indian arrival 2008

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1/84Indo-Caribbean Cultural Council - Indian Arrival Day Magazine 2008

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Trinidad & Tobago Volume 9 (a) Number 1 May 2008

htp://www.geociies.com/icc_t/


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On May 30th1845, theFath al Razakdocked near the Light House in Portof Spain harbour in Trinidad and Tobago with 225 adult passengers on board.

They were immigrants from India who had come to the British colony to work

in the sugarcane plantations after the abolition of African slavery. They had

spent 103 days at sea during the long and dangerous journey that spanned

14,000 miles (36,000 km). The immigrants were contracted to work for ve

to ten years in the sugarcane estates in a system that ended in 1917.

A total of 147,596 Indians came to Trinidad over this 72-year period. Although

they were promised a free return passage back home, at least 75 percent of

them stayed and settled in the New World. In many ways, they brought India

to the Caribbean. They continued with their traditions of Hinduism and Islam,

and eventually transformed Trinidad into a colourful cosmopolitan society.

Descendants of these Indian immigrants, who now comprise about half of the

multi-ethnic society of the island (1.3 million), commemorate the arrival of

their ancestors to these shores annually. The commemoration takes the form

of prayers, speeches, songs, music, dances and plays in communal as well as

public spaces. The spirit of the day is invoked at various beaches with the re-

enactment of the landing of the rst boat-load of pioneers who gave birthto the Indian community in Trinidad. The historic day has been proclaimed a

national holiday since 1994.

ISSN 1683-4143 Volume 9 (a), Number 1.

Consultants: Devant Maharaj and Samaroo Siewah

Research assistants: Sarela Pustam and Sabrina Mohammed

Contributing writers: Candice Bharat and Kamsha Maharaj

Contributing editors: Amrita Mahabir and Amrita Maharaj

Photographer: Dr. Kumar Mahabir

Cover and page design: Preddie Partap

Advertising: Mera Heeralal and Renuka Ramkissoon

Editor-in-Chief and Chairman: Dr. Kumar Mahabir

Indo-Caribbean Cultural Council (ICC)

10 Swami Avenue, Don Miguel Road

San Juan, Trinidad and Tobago, West Indies

Tel: (868) 674-6008 Tel/fax: (868) 675-7707

E-mail: [email protected], [email protected],Website: http://www.geocities.com/icc_tt

Copyright ICC 2008. All rights reserved. No part of this magazine maybe reproduced in any form whatsoever without the written permission of the

Chairman of ICC.

Indian ArrivalDay 2008

Trinidad &Tobago


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The theme of this years edition of our magazine is Heritage Tourism: Indian heritage and sacred sites in Trinidad.

The magazine seeks to highlight signicant places, built structures and land formations that East Indians/South

Asians consider to be particularly historical or sacred to them in multi-ethnic Trinidad. These sites include three

temples, three secular buildings, a mosque, a church, a cave, a rock, a volcano, a river, a beach, a massacre site, a

cremation ground, and Nelson Island.

In 1972, the General Conference of UNESCO adopted an international agreement with the primary mission of

dening and conserving the worlds heritage, by drawing up a list of sites whose outstanding values should be

preserved for all humanity It is hoped that in the near future UNESCO would recognise one of the sites identied

n this magazine as having outstanding universal value. The Dattatreya Yoga Centre in Carapichaima and the

Triveni Mandir in Williamsville certainly qualify as cultural monuments. Each is a masterpiece of creative genius of

exceptional beauty. The Temple in the Sea in Waterloo is another monument that can qualify as a world heritage site

on the basis of its unique history, location and aesthetics. The temple is a living testimony to a cultural tradition that

has survived against formidable challenges.

These sites stand today to re-tell the story from the pages of history of inheritance, legacy, tradition and innovation,

as well as poverty, sacrice, courage and strength. Though these designated sites and architectural monuments bear

special meaning to Indians, they exhibit outstanding values that are universal to all mankind. They possess a richcultural and historical heritage which must be preserved for the generations to come. They must be treasured as

monuments to the countrys past and as gifts to the world. These sites have become popular destinations to local

visitors and can be marketed to attract tourists.

The promotion of historical and sacred sites in multi-cultural Trinidad can add a boost to heritage tourism in the

sland. The country is expected to lead the rest of the Caribbean in the next few years in the number of tourist arrivals

with an 8.4 percent growth rate. According to the latest Tourism Satellite Accounting (TSA) research, the country

already ranks 13th on the world list. Minister of Tourism, Joseph Ross, has recognised the importance of heritage

tourism. He indicated: We must continue to exploit our strengths in the cultural and festival tourism niches.

editorial

referencesAsson, Cecily. Mud Volcano In Penal.Newsday.Thursday March 13, 2008. Page 13.Ali, Zar. The Jinnah Memorial Mosque. 50th Anniversary, 1947-1997. TML 50

thAnniversary.Brochure. St. Joseph:

Trinidad Muslim League Inc. 1997.

Anthony, Michael.First in Trinidad. Cascade: Paria Publishing Company. 1985, 2004.

Anthony, Michael. Towns and Villages of Trinidad and Tobago.Port of Spain: Circle Press. 1988.

Anthony, Michael.Prole Trinidad: A Historical Survey from the Discovery to 1900. London: MacMillan Caribbean. 1975.

Besson, Gerard. The Angostura Historical Digest of Trinidad and Tobago . Cascade: Paria Publishing Company. 2001.

De Verteuil, Anthony. Temples of Trinidad.Port of Spain: Self-published. 2004.

Deen, Shamshu. Nelson Island Re-visited.Patrimony: Newsletter of the National Trust of Trinidad and Tobago. April-June

2007.

Forestry Division.Nariva Swamp.Brochure. Port of Spain: Ministry of Agriculture.

Herrera, Heather Dawn. The Call of the Marinne River.Express. June 17, 2006. Page 8.Herrera, Heather Dawn. Cascadoux Trace losing resources.Express. December 30, 2006. Page 29.

Kenny, Julian. Sinking the Carbon.Express. December 19, 2006. Page 11.

Khan, Imam Amzad. History of Jinnah Memorial Mosque. 60th

Anniversary 1947-2007,A Commemorative Edition. St.

Joseph: Trinidad Muslim League Inc. 2007.

Samaroo, Brinsley, Kusha Haracksingh, Ken Ramchand, Grard Besson and Dianne Quentrall-Thomas, eds.In Celebration of

150Years of the Indian Contribution to Trinidad and Tobago.Port of Spain, Trinidad: Historical Publications Limited. 1995.

Singh, Kelvin.Bloodstained Tombs: The Muharram Massacre, 1884.London: MacMilliam Caribbean. 1988.

Sookdeo, Neil A.Freedom, Festivals and Caste in Trinidad after Slavery: A Society in Transition. Washington: Xlibris

Corporation. 2003.

