Constitutional Reform, How Should We Progress

This essay is published on Grenadians for Secular Humanism site. Please share your comments. Enjoy!  

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.  

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!   

Wrong Direction

The carnival season is over and, as far as I can tell, the fiesta was enjoyed without any major criminal incidents. As a result, for our safety, we commend the Royal Grenada Police Force (RGPF) for doing such an outstanding job for keeping the carnival revelers safe especially coming on the heals of the spike in violent crimes just weeks leading up to the festival.

Within this backdrop, we are reminded that, for a society to function properly, safety is paramount. Societies constantly improve their rules and regulations in an effort to meet the best collective needs of its people. Since this carnival season has passed without any major incidences; this has pleased us so greatly, constantly sustaining such a safe society should be our major goal moving forward. No! I am not speaking of creating a utopia. I am saying the as a nation, we must find ways so that each citizen, without being restricted or being afraid, can explore and live fulfilling lives.

Since, however, creating an ideal society with the perfect socioeconomic, political and legal system seems out of reach, societal problems will continue to be with us for sometime or forever. Knowing this means, that finding real solutions to the seemingly inescapable problems that will surface within our society must become one of our main concerns. But, how do we achieve such a goal? Certainly, appealing to pre-enlightenment, dark-ages solutions of appealing to a god or gods, for instance, is not an option. As I have alluded to above, we can accomplish this by each of us accepting our duty to be responsible moral agents - good citizens - and contribute positively to our immediate society and, of course, to the world at large. Kirani James has indeed demonstrated this to us during the past London 2012 Olympic games. This is indeed one way, and a very important one at that; being good for goodness' sake. However, despite each citizen, on an individual and community level, doing his or her part, acting on a national political level is also extremely important. We must seek to be informative citizens and exercise our voting rights in order to place the right people in the positions that are designed to solve the problems we face. Our elected officials must have the ability to properly diagnose these problems. They must be able to understand or at least be capable to identify the root causes of societal ills. Thus, we must critically evaluate actions taken by our elected officials at all times.
Take the call put fourth by Her Majesty's Opposition Party, The New National Party (NNP), for  National Days of Prayers, as a case in point. As a concerned citizen, I am very interested in knowing whether these elected officials sincerely believe that the prayer option is a real, viable solution to the problems they are trying to solve. In other words, do these officials actually believe, as objective facts, that praying will provide a change in our experience. Can they provide certainty of change. My vote is at stake here! Indeed, the fact that these officials are calling for prayer as a means to solve real problems appears to expose them as not having the slightest understanding of the source of societal ills. To this position, however, I am desperately trying not to adhere. But this knee-jerk reaction taken by supposed intelligent men and women in an effort to quell what appears to be an increase in killings leading up to the carnival celebrations, seems to confirm my fears. Society's safety must be among our ultimate concerns, but reverting to the old adage of appealing to God as a valid policy to contend with very real problems isn't very reassuring. Therefore, as a citizen working for the best of my country, here is what I believe the source of some of these crimes are. 

Taking the recent crime wave as the point of diagnostic entry – and I am concerned here with what is normally classified as “crimes of passion”, a category most of the crimes in Grenada seems to fall into – some troubling characteristics become apparent.

• The sexual relationship between adult males and teenage females. These relationships are normally built on male control. Indeed, much work is being directed into preventing child abuse. However, many parents, who suffer financially, continually allow older men, who can provide them with well needed funding, to sexually bond with their underage daughters. As a result, these predators exhibit high level of control over these young girls. However, if these young girls mature and gain an education and sort to sever themselves from the illegitimate,abusive relationship, the men becomes angry and act out in often deadly and gruesome ways.
• Domestic violence in almost all cases of these "crimes of passion" are a noticeable factor, and highlights the relationship between many Grenadians – old and young couples alike. Take the killing of Marsha Cherman of Pearls, St. Andrew, which happened in August, making her the 4^th woman to be killed for 2012, as an example. Her relationship appeared to have been riddled with instances of domestic violence. However, according to police “it’s a problem where we have the victims start the process (of persecuting the abusers), we encourage them to continue by all means and then they decide that they should not continue because they would ‘make up.’ (The killing of Marsha Cherman)
• Insecurity. Many of these men exhibit lack of self-confidence, a problem that is exacerbated when someone losses his or her means of income. This then means that his or her relationship with his wife/husband or girlfriend/boyfriend becomes strained. Indeed, women that find themselves in these situations normally revert to removing themselves from the situation by either getting rid of the husband/boyfriend or sometimes she will secretly cohabit with another, as it appears to have been in Marsh Cherman’s case. Thus, not being able to cope, many of these men because of their insecurities and inability to cope with rejection react in extremely violent ways.
• The abuse of alcohol. Grenadians are living in a society where the consumption of alcohol is pervasive.  Alcohol use is vigorously promoted in Grenada, leading to its abuse, mostly done by men - both underage young male and adult male- creating a high amount of alcoholics, which contribute to the domestic violence, which certainly leads to other crimes.  

