Patois Ban in Jamaica

THE REST OF THE WORLD STRUGGLES TO UNDERSTAND WHY JAMAICA REFUSES ITS OWN CULTURE!

By Gilbert Morris

Why would the Jamaican parliament ban the world’s favourite vernacular patois?

Why?

In cultural linguistics there is something called “code switching”.  Our older politicians did it well.  No one in the current Jamaican parliament speaks English better than Michael Manley and yet Manley switched between English and patois beautifully.  Sir Lynden Pindling did the same between British university English and Bahamian dialect.

No one is saying come to Parliament and carry an entire debate in Patois (although, Patios and Jamaican Patti (before they started putting that green mucus into it), are amongst my favourite things in this world.

Jamaica has given more to the world than any country: Boukman Dutty…who inspired the Haitian Revolution; Marcus Garvey who is the father of all black freedom movements; Bob Marley, the greatest musician of all time; all my elementary school teachers in The Bahamas; Merline Otty…the most beautiful woman in the history of humanity; and Usain Bolt a star even amongst stars; Butch Stewart who taught the entire region to do business; Dr Nigel Clarke…the finest Minister of Finance in history; street slang and the language of cool…and just Jamaicaness…which is the world’s most vigorous spirit of self-expression:

Why the hell would one ban the language that expresses that?

Jamaica keeps doing this: Bob Marley is under appreciated.  Even Usain Bolt was mistreated trying to acquire a home and finally robbed by an institution meant to prefect his wealth!

Why does Jamaica fail at home to celebrate what the world loves most about Jamaica?

It’s ridiculous, shameful and sad!

Banning patios outright is not only self-hating, it’s banning folklore in the heart of an institution that’s supposed to be representative.

Nothing could be more beautiful than hearing after a long debate in plain English the Opposition rising and saying: “What-a gwan.

This ban should be lifted and code switching, using popular patois phrases should be welcomed.

I say always: Turks and Caicos is my mother, The Bahamas is my wife - but Jamaica is my sweetie: it shouldn’t take a TCI-Bahamian to remind Jamaica what’s beloved about it!

Source / Comment

Grenada 19 October, 1983

1983 Coup D'état - Grenada

By Everton Obi Powell

Maurice Rupert Bishop (29 May 1944 – 19 October 1983) was a Grenadian revolutionary and the leader of the New JEWEL Movement (NJM) – a party that sought to prioritorize socio-economic development, education and black liberation.  The NJM came to power during the 13 March 1979 revolution which removed Prime Minister Eric Gairy from office.  Bishop headed the People's Revolutionary Government of Grenada (PRG) from 1979 to 1983.  In October 1983, he was deposed as Prime Minister and executed during a coup engineered internally by Deputy Prime Minister Bernard Coard.

In September 1983, simmering tensions within PRG leadership reached a boiling point.  A faction within the party, led by Deputy Prime Minister Bernard Coard, tried to make Bishop either step down or agree to a power-sharing arrangement.  Bishop rejected the proposal.

In response, the Coard faction in conjunction with the PRA placed Bishop under house arrest on 13 October.  Large public demonstrations gathered to demand Bishop's release and his return to power.  The protesters numbered as high as 30,000 on an island of 100,000, and even some of Bishop's guards joined the protests.  Despite the sizable support, Bishop knew the determination of the Coard faction.  He confided to a journalist: "I am a dead man."

On 19 October, a crowd of protesters managed to free Bishop from house arrest.  He made his way, first by truck, then by car, to army headquarters at Fort Rupert (known today as Fort George), which he and his supporters were able to seize control of.

At that point, Coard dispatched a military force led by Hudson Austin from Fort Frederick to retake Fort Rupert.  Bishop and seven others, including his cabinet ministers and aides, were captured.

A four-man PRA firing squad executed Bishop and the others by machine-gunning them in the Fort Rupert court yard.  After Bishop was dead, a gunman slit his throat and cut off his finger to steal his ring.  The bodies were transported to a military camp on the peninsula of Calivigny and partially burned in a pit.  The location of their remains is still unknown.

Partly as a result of Bishop's murder, the Organization of Eastern Caribbean States (OECS) and the nations of Barbados and Jamaica appealed to the United States for assistance, as did Sir Paul Scoon, Governor-General of Grenada.  Within days, President Ronald Reagan launched a U.S.-led invasion to overthrow the PRG.

US invaded within 6 days with 8000 soldiers.  Bernard Cord and Hudson Austin were captured and sentence to death but sentences were commuted to Life.

Austin was release in 2008 and died from cancer in 2022.  The final U.S. report claims 19 killed and 116 wounded; the Cubans to have had 25 killed, 59 wounded and 638 "combatants" captured; the Grenadians to have suffered 45 killed and 358 wounded.

Violence and death surrounded Bishop family.  In 1974 his father Rupert was shot in the back and killed at by Eric Gairy Mongoose Gang during a protest.  Maurice himself was shot and killed during the 1983 execution.  His son's mother and girlfriend was killed during the 1983 execution and his only son Vladimir was stabbed to death in a Toronto nightclub at only 16.

Source / Comment

What we don't know about marijuana

By DR BASIL SIMMS

SINCE Jamaica became an independent nation and a signatory of the International Convention of the United Nations (UN) against the planting, possession and illicit use of marijuana, Jamaica has saved over a trillion dollars in health care, especially in the maintenance of the sanity of its citizens, by continuing with the criminalisation of the planting, possession and illicit use of marijuana as a narcotic substance.

The marijuana plant is of Asian origin.  It was first observed to be grown on the banks of the River Ganges in India.  This is how the name 'ganja' originated, but the plant is officially named in India as the 'Indian Hemp'.

The plant has distinct male and female species, whereby the male plant does not flower and therefore does not bear seeds and is not referred to as marijuana, as the leaves are not as potent with the concentrated chemical substances as the leaves of the female plant.

The female plant, with the intoxicating psychoactive properties of high euphoric effect, flowers and bears seeds, and its leaves, flowers and seeds are what really caused the plant to be referred to as the marijuana plant.  Therefore, the female plant with the psychoactive properties is scientifically referred to as a Pistil-ate plant with Cannabis Sativa.

Pistil is the female reproductive organ of a flower and cannabis is the dried flowering spikes and/or fruit-in-tops of the female plant.

In India, apart from the complex chemical composition and psychoactive properties of the leaves, fruit-in-top and/or flower of high euphoric effect of the female plant -- that is dangerous and/or poisonous to the human brain and entire nervous system of the body -- the plant, both male and female, is generally noted for the tough fibre of its bark and with the required licence, it is used for the production of canvas and rope (the hemp rope) etc.

The psychoactive property with the high euphoric effect of the female plant is above the control of the metabolism of the immune system of the human body and causes the imagination of the person that drinks and/or smokes it to rise above the height of elucidation, which makes it damaging to the brain and the entire nervous system of the body.

