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The Journal of Revolution and Liberation

Volume 2, Issue 2 (May 2019)

"Umoja!"

Cover Art: "The Sky in Its Search for Sunsets" by Arielle Rahming

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Editorial Summary: "Umoja!"

We exist in a special and exciting time in history. The world has never been so interconnected by technology, trade and transportation. It is the African year of return and in the first quarter of 2019, an African free trade agreement was signed on the continent for the first time in history. At the time of the writing of this editorial, Ghana is signing visa waiver and bilateral trade agreements with Caribbean nations to enable and encourage return of Caribbean nationals to the Continent from which they descend. And Ghana and Cote d'Ivoire have united to halt cocoa sales until the local farmers get a fair price for their produce. Amidst this, there are ongoing plans to make Kiswahili the official language of a United Africa, and in this regard an agreement has been signed between South Africa and Kenya to incorporate Kiswahili into South African schools, beginning in 2020.

And it is in this spirit of emerging opportunities offered by this zeitgeist of increased interconnectivity, that we present to you our current issue: "Umoja", which means "Unity!" in Kiswahili.

Yet, at the same time that we see this incredible moment of Pan-African and global unity, there is also widespread disunity on the continent and diaspora. Tribalism, xenophobia, crime, class division, community strife, and divide-and-conquer tactics, remain all-too-common features of post-Independence nations and societies, underpinned by cognitive dissonance and enduring mental slavery; these and other pathologies produced by colonial incursion in the history of once-great Nations, violently separating and disuniting societies and cultures from their ancestral origins and indigenous ontologies.

Still, white supremacy is a dull instrument that cares not about nationality, education, class, gender, religion or sexuality. The Bahamas experienced this first hand, having lost two of its brightest sons under mysterious circumstances in Turin, Italy; this in the context of heightened anti-African racism in Italy. Many suspect foul play, and that the two young men were victim of a hate crime; time will tell. But, the fact alone that there is widespread suspicion of racism exposes a fundamental truth: that all people of African descent, from the continent to the furthest reaches of the diaspora, are targets of white supremacy.

As The Great Ancestor Steve Bantu Biko has said, "We are oppressed because we are black. We must use that very concept to unite ourselves and to respond as a cohesive group. We must cling to each other with a tenacity that will shock the perpetrators of evil."

As a matter of Survival and Collective Dignity, and across the global African diaspora, Africans must Unite. 

And in the spirit of Pan-African Unity, in this our 5th issue of JRevLib, we are proud to present our first submission from the African continent, a report on the recent Senegal elections by Alpha Waly Diallo, who notes a growing electoral rift along ethnic lines in Senegal. Tribalism and political divide are the polluters of progress and Umoja. And 'Stench to Freedom' by Valerie Knowles similarly documents the tribalisms between two historically intertwined neighbours, Haiti and the Bahamas, and the real life impact on 'Toussaint's' sons and daughters, with the accompanying cost to freedom for Us all.

One of the most important historical events seeding disunity on the African continent was the Maangamizi (Kiswahili for African holocaust) which ripped Africa's children from her bosom, as documented by Dion Hanna in "The Maangamizi: 500 Years of Genocide, Enslavement, Underdevelopment and Disempowerment". As part of this, the Berlin Conference divided up Africa in her absence, for dominion by European nations, and the very same European players continue to dominate world economic affairs as a result of this early advantage. Mercantalism and the triangular trans-Atlantic slave trade have given way to a 'multilateral' trade regime represented by the World Trade Organisation (WTO) in which the rules are rigged to the benefit of the larger economies, leaving small island nations like the Bahamas vulnerable, as reported by Kreimild Saunders in 'WTO Ascension Controversy: the Bahamas case". 

The Maangamizi continues with the biopiracy of African traditional knowledge by Western big pharmaceutical interests, and experimentation on African people. This is particularly the case with the Bill and Melinda Gates Foundation-funded introduction of untested genetically modified organism (GMOs) in Africa, in contravention to African indigenous paradigms of biomedicine. In the spirit of Umoja with our African Sisters and Brothers, and in cautionary anticipation that there may be moves afoot to expand GMO programs to the Caribbean, we publish an open letter, 'CARICOM: No to GMOs!' 