I am not contending that the points highlighted here are the only aspects that contribute to crimes and other problems. The stellar job done by the RGPF  this carnival by ensuring that everyone entering a celebration area was stopped and searched, revealed the melancholy nature of many Grenadians. Hundreds of weapons were found on individuals who certainly intended to cause harm on others. What this shows, is that the human being's ability to personify negative characteristic for no apparent reasons is certainly a factor. But these points I have pointed out here are obvious ones, which, I believe, are the major underpinnings for most of these “crimes of passion”. Moreover, they all seem to point to one common denominator - economics; the lack of sustainable living, and this, my friends, prayer cannot and will not fix. My argument, of course, is not that if we happened to create a society where  one hundred percent employment exists, crimes will disappear. Certainly not! What I am saying is this; our elected officials are looking in the wrong direction. I am  certain that there cannot and will never be any direct causal effect of positive change on societal problems that can or will be, as a result of prayer. Calypsonian Elimus Gilbert - The Inspector - reminded us in 1989 that we were going the wrong way - the title of one of his calypsos that year. This is a warning, I will argue, is relevant here. This is, the wrong way; we are looking in wrong directions. These officials should stop the knee-jerk reactions; refrain from engaging in wishful thinking, and instead, take the time to properly diagnose and understand the cause of our problems, then real solutions can be developed. Certainly, as highly religious people, they are moved by their religious faith in their God. However, to invoke the word of the American inventor, journalist, printer, diplomat and statesman, Benjamin Franklin, "the way to see by faith is to shut the eye to reason".   

A Valuable Lesson From Kirani James

The Olympics Games are a gathering. The gathering of people, from around the world, in one place; the displaying of multiple colors that represent different countries; the adrenaline rushes  that occupied our bodies due to the apprehension of us anticipating the athlete/s that represented our country win gold, has subsided. The London Olympic stadium is empty now, everyone has headed home. The games are over.

However, here are some questions I must ask. What is the purpose of the Olympic? Is it just a gathering of men and women who trained for years to compete against each other for the purpose of seeing who the best in their disciplines are? Is it just for capitalists to rain in millions of dollars after blocking out local entrepreneurs from cashing in on the flow of tourists? Or, is it an arena designed for countries (the Superpowers) to demonstrate their strength via human beings? Indeed, explicit from the London games, was the comparing of the London opening ceremonies with that of the Chinese’s (Beijing 2008). Mine (Democracy) vs. yours (Communism). Also the counting of the number of medals won by each country was what the media (CNN, MSNBC etc.) became occupied with.  Is this what the Olympics are all about? Who wins what, and how much, or is there something greater about the Olympic than just individuals showing of their agility, their speed, and their strength etc.

The beginning of the Olympic Games is dated to 776 B.C. (Before the Common Era), in Greece. The games were held in honor of the god Zeus. It was a showground for the winner to confirm, his or her connection to the gods, the Olympians. Women raced, for instance, to win a position as the priestess of the goddess Hera, or to prove their worthiness to participate in temple rituals. In addition, the Olympics were used as an opportunity to spread the Greek Hellenistic culture. In essence, the Olympics, in its early Greek years, was a politically, as well as a religiously driven festival.
Today, however, these athletes participating in the games do not have to display their talents to validate their connection to gods or goddesses, nor do they compete to secure participating in temple rituals. Despite this, however, the politicizing of the Olympic Games remains today a reality. Over the years of the modern games, the world has witnessed, in the 1930s, for example, Nazi Germany’s use of this arena to promote its racist idea of Aryan superiority. Despite women participating in the early Greek games, it became a male dominated festival, women was deliberately restricted from participating. It was not until the 1900 games women were allowed to participate. This 2012 Olympic Games has seen countries, Saudi Arabia, Qatar and Brunei, that had prevented women from participating in the games lift their restriction; a step forward for women rights and human rights.    

These truths may have been the last things on the minds of those who gather, in their homes or in the Olympic stadium, to view the games. Instead, focus may have been on how spectacular the opening ceremonies would have been; on the glitter, and the glamour of it all. Some spoke of how their soul was moved by the opening ceremonies and the pre-show. Others may have been interesting in the chiseled physiques of the male athletes’ and/or that of the well-formed females’.