This high euphoric effect of the psychoactive property of the leaves and flowers of the female plant is what is commonly misinterpreted and is misleading of the plant as a medicinal herb that is suitable for the human body.

Such high euphoric effect is by far higher and lasting than the euphoric effect of the psychoactive properties of the female plant and is synonymous to the pharmacodynamics of an aphrodisiac that is injected into a stallion to intensify its sex drive.  It is therefore above the control of the immune system of the human body.

Based on its chemical composition, the female plant typifies the tree of knowledge of good and evil.

The male plant, carries not flower or fruit-in-tops, hence, the leaves, flower and/or fruit-in-tops of the female plant are dangerous and especially of those grown in Jamaica, which appear to be more potent that those grown in other countries.

When toxicologically observed in research in the biochemical laboratory, the chemical composition of the marijuana plant is a most complex one of many different chemical compounds.  These chemical compounds are subdivided into three classes, according to the chemical scale of Acid (Ph 1-6), Neutral (Ph 7) and Alkaline (Ph 8-14).  The active ingredient of these chemical compounds is a chemical compound known as Tetrahydrocannabinol (THC) which is most addictive and above the standard of control of the human brain and nervous system.

Therefore, with the euphoric effect of such psychoactive property, the internal use of marijuana is dangerous to all age groups and especially to children.  The continuous use (smoking and drinking) of the narcotic substance is worse psychologically, though the person, having become addicted and to some extent, may appear and believe that he or she is fine, but with distinct appearance of symptoms and especially the uncut hair and coloured eyes that are different from the normal person. Therefore, the continuous use of marijuana is destructive to the human brain, the nervous system and the entire body.

Apart from the THC, the complex chemical composition of the marijuana plant has chemical proprieties that if successfully separated and diluted, could be of benefit to the human body orally and possibly intravenously.

However, from thorough research and based on consensus of the international convention of the UN, what is dangerous about the plant is the complexity of its chemical composition.  Each compound of the composition is of minute quantity and the complexity of the composition makes it impossible to chemically separate one from the other (the poisonous from the non-poisonous) without creating a chemical or nuclear change that is worse damaging to the body.

Therefore, with the THC, it is internationally observed and remained a narcotic substance; as the use of it can only be done as a whole, which is dangerous to the human body.

Without evidential proof of the formula and authenticity of the extract(s) and identity of the specific chemical compound(s) extracted from the complex chemical composition of the plant, and evidence of the pharmacodynamics and pharmacokinetics as a medicinal product without serious harm to the human body, any signatory of the UN Convention that legalised the use of marijuana in whatever quantity is a retrograde step towards psychotic development of its citizens.

With the findings of over 70 years of established research by the UN Convention on marijuana, whosoever is proactive to the legalisation of marijuana for medicinal purposes has very little and or no knowledge and understanding of its psychoactive danger to the human brain, nervous system and entire body.

Metaphorically, such person or group of persons is intoxicated with the inordinate love for monetary gain, fame and fortune of the world, that comprised the root and or route of all evil.

It is a fact that Canosol was developed from marijuana.

I believe that if a survey is done among the ophthalmologists in Jamaica, 95 per cent of them would say that Canosol has no effect against glaucoma and 4.5 per cent would say it has very little effect.

The media are currently burdened with so many experts on marijuana who are proactive of the licensing of it, but when those who know better listen and read what they say about the plant, it is evident that they have no true knowledge of the plant and its chemical composition, except that they are under the influence of the inordinate desire for economic gain and employment, against the current global recession.

For example, President Barack Obama is able to be proactive in such retrograde step, because, apart from the fact that he is ignorant of the complex chemical composition of the plant and its danger to the human body, he is in his second and final term as President of the USA and quite likely to him, he has nothing to lose with the world in mind and no emphasis on his soul.  Also, as president of the USA, he is also proactive of unisex marriage, against the will of God.  What grave mistake for a young man with such great potential and who is greatly loved!  Can a man opposed and remain standing in battle against God?

To gain, and for the maintenance of power, there are times when people do silly things.

In Jamaica, to boost revenue, the authorities started to license handcarts and because a trying, poor peasant could not pay the licence for operating his handcart, they took sledge hammers and smashed his handcart in one incident.  Consequently, he and his children and children's mother are placed in the position to suffer from hunger.  With such a draconian and kangaroo law, what great temptation it is to cause the poor man and his children to become criminals to maintain themselves?  Where is the love in action?  Is it not because of class prejudice in Jamaica, that is worse than apartheid, that was practised in South Africa why they smashed the trying peasant's cart?

With the appropriate licence, the bark of the marijuana plant is used by some signatories of the UN Convention in the production of canvas and rope and other products with such material, except for medicinal purposes etc, for assimilation in the human body.  Therefore, in all the signatories of the UN, including Jamaica, the cultivation, possession, trading and use; including exportation of marijuana and any byproduct (hashish) thereof are illegal, in that they are narcotic substances.

Consequently, to have criminalised tobacco smoking and legalised the smoking, etc of marijuana, and irrespective of the quantum, it is likened unto the leaders of a commune who are faced with economic problems that they cannot solve and thereupon colluded and prepared a toxic treat and premeditatedly fed it to each member of the commune as the way forward; to deceptively become insane and commit mass suicides.


Dr Basil R Simms, a biochemist and business consultant, is founder and chairman of Retsam Research and Development Ltd.  He may be reached at 416-5546 or basil.simms@cwjamaica.com

August 31, 2014

Jamaica Observer

Do Jamaicans support abortion in Jamaica?

Abortion ... let’s get rid of those ancient laws

By Dr Dayton Campbell:

THE World Health Organization (WHO) estimates that over 22,000 abortions are performed in Jamaica each year.

Complications arising from unsafe abortion are among the top 10 causes of maternal death in the island, especially among teenagers.  Review of legislation governing abortion has been 30 years in the making.  Efforts by various governments to address these concerns have been halted by conservative religious groups not sensitive to the reproductive rights and realities of women, girls, their families and partners.

In Jamaica, Sections 72 and 73 of the Offences Against the Persons Act (1861) reads:

* Criminalise women who chose to terminate a pregnancy, who, if convicted "shall be liable to be imprisoned for life with or without hard labour."

* Criminalise medical professionals who facilitate a woman's exercise of choice to have her pregnancy terminated, and the parents and guardians who facilitate termination of pregnancies of girls under the age of 18.  If convicted, they "shall be liable to be imprisoned for a term not exceeding three years with or without hard labour."

Too often we enjoy the comfort of opinion without the discomfort of thought.

Think!  Does the illegality of abortion prevent its practice?

Is pregnancy only unwanted because the woman has been sexually reckless?