 

Across the battlelines drawn by the vicious divide and conquer tactics of the Maangamizi, across the oceans of unfree and predatory trade, Africans must Unite.

 

But, we cannot speak of Pan-African Unity if we cannot unite with the African people in our own family, village, town, city, island or country. Our spiritually and culturally degraded communities are pervaded by pathologies in a paradise of paradox, as emotively told by Princess Pratt in 'Augmented Reality'. A result of generational and systemic trauma, these pathologies can be addressed through the concept of Ubuntu (Bantu philosophical  'I am because we are'), since emerging evidence suggests an epigenetic mechanism by which early childhood trauma can have ramifications for future adult behaviour, as described in Indira Martin's piece, 'Epigenetics and Ubuntu'.

 

We need only look out for each other, as further illustrated by Michael Pierre's piece, 'Friend', in which he undertakes the portraiture of a friend who tutored him in his art skills. Reflected in our love for ourselves and each other is the Pride in our own heritage, as demonstrated in Christopher Davis' research and comemoration of his ancestral Bahamian island in 'Homage to Guanima'.

For the sake of Community Healing from 500 years of oppression of and encroachment on indigenous social systems, Africans must unite.

Ultimate unity is unity with the Creator, and it is through Creation that we embody the Creator. Since the days of the Dogon empire, Africans have looked up at the Universe and contemplated our position in the All. In this regard, Arvis Mortimer contributes the "Necessary Reminder to all of the Daughters and Sons of Africa" that we are 'celestial'. Also in the current issue, We are happy to present a special feature interview with Bahamian fashion designer, Cardell McClam who discusses Creation as Liberation. And in Dion Hanna's piece 'The Karma of Justice', we are invited to tap into Universal concepts of Justice, towards Reparations for the historical enslavement of African peoples. Additionally, Arielle Rahming's abstract pieces in the 'Expressions with Lines and Circles' art series (cover art) use lines and circles to symbolise connection and infinity.

Africans must Unite with the Divinity, our Ancestors, and the Infinite Potential within Us.  

And so, in this issue of JRevLib, we chant out 'Umoja!' across the globe and in our communities, within ourselves and with unbounded Infinity.

Umoja!

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Sengal

Report on the Senegalese Presidential Elections of 24th February 2019

by Alpha Waly Diallo

Alpha is an Expert in International Relations and General Manager of African Global Business in Senegal

Summary: An analysis of the political state-of-play in Senegal following the recent Presidential elections

Background

After three weeks of exacting, exciting and sometimes violent electoral campaigns, with death of men, the five candidates selected by the constitutional court:

1. The outgoing President Mr MAKY SALL of the coalition of the presidential majority composed of the Coalition Benno BOKK YAKKAAR (BBY) who brought him to power, with the Afp of the national assembly president Mr Mustapha NIASSE (3rd in 2012) and the Socialist Party of Mr Ousmane tanor Dieng Current president of the High Council of Territorial municipalities (HCTT) (4th EN 2012); This group is complemented by the defectors of the Senegalese Democratic Party (PDS) of former PRESIDENT ABDOULAYE WADE and former leaders of the Senegalese civil society. The outgoing president, Macky SALL, also got enough sponsors.

 

2. The candidate of the IDI2019 COALITION Mr Idrissa SECK Former prime Minister of PRESIDENT ABDOULAYE WADE arrives 5th in the elections of 2012. The COALITION of Idrissa SECK, after verification by the Constitutional Council, totalled 58,000 sponsors on the 68,820 application with a rejection of 10,000 cases not admissible.

 

3. The candidate of the religious obedience Party of Unity and of the (pure) gathering of the religious leader of the religious CONFRERIE of the TIDJANES Mr MOUSTAPHA SY, Prof. ISSA SALL, handsome brother of the leader. The candidate of the Unity and Assembly Party (PUR), ISSA SALL, has validated his sponsorship. After counting, 63 262 sponsorships were valid and 3 150 were rejected.

