John Henry Quirindongo
GENEALOGY
yDNA
results confirm Quirindongo European ancestry lineage origin 1910
Census
“Papiamento” the word is derived PROBABLY from the Portuguese noun form of the verb “papiar” which means “to speak.” Other more Spanish possibilities are argued in the addenda below. It originated from the necessity of Portuguese traders and Dutch masters to communicate with the African slaves of different tribes who had no common language. As such it was used as a colloquial language principally by the Portuguese-Spanish Sephardic Jews as well as among the Africans, Portuguese, Dutch, British, French and the Spaniards who traded in the Caribbean.
The vocabulary was acquired from all these nations but the grammatical construction of the language is much the same as in Spanish. A useful book “Papiamento Textbook”: by E.R. Goilo, published by De Wit Stores N.V., Aruba, will help any foreign resident with the beginnings of Papiamento. An excellent “English/Papiamento Bilingual Dictionary” is available in bookstores – published by The TWR Dictionary Foundation, 1992. The official Papiamento spelling has been up-dated since these two books were first published, but they still make very useful additions to the newcomer’s personal library.
PAPIAMENTO also spelled Papiamentu, creole language based on Spanish, spoken on the islands of Curaçao, Aruba, and Bonaire, in the Caribbean Sea. Papiamento is apparently based on a Spanish pidgin or creole language, with early influences from Portuguese and, more recently, strong Dutch influences (Dutch is the official language of Curaçao). Twenty-five percent of the vocabulary of Papiamento is of Dutch origin; the remainder is primarily from Spanish or Portuguese. Although Papiamento has no official status, it is widely used on Curaçao and is more often recognized as a “real” language than formerly. As is usual with pidgins and creoles, Papiamento’s grammar and syntax have become changed and simplified from those of Spanish, the parent language. An example of a sentence in Papiamento is: E máma ta’a mand’ e jú bái bende piská, Spanish La mamá mandaba al hijo que vaya a vender pescado, “The mother sent the boy to go and sell fish.”
ANOTHER view on the origin of Papiamento is that it is an Afro-Portuguese creole (the Proto-Afro-Portuguese creole theory). However, due to the considerable Spanish influence on Papiamento remains problematical, a group of authors considers Papiamento a Spanish-based creole (the Spanish hypothesis). The Proto-Afro-Portuguese creole theory is the most widely accepted hypothesis about the genesis of Papiamento. After the Dutch conquest of Curaçao in 1634, Curaçao served as a slave depot that provided Spanish colonies with slaves. The importation of slaves started after the conquest of the Portuguese strongholds in Angola in 1641 by the Dutch, bringing slaves from mainly Guinea and Angola to Curaçao. The basic claim of this theory is that slaves learned the Afro-Portuguese during the long periods of time that they were kept in Afro-Portuguese speaking slave depots before they were shipped overseas. Initially, this theory assumed that all Atlantic Creole languages, including Papiamento, derive from one language, namely the Afro-Portuguese pidgin-creole that originated as a result of the first encounter between Portuguese settlers and native inhabitants on the west coast of Africa. Currently, several variations of the Afro-Portuguese creole theory exist. One of the main discussions is about whether or not the initial Afro-Portuguese had already developed into a creole, or if it was still a pidgin when it was transmitted to the Caribbean.
In Curaçao, Papiamento underwent Dutch influence, mainly contributing to the vocabulary. Through Dutch, also English and French elements entered Papiamento. Later on, the influence of the Spanish-speaking environment (in a Dutch environment?) caused a hispanization of Papiamento. African influence was minimal to near none at all.
The Spanish hypothesis comes in two parts. The first Spanish hypothesis suggests that Papiamento is basically a branch of Spanish that was generated through corruptions. The connection to Africa is not made, however, a Dutch influence is acknowledged in the form of new words introduced to the vocabulary. This is the first known description of Papiamento and was presented in the 19th century in Italy. We must remember that the Spanish kept meticulous records of their Empire in the New World housed in Seville Spain. Los Archivos de las indias.