The answer to these questions is NO. The current law frustrates THOUSANDS of Jamaican women, the poor especially, who are in desperate need of abortion services. Nearly half of all pregnancies -- 41 per cent -- are unplanned (2002 Reproductive Health Survey); only 50 per cent of pregnancies were planned (2008 Reproductive Health Survey) In 2009, some 7,612 live births occurred to mothers under the age of 20 - a decrease from the 7,680 recorded at the end of 2008 (data obtained from National Family Planning Board - NFPB).

Eighty-one per cent of recent births reported by women aged 15-19 were unplanned.  Nearly all of these unintentional births were mistimed (occurred earlier than desired) as opposed to unwanted (no children or no more children desired).   The information is also obtained from the NFPB.

Who is affected?

According to the WHO, "abortions and complications thereof are the eighth leading cause of maternal deaths in Jamaica, affecting adolescents primarily".   Between March 1 and August 31, 2005, there were 641 patients at Ward 5, which deals exclusively with abortions at the Victoria Jubilee Hospital.

All patients were from inner city communities, single, and nearly half were Christians, while a third were teenagers.  About 40 per cent admitted to having had a previous termination of pregnancy and 30 per cent had two or more previous abortions.

Do Jamaicans support abortion?

YES!!!!!! Many of us support efforts to make services for the termination of pregnancy legal, safe and affordable.  A 2006 public opinion survey conducted by Hope Enterprise found about "60 per cent of respondents support the legalisation of termination of pregnancy" under "special conditions" such as "incest, endangerment of the woman's physical or mental health and/or life".

From the public health perspective, we need to address these women who burden the public health system after botched abortion attempts.  Evidence in Italy, the Netherlands, Romania, South Korea, Guyana and Barbados shows that where abortion is legal, maternal morbidity and mortality rates fall.  Rates may initially seem to rise because of the previous under-reporting.

For women in the middle and upper income groups, the law can be circumvented by access to financial resources to pay for private medical services to procure a safe abortion.  The law is restrictive and unjust to women in the lower income groups who cannot afford private medical services and therefore resort to the illegal informal market. In both instances, the quality of the service that the woman receives is entirely determined by the ethics and integrity of the individual practitioner.  There are no minimum standards and no norms.  Legal provision of abortion by qualified practitioners in both the public and private health care systems as recommended will ensure that safe abortions can be accessed by all women thus protecting their lives and health.

While debates on when life begins and ends may persist along the continuous range of religious perspectives, the realities surrounding this public health matter which affects so many women will not disappear unless addressed based on existing, objective realities.  It is a woman's right to have all the options available to her, to be provided with information that allows her to make an informed decision, and not be persecuted for this decision.  The State has a responsibility to ensure that the rights of all its citizens are protected.

The current illegal status of abortion in all circumstances exposes women to stigma and discrimination when they are faced with this choice.  Women should not be punished for what is a difficult decision about their body, life and future.  It is a misuse of Government power to take that right from them. Denying women access to medical services that enable them to regulate their fertility or terminate an unwanted or dangerous pregnancy amounts to a refusal to provide health care that only women need. Women are consequently exposed to health risks not experienced by men. Repealing the prohibitive provisions under the Offences Against the Persons Act concerning abortion, as recommended by the Policy Review Group would restore this right to women and prevent further stigmatization and gender discrimination.

Let us consider cases where:

- Contraception was used but it failed and the woman is not in a position to go through with the pregnancy and adequately support a child.

- The pregnancy resulted from rape or an abusive relationship.

- The pregnancy places them at severe mental, emotional and/or physical risk.

- The compromised development and health of the foetus.

To abort or not to abort is an extremely difficult decision for any woman.

There is not only the financial cost to consider, but risk to her mental and physical health as well. Adequate access to appropriate counselling services to help her consider all the options, strengthening of sexual and reproductive education at all levels, and the strengthening of family planning services, help women make the best choices.

Regrettably, pregnancy is often not a question of choice for women, not only in cases of rape and incest, but also in the everyday dynamic of gender relations where many women are subject to domination and/or the threat of violence from men.

We as a nation need debate this issue and lay the facts bare without shrouding them in misconceptions, prejudice and religious absolutism.  It is about time such an important issue be dealt with once and for all, the women of Jamaica deserve no less.

What of the bright young 16-year-old girl in the inner city who is getting ready to do CSEC examinations and who is the only option to lift that family out of the abyss of poverty, who is sent for by the "don" in the community, then abused and subsequently takes the morning after pill but still ends up missing her period and later diagnosed as pregnant?  Should she be forced to carry that child? Or to seek abortion on the black market?  As a man of faith, I humbly suggest that we allow common sense to prevail.

Let me make it abundantly clear that I am not proposing abortion as a means of contraception, nor am I suggesting that mere poverty should be a reason for it, as I stand as a true example that it is possible to break the changes of poverty and rise from poverty to prosperity.

Of paramount importance is also the need to revise our adoption laws so that we can provide this service to those persons who are in need.  I anxiously await a vigorous debate on this matter, as we seek to establish a new paradigm: to dispel myth and to embrace a true sense of liberty and prosperity.

Dr Dayton Campbell, a medical doctor and lawyer, is member of parliament for St Ann North West.  His views do not necessarily represent those of the government.

June 01, 2014

Jamaica Observer

Jamaica Ranks 25th in Prostitution Revenue Worldwide

Jamaica ranks 25th in earnings from prostitution -- website

KINGSTON, Jamaica – A website Havoscope.com, which provides data and information on black market activities around the world, ranks Jamaica 25th in Prostitution Revenue Worldwide.

According to the ranking posted March 2014, Jamaica earned US$58 million from the industry, falling behind the Czech Republic which earned US$200m.

The number one earner according to the Havoscope.com ranking is China, which it says hauled in US$73 billion in revenue from prostitution.

Spain ranked second with US$26.5 billion and Japan third with US$24 billion.

Other countries in the list were the United States with $14.6b in earnings, the United Kingdom with US$1b and Russia with US$540m.

There were 26 countries in total.

See full ranking here:
Prostitution revenue worldwide

April 10, 2014

Jamaica Observer

Jamaica: 100 years of black consciousness advocacy

By Louis MOYSTON

JAMAICA has had a rich history of creative resistance during slavery.  Similarly, during the post-slavery era, many Jamaicans have played pioneering roles in the development and the advancement of the black consciousness idea and movement.

This article seizes the opportunity of black history celebration to open a window into stories of some Jamaicans who have made their mark on the idea and movement.   The article focuses on those to whom very little attention has been paid, such as John Brown Russwurm, Dr T E S Scholes and Una Marson.   It is important to pay special attention to the quality of their contribution in order to ask, how well have we built on what they started?   It is important for us to explore how some of these ideas may awaken the "years of lethargy" among black people in Jamaica.