 

4. The candidate of the COALITION Sonko President 2019 of the young LEADER of the party of Patriots of SENEGAL Mr OUSMANE Sonko. Former senior official of the tax ADMINISTRATION, written off by President SALL for divulging tax evasions of certain high state authorities on the gas and the Senegalese oil. At 45 years old, he embodies the dream of generational TRANSITION of most of Senegalese youth. Candidate OUSMANE Sonko was successful in his TEST. 61 791 sponsorships were valid on the 68 820 depositions to the Constitutional Council.

 

5. The candidate of the COALITION MADICKE2019 Me Madicke NIANG Former lawyer and Minister for Foreign Affairs of PRESIDENT ABDOULAYE WADE. He defected, swearing loyalty to his MENTOR, following the almost impossibility of PARTICIPATION in these elections of February 2019 of the chosen candidate of the party of former PRESIDENT WADE. Suspected of being a Trojan horse of PRESIDENT SALL, he crossed with "facilitates" the obstacle of sponsorship in the space of 3 months, to everyone's surprise. Madicke NIANG indicates that the Constitutional Council has valid 65000 of its sponsorships and rejects 5000 others.

OFFICIAL RESULTS SENEGAL PRESIDENTIAL ELECTIONS FEBRUARY 2019 (cena)

 

REGISTEREDVOTERS: 6 683 043

VOTINGS: 4 426 344

NULL VOTES: 42 465

RIGHT VOTES: 4 383 879

NAME
VOTES OBTAINED
PERCENTAGE
ENDORSEMENT
MACKY SALL
2,544,605
58.27
OK
IDRISSA SECK
898,674
20.50
ABSENT
OUSMANE SONKO
687,065
15.67
WITH WRITTEN RESERVES
ISSA SALL
178,533
4.07
WITH WRITTEN RESERVES
MADICKE NIANG
65,002
0.48
WITH WRITTEN RESERVES

The Stakes

For the candidate/President MR Macky SALL (58 years old) The goal was to win in the first round with at least one score equal to his record of 2012 (65% in the 2nd round against ABDOULAYE WADE) after seven years of power sanctioned by a fairly good economic balance but tarnished By serious infringements of the Democratic gains of 2012.

For candidate Idrissa SECK (60 years old), former prime minister of Wade, who is on his third attempt, the objective was to take advantage of the ‘’dirty” political climate in the Senegal Democratic Party of Wade and the support of former allies during the legislatives elections of 2017 to put outgoing President Macky SALL in unfavourable toss and oblige him to have a second round;

For the candidate of the coalition Sonko President 2019, MR OUSMANE SONKO (45 Years), the Senegalese MALEMA, it was to position himself as a young LEADER, anti-system and supportive of a PRAGAMATIQUE rupture in the management of public affairs. Pan-Africanist and having as models SANKARA, CHEIKH ANTA DIOP, MAMADOU DIA and MANDELA He is described as nationalist by many;

For the candidate of the coalition of the PUR, the objective was to increase its beautiful performance of the 2017 legislative  and to demonstrate that the party could go beyond its natural base that is the religious TIDJANIYA BROTHERHOOD, even if its leader defend and is right in a laic country

For the SURPRISE candidate and former Minister of Foreign Affairs of WADE and lawyer of his son KARIM Wade against the Government of Senegal, MR Madicke NIANG The objective was to make a good margin by drawing on the electorate of the former President Wade whose party did not present another candidate other than KARIM Wade.

Trends and Results

In anticipation of the official proclamation of the results of the National Autonomous Electoral Commission (CENA),the majority presidential, through Prime Minister MR BOUN ABDALLAH DIONNE, said, that after updates and compilations of Minutes from his agents in the different polling stations, outgoing President MR Macky SALL should win the ballot in the first round and with at least 57% of the votes expressed; Of their odds the four other candidates gathered their FORCES to proclaim that the TOTAL votes of the entire OPPOSITION joined together guaranteed a second inevitable round between the candidate of the COALITION IDY2019 MR Idrissa SECK who came behind the president Outgoing Macky SALL with a solid percentage of61%. According to their statistics, these results are (look at the table of DAKAR MIDI)

ALPHA1.jpg
ALPHA2.jpg

The attached table is derived from the SYTHESES and CONCLUSIONS of the collective of civil society organizations (COSE)) in PARTENATIAT with the 3D NGO and USAID that I was able to obtain on Tuesday 26 February 2019.