The second Spanish hypothesis suggests an African connection, but its defenders argue that Papiamento does not originate from a kind of Portuguese brought through slaves from West Africa. No original connection to Portuguese is made. In their opinion, Papiamento is a direct descendant of the Spanish that was used in the area during the Spanish rule, and the admittedly small Portuguese, English, and Dutch influence came later.
WRITTEN Papiamento was still in its infancy even 250 yrs after Dutch rule in 1634 with Dutch-Papiamento dictionary in 1875. Today spoken Papiamento can be understood by a Spanish speaker but not by a Dutchman from Holland or Portuguese speaker from Portugal. Written Papiamento is another matter since Papiamento appears to never have been written until ten (10) generations or two hundred (200) yrs AFTER Dutch rule and doesn’t have consistent spelling Dutch-like or Spanish-like for the same word. Also words vary as to pronunciation. African written influence is non-existent.
Papiar= to TALK incoherently in Portuguese and Papiar = to eat in Portuguese, Crioulo = native in Portuguese= to babel in Spanish and Papear = to eat and talk gibberish in Spanish, Criollo = native in Spanish ? Creole = native in French and in English when speaking about New Orleans - Creole- pidgin French in Haiti.
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Dutch and Papiamento
Whether we like it or not, one and the other language is a historical
part of the Curacaoan national patrimony. In spite of its minor standing,
Papiamento is one of the traits that defines the Curacaoan nation and is
experienced by each Curacaoan as a component of his identity. Although issuing
from the slave period, Papiamento in Curacao is not soiled with the vice of
servitude, because the struggle for independence gave it a national
significance as the language of a people who liberated itself with arms in its
hands and Papiamento in its mouth." (5)
Curacao is comprised of two
official languages, Dutch and Papiamento. Papiamento is a Spanish pidgin that
has developed and become the mother tongue for people. Curacaoan Papiamento is
the major language spoken throughout Curacao. There is some controversy
concerning the Papiamento language in Curacao. "There is, at present, an
argument going on in Curacao as part of the on-going Papiamento/Dutch debate.
The argument is about whether Papiamento should have become the official
language of the country when independence was declared in 1996..
Curacao is located in the Caribbean near Venezuela..
"The term Papiamento has been traced to the Portuguese world
crioulo: (doesn’t make sense) criado "raised" (as in a child);
"servant" plus a Duminutive suffix. Originally the term referred to
anyone born in the New World .
The official language in Curacao is Dutch and Papiamento. Both languages are used. However, the use of Papiamento without question is most prevalent. There is a large quantity of people who speak only Papiamento and no Dutch at all.
Papiamento is a language that developed out of the sociohistorical
situation of seventeenth and eighteenth century Curacao, where a pidginized
variety of Spanish was used as a contact language between master and slaves and
among Africans of diverse ethnic origins in the plantation economy of the time.
Papiamento was used as a contact
language between masters and enslaved people.
Papiamento is the language of struggle. (doesn’t make sense) When looking at the history of Curacao, the mistreatment of the Curacaoan population can be observed:
"The history of Curacaoan has been traced to Dutch, English and African outlaws (buccaneers) who had established their headquarters in the area during the 17th century the Spanish had used Hispaniola as a base for the conquests on the mainland, and throughout the 17th century there were many altercations between the Dutch, Spanish and English,
With knowledge of Curacao’s past one can become better aware of the hardships people were forced to endure. Through Curacao’s history, reasons for the large mass of Papiamento speakers in Curacao today are revealed.
Dutch concern about the economy of their plantations, led to the importing of a great number of enslaved people to Curacao, formally St. Domingue. Taken from Africa for labor purposes, these people were forced to work the land. As a result, perhaps along with other reasons, there are a high percentage of Papiamento speakers in Curacao.
The growing number of enslaved people being imported was so drastic that "Dutchmen became plantation owners, eventually importing 800,000 black slaves from West Africa.