Before and after 1776, Jamaica had an active trade relationship with North America.  Port Antonio was one of those active trading ports; it was the setting in which John Brown Russwurm's father, a white American businessman, lived.  Winston James (2010) in The Struggles of John Brown Russwurm, 1799 to 1851, writes about his birth to a black woman and his journey to the USA, with his father, where he attended school.   The writer notes that, at the time of his graduation from Bowdoin College, he may have been the earliest or one of the earliest blacks to graduate from a tertiary institution in America.  James notes that it was during his years in college that he began writing on black struggles.  Inspired by the Haitian Revolution and the black Republic, he made it his duty to defend the young black regime against propaganda depicting the Haitian people as savages.   He moved to New York after graduation.   There he developed and published his ideas instilling greatness in racial pride and the back-to-Africa message.   He emerged during the earlier period before another early pan-Africanist and back-to-Africa advocate Edward Wilmot Blyden (1823-1912).

Russwurm met Samuel Cornish, a fellow African-American, in New York during the 1820s.  They established Freedom's Journal, the first newspaper to be owned and operated by Africans in the USA.  According to James, the editors announced in their opening statement if the Journal that "we wish to plead our own cause, for too long have others spoken for us".  Russwurm saw the paper as an "organising force" among unorganised blacks in America, aiming to "awaken African-Americans from the lethargy years".  His writings advocated the role of family and the cultivation and growth of industry among blacks by way of education and training.

He saw education as that driving force towards higher achievements in science.  He guided black people in America along the path of race consciousness through which they could become useful and responsible citizens.  He became disillusioned with America and went to live in Liberia, where he was established as a governor of that new Republic.  A few years after his death, in 1851, and in one of the neighbouring parishes to Portland, the Paul Bogle movement advanced the black consciousness struggles in another context at Morant Bay, St Thomas.

During the 1850s the systematic programme of land deprivation among the black masses continued; the setting in St Thomas and Jamaica was characterised by high taxation, high unemployment, high prices for basic food stuff, and severe and oppressive injustice.   Thee clarion call for "skin for skin", black unity was condensed into an assault against the agents of the planter/colonial power relations in that parish.

This violent insurgency of 1865 may have inspired a new thrust of black consciousness among a few emerging black intellectuals: Dr Robert Love (a Bahamian who resided in Jamaica) and Dr T E S Scholes.  Both thinkers noted the role of the colonial/planter society and its systematic deprivation of the black masses' access to land.

They saw this as a deliberate strategy to keep blacks and the country underdeveloped.  Gordon K Lewis (1968) in The Growth of the Modern West Indies, describes Dr Love as the publisher of the old Jamaican Advocate newspaper calling for black representation in the Legislative Council, as well as, his advocacy of black consciousness.

According to the writer, he lived in Haiti, where he encountered 'negritude' and black political representation.  In the book, The Jamaican People 1880-1902 Race, Class and Social Control, Patrick Bryan (2000) describes Dr Love, an Anglican pastor, as a secular-pragmatist; and Dr Scholes, a Baptist, as another secular intellectual, and that they expressed their concerns about the land for the ex-slaves of Jamaica.

Bryan writes that Scholes placed the question of land tenure in the broader context of the imperial system of the appropriation of "native resources", and that it was a conspiracy by the British Empire to systematically deprive the black masses access to land in Jamaica.   Noting the endless sources of labourers among the black masses, Bryan writes that Scholes spoke about the high rate of taxation, land hunger, and the ignorance of scientific agriculture as hindrances to the development of the black masses and the country.

Scholes was a significant Jamaican scholar; his major works are: Sugar in the West Indies and The British Empire and Alliances.   This tradition, especially the role of spirituality and religion in politics, continued at the level of the role of revivalist preacher, such as Alexander Bedward, his native Baptist tradition rooted in the race thinking of Paul Bogle.

Marcus Garvey, the most popular pan-Africanist, whose movement excelled in the USA, inherited the rich legacy from Bogle to Love and Scholes, among others.   After Garvey was Leonard P Howell, who showed the black masses that there was no hope in the colonial/planter Jamaican society, called for a rejection of the dominant European values and the wrong doctrine advanced by the Church.

He inspired a new awareness among that black lower class that in part ushered a new era of black unity, setting the foundation for the emergence of the powerful trade union movement.  Una Marson emerged during the rise of this movement.

She was an early pan-Africanist and one of the earliest black feminists of international proportion during the 1930s.   She lived in England where she worked with the likes of other pan-Africanist such as George Padmore, Jomo Kenyatta, and C L R James among others.  She was also secretary to His Imperial Majesty Haile Selassie, whom she accompanied to the League of Nations conference where the Emperor submitted his case on the Italian aggression and occupation of Ethiopia.

These persons have set the standard.  It is important that we take note of their worth and refine and expand on their works.  They are important sites for historical excavation by young scholars.

Louis E A Moyston
thearchives01@yahoo.com

February 12, 2014

Jamaica Observer

Colonialism and Neocolonialism in Jamaica and the Caribbean

For many years colonialism milked Jamaica and other Caribbean countries by imposing a false identity on our people

All the post-colonial unrest and instability in the Caribbean has the footprints of traditional colonial entities

By Maurice HAUGHTON


It is now 51 years since Jamaica had to its Independence, however, it is like a baby whose umbilical cord was never severed at birth.  The baby grows up, underdeveloped with limited mobility, still attached to its mother by an extended umbilical cord.

This attachment restricts the baby's movement while giving an uncaring mother a great degree of control; she can impose her will, put unfair demands on the child, withhold food, and take from the child if the child does not conform to her wishes.  This metaphor is a depiction of neocolonial control over Jamaica.

For many years colonialism milked Jamaica and other Caribbean countries by imposing a false identity on our people, diminishing resources that affected growth and development.  In spite of the richness of these countries, they are still referred to as Third World and underdeveloped.

All the post-colonial unrest and instability in the Caribbean has the footprints of traditional colonial entities.  They usually come into the country, attach themselves to some factions, mostly opposition parties, then supply guns and ammunition, dangle the carrots, and influence elections.

Their main objective is to prevent governments that would encourage self-reliance, equality and justice for the people.  They rather keep the masses poor and needy so they can pass their breadbasket and their offering plate in which they drop a penny and take a pound.  They come under false presence as human rights advocates, freedom fighters and stability agents, while instigating and spreading propaganda to create unrest among the people.

They create artificial shortage of basic foods like bread, milk and flour so the poor cannot eat, all to undermine the Government.  Given the circumstance, any baby would buckle under such pressure, while the mother undoubtedly grins as she gets her way, just like the old days of gestation when the baby must shuts its mouth and take whatever comes its way.

During colonialism, Jamaica had to blindly ingest the unsavory meals served up by colonial powers.  They took our harvest and gave us slaves to create more harvest.  It is true, "I and I build a cabin, I and I plant the corn.  Now you look me with a scorn then you eat up all my corn".

Marcus Garvey spoke out against it and Michael Manley tried stopping it, but overpowering forces fought back, using everything from the IMF to big businesses and capitalist tactics.  Neocolonial influence is all over the Jamaica today.

