Jab Jab: The True Essence

Grenada Jab Jab

Okay, I know. Carnival is still months away. Despite this truth, however, the carnival celebration context is not the only context in which the Jab Jab masquerade can be talked about. Jab Jab is much more than just masqueraders gyrating through streets during carnival celebrations. 

So, in what context am I speaking of Jab Jab? I am speaking of Jab Jab as consciousness in action. As an awareness, fueled by a passion, that can and should be channeled, not only as masqueraders on the streets of Brooklyn during Labour Day, or during the Trinidad and Grenada carnival celebration, but to inform us in the fight for positive world change. Think about it! Thinking of Jab Jab in this context, however, requires us to, not only rethink our modern view of the Jab Jab masquerade, it requires us to remind ourselves of the true historical reality of the Jab Jab.

What is the historical reality of the Jab Jab? The word Jab, in English, simple means to strike with quick short blows. This is indeed an aspect of the Jab Jab masquerader. Armed with ropes and chains, [and snakes today, to frighten spectators] one has to pay compensation to the Jab Jab or else be jabbed with ropes and chains. Of course, this jabbing is a pretentious action, but it has a significant historical connection to the story of black human beings and their person-hood and humanity.

As a word connected to the carnival celebration, the word jab has its roots in the French word “Diable,” meaning “devil.” Thus, in the Grenadian context, Jab Jab, as it is used, means “devil, devil” or “double-devil.” Certainly, the masqueraders are not the devils themselves. They are instead acting out the actions done by a people they believe to be devils. In this context, the Jab Jab masquerade can be interpret as one group of people abusing another and forcing them into providing or performing some type of act [giving money to the Jab Jab in the carnival celebration context] against their will.

The question then is this: Who is the devil or devils, as demonstrated by the Jab Jab masqueraders? The answer can be found in the Jab Jab historical connection to the fight against slavery and the freedom that follows. There are different stories of how the Jab Jab masquerade in carnival came about. First, however, we have to remember that before the emancipation of slavery, the slaves were not allowed to partake in carnival celebration. After emancipation, however, the formally enslaved Africans were able to take part in the masquerade and began using, what is called, Cannes Brulees or “burnt cane” to paint themselves black and greasy as a commemoration of their freedom.

L.M Fraser, in History of Carnival, gives this story as the origin of Jab Jab. Fraser writes that:

“In the days of slavery whenever fire broke out upon an Estate, the slaves on the surrounding properties were immediately mustered and marched to the spot, horns and shells were blown to collect them and the gangs were followed by the drivers cracking their whips and curging with cires and blows to their work. After emancipation, the negroes began to represent this scene as a kind of commemoration of the change in their condition, and the procession of the “cannes brulees” used to take place on the night of the 1st of August , the date of their emancipation… After a time the day was changed and for many years past the Carnival days have been inagurated by the “Cannes Brulees”. [Traditional Mass Archive]

In Haiti there is the Lanse Kod, who are masquerading people that paint themselves as black and greasy as possible, to resemble the African slaves, and carries ropes and chain, as a representation of the brutality of slavery and the Haitian freedom in 1804. This very context is the essence of the Trinidadian Jab Molassie, [Molassie come from the French patois Mélasse, meaning Molasses] and the Grenadian Jab Jab.

Haiti Lanse Kod

Trinidad Jab Molassie

Yes, indeed. Jab Jab is an artistic metaphoric expression of freedom. That is the Jab Jab essence. Thus, as we celebrate the 20th celebration the Rwandan genocide, in the light of the Jewish Holocaust, the Albanian genocide, the ongoing actions of Muslim killing Christians and Christians killing Muslims, and other grave harms that we human beings have brought and continuing to bring upon each other, we must think of the Jab Jab in the context of a consciousness in action. In the context of an awareness that is informing our action towards promoting world peace, freedom and human rights for all. That is true Jab Jab.

Sure the Jab Jab dramatization is the mockery of the evils visited upon our black Africans ancestors by the white colonialists. Thus, these colonialists were the devils. However, we cannot let the Jab Jab spirit begins and end there. There are many evils in today’s world and their perpetrators transcend “race” and color. Therefore, as a people who are the Jab Jab essence; a people who embrace the consciousness of the Jab Jab, we should not let that awareness remain in the historical past. Let it be active. Use it and promote it as the awareness in the continuing fight for freedom and human rights for the many, many people around the world.