Sookram, Caldeo. Pundits renew vows in public.Express.August 21, 2005. Page 7.

Environment Management Authority. Nariva Swamp.Newsday. January 30, 2007. Page 30.

Indian heritage and sacred sites in Trinidad by Dr. Kumar Mahabir


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I wish to congratulate the Indo-Caribbean Cultural Council on the publication of its Indian

Arrival Day commemorative magazine. This years edition highlights sites and structures that

are of particular historical and spiritual importance to the East Indian community in Trinidad

and Tobago. It therefore provides valuable information on an important aspect of the nations

heritage.

Every society must know its past if it is to develop a deeper understanding of the present,

and be better equipped to shape the future. The preservation of our history through records,

writings, and the retention of culture, worship, artefacts and important buildings helps us

to trace the journey of our nation from its humble beginnings. Trinidad and Tobago has

indeed come a long way, from the rst encounter between Europe and the Caribbean; to

slavery and indentureship; to Colonialism; and then to Independence and the attainment of

full sovereignty.

There is so much to learn from this unique history involving people of different origins. In

addition to giving us a deeper understanding of our own society, it provides an insight into

some of the major movements of history that produced the modern world; enlightening us with

a more profound appreciation of our own position in the wider context of human civilization.

The government recognises the importance of history. In the modernisation of the school

curriculum, we have emphasised that this subject must be a foundational area in the education

of our children.

The story of our East Indian community is one of great importance in our nations history. It is

important that it be preserved for the benet of present and future generations. This magazine

will undoubtedly add to the records and we wish the producers every success in its effective

dissemination throughout the nation.

On behalf of the Government, I extend greetings on the occasion of this publication and on the

celebration of Indian Arrival Day 2008.

The Honourable Patrick Manning

Prime Minister of Trinidad and Tobago

Greetings from the Prime Minister of

the Republic of Trnidad & Tobago


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The Lighthouse in Port of Spain

is located in the capital city and

salutes anyone entering the city from

Wrightson Road. It was constructed on

a jetty, and was called the St. Vincent

Jetty Light. At that time, the seashore

reached as far as the present-day

Marine Square/Independence Square.

Using landll from the Laventille

hills, the mudats along the seashorewere reclaimed.

The reclamation process began in

contemporary Sea Lots in 1803, moved

to south of Independence Square in the

1840s and the 1870s, and progressed

to South Quay in the 1880s. A jetty was

constructed in the area now known as

City Gate, and the lighthouse was built

on its inner end. The land reclamation

process continued until 1906, and

again in 1935 with the construction

of Wrightson Road. The lighthouse

eventually became landlocked and is

now positioned in the median of the

waterfront street in Port of Spain.

The lighthouse is a hexagonal tower

64 feet [19.5 metres] high with a smalllantern at the top and a gallery in the

middle. Some restoration work was

done to the tower in the 1980s, but it

was noted in 2004 that it had a tilt of

about ve degrees. The lighthouse is

now inactive, but it is reported that the

light was visible for up to 10 miles at

sea.

The Lighthouse

in Port of Spain


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The Fath al Razak landed in Trinidad on 30th

May 1845 at the foot of the Light House in Port of

Spain. It was not until 1866 that Indian immigrant

ships docked near Nelson Island.

It is documented that that the Fath al Razakhad

almost overturned by the turbulent waves in the

Bocas. Luckily, it was saved by the Royal Mail

Steamer, Sturdee, which was passing nearby at

the time. The immigrant ship was a comparatively

small vessel of 415 tons [376,488 kg] which was

uncomfortable for over 200 passengers travelling

for 137 days. It was manned by a crew of lascars

[Indian sailors] who anchored it safely in the Port

of Spain harbour.

The historic landing on the 30th of May was reported

the following day in the Port-of-Spain Gazette as

follows: We have much pleasure in announcing

the arrival this afternoon, of the long-looked-for

vessel, the Fatel Rozack, 96 days from Calcutta

and 41 days from the Cape of Good Hope, with

217 on board, all in good order and condition,

as the Bills of Lading usually have it. There were

ve deaths on board during the passage, but the

general appearance of the people is very healthy.

She was immediately boarded by the Harbour

Master, Health Ofcer, and the Agent-General for

Immigrants.

The Fath al Razaklanded at theLight House


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According to historian Michael Anthony, Governor

Sir Henry MacLeod would have come himself to

witness this momentous occasion. He was stationed

at the Government House [now the Treasury

Building], and he could have either walked or come

in his horse-drawn coach. At Kings Wharf, he

would have met the Agent-General for Immigrants,

Henry Mitchell. The arrival of the immigrants also

drew curious onlookers and crowds of planterswho had come to collect their quota of labourers.

The Lighthouse in Port of Spain would have

been the rst building in Trinidad that Indians

would have seen from the distance. Established

in 1841, it seems as though the station was built

to guide and welcome the rst shipload of Indian

immigrants in 1845. They would have been eager

to set foot on land after 137 days on sea. No doubt,

most of the ships 217 some researchers say 227

passengers would have bowed down in prayer at

the Kings Wharf. They would have thanked god

for being alive after having come half-way around

the world, across the Indian and Atlantic Oceans.

The Lighthouse represented their tower of strength,

their rm endurance, and faith in the future. It was

truly a beacon of hope for a new life in a new land

for the 31,113 Indian immigrants who landed at

the Port of Spain harbour.

31,113 Indian

immigrants landed atthe Kings Wharf


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Nelson Island is one of the Five Islands in Trinidad

which lie west of Port of Spain in the Gulf of Paria.

The island has historical importance for many

ethnic groups that now populate the twin islands

of Trinidad and Tobago.

It was rst used by the Amerindians (Warautribe) as a trading post before it was discovered

by Columbus, and then by Spaniards and British

to build fortications. The soldiers barracks were

constructed in 1802 by African slaves who were

owned by the colonial Government. It was one of

the rst public buildings, and it remains one of the

oldest buildings still standing in Trinidad. During

the Second World War, all persons with Austrian or

German passports, who were mainly refugee Jews,

were interred on Nelson and Caledonia islands.

From 1866 to 1917, Nelson Island was used as

a landing, immigration and quarantine station

for Chinese and Indian indentured immigrants to

Trinidad. After having spent 103 long, torturousdays on the unsteady ship, Indians nally set foot

on solid ground. This was fertile soil on which they

could sow a new life with the hope of blossoming

into grand dreams. Nelson Island was a boat ride

away from their newDharti Mata[Mother Earth]

that would sustain and nourish them to raise

generations of Indo-Trinidadians.

Nelson

Island


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Indian immigrants, [who worked] on the sugar

estates in Trinidad as indentured labours, were rst

imported in 1845. Initially they landed in Port of

Spain, but from 1866 they disembarked from theships into barges (just south of Nelson) which took

them to Nelson Island.