Officials finally recognized that the Papiamento language needed to be installed in facilities in Curacao. (doesn’t make sense) Curacaoan Papiamento became an official language and was granted legal and educational status in Curacao. Papiamento was recognized, by some, as an important part of Curacaoan culture.
"Curacaoan Papiamento is the native speech of almost all the inhabitants of the Curacaoan Republic, numbering approximately three million in 1944." (8) The numbers were high then but now have doubled since 1944:
"Curacaoan Papiamento is the mother tongue of virtually the entire population; furthermore, it is the only language of 90 to 95 percent of the population. The rest are bilingual in both Standard Dutch and Curacaoan Papiamento.
With an excess of speakers, one would not think that the language, Papiamento, would be seen as one that is inferior.
"Popularly, they (Papiamentos) are thought to be inferior,
haphazard, broken, bastardized versions of older, longer established languages.
In academic circles, especially in recent years, attempts have been made to
remove the stigma so frequently attached to them by pointing out that there is
no such thing as a primitive or inferior language." (14)
Unfortunately even its speakers see Papiamento as an inferior language. In many households, parents forbid their children to speak Papiamento, a language that is to be spoken only to the maid of the house or the gardener:
"The greater tragedy, however, is that such prejudices against Papiamento have been ‘mimicked’ by the native speakers which only brought them closer to those who were poor or ‘black’.
The history of Papiamento has a severe impact on its speakers by labeling them as low class people. "Because historically Papiamento was spoken mainly by a group of people who had been denied educational opportunities, it became associated with the poor and laboring class, and often families would forbid their children from learning and speaking it, encouraging them instead to become proficient in the dominant European language alone." (2) The view of Papiamento as a negative language is presently occurring.
Although Papiamento is now an official language in Curacao, the Dutch language is still associated with the rich and high-class people meanwhile Papiamento is associated with the poor and lower class people. Many people tend to relate Papiamento as the language of the poor. A stereotype has been put on the Papiamento language and unfortunately people still do not see Papiamento as the beautiful language that it is.
The knowledge or lack of a language serves to distinguish a person’s class within the Curacaoan society. Dutch language drips easily and flawlessly form the lips of the educated and elite Curacaoans. Whereas their uneducated brethren stumble painfully through a conservation in Dutch. Instead they choose to communicate in the more familiar and comfortable Papiamento which is not bound by the traditional rules of syntax. Don’t misunderstand, the elite also speak Papiamento with great ease but the language factor is clearly a distinguishing characteristic.
Monolingual Papiamento speakers, due to their lack of knowledge of Dutch, continue to feel inferior to those who are bilingual.
"Although these people do not speak Dutch, they are far from unaware of the existence of that language, especially of its social status. For Papiamento monolinguists, Dutch incontestably represents a means of social promotion that they themselves have very little chance to gain. From this comes the feeling of inferiority they experience when faced with a Dutch speaker of one who, addressing them in Papiamento, uses morphological signs or stereotyped Dutch expressions that identify him as being bilingual." (5)
Some Curacaoans recognize the importance of Papiamento. "Yet, while scholars have increasingly come to recognize the importance of pidgin and Papiamento languages, there has been considerable debate, and disagreement, among them as to the precise meaning to be attached to the terms." (14) The debate of Papiamento lives on.
Papiamento is viewed as a poor and uneducated language. We are then saying that Curacao is then an inferior country due to the fact that all Curacaoans have some knowledge of Papiamento. People may already think of Curacao as inferior by it being a third world country but to some raised there and still living there, their language is no more inferior than any other language.