The high intense energy that the Jab Jab family demonstrates during the carnival seasons should also be channeled into fighting against those who act on the urge to demonize and marginalized minorities at home and abroad. The Jab Jab awareness should not be limited to just a celebration. It should be a consciousness that is used to foster the rights for freedom of speech, self-expression, and others' human rights. It should be used as an awareness to promote and protect gay rights, lesbian rights, nonbelievers rights, believers rights, women rights, etc. Our Jab Jab calypso and soca songs should echo a call for those rights to be upheld and protected. To me, this is the true expression of the Jab Jab essence.

So my Grenadian people, my Caribbean people, next carnival, as we blacken our skin and conjure up the African awareness of the Jab Jab, remember its true representation, and let us together, in the words of Jab Jab singer Tallpree, “play a wicked Jab” for the protection and promotion of human rights for all human beings, rights for animals, and for all of nature.

Jab Jab!

Here is a Jab Jab song. Enjoy!

Nothing Atheist About “Real” Black Atheists

Nothing is wrong with the need to understand about one’s distance past; one’s history. The eagerness to learn about our African past is real and alive in Grenada. Africa’s great past and contributions to civilization are discussed among many young people looking for a new narrative that speaks to their nature. Their Africanness! No educational institution, I know of, on the island, imparts such education. Thus, organizations like Rastafari become an appetizing resource.  Not only that, many of these young people seek to sever themselves from the Euro-centric religions that continue to define their cultural and religious experiences. Consequently, many of these young Grenadians often find themselves part of black organizations framed within an Afro-centered cultural and theistic worldviews, but are organizations as divisive and as irrational as the ones they seek to leave. Take this black organization that caught the attention of a Grenadian friend of mine.

Amazing indeed! There is now a little known “Atheist” organization (group), located in the US state of Atlanta, Georgia, calling themselves the “Real” Black Atheists. I learned of this when speaking to a friend of mine a couple of days ago. My friend was interesting in my atheism. He also described himself as being an Atheist. However, he explained, there are differences between us. You are a Black Atheist, but, I am a “Real” Black Atheist. I was at a loss for words! Black Atheists I get, but what is a “Real” Black Atheist?

My friend went on to enlighten my ignorance. According to him, he would break down the “science” behind the name. The origin of atheism is from the Greeks/Romans, he explained. His contention was the early Greeks philosophers had gone into Africa (Egypt – Khemit) to study, and upon their return to Greece, set up schools where they taught the African Knowledge they had acquired. These African teachings, he explained, did not recognize the Greek gods. He identified Greek philosopher Thales as one such person who journeyed into Egypt and upon his return to Greece refused to reorganize the Greek gods as the center of his knowledge.  Thus, he concluded, Thales went “against the god(s).” Who’s God(s)?  The Greek God(s); thus, he became an “A” (without/not) theos (God). One who rejects the Greek/Roman’s God(s)?

I had to acknowledge my friend was right to some extent. The issue here, of course, is not whether some Greeks or Romans philosophers went into Africa (Egypt) to be educated. The issue is Atheism. And, viewing Atheism through its narrow historical context means it does originate from the Greeks/Romans cultural experience. I doubt, however, being skeptical about the existence of a God was purely a Greek/Roman phenomenon.

Theism was a fundamental aspect that supported the Greek and Roman state. They believe the gods gave the state its divine right. Thus, its citizen was obligated to believe in these gods, and anyone who did not, was designated an “Atheist,” and an enemy of the state.  In fact, the Christians, prior to being designated the state religion by the Roman Emperor Constantine, were named an atheist group because they too did not accept the pagan gods the Roman State reorganized. (Murdock, 2009)

This is the framework that informs my friend’s (and other “Real” Black Atheists) understanding of Atheism. Thus, Atheism to them is limited only to the rejection of the Greek /Roman God(s). Indeed, a faulty and parochial view of Atheism. My friend is not only looking at the word atheist through a narrow historical context, he is also applying atheism within a much closed historical framework. No doubt a willfully chosen position; done for a purpose, and an irrational one at that. Limiting Atheism to such a narrowed historical context is an attempt to exempt the African gods and religions. Black people should certainly reject the white man’s God(s) and religions, but, must accept the African religions and gods as objective truth. This, my friend maintained, underlines the difference between a Black Atheist and a “Real” Black Atheist.