There a thorough medical examination was

conducted, and the unt were separated from

the others. Those with contagious diseases were

transferred to Lenagan Island, and those who

merely needed to gain strength were kept in a

convalescent station north of the landing stage and

east of the main building. Those who were passed

t for distribution to the estates also spent a few

days on the island, usually about ten, during which

time they had a chance to recover from their three

months at sea while the immigration formalities

were completed.

As the numbers arriving by the ship grew, the

buildings on the island were enlarged. Between

1866 and 1917 (51 years) about 114,000 Indian

immigrants passed through the depot at Nelson

Island which was, indeed, Trinidads Ellis

Island.

In the early years, the immigrants depot provided

accommodation for 450 people. By 1881 it was

improved and enlarged to hold 600. By 1912, there

was accommodation provided for 1,000.

- Anthony de Verteuil, Western Isles of Trinidad.

Cited in The Westerly. June 2007. Page 21. Port

of Spain.

116,483 Indianimmigrants

passed through

Nelson Island


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Millions of years ago, large caves offered both

a home and a haven for prehistoric people and

animals. Caves served as a natural protection from

enemies and predators, and they provided a shelter

from rain, snow and the cold. Caves also provided

a place for priests, shamans and medicine men to

invoke spirits and perform ceremonies. Presently in

India, sages and swamis build shrines in caves onmountain tops. In the darkness, they seek revelation

of, and salvation from divine spirits. Indeed, many

temples in India are built to resemble large caves.

A cave is the most enduring image in Hinduism.

Lord Shiva, the Supreme Ascetic, is said to live in

a cave which is his natural abode.

Against this background, a pilgrimage to a cave

on the side of a mountain in La Platte Village,

Morne Coco Road, Maraval, was organised on

Sunday February 17, 2008. About 40 persons

participated in the tour including devotees of the

Guru Das Ashram of Cocoyea in San Fernando

and Sri Bandi Hanuman Shakti Temple of Moruga.

Photo-journalists from theExpressand Guardiannewspapers, and a camera crew from Sonaris

Studios, joined the pilgrimage.

A driving road up the mountain ended into a

footpath that led to the cave. The short walk through

the quiet forest was enchanting; it represented a

spiritual ascent to experience the glory of God.

The mountain

cave in Maraval


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The cave in Maraval is an underground marvel

about 25 x 35 feet large [7.6 x 10.6 metres] with

stone pendants (stalactites) hanging from the

ceiling, and columns and cones (stalagmites)

rising from the corners of the oor. Fantastic

shapes decorate the chamber including drapes

and curtains of stone on all sides, except the oor.

There is no underground river, and no water was

seen trickling from any crack or nipple. But over

the years, water had carved designs that resemble

hieroglyphics on all sides of the grotto.

The cave is located in the wooded private property

of Yogi Ananda who has established the Sivananda

Academy of Yogic Science and Philosophy on the

same land. Swami has also built a meditation and

lecture centre, and ve small huts of retreat for

persons who need peace and prayer. Under the

shadow of tall trees in the lush green mountains,

he has installed concrete murtis [statues] of both

Hindu and Christian deities. The route to the

statues is made of steep concrete staircases.

A party of men headed by Khemraj Nanhu and

Vijay Hazarie had gone the day before to clear

the walkway from bushes, and the cave of bats,

rodents, reptiles and spiders. They had cleaned

the chamber, installed electricity, and prepared

essentials for the visitors.

A cave in a sacredforest with stonemurtis [statues]


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A cave is considered a special place in Hindu

tradition. A cave on a mountain is held to be sacred,

but a cave on a mountain with murtisis believed to

be extraordinary. So the cave in La Platte Village

on lands owned by a Yogi [saint], on which he had

built shines and holy monuments, proved to be an

ideal place for apuja[ceremonial worship]. It waslater learnt that other yogis had spent months of

seclusion in the same cave in the past. A yogi from

India is living in the cave for a few months at the

present time.

The cave is accessible through a narrow hole the

size of a small door. The door led through a very

short tunnel through which each person had to

stoop to enter or exit in a single le.

Persons took off their shoes, sandals and slippers

and walked barefooted into the cave. The cave felt

cool; it was neither damp nor warm. Since daylight

does not penetrate beyond the mouth of the cave,

plants do not grow there.

Once inside the cave, pilgrims were lled with

wonder and awe at the feeling of being inside a

stone chamber. The sides and roof were etched withnatural formations like coded ancient inscriptions

of Sanskrit.

Pilgrims journey to seekspiritual insightin its darkness


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There are about 20 mud volcanoes in Trinidad,

including the recent active formation in the sea

at Mayaro. The most visited are the active mud

volcanoes in Piparo and Devils Woodyard. The

latter is past Princes Town through Indian Walk,

and into Hindustan Road.

The volcano in Devils Woodyard erupted violently

in 1852, seven years after the rst wave of Indians

came to Trinidad as indentured labourers in 1845.The volcano in Piparo is also located in South

Trinidad near an exquisite Hindu temple that is

also a sight to behold with its superb craftsmanship,

ne details and extravagant interior. The volcano

erupted in 1996, unleashing a tidal wave of mud

that slowly submerged 15 houses.

The mud volcano in Columbia coconut estate in

Fullerton, Cedros, is revered annually with apuja

[ceremonial worship]. It is an active volcano with

constant emissions of bubbling hot water and soft

clay. Fine sediments ow through surface cracks

which form cones as they cool. For most of the

time, the cones splutter with small spurts of mud.

The cones are usually not more than three feet

[1 metres] high.

In their homes during the night, villagers hear the

sound of the mud bubbling in the belly of the earth.

They take this to mean that it is a reminder to pray

and performpujanear the volcano.

The active mud

volcano in Cedros


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If they do not make offerings to the volcano,

villagers believe that Mother Durga will be angry

with them and blow off the top of the plateau.

Already the volcano has spread its mud, destroying

acres of valuable agricultural land. The overow

has covered everything in its path. Mangrove

trees have began to grow on the margins of the

plateau as an adaptation to the new ecosystem. The

emissions have altered the landscape.

Though there is no immediate danger, devotees

are not taking chances. The constant swelling of

the mud domes and the increasing deposits around

the orices are a source of worry. The escape of

methane gas from the subsurface is also a source

of concern. It is this methane gas that boils andchurns the clay and salt water and ejects them as

a slurry of ne solids. The outpourings may even

submerge nearby homes, livestock and vegetation

as in Piparo and Devils Woodyard.

Annually, during the month of April, Hindus

perform puja to placate the spirit of the volcano

from wreaking further destruction. They also

express gratitude and appreciation that it has not

done more destruction. They know that scientists

cannot accurately predict an eruption, and that

government agencies can only put plans in place

for an evacuation.

