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!

Where is the Outrage?

The hysteria that has engulfed my nation over the dehumanizing photos of a 16-year-old girl posted on Facebook, I posit, was deserved. However, there is a real problem associated with the photos that has not received the outrage it should have. I am speaking of the sexual abuse of our women and girls.  

The reactions to the photos showing up on Facebook called upon the government to intercede and do something about the photos being on Facebook, which they heeded. Immediately the government announced a Bill called the “Electronic Crime Bill,” which seeks to hold people criminally liable for posting “offensive” material online – Electronic Crime Bill section 6.

The Bill itself triggered a backlash on the government. According to many Grenadians, the Bill appears to be too vague and far-reaching. Many argued that it seems to attack our constitutional right of freedom of speech; an attempt, by the government, to silence dissent, and quiet media and journalists from critiquing the administration.

Indeed, the initial outrage over the photos on Facebook and the subsequent push back on the government’s attempt to use the outrage to push through this ambiguous Bill is certainly warranted.

There is, however, the criminal act of sexual abuse of minors that this child fall victim to, and needs to receive the same, and/or even more outrage, and it has not. For that, I am outraged!

A headline posted on January 24, 2013, in The New Today reads “Bus Drivers Charged with Rape.” The story went on to point out that “Statistics provided to this newspaper by the Criminal Records Office of the RGPF show that from January to October 2012 there were 24 cases of rape, 78 cases of incest, defilement of a female 43, and indecent assault 77.” It went on to state that “From among the 25 sexual offenses that were on the case list for October 2012 Criminal Assizes, there were 12 cases of rape.”

I site these statistics to demonstrate what our country is dealing with. Crimes against women, some argues, are on the rise. It is known that Grenada has an epidemic of adult males sexually violating young school girls, (boys too); committed mostly by bus drivers (of course not excluding male school teachers and fathers). 

There is a story in Caribbean News Now, posted June 19, 2013, that speaks of a ten-year-old girl child sexually abused by her father, who, according to the story, was left in the custody of the father by the Chief Magistrate, after hearing the facts of the case. Yes, you heard right. The Chief Magistrate left the child in the hand of the sexual deviant! Is this the justice we have in store for our minors?

As I have mentioned in a previous post on the Facebook photos issue, I engaged some Grenadians, home and abroad, in an attempt to get different prospective on the issue. Quite interestingly, no one brought up the issue of sexual predators preying on minors. I had to ask the question, and I was taken aback by many of the comments I received. Like the Chief Magistrate, it seems to me that no one (both male and female) was really concerned about the minor, as much as they shown about the photos being on Facebook for the world to see. In my understanding, the public image of Grenada was their main concern; thus, the outrage.

Because of the deafening silence concerning the abuse of the minor, one can only conclude that if the photos were not posted on Facebook, then there would not have been any outrage. Which brings me back to a Grenadian event I attended where a government official literally asked Grenadians, who critique what they view as wrongs going on in the country online, not to expose our dirty laundry to the world. His words were that you are putting a bad face on Grenada.     

This position of course does not speak for all Grenadians, and I hope not for the majority. But it does speak to a much bigger problem in Grenada; the ongoing concern whereby Grenadians remain silence about sexual abuse of minors – and woman in general. Here we have a minor who has been sexual violated by an adult man, who then thinks it was cool to take and post sexual explicit photo of her on Facebook, and people is only upset about them being posted on Facebook.  No discussion about the elephant in the room, the sexual abuse of our woman and girls (boys and men included).

As reported in the New Grenada on May 1, 2013, “The Caribbean in general is grappling with an extremely high prevalence of child abuse in our island. In Grenada, news media has reported that the problem is grievous, and increasing.”

Yes, abuse of minors is increasing in Grenada. As a result, our job is to aggressively push our government to crackdown on these child predators, and women abusers. The outrage over these sexual explicit photos on Facebook is deserved, and so to is the push back on the government over the Electronic Crime Bill. However, this incident should have also ignited a national outrage over the issue of abuse of minors and women. Their concerns should have been part of the ongoing discourse; if not the priority issue.

I conclude with this. Apart from calling for the sexual violation of minors and women to be included in our outrage, I am also demanding that my government respond rationally and appropriately. Instead of using the public outrage to push through a Bill that seeks to silence its critics, focus on the real issues. Protect our minors, and women from these sexual deviants. The sexual explicit photos of the minor posted on Facebook were indeed a criminal act, but they are, in addition, more so a road sign to the large criminal acts going on in the country. “Grenada is being labeled dangerous for women and girls. This is evidenced by one third of all criminal High Court trials, being for sexual offenses,” – Now Grenada. 

WATCH: Air Me Now: Violence Against Women - Taking Back Our Voices 

Does Grenada Need This Electronic Crime Bill?