I too enjoyed the games. I was moved by the spectacular displays of the opening ceremonies in London 2012 and also in the one held in Beijing 2008. Moreover, I admired and enjoyed the athletes displaying their incredible talents in these various disciplines. However, despite all of this, as I sat steering at my Tele, I could not help but feel that I, and  the many other people around the world, were assembled, in person or via television, for one reason and one reason only; to reaffirm something greater – which is humanity, and this, I believe, is the real meaning of the Olympic Games. This is the message, I maintain, we should take away from the games. The message of Humanism. In fact, this very message is reaffirmed by the athletes themselves, via their camaraderie, and love they display towards each other despite the competition. 

So, what does humanism mean? In essence, “It (humanism) is above all an affirmation of the greatest common value we human beings have: the desire to live with dignity, to be good” (p. xiii Epstein, Greg), and this desire to live with dignity and be good was fascinatingly on displayed during the London 2012 Olympic games via the action of our very own (Grenadian) Kirani James.

No doubt, Mr. James did himself and our country extremely proud, indeed; winning, for the country, its first Olympic medal; certainly an extraordinary achievement. It was a delight to witness this young 19-year-old man displayed such talent. Despite showing the emotional energy that came with achieving his goal, as all athletes does, Mr. James, however, did not just become lost in the moment of achieving the prize every competitor in the 400meters coveted, the gold medal. No! Mr. James remained abstemious, clear headed and instead stepped over, and congratulated by extending the warmth of love by embracing and shaking the hand of every one of the competitors. In fact, the humanistic gestures extended by Mr. James to the South African athlete, Oscar Pistorius – a double amputee – of, not only exchanging tag names with Pistorius, but also embracing the South African athlete and hailing him the motivator for Mr. James to continue on should certainly have a profound influence on the world; certainly, a display of the Olympic ideal.

Kirani James has reaffirmed to Grenada and the world the spirit of love; the essence of humanity. He has demonstrated the true essence of the human being; the drive to be good, the drive to love. He has reminded the world that we must embrace humanity - each other - regardless of differences. Furthermore, Mr. James has demonstrated that “we cannot afford to wait until tomorrow or until the next life to be good, because today – the short journey we get from birth to death, womb to tomb – is all we have” (p. xiii Epstein, Greg). Great job Kirani James! You deserve the Olympic Kotinos - the Olive Wreath - of humanity (the Kotinos was made from olive lives from sacred olive trees grown near the temple of Zeus at Olympia which was use to crown Olympic winners in Greece). Thumbs up!  

Are The Poor Being Locked-out From Higher Education In Grenada?

There is no denying that that the education level one receives from T. A Marryshow Community College has improved over the years, and it is true that as the quality of a product improves, so too is the cost of acquiring it. The question is, however, why level this tuition hike now, given the state of the economic condition of the country. According to a survey completed in 1999, (Grenada National Report OnSustainable Development) Grenada has an unemployment rate of 15 percent, and, among the poor, the unemployment figure is as high as 20 percent. In fact, the experts believe that this 1999 poverty profile numbers have not improved, and is negatively affected by the now global economic downturn we are facing, pushing the unemployment number even higher. So, in light of these facts, what does this tuition hike means, and how will it affects the country?

In her dissent to the hike, shadow cabinet minister for education, Mrs. Delma Thomas, as reported by the online news network, Grenada Connection, said that she is concern about, “the impact that the increase will have on the ability for many parents to send their children to the institution, and consequently on the access to higher education by large numbers of the nation’s young people, particularly those who reside in rural areas and whose parents will not be able to afford these new fees in addition to the already high costs, including transportation, books, and materials, food and other related services.”

This is certainly not an overstatement. Mrs. Thomas’ voice is certainly planted on real concerns. College tuition was already high, locking out many students, most coming from the countryside, from acquiring a higher education. I was one of these rural youths who were unable to attend T.A Marryshow Community College. Indeed, many of us wanted to. However, the lack of funds prevented it. The 1999 Poverty Assessment Survey “analy[z]ed the education sector and found that the educational attainment of the population is generally low with correspondingly low-level educational certification and socio-economic status.” “The data revealed that 64 percent of the population has no form of education certification and the lack of certification is higher among the poor than the non-poor.” These are real issues the college should have taken into consideration before agreeing to this hike in tuition. Mrs. Thomas is right that, “these increased fees will only serve to increase the financial burden on the backs of many parents in a time of economic recession”. Thus it will certainly decline the number of our young people that is able to acquire a higher education. This will be bad for our country.