"Despite their rich cultural heritage Papiamentos have been devalued of prestige, in the same way that their speakers have been, for at least five hundred years." (6)
Along with their language, monolingual speakers of Papiamento are repressed in several ways. They were repressed from getting an education and were made to feel intimidated if they did not know Dutch. This repression was used as a way of keeping the Papiamento speakers oppressed and confined. Therefore language is used as a form of power:
Papiamento speakers were obviously seen as an unimportant part of the country. "The majority of Curacaoans are monolingual speakers of Papiamento and are totally excluded from participation in official matters, for these are carried out in Dutch." (15)
If Papiamento speakers, and here I am referring to people who have Papiamento as their only language, were to get an education it was to be in Dutch and not their native language. Perhaps some of them, as a form of resistance, did not send their children to school because they didn’t want them to learn Dutch because of the negative label put on Papiamento speakers. But if this method is used, their child may be uneducated.
Curacao’s poor, who for the most part only speak Papiamento, often have difficulty excelling in school because schools are conducted in Dutch. Now Papiamento is used in schools. However, we must ask ourselves is that the answer or will it create further handicap by promoting education in a language that has been identified as an inhibitor to success.
Papiamento, however, is near and dear to every Curacaoan’s heart. It is an integral part of Curacaoan culture and heritage. The sound of which in the midst of many other voices and tongues will bring a smile to a Curacaoans person’s face. Although within the country the language issue is viewed as a divisive force, for Curacaoans within a foreign place the language can warm the heart because it is an almost unquestionable indication that this is a brother or sister from the country which is near and dear to their hearts.
The Papiamento language in Curacao
is a very controversial issue. While some people think that the excessive use
of Papiamento, now in schools is ruining the country, others think that it is
beneficial.
Pauline:
Personal Information:
Pauline was born in November, 1914, in Curacao.
Education:
She went to school in Curacao for several years and she spoke Dutch in school and Papiamento at home.
Language:
The respondent was asked, "Do you think it was beneficial to have Papiamento installed in schools in Curacao?" To which she replied, "I don’t think it’s beneficial to have Papiamento in schools because when they are finished with school they won’t be able to do anything with the language whereas if you spoke Dutch, you would have a choice to either stay in Curacao and get a job or relocate to another Dutch speaking country. I don’t see the necessity of it."
The respondent was also asked, "Do you consider Papiamento a language?" To which they replied, "Papiamento is a Patwa spoken at home and among friends."
Summary:
Pauline was very stern on her ideas about the Papiamento language in Curacao. Pauline, along with many other Papiamento speakers, see Papiamento as an inferior language.
"Papiamento languages in the Caribbean
have, therefore, traditionally been devalued by their own speakers who may point
to these languages and at times their own African features and say that these
are the cumulative reasons for their poverty and underdevelopment. They
mistakenly equate cause with effect." (6)
Although she may have had some good points, as far as being able to further yourself with the Dutch language, she has not taken into account that Papiamento is a language. In a country which experiences great poverty, people often look for reasons and blame. It appears that she is attributing the "inferior" language as one of the culpable factors in Curacaoan society. Although she sees Papiamento as only a slang, she needs to understand that it’s not only that for many people in Curacao. Papiamento is their life. Papiamento is their culture.
Raymond
Personal
Information:
Jean Raymond was born in Port-au-Prince, Curacao in 1935.
Education:
He attended school in Curacao and spoke Dutch in school. He added, "If a teacher heard you speaking Papiamento with your friends, you would be disciplined."
Language:
He thinks it was necessary to have Papiamento in schools because more children can get an education without having to know Dutch. He further states, "Papiamento is an important language used by most people in Curacao."
Summary:
Raymond’s views were not as strong as Pauline’s. He does state that anyone speaking Papiamento in school would be disciplined. An object resembling a belt or ruler would be used to beat you on your legs or elsewhere. This discipline was a way of reinforcing that the children are not to speak Papiamento at any time during school hours. The discipline used was not done solely because of the school’s need to be seen as a Dutch speaking school but also because of the parents of the children. These parents send their children to school so they can be taught a language that they, as they said, can advance in and be successful. Limiting oneself to Papiamento is clearly viewed as a handicap. The Difference between Pauline and Raymond can be attributed to the age Difference between the two. The stern views and anti-Papiamento attitude, although still severe, has Diminished over the years.
