
resource areas (no farming, roads
or other developments)
Keeping commercial (large-scale)lumbering away from gathering
grounds
Using fire breaks to protect bushisland and mountain reserves
from fire
Planting useful materials andrestocking gathering groundswith useful trees and plants
Carrying our young people to ourgathering grounds so they gain
knowledge and experience
zawadapukaru na’iki zawadikiizai kidagathering & gathering grounds

51

na’apam wakaiwan wa amazadat : how we use the land

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Manakiiz pu so’otan ipai (donot cut-extract all), only
harvest what you need.

a. The wapichannao should keep using the bush medicines found in Wapichan
wiizi.

Harvest mature plants andleave young shoots to grow.
Don’t waste construction andcraft materials.
Don’t harvest lumber andcraft materials during moonlit
nights.
Seek the advice ofknowledgeable people
before taking materials(aitapainaotum, atamunaa
pauznao, turuztubai pauznao,
zowaa pauznao, pidan
kasaraba’o, marunaonao).
Say prayers and give offerings
to spirit guardians before
taking sensitive materials
such as kubai (clay), minibaa,
achawid baawa and mamuzu
baawa.

c. Villages will try out different ways of planting useful trees and craft materials
such as saporudai in bush areas and bush islands.
d. VCs will use information from planned forest inventories (see Kanoko) tosafeguard important areas for gathering craft and building materials, including
lumber.
e. VCs may decide to make particular areas into ‘lumber reserves’: these reserves
will be used and cared for by our communities in line with this plan.
f. All extractive and lumber reserves will be entered on DTC and village maps.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Local headmen and leaders (kawiiz
tin pia’o) will watch over gatheringof craft and building materials intheir area.

Follow the right blessings andrituals for gathering and use.

2. Neighbouring communities whowant to gather craft or building
materials in another village area
must get permission from theresponsible local leaders, Toshao
and VC.

permission of the farming
ground headman.

3. In other villages (e.g. Shorinab)
people must not sell building
materials to outsiders without
first telling the Village Council andgetting its permission.

KANOKO
Do not harvest medicines,
craft or building materials in
FORESTSfarming areas
without the

Don’t cut bountiful bush fruit
trees and palms; climb or use
a shakararibai’u (long pole).

52b. Villages will continue to plant ité palms around their lakes and swamps tobuild up nearby supplies e.g. Katoonarub.

zawadapukaru na’iki zawadikiizai kidagathering & gathering grounds

4. Outsiders are not allowed
to extract anything without
permission of the VC.
5. Selling craft and building materials
to outsiders is prohibited in somevillages (e.g. Sawari wa’o).
6. Ité, kokorite and wazu leaves mustbe harvested without felling.
7. When felling lumber, take care not
to damage nearby trees, vines andother useful materials.
8. No lumbering in areas rich in bushfruits, medicines and craft andbuilding materials.

na’apam wakaiwan wa amazadat : how we use the land

Amazada kainabat kariwai paradanna
Plans for some important places
In the South Central partof our territory extractive
reserves are establishedat Bakawadataawa,
Kubai wa’o wanom
to its kuwuzo,
Dawawao-wanoom
to Oromotokoko
wa’o wanom, Raad(southern peak), Turudkuo (middle peak),Waronam (eastern
slope), Sararaipin,
Kadiboro orodo(middle slope) andat Kanaru wa’o tao.
(Intercommunity
agreement, Katoonarub,
November 2010)

In addition to thecommunity-conserved
forests of Aishara Toon,
Parobaz, Karoadaz and
Achawib, villages agree
to maintain extractives
reserves in the southernpart of our territory at
Kubai kuwuzo, Podo
dikuo, Maachi danaa
Tamtoon, Ziiziikan
taawa, Taramara
dukuo, Wiroomi daana,
Toboichi Taawa andMapuzu wao taawa.
(Intercommunity
agreement, Karaoda
Naawa, November 2010)

Harvesting of building
materials will easeoff for ten to fifteen
years in areas southof Tomara Mountainand harvest will shift
to the bush west of
Shizizi Mountain.
(Intercommunity
agreement between
Sawari wa’o and Shizizi,
November 2010)

Harvesting of building
materials will be eased
over the whole ofPiniyad Mountain for
fifteen years and moveto Sararaipin extractive
reserve. (Village
agreement Sawari wa’o,November 2010).

People will leave off
harvesting of craftmaterials from Wawash
wa’o wanom (on theupper reaches of Bunawa’o) within Shii titledland for two years from2011. People wanting
craft materials may use
materials deeper in thebush.

Awaru wa’o Naawa
Village Council has set
up a community reservefor craft and building
materials at Sakorodai
Toon.

zawadapukaru na’iki zawadikiizai kidagathering & gathering grounds

53

Ka’uzatinapa
KANOKOkaru
ranching
FORESTS“The ranches in our community generate important
income and employment, while the ranchers keep watch overthe more distant savannah areas in our Wapichan wiizi.
Money from ranching helps us improve our living conditions
and the by-products like manure are used to fertilise our crops
and yard gardens. Community consultation, Bai Toon, 200854

na’apam wakaiwan wa amazadat : how we use the land

Umanawunun
ImportanceOur cattle ranches provide us with many different foods and materials, including
beef, tasso, hides, leather, bones, fat, milk and manure. The supply of meat allows
us to ease off on wild game. We use leather and rawhide to make lassos, saddles,bull whips, belts, shoes, hats, leggings, hobbles, sheaths, clothing, ornaments andmedicines. Our savannahs and swamps provide foraging grounds for horses, pigs,
sheep and poultry that supply us with pork, mutton, chicken and eggs. Horses
and cattle are valuable goods for bartering and our families and communities
earn money from selling beef and other meat. Our youths gain useful skills by
working as vaqueros and ranch hands. Tending horses and cattle is now part ofour way of life on the Rupununi savannahs and our social life is enriched withrodeos and horse racing. All of our villages agree to make new village ranches indifferent parts of our savannah.

Ikodina’azoo kariwai kida
Where we want to get toCare for our ranch lands wisely, rearhealthy animals and increase thenumber of cattle and horses
Improve the way we care for ouranimals and their health throughbetter practices and veterinary care
Keep our customary practices ofsharing grazing areas and intercommunity round-ups
Stop rustling by Brazilians and byneighbouring communities
Encourage more families to rearcattle/other animals to ease huntingpressure on game animals likearo (savannah deer) and kapash(armadillo)
Encourage young people to become
good cowboys and ranchers
Tame more bullocks for transport andhaulage
Improve our cattle breeds andranching businesses to create jobs,
increase self-sufficiency and raise thestandard of living in our communities

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Locating ranches in savannahs far
from farming grounds
Rearing free range cattle on open
rangelands
Keeping the pasture healthy
by controlled burning inline with customary law andintercommunity agreements
Respecting sensitive sites,
multiplying grounds, community
reserves and water sources
Keeping out foreign ranchers
Practising wise and sensible
ranching to avoid conflicts
Controlling rustling (by outsiders
and local people)
Fully respecting Village Rules andintercommunity agreements
Carrying out animal breeding
activities and training
programmes for our ranchers andyouthsDevelop new markets for our beef
and other meat products
ka’uzatinapa karu
ranching

55

na’apam wakaiwan wa amazadat: how we use the land

Kaimana’o tiwautinkaru
Good Practices

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Do not set fires along fencelines.

a. The location of new ranches must be agreed with relevant Village Councils,
community members and local headmen/leaders.

Take good care of animals andmake sure none are sick.

b. VCs and DTCs will encourage community ranchers and outsider ranchers
to talk to each other and reach resource use agreements (e.g. on hunting,fishing, gathering).

Paddock fences must havegates so hunters and fishers
can enter.
Share good grazing areas
among neighbouring ranchersand don’t fence off large areasfor private use.
Ranch lands must be
kept open and free so all
Wapichannao can go there
and use them, according toour customary practices.
Ranchers should not be stingy
about letting other people getto lakes, pools, rivers, creeks,bush islands, mountains andhunting areas.
Ranchers should look out for
one another and inform eachother when other people’s
branded animals are found intheir grazing areas.

KANOKO
Farmers who open fields in
FORESTSagreed ranchingareas do soat their own risk.

No stealing of animals.
Ranchers should get the VCs
permission before cutting/bursting corral rails.
Ranchers must report tothe Village Council before
slaughtering or selling any
animal.

56

ka’uzatinapa karu
ranching

c. Invasions by Brazilian rustlers must be reported to the relevant VCs and otherauthorities.
d. DTCs will organise a meeting among all ranchers in Wapichan wiizi to tellthem about final agreements in this plan, including agreed fire controls.
e. DTCs, VCs and ranchers will discuss making an anti-rustling action plan forareas along the western border of Wapichan wiizi.
f.

DTCs will help communities go through the study on development of
livestock enterprises done in 20113, and decide next steps.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Any villager wanting to startup new ranching must get
permission first from the Village
Councils and local leaders so as
to use the most suitable grazing
areas and avoid conflicts.