After 300 years of Emancipation, and 51 years of "Independence", people are still talking about 'God Save The Queen'.  When did the Queen ever say 'God Save Michael Manley, Portia Simpson' or any of those stuff shirts who claim to represent her.

In 2009, England suspended part of the constitution of the Turks and Caicos Islands over allegations of corruption.  Like a scolding mother, she usurped the democratically elected government and replaced elected officials with her own appointees.

For those who wish Jamaica was still under British rule, is that what you want?  Why not ask your fairy godmothers for a couple of slave masters and some backra massas too.

All elected officials in Jamaica must take the oath of allegiance to Her Majesty: "I will be faithful and bear true allegiance to Her Majesty Queen Elizabeth II, Her heirs and successors, according to law.  I remember as a young man in Jamaica watching a parliamentary debate when Michael Manley stated that he could not mean it in his heart but he was obliged to so swear.

He said, while he respects the Monarch, he did not think the people of Jamaica should have to take such an oath.  I remember the opposition pushing back on the idea.

Manley wanted true independence on all fronts and was not willing to be anybody's puppet.  He was not afraid to associate himself with those the world hated; he had a mind of his own.  Michael Manley put up a good fight against neo-colonial forces.

It's time to chase those self-serving bald heads out a town.  It's time to stand up to neocolonial forces, throw away the wigs and gowns and pay allegiance to the people of Jamaica.

Stop licking the back of Mrs Elizabeth's head on those stamps, how many Jamaicans are on British stamps? "  Jamaica, Land We Love"  - what about Jamaica's people we love.

Stop allowing the devaluation of the Jamaican dollar, stop the slave wages when people are paying an arm and leg for food.  Trinidad recently gave a 12-14 per cent wage increase across the country, it's Jamaica's time.

God bless Jamaica, but it's time the parties come together and make it about the people and not politics.

Maurice Haughton is a freelance journalist living in Philadelphia, USA. Send comments to: haughton727@ymail.com

February 03, 2014

Jamaica Observer

The independent Jamaican Diaspora

By Hugh Douse

THE word Diaspora gained prominence from its usage with regard to the scattered Jews.  The term relates to the people who identify with the nation of their forebears, and still attach themselves through culture in a way that affects their world view, and subsequently, their identity.

The Jewish Diaspora was impactful enough to represent an offence to Hitler, his Nazis, and countless others who begrudged their wealth, talent and success.   The events of the Holocaust is the by which all genocide is referenced.   This nation has more influence and impact on the world than its size would suggest.

And so does Jamaica.

The truth of Jamaica is that our greatness, our influence and, indeed, our destiny is to, as our pledge states, play our part in advancing the welfare of the whole human race.  We will have practised our greatness to phenomenal levels in many areas: the Arts, sports, academia, religion, entrepreneurship, and all the professions in-between.

Now that we are 51 we must confirm, build on and protect this legacy.   We must plan not only for the next three or four years as we are wont to do.   We must build for the next 15, 50 and 100 years.   I am sure that the practice of working hard for a promised land that may never be entered by the present nation is a mindset embraced by the Jews and other civilisations whose legacies seem to have been secured.

So, alongside the necessary rituals which mark Emancipation and Independence, we must reframe our thinking of ourselves as a nation to include more of whom we call, Professor Nettleford style, the Jamaican Diaspora.   With about 3 million Jamaicans within the Diasporas of the USA, The UK, Canada (including Maroon descendants at Nova Scotia), Nicaragua, Costa Rica, Panama, Cuba, Colombia, and all the continents and nations of the earth, it is time that the virtual, borderless nation of Jamaica begins to think of itself in larger terms.

There is nothing worse than a great person or nation “smalling up itself” to be accepted by those who he nor she sees as peers, or worse, as superiors.   It is neither profitable nor sensible to be less than you are to meet the low expectations of those whose opinions we esteem over our own.   I think we have done too much of that over the last 50 years.

This is why I am excited that the Earl Jarrett-led Jamaica National Building Society — through an initiative led by Paulette Simpson, senior manager, corporate affairs and public policy in the UK, and Dr O'Neal Mundle, lecturer at the UWI School of Education — have put on for the third year a Caribbean Cultural Awareness Camp for the children of the Jamaica Diaspora in the UK.   The project engages a team of eight Jamaican facilitators, who, through the performing arts, administer an arts-based curriculum with the aim of leading the children, ages eight to 18, into a deeper sense of identity through the engagement of their heritage.   Her Excellency Aloun N'dombet Assamba, Jamaican high commissioner to the UK and Jamaica Diaspora UK, led by Celia Grandison Markey are supportive partners without whom this project could not survive.

The amazing thing is that, at the end of this two-week intensive, the campers mount a full-length production in which they teach what they were taught to large audiences in London, Reading, Wales, and Birmingham.   Their parents and grandparents who were born in Britain are, through this production, taught their own heritage by their own children.   In this 65th anniversary of the arrival of the Empire Windrush which carried the first migrants to the UK, they have found clues for this great diasporic civilisation of six million that Jamaica has become.

Six million. Hmmmm.

Growing pains mean that we may have to go the road alone.   Interpret that however you wish, but none of the world’s powerfully successful nations are without a period in their narratives when they walked the road alone.   We must decide where this independence is going.

One thing’s for sure. It is good to be here. But we cannot stay here.

So in this year of celebration of our 175th anniversary of full freedom, may we remember and honour our ancestors, not just through monuments of words, but rather through deeds great and far-reaching. Let us create a new trajectory.

Up you mighty race. Accomplish.

hugh.douse@gmail.com

August 06, 2012

Jamaica Observer

Kick CARICOM to the kerb (Part 2)

Jamaica is half the market of CARICOM, without Haiti

By Ronald Mason, Jamaica Gleaner Contributor


It would be foolhardy at the commencement of any trial for attorneys to believe they will be persuasive with only an opening statement.  I dare not believe that, and as such I welcome the dialogue triggered by the response to my column on May 5.

I do not fear globalisation because this country can rival others on the world stage in the areas of our competitive advantage.  Think coffee, bauxite, ginger, cocoa, tourism, music, aggregate, track and field, and the history of sugar.  However, let me advance the argument for our withdrawal from CARICOM on the cold, hard realities.

FACT 1: There is a geographic, cultural, interpersonal relationship among people in the Eastern Caribbean.  The distance between Antigua & Barbuda in the north and Trinidad & Tobago in the south is 445 miles.

The distance between Jamaica and Trinidad is 1,151 miles.  The constant flow of commerce and people in the Eastern Caribbean is undisputed.

Farmers in Dominica help to feed Antigua.  Trinidad and Barbados have disputes born out of territorial proximity.  The Leeward and Windward Islands each present teams in Caribbean cricket.

The population in each member state of CARICOM, not counting Jamaica and Haiti, ranges from 6,000 in Montserrat to 1.34 million in Trinidad.