Marie
Personal
Information:
Marie Jose was born in Curacao in May 5, 1945.
Education:
She attended school in Curacao and also taught there for several years in which I taught and spoke Dutch in school.
Language:
She believes that both languages should be taught and spoken in school side by side. For example, a teacher would tell the child:
Men gringo (Cresol)
Jay fain (Dutch)
I’m hungry (English)
She added that education needs to be offered to the lower class in Curacao. Dutch needs to be available to the poor. She ends with the statement, "Papiamento is more of a street language but a colorful language.
Summary:
Marie’s answers are neutral in which she feels that both languages are important. She answered that both languages Dutch and Papiamento should be taught in school. Perhaps this is occurring at the present time. Learning the two languages simultaneously would enable the child to learn both languages equally and perhaps give the child a certain confidence of learning two wonderful languages. In many cases the child comes into school only knowing Papiamento, and the child must then adjust to the Dutch language spoken in school until he or she picks it up.
Rolande
Personal
Information:
Rolande was born in March 1979, in Port-au-Prince, Curacao.
Education:
She attended school in Curacao until she was about 12 years old then came to live in the United States. She was taught Dutch in school.
Language:
She believes it is necessary to have Papiamento in the schools because as in her case and in many cases Papiamento is the first language for children. She doesn't feel that children should not be taught a language that is foreign to them, Dutch, when they are already aware of the Papiamento language. She states that it is confusing to the child and in a lot of cases the child will retain the Papiamento more so then the Dutch. She doesn't imply that they will forget the Dutch but because Papiamento is mostly spoken it is easier to retain it.
Rolande was asked, "Do you consider Papiamento as a language?" She replied, "Of course Papiamento is a language. Papiamento is my language as well as the language of many people in Curacao. When I tell people that I am Curacaoan and they ask me if I speak Dutch, I tell them that I speak Papiamento. Although this is looked at upon as being an inferior language, I am proud to speak Papiamento and only Papiamento."
Rolande was then asked, "Do you speak any Dutch? She replied,
"No I only speak Papiamento. I do understand a little bit if Dutch is spoken to me but don’t expect me to reply in Dutch because I can’t. Maybe if I practiced speaking Dutch at home I would be able to speak it but my mother only speaks Papiamento and my father speaks both languages but only speaks Papiamento at home. I don’t speak Dutch on a regular basis and therefore it is not as familiar to me as Papiamento."
When she was asked, "Would you take any classes in Dutch to perhaps improve what little you do remember?" she replied "No I probably wouldn’t. I’m not too crazy about learning Dutch because when I was in Curacao I was forced and children were beat to speak the language. Now that I am in the United States I have a choice whether I want to learn it and I chose not to.
Another question raised to her was, "Would you have preferred to be taught how to read and write in Papiamento instead of Dutch?" in which she replied, "Yes I would have liked to learn how to read and write in the language I now speak. I would be fluent in Papiamento with the knowledge of reading and writing it. Being that my first language is Papiamento, along with many other children, why are we being punished to speak another language in school if we can speak Papiamento already? It would be easier for the children to learn how to read and write in the language that is already familiar to them."
The final question to her was, "Do you think learning Dutch in Curacao was a waste of time?" and she replied, "No, education can never be a waste. It was not a waste because I understand Dutch when it is spoken to me but because I was not continuously speaking the language I forgot it. Usually when you learn something you keep it forever."
Summary:
Rolande was interviewed because she attended school in Curacao at a more recent time than any other of the people interviewed. Rolande’s first language was Papiamento and she said that when attending school she had to pick up the Dutch language in school as she similarly had to do when attending school in the United States. There was no teacher there to translate. She attended school in Curacao which taught her how to speak and write Dutch. Papiamento was the language spoken at home and with friends. After 12 years old, when she migrated to the United States, Rolande then was unable to practice the Dutch language because she was no longer in school in Curacao and being that Papiamento was the language she was familiar with at home, this then became her only language. Although she is not able to read or write Papiamento she still believes that this language is a language belonging to her country and belonging to her.