6. If the Village Rules say so,ranchers must use the prices set
by the Village Council.

2. Fencing of paddocks will be agreed
by the ranchers and villagers.

7. Buyers must get written
permission from the VC before
buying any animal from a rancher.
The permission must have a valid
VC stamp.

3. Fences should be erected mainly
to protect farming grounds.

8. Branding or ear marking otherranchers’ animals is not allowed.

4. Ranchers must pay a fee to farmowners when their animals
damage crops in agreed farming
grounds.

9. Rustlers will be brought before
the Village Councils andsanctioned accordingly.

5. Outsider cattle buyers must
respect the selling price set byranchers and communities.

10. Private/outside ranches mustabide with Village Rules andintercommunity agreements.

na’apam wakaiwan wa amazadat : how we use the land

Amazada kainabat kariwai paradanna
Plans for some important places
Shared grazing willcontinue between
Aishara Toon and
Awaru Wa’o Naawa at
Makashon Taawa;and between Aishara
Toon and Karaodaz
Naawa at Kabauna
wa’o wanoom, Aro
wao toon Baraazun,
Chararibi baraazun andat Dirichaban taawa;and between Karaodaz
Naawa and Parobaz inthe savannah island of
Parobaz Baraazun.
Shared grazing willcontinue between
Katoonarub, Suburuin,
Shizizi, Shulinab, Potari’i
Naawa and RDC at
Shawarawaru Zaan
Baarazun; and between
Shulinab, Potari’i Naawa,
Shizizi and Suburuin at
Dokoban Baarazun;and between Shulinab,
Katuur, Potari’i Naawa at
Shizizi Sakod Barazun;and between Katoonarub,
Sawari wa’o, Karaodaz
Naawa, Achawib overthe large savannah
area from Konaro wa’owanom, downstream on
Rooponan wa’o, northto Icha wa’o thence
to Piniad Mountain to
Makodod kuwuzo andthence downstream to
Konaro wa’o.

Shared grazing willcontinue between
Karaodaz Naawa andAchawib at Tomozun
baraaz, Tamtoon
Baraazun and at
Matamtara; andbetween Karaodaz
Naawa, Achawib and
Sawari wa’o at Kawazu
wa’o zaan (baraazun
to Mamid), Konaru
wa’o Baraazun and at
Manawaru Dukuo.
Village ranches will be
improved by Parikowaro
Naawa at Tobochu
baawa korara; byPotari’i Naawa at
Tobiniidau korara; by
Bai Toon at Tunarunaa
korara; by Sawari wa’oat Muurakizai naawa
korara and by Zoopnao
at Kato wa’o baara
korara.

Shared grazing willcontinue between Sawari
wa’o and Katoonarub at
Nipizaitoon baraazun;and between Sawari
wa’o, Katoonarub,
Shizizi and RDC at
Tomara Baraazun andat Ichawa’o zaan; andbetween Sawari wa’o,
Shizizi, Potari’i Naawa
and Kutu’ur at Kinaru
Dukuo Baarazun; andbetween Sawari wa’o,
Shizizi, Katuwaoro
at Ichawa’o Dukuo
Barazun.
Aishara Toon Village will
improve its village ranchat Kibain naawa korara.
Awaru wa’o Naawa will
also improve its ranch at
Mak karishizi korara;
and Karaodaz Naawa at
Atokaru wa’o naawa
korara.

ka’uzatinapa karu
ranching

57

Tikazi
kaiwaakao
dau’a’o
KANOKO
useFORESTS
of fire“Tikazi minauda’ii ukaiwan ana kaimanaimana’o ida’an;
wa dokozuinnao ikodanii, wa’akania zu wa minka’u nii : fire isour companion when we use it well. Our forefathers found
fire and they handed it down to us to be our helper. 		
Uncle Simon, Aishara Toon, 2011

We don’t really burn large areas...so you drop fire in a patch,so the next time you go, you drop fire in another patch. That is
how we do burns in the savannah. 				Uncle Yede Lawrence, Shorinab, 201158

na’apam wakaiwan wa amazadat: how we use the land

Umanawunun
ImportanceTikazi (fire, apök in Makushi) is very important in our way of life. We use fire forpreparing food and drinks and healing and ceremonial practices, and as partof Wapichan kaduzu in our farming, hunting, fishing, gathering and craftwork.
Smoke from our home fires preserves our roof thatch, and banishes mosquitoes
and other insects from our homes and villages. Through our traditional use of fire,
we keep vegetation healthy, protecting against harmful wildfires and keeping
paths and roads open and free of danger.

Ikodina’azoo kariwai kida
Where we want to get to
Use fire in a sensible way according
to our customary law to clean andfertilise farms, refresh and cleansavannah pastures, care for othervegetation and habitats, and to
reduce the risk of harmful wildfires
Revive and pass on traditional
knowledge and practices on safe
burning to our younger generation,
including our vaqueros
Stop careless and destructive burning
throughout our territory
Make community fire plans andcommunity agreements and choose
responsible people to watch that we
use fire safely on our lands

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Passing on traditional knowledge
on good burning practices to ouryoung people
Holding discussions between
ranchers, farmers, hunters, fishers,
villagers and young people
Dropping fire only at the righttimes and in safe situations
Using patch burning, forest-edgeburns and fire breaks (late rainyseason and early dry season)
Burning of shakaru and swamps
according to custom (with local
elders and managers)
Burning under the guidance of
responsible persons
Appointing respected fire
managers in each community(based on consensus)
Doing more community-based
research on the use and effects offire in each village area
Making community fire plans andfire use agreements within andbetween villages
Updating Village Council Rules tocarry out agreed community fireplans
tikazi kaiwaakao dau’a’o
use of fire59

na’apam wakaiwan wa amazadat : how we use the land

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Always sweep farms andcut a line around before
burning.

a. DTCs and SCPDA will share the results of the DTC fire study in all villages andsatellites to get people to discuss its findings and agree next steps (2011-12).4

Before burning, a farmer
consults and makes anagreement with neighbouring
farmers.
Do not set fires in forest areas
outside farming grounds.
Make controlled burns along
the bush mouth each year to
create fire breaks.
Drop fires with the wind inyour face when burning fire
breaks at the bush edge.
Burn in the late evenings
when the place is cool.
Do not destroy ité groves andfruit trees.
Avoid uncontrolled fires
into the forest and bushislands as this chases away
the dokozunao (grandfather
spirits).

KANOKOFORESTS
Do not destroy the mountains
Do not set fires near thehomes of spirit guardians.

with fire as it will scare away
the spirits.
Setting of fires should bedone by knowledgeable
people.

b. VCs and DTCs will work to put into practice intercommunity agreements madein 2010 and 2011 on the use of fire.
c. Interested villages may hold meetings to choose one or more fire managers ineach village.
d. DTCs will help interested villages to do more studies on the effect of burning.
e. The VCs and community members who want to will draw up fire management
plans for their areas.
f. Community meetings on the use of fire will involve young people in thediscussions and any follow-up activities.
g. VCs, elders and families will carry young people to burns on farms, hunting
and fishing trips, bush edge, savannah patches and firebreaks so they canlearn traditional knowledge and how to use fire sensibly.
h. Our councillors, elders and teachers will raise awareness in our schools about
traditional knowledge about fire and links with our seasonal calendar andtraditional practices.
i. SCPDA will help DTCs to secure funding and technical support for these activities.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Make sure that burning is only
done when it is the right season,
weather and wind direction, andthe grass and plants are green andthe soils are damp.
2. Do not drop large fires in hunting
and gathering grounds in theforest (though careful use of fire toflush out game is allowed).
3. Only ranchers, hunters, fishermen, local headmen and agreed fire people
are allowed to burn (not travellers).
4. Occasional burning alonglines and roads to keep these60

tikazi kaiwaakao dau’a’o
use of fireareas clear of snakes is allowed,
providing customary practices andagreed fire plans are respected.
5. Take special care to prevent firedamage to fences, dwellings,
corrales, fruit trees, ité groves,
homesteads and breeding andfeeding grounds of game andwildlife.
6. Dropping fires during the dry
season near sensitive sites, nature
farms, settlements and community
conserved areas is not allowed(unless through prior community
agreement).

na’apam wakaiwan wa amazadat : how we use the land

Amazada kainabat kariwai paradanna
Plans for some important places
Hilary Sabah willoversee the safe
burning of lands aroundShizizi Mountain withPotari’i Naawa, Sawari
wa’o and Shorinab
Village Councils.
(Intercommunity
Agreement, October
2010)
Shorinab Village Council
will take actions to tackle
uncontrolled burningat Wanamorii witi
kubuo iping, Shizuru
kubuo and Shaparaitii.
(Intercommunity
agreement, 2011)

Parikwarinao, Bai
Toon, Katuwaoro,
Potari’i Naawa, Shizizi,
Katoonarub, and Sawari
wa’o will take actions
to carry out intercommunity agreements
made in November 2010
for controlled burningwith oversight by agreed
fire managers at Buru
baawu wa’o, Porowa
wa’o, Maaso wiki wa’o,
Titiuzi (Katoonarub);
Buru wa’o kuwuzo,
Imin aru baawa,
Kodid wa’o Kuwuzo(Shizizi); Mountainpoint (Parikwarinao);
Irimontoon andPatobaara toon (Potari’i
Naawa); eastern andwestern slopes ofWaronaam, Between
west and middle peakof Turudukuo, southern
Raada, Miribin, Sawari
wa’o Kuwuzo andKomasharin (Sawarowa’o).