Atheism, however, is more far-reaching than the “Real” Black Atheists’ supposed understanding. In effect, their unique understanding of Atheism means they have missed the real issue. Atheism, as employed, covers all religions and all God(s). Atheism is not simply rejecting a particular God concept, from a particular race or culture, but all concepts. All deities!

Indeed, what I have outlined thus far points to one conclusion, “Real” Black Atheists are not Atheists. In that they do not have, as the word Atheism outline, a “disbelief in the existence of God or any other deities.” They are instead, “Atheists” in the same context Christians are “Atheists” to the Hindu gods, or African God(s). Muslims are “Atheists” to the Christian God or African gods, etc. “Real” Black Atheists are against (or without a belief in) all God(s) except the African Gods.

Not Like the Greek/Roman God(s)

According to my friend, understanding that the African’s God concept(s) is different than the Greek/Roman concept is important to understanding oneself as a “Real” Black Atheist. African gods, he explained, were human beings who ruled as kings and elders. In other words, what he is saying is these "divine" rulers are religio-political leaders who were seen and accepted by their subjects as incarnated gods. To the lay Africans man, women and children these god rulers were mediators and agents to the inaccessible sacred, and after they expired, elevated from human gods to ancestor gods. Incredible!

Every religion makes different truth claims. However, to say this means the African god concepts and religions are not constructed upon unreasonable claims is a deliberate negation of objective facts. As the Greeks and Romans, the African religions have a high God concept, for instance; a being, who sits on high, responsible for the creation of the universe and all within it. Unlike the Greeks and Romans, however, this high God, to the Africans, is normally seen as removed from the regular life of the people. Thus, in the Yoruba religious myth, for example, the pantheon of Orishas is the ones assigned to carry out the work for the high God, Olodumare. Here, the pantheon of Orishas are not unlike the Judaic pantheon of Mal’ak (messengers of Yahweh), the Muslim pantheon of mala’ikak (messengers of Allah), nor the Christian Angels (messengers of God), etc. Another common aspect to these religions are the adherents appealing to these gods or dead relatives to literally affect the condition of the living. The point then becomes not if the African God(s) concepts are different from that of the Greek/Romans God(s) concepts, but whether these concepts are actually objectively true.They are not.

Even if these God(s), in the African concept, were first humans, and were later elevated to ancestors, does not mean we have to accept them in a dogmatic religious sense. Certainly, being a Black Atheist does not mean that one does not appreciate his or her culture and ancestors.  I just don’t accept them as gods. Praying or presenting offerings to these dead relatives in an effort to affect our lives, in a positive way or otherwise, in the real word is as absurd as pleading to Jesus, Yahweh, Allah, and Zeus to the same ends. The Nigerian philosopher Adebowale Ojowuro writes he “used the Christian religion as a pilot to indicate the numerous absurdities that altogether consist in the entire religions of the world. The stacks of these outrageous absurdities are similarly of equal magnitude in every religion, without any exception,” (Ojowuro, 2010). To this truth, however, my friend, and the rest of the “Real” Black Atheists crew, made themselves deliberately blind and deaf.

I agree, we (black people) must “reclaim our history and our identity…,” (Ture & Hamilton, 1992). However, pseudo-science, pseudo-history and superstitions should not be the culture and identity we reclaim. Contrary to what some Afro-centric writers believe, rationality, objectivity and critical thinking should be the cognitive pillars defining us and our culture, and rejecting not only the Greek and Roman God(s) and dogmatic theology, but also the Africans’ God(s) and dogmatic theology are important in eradicating the pseudo-science, superstitions and the many irrational beliefs that for far too long define us.