ALPHA3.png

The CENA will communicate its official results on Friday 1March 2019 at 00h 00

 

Remarks and Conclusions

The presidential ballot has brought into evidence a dangerous heavy trend. This is the cracking, at the fair moment, of the national fabric. Once known for their common desire for common life, the Senegalese people have, on the occasion of this election quite ostensibly expressed, ethno-denominational preferences. Thus the northern expression HALPULAR and the center of SERERE expression, have massively voted for their common child Macky SALL. As for the south of Senegal, namely the REGION of ZIGUINCHOR, it chose to plebiscite the child of the country Ousmane SONKO ; and to complete the analysis, the Murid religious community has for its part displayed its PREFERENCE for one of his disciples Idrissa SECK. It is true that candidate Madicke NIANG is also a disciple of the murid community, but he had the big inconvenience of being disavowed by an icon of the community, namely ABDOULAYE WADE. This unedited situation is the consequence of the electoral Sponsorship Act. The effect of this law has been to frustrate candidates on the one hand, pushing them to rally in large numbers, candidate Idrissa SECK and on the other hand this law has restricted considerably the pluralism of political choices of voters.

It is probably, this loss of the political sense of their vote that has made a significant fraction of the electorate has poured into the emotional vote. In any case, the time has come to promote political inclusion and bring the Senegalese people together in the coming weeks.

Stench
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Stench to Freedom Pt. 1

by Valerie Knowles

Valerie is a  Clinical Psychologist based in The Bahamas

Summary: History shows us that freedom for a people never comes without a struggle. Sometimes it is important for us to stop and sense that struggle as it continues within ourselves and within the groups around us. Oppressors will never give up power without a fight. The push and the stench against the odds is what will eventally break the yoke of the oppressors. Care is then needed to secure that wrestled freedom or  risk the creep-back of the chains that fetter. The French-African-Haitian-Bahamian struggle is referenced in 'Stench to Freedom'.

Child of Haitian L’Overture snaked up Bahamian tree in the land of a foreign brother freed by example of L’Overture’s forefathers who left him for fodder to Aristide whims and Macoute order, sitting, watching in stealth for signs of unwilling plane tickets, watching, with envy his sisters, for a fee, “free” to birth fruit and eat fruit to bind them to this deceptive, promised land.

 

Anger mocks him who, for a fee swam carnivorous shores into indignity to first sleep in bushes without lights in his toilet, still listening to laughter just beyond his reach, crying for families of swimming friends pulled from beside him by strong currents’ cruel outriders that mercilessly shatter dreams of posterity purchased with that bloody fee.

Some say they smell him stigma, strong, rank, stench, haitian oppression and freedom still weeding, seeding, pruning yards of proud, ignorant masters unknowingly showing him keys to vaults which Toussaint can see, bears no fee when he constitutionally free, sets policy for captivity in impotency, for masters unable to flee or raise fee for self or children’s ransom plea.

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WTO

WTO Ascension Controversy: The Case of the Bahamas

 

by Kreimild Saunders

© 2019

Kreimild is  an Assistant Professor of  Sociology at the University of The Bahamas. She has been a long time advocate of social equality--gender, race-ethnicity, global, class and sexuality.

Summary: In the ‘developing’ world WTO ascension has been a contentious undertaking, the Bahamas is no different in this regard. This essay highlights the ascension goals of the Minnis administration and the reaction to them. It briefly discusses the literature on WTO ascension and growth and the Oxford Economics report on ascension models for negotiation. Furthermore, it problematizes the neo-liberal, WTO+ agenda and advocates that the state seeks alternative strategies to strengthen the economy, lower unemployment, reduce socio-economic inequality and reinforce the social safety-net as a survival strategy for a small, dependent, vulnerable island state under global capitalism rather than ascension.