The Electronic Crime Bill has triggered a fire storm of discussion among Grenadians. What is most noticeable from these discussions is how emotionally disturbed Grenadians are about the Facebook incident that formed the pretext for the Bill. “Did you see the pictures on Facebook,” I was asked by one woman. “Keith Mitchell is right,” she continued with sincere conviction. To them, PM Dr. Kith Mitchell is the ‘knight in moral shining armor’ riding to Grenada’s rescue.

These Grenadians are angered that something so atrocious has happened to a fellow Grenadian. To them Grenada moral fabric has been shaken. As a result, Grenada exploded into a barrage of knee jerk reactions, and “a public outrage on talk shows with callers demanding that the law enforcement take appropriate action” – (Now Grenada). Thus, in my conversations, almost all with whom I spoke, agreed with the passing of this Electronics Crime Bill, without displaying a tread of forethought.

So, is Prime Minister Dr. Kith Mitchell trying to employ a bit of what author Naomi Klein called “The Shock Doctrine,”of his own? In that, did Dr. Mitchell’s administration view the shocking situation on Facebook as a pretext to pass this vague intrusive Electronic Crime Bill, for political purpose? The answer we may never know

Using situations that place citizens in a state of shock to implement intrusive laws and policies that would otherwise not be considered have been a long, standing tactic of many governments. Klein argues that political leaders exploit crises, pushing through controversial, exploitive policies while the citizens are busy emotionally, and physically dealing with horrible situations.

Despite all this emotional outrage, however, we have to stop and think, and as we do that, here are some questions we must ponder. Do we need such a Bill? Are there mechanisms already in place that give our government the capable of handling criminal acts perpetuated online and offline? The answer seems to be yes. To all accounts, the person responsible for, not just posting such despicable photo on Facebook, but also sexually violating a minor has already been apprehended and charged. If not, this should be the government's priority. Ensuring that this criminal is of the streets. Not trying to censor free speech.

According to Randall Robinson, who was a candidate for the National Democratic Congress in last election, “We already have a remedy in the Civil Courts that adequately compensates offended parties where they sue and win.” In addition, Facebook and other online social networks have mechanism in place where individual users can flag unwanted immoral posts and photos – Facebook Community Standards. Thus, as reported, “the matter was reported to Facebook as abuse and it was eventually removed,” (Now Grenada).

According to Grenada’s minister for legal affairs, Elvin Nimrod, the law was necessary “to protect society, especially those who are vulnerable to modern technology.” This is certainly a noble thought, indeed. We do this by holding people accountable, which we already can and have done; so why do we need this intrusive law?

As regular citizen of Grenada, we are in the right place to show anger to such horrendous behavior displayed by this individual who violated the young, teenaged lady’s humanity. However, we have to pay more attention. “The law appears intended to address defamation not only via social media, but also via user-generated content on news websites, usually in “comment sections,” (Grenada Connection). Our right to freedom of expression is at stake from this Bill.

Despite, the public knee jerk reaction that lead them to be in agreement with this far reaching Bill, many Grenadians, most in the intellectual community, home and abroad, pushed back, exposing the shortcomings and potential implications of the Bill, leading Prime Minister Dr. Kith Mitchell to “asked his legislative team to review all sections of the bill to ensure that it remains consistent with his commitment of not just protecting open debate and dialogue, but to reflect the new commitment to broaden patterns of democracy that will be reflective in other upcoming legislation,” (Grenada Connection). He said that his government is “committed to looking at the segment to ensure that in no way free internet comment is either inhibited or by any slightest measure, threatened," - (Nation News)

According to Prime Minister Dr. Mitchell, “we are confident that at the end of the process we will have legislation that will deal with issue of cyber crime, identify theft, child pornography and electronic stalking without infringing, or undermining public debate or any matters attendant to an open, free and democratic society.” (Now Grenada).

To some, however, this is a joke. Not only should this Bill be squash, but as stated by one Grenadian blogger “given the very well-known fact that literally NO ONE in the government or judiciary of Grenada – irrespective of party affiliation – knows anything about computers, the internet, electronic communications or social media, I am at a loss as to how they are going to establish such legislation.” (Pam Northman's blog)

Free Speech Under Attack in Grenada

When one thinks of natural rights, for many, the freedom of expression stands at the top of the list. In fact, a society cannot be free if the freedom of speech isn’t protected. According to our constitution, Chapter 1 section 1b, Grenadians have the right to “freedom of conscience, of expression and of assembly and association."

However, this freedom of speech which is guaranteed and protected under the constitution seems to again be under attack. As per the new political administration, Grenadians can be charged EC $100,000 or face three years in prison for what the administration termed “offensive” speech, posted or transferred online, as part of an Electronic Crime Bill. 