Controlling thedestructive nature

of the volcano


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The Shiva Mandir is located at the end of a

narrow road called Patiram Trace in Penal, about

twenty minutes drive south of San Fernando. It is

situated on a ve-acre cocoa and coffee plantation

surrounded by wild tropical vegetation. Nearby is

a secluded small village enclosed by lush greengrass and tall shady trees. The gentle wind is

cool and the air is pure and clean all year round.

Needless to say, there is an abundance of animal

life in the area. This ecological paradise presents

an idealized setting for self-reection, study,

meditation and devotion. In this unspoilt natural

environment, a feeling of relaxation and peace

envelopes and enters the visitors soul. If there is

heaven on earth, it is at this Shiva Mandir with

its sacred serenity and miraculous wishing stone

[lingam].

This temple has a fascinating history. The site of the

temple was not chosen because of its seclusion ina natural environment, but because of its spiritual

signicance. Legend has it that one day in 1901, a

labourer named Manickchand accidentally struck

a stone with his cutlass. Instantly, milk trickled

from the stone. Manickchand did not tell anyone

until he had a dream that night that the stone was a

Shiva lingam[symbol of Lord Shiva].

The Shiva

Mandir in Penal


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When Manickchand broke the news the next

morning, scores of people from neighbouring

villages converged at the site. They went not only

to see the sacred stone but also to make wishes that

are said to have come true. About 1910, during

Indian indentureship, a small thatched hut was built

over the stone by the landowner, Mr Nancoo. The

building was renovated in 1940 and later extended

with an adjoining hall made of an aluminium roof,

brick walls and concrete oors. The temple is

privately-owned and cared for by Mr. Ramlochan

Nancoo and Mrs. Sanicharie Nancoo who are often

present to greet and guide devotees and visitors.

On entering the compound, the visitor gets a view

of the rst part of the temple. This is the sanctum

which houses the Shiva lingam. The one-foot

high lingam [stone] symbolises the energy of

the Creator. It has never been removed from its

original position since it was discovered in 1901,and is literally rooted in the earth from which it

seems to grow by the natural accretion of mineral

material. Devotees claim that the lingam is a

wishing stone that bestows anything that that the

pure-hearted devotee desires. Those who seek

health and happiness, or success and good fortune,

congregate around the lingamto seek blessings and

make offerings of owers, fruits, milk and money.

Heaven on earth insacred serenity


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There are many who can testify that they have

received miraculous rewards through their prayers

at the Shiva Mandir.

The sanctum chamber of the temple is very small.

It can accommodate only six or seven persons at

a time. It has two narrow doors but no windows.

Its design and construction are reminiscent of the

traditional cave formation which is invariably

small and dark with no natural light. Entry into the

sanctum represents a progression from an open area

to a conned space, symbolizing the complexity of

modern life to simplicity of devotion. The sanctumis the holiest part of the temple, inside which

devotees circumambulate the lingamwhich is the

focal point.

The temple also houses a kitchen, storeroom and

an assembly hall in the back of the sanctum. At

the front of the hall is another sanctum with murtis

[images] of various deities and saints depicted

in art, photography and sculpture. A large mural

of Lord Shiva and his consort, Parvati, dominate

the entire outer wall of the main sanctum. At the

front of the temple stands a revered pipal/peepar

tree around which devotees plant colourfuljhandis

[ags] on bamboo poles. The dome of the roof

rises from each side to form a pyramid ending into

an apex with a trident atop.

An enchanting andsingular story

of a stone


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For the past 12 years, Marianne River in

Blanchisseuse has been the site of Ganga Dhaaraa,

a revival of the worlds oldest festival in Trinidad.

The river has been able to smoothly harmonise

a sacred relationship between man, nature and

God. Through Ganga Dhaaraa, the spirit of the

holy Ganges is invoked to take its form in the

Marianne River. In June every year, close to World

Environment Day on June 5, the river assumes

the sacred quality of the Ganges. On that day,

the river is celebrated for its pristine beauty. The

secular objective of the festival is to actively

educate people to become environment-friendly,

and to engage the community into a sustainable

relationship with ecology.

The Marianne River was chosen as a sacred site

by the Director of the Festival, Ravi-ji, who is

also President of the Hindu Prachar Kendra. He

said he had a feeling that the river was drawing

him towards its location through four recurring

dreams. When he accidentally visited the site, he

saw the landmark that he had seen over and over in

his sleep. It was a huge at stone on the riverbank

near the water. After the sighting, Ravi-ji never

experienced that dream again.

The Marianne River

in Blanchisseuse


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Marianne River turned out to be an ideal pilgrimage

site. It is situated in north Trinidad just as the

Himalayas is located in north India. The river also

empties its freshwater into the Caribbean Sea in

the north coast in a virtually uninhabited beach at

Blanchisseuse. The river, where the ceremoniestake place, has shallow water to facilitate wading

on its bed. The rich vegetation nests a variety of

birds like honeycreepers, kingshers, spotted

sandpipers, grey kingbirds and striated herons. The

bends in the river provide a feeling of privacy and

identity to individuals and groups. Downstream

are cascades, deep pools and a waterfall.

Marianne River has a history ofpujas[ceremonialworship] on its banks. Pandits [priests] in the

past have advised their devotees to go to a river

in the north of the island to collect water to avoid

or mitigate a grah [bad patch] in their lives. A

pilgrimage should entail a long, difcult journey,

and the river is located in the rocky mountain far

from the homes of most Hindus. Blanchisseuse is

a remote, obscure area with a rugged terrain, thick

forests, narrow gorges and deep precipices. Up

to 1928, it was accessible only from the sea, and

serviced by a costal steamer plying between Port

of Spain and Toco.

The river as symbolicand sacred


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Manzanilla has a rich historic past of Indians during

indentureship as well as Africans during slavery.

After free African soldiers were disbanded from the

West India Regiment, they were sent to Manzanilla

in 1822. After Emancipation in

1838, former slaves moved to this

eastern coast to settle. Historian

Walton Look Lai states that by

1910, 137 indentured and 150 free

Indians worked on three coconut

estates in Trinidad. Some Indians

worked on estates along the

Manzanilla-Mayaro Road. On one

side of the road is a 12-mile [20km] long beach, and on the other

is the Nariva Swamp where their

descendants still work on coconut

estates, cultivate watermelons, and

catch cascadura sh.

Nariva Swamp is the largest

fresh-water wetland in Trinidad,

and has been designated an

environmentally sensitive area ofinternational importance under

the Ramsar Convention. This

wildlife preserve is home to many

rare and endangered types of ora

and fauna. Rich in biodiversity,

Nariva is home to over 594 animal

species including 175 species of

birds and 45 species of mammals.