There is a forum of seven member states and two associated states with a total population of 636,000 persons.  Schooners and ferries bridge the islands in the east.  They have a basis for this creature called CARICOM.

FACT 2: In recognition of how much the states in the Eastern Caribbean are interdependent, they created, from as far as back as 1981, the Organisation of Eastern Caribbean States.  It is an intergovernmental organisation dedicated to economic harmonisation and integration, and protection of human and legal rights.  They are all virtually contiguous in their boundaries.

On August 13, 2008, the leaders of Trinidad & Tobago, Grenada, St Lucia, and St Vincent & the Grenadines announced their intention to pursue a subregional 'political union'.  A 2013 target date was set for full political union for these countries. (CANA, October 24, 2008) Notice, they did not invite Jamaica.  Note also that on June 21, 2010, they signed the treaty that established their countries as a single economic and financial space.

The promise of "joint action" and "joint policies" within areas such as the judiciary and administration of justice, external relations, including overseas representation, international trade agreements, education, telecommunications, intellectual property rights, external transportation, and connections and public administrations and management.

This is a single space without common external boundaries.  A country in every respect.  No Jamaica.

If it looks like a duck, waddles like a duck, quacks like duck, it is a duck.  They only associate with Jamaica because we represent the easier trade destination that satisfies their economies of scale.  Jamaica is half the market of CARICOM, without Haiti.

A decline in trade deficit

FACT 3: Jamaica has had, for years, a large trade deficit with CARICOM, not factoring Haiti, and a trade surplus with Haiti.

Jamaica's trade deficit with CARICOM for January-November 2012 (latest figures available) is US$743.5m, a decline of US$157m recorded the previous year, largely caused by reduced spending on fuel.

Jamaica, for the same period, exported US$76.8m.  Most of the inbound trade is with Trinidad and Tobago.  The peanuts, biscuits, candy, etc.

FACT 4: Chapter 5, Part 3 of the Revised Treaty of Chaguaramas addresses the issue of subsidies by one member of CARICOM to the detriment of the other.  Trinidad owns Caribbean Airlines.  Ask Grenada's prime minister why he recently had to comment on the impact Trinidad's full subsidy is having on LIAT, part owned by Grenada.

Remember when we were dumb enough to believe that integration included Jamaica and proposed an aluminium smelter with its demand for lots of aluminium ingots to be located in Trinidad and Tobago using Jamaican bauxite to improve value added for aluminium?  Never materialised.

FACT 5: Remember how the Dominican Republic accessed CARIFORUM for the European Union Economic Partnership Agreement?  There is your blueprint, as the Dominican Republic is not a member of CARICOM.

FACT 6: The language of Article 45 of the Revised Treaty of Chaguaramas references the movement of nationals across the region.  Here is the direct quote: "Member states commit themselves to the GOAL [emphasis mine] of free movement of their nationals within the Community."  A goal, that's all.

Yet Jamaica allows Eastern Caribbean people to come here without reservation, while reciprocity, at the same rate and without discriminatory barbs, is often denied Jamaicans.

Last week, there was news of the dispute between Trinidad & Tobago and Jamaica regarding lube oil.  This arose between private interests in Jamaica and entities that are publicly owned by T&T.

Yes, governments do not trade, but they are players in field of international commerce.  This action, by design or neglect, results in a breach of trade protocols.

Some members of the Jamaican business community have long complained about the lax CARICOM conditionalities.  I provided an airing of the oft-whispered sentiments.

I never suggested that Jamaica should go it alone.  We have multiple trade agreements, and currently Costa Rica is under consideration.  The United States is our largest trading partner.  O for the distinction and awareness of reading and comprehension!

That we should deal with the world as it is and forge our way therein as best we can has been misinterpreted as supportive of Jamaica's isolation.  Far from being isolationist, we should forge links with the larger markets of Haiti, Cuba, Dominican Republic, North America and Latin America where the business community of traders can enjoy economies of scale.

GraceKennedy and other Jamaican corporate entities are making their entry into Ghana.  They can continue to set up entities and trade with whomever, and they should.  But do not presume it can only be done by integration, commercial or political.

Ronald Mason is an immigration attorney/mediator. Email feedback to columns@gleanerjm.com and nationsagenda@gmail.com.

May 19, 2013

Kick CARICOM to the kerb (Part 1)

Jamaica Gleaner

Kick CARICOM to the kerb

We, Jamaica and Jamaicans - need to give the six-month notice and leave CARICOM

I would support the repatriation of CARICOM nationals who work in Jamaica.  Parochial, yes.  More jobs for Jamaicans

By Ronald Mason, Jamaica Gleaner Contributor

There comes a time when the only thing to do is make clear, definitive, unambiguous statements about things of importance.  Here goes.  I am a Jamaican, I am NOT a Caribbean man.

I want no part of the totally useless creation we label CARICOM.  The peoples who populate those islands 1,000 miles away from my home are not brothers and sisters.  There has been some cross-breeding, but it's statistically insignificant to warrant the familial term 'brothers'.

I do not ascribe to the notion that because we are primarily and predominantly of the same racial composition, that makes us brothers.  The same could be said of the people of Papua New Guinea.  They were also former colonies of the same empire, but I do not hear this claim for integration with those good people.

I have visited countries in this Eastern Caribbean.  On arrival, one is not imbued, as a Jamaican, with the feeling of belonging.  One is met with the quizzical, "What do you want now?"

I have had a period of enforced residence with some of them at a particular North American university and here in Jamaica.  This has not created any pleasant memories, and I would have been better off not to have had those interpersonal experiences.

NOT THE SAME

We are different.  Mauby, blood pudding, bake, monkeys unfettered, major racial divide are all daily features of life in those islands.  The fact that the West Indies cricket team is offered up as a source of bonding strikes me as overreaching.  The team, when it was great, had individuals who proved to be extraordinary.  They were immensely, individually talented.

They had a singular purpose - to win.  They did win, but the team was created initially out of British colonies.  The development of independent countries with their own attendant nationalism has significantly diluted this experience.  One is hard-pressed to foresee a return to glory on the field, and even if they did, what would differentiate them from other cricket entities?  Just look at the Indian T20 spectacle.  Love cricket - watch, recognising the multiple nationalities playing as a unit.

The Trinidadians have this over-bearing, suffocating attitude.  The Bajans have this bombastic self-importance.  Both of these nations waste no time in displaying these traits towards Jamaicans.  Remember Kamla Persad-Bissessar and the ATM being out of bounds?  The Bajans and Shanique Myrie?

NO LONGER SUFFER IN SILENCE

As an aside, until these most recent incidents, I was prepared to listen to Sir Ronald Sanders and suffer in silence.  No more.  We need to give the six-month notice and leave CARICOM.  Keep your oil, money, flying fish and population.  We will deal with the world as it is and forge our way therein as best we can.