Of course, with the advent of the internet our social interactions are now transferred from the real world to an online world. Thus, law makers have to rethink law making. In that, the internet has to now be taken into consideration. But how can this be done while ensuring user protection? How can our free speech not be infringed? This new Grenadian law that seeks to make it a criminal offense to insult someone online provides no guaranties.  

According to the Now Grenada online news network, the legislation says that you can be charged for electronically transferred “information that is grossly offensive or has a menacing character.”

The troubling thing with this legislation is its vagueness and broadness. Who determines what “offensive” means? It is left undefined, leaving it open to interpretation. “According to the new law, complaints about offensive comments would be filed with the police, and a judge would then decide if the message was offensive” (Grenada Connection). This means that any “Electronic Mail or an electronic message,” can indeed be viewed as being “offensive" and is being transferred “for the purpose of causing annoyance or inconvenience.” There is no guard lines. It is all up to the person making the charge and the "judge" hearing the case.    

Grenada has had a history with political leaders’ infringement on the freedom of expression before. I am speaking of the Eric Mathew Gary regime (1967 - 1979) and the Maurice Bishop and his revolution regime (1979 - 1983). With this backdrop, many Grenadians fear that this move seems to be going down the same road. In that, Prime Minister Keith Mitchell passed this law as a way to curtail his opposition; to restrain the media, journalists and others from speaking out against him and his regime. In fact, Keith Mitchell is no stranger to such tactics. He, in his previous tenure as Prime Minister of Grenada for thirteen years (1995 - 2008)  sought to suppress the media. He, on many occasions, brought criminal charges against media people and journalists with “intentional criminal libel” for reporting stories that exposed his wrongdoings. He even threatened Tillman Thomas, the then opposition leader, with prosecution for criminal libel - (Grenada Connection).  

“In June 2004, the US-Based Committee to protect Journalists (CPJ) wrote a strongly-worded letter to then Prime Minister Mitchell, calling on him to “desist from any efforts to curtail the work of the press.” (Grenada Connection)

Indeed, Grenada has a criminal code “which established the offense of intentional criminal libel,” as per Criminal code Section 252. There is, however, a growing call for the elimination of this law. Tillman Thomas, as Prime Minister (2008 - 2013), had made the “move to eliminate criminal penalties for defamation under Section 252 of the Criminal Code, and was praised by the International Press Institute (IPI) for his courage.

We, however, in light of Prime Minister Keith Mitchell's apparent  move to curtail the freedom of expression, have to take action. We most not sit back and crack jocks about this. It's not funny! As concerned citizens who want the best for the country, we must stand up for free speech. We must protect our constitutional rights, and push back on this encroachment. We must stand and protest not just this Electronic Law, but also the “Criminal Libel” code. These codes most often than not provide legal cover for political regimes to muzzle any opposition, and Journalists from reporting their wrongdoings.  

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....

Black Folk Don’t: “Do Atheism”–Really?

This video presents some interesting views on black people and their relationship to atheism. It is indeed true that religiosity and black people seems to be inseparable. However, there is an  deep free-thought and atheism history within the black experience. This truth has been written-out from our historical experience and the religious aspect became the one most loudly promoted. Now, people like professor Anthony Pinn has been bringing back to light that atheistic and free-thought thought process, which  has always been an aspect of black history. I am troubled, however, by Melissa Harris-Perry's equation of atheism to believing that nothing exist. Not only is this statement not true, it is ambiguous and promotes false assumptions of what Atheism is. I am also troubled by Pinn's description of Black Non-Theist Humanism as being RELIGIOUS in his writing. 

Is The Church a Waste Of Time?

My Grenadian Christian friends wanted to know what my thoughts on the Church were. Do I view the “Church” as a waste of time, I was asked, in a recent conversation. Here is my attempt to answer this question. First, however, let’s find out what is a Church.

WHAT IS A CHURCH?

What my friends actually meant by “Church”, I do not know. Thus, my answer will be based upon what I understands the common theological usage of the word Church to be, and, keep in mind, that this also depends. The meaning of the word Church normally depends on the context of use. As a result, this question, I believe, cannot simply be given a yes or no answer. It depends on what my friends meant to denote by the use of this word, and since I have no idea, I will put forth a long answer, but hopefully a lucid one.

Here are some meanings Webster assigns to the word Church.

1. All Christians regarded as a spiritual entity
2. A building for public and esp. Christian worship
3. A congregation
4. A public religious service
5. A Christian denomination

(Webster’s II New Riverside Dictionary – Revised Edition).