It is the only wetland site in the

island, and one of the few waters

in the world with a manatee (sea-

cow) population. From September

to November on full moon nights

when the tide is high, female blue crabs scurry from

the swamp across the road to the beach to wash

their eggs.

Manzanilla

beach


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Manzanilla beach stretches along the east coastin Trinidad, and is one of the longest beaches in

island. It is bounded on one side by the Atlantic

Ocean and on the other by the Nariva Swamp. The

12 mile- [20 kms-] long idyllic beach is blessed

with brownish grey ne sand that is ideal for

sports and relaxation. Cows and water buffaloes

roam freely under the elegant palm trees from the

nearby coconut estates and watermelon elds.

Manzanilla beach is a nesting place for hatching

leatherback turtles. On this windward coast of the

island, pilot whales are sometimes washed ashore

by the turbulent Atlantic Ocean.

Manzanillas long and lonely coastline has become

the ideal place of pilgrimage for Hindus in Trinidad.

They converge annually on the last day of the lunar

month in October-November. They participate in

Kartik Snaan, a water-cleansing ceremony that is

observed by their counterparts in India at the same

time of the year. Since Manzanilla is Trinidads

closest coast to India, it is believed that the water

of holy Ganges merges with the Atlantic Ocean

on that day. Manzanilla is also the site where

pundits[priests] congregate to perform Shrawani

Upakarma, a ceremony in which they renew their

Brahminical vows. On the beach, Vedic mantras are

chanted, bhajans[hymns] are sung, and vegetable

offerings are made to the sea.

The closest Trinidadcoast to theholy Ganges


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Hindu worship of a Christian saint in the Roman

Catholic Church at Siparia began as early as the

l870s during indentureship. Hindus believe/d

that the dark-skinned Christian female saint in a

owing, white sari-like gown, and long jet-black

hair is/was identied as Mother Kali. Elderly

Hindus call her Siparee Mai or Siparee KeMai. Anthropologist Steven Vertovec observes

that the saint is revered by Hindus as a murti

[statue] which in fact looks remarkably like an

Indian woman.

Kali worship in Trinidad and Guyana has attracted

an ethnically diverse following because of the

deitys power to heal the sick. Hindus in Trinidad

claim that after participating in ritual worship

of Mother Kali, they experience recovery from

illnesses. Young girls would seek the help of

Sipari Mai to secure a husband, infertile women

would pray for children, and parents would ask

that their children grow strong and healthy. Hindus

attach great healing powers to the Sipari Mai.When one has an ailment in any part of the body, a

replica is/was made out of gold and offered to the

saint. Hindu devotees touch the saint, bow to her,

and pray silently.

On Good Friday, Catholics give way to Hindus

who make offerings to Sipari Mai either in

supplication or thanksgiving.

The Roman Catholic

Church in Siparia


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Vertovec (1992: 20) observes: Each personindividually les past the statue/murti to

charhawaygifts (with the accompanying gesture

to their forehead) and to place a tikaofsindhuron

the forehead of the Mai.

Today, women in orhanis [veils] make offerings

of owers, raw rice, money, olive oil and candles.

Gold and silver jewellery in the form of chains,

earrings, bracelets, brooches and necklaces are

draped over the statue and on her outstretched

arms. In 1891, a Colonial ofcial noted that the

gifts of the indentured Indian workers were so

abundant that the image of the Divine Shepherdess

may be seen covered with watches, gold chains,

silver bangles and bracelets of all kinds.

Hundreds of beggars ock to the site seeking alms

from women with bags and purses. Some of them

cry, Mai, me! Mai me!

In the past, an eternal lamp was lit with olive oil

in the Church and Hindus brought olive oil to keep

it burning. The oil burnt in the eternal lamps was

constantly relled since it was used by Hindus

and Catholics to anoint any part of the body that

is aficted with pain or abnormality. The Hindu

practice began as early as 1871 when the parish

priest of La Divina Pastora recorded in his diarythat no one goes away without having thrown on

their heads the oil which burns before the statue.

The same church servesChristians and

Hindus on

separate days


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The Jinnah Memorial Mosque is located in St.

Joseph, the rst capital of Trinidad and Tobago. In

the 1870s during Indian indentureship, St Joseph

was a bustling city with telegraph communication

and railway trains. It was once the seat of the

Cabildo, and in 1797 had 13 sugar mills, seven

coffee mills, four cotton mills, and two rum

distilleries. The mosque was built in 1954 on

the compound of its afliated Trinidad Muslim

League Headquarters. The entire structure is built

of reinforced concrete with weights and measures

designed to last generations.

It is an architectural beauty comparable to the best

of its kind in the Middle and Far East. Deservingly,

the mosque earned the distinction of being featured

twice on postage stamps issued in the 1990s.

The main dome in the centre of the roof is 40 feet

[12 metres] in diameter and 24 feet high [7 metres].

The dome has windows of glass louvers all around,

and a crescent and star adorning its crown. Four

half-domes form a cluster around the main dome

with a door leading to each. Onlookers in the half-

domes can lean against an iron railing to view the

captivating sight of the inner dome above, and the

ground oor below. Six smaller, narrow domes

capped in green and with needle-like spires, stand

at the angles of the hexagonal structure.

The Jinnah Memorial

Mosque in St Joseph


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This top of this magnicent building has two

minarets towering over 80 feet [24 metres] high on

its eastern and western sides. Meaning beacon

or light house in Arabic, a minaret is a tower in a

mosque from which the faithful are called to prayer

ve times each day by a muezzin or crier with a

loudspeaker. According to researcher Anthony de

Verteuil, the minarets in the St. Joseph mosque

are of the classical type with a hexagonal base

ascending into a circular pillar. Each minaret has

an interior staircase, and is built with two balconies

or open galleries. These watch- towers are intended

to be visible symbols of Islam designed to be seen

from afar. They are also built to claim the space

in the name of Allah, and spread the glory of his

message.

The interior of the mosque is a sight to behold. It

has a gallery on either side. The original parapet

railing three feet [.9 metres] high all around the

roof has been removed. The inner arches and

walls of the interior are decorated beautifully with

Arabic calligraphy. Visitors to the Middle East

vouch that the inscriptions on the walls of the

Jinnah Memorial Mosque are as stunning as those

of Arabian countries. The spacious interior can

easily accommodate 1,000 worshippers.

Comparable with thebest in the

Middle East


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The Siewdass Sadhu Shiv Mandir is located in the

sea in Waterloo, Carapichaima, in central Trinidad.

It was built by an ex-indentured immigrant

labourer named Sewdass Sadhu. He was born in

the holy city of Benares on the Ganges River in

India in 1903 and travelled with his parents to

Trinidad in 1907 at the tender age of four on the

vessel SS Mutlah. On his rst return visit to India

in 1926, the sea was so dangerously turbulent that

he vowed that he would build a temple in Trinidad

upon his safe return.