My friend went on to define the word God, in the African context, as meaning “ownership.” But who are the African gods/ancestors in ownership of? It is the African people. In the words of Afro-centrism, African culture is collective. In other words, one cannot maintain his or her individuality while being a member of her group; her identity must be wrapped up in group identity. Yet my friend went on to explain he is against all non-African god concepts because they are a political concepts designed to keep black people under control. Really! Didn't you just describe the African gods/ancestors once human political leaders, who, as he defined the word God, in ‘ownership’ of the citizen? Cognitive dissidence, indeed!

Everyone being forced or willingly relinquishing his or her body and mind to be molded by those in power. I am not saying community is a bad thing. Humans are social beings and need community, but a community that requires, or expects and/or indoctrinates (educates) its citizens to be conformists to group identity dangerously borders on authoritarianism – thinking of North Korea here (Religious descriptions paint Heaven in similar manner). In fact, in the African context, these authoritarians are placed as the intermediary between the community and the gods/ancestors, who one must go through to be considered.  Sounds like Catholicism to me! Saying no to accepting these authoritarian human beings as gods and negotiator on your behalf to the sacred is not rejecting your ancestors or your culture. It is a rejection of irrationality.

        

Stuck in the Past

“Real” Black Atheists seems to be frozen in time; bound to ideas which haven’t evolved to deal with the new problems facing the black population today. My friend described “Real” Black Atheism as analogous to Black Power. Indeed, my friend’s belief seems to be grounded in the Black Power, Black Nationalist movement worldview. Despite it might seem quaint to ask what is Black Power, many today who chant the slogan has very little understanding of the ideology and of its historical context. No doubt, Black Power is not unknown to Grenada and Grenadians, for the revolutionary leaders (1979 – 1983) were informed by such ideology.

Theodore G. Vincent writes “there are many shades of black power.” He, however, listed these three.

• In the middle of the black power continuum are those who believe that the injustices of discrimination and forced segregation can be successfully challenged if blacks join with disadvantaged whites and reform the system through interracial cooperation.
• At one extreme are those who believe that since racism is endemic to America the black must accommodate himself to the segregated world that has been forced upon him, avoid any challenge to white authority, and build power within the segregated world through a combination of capitalist economics and white philanthropy. 
• At the other extreme are those who believe the system is simple unworkable, so far as the rights of black people are concerned. People who hold this latter view refuse to accept force segregation, but they do seek the right to build a society of their own. Independent black power, on a par with white power, is their goal.  (Vincent, 1970)

Listening to my friend and watching YouTube videos (Real Black Atheists vs. Black Atheist) posted by the “Real” Black Atheists adherents, they, I believe, fall within the context of the third extreme. They appear not to be the Kwame Ture type Black Power movement, where black people are called to work with other marginalized groups and people to achieve social, economic and political justice. They appear to be an organization promoting separation. In fact, they separate themselves from Black Atheists and brand Black Atheists race traitors. “Real” Black Atheists endorse a philosophy of race superiority, and as such, they are akin to Afro-centrism, although they seem to have a problem with the word “Afro” in Afro-centrism.

Of course there is no such thing as ‘Black Atheism’ or ‘White Atheism.’  Simple Atheism! And one can choose to be without all God(s) regardless of the culture, or choose to be without/against only the God(s) outside one’s culture. The differences that can be found between Black Atheists and White Atheists more or less lies in the type of social justice struggles. Each ethnic group has problems that are unique to its people. Black people are still fighting racial discrimination; institutionalized racism, which shows up as socio-economic disparities, educational disparities, police brutality, stop and frisk and the many other faces in which white racism manifests, and these societal ills we must fight.

As I end this polemic, I must agree, my friend is correct. In that, “Real” Black Atheists is different from Black Atheists. They are certainly unalike. Black Atheists promotes and supports moral justice for all of humanity, within a secular humanist framework. Black Atheists are concerned with building a better society for all of humanity. In fact, as a Black Atheist, my world view is informed by this fact, “humanity is one,” (The Human Prospect – V2; p.5).

“Real” Black Atheists, on the other hand, have a theistic philosophy which seeks to separate the world into US vs. Them, just like many religions. Moreover, after listening to my friend and the many “Real” Black Atheists on those YouTube videos, it seemed clear that “Real” Black Atheists are not only stuck in the past, they support bigotry, intolerance, hatred, sexism, homophobia, pseudo-science, irrationality, xenophobia, etc. Interestingly, “Real” Black Atheism is not unlike the very Euro-centric (European) theistic philosophy it claims to eschew.