Actions will be taken
to promote safe burns
through agreed elders
and local fire managers
at Wurudu wiizi Toon
(Awaru wa’o Naawa);
northern and southernslopes of Kamodukuo(Shii); Makoran Taawa
and Maparara (Shiiand Zoopo Naawa)and at Pinidii Dau(Zoopo Naawa).
(Intercommunity
agreeement, 2010)

Areas that will not beburned include the upper
slopes of Shizizi andDokuban Mountains,
Kinabaana baawuzun,
Buro wa’ Toon, Kazar
Tao Toon (Shizizi);
Kinaabana turtle
breeding area, Komiri
Orudu, Bakawaada
Tawaa and ité grovesat Kamao wa’o, Korara
wa’o, Kotu’i wa’o,
Kubai wa’o and Kibi’o
wa’o (Potari’i Naawa);
Kanawad-dukuo, Aturu
wa’o and Wurada Toon
(Parikwarinao); Awara
landing, Chawuda
Toon and Mapuzu
Toon (Shorinab).
(Documented in firestudy, January 2011)

tikazi kaiwaakao dau’a’o
use of fire61

na’apam wa kawaipan wa amazada’it : how we use the land

Burning of thefirst/small farm
(Kamoobiuz)

Oc
No tober
ve
m
be
r

Ma
y
April

March

mber
Dece
Jan
Fe uarybrua
ry

KANOKOFORESTS

Burning for
hunting insavannah/
swamps(Easter)

Burning inswamps forcircle hunting(Christmas)

Farms
underbushing
Firewood
gathering

Savannah
patch-burning(second burn)Savannah
patch-burning(second burn)

Weeding of
the farms

Burning of
big family
farms

Getting rid
of ticks

Cattleshipments forrodeosDanaamaiapa karu kainaariba naa
Our fire calendar
62

tikazi kaiwaakao dau’a’o
use of fireCattleround
ups
Savannahburningforgrazing

Dr y Season

us
t
July
June

Cattleshipments forslaughtering

er

Au
g

Savannah
patch-burning(second burn)

emb
Sept

R a i ny S e a s o n

Savannahand forest edge
patch-burning(first burn)Burning ofsavannah hill
tops forCircleiguana egg
hunting in
hunting
forest edges
and shakurus(Freedom Day)na’apam wa kawaipan wa amazada’it : how we use the land

Umanawunu’oamazada kida
IMPORTANT 		PLACESKANOKOFORESTS“

Without thespirit beings present
among us in our
wiizi we would notsurvive. We dependon them for our foodand other necessities
for our survival. 		
George Simon, Shorinab, 2011

63

kaiwun tikazi
use of fire

Aka kii kizaishokorodinbao
KANOKOsensitive
FORESTS
sites“

You are not allowed to disturb certain sensitive
mountains, caves, rocks, holes and deep pools as you would
affect the spirit masters there. We must not light fires or roast
meat in those places. The scent of pepper and cooking dakaru(quail) and land turtle can attract dangerous spirit creatures
such as Kodoidin, Namachidin and others. 		
Community consultation, Karaodaz Naawa 200964

umanowunu’o amazada kida : important places

Umanawunun
ImportanceAll of Wapichan wiizi is populated by spirit beings and so all of our traditionallands and resources are sacred to us Wapichannao. We believe strongly that wemust respect spirits, including the grandfather spirits of the animals, birds andfishes. Some areas with tapiki (spirit masters), including powerful beings suchas Aro Dokozu, Bakuru Dokozu, Kodoidin, Baudokorudin, Namachidin, Sazakdin,
Ora Piro, Onorii, Uwadun, Udun, Kadorara and Udoro, should not be disturbed. We
know these places are shokorodin ba'o (sensitive areas) and we treat many as akaakikiizai (no-go zones). They are found in the forest, savannah, mountains, bushislands and creeks. Proper respect for these spirits and their homes is essential for
the wellbeing of our communities and the health and abundance of our games
and fishes. Lack of respect can cause a person to shokordan amazada (offend thespirits in a place).

Ikodina’azoo kariwai kida
Where we want to get to
Fully respect sensitive and spiritually
powerful places in Wapichan wiizi
Safeguard our sacred medicinal sites
from harmful use and destructive
development
Teach our young people why these sites
are important and why they must be
respected
Work with our marunaonao to get
advice on proper conduct needed tomaintain health and fertility in Wapichan
wiizi

Na’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Minimising disturbance of aka kii
kizai (no-go zones) and sensitivesites, including places with idoro(water spirits), iwamun (tree
grandfathers), iwadon (mountainspirits) and kamara (bush island
spirits) in line with our customarylaws
Respecting secret knowledge andthe sacredness of these sites (keepthings private and personal)
Getting guidance and ritual
protection of elders andaitapainao (knowledgeable
people) when we go to thesesites.
Only aitapainao and marunaonao
may go to highly sensitive sites.
Keeping outsiders away fromthese areas
Raising awareness among ouryouths about the importance andsacredness of these sites
Keeping settlements, jeep roads
and similar structures away fromthese sites and their surroundings
aka kii kizai - shokorodinbao
sensitive sites

65umanowunu’o amazada kida : important places

Wa kaduzu paradannaa
Customary Law
Akaa ki kiizai (no-go zones)
must be respected by all.
Aitapainao and poobainao
should blow over persons
before visiting these sites.
Give offerings to the spiritmasters.
No burning of peppers
or roasting quails in oursensitive sites.
Do not construct hunting,fishing or gathering camps
near these places.
No washing of turtle shells inour sensitive water sites.
Before entering a sensitive
water site, people must burntheir eyes with pepper.
Women with monthly flow,
small children and sickly
people should avoid thesesites.
Do not throw limes or purple
potato in places occupied bykadorara.

KANOKONo settingof fires.
FORESTS

Nobody visiting the homesof the amazada tapikinao
may remove any object (evena broken piece of clay pots)or make any marks on thewalls, rocks or nearby trees,or leave any object besides anoffering.
Upon leaving the area, allvisitors must bid ‘good bye’,make sure the place is clean
and leave the place calmly.
Do not mock these sites(failure to respect may
result in sickness andmisfortune).

66

aka kii kizai - shokorodinbao
sensitive sites

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions
a. Village actions and CDPs will respect sensitive sites.
b. All villagers and outsiders (including tourists) must respect all sensitivesites found in Wapichan wiizi in line with Village Rules and intercommunity
agreements.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Do not trouble the spirit masters
and grandfathers in hunting andfishing grounds that have water
spirits (no diving in deep pools).
2. Outsiders must not go to thesesites without getting permission
first.

3. When it is impossible to avoid
disturbing a sensitive site forwhatever reason, elders andmarunaonao will be asked about
what to do.
4. Any person training to be amarunao must not try to open or
close the homes of spirit masters
in their area.

umanowunu’o amazada kida : important places

Amazada kainabat kariwai paradanna
Plans for some important places
In the southern part of
the territory sensitivesites will be protected
at Kodoi din taawa,
Kodyowin wa’obabarakin baoko,
Kowamid, Karaora’onaawa, Tamanawaa
baoko, Tamuruu
baoko, Tada Dukuo
wa’o wanom, Suburu
Baoko, Kawaro dinbaoko, Tamanowaa
Paawa, Sasa’i Baoko,
Sazakadin Baoko,
Kashi wai; Kodoidin
dapu (East bank Moshaiwa’o); Miikoro kuba,
Iwii Tariipan,Tapi’iza’i
Baoko, Chiid wa’oTozoowan, Orapiroo
wa’o (masoknao baoko),
Tamanowa dapu,
Shinii baoko, Daobaro
Tozoowan, Zamaka’ibaoko, Kawaro baoko,
Manowaoro wanom,
Arimaraka baoko,
Orowai baoko andMachi wa’o taawa.
(Intercommunity
agreement, Karaodaz,
November 2010]

Community-conservedsites will be establishedto protect doronainao
mashapkiizi(homesof the grandfather
spirits)and sensitivesites in the central
and eastern part of
Wapichan wiizi at Kishissaba’o; Aramaraka
Dapu; Kopau Sab;
Matinuowiik;
Omakanaru Naru;
Miikoro Baoko; Araodin
Baoko; Potari’iboako
karishizi; Kurukut Kokoi
Dapu; Korochiwin
Waruzu Dapu; Kaidi
wa’o Taawa; Maami
Taawa; Kowapataka
Toon; Shishipot Toon;
Maratu Toon; Bubusho
Toon; Parikwaru
Taawa; Korinab Toon;
Bashazaa wa’o; Shinii
Baoko; Mokoowapauzo
and Kubai Kora’uazo.
(Shii intercommunity
agreement, October2010)