Beware: you can have a seat at the table and be on the menu

Sir Ronald Sanders, former ambassador to Antigua and Barbuda, lead World Trade Organization (WTO) negotiator in Antigua and Barbuda’s dispute against the USA on cross border gambling and betting services, current ambassador extraordinary and plenipotentiary to the USA and the OAS, was the guest speaker on Z Live on April 29, 2019 about the benefits of WTO ascension for the Bahamas--argumentum ad verecundiam[i].

 

Talk radio in the Bahamas is a powerful medium through which to appeal to an authority figure such as Sir Sanders. What stands out in Sanders’ commentary is the striking alimentary trope “better to have a seat at the table than be on the menu”.[ii] He states that WTO membership enables members, particularly less powerful ones to contribute to the legal framework and regulatory arrangements of WTO. However, this trope is remarkable because it represents those who sit at the table as empowered players on one of the most powerful economic platforms in the world. They are denoted as the fittest players, players that are change agents, while outsiders are marked as objects of consumption.

 

Z. Laing is the talk show host on Z Live and lead negotiator for the Bahamas in the ascension process. [iii]  He pointed to the failure of Antigua and Barbuda to find a satisfactory resolution to the longstanding case against the US, on cross border betting and gambling, as one reason put forth against WTO ascension.[iv] Sir Sanders acknowledged flaws in the dispute settlement process but remained resolute in his commitment to the value of full WTO membership. The case is exceptional because a small island state was able to win a case against the USA in WTO’s dispute settlement process.  The overview of this case is instructive to evaluate Sir Sanders’ fundamental premise, one that he provides no support for. What he offers is an empty rhetorical trope, an opportunity to dine on wishful thinking.[v]

 

In 2003 Antigua requested that the dispute resolution body (DRB) arrange a consultation with the US on the obstruction of cross-border gambling and betting services.  In 2004 the DRB initially issued an interim report and subsequently a final report that surprisingly concluded that the US had indeed violated its WTO commitments in this regard. The dramatic increase in cross-border betting houses by Antigua and Barbuda from 20 in 1997 to 3000 in 1999, resulted in warnings against financial transactions by the US and the UK due to purported money laundering.  The counter measures against cross-border gambling and betting by the US reduced the number of such establishments on the islands to 119.[vi]

 

During the initial consultation, the US team maintained that Antigua did not demonstrate that actions on the part of the US prohibited market access or equal national treatment. It argued that Antigua simply listed the relevant General Agreement on Trade in Services (GATS) provisions and the conflicting US laws. However, in 2005 the Appellate Board concluded that the measures banning cross-border gambling and betting was a violation of its GATS commitment to provide market access to other recreational services which included gambling; adding further that the claims to protect public morality were not justified given the differential treatment (national) in respect to interstate horse racing.[vii]

 

In 2017 the USA amended its GATS provisions to exclude gambling and betting services, settling all other disputes except Antigua who sought 3.4 billion dollars annually. The arbitration board limited the claims of Antigua to 21 million per year, the equivalent of cross-border horse racing services that could not be recovered.

 

Given that that the US and Antigua could not come to an agreement, Antigua could extract concession within the same sector where violations occurred, or if this was not practical another one.  It was not practical for Antigua to seek compensation through imposing tariffs because it would negatively impact its citizenry.  Therefore, Antigua sought to retaliated under the Trade Related Aspects of Intellectual Property Rights (TRIPS), but the difficulties were considerable, entailing limiting compensation to the amount allotted through arbitration, impacting rights holders and non-US citizens.[viii]  Hence, Antigua has found itself in the unenviable position of winning a case against the most power nation in the world, but unable to reap compensation. The Appellate Body (AB) cannot enforce financial compensation, so Antigua remained at the mercy of the USA. It is not surprising that the US offered a meager compensation of about two million dollars, a compelling show of force.[ix]  This was the elephant that was circumvented in this discourse on ascension.  The rules are stacked in favor of powerful nations not small island states.  Sitting at the table did not prevent Antigua from being eaten. [x]

 

WTO is a legal framework for international trade. However, there are the official rules and there are other regulatory norms that are in tension with these rules. This tension is manifested around special differential treatment (SDT) permanently enabled under General Agreement on Tariffs and Trade (GATT) in 1975 which allows developing countries preferential access to markets. SDT has been regularized for the least developed countries (LDC).