There are two features to the word Church presented by Webster. Only one, however, I think really speaks to what my friends may have been referring to by posing this question. First, the word Church is sometimes defined as the building where Christians congregate for worship. This common held definition, however, has its opponents amongst the believers. It is normally criticized as not truly capitalizing the accurate essence of what a Church is. The critics argue that a building is not and cannot be the Church, nor can the Church be a location. On the other hand, the definition that all believers appear to affirm as speaking to the true essence of the word Church is embodied in what Webster termed, ‘a congregation’. What then does this means? It means that the believers are speaking about people, human beings; a community of people who share the same faith and/or worship together. This community of people is often described as an assembly of believers called out from the world by God to live under his laws; or simple, the “Body of Christ”, as stated in Ephesians 1:3

WHAT IS THE PURPOSE OF THIS “BODY OF CHRIST”?

Now that we have an understanding of what I believe my friends meant by the word Church, one must ask, what is the purpose of the Church. Indeed, understanding the Church’s purpose is essential to answering the question posed. We are told that the “Body of Christ”, which I will use interchangeable for the word Church, does have a purpose. One that is twofold. We are told that one aspect of the Church is to bring together people of the same beliefs to experience religious ecstasy. In other words, it brings them together for worship. The other is to spread the teachings of the Church; ministering to the message of the “Body of Christ”, not only to the adherents of the faith, but more so, to nonbelievers. As the Christian God (Jesus) commands them, “follow me, and I will make you become fishers of men”, (in other words, Jesus is sending them into the world to make believers of those who aren't) – Mark 1:17.

This twofold purpose of the Church open up a window into which one can take better look at the Church. The twofold purpose tells us that the Church is made-up of two layers merged together, but are distinct from each other, as will be demonstrated. There is the theistic layer. This is the ideological part of the “Body of Christ”; the dogma. This is the layer that designs the Church’s worldview, and influences how it relates to the wider world. Then there is the community; the societal comradeship experienced by people coming together.  The important factor we must understand concerning these two layers is that, despite making up one body, they both flow from very different sources or stream. Thus, separating and identifying these two sources is another essential aspect to answering this question.

With this in mind, I am arguing that, in the context of community, the social comradeship aspect of the Church is not a waste of time. It certainly help meets the social needs of the people making up that congregation; family, community, and this aspect of Church, contrary to what many believers may think, does not flow from its theistic source. Instead, it most certainly comes from the human being’s own humanity; our natural need to socialize.

On the other hand, it is indeed the theistic aspect of the Church these human beings found common and thus, gather around it. Therefore, the idea that community is an aspect of religion, from which unbelievers should learn, is certainly misleading, I believe. Think about it, if the there is a devil (the concept of a being called a devil is also mythology), and there are people who adhered to its ideology; then the devil and his buddies will certainly have something in common to rally around, thus creating a community; a community of like-minded people, in which they will also be looking out for the benefit of each other. Thus, we will no doubt also see a humanistic layer as a characteristic of this group. This means that we are looking at something natural to the human being. We are social beings and minus the religion, social comradeship will still be part of humanity. Humans will always find something in common to socialize around. Even though we act in our individual interest, humans do have that need to socialize for many reasons – ensuring his/her gens lives on, for instance. In fact, being a part of a larger community enhances the individual odds of surviving. As a consequence, humans tend to be inherently kind to each other, hence, the humanistic aspect of the “Body of Christ”. The question, however, is, can this humanistic aspect of the Church be extended outside of itself?

THE “BODY OF CHRIST” IN THE COMMUNITY

This, I think not. Of course, there are some individuals who normally break the cycle of fear and venture across borders engaging in humanist work. This indeed gives me hope that we can build a better society, inclusive of all. However, I am speaking not of individuals but of the Church, as a whole. You know, the “Body of Christ”. As I have shown, because religion is a human construct, the humanistic aspect of it becomes evident. However, it only serves the clan and most often does not cross cross-pollinate. It remains hedged in within the particular faith. As the “Body of Christ” began to internalize its theistic doctrine, it normally suppress this natural humanist nature. In fact, the believers, operating under the dictates of their God, often recoils at whoever refuses to accept their worldview, typically becoming verbally and/or physically abusive towards them.

The theistic aspect of the Church generates an Us vs. Them environment. Those who refuse to conform to the worldview of “Body of Christ” become the other; the enemy; the devil. Religion creates fallacious competition for space, and other resources, etc. Not unlike politics. It suppresses the innate nature, in most cases, for the human being to be good. It takes otherwise good people and makes them bad. For these reasons, I am arguing the Church to be a waste of time.