Note: In the words of the great ancestor Frederick Douglass “I would unite with anybody to do right and with nobody to do wrong.”

Black History Month: The Lesson We have Missed

We are now in the middle of celebrating another Black History Month, and again the failures and achievements of the black struggle are discussed and debated in almost all arenas. These debates are waged between people some describe as Traditionalists, Fence-Sitters and Dissenters. However, despite these debates and the category one may be placed in, have we neglected an important lesson that for years has been staring us in the face? I believe we have.

 One aspect of the black experience that is certain to capture the center of these discussions is the black religion, or more correctly, the black church. One is certain to hear the statement, “Religion has always been a part of Black life in both Africa and the U.S” (Karenga, 1993), made constantly. This statement is something of a mantra used by many people of color as they defend the continuing need for religion as a viable institution in the Black community. Indeed, as one looks back through antiquity, the many uncertainties that plagued our ancestors explained why God and what became known as religion may have been needed. Thus, in this context, God and religion seem, as supported by a huge body of evidence, to have been created by early humans in an attempt to calm their fears.

The statement that religion has always been a part of the black experience both personally and collectively is indeed a true one. Not only to black life in Africa and the United States, but also to black life in Central and South America and the Caribbean.

In this essay, however, I am not interested in religion as a personal influence. I believe that every individual has his or her right to worship whomever or whatever he or she wants, and for their rights I will certainly defend. My concern here lies in religion as an institution, around which people collectively form their identity. This I believe is harmful to the collective harmony of a society, since a society may not be homogenous in all respects.

Nowhere else has a people’s identity been more tied to religion than in the black world?  In the United States, for example, “92% of African Americans identified themselves as Christians” – (Hutchinson, 2011). Of course, there are the Afro-centrists who identify with the many Traditional African Religions, the black Islamists, i.e. the Nation of Islam, the Moorish Science Temple, etc. This level of religious adherents is also true for the Caribbean region. Grenada’s population is identified as being 98% Christian, for example.  In the black world, theism can be found in all forms, and not accepting one sadly places an individual in the absurd category of race traitor.

Moreover, apart from arguing that religion has always been a part of the black experience, another reason given for its continuing need is its claimed use as a tool against oppression. From the African continent to the Americas our ancestors engaged in struggles against the European colonizers, and in their struggles, religion certainly played a role. In Haiti, for instance, the Vodoun religion played a significant part in the Haitians’ struggle for freedom. The Black Church in the United States also played a significant role in the struggles of African Americans against white discrimination. Here, however, is what I think is worthy to note, neither religion itself nor its God/gods or deities were responsible for the success in these human struggles. Instead, these religions simple provided a safe space and community from which revolutionaries were protected as they carryout their work. The fact is, “It was the human being who did the work,” (Lewis, 2012). 

With this understanding, I believe that throughout the continuing struggle for black liberation, self-identity, sociopolitical and socioeconomic equality, we, the black population, has missed a noteworthy lesson. This lesson, despite being virtually ignored, has been significant to the success of the black struggle.

To elucidate what I am talking about here, I am pointing to the Marcus Garvey Universal Negro Improvement Association (UNIA), as a case in point. The UNIA I believe presents us with an obvious, and maybe the best, picture of my argument. No, I am not asking that we create today a UNIA type organization. There is I believe no real benefit to racially homogeneous type organization in a multicultural world. We are living in a global village, where we are interconnected in diverse ways. However, I am arguing that there is an intrinsic feature to the movement that allowed it to achieve the successes it did; the largest mass movement in African history. Indeed, “the Universal Negro Improvement Association was the greatest and strongest movement ever started among Negroes” (UCLA African Studies Center).