We have the resourcefulness, aptitude and personnel to make our mark.  Let us use what we have and be inspired by George Headley, up to Shelly-Ann Fraser-Pryce, Usain Bolt, the Nobel laureate in our midst and those high achievers in the diaspora.

Have you noticed which two countries are usually responsible for put-downs of Jamaica and Guyana?  I, for one, am no longer prepared, on the national level, to engage those who patronise my country and my countrymen.  I would support the repatriation of CARICOM nationals who work in Jamaica.  Parochial, yes.  More jobs for Jamaicans.

The matter of commerce between the countries is predicated on mutual benefit.  Is this the case with Jamaica and CARICOM?

Hell, no.  They see Jamaica as the market to be exploited, not where fair trade exists.  No to Jamaican patties.  Yes to tissue high in bacteria.

Play the fool regarding natural gas.  Pull the plug.  Get the brand name Air Jamaica, then curtail service to Jamaica.

We do not have to buy the biscuits, chocolate, peanuts, tissue and the multitude of other consumables from Trinidad.  There are Jamaican products of similar or superior quality than.  And our local purchases will boost jobs at home.  As for me and my house, we will not buy CARICOM products.

OTHER OPTION

As a member of the legal fraternity, I have given great thought to the Caribbean Court of Justice (CCJ).  I understand the need for a final appellate court.

I do have a longing to sever the ties with the colonial power.  Let me suggest that we look at another option.

There is a country in our part of the world that is developed, shares our judicial heritage and philosophy, does not have the baggage of colonial domination, and has proven itself to be a worthy ally of Jamaica.  I have no knowledge that they would be receptive to affording us assent for our final court.

However, we need to cut the ties to CARICOM.  Leaving the treaty will mean exiting the CCJ.  We would be diminished as a court of original jurisdiction for CARICOM trade matters.  Can we give thought to looking to Canada as our final court of appeal?

This may well mean a diminished court.  It may further be reduced if we could recoup the 26 per cent contribution we made to the trust which funds the court.  This totalled US$100 million.

Federation was a bad idea.  It was laid to rest.  CARICOM cannot hope to be viable without some states ceding to the whole some political power.  God forbid that Jamaica should do that.  Political decision-making, however limited?  No way!

The current experiment has to be laid to rest.  For me and my household, we will be at the vanguard of seeing to the dismantling of CARICOM.  I am a proud Jamaican.  I am not a Caribbean man.

Ronald Mason is an immigration attorney-at-law/mediator. Email feedback to columns@gleanerjm.com.

May 05, 2013

Kick CARICOM to the kerb (Part 2)

Jamaica Gleaner

The next 50 years of Jamaica Independence

The next 50 years of Independence


By Michael Burke

SO Jamaica's 50th anniversary celebrations are now behind us.  We now journey as a nation towards the 100th anniversary milestone via the 60th, 70th, 75th, 80th and 90th anniversary milestones.  The joy and happiness at our 50th anniversary celebrations were great.  Of course, the naysayers were there but such people exist in every country.

I would have liked to have had even more historical reflections.  It is my hope that at future anniversaries there should be more such reflections.  I would like to commend the planners of the Jubilee Village and those of the Grand Gala, which were really as next to perfect as possible where only the directors would see the mistakes, if any.

But had I been in the planning committee of the Jubilee Village, I would have suggested an imposing sign that stated that 90 per cent of the displays were showing things that did not exist at the time of political Independence in 1962.

It is also a pity that we have not been able to shake some of the indiscipline that we have inherited.  As the crowds filtered out of the stadium after such a wonderful Grand Gala on Independence Day, some technician or other decided that after all the recorded festival music developed since 1962, it was time to play lewd music.  They could not even endure 24 hours without slackness!

It should be noted that the joy and happiness is due to the fact that most people like a party, even if they do not exactly understand what is being celebrated or even believe that there should be a celebration.  As I mentioned last week, I hope that the older ones will get over their unwarranted shame so that they can truly educate the youth into an appreciation of what life was like in Jamaica in 1962.

But perhaps at the 75th or 100th anniversary, fewer of us will be alive to feel ashamed and the history can be looked at in a more dispassionate manner.  Students of history will dig more into the material that exists and will be able to draw their own conclusions. I probably will not live to see the 100th anniversary of Independence (unless I live to at least 108).

But it is still my hope that by then Jamaica will be a republic based on co-operatives that spring from a nation of family units that we are yet to have.  And I hope it happens before our 60th anniversary in 10 years' time. After all, we have been talking about this for decades.

Two things I have suggested before, and I suggest again. First, there should be an emancipendence meal similar to the Jewish Agape meal at their annual Passover celebration.  Second, churches should have an Octave of Emancipendence or eight days of reflective prayer on Emancipation and Independence, as I have been privately doing for the last three years.

The octave that I developed runs the eight days from July 31 to August 7.  It is my hope that others will join me next year. I hope that the octave will become a tradition by the time we reach our 60th anniversary in 10 years' time.

I have also suggested in the past that Jamaica should have an international negotiations conference as part of Independence celebrations.  I envisioned having a major conference and staging it somewhere like the various conference centres, auditoriums and conference halls at hotels. We would also go through the negotiations from the days of self-government (half-Independence) to after political Independence when we did several negotiations.  This should be not only about borrowing but also about trade.

It seems that if this is to take place it will have to be organised by a few people with vision. Indeed, if I could have done it by myself it would have been done already.  I would include all former ambassadors and politicians involved in such negotiations. It would also include those who represented agricultural organisations on negotiation teams in the days when agricultural trade was the economic mainstay of Jamaica.  While we should plan for a day when we stop borrowing, negotiation is a skill that we can make money from by teaching it to others.

I also hope that educational programmes will be in place to stop mental slavery. It takes many forms; one is the belittling of the self, especially the black skin of the majority of Jamaicans.  It also takes the form of belittling all things Jamaican, although that is not so much a problem as our athletes currently win gold medals. But it also takes the form of erroneously believing that we would be better off as a Bristish colony and that our gains would have come anyway. We need as a nation to unlearn that.

We need to invite nationalistic Caymanians here to express their anger when hearing Jamaicans say that Cayman's economic success is due to their colonial status.  The Cayman Islands have had self-government (half-Independence) for more than two decades.  Some Caymanians say that the only thing Britain does for them is to pay the governor's salary.

ekrubm765@yahoo.com

August 09, 2012

Jamaica Observer

Jamaica: ... History, shame and emancipendence

By Michael Burke

WHAT has shame or embarrassment to do with communicating history?  And what has this to do with our emancipendence celebrations, particularly in a year when we are celebrating the 50th anniversary of our Independence?  One of the unfortunate legacies of certain types of government and economic models is the class system.  It has created the misleading belief that some people are better than others.

The Roman Catholic Church teaches that the notion of superiority and inferiority based on class and colour is a sin against the great commandment of "Love thy neighbour as thyself".  The said church further teaches that with regard to race it cannot be proved either in scripture or in a science laboratory that any race is superior to the other.