In fact, the trouble with the Church doesn’t stop there. The Church stifles the communities of economic growth. For example, the Church operates tax free and normally occupy the best real-estate locations, killing the prospect for start-up business and tax revenue. In the United States, for instance, the house (storefront churches) in which the “Body of Christ” meets, literally litters each block. These storefront churches are everywhere; three or four per block, yet the socioeconomic maladies in these locations are chronic and are becoming ever more so (Read the book, Moral Combat – Black Atheists, Gender Politics, and the Values Wars - by Sikivu Hutchinson). “Some debate whether having so many nonprofit, tax-exempt entities on commercial properties is hurting the tax base and standing in the way of job creation” (Moral Combat: Hutchinson, Sikivu, p. 71). In fact, “some storefront churches adamantly oppose development that would lead to job creation because it might jeopardize their low rent” (Moral Combat: Hutchinson, Sikivu, p. 71). In addition, the power holders, who normally do not live in these dilapidated communities, of the “Body of Christ”, operate much like vacuums, sucking the last cent from the people’s pocket. This is true of both storefront churches and the mega churches that teach the doctrine of prosperity. Only the power structure really prospers. Not the people, nor the community.

As I conclude, I must note that the “Body of Christ” does sometimes have common goals with the larger community. There are indeed shortcomings that affect the society at large, around which the Church and the community both rally. Slavery, for instance, comes to mind. The Civil Rights Movement in the United States is another. However, I must say that these are mere flashes of an aspect of the “Body of Christ” we would all like to be permanently displayed on the surface. However, the Church is normally more interested in its dogmas, and will often suppress its humanistic characteristic in favor for these dogmatic teachings. Doing this then alienates those that is different, but are willing to work together to help build a better community, inclusive of all. In fact, no where else is this alienation pervasive and overt than in the black community. Dr. Pinn writes that, “Humanism has been viewed as a hostile adversary, intent to exterminating religion in general and black Christian’s theism in particular, and it becomes clear why the black church would not be anxious to nurture a potential serpent in its own household.” (By These Hands: Pinn, Anthony, p.33)

A Revolution of The Mind; The Way Forward for Grenada and Grenadians

From the moment Cristoforo Colombo (Christopher Columbus) appeared in the new world, Grenada was destined to be in the fold of Paul-ism (Christianity). However, not only has the adherents of this religion, maimed and killed all the island’s natives (Caribs and Arawaks), they killed and enslaved African people they had kidnapped and brought to the island. Indeed, from its inception, coming from its Judaic past, the legacy of this religion is written in bloodshed and mayhem. Immoral activities God contracted hit men to carry out, and/or, according to the book, physically descended and participated. Yet, the descendants of the African people who were so grossly abused maintains and continues to promote this religion. Today, Grenada describes its population as being ninety percent (90%) Paul-ites (Christians) and the remaining ten percent (10%) as practicing some other form of religion.

With that said, allow me to share my observation on the discussion that surrounds our nation's moral compass, while, at the same time, present what I believe is the best possible solution to our societal problems. We have been complaining that crimes have been and continue to damage our country’s image. Our country continues to be plagued with men killing each other. Our men continue to abuse, disrespect and/or killing women, and politicians (principalities in high places) committing all sorts of corruptions while in public offices. Child abuse continues to linger with us. Even the people we trust to police crimes constantly abuse their power and engage in gross wrongdoings themselves. This, and other societal ills the Grenada Conference of Churches and other religious bodies in the country, contend is as a result of the Grenadian people have abandoned God and Church, and the solution they say, is to revert to our past religious orthodoxy. We need God! But, is that so? Do we really need to revert to God and the Bible as we seek to create a better society? I think otherwise.

 In the backdrop of what is laid out above, I am contending that the moral problems that plague our society have its roots in the very religious foundation it has endorsed. In that, the country embraced a worldview that breads antagonism. This is not to say that there are not nonreligious factors that contribute to our moral shortcomings. However, it is embracing ideologies that are rooted in religious dogmas that largely contribute to societal breakdown.  I submit that domestic violence, which has plagued the Grenadian society and continues today, for instance, is informed by the Christian religious ideology that fundamentally promotes a male chauvinistic worldview. Child abuse, although not confined to just the religious world, has had and continues to have fertile ground behind the stained glasses. Furthermore, A study concerning religion and its effect on society, published in the Journal of Religion and society by Gregory S. Paul, has shown that areas that display high religious conviction have greater societal ills and crimes. 

Indeed, Grenada has embraced a worldview that is not only alien to them, as descendants of Africans, but one that promotes extremely narrow-mindedness; one that suffocates an individual’s ability to think, and breads gross ignorance. Thus, if the Grenada Conference of Churches is correct in that the Grenadian people are abandoning their religion and faith, then their call to regress back to a religious conservative worldview is a knee-jerk reaction to that issue, and not, in a real sense, expected to address the ethical problem they contends the country is facing.