Even though Marcus Garvey was, to all accounts, a religious (Christian) man, and placed his liberation philosophy within a god-based theistic framework, adopting the motto "One God! One Aim! One Destiny!” the movement itself embodied a feature of secularism. In that I mean, Marcus Garvey, unlike the leaders of the many black movements that followed, did not promote his movement as a religion. Marcus Garvey is recorded as saying that he had “no time to teach religion” (UCLA African Studies Center). In fact, the defeat of the UNIA’s Muslims members in 1922 and its Christians members in 1924 from trying to make Islam and Christianity the official religions of the movement speaks to the intent of building a movement that embodied a secular characteristic. Despite Garvey’s assertion that black people should view God as being black, the UNIA members did not have to drop their religion to become a member. As Garvey said, “our God has no color, yet it is human to see everything through one’s own spectacles,” (Garvey, 1986).

There is no doubt that the massive growth and success of the UNIA, despite how short lived it may have been, was a result of its secular nature. If one surveys the black experience after the UNIA, we will notice that all the liberation movements that followed, failed to eclipse the UNIA although possessing almost the very same philosophy and goals; for example, Elijah Muhammad and the Nation of Islam (NOI), Noble Drew Ali and the Moorish Science Temple of America, Dr. Malachi Z York El and the Nuwaubian nation, and even the Black Churches that feature Liberation Theology as their manifesto. The problem here is certainly religion/theism as an identity for the community.

As I have mention before, we are a diverse group of people. This truth cannot be denied. Thus, designing a community/society with a specific religious ideology as its identity, be it Euro-centric or Afro-centric is unhealthy for us and the world in general. Indeed, many of us are believers, but some of us are not. Some of us are heterosexuals; some of us are not, and list of diversities goes on. We are certainly “at the crossroads of freedom and equality.” As a result, I ask that as we reminisce on our pass struggles, achievements, and debate on how we should move forward, remember that an unprejudiced society that embraces and accommodates all human beings, regardless of sexual orientation, religious belief, non-belief, color, sex, etc, is most certainly the best recipe for success, and only a secular humanist society can, I believe, accommodate such a vision. This, I believe, is the lesson we have missed.

Happy Black History Month!   

Changing Skin, From One Zombie to a Next

October is the month of dressing up in costumes, especially zombie consumes, and “Trick or treating” from house to house for candy and other treats. It is a fun and festive time especially enjoyed by children. I am speaking here of Halloween, a celebration that has its roots in the European Celtic culture, known as Samhain. In its original form, Halloween marks the end of the harvest season and the beginning of winter. Of course, Halloween is not a celebrated in the Caribbean, as far as I can remember. Certainly not in Grenada. However, the zombie aspect of Halloween do relates to two aspect of Grenada's culture. Its African past and its Christian present.

The Caribbean is filled with the presence of Africa. This presence is shown through its people and what became known as the Caribbean culture. Although Grenada is virtually 100% religious, with Christians making up about 95% of the population, the Afro-Grenadian cultural aspect is displayed all the time, and often go unnoticed by the people. In fact the superstitious aspects of the African culture once dominated our parents and grand parents minds, dominates the country’s collective minds to this very day. In fact, they are still believe to be facts.

Growing up in Grenada, I witnessed how these superstitious beliefs literally shaped and dictated the lives of people in my neighborhood. I witnessed, for example, people being afraid to pass next to cemeteries for fear that spirits – the deceased/zombies – would emerge from their graves and cause harm to them. What was interesting, however, is that these fears were built upon the knowledge that someone before them were taken by these spirits. Of course, there were no facts or evidence to support these stories. The fear was built purely on hearsay, and propagated down the line.
The fear of walking where little or no light shines griped most Grenadians during those days, and like in the vampire movies, in which the cross is portrayed as the kryptonite to the vampire, which repels and/or vanquishes them when placed in front of these creatures, Grenadians developed prayers, adopted biblical psalms and used curse words, which they repeated in hopes that these mantras would vanquish away these terrifying imaginary beings that lurked in these dark places – under large trees, for instances – awaiting your arrival.

One such being that dominated the imagination of Grenadians was the Lougawou (Lugbawoo). This was a being believed to have been human. However, these Laugawous are believe to be "humans of questionable character accused of becoming vampires at night, entering locked doors and assaulting victims while they sleep”- (Murrell, 2010; p.81). At night these "questionable" humans are accused of removing their skin and take to the sky looking to feast on the blood of other humans; blood drinking skinless flying humans. Of course, back in the old days these beings were believe to be real. Everybody was certain that they existed, but no one ever really laid eyes on one. Today, however, one may be inclined to believe that these beliefs were left behind. Not so fast. Just last week I was in conversation with some of my people who insisted that Lougawou, not only existed then, but still does today; and who are the human beings accused of being Lougawou. The elderly who is most often living by his or herself with no family support? I was surprised when one young lady ensured me that she was certain that her father was one of these peculiar beings.