Sadhu began construction of the shrine in 1947

in a swampy vacant lot close to the shore of the

Gulf of Paria. It is said that he chose this location

because the seas enchanting waters reminded him

of the holy Ganges. His wife Samdaye said that

he received verbal consent by an ofcial of the

colonys Caroni sugar estate, Mr. Mark Millan, to

build this shrine. But conict soon arose between

him and Caroni in 1952. This resulted in his

imprisonment for 14 days and a ne of 100 pounds

for his refusal to demolish the illegal structure

on state land. The temple, with its sweet-smelling

owers, was demolished by the company while

Sadhu was in jail.

The temple in the

sea at Waterloo


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Upon his release, Sadhu resorted to the sea to

full his promise. He began building the temple

and its footpath 300 feet (90 metres) into the water

from the shoreline. He toiled single-handedly for17 years, carrying building material in buckets on

the handlebars of his old bicycle. Empty oil steel

drums lled with boulders formed the foundation

of the structure. Eventually, the temples structure

was complete with a sanctum, kitchen, dining

room, restroom and a quaint-looking verandah

that encircled the temple. Hindus ocked to this

shrine during festivals such as Kartik Snaan and

Shiva Raatri. On these occasions, the sea rang out

with solemn hymns and reverent words uttered in

prayers. Regrettably, Sadhu died in 1971. Much

to the dismay of visitors of all faiths, the temple

became neglected and the strong waves battered

its weakened foundations. In 1995, the temple was

restored to its magnicent splendour as a tribute to

the strength, devotion, vision and perseverance of

its native designer and architect.

For those who are not familiar

with the extraordinary man behind

the construction of this temple, a

beautiful statue of the unassuming

Sewdass Sadhu has been erected.

The statue is built of concrete and

depicts Sadhu in traditional dhoti,

kurta and mala [loin cloth, shirt

and garland]. His hands, clasped in

reverential pranaam, greet visitors

just outside the temple.

Sadhu used abicycle withbuckets for

transport


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On October 30th 1884, 22 Indians were killed and

120 others injured in a hail of police gunre at two

Hosay processions in San Fernando. Included in the

casualties were defenceless women and children.

This event is perhaps the bloodiest event of British

rule in colonial Trinidad. Many historians who

have studied the event reveal that Hindus as well

as Africans were take part in the street processions.

Historians also believe that never before had such

a large, armed military force assembled in colonialTrinidad, or in any other West Indian colony, at

any cultural event.

Hosay is the commemoration of the death of the

two soldier-grandsons of the Prophet Mohammed

who were killed in war in Iraq in 680 AD. The

centerpiece of Hosay is the procession of taziyas

made of cardboard and tinsel. They are symbols of

the tomb erected over the remains of Husain in the

plains of Karbala.

In 1884, the government banned Hosay processions

from entering the towns of Port of Spain and San

Fernando. This was tantamount to killing the

best part of the parade. An Indian by the nameof Sookoo, and 31 others, drew up a petition to

the governor which was rejected. Sookoo felt

that the law was unjust and discriminatory, and

consequently decided to defy the regulation with

an act of civil disobedience.

The Hosay Massacre

sites in San Fernando


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In the 1884 Hosay, each estate had its own taziya,accompained by tassadrummers and stick ghters.

There were processions from Wellington, Picton,

Lennon, Rowbotton, Retrench, Estate, and Union

Hall estate. Other processions came from Ne Plus

Ultra, Corinth, Palmyra and St Madeline estate. It

was a dramatic parade, attracting huge crowds of

spectators annually in San Fernando.

Police detachments were strategically deployed

with cartridges loaded with buckshots to scatter-

shoot into the crowd. A contingent of 74 policemen

was headed by Captain Baker at Mon Repos

Junction. Twenty soldiers arrived by special train

from Port of Spain. Twenty-one British marines

were sent to Princes Town to reinforce the police

there. The British warship, H.M.S. Dido, rushed

down from Barbados to anchor in waiting outside

the San Fernando harbour.

Armed forces were placed at the three main

entrances leading to San Fernando. They were

posted at the Les Efforts junction, which was a

toll gate that lay at the junction of Cipero Street

and Rushworth Street. At this point, 34 armed

men, 20 soldiers and 14 policemen were stationed.

The other entrance was at the point where Royal

Road met Mon Repos Estate. The next (northern)

entrance was where Point-a-Pierre Road formed ajunction with Mount Moriah Road. Through this

entrance, crowds surged from estates like Vista

Bella, Marabella, Concord, Bon Accord, and

Plein Palais.

at the junctionof Cipero Street and

Rushworth Street


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Few Indians believed that the police would shootthem down in cold blood. After all, they were simply

participating in a customary religious procession.

One survivor said that he did not believe that the

police would shoot people like fowls.

The massacre took place on a Thursday. On

horseback, Magistrate Arthur Child read The Riot

Act amid the thunder of tassa drumming, chanting,

singing, and stick-ghting. Few Indians could have

really heard what was being read. Even if they

had heard, few could have understood English

at that time. Child ordered the police to shoot at

the procession at Les Efforts. Two volleys were

red into the crowd, followed by some sporadic

shooting. Those in the front of the procession were

mowed down by a hail of bullets. Taziyas fell to

the ground. The dead and wounded lay in pools

of blood in the street. There was shock and panic.

There were shrieks of terror and cries of pain.Some ran into the caneelds. Others scampered

for shelter from the bullets.

At the Mon Repos junction, the stipendiary

magistrate read the Riot Act. Shots were again

red. Again, taziyas fell to the ground, and men,

women and children lay dead. The processions

on the Point-a-Pierre Road were speared gunre

because they were persuaded to turn back. The

nation was shocked into disbelief.

where Royal Roadmet Mon Repos Estate


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The Lion House is located on the main road in

Chaguanas near to the police station and the open

market. Built between 1924 and 1926, it stands in

memory of the immigrants who came from India

to Trinidad to work as indentured labourers from1845 to 1917. It was designed and built by Pundit

Capildeo who was born in Uttar Pradesh in India,

and who came to Trinidad in 1873 at the age of 21

to work as an indentured labourer. He became a

pandit [priest] and later emerged as a successful

landowner, cane farmer and businessman. He built

the house with his own hands from home-made

baked clay, modelling it after the design of buildings

in his native town of Gorakpur. After completion of

the Lion House, Pundit Capildeo named it Anand

Bhavan [Mansion of Bliss]. The house became

a meeting place for many travellers from all over

Trinidad who were passing through Chaguanas. Itwas also a kind of community centre, a venue for

debates, a place for panchayats [tribubals], and

a guest house for pilgrims. The Lion House was

the birthplace of V.S. Naipaul who ctionalised

the building in his famous novel A House for Mr

Biswas. The Nobel Prize laureate for literature

was born in 1932 to Pundit Capildeos daughter,

Droapatie, and her husband Seepersad Naipaul.