I can certainly hear the grumbling.  Where would our morals come from if you do not accept God and the Church, you ask? I.e Christianity. Well, morality is not owned by any religion. It is shaped by society as it pursuits its best interest. Morals come not from an external supernatural being. An individual is in control of personifying his or her own actions, which can certainly have negative or positive effects on the social group she is a part of – humanity. You don’t need a God/gods or a religion to achieve this.  Grenadians’ lack of church going, which certainly does not mean an outright abandonment of their religion, as shown by the numbers above, did not and will not create a society of lawlessness, as the Conference of Churches wants us to believe. This trend instead, and despite having a long way to go, shaped a society that is more predisposed to hold itself accountable for its moral failures.It create whereby more and more people are not neglecting their moral obligation by not placing it upon the shoulders of an unproven supernatural being. Today, despite identifying as Christians, more Grenadians are less enthusiastic to view the world via a narrow dogmatic ideology. Thus, more Grenadian men, for example, are viewing woman as equals and not as lesser beings, created by God as helpmates and property. Showing them much more respect. More people are reporting domestic violence against women and vice versa. We are seeing an increase in our citizens breaking their silence on child abuse, and the list can go on.  

Thus, understanding this reality and its implications, I, in speaking to my Rastaferi brothers, in my forthcoming book, From Mythology to Reality: Moving Beyond Rastafari, argue for the adoption of a different mode of thought. Of course, this new mode of thought is not presented only to the adherents of Rastafari, and to the people who are looking to assent to this Pauline faith, but the book also asks that the nation of Grenada adopt this new way of thinking, as we move forward, as a nation, into creating a more humane and ethical society. However, what new mode of thought am I speaking off here?  Well, Grenadians, I will maintain, should not just abstain from going to church. In that, I am saying that Grenadians should not just divorce themselves from institutionalized religion. We should go farther. We need a revolution of the mind. Break the spell of religious dogmatism that has been imprinted into our minds by religious theologians.  In its place, develop a worldview that embeds the physical world and a system of thought or action that is concerned with the interests or ideas of people as its foci. One cannot, I believe, be inclusively humanistic if one hedges his or her worldview in religious dogmatism. One must emancipate his or herself.  Indeed, another aspect that the study mentioned above has shown is that secular societies have much lower rates of violence and other crimes. Therefore, my call is that we free ourselves from the clutches of religion and adopt a Secular Humanist worldview. As Tom Flynn, editor of the Free Enquiry magazine put it, “Secular Humanism is emancipation” (Flynn, p. 4: Free Inquiry – October/November 2010.Vol. 30 No. 6).  To him, it is, as he put it, emancipation from,

• Divine scrutiny: “it is the ultimate release from “parental” control. What real parent’s scrutiny could be as intrusive as that of a deity who never sleeps, never looks away, and can never be deceived or misled?” ( Free Inquiry, p. 4)
• A worldview contrary to our senses-and common senses:  “To my mind, the realization that existence is purely physical…. It frees me to cherish this life on its own terms. No longer must I devalue my existence as the eye-blink prologue to some boundless perpetuity where, if only by dint of its incalculably greater scale, true significance must lie.” ( Free Inquiry, p. 5)
• From an often oppressive parochial community: “Beyond the demands to assent to doctrine and fill the collection plate, congregational life involved a larger web of social expectations.  We are “free to stop centering our lives in an insular community of the likeminded, free to anchor ourselves directly in the culture at its broadest and its most diverse, free to seek the services we desire from the-qualified providers without screening them through some hidebound denominational sieve. Instead of restricting ourselves to a parochial community’s straitened menu, to the extent our resources permit we may choose from everything an abundant society has to offer.” ( Free Inquiry, p. 5)  
• From external command morality: “What secular humanism does mean is that we need not accept some arbitrary moral code unrooted in our own experience on the mere authority of, well, authority. Rather than freeing us from morality, secular humanism frees us to develop a truly relevant morality, one rooted in the real world and in the physical and social consequences of life as humans live it. Instead of accepting unverifiable assertions, we can come together with others to forge pragmatic values whose worth and value can be intersubjectively conformed.” (Free Inquiry, pp. 5-6) 

And so it should be to us also. For sure Secular Humanism embodies much more than just these four points presented here. However, the point is that by adopting a worldview that is informed by Secular Humanism we are emancipating ourselves from depending on unproven supernatural being/beings and instead depending on us – humanity – giving us an opportunity to bring real positive change to Grenada and Grenadians and the rest of the world.