 

Small island developing states (SIDS) have been lobbying to be recognized as a special category like the LDC. This is because they are disadvantaged by remoteness, smallness which does not permit economies of scale, high fuel and transportation costs, relatively high tariffs and susceptibility to hurricanes that together represent significant competitive handicaps. These challenges tend to erase any potential competitive advantage, reducing it to near zero. The most significant resistance of Bahamian entrepreneurs to WTO ascension has been around this self-evident, absolute disadvantage vis-à-vis global players in the market. Thus, the prevailing outcry has been “what are we getting out of this”. [xi]

 

The ascension process entails a working party that negotiates with the acceding state on commitments. Subsequently, ascension is ratified by the whole WTO body. The current norms differ from those that existed for the founding members who were entitled to SDT. Even LDC are not legally entitled to SDT, rather they are more likely to be given consideration. In addition, at each successive round of negotiation after ascension the SDT granted for a transition period would have to be re-negotiated. Ascenders are expected to specialize in goods they can export competitively and import other products at lower prices than the pre-ascension period (entailing tariff reductions or no subsidies on local products). The current norms of ascension demand that ascending developing countries, including LDC make commitments beyond what is required (WTO-Plus) ostensibly because of the ideal of a level playing field. According to this false ideology every member state operates according to the same rules. The underlying assumption is that preferential treatment distorts the global trading system. [xii]

 

However, WTO rules allow a working party member who had entered bilateral negotiations to opt out (ex-post non-application) which strengthens the hand of members over ascenders. Hence, WTO operates like a fraternity where neophytes are often subjected to excessive, neo-liberal discipline in order to become members. This entails the extraction of large commitments in line with neoliberalism. Acceding states at the lower end of the international hierarchy pay a heavy price to have a seat at the proverbial table, under the delusion that they are in for fine dining.  I made this detour in order to show that the WTO is not a democratic but a hierarchical order. As the Antiguan case clearly shows the level playing field is not an ideal it is a neoliberal myth.  

 

The limited literature on WTO ascension and economic growth is contentious.  One study argued that there was a tendency for an increase in Gross Domestic Product (GDP) rates for five years after ascension but this was contingent on enacting binding neoliberal practices such as tariff reduction, ‘fair competition’ reduction in restrictions on payment and foreign-exchange, protection of intellectual property rights, termination of state monopolies and subsidies,  transparent policy making and so on. This growth does not hold beyond five years. (M. Tang and S. Wei 2008). Growth was also thought to be contingent on other factors such as comparative advantage and resource endowment (A. Bernier and J. Schlandt 2018). Given the paucity of research and the inherent challenges of doing cross-country econometric studies, the validity and reliability of studies on this issue is a question mark.[xiii]

 

Oxford economics studied the impact of WTO ascension on the Bahamas. This entailed a consultation with key stakeholders, an economic and a regulatory profile, and a modelling of two policy scenarios of ascension—limited (based on current offers) and comprehensive reforms that outline a prognosis for GDP growth (including sector effects), fiscal deficit and employment growth. The prognosis for GDP growth for the limited policy was slightly negative in the short term but 0.8% higher growth by 2029.  The comprehensive model forecasted GDP growth as 5.7% higher by 2029. The presentation of the methodological underpinnings of the modelling was very scant. As aforementioned, the validity and reliability of econometric studies on nations that have ascended is questionable and forecasting is even more speculative. Unfortunately, Oxford economics did not give a methodological analysis in their report, only brief summary remarks.[xiv]  

 