Indeed, Lougawou haunted the living in Grenada. However, this is so because Laugawou has always been an integral part of our African religious past, Obeah. It was an aspect of our ancestors’ faith that speaks to the belief in “Zombies”, part of their mythic story. Most of us have come to understand that fact. However, for many Grenadians, this fact matters not. Although many Grenadians today believe that these creatures do exist, they certainly do not accept Lougawou as a benevolent being. Indeed, Laugawou may have been an inhabitant of the malevolent African spirit world, however, these sprites were not view as evil in the same context we have come to learn through Christianity.  The dread that Lougawous visited upon the collective minds of Grenadians was planted by the colonial masters, making “the practice (of Vodou/Obeah) a primary target for legal regulations and control”- (Murrell, 2010; p.233). They did not simply try to control Obeah, but they sought to eradicate its practice because, like the use of the Black church to facilitate the Civil Rights struggle in the United States, “Obeah facilitated resistance and revolt among the slaves (in the Caribbean). It provoked an ideological rallying point in sanctioning rebellion, afforded meeting places and leaders, and formed a repository for the collective of the slave by preserving African traditions which could be opposed to the dominant colonial culture”- (Murrell, 2010; p.233). Thus, the European branded the African religion evil, and, of course, planted another zombie myth in its place; the myth of Jesus. And as we did with our African belief, our parents and grandparents accepted the Jesus mythic story without asking for any evidence. In fact, they digested the European’s Jesus story so strong that even today some Grenadians will negatively brand you an Obeah worker if you are seen with a book that has black images in it.

I remember, for example, being amused by a friend who humorously informed me that if he did not want any Grenadians to go close to his house, all he has to do is attach a black doll to a pole and place it at the front of his house. They will not dare enter his yard. Obeah exists there, they are certain. This certainly sounds funny, but it is true. Sadly!

 In addition, most, if not all, Grenadians were obsess with capturing a Laugawo, so they will employ their time in a weird exercise in hopes to do so. Thus, like praying to Jesus in hopes that he literally assists in changing their conditions, these Grenadians littered their steeps with sand, believing that this was a legitimate way to capture these blood sucking skinless flying humans. The belief claims that as a Lougawou approached your house, placing sand on your steeps, distracted him/her from entering and instead become preoccupied in trying to count every single grain of sand. As a result of the Lougawou’s compulsive disorder, its insistence to count every grain of sand, allows daylight to come upon the creature and thus the homeowner or a passerby to capture and expose the creature’s identity to the community. This, however, never happen. The Laugawou eludes us to this day. Why, because its a myth, and so too is the Jesus character. We have merely traded the position of two superstitions; replaced one zombie story for another. And as we enter into “All Hallows’ Eve” or “Hallows’ Evening” (Halloween), which is derived from the Christian's “All Hallows” or “All Saints Day” (Hallowmass) celebration, remember that anyone that supposedly comes back from the dead/grave (Acts: 2:24) is a zombie. However, since this also has never happened and most likely will not, it is safe to brand these stories as mythical stories. Indeed, both Lougawou and Jesus are mythic creatures of the imagination.
Remember that, not only has Jesus came back from the dead, but he also "...said unto them (his followers), verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you" - (KJV John: 6:53) - is this zombie behavior? You decide.

Happy Hallows' Eve....