The Lion House

in Chaguanas


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According to Naipauls cousin, attorney

Surendranath Capildeo, the Lion House is the only

building of its kind in the Western Hemisphere.

Historian Anthony de Verteuil states that the ancient

architectural design mirrors the early Gupta style

of fth century India. Pundit Capildeo envisaged

the construction as his cultural gift to Trinidad

from his ancient homeland. The Lion House was

the tallest building in central Trinidad that rose

four storeys high. Its massive foundations of thick

walls occupied every inch of the land. The rst

oor opened towards the main road and was used

as a store. The second oor was divided into four

family rooms. On this oor, the life-sized concrete

statues of lions on the corners of the verandah walls

gave the house its popular name. From this oor,

narrow wooden steps led to the third oor whichwas a puja [prayer] room. From here, a ight of

stairs led to the roof which really had no purpose.

Surendranath states: Pundit Capildeo had ample

opportunity to display his artistic skills. Around

all the windows and doorways, he had etched in

the concrete various designs, and he used small

circular mirrors to highlight all the openings in the

building. The entire building was decorated. Even

the tremendous pillars had a ower-like base. As a

nal touch, he used decorative blocks to highlight

the front of the building.

Fictionalised by V.S.Naipaul in A House

for Mr Biswas


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The Aripo River is located in the lush rainforest

of the Northern Range. The river ows at the

bottom of Aripo valley at the foot of El Tucuche

and El Cerro Del Aripo, the highest mountains in

Trinidad. Near the river are caves which house

bats and Jablotehs (Oil Birds), the only bird in the

world that forages for food in the night.

His Holiness Sri Ganapati Sachidananda Swamiji

of India discovered Aripo River and consecratedit as a sacred site. He disclosed that when he was

a young boy, he had heard the name of this river

when his grandfather was reading theBrahmanda

Purana, a sacred Hindu scripture. Aripo River was

mentioned as Saptharshi Nadi (Sararipu River).

Both he and his ascetic grandfather searched

throughout India for Saptharshi Nadi without

success. Then, through meditation, Ganapati

got a vision that the sacred river was located in

Trinidad. Ganapati came to Trinidad to search for

the Sararipu River in 1976 and discovered it in the

form of Aripo River in 1986.

Ganapati told his followers that the Northern Range

was once a part of the Himalayan mountain, and

that great rishis [sages], including himself, hadlived there about 35,000 ago. Ecological evidence

has shown that the Northern Range is indeed very

old. It is actually an eastern spur of the Andes,

and was probably joined to South America about

10,000 years ago

Aripo River in

the Northern Range


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There are plants and animals that are native to both

the Northern Range and the Andes like the golden

tree frog, the armadillo, and the wild pig, as well

as palm, mahogany and balata trees. Ganapati

found that certain trees, like the adumbara and

peepal, ourished in El Cerro Del Aripo as well as

the Himalayas. He also revealed that Aripo River

was once a tributary of the holy Ganges in India.

He consecrated a spot where there was a merging(sangam) of Aripo River, a narrow brook, and an

underground mystical stream. It was a spot in the

river where crystal clear water ran over slabs of

at stone, then owed into small pools, and nally

cascaded into short waterfalls. The sacred spot

was reminiscent of the conuence of the rivers

Krishna, Amaraja and Bheem in Ganagaapur in

India. Since Ganapatis sanctication, Aripo River

has been said to possess healing qualities for

anyone suffering from skin and physical problems.

A Shiva Temple has since been constructed on itsbank with materials quarried from the river. A

meditation room and other buildings were also

built. A concrete staircase of 108 steps descends

from the asphalt road to the sangam. The sacred

site in the lush forest has been named Aripo Datta

Kashi Nath or Aripo Datta Ganga. People of all

walks of life visit this tourist attraction to sightsee

and worship.

Three rivers meet atthe sacred spot


67/84



The Dattatreya Yoga Centre is located in

Orangeeld Road, Carapichaima, a few

miles from the Temple-in-the-Sea at

Waterloo. It is one of the most decorated

and picturesque mandirs in Trinidad.

This building complex of magnicent

beauty represents the culmination of the

best in art and architecture over several

generations, both here in Trinidad and in

also India. One can safely say that thisstunning masterpiece can be considered

to be the Taj Mahal of the Caribbean, if

not the Western Hemisphere. The visitor

is astonished into disbelief on seeing

the carved walls, decorated pillars, ne

statues, and colourful ceiling. To visit

this site is to discover divinity in art

through the devoted work of man who

has tried to capture the innity of God

with the skill of his hands and the breath

of his knowledge.

The temple complex was conceived and

built by Sri Ganapathi Sachindananda

Swamiji of India. Swami Ganapathi

visited Trinidad in 1976 in search of

Sararipu River, a branch of the holy

Ganges which he discovered to be

the Aripo River. In 1988, a parcel ofve acres of land was demarcated in

Carapichaima to become the future site

of the complex. During one of Swami

Ganapathis visits in 2000, he announced

and commissioned the building which

is now a colossal structure named the

Dattatreya Yoga Centre.

The Dattatreya Yoga

Centre in Carapichaima


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The temple follows the sacred instructions of

temple design inscribed in the Vastushastras.

It is oriented so that the main entrance faces therising sun and a passage allows the movement of

devotees to the sanctuary of the womb-chamber

along the east-west axis. The temple was built in

classic south Indian architectural style, though

certain designs follow styles of north India.

The main shikara [tower] is generally shaped as

a bee hive with a small throat and a round nial

called an amalaka. The shikara is not shaped as

a pyramid, but consists of horizontal layers which

elevate in progressively smaller stories called

pavilions [talas]. These pavilions culminate in a

narrow throat topped by a northern-style nial. The

othershikarasare of classic southern style with a

pyramidal shape crowned by a dome-shaped nial

[stupi].

The spectacular 30-foot [9 metre] tower above

the main entrance does not house any murtis. The

tower elevates in horizontal layers. Each layerhas a facade row of detailed miniature sculptured

columns of monolithic gures. It resembles the

hundred-pillar type of design. In traditional Indian

temples, these sculptures represent dramatizations

of various battles between forces of good and evil

- which are narrated in the holy books.

The main tower, however, does not depict elaborate

stories. Instead, the sculptures are of various

representations of God.

A monument of artand architecture

beyond belief


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The proportion and balance of the parts of the

Yoga Centre adds to the beauty and sanctity

of this sacred monument. Esoterically, the

entire structure represents a man lying on

his back looking up at the heavens.

The Yoga Centre is also the site where

the gigantic Lord Hanuman murti [statue]

towers at a height of 85 feet [25 metres].