Spirit Master andsensitive sites will bewatched over in thecentral and westernparts of our territory,
including at Dyuwuzu
baoko, Achawud
baoko, Atorub baowa,
Karapada, Kadao
wa’o, Warapina,
Pimidu din; Dinawud
Paripi wao wanom
and Koyoraranaa.
(Intercommunity
agreement, Katoonarub,
November 2010)

aka kii kizai - shokorodinbao
sensitive sites

67

Wa’akakariwai
kotu’aino
kainaaribnaa
KANOKOFORESTSthingsleft by ourancestors“

Let us value our cultural heritage sites. They are very
important for our people, especially for future generations. They
all belong to us. We should have plans to protect all our important
areas before it is too late. Brenda Pedro, Sawari wa’o, November 2010

Today the places of our ancestors still mean a lot to us. At
Karawaimin Taawa is a cave that inside you can find goblets andcutlasses made from stone. Also at Kazu Taawa, there are clay potswith burnt bones. Community consultation, Awaru wa’o Naawa 200968

We must always follow the rules, so that we will not be harmed
when visiting the dwelling places of our ancestors and ancientpeople. The beautiful sceneries at places like Niwiu Dukuo(Skull Mountain) do have their tapiknao (keepers). Thismessage is to be shared with all village members throughout
the Wapichan territory. George Simon, Shorinab, 2011

umanowunu’o amazada kida : important places

Umanawunun
ImportanceOur ancestors have left behind many valuable places and things that teach us ofour past. In the forest, mountains, bush mouth and savannah we find stone axes,
arrow heads, beads, pottery and burial grounds in the places where our ancestors
lived and carried out ceremonies. Some places like Shizizi Paawaz have caveswith pots and human remains. Several sites also have kubu zuidu karwai (rockcarvings) and paintings dating back centuries and even thousands of years (e.g.
at Maoka taawa). These sites are spiritually sensitive and link us to the history of
our peoples and territory. Our forefathers also left behind kotu’ainao zakapun k’i(Nature Farms) that we highly value for their ancient seeds, root suckers and bina,
which we harvest carefully up until today for use in our farms and gardens. Thesesites make up part of the rich history of our country and some are proposed forrecognition as national monuments.

Ikodina’azoo kariwai kida
Where we want to get toNa’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it

Look after and protect historical andcultural heritage sites in Wapichan
wiizi (including Nature Farms) forthe benefit of present and future
generations

Protecting sites with rockcarvings, old pottery, beads
and human remains, by strictly
controlling who can go there andapplying the Village Council Rules

Respect the spirits in our cultural
heritage sites by following ourcustomary laws

Leaving carvings and artefacts intheir own place

Record our rich cultural heritage
through community-based studies
with help from archaeologists andanthropologists
Make Village Rules and detailed plans
to care for these sites for the benefitof our communities and the whole of
GuyanaHave some of our key cultural
heritage sites recognised as nationalmonuments (e.g. at Maoka taawa,
Shizizi Mountain, etc.)

Using kotu’ainao zakapun k’i(Nature Farms) in a respectful andcareful way
Keeping jeep roads, settlements
and similar structures anddevelopments away from thesesites
Making sure that outsiders do
not visit these sites without alocal guide authorised by the
responsible Village Council
Educating our younger generationon the meaning and importanceof these sites
Forming community groups tohelp the VCs care for cultural
heritage sites
wa’akakariwai kotu’aino kainaarib naa
things left by our ancestors69

umanowunu’o amazada kida : important places

Wa kaduzu paradannaa
Customary Law

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Before going to cultural
heritage sites get permission
and advice first from elders,the marunao or kasarubao(healers).

a. Some VCs agree to put up notice boards in their area to advise people not tointerfere with key sites and to abide by Village Rules.

No roasting or burning of
pepper or game meat in thesesites.
Farming must take place asafe distance from these sites.
Do not build homesteads andcamps in these areas.
No setting of fires near places
where there are goblets, clay
pots or other utensils.
Burn eyes before going topowerful sites (e.g. Skull
Mountain).
Never carry away the
belongings of the tapikinao
watching over caves andburial grounds (do not taketheir utensils and water
vessels).

KANOKOFORESTS

Do not disturb burial groundsof old time people that diedof sicknesses (since sickly
spirits live in those places like
Atorada Naawa on Roomowa’o).
Women with monthly
flow should avoid thesesites unless they havereceived treatment from amarunao or other aitapainao(knowledgeable people).

Small children should not visit
these sites alone.
Sickly people should avoid
these sites at all costs.
Respect elders and ka wiizi
tin pia’o who watch over andadvise on proper care of thesesites.

70

wa’akakariwai kotu’aino kainaarib naa
things left by our ancestors

b. Certain villages will include cultural heritage sites in future plans forsustainable tourism (e.g. Shorinab, Shii, Sawari wa’o, Aishara Toon).
c. DTCs will support a follow-up project to study, map and record all of ourcultural heritage sites (in line with VC rules and national regulations).

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Rock carvings, rock paintings,
pottery, burial urns and otherobjects must not be defaced,damaged or carried away by any
person.
2. Do not take too much from Nature
farms, though customary use andtraditional practices are allowed(e.g. gathering of banana suckers).
3. No outsiders may visit cultural
heritage sites, including Nature
Farms, without first getting theexpress permission of the relevant
Village Councils.

4. Any tourist/outsider wishing tovisit cultural sites must pay a fee
and abide with the customaryrules of the Village Council, and aperson from the village must be
their guide.
5. Community members and people
from neighbouring villages may
visit Nature Farms according tocustom, if they have permission
from the responsible VC andfollow advice of local elders andheadmen.
6. Educational visits for our schools
will be allowed, under strict
supervision of councillors orelders.

umanowunu’o amazada kida : important places

Amazada kainabat kariwai paradanna
Plans for some important places
Important mountains
with caves and humanremains will be protected
as community conservedsites, including at Shizizi
Mountain and Skull
Mountain.
Shii Village will work toprotect cultural heritage
sites on its lands,
including at Shii Taawa,
Baara wao taawa andat Sharoraa taawa. Shii
VC will seek to have Shii
Taawa recognised asnational monument.
Katoonarub village
declares Kowaibtoon to
be a cultural Reserved
Area.
Kotu’ainao zakapun
ki’i (Nature Farms)
will be protectedacross Wapichan wiizi,
including at Suuzubaawa, Bairii baawu,
Shiizi baawu and at
Zoopo wa’o kuwuzo on
Shizizi Mountain; andalso at Suuzu baawa on
Koshada; as well as at
Ziinii dichu pao on theright bank of Raa wa’o.

Aishara Toon VC willprotect rock carvingsites at Shaori baawa,
Mikoro, Baidiki paawa,
Mosokonao and Bowun
baoko (on Kodyowinwa’o); and at Roomi
toon, Waaru tozoan,
Takara wa’o naawa,
Kapadu wao naawa,
Barakazowau, Kichinnauzon taawa and at
Kibin dukuo; as wellas ancient pottery andclay pots at Tamaruo
dukuo, Shikorin naawa
and Maba dara toon.
Ancient rocks withhuman foot print andforms will be protected
at Marudu Dukuo and
Maoka-taawa.

The village of Sawari
wa’o will protect thefollowing sites throughits VC and agreed local
headmen at Tarubai
aitin-kizi (battlefield);
Showaru wa’o Paawa(ancient ceremonialsite), Sararaipin washa
washa naawa andwest of Pokoridtoon(rock carvings); and at
Waramashyara kuwuzo
dukuo, north-east of
Pinyada, north-east of
Pirizatoon, Wayuzu
kaidan pauzu kizi and
Sakara wa’o dukuo (oldpottery, bowls, plates).

Zoopo Naawa
Village Council andenvironmental group willprotect sites at Aikiwii
taawa (battlefield),
Wiwii taawa (cavepaintings) and at sites
north-west of the village(rock carvings).

wa’akakariwai kotu’aino kainaarib naa
things left by our ancestors

71

Pabi’inakakida’opanaokaza
sook’imashapa
kiizi
KANOKOFORESTSwildlife
sites“

Our traditional seasonal activities like burning help
keep natural habitats that birds and insects use to multiply
in abundance. Our customary laws regarding the use ofnatural resources are being integrated into our village
council rules and this is a major step toward wildlife andspecies conservation, but we still need to get better controls
on wildlife trapping. At the same time, awareness of thecultural importance of wildlife and its potential for tourism
and alternative income is growing in our villages among
our younger generation. 				Nicholas Fredericks, Shizizi inter-community workshop, October 201072

umanowunu’o amazada kida : important places

Umanawunun
ImportanceOur Wapichan wiizi is home to many different animals, reptiles, plants, insects,
birds, fishes and other water creatures. Some add delicacy to our damorudu(pepper pot). Others that we do not eat, like wildflowers, butterflies and small
colourful birds, beautify our mountains, forests and savannahs. We value certain
flowers, birds and insects in our traditional knowledge system as signs of thehealth of our lands and the environment. We use the activities of wildlife throughthe year as markers in our Wapichan seasonal calendar (see back cover). Wildlife
also plays a big part in our stories and legends and we believe that a long time
ago animals and birds were like people. Many species that are internationally rareor endangered are abundant in certain places in our Wapichan wiizi, such as thekitanaaru (jaguar), saaro (giant river otter), wichaa waru (bush dog), crested eagle,
kawanaru (cock-of-the-rock), udaru’o kokoi (harpy eagle) and dyuwudan uzu (redsiskin). Given the richness of our birdlife, including species that are not foundanywhere else, part of our territory in the west falls within an Important Bird Area.
Our villages and communities are resolved to protect this important wildlife on
our traditional lands.