A Stimulus Package From The Angles

I recently attended a lecture given by a prominent Afrocentric leader. It was my first lecture attended after being rejuvenated. Or after I had morph into becoming Kepra. By that I mean, after I had emerged, or risen into a new day, restored. Crossing Rasta. That is, I have crossed that imaginary line (or Rasta) that separate dogma and irrational thinking and steeped into the new world of rationality, reason and reality. So to speak. And man, was this lecture tedious to listen to. My head was about to explode listing to the mas pseudoscience and irrationality the audience was expected to accept as facts, and they did. The gullibility of the people in attendance was staggering. I never thought it was that bad. Indeed, I was to up-close before, as one who adhered to, at some extent, these ideas. I can see now why Afro-centrism writers like Marimba Ani forcefully argues that the Afro-centrism herd should not employ "objective" nor "critical" cognitive thinking skills (Yurugu - An Afrikan-centered Critique of European Cultural Thought and Behavior). It is the white man cognitive mindset, Ani argued. Black people should not employ these cognitive tools in their thinking. Really! Well then, I gess that I will have to betrayed my people. In fact, this is the charge made against those that distance themselves from these absurd Afro-centrism ideas. Those who opt to ascent to rationality and reason. This same charge is made against those who reject the Euro-centric base Black church (Christianity in general). This charge is nevertheless a small price to pay. For if you choose not to employ these cognitive functions and side with people like Marimba Ani, you will definitely fall for the garbage peddled by these charlatans, as demonstrated in the lecture.

Indeed, the lecturer did not have to try hard to convince the attendees of the absurdities he taught since, by observation, everyone in attendance appears to have been hardcore believers. They all agreed with the lecturer, for example, that science proclaim man to have had evolved directly from monkey. I don't see monkeys changing into man today, the lecturer scornfully joked. Everyone bust-out in laughter, convinced they all had it right. 

I did not stay for the entire lecture, however. I could no longer listen to these, to be quite frank, garbage. However, the intermediate period was even more hilarious. During this period, the lecturer, of course, had his products on sale. The charlatan move. The Snake-Oil salesman. Peddling his product after convening the audience that he was chosen my the ancestors, and, had been visited by their “spirits”, from another dimension. They gave him special knowledge to dispense to them, and armed with this new, never known before knowladge, their lives will improve for the better. They will make plenty money. Etc.
One product the lecturer claimed to have had, was music. according to him, the music was very special. It was given to him by ancestors' spirits who are living in another dimension, higher than ours. They cross over from their higher dimension into this reality and drop-off the already packaged music. The music, however, was on cassette tape. That was indeed funny! Well, I gess the “spirit” population, from this so-called “higher” dimension, has not caught up with technology. Price of this "SPECIAL" music, twenty bucks. Yes, twenty dollars for music that supposedly came from another dimension and placed on cassette tape. Of course, no body saw anything wrong or even weird with that. No questions asked. The tapes were all sold out in a flash. I was amazed but sadden at the same time. I felt sorry for the people that was being taken advantage off or was allowing themselves to. I wanted to challenge the authenticity of these music tapes. However, I refused because, I realized, I was on hostile ground.

Other products were also on sale. They included pictures of Kemitic (Egyptian) and Hindu's gods and goddess. These postures of the deities were advertised as having the power to provide you with protections and, of course, earn you lots of money also. You have to buy them, of course. The lecturer also had a very interesting package on sale. It was the most important of all. It was a package he called the “STIMULUS PAGAGE”. Well, I'll just let him explain how this package work......
       

Video:

Did The Ancestors See This Coming?

A 53-year-old Miguel Leon Jr, “pastor of a small Santeria congregation in his Medford home has been convicted of sexually abusing two teenage brothers”. Miguel “had led a group that practices Lucumi Yoruba, which prosecutors describe as a Santeria religion based on Christianity and West African spiritual beliefs”. A Suffolk County jury found Miguel Leon guilty Friday of 37 counts, including criminal sex acts and endangering the welfare of a child. Prosecutors said Leon told the brothers, 14 and 16, that by performing sex acts with him, they would acquire spiritual energy, power, and a higher level of enlightenment. The victims were abused from December 2008 to July 2009.
Source - Longislandpress.com

Commentary: 
This is a bizarre story; however, many ancestor worshop religions/cults within Afrocentrism, for example,  teach that one can “acquire spiritual energy, power, and a higher level of enlightenment” through sex. It is a common tread in these religious groups. They appears to be obsessed with sex. In fact, many of the leaders claim to have obtained this “higher level of enlightenment”. This is, of course, nonsensical pseudoscience; irrationality.  Protect your children; no ancestors,spirits, or God(s) on the other side or in heaven, even if they exist, will do it for you!