A SOLUTION 

I am in agreement with Mrs. Thomas’ point, that in light of this tuition hike, the government must step in and do something. We are speaking of the country’s future, here. Thus, some form of assistance must be given to those students affected by this tuition hike. This solution, however, I see as a short term fix. The college will, in the future, most certainly hike its tuition price. So I am proposing a solution that I think is a long term one. This step I think should have been taken a long time ago. A plan that will, not restrict the college from hiking its prices, but will, I believe, help students from poor families in rural areas cut back on the additional cost they must pay in pursuit of higher learning. I am speaking here of taking the college to the poor. I am calling on our government to build a campus in the north of the country, St. Patrick, for instance, so that the rural area students can cut the cost of transportation and/or housing. Indeed, the traveling back and forth, and/or paying for housing in the city, adds tremendous pressure on these poor young people struggling to obtain an education. This I believe is of utmost important for Grenada as we sought to improve the condition of all citizens.

Man Admitted to Hospital for Kidney Stone, Discovers He's a Woman

A Colorado man who was admitted to the hospital for a kidney stone received surprising news when the nurse came back with test results revealing he was actually a woman

Denver photographer Steve Crecelius said he's felt a little different all his life.

"When I was about 6 years old, I started having these feminine feelings, but that was in the '60s. Wearing my mom's makeup, I thought I looked pretty," Crecelius told ABC News.

So when he went to the emergency room five years ago, he wasn't too shocked when the nurse told him she found traits of both genders in his ultrasound results.

He was intersex, meaning he had both male genitalia and internal female sex organs.

"The nurse is reading the ultrasound and says, 'Huh, this says you're a female,' Crecelius said.”It was very liberating. I had spent so much energy after the age of 13 constantly evaluating how people looked at me and acted towards me."

Steve, who now goes by "Stevie," said his wife and their six children accepted his new identity right away. 

Read the entire story

COMMENTARY:

This story is a testament to the reality of human life. It speaks to the range of differences that lies between each human being. Our individual uniqueness. Each individual is different; unique, in his or her own way, and that should be respected always. This story should serve as a reminder that we should not pass judgement. We should not assume, especially basing that assumption on some ancient text, that what someone physically resembles (male or female) is what he or she is. We should not base our assumptions on these so-called holy books, books that failed to recognize actual reality.

Indeed, I must confess that reading Stevie's story jerked my memory back to a young individual from my country. He was affectionately known as “Look-Up”. This individual, at a very young age, used to dress in female clothing, lipstick, etc, and carried himself as a female. Sadly, even the name "Look-up" was meant to poke fun on how his physical, and behavioral characteristics, for his face was always facing the sky. Who knows, this might have been an attempt not to face his tormentors face to face. Indeed, there were more individuals like "Look-Up" back home, who saw themselves as females trapped in male bodies. I could only imagine the pain these innocent youth  had to endure. We, the community, ridiculed these individual and others like him. He was constantly teased and make fun off, bullied. This is the evil, the insensitivity that stems from ignorance. Worse yet, this ignorance is continually fueled by so-called “Holy” books, and their promoters. People who claim to have special and privileged connection to the God that supposedly "inspires" the writings in  these books. It is a shame! 

If this story teaches you, those whose worldview is glued to the pages of so-called "holly" books, anything, let it be that you must stop basing your worldview on these primitive, narrow spectrum books. Embrace a wider worldview of humanity and celebrate its rich diversities. Enlighten yourselves and understand that people like “Look-Up” have not personally made a choice to be who they are. They are naturally that. By Nature. It is biology. Not a personal choice, made. Help build a better society, a world community that accepts and respects all of humanity.  

Why Is President Obama Keeping a Journalist in Prison in Yemen?

On February 2, 2011, President Obama called Yemeni President Ali Abdullah Saleh. The two discussed counterterrorism cooperation and the battle against Al Qaeda in the Arabian Peninsula. At the end of the call, according to a White House read-out, Obama “expressed concern” over the release of a man named Abdulelah Haider Shaye, whom Obama said “had been sentenced to five years in prison for his association with AQAP.” It turned out that Shaye had not yet been released at the time of the call, but Saleh did have a pardon for him prepared and was ready to sign it. It would not have been unusual for the White House to express concern about Yemen’s allowing AQAP suspects to go free. Suspicious prison breaks of Islamist militants in Yemen had been a regular occurrence over the past decade, and Saleh has been known to exploit the threat of terrorism to leverage counterterrorism dollars from the United States. But this case was different. Abdulelah Haider Shaye is not an Islamist militant or an Al Qaeda operative. He is a journalist. Read the entire story

Source - The Nation

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