Ikodina’azoo kariwai kida
Where we want to get toNa’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it

Care for and conserve important species
and habitats across our territory and use
wildlife in a sensible way

Caring for wildlife breeding andmultiplying grounds (food plants,
nesting areas)

Take special actions to conserve rare andendangered species like the red siskin

Putting controls on trapping andtrade in rare or easily harmed
animals, fishes, reptiles, birds andinsects

Raise awareness of wildlife conservation
through education programmes in our
schools
Find out how we can earn moneyfrom the different types of wildlife in
Wapichan wiizi

Keeping important habitats using
methods suitable for the area
(rotational use, traditional use offire, community conserved sites)
Combining traditional andscientific knowledge to care forour wildlife
Collecting detailed information
about wildlife (field surveys andstudies) to help us make decisions
and care for wildlife in ourcommunities and our territory.
Training our young people
to properly care for wildlife
using traditional and scientificknowledge

pabi’inaka kida’o panaokaza sook’i mashapa kiizi
wildlife sites

73umanowunu’o amazada kida : important places

Kaimana’o tiwautinkaru
Good Practices

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions

Never kill birds and otherwildlife that we do not use.

a. Set up a Wapichan wiizi wildlife resources committee under our DTCs.

Avoid keeping certain
creatures as pets (jaguars, redsiskin), though others may beallowed in line with Wapichan
kaduzu (such as macaw,
monkeys, parrots).
See customary laws for
hunting, fishing, gatheringand burning.

b. VCs will set up proper systems for caring for wildlife and important habitats in
Wapichan wiizi.
c. Train young people in wildlife survey methods.
d. Carry out a wildlife resource assessment of our territory.
e. Make a seasonal calendar of traditional use of wildlife.
f. Make a map of where our different types of wildlife are found (wildlife resourcemap) using DTC mapping system.
g. Produce a Wapichan guide to birdlife in Wapichan wiizi (Wapichan language).
h. Make a study to find out whether wildlife and nature tourism would bepossible in Wapichan wiizi.

Di’itap kariwai napain kaina’aoranna wiizai akinaori naa
Existing and proposed Village Rules
1. Rare animals must not be killed.
2. Trappers must not trap birds or
any other animals during theirbreeding season.
3. Every trapper (outsiders andvillagers) must obtain a license fortrapping birds and animals.

KANOKOFORESTS

74

pabi’inaka kida’o panaokaza sook’i mashapa kiizi
wildlife sites

4. Anyone wishing to trap rarebirds, animals and insects in
Wapichan wiizi must first seek
prior permission from the relevant
Village Council(s).
5. Only use fire in wildlife reserveareas according to agreed
practices.

umanowunu’o amazada kida : important places

Amazada kainabat kariwai paradanna
Plans for some important places
The villages of Potari’i
Naawa, Bai Toon, Shizizi,
Katuwaoro, Sawari
wa’o, Katoonarub andShorinab agree to set up
community-conservedsites at favoured habitatsof the red siskin at Kibii
wa’o kuwuzo, Mokoro
wa’o kuwuzo, Tomaza
and Pichiri pakaran (allon Koshada Mountain),
Inii Zakaait kiizi (middle
savannah on Koshada
Mountain) and Dokoban
wa’o kuwuzo. The
same for bearded tithuri
habitats at Tirimiru
wa’o kuwuzo and Izizu
wa’o Kuwuzo on thewestern and southernsides of Shizizi Mountain.
(Intercommunity
agreement, Shizizi,
October 2010)

In the eastern partof our territory,
community-conservedsites are created within
our Wapichannao
Kazanatap nii Kanoko
to care for the harpy
eagle, cock of the rockand bush dog at Ora
Piro wa’o, Omaba,
Koborara, Pokorid
Wa’o, Korochiwin,
Soburu dukuo andat Machuwizi wa’o.
(Intercommunity
agreement, Shii, October2010)

No trapping will takeplace at Iminaru wa’owanom,Waruz paawa,
Kowuzuzu wa’o wanom
and Kawarutuu paawa
baawuzun within
Sawari wa’o traditionallands. (Intercommunity
agreement, Katoonarub,
October 2010)

The villages of Aishara
Toon, Karaodaz Naawa,
Parobaz and Achawib
agree to care forvaluable cock-of-therock habitats at Waura
Tozoowan taawa,
Irikishi wa’o taawa,
Tamaruo dukuo,
Kowamid-Taawa andat Pazaonan taawa.
The same for harpy
eagle habitats at Atoruz
danaa, Moriapa,
Wabowaka taawa,
Chawudu taawa
and at Marowa’o.
(Intercommunity
agreement, Karaodaz
Naawa, November 2010)

Shorinab VC andcommunity members
will protect wildlife
sites for the towa towa
bird, bustard, larger
and lesser billed finches
and red siskin at House
Lake, Meri wa’o andNamuri witi kubuo
iping. The tamanowa
will also be watchedover at Wanaikid
Paawa and Tamanowa
Baoko. (Intercommunity
agreement, February
2011)

Zoopo Naawa agrees towatch over and protect
red siskin and towa
towa habitats at Wiwi
Taawa and Tawatawan.
(Intercommunity
agreement, February
2011)

pabi’inaka kida’o panaokaza sook’i mashapa kiizi
wildlife sites

75umanowunu’o amazada kida : important places

KANOKOFORESTS

76

pabi’inaka kida’o panaokaza sook’i mashapa kiizi
wildlife sites

Atazooba’odinkaru
Wapichan wiizi an	
DEVELOPMENT INWAPICHAN WIIZIKANOKOFORESTS“

We want to
be in control of ourown development
and do not wish
to be the slaves ofoutsiders. 		
Community consultations,
Karaodaz Naawa, 200977

Paniba’iki’osaabainakaru
morotakidakao
wabii’ati
KANOKOFORESTS
external
development“

Our Village Councils and DTCs must haveinformation about the development plans of outsiders. This is
our right as indigenous peoples. No outsider developments cango ahead on our lands without our agreement beforehand,which must come from the people in all the villages thatmight be affected. DTC meeting, Morora Naawa, April 2011

78

Outside people coming from other places, who has a lot ofmoney, should not take away our land. No-one must invade
our land. They must not bring toxic chemicals, which will kill
all our animals, birds and even insects that keep our land
beautiful and make the soil fertile. Simon Saba, Shizizi, 2011

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

Umanawunun
ImportanceMore and more development and conservation plans are being made byoutsiders. Many of these could affect our communities and our forests, waters,
mountains and savannah. Our villages have already seen the effect of destructive
developments like the mining in Marudi mountain and now at Parobaz and Kasho
wa'o. Vast destruction is happening before our very eyes. These developments
could break up the wholeness of our territory and harm our different types oflands. For this reason, our people and Toshaos Councils have agreed that allcommunities must receive title to all of their lands without exception before
development plans and proposals are allowed in Wapichan wiizi.
At the same time, we are making our own rules for free, prior and informed
consent (FPIC) and we plan to follow our own path of development decided byour villages. We will increase our own knowledge and skills, and strengthen ourorganisations to monitor and deal with external development proposals affecting
our lands and communities. We call on the government, allies and international
agencies to respect our rights and support us in our efforts.

Ikodina’azoo kariwai kida5
Where we want to get toProtect Wapichan wiizi and all of ourcommunities from harmful external
development plans and projects.
Our collective right to free, prior andinformed consent (FPIC) and ourrelated rights over land and resources(on titled and untitled lands) must be
fully respected by outsiders, project
developers and government agencies.
Developments on our land will becontrolled by communities and bringworthwhile benefits for our people.

National development plans,
including proposals for LCDS, REDD+
and protected areas, will uphold ourhuman rights as indigenous peoples
and fully recognise our communities
as the rightful owners and custodiansof our forests, savannahs, mountains
and wetlands.
All externally proposed development
projects will be in line with our visionand needs. If we accept such projects,
we will be fully involved in theirplanning and implementation.

Baokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions
a. DTCs will promote training for our VCs, leaders and young people in FPIC andsocial and environmental impact assessment.
b. Our Village Councils will make detailed FPIC rules as part of Village Rules.
c. DTCs will set up monitoring committees to review all government plans affecting
our territory, including mining and logging concessions and road-building projects.
d. DTCs will review existing mining and logging concessions on our lands andexplore options (e.g. annulment, pollution control).
e. Where DTCs and VCs determine that our rights are threatened, and in cases
where principles set out in this plan are disregarded by outside interests, ourcommunities will consider legal action in defence of our rights.
f. Any outsiders passing through our village lands, including on public roads,
must report their intentions to the relevant Village Council.
paniba’iki’o saabainakaru morotakidakao wabii’ati
external development

79

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

FPIC Rules
Our right to Free, Priorand Informed Consent(FPIC) applies over all of
our traditional titled anduntitled lands including areas
over which we are seeking
extension of title.

Na’apam nii washa’apatan wuru’u aimaakan nuzu
How we will do it
MiningOil and gas exploration and exploitation are not allowed in
Wapichan wiizi.
Commercial mines must not be opened in creek heads andwater sources.
No commercial mining of any sort (metals, minerals, sand,gravel, diamonds, gemstones, brick clay etc.) is allowed on
traditional lands (titled and untitled) without first getting theagreement of affected villages.

In line with this norm,
outside people proposing to
do projects and government
agencies must first give
VCs information on how
the proposal may affect therights, resources or interestsof our communities.

If communities agree to mining by outsiders through aprocess of FPIC, legal agreements must be made to say how
the communities will share the benefits.
All mining agreements must take concrete steps to avoid andminimise any harmful impacts on our communities, waters,
fisheries, forests and other resources.

If a proposal may affect morethan one village, informationmust also be given to theappropriate District Toshao
Council (DTC).

GGMC will inform VCs and DTCs of all mining plans or
proposals that may affect Wapichan wiizi, by timely sharing ofmaps, plans and other documents.
No new mining permits or concessions (of any scale) can beissued on Wapichan customary lands (titled and untitled)
without full free, prior and informed consent of affected
communities and DTCs.

If a project or decision might
affect the whole territory,
both DTCs must be part of the
FPIC process.
Information must be given in
a form that is understandable
to the communities.

VCs will helpKANOKO
their affectedvillages and satellites,
including FORESTS
homesteaders
and ranchers, to discuss theAnnual renewal of existing exploratory permits shall be suspended
in all blocks until full guarantees for our rights is forthcoming.

Logging

Large-scale industrial logging is not allowed in any part of theterritory.
Lumbering by outsiders is forbidden.
No commercial lumbering in our farming grounds, bush islands,
mountains, community-conserved areas and sensitive sites.

proposal(s).

GFC must inform all VCs and DTCs of forestry plans affecting
Wapichan wiizi, including on our untitled customary lands.

Discussions amongst
ourselves must include
elders, marunao and otherknowledgeable people in thecommunity, as well as womenand youths.
Ample time must be allowed
for us to discuss with eachother and form groups tocheck over projects proposedby outsiders.

Destructive mining is not allowed in Wapichan wiizi.

No new forestry or lumber concessions can be issued on
Wapichan customary lands (titled and untitled) without full free,prior and informed consent of affected communities and DTCs.
Our DTCs will seek dialogue with GFC regarding any existing
forestry permits affecting our Wapichan wiizi.

Roads, dams
and other
constructions

Jeep roads must not be built in our hunting, fishing andfarming grounds.
No roads in sensitive sites and community conserved areas.
No road building is allowed without prior agreement from ourcommunities.
Agreed roads must be designed, planned and built with thefull participation of communities in full respect of our local
and traditional knowledge.
Large scale dams are not allowed in Wapichan wiizi.

80

paniba’iki’o saabainakaru morotakidakao wabii’ati
external development

atazooba’odinkaru wapichan wiizi an : development in wapichan wiiizi

Bio-		
prospecting

No outsider may investigate, commercialise or develop
traditional knowledge and resources found on our customarylands without FPIC of our villages.

FPIC rules
If any part of a project needs
a social and environmental
impact assessment, membersof our community must be
involved in the assessment
work.

Outsiders must not export any seeds, plants or animals
from Wapichan wiizi without prior agreement from all of ourcommunities.

Industrial
farming andplantations

No intensive industrial farming or ranching is allowed within
our territory.

VCs and DTCs have the right toobtain independent legal andtechnical advice.

No leasing of lands to third parties is allowed without VC-DTC
agreement.

FPIC includes the right toagree to a proposal withconditions and also the rightto say ‘no’.

No introduction of foreign (alien) plants and animals without
prior community agreement and proper controls.
No large-scale industrial tree plantations on savannah lands.

Protected areas

Village Council FPIC rules andprocedures must be respectedby all.

No government or private protected area can be set up
without the express free, prior and informed consent of all
affected communities.

No Toshao, Councillor or otherperson is allowed to startnegotiations or take decisions
on behalf of the community
without the express
agreement of community
members, recorded andverified through public
meetings.

Where protected areas are agreed by our villages, all rights
and traditional practices must be recognised, including fulland unrestricted ownership rights over customary lands andresources.
Communities will manage and control conservation areas on
their traditional lands (community-owned conserved areas)in accordance with their customary laws, village rules andintercommunity agreements.
The proposed Kanukus Mountains Protected Area (KMPA)
must fully uphold our rights, including our right to extend ourtitles over areas within its proposed boundaries.

National plans
and strategies

All national development plans, including LCDS and REDD+
proposals, must fully respect our rights, including our rights to
FPIC over all of our traditional lands (titled and untitled).
LCDS/REDD+ plans must follow these steps before starting:(i) first resolve land issues through legal titling of customarylands (ii) capacity building (iii) consultations throughcommunity teams followed by FPIC process, negotiations, and(iv) VGM decisions.6
No REDD+, PES or other scheme may go ahead on our
traditional lands without prior legal recognition of the full extent
of our traditional lands as defined in our proposed title andextension areas and as detailed on our map of Wapichan wiizi
showing our historical and customary land use and occupation.
Traditional practices, including rotational farming and the useof fire, must be fully safeguarded and respected in all cases.
All proposed official goverment land use zoning anddevelopment plans affecting our territory must be shared withour communities.
Development plans and livelihood programmes targeting ourcommunities will involve our VCs and DTCs.
paniba’iki’o saabainakaru morotakidakao wabii’ati
external development

81Kaudinkaribaokopana’apainatazoobaba
saabainkaru
KANOKO
working
FORESTS
togetherfor ourbetterment“

Our land security is very important to our self
development because we want full control over our resources.
We need to choose development that will suit our people: itmust be based on our skills and knowledge of our own. 		
Community consultation, Shorinab village, 200882

We will live in unity and be together as one people. We
will stick to one decision for the betterment of each other tosurvive. Vibert George, Marora Naawa, 2011

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

Umanawunun
ImportanceFor us Wapichannao, kaiminao mashapakara (living well) is about having abundant food, being ziwu’o (healthy’), sharing, living peacefully and bao kopatinkaru(all being together) on our land and feeling proud of our language and identity. It
involves wa’ai pana’ati’o wa’ikodan wamashaapa kinaa nii (finding a living throughour own efforts) using the resources on our traditional lands. By sticking together
we aim to hold on to our traditional lands and keep the rights and freedoms weenjoy in our Wapichan wiizi. Development means organising for self-governmentof our territory, and thinking and working together for atazooba’o mashaapakaru
da’an (a better life) for present generations and wadauniinao ati’o nii (for thosecoming behind us).

Ikodina’azoo kariwai kida 7
Where we want to get toSecure legal title to all of our
traditional lands (without gaps)
and strengthened DTCs and Village
Councils to fight for our lands,
territory and resources and to work
together effectively for the collective
care of our lands
Ensure that we have enough foodfor our communities all year round,including through our traditionalfarming, hunting and gathering
Develop our own resources in asustainable way to create jobs andearn money within our territory forthe benefit of our young people andall of our communities
Have our own Wapichan institutesited in Wapichan wiizi for the benefitof all our communities
Have healthy communities using
traditional medicines and knowledge
Have better health services
throughout our territory, in villages
and satellites

Improve roads, bridges and othercommunity infrastructure, and havebetter ways of communicating andgetting hold of information
Support sports and cultural activities
within and between communities
Use the Wapichan, Makushi and Wai
Wai languages in our homes andschools
Work with the people who still speak
Atorad and Taruma to record andpreserve these languages
Educate and train the younger
generation so they become better
leaders and managers
Work together in our communities
and our territory, and with otherpeople in our region, in Guyana
and across the world, to develop
Wapichan wiizi the way we want,using our vision and plans for the
futurekaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

83

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

Kakinaorii paradannaa
Principles

Na’apam nii washa’apatan wuru’u aimaakan nuzu
How we will do it

Exercise our right to decide
our own development.

HealthCollaborating between traditional healers, health workers, theHealth Department and support organisations
Forming local health groups in each community to promotehealthy lifestyles

Get legal rights to own,
manage and control our lands
and territory.

Upgrading health centres to health posts across the territory
Running training of trainer programmes for healthworkers

Protect our way of life andfreedoms in Wapichan wiizi.