As I conclude, I must say that looking at the Grenada I knew as a young “lord” verses the present, there are good societal things we indeed have lost. No doubt! Showing more respect for elders, for instance. However, for the Grenada Conference of Churches and other moral police to argue that our society has become worse, as a result, is misguided. Their reaction is base in the fact that they are losing their grip on the mind of the masses’; people are exiting the churches and looking elsewhere for realistic answers to their problems. Thus, I believe that freeing ourselves and truly moving away from dogmatic religious worldviews is the direction we should continue as we develop a society that fosters better and more humane relationships. Our education system should be secular; one that nourishes modes of thought that includes, not only the freedom to worship one’s God or gods, as our constitution guards, but it should also encourage and nourishes Free Thought and Skepticism. We must encourage and promote critical and rational thinking as rudimentary to our education process.  If this is done, Grenada will have a much better informed citizenry. We will certainly have the ability to be more objective and inclusive. We will possess the ability to understand what it is to be a member of the broader human family. We will understand and welcome the vast array of diversity that builds humanity and not discriminate based on a worldview informed by narrow closed-minded, inhuman religious ideologies. Emancipating ourselves from this cognitive prison and promoting a Secular Humanist worldview can certainly assist in alleviating the seemingly pervasive toxic interpersonal relationship that plagues Grenada and Grenadians. I submit that our police officers will indeed be more predisposed to exhibit coherent and rational thinking. Solving differences will be done on a more humanistic level that is informed by objective rational thought. This, of course, will not create a utopian society, which, based on human nature, I submit appears to be an unrealistic goal. That is not what I am calling for. However, adopting this humanistic mode of thought will certainly help us create the better ethical society Grenadians has been calling for, for so long and all along.

For atheists of color, ‘coming out’ can be painful

As a child, Alix Jules saw people in church speak in tongues, tremble, fall and have what appeared to be very genuine connections with God.

But not him. “I never tingled,” he said.

By his twenties, Jules was an atheist. But he never told his family, who were deeply rooted in their predominantly black Catholic congregation. They believed he was having a crisis of faith — turned off by organized religion but still a believer. For years, he let them think that.

Then came the terrorist attacks of Sept. 11, 2001, an event in which religion played a role.

“On September 12, I used the word ‘atheist’ for the first time,” said Jules, who lives in Texas. “It wasn’t too long after that my family stopped returning my phone calls.”

Now, at age 37, Jules has been ostracized by his mother and cousins. His story is typical of many African-American atheists who say that to ‘come out’ as nonbelievers in their community is to risk everything — friends, family, business ties, even their racial and cultural identity.

“There is an idea that it is mandatory for blacks to believe in God,” said Mandisa Thomas, founder of Black Nonbelievers, an Atlanta group.

“We have heard this from preachers who say blacks would not have gotten anywhere without faith. And if you do not believe in God, you are ostracized, targeted by family and friends, accused of trying to be white. There is this idea that if you subscribe to atheism you are betraying your race, you are betraying your culture, you are betraying your history as well.” Read more

Source - Washington post

Commentary:

This is certainly a real and sad narrative that is not only true in the United States of America but is also true in the Caribbean. I, for example, was ostracized in my home community for just questioning the faith I was indoctrinated in, Christianity. In fact, then I had know knowledge about Atheism. I knew not what Atheism was. If asked, I would have described myself as being a “theistic Afro-centric (Afro-centrism)” person. Today, I am a "non-theistic Afrocentric" individual, an Afrocentric Atheist. I still remembered that sermons delivered in the Seventh-day Adventist church my family attended framed me and another friends of mine as being literally mad, evil, devils, and people that must be shun. This was taken very literally by the people in our community. It was indeed traumatic living in a country and a community that is virtually 100% fanatically religious that sees you in such narrow worldview.     

Sweep It Under The Rug?!

I am still in a state of surprise and shock weeks later. Yes, I remain in a state of astonishment, weeks after attending the January 22^nd, 2012 Independence Calypso Monarch, presented by The Richard “OP” Holder House of Calypso Tent and held at the Mahalia Jackson School auditorium in Brooklyn, New York. I know you are wondering what was responsible for my having such a surprise. So I’ll tell you.

The Independence Calypso Monarch show has always been promoted as an arena to showcase Grenada’s calypso artists’ talents and, although, as I’ve noticed, some artists needed much more practice, there were brilliant talents displayed, indeed. Despite this, I enjoyed what each one of the participants had to offer. On the other hand, the judges’ final result was one aspect of the evening that troubled me to some extent. However, I will return to this later. Allow me to start from the beginning.

