ll Bermudians have a connection with the African continent, whether it be a descendant of Africans, or those who enslaved Africans. However, over the years, the influence of our African heritage has dwindled. We can say that flying kites and our Gombey?s are a part of Bermudians culture, but what about the rest of it; what about the hidden heritage that existed in Bermuda in the days after slavery and into our parents and grandparents childhood? What about the oral histories that are passed from generation to generation? The stories on morals as told from Anansi, or the old African proverbs.. What of the old African rituals of honouring deceased family members or respecting our elders? Also, consider the religious rituals and ideas, the natural remedies for illnesses, foods, and methods of cooking. All of these are hidden within the daily workings of African descendants, but not recognised but majority of the public as African traditions.

History has told us that slaves were forced to adapt to their new worlds, meaning that Guinea men and women were forced to forget, or not to practice the traditions and rituals of their homeland (?A History of Religious Persecution and Suppression?). Our parents tell us stories of the days of their youth; how they would leave their house, go to school, cutting a path through a neighbour?s garden, picking up breakfast on the way (?A Great Oral Tradition?). Then after school go up great aunt Betty-Anne?s house for snack, playtime, and occasional stories. As children listening to these stories, we are continuing the old African tradition of oral histories. Likewise with our parents? stories, which usually show us a lesson, African stories and proverbs with Anansi (?Anansi?) show us a lesson in life, these stories often show us results that mirror our own consequences if we misbehave. This bold tradition will continue until the end of time, but it is not acknowledged as an old African tradition.

Every family has traditions for every occasion; for example, on birthdays in my house, we smear cold, sloppy margarine on the celebrant?s nose, as soon as they wake up! This tradition and hundreds others have their roots in our African roots. In this example, birthdays in many African tribes are major milestones in life and are celebrated extensively. Making a next birthday means, they escaped the lion (or tiger, war, or slavery) for another year (?African People & Culture?). This encouraged our extensive birthday celebrations, also because we like a good party! Again, it is not acknowledged that the root for our love of a good party comes from the African traditions of celebrating at every occasion.

We take our love for celebration of church. African ?pagan? religions weigh heavily on the honouring of ancestors, and elders and celebrations, which is where we get our respect for passing and respecting our elders. In addition, during slavery, slaves were not allowed to worship in the ?white man?s? church, so they held gatherings on Sunday?s, where they sung and danced declaring their love for the lord and praying for redemption from slavery (?A History of Religious Persecution and Suppression?). This was passed on into the ?black churches? established in the northern states into the 21st century. Which is why most ?black churches? last for hours, our love for a good party, and enthusiasm for worshipping the Lord openly for as long as we can because the other days of the week are spent trying to survive. We do not want to remember slavery, thus we do not acknowledge our strong religious African roots.

Also, with African religious celebrations, were medicine men or women, who were the local ?doctors?. They know every natural cure for any LOCAL illness (?A History of Religious Persecution and Suppression?). When the Europeans went to Africa, they bought with them new illnesses that the witch doctors did not know anything about. When bought to slavery, witch doctors brought with them their knowledge of plants. More specifically, during slavery in Bermuda during slavery, a slave woman, Sarah Basset, was burned at the stake, accused of poising her master (Zuill 97). In addition, there are stories and tall tales that tell of witchcraft in Bermuda, all of which date back to the knowledge of plant to the medicine men and women.

All of the items I have outlined only scratch the surface of our history that influences our culture. Normal, everyday Bermudians do not know our history. In high school, they have Bermuda social studies in the first year, for the rest of high school, it?s World History, Intro to Africa, American History.... nothing more on Bermuda. If our history is taught in the school system and personal family history in the home, then Bermudians can have pride in whom they are and where we come from. It is true what the great Robert Nester Marley said; ?If you know your history, then you can know where you?re coming from.?

Beidelman, T.O. ?Africa? The World Book Encyclopaedia. Vol. 1. 1986.

Dowling, Mike ?A Great Oral Tradition.? Mr. Dowling?s African History Page. April 2, 2006.

http://www.mrdowling.com/609ancafr.html (4/23/2006).

Hunter-Hindrew, Mamaissii ?Zogbe? Vivian, Amengansie, Hounon M. Ed.? ?VODOUN (?VOODOO?) THE RELIGIOUS PRACTICES OF SOUTHERN SLAVES IN AMERICA

A History of Religious Persecution and Suppression?

http://www.mamiwata.com/history1.html (4/23/06).

Lewis, Rudolph. ?Nathaniel of Southampton or Balaam?s Ass.? God?s Revelations in the Virginia Wilderness. http//www.nathanielturner.com/balaamsass.htm. (4/23/06).

Sims, Kyle. ?Anansi? http://www.marvunapp.com/Appendix/anansism.htm (4/23/06)

West, April. ?African People & Culture?. Ashanti People

http://www.africaquide.com/culture/tribes (4/23/06),

Zuill, W.S. The Story of Bermuda and her People. Oxford: Macmillian Education, 1999.