Making it easier to get medical tests (e.g. for malaria anddiabetes), support services and medicines (including antisnake bite serums)

Self-sufficiency and security on
our traditional lands.
Produce enough food andother goods for our local
needs.

Obtaining two ambulances to serve the South and South
Central Districts

Encourage sharing, fairness,solidarity and social unity.

Recording and preserving Wapichan traditional medicinal
knowledge and healing practices by setting up a Wapichan
institute or cultural centre in a place decided by thecommunities, and getting legal protection for our traditional
medical knowledge

Improving sanitation and hygiene in all our communities

Value our language, customs
and traditional knowledge.

Carrying our young people to our gathering grounds so theylearn about our bush medicines

Build on our skills and local
knowledge.
Use the richness of our
Wapichan food and farming
practices.

Food security
and livelihoods

Adjusting VC, community and church group work plans togive villagers plenty time to cut and plant farms

Improve our housing, living
conditions and community
buildings and infrastructureusing local resources.

Setting up village farms through our VCs (food reserves)for our way of life.

Making an inventory of economic resources on our lands

KANOKOFORESTSUse new technology suitable
Create jobs and ways ofearning money within the
territory.

Encouraging farmers to cut more than one farm each year
(Wapichan kaduzu)
Keeping a mixture of farming, ranching, hunting, fishing andgathering, and rearing more beef, dairy cows and livestock
Setting up cottage-industry centres to make traditional crafts
and new products, using old and new techniques, to findincome for our communities
We will develop our cotton craft products including making
new designs and seeking new markets
Trying out the income generation projects identified throughDTC farming, livestock and craft studies done in 20118
Supporting the community farming, ranching, ecotourism,
and craft proposals chosen in community consultations heldin 2008-10 (document held by DTCs)
Our communities will promote our farm crops and explore
ways to create incomes for our villages from trading andprocessing cassava, bananas, watermelon, pumpkin, peppers,
ginger, sugar cane, peas, corn, sisal and other farm plants
We will encourage exchanges of traditional crop varieties(cuttings and seeds) among our farmers and between ourvillages

84

kaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

Education andtraining

Working with the Ministry of Education and WWA to makea bilingual and intercultural (Wapichan-English) curriculum
for all our schools
Training our leaders and young people in indigenous
peoples’ rights, including rights to lands and resources
Training youths in proper use of our lands and resources,
including teaching from elders and, where necessary, alsousing scientific knowledge
Developing teaching aids and activities (inside and outsideschool) that promote Wapichan culture, history and customs
Supporting our younger generation to learn traditional
skills as marunaonao (shamans), kasarabaina’o (healers) andtuzutubaina’o (craftspeople) e.g. cotton weavers
Ensuring that our schools are fully staffed, teachers are welltrained and classrooms are properly equipped
Helping our bright Wapichan students get training as
medical doctors and laboratory technicians (medical testing)
Encouraging young people to study law, engineering,
environmental science, architecture, agriculture,archaeology, veterinary science, geology, cartography,
surveying, economics, business management and social
science, including anthropology
Finding scholarships and exchange programmes to support
training of our young men and women (DTCs and VCs)
Creating jobs for our young professionals to return to workin Wapichan wiizi (DTCs and VCs)
Setting up training courses to be held in our proposed
Wapichan institute, covering cultural, technical, economic,
development, environmental and other topics

Culturaldevelopment
and sports

Strengthening our WWA language project at all levels andsetting up a Makushi language project
Promoting our songs, stories and legends and writing newworks, including a Wapichan wiizi poem and pledge
Keeping 10c project archives safe for future generations
Having more Wapichan celebrations and ceremonies
including Amerindian Heritage week involving archery,basket weaving, fire lighting, cotton spinning andtraditional cookery
Having coaching programmes for athletic sports andfootball so Wapichan teams can compete at regional andnational levels
Trying out intercommunity rodeos in the sub-districts
Supporting Wapichan traditional dance groups
Encouraging our youth to practice our Wapichan culture
Taking initiatives to encourage our children to learn about
and practice traditional handicrafts
Making a website to support Wapichan culture and arts,
craft and businesses (possibly linked to the proposed
Wapichan institute)kaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

85

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

KANOKOFORESTS86

kaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

Map 5 : Some development andcommunity business proposals(proposed pilot projects)
kaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

87

atazooba’odinkaru wapichan wiizi an : development in wapichan wiizi

KANOKOFORESTS88

kaudinkari baokopa na’apain atazoobaba saabainkaru
working together for our betterment

KAZOWAUNAaTaPAN
Governance

KANOKOFORESTS“

Our leaders
must be more
active in relation toresources, because
there are nonresidents (outsiders)
watching our land
and would want tooccupy it. The people
must be the power ofthe leaders, to decide
what should be done,
before other people
invade our land.
We must control ourlands. 		
Simon Saba, Shizizi, 201189

Ipai kinai:
na’apa dii
washa’apatan
wadi’itapa
nii
KANOKOFORESTS
Getting
through:putting ourplan to work“

We will continue to struggle for our lands and wewill talk for our rights. We do not want people from outside
to govern our territory...We will govern Wapichan wiizi
ourselves as Wapichannao. Cleophus Duncan, Awaru Wa’o Naawa, 200990

To implement our management plan we must have our lands
secured with legal title. This way others will recognise us as
the owners of our traditional lands and they will respect ourdecisions. Patrick Gomes, DTC meeting, July 2011

kazowaunaatapan : governanceUmanawunun
ImportanceDay-to-day decisions on how we use the land are made through our kazowaut pa’onao and kazowautpaibnao (family heads) with guidance from our tunaruta pa’o nao(elders) and marunaonao (shamans). Important collective decisions, agreements
and rules about use of land and resources are also made through our Village Councils. Proposed community decisions and village rules are ratified through Village
General Meetings (VGM). Through this plan we aim to strengthen our community
decision-making. We will hold community discussions with the active involvementof our young people so we can update our Village Rules to implement our plan andmake new agreements where necessary. We will form a Council of Elders in eachvillage and our District Toshaos Councils will continue to support our communities
in making decisions and acting together for the care of our territory.

Ikodina’azoo kariwai kida
Where we want to get to
Our VCs and DTCs have an agreed
FPIC framework and agreed rules forall of our communities in Wapichan
wiizi
Villagers and outsiders respectcommunity decisions, land use
agreements and VC Rules
Village Rules and Community
Development Plans help us carry out
this plan and community land use
agreements
Agreements, actions and customarylaws in this management plan arerespected and put in to practice
VCs are guided and advised byelders and technical people in ourcommunities
Local headmen and traditional
leaders watch over resources andpromote sustainable use of the land
according to Wapichan custom andVillage Rules
Territorial borders are monitored
and protected from illegal hunters,
rustlers, loggers and minersNa’apam nii washa’apatan wuru’uaimaakan nuzu
How we will do it
Working together to develop
and use strong agreed FPIC
procedures for our VCs and DTCs
Consulting with our neighbouring
villages and satellites where aplanned or actual decision by
our village may affect sharedcustomary lands
Ensuring all land use plans andintercommunity agreements are
ratified through VGMs
Forming a joint DTC committee tocarry out this plan (2012)
Setting up a Council of Elders ineach of our villages
Forming a Wapichan technicalteam to support the VCs and DTCs
to implement this plan
Having youths participating inpublic meetings about land use
agreements
Teaching children in our schools
about our territorial plan
Training our young people inenvironmental monitoring andmanagement
Updating our Village Rules tosupport agreed plans and actions
Telling outsiders, regional bodies,government agencies and NGOs
about our Village Rules, plans andagreements
DTCs will assist interested villages
to make VRDPs based on this plan
ipai kinai: na’apa dii washa’apatan wadi’itapa nii
getting through: putting our plan to work91

kazowaunaatapan : governanceBaokopao wa di’itinpan washa’apatin kinaa paradan naa
General agreements and actions
a. Our DTCs will seek funding and technical assistance to carry out an FPIC andgovernance project in our territory involving all our villages and satellites.
b. DTCs and VCs will work to ensure that all our customary lands that we
traditionally use and occupy are recognised and secured with legal titles.
c. VCs will hold discussions on the management agreements, with involvementof young people.
d. VCs and villages will identify community persons who know about our landand support them to be ‘local’ headmen/women to watch over our territory
and implement our land use agreements.
e. Our communities will agree the roles and reponsibilities of agreed local
headmen/women at VGMs.
f. VCs will make sure outsiders know about community agreements and rules.
g. Each VC will set up a Council of Elders (at least three members chosen throughpublic meetings), and one councillor will be responsible for coordination andfollow up on Council of Elder meetings.
h. One elder from each village will be selected in turn to participate in DTC meetings.
i. DTCs and VCs will help communities carry out their ideas for protecting theborders of our territory and for watching over the health of our different lands.
j. DTCs and VCs will work to seek out and secure funds, resources and allies tocarry this plan forward.
k. Translate the whole plan into Wapichan and Makushi with WWA and others.
l. VCs will continue to work together to have our DTCs legally recognised.