It was my first time attending the Independence Calypso Monarch show in New York, and although entering a virtually empty auditorium, the evening started out well. I was thrilled to meet some Grenadians I had not seen in years. Some of whom I barely even remembered. Nonetheless, as we reminisced about the past, it was time for the evening’s proceedings to begin, and as the band’s vocalist asked the auditorium to stand for the national anthem, a sense of pride overtook me. I looked around, and almost every individual in the room was dressed in something designed with the national colors. People had neckties designed in the colors of the national flag. Beautiful, I murmured to myself. It was as if the national colors were omnipresent. The atmosphere reminded me of my high school days taking part in the independence celebrations. The music began, all in attendance stood, and I shut my eyes. Instantly, I was mentally transported to this beautiful, beach laden, sun lit, little island of mine. “Hail Grenada, Land of Ours, We pledge ourselves to thee.” As these words filled the room, for a moment, the New York cold vanished. I was home.

My nostalgic feelings, however, did not last very long. The show began and the surprise did not take long to come. A statement delivered by one principality (name I will not mention) had me staggered although I was firmly planted in my sit. According to the speaker, to be a good Grenadian, one must not engage in openly critiquing dreadful things that are happening in Grenada. Stop writing things in newspapers and on the internet, he commanded. Grenadians must stop exposing the wrongs that are happening in their country. Instead, Grenadians must sweep their bad stuff under the rug. In other words, we must censor ourselves. Don’t rock the boat. For a moment I thought I was beamed back in time, listening to a speech delivered by some principality of the Kremlin Russia political machine. Of course, this might be quite a stretch for an analogy. Nonetheless, I hope you get the point. In fact, the 1979-1983 revolutionary government of Grenada and its late leader Maurice Bishop was constantly ostracized for infringing on the freedom of the citizens’ right to criticize his regime and the wrongs that was being done. However, here we are, it is 2012 and the idea of censorship is still being flirted with. The speaker’s reason, Grenada is a tourist relying country, and, as a result, its dirty laundry must not be heard nor seen, if Grenada must attract people looking for a vacation spot.

I disagree with the speaker’s suggestion and the reason he gave for concluding such. Is this the message we deserved to hear at our 38 years of independence? Certainly not! Have we not grown, matured? Indeed, we would all love to live in a country that has no crimes, political or otherwise. However, this is an unreal expectation, and since this is the reality, it is us, the Grenadian citizenry right to keep the politicians (principalities), the police apparatus, etc. in check. How else can we accomplish this but by criticizing their wrongs via any media available? Certainly, we all are aware of what recently had been done to the Grenadian born, Canadian citizen, by police officers. This atrocious crime and others like it must be openly condemned. Doing this means just the opposite to what the speaker suggested. To criticize the wrongs happening in one’s country is to love and help it grow. One’s dirty laundry remains under the mattress not for long. It will eventually come to light, and most often is more damaging than if it had been taken care of earlier. I was, indeed, appalled at the speaker’s suggestion.

The Results

The singing completion is now ended and we await the judges’ results. Of course, the MC, Calypso artist Hercules, had to go through his routine antics of joke-telling. But as he cracked his sometimes very offensive jokes, he reminded the attendees to respect the judges’ decisions. Certainly, the use of this line is not unusual. This preemptive line seems to be present in all calypso competition held back home. What was different here though is the number of times and for how long the statement was repeated. It invoked a very different feeling. My wife, who is not a Grenadian nor from any Caribbean country, turned to me and curiously asked, is there a point in repeating this statement. I offered no answer because I had no idea. I too was curious. Nevertheless, after about one hour reminding us to respect the judges’ decisions as final, the results came and an atmosphere of fun and frolic abruptly transformed into a room of disappointment and calm anger. Gossip filled the auditorium, and as I, many attendees could not believe that Burgess McPhie (Quako) took the crown. Of course, neither they nor I are calypso experts, but I am quite sure, based on what I had seen and heard, Quako should not have won this competition with first place honors, and it seemed that the cynically repeated “respect the judges’ decisions” by Hercules, spoke to that fact. To me and my wife, the best performance of the night went to Clifford Matthew (Humorous Matt). Mind you, I have no idea who this guy is. However, it was not only his presentation, but his words were clear and very well articulated. He, I will argue, was the only competitor that commanded the attention of the entire audience. Second, third, fourth and fifth place should have been Harriet Jeremiah (Pet), Elwin Mark (Elo), Burgess McPhie (Quako) and David George (D Iceman) respectively. This is my list. In fact, a good number of attendees I spoke to after the show agreed. Indeed, the feeling amongst many was that the judges thief. I certainly felt cheated out of my money, and my wife promised never to attend another show. She was very disappointed, and so too were many others.

So, in conclusion, as I reflect on attending my first Independence Calypso Monarch show, I asked myself, is this kind of seemingly audacious robbery a staple of this competition. Could this have been the reason for the virtually empty auditorium? Indeed, the hall remained almost as empty as I had entered it, and, as it now stands, my wife and I are two less attendees for next year’s. I request that the Independence Committee please take heed. Nevertheless, with things like this, it is certainly hard not to critique what appears to be a wrong.