This murtiis the only one of its kind and the

largest in the Caribbean, and the Western

Hemisphere. It is also the tallest murti of

Hanuman outside of India. It stands in a

eld next to the main temple, and its unique

construction ensures that its base is also a

single-cell temple. India-born architect

Thangam Sabramanian led a team of

artisans and sculptors to build this toweringgure of this great monkey-god, a devotee

of Lord Shri Ram.

Swami Ganapathi instructed the team to

design the Hanuman murti according to

strict Vedic architectural dimensions with all

parts of the body being in perfect proportion

to the legendary gure. He recommended

that the murti face east, overlooking the

Caroni plains, and that his expression

should be peaceful. His right hand must be

upraised in benediction and his left should

hold his mace [gadda], on which he should

lean slightly. The Hanuman murtiis richly

adorned with amulets and jewellery, and is

covered with a vivid polychrome sindoor-

red paint nish.

The tallest murti[statue] of

Hanuman outside

of India


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The Triveni temple is located in the village of Hard

Bargain, Williamsville, about thirty minutes drive

from the Gasparillo turnoff on the Solomon Hochoy

Highway. The magnicent temple sits atop a hill in

Sisters Road. It is a building with multiple shrines

and remarkable ornate carvings. The magnicent

temple is nestled in a quiet countryside of tall trees

and dense bushes. Its secluded location seems to

be Trinidads best kept secret. Its individuality will

remain as a tribute to the artistic genius of all those

who have contributed to its beauty and splendour.

The name, Triveni, symbolizes the meeting of the

three neighbouring villages of St Julien, Dyers

Village and Hard Bargain. The temples name is

derived from the meeting place of three sacred

rivers in India Ganges, Jamuna and Saraswati

called Triveni. The temple is owned and managed

by the family of its main nancier, Shri Rampersad

Ramrattan Ramoonsingh, who built it over an old

temple structure. It is a sublime expression of

Ramoonsinghs devotion to God and undying love

for his community. These qualities are immortalised

in a temple betting the attendance of kings and

queens. It was his dream to build this temple in

which devotees and deities would be treated as

royalty by providing them with a sacred sanctuary

blessed with the transcendence of classical art and

architecture.

The Triveni Mandir

in Williamsville


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The Aum symbol is sacred to Hindus as it

represents the single primordial sound of

creation. The nial of both domes is shaped

like an onion and culminates in an apex.

An interesting feature of the outer structure

of the temple is its bilateral symmetry;

what appears on the left also appears on the

right, and vice versa. The temples art and

architecture also feature life-size sculptures

of elephants at the foot of both sides of the

stairs, with another at the summit. These

are designed to convey the image of thecourt-life of the maharajas[kings] in their

royal palaces in India.

The temple is a multi-dome structure

housing several sanctums for different

groups of deities. The murtis [statues]

imported from India are immaculate marble

creations. They are positioned against

brilliantly adorned backdrops. No doubt,

these are among the nest examples of

the fusion of ancient art in India and

modern architecture in the Caribbean.

On the interior walls of some of the

domes are large colourful drawings by

Zainool, a retired schoolteacher from

Barrackpore. One of the domes features a

mural of Lord Krishna painted against the

landscape of his birthplace in Vindravan.

The artist used uorescent bulbs and real

branches to make his mural appear like

natural scenes of a living landscape.

A royal temple ofart and

sculpture


77/84



Stucco-like oral and foliage motifs in rich gold

are found in dense profusion on the pillars and

corbels. In some of the areas of the temple, bricks

were moulded to achieve special stylistic designs.

One of the more interesting sights of the temple

is its frosted and stained glass windows. Through

their colours and designs, they project attractive

images when sunlight passes through them. There

is a decorative fountain beside the driveway. To

behold the exterior as well as the interior of this

magnicent temple is to view a monument of

exquisite art.

There is also a mini shrine of Hanuman built

separately from the temple hall. It is open on all

four sides with a curvilinear dome crowned by an

onion-shaped nial. All of the domes are replicas

of northern Indian temple architecture. Even from

the roadway, the visitor gets a view of a work of

artistic creation never seen anywhere else in the

Caribbean. The Triveni temple is a place of worship

as well as a shrine of art. It is a national cultural

monument with aesthetics of universal appeal.

The palatial temple houses a large prayer hall, a

kitchen, washrooms, a laundry, a library, an ofce,

and two guest rooms. It is a popular choice for

hosting weddings.

A masterpiece of

creative genius


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Located near the famous Temple-in-the-Sea in

Waterloo, the Indian Caribbean Museum is unique

in the world. No other museum has been dedicated

to the preservation of the material history of

over one million descendants of East Indians/

South Asians in the Caribbean. The rst Indian

immigrants came to the Caribbean from India to

work as indentured labourers from 1838 to 1917after the abolition of slavery.

There are many types of museums in the world,

and even within a country. The major types

include museums of art, science, sports and natural

history. Opened in May 2006, the Indian Museum

is a specialized museum like the Police Museum,

the Money Museum, The Maritime Museum and

the Angostura Museum of Trinidad and Tobago.

Indeed, the establishment of such museums is

important because they focus on specic themes

to which the National Museum cannot do justice

because of its limited size and city location.

The museums large collection has been obtained

through eld trips by administrators of theinstitution. Most items have been acquired as

gifts, bequests and loans by interested individuals,

families, priests, historians, scholars and collectors

of the island community. The collections include

old items such as rare musical instruments,

agricultural objects, cooking utensils, pieces

of clothing, ancient photographs and historical

books.

The Indian

Caribbean Museum


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Some objects of historical and aesthetic value inthe Indian Caribbean Museum include a sapat

[wooden slipper], a jata [grinding stone], a boli

[gourd bowl], a hassawa [grass knife], and an

aluminium scoop. On the museums grounds is a

huge copper (cuppa) basin used for boiling cane

syrup in the factory up to the 1930s, but afterwards

adapted as water troughs for animals and water

tanks for household use. There is also a dhekhi a

wooden contraption used for pounding cocoa and

coffee beans as well as corn and rice grains.

The Museum also houses an art gallery, a reference

library and, soon, a computerised genealogical

database. There is a large permanent screen on a

recessed wall of the museum for the showing of

historical lms and documentaries. Also to be

established in the museums outdoor space is a

botanical garden with some of the rare endangered

plants of Indian origin like the satputiya (angledloofah), poi bhaji (Indian spinach), urdi (mung

bean), and khakri(wild cucumber).

The museum is the private property of Maha

Sabha with afliation to government agencies like

the Tourism Development Corporation (TDC) and

The National Museum and Art Gallery of Trinidad

and Tobago. It has a full-time and part-time

professional staff whose primary responsibility isthe acquisition, care and exhibition of objects for

the benet of the public.

A national treasure anda keeper of culture


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