KANOKOFORESTS

Kaudinkidan di’itapakariwai paradakaru na’apain mariikizi usha’apatakao
Implementation and monitoring
1. SCPDA will help our DTCs to get new funding for a project to carry out thisoutline management plan from 2012 (e.g. help in making fire management
plans, carrying out pilot livelihood projects etc.).
2. SCPDA and DTCs will look for funding to help communities monitor theirnatural resources and safeguard the borders of Wapichan wiizi.
3. DTCs and VCs will ensure that all applications for land title extension are
submitted to the Ministry of Amerindian Affairs.
4. We will set up a Wapichan wiizi monitoring body involving local rangers in
different villages across the territory.
5. DTCs will work with VCs and allies will set up an effective monitoring system for
our Wapichan wiizi using appropriate communications technology e.g. radios.
6. We will put agreements made under this plan on all VGM agendas.
7. We will keep young people informed about this plan via school activities.
8. We will promote Wapichan kaduzu through field trips to forest and savannah
areas involving youths and elders.

Di’itapakariwai pa’inadakao
Adapting to changeThis living plan will be reviewed and updated by VCs and DTCs in 2015, as
necessary and in full agreement with the communities.
92

ipai kinai: na’apa dii washa’apatan wadi’itapa nii
getting through: putting our plan to work

Paradakaru
totokaribanaa kida
annex

KANOKOFORESTS93

paradakaru totokaribanaa kida : annex

Na’apa dii wataman
wadi’itinapan
kaudinkiizai dau’a
How we made this plan
The information and agreements presented in thismanagement plan have been developed through aseries of community-based consultations, workshops
and intercommunity discussions held between
2008 and 2011. Consultations were carried out by a
Wapichan team in the Wapichan and mixed settlementsof Aishara Toon, Shii, Karaodaz Naawa, Maroraa Naawa,Awaru Wa’o Naawa, Achawib, Parobaz; Showaru Wa’o,
Katoonarub, Shorinab, Potari’i Naawa, Shizizi, Bai Toon,
Parikowaro Naawa; Katuwarao, Soburun (S Creek) andZoopo Naawa.
All meetings, workshops and discussions in
Wapichan villages were conducted in the Wapichan
language, with Makushi and English being used in
Shorinab and Wai Wai and English in Parobaz.
South Central and South Rupununi District Toshaos
Councils provided guidance on the approach andactivities throughout the consultations from start tofinish.

KANOKOFORESTS

Consultations involved many meetings, workshops andfield studies, including:
18 public meetings and consultations in allparticipating Villages and Satellites to discuss land
and resource management and validate community
maps (2008-09)
33 workshops over two or three days involving usergroup interviews and discussions on traditional andcurrent land use practices, resource challenges andself-determined development in all villages andsatellites (2008-09)
12 community and intercommunity workshops over
two or three days to discuss and make agreementson land use, cultural heritage and community
development (2010-11)
Over 20 Village General Meetings (VGM) held by
Village Councils to review and ratify intercommunity
agreements (2010-11)
26 DTC meetings by sub-district, four joint DTC
meetings and three DTC workshops to discuss landissues, customary sharing of resources and choose
priority studies for input to the management plan(2008-11)
Two studies on natural resource management
including a study of burning practices in savannah
grasslands and an investigation in to water quality
and fisheries (2011)
Three studies to assess options for income generation,
including a study on cash cropping and food security,
an assessment of livestock rearing activities and craftrelated business opportunities (2011)
The management plan document was compiled andratified through:Five write workshops organised by the
implementing NGO SCPDA with FPP technicalsupport (2010-11)
Review of drafts by DTCs, elders and community
members (2011)
Validation meetings (one in South Rupununi
District and one in South Central District) with allparticipating communities, to review and ratify the
final draft (October 2011)94

paradakaru totokaribanaa kida : annex

Kawiiziinao
Population
According to figures held by our Village Councils, ourpopulation in the South Rupununi numbers around
8,637 at the end of 2011. We are settled in 13 main
villages, nine smaller satellite settlements, 256 larger
homesteads and hamlets, hundreds more individual
households as well as many semi-permanent andtemporary farm, hunting and fishing encampments 		
that are widely dispersed across our territory.

Table 1: Population in Wapichan wiizi (2011)
Village or settlement(including satellites &homesteads)

Population

Deep South
Aishara Toon
Shii
Karaodaz Naawa
Marora Naawa
Awaru Wa’o Naawa
Achawib
Parobaz

1028
385
1070
721
593
629
134

South Central
Showaru Wa’o
Katoonarub
ShorinabPotari’i Naawa
Shizizi
Bai Toon
Parikwari nao
Katuwarao
Suburun (S Creek)
Zoopo Naawa

617
378
545
620
92
248
210
180
825
362

Total

8,637

95

paradakaru totokaribanaa kida : annex

Wapichanmashaapakizi kida
Places in Wapichan wiizi
Term

Meaning

Comments

kuba toon
tawudazaradu dono’o baawu
kanoko aonaa upishatakao
kanoko zikon iti
kazamaka’o baawu
mapaararu
mapaararu baawu
onaraikaiwada karu baawu
kazidaro baawu
iwa baawu
iziari baawu
iminaru baawu
pokoridi baawu
minau baawu
paoribai baawu
midukuo ta’o kanoko
midukuo baawu
midukuo nao
naawazikuba baawu
kuwuzoyanitapa’o, iianii
wa’oziwa’ozi daakori
wa’ozi danomata
tozoowanbaoko
yarunaadaroka’i
wanomakarsihiibaawuzikaatu baara
wabo baawu
dyuwuza baawu
kadora’oaimaakan tuzukizi
kuba unu
imi’ikaada’o baawu
orowaiopari, dao
kuba shorauz
kubai
duwu baara
omakanaru/matinowikina’orocky bush islandforest edge
forest clearing
maiden bushdeep forest
dense forest
savannah island
shrub forest
dwarf shrub forest
thorny forest
liana forest
bamboo grovebalata grove
caimbe grove
kokorite palm grove
brazil nut grove
any grove of plants
mountainous forest
mountainous area
mountain/mountain range
low hillrocky or stony groundwatershedspring (nunadapa’o)river, creek or stream
tributary
creek margin/edge
waterfall/rapids
pooldeep river pool
whirlpoolriver or creek mouth
pond, lakeswamp, marshland
sandy area
manicole swamp
ité palm grove
water spirit placesalt lick, mineral spring
cave
soil
damp groundclay area
yellow mud
gravel area
potting clay
salt lick
wet flush /surface spring

may contain sacred sites
savannah-forest transition (‘bush mouth’)
may refer to very thin/sparse area of forest
forest that has not been felled in recent times
distant from settlements
forest with thick undergrowth, vines
patch of open savannah and grassland within forest
caatinga

KANOKOFORESTS96

may refer to wild or domesticated plants
may refer to rolling hills or foothills
refers to savannah hills
river source
ground spring-wa’o as a suffix to place names
often dominated by ité palm groves

may refer to the confluence of two rivers
perennial pools – spiritually sensitive
may refer to sandy ground or riverside beachsensitive location
literally: ‘place where all animals and birds drink’spiritually sensitiveparadakaru totokaribanaa kida : annex

Paradakaru kuwaanaa
Sources of information
1

David B, Isaacs P, Johnny A, Johnson L, Pugsley M, Ramacindo C,
Winter G and Winter Y. (2006) Wa Wiizi, Wa Kaduzu – Our Territory, Our
Custom: customary use of biological resources and associated traditional
practices within Wapichan territory in Guyana. Published by South
Central and South District Toshaos Councils, Georgetown

2

Bernard, C (2011) A preliminary study of water quality and the use,management and health of natural fisheries in the South Rupununi withrecommendations for sustainable management. Consultant’s report
prepared for the South Central and South Rupununi Districts Toshaos
Councils

3

SSOS (2011a) Feasibility Study and Options Assessment for theDevelopment of Amerindian Livestock Enterprises in the South Rupununi.
SSOS report prepared for the South Central and South Rupununi
District Toshaos Councils, June 20114

Rodríguez I, Albert P, La Rose C and Sharpe C (2011) A Study of the useof fire by Amerindian Communities in the South Rupununi, Guyana, withrecommendations for sustainable land management. Study prepared for
the South Central and South Rupununi District Toshaos Councils

5

Community consultations during 2008-10 and a DTC workshop on
external development held in Morora Naawa Village, April 2011

6

DTC workshop on LCDS, REDD+ and FPIC, Awaru wa’o Naawa,
January 20107

Community consultations during 2008-10, and a DTC workshop on
self-development held in February 2011

8

SSOS (2011a) see above; SSOS (2011b) A Feasibility Study and
Options Assessment for the Development of Amerindian Communitybased Farming Enterprises in the South Rupununi. Study prepared for
the South Central and South District Toshaos Councils, May 2011;
Deane-Hughes Designs (2011) Sustainable Livelihoods and Craft(including feasibility study of options for the development of cotton andleather-based crafts. DHD report to DTCs, July 201197

Amazada ainaariba naa kida
Wapichan seasonal calendar