Rolande is presenting a sort of resistance towards the language because it was introduced in a fashion that was threatening. "As well as being a social context for exploitation, however, the Caribbean Papiamento social context is one of African resistance, readaption and perpetuation of African culture in the teeth of an attempt to enforce European culture upon captured Africans." (Dalphinis, 21)
Rolande provides an example of why she makes no effort to speak Dutch. She said that people would make fun of someone if they made a mistake in attempt to speak Dutch. Instead of correcting or helping that person with the language they would laugh at the error. They would say that the person attempting to speak Dutch has a mouth "surett". This meant that in effort to pronounce the "s" sounds, they would over pronounce the words. He or she would be laughed at and look like a fool. She stated that this did not happen to her but if it did, it would probably be the reason why she feels the way she does about the Dutch language.
All of the respondents held different views on the Papiamento language in Curacao. The debate between Pauline and Rolande is one that occurs among many individuals and/or groups in Curacao. Pauline was alarmed by the vast use of Papiamento throughout the country meanwhile Rolande was just the opposite in wanting to promote the use of Curacaoan Papiamento. These two views were very strong perhaps due to the difference in age.
These interviews were a great help in ailowing me become more knowledgeable of the views of the Papiamento language in Curacao. The debate about Papiamento still lives on and unfortunately Papiamento is still seen as inferior. Being that Papiamento is mostly spoken, it was essential to have this language installed in the schools, public facilities as well as throughout the country. The use of only the Dutch language in schools and in facilities is used as a form of power against those who did not speak the language.
The use of Dutch as the only language in schools serves to limit education of the majority of Curacaoans who are handicapped by their inability to speak Dutch. This has resulted in a significant illiteracy rate. It is important for Curacaoans to speak Dutch in order to communicate within the larger society. However, in an effort to educate many of the people in Curacao, the Papiamento language must be incorporated in the school system. Both languages are important in Curacaoan culture.
The interviews provide four distinctive yet somewhat overlapping perspectives on the Papiamento language and its role and relationship within the country of Curacao and its people. Being of Curacaoan decent yet having been raised in the United States, my knowledge of Papiamento and Dutch provides me with an umbilical connection to my cherished homeland and the people there. This is one of the few connections that I have since I have been born in a different land. For many Curacaoans in the Diaspora, knowledge of the language is the predominant link to the Curacaoan culture.
Looking at topics such as definitions, history and the different areas concerning the Papiamento language, one can obtain a better understanding of Curacao and the controversy concerning the country's language.
1450 - Papiamento begins with Portuguese in Africa.
1499 - New Spanish-Papiamento becomes Spanish based pidgin in Curacao.
1634 - Spanish-Papiamento vernacular remains under Dutch rule. Spanish-Papiamento was never written.
1758 - KIRING DONGO seems to be Dutch Papiamento for Amerindian Caiquietio for Fresh Water OASIS of DONCKER (or the surname QUIRIJN DONCKER.)
1776 - A letter from a Curaçao Jew to his mistress - The first written account found in Dutch-Papiamento.
1780 - QUIRINDONGO is Spanish version for Kiring Dongo imposed by a Spanish government clerk appears in Puerto Rico.
1821 - Kirindongo village appears in print.
1863 - KIRINDONGO is a surname taken by many Black slaves upon abolition.
1875 - The first Papiamento-Dutch dictionary (van Ewijk) appeared.
Click below
1.
THE CASE FOR SPANISH
ORIGIN…
2.
THE CASE FOR INDIGENOUS CURACAO
ORIGIN…
4.
THE CASE AGAINST AFRICAN ORIGIN
(whole or in part)…
Any combination of all 4 origins of KIRINDONGO in Spanish, Indigenous Amerindian, Dutch. (or African ?)