But like any other religious institution, not all Roman Catholics have the same level of understanding.  So even within a church that abhors class prejudice, in its doctrine it exists within its borders.  And wherever it exists, there is usually a sense of shame on the part of the victims of such prejudice.

Many young people do not appreciate how far we have come since Independence, let alone slavery, because they were not taught what it was like before.  Many times their parents do not want to tell them what Jamaica was like as they are ashamed to admit the conditions under which they lived because they were looked down upon and ridiculed by others.

Fifty-two years ago in 1960 when I was six years old, my parents left me and my siblings in the care of our maternal grandmother while they went on tour of New York, USA, England and the European continent.  My father heard the following story in England and told us on his return.

A Jamaican living in England where he was courting an English girl (white-skinned, I believe), showed her a picture of Hope Gardens and told her that it was his backyard.  After the wedding she wanted to take a trip to Jamaica to see the place.  The man was ashamed to tell his wife the truth.  But how would his children learn to appreciate his efforts to improve their lives if he was ashamed to tell them where he grew up, even if on Spanish Town Road or Back-o-Wall?

In 1967 when I was 13 years old, I saw a photograph in the Star of a Jamaica Omnibus Service (JOS) bus driver who had received an award for good driving.  A cloth badge was sewn to his right shirt sleeve.  On several occasions while taking a JOS bus, I recognised him as the driver who won the award.  Fourteen years later in 1981, I saw him in Papine.  By this time he walked with a limp.

The JOS awardee told me that he was retired.  He sat on the stone wall by the Hope Aqueduct next to what was then CAST (now UTech) and told me of his struggles to give all his children a good education by sending them to some of Jamaica's best high schools. He also spoke about attaining the award from JOS.

During the conversation I learnt that the retired bus driver was a Roman Catholic like me and that he had seen me at church.  He surprised me by telling the names of his sons because I knew some of them from Roman Catholic circles of which he was very much aware and was the reason for telling me that he was Roman Catholic.  He was extremely proud of his eldest son, who by that time had become a senior accountant at a large company in Jamaica and who, I believe, became a chartered accountant.

That top-level accountant today is himself retired from the company where he was employed, although his youngest children are still of high school age.  He holds a prominent position in the Roman Catholic Church, particularly in the Archdiocese of Kingston.  His father, the retired bus driver, died some years ago.

Less than three weeks ago, I was at a Roman Catholic Church and saw one of the sons of the top-level accountant and grandson of the late retired bus driver.  In discussion with him, I told him that I knew his grandfather who had won an award as a JOS bus driver.  The boy, about 15 years old, looked at me and asked in a tone of disbelief, "A bus driver, Sir?"

The boy's father had clearly not told him that his grandfather had been a bus driver, which I suspect was for reasons of shame, although I would not say that to the boy.  I "polished it off" by telling him the teachings of our church on the dignity of labour.

I will not stand in judgement of this top-level accountant who has not revealed his humble beginnings as the son of a bus driver to his children.  How much ridicule - if any - did he endure from upper-class students at the prominent high school he attended?  I do not know, although I am aware that no one enjoys being ridiculed.

But how can the young people appreciate the struggles of the last 50 years of Independence, let alone the struggles before emancipation if we do not get over the shame that is totally unwarranted?  The only thing that anyone should be ashamed of is sin.

ekrubm765@yahoo.com

August 02, 2012

Jamaica Observer

Dons are criminal non-state actors that evolved out of the divisive trade union and partisan battles in Jamaica from the 1940s to 1960s... ...The term 'don' is a recent one, however, one that gained venom in the 1980s... ...before that you had 'rude bwoys', 'top rankings' and 'area leaders'

Garrisons: Empires Of The Dons

By Damion Blake, jamaica-gleaner guest columnist

The Jamaican don is a unique figure, created by a divisive and polarised partisan culture, and produced by the social and economic conditions of urban poverty and limited access to legitimate employment.

Dons emerged in a country where social status and prestige are important markers of upward mobility, and what the late Professor Rex Nettleford termed a 'smaddy'.

But who really are dons? How have they come to dominate the geopolitical spaces of garrison neighbourhoods in Jamaica? I view them as governance actors who use both fear and material rewards as tools for achieving and maintaining power inside Jamaica's garrison communities.

I write this article against the background of research I conducted in one of Jamaica's urban communities in the Kingston and Metropolitan Area last year from August to December 2011. This urban inner city, which I will refer to as 'California Villa', is in a garrison constituency and has been termed a garrison community.

I interviewed more than 40 persons who lived and/or worked in the community. I also spoke with civil-society and NGO groups that have worked in garrison and inner-city communities for decades in Jamaica.

One respondent who lives in California Villa remarked, "Don is a leader, a man who decide when the war fi start and when it fi end. Him decide who lives and who dies." I found the pronouncement of the respondent to be both instructive and scary. Like an investigator, I followed several trails trying to better understand who these community figures really are.

The late Professor Barry Chevannes once referred to dons as "folk heroes"; I think in many ways Prof was right. Dons have a kind of social power inside garrison communities that gives them perverse legitimacy, respect, social prestige but, most of all, a deep fear among residents. Residents fear dons and the gangs they lead. To cross paths with, or diss, the don is an almost sure ticket to punishment.

Dons also have network connections outside the walls of garrison communities. One respondent who runs a community-based association remarked, "There is no don without a politician, and there is no don without his own police."

Categorising criminal dons

But are all dons the same?

From the research I carried out, I realised that there are different types of dons in garrison spaces; in fact, there are some community figures that have social influence, but are not really dons.

One respondent, who works closely with inner-city and garrison communities, informed me that there are some men called 'boss man' who provide material resources to residents in these communities. They have respect among the youth in the area, but they are, technically, not dons.

Based on my research, a three-tier structure of dons emerges: there is the mega don, the powerful community don, and the lower-ranked street/corner don. Most garrisons, it seems, tend to have street-level dons, with fewer powerful dons and still fewer mega dons.

The mega don operates across garrison communities, is awash in wealth, has transnational links to organised crime (drug and gun trafficking), leads a gang, has legitimate businesses but also organises mega robberies and extortion rackets.

The don is essentially a male (I came across no female dons) who has resources in the form of money, has some political association (loose or strong), has an arsenal of weapons, usually is a leader or top-ranking gang member, has respect in the community (whether out of fear or admiration), and someone who provides some social benefits to the community.

Dons are criminal non-state actors that evolved out of the divisive trade union and partisan battles in Jamaica from the 1940s to 1960s. The term 'don' is a recent one, however, one that gained venom in the 1980s; before that you had 'rude bwoys', 'top rankings' and 'area leaders'.

Damion Blake is an instructor and PhD student at Virginia Tech State University. Email feedback to columns@gleanerjm.com and damionkblake@gmail.com.

February 27, 2012

jamaica-gleaner