The 2018 statutory tariff rate is 34% but the effective rate is estimated to be 10% for agricultural goods and 11% for non-agricultural goods. The latter is a consequence of exemptions and concessions.[xv]  A reduction in tariffs is regarded as crucial to WTO ascension.[xvi]

 

There has also been a significant relaxation of exchange controls. In 2018 the Central Bank of the Bahamas introduced measures to reduce the requirements for approval for international capital and current account transactions to facilitate cross-border transactions. Various anti-money laundering and counter terrorism legislation and measures have been introduced to support the integrity of the banking system.[xvii]

 

In 2015 the Bahamas government introduced new laws to strengthen intellectual property rights in a move towards compliance with WTO’s TRIPS agreements. These laws cover trademarks, patents, copyrights, new plant varieties among others. The state has also introduced the fair competition act to prohibit anti-competitive, unfair and misleading trading practices, the Commercial Enterprise Act and a new BH-1B visas for foreigners with special skills.[xviii]

 

The commitment to the sale of state monopolies is evident in the sale of Bahamas Telecommunications Corporation and the introduction of ALIVE and Cable Bahamas as competitors. The state, particularly the Free National Movement administrations have long sought to relinquish state-owned corporations and downsize state enterprises (e.g. ZNS). The Minnis administration bought the Grand Lucayan hotel this year and announced its intention to sell it immediately. It is currently in negotiations to do so. The FNM has historically shown a greater commitment to neoliberalism than the Progressive Liberal Party (PLP)[xix]

 

As shown, much of the WTO’s binding neoliberal practices are being incorporated within the Bahamian context. It is important that our state and elected officials understand that neoliberalism is an ideology that is predicated on assumptions about parameters for economic growth and prosperity under capitalism. However, these entail a profit maximization strategy of big global capitalists. It reinforces the global international hierarchy between developed and so-called developing countries and does not support the development of the latter.

The challenge of successive political administrations in the Bahamas is how to chart a survival strategy for a very small, island state operating within a repressive, global capitalist environment.

 

In a discussion of WTO on the ZNS program A Closer Look (May,16 2019), Bent Symonette, the Minister of Finance, associated WTO ascension with the goal of transforming the current economic model that focuses on tourism and banking, a model that is viewed as outdated. He did not present a vision of a new economic model, merely an imperative for one. An actual vision requires an engagement with local business and the Bahamian people to chart the way forward. Foreign investors are interested in maximizing profits, not developing nor promoting the well-being of the Bahamas. A comprehensive approach to ascension is not the path to greater self-determination.  Therefore, WTO cannot stand in for such a vision. A concrete strategic plan is necessary to encourage and navigate new possibilities for greater social well-being.[xx]

 

 The International Monetary Fund (IMF), the discourse on the WTO ascension process, Oxford Economics, Central Bank officials, local business leaders and others have identified and discussed glaring weaknesses within the Bahamian economy such as low economic growth, high fiscal deficits (60.49% debt to GDP ratio in 2019), the need to balance the relaxation of exchange control with safeguards against global financial volatility, valorization debates (pegging the Bahamian to the US dollar (and the need for 50% US reserves) versus a floating Bahamian dollar or US dollarization), low bank lending, the need to cut state bureaucracy to facilitate the ease of doing business, high unemployment (2009:14.25%, 2013:16.18%  and 2017: 12.57%) over the last decade, rising illegal immigration, high VAT (2019:12%), regressive taxation and the need to move to progressive taxation (e.g. income and corporate taxation) to lower fiscal deficits and support the social safety-net, and the poor educational attainment of our youth who do not have adequate skills for the job market and so on. Indeed, there is much that needs to be revamped independent of WTO. Unfortunately, FNM administrations have been particularly reticent in reinforcing the social safety net. In fact, they have not initiated any major social welfare program. This reflects their strong neo-liberal bias [xxi]

 

It is important that the Minnis administration understand that WTO, like the IMF and the World Bank is part of the Bretton Wood institutions that were created to not only stabilize and promote global capitalism but to reinforce the existing international hierarchy in which developed countries prevail. In other words, these institutions pay lip service to development. The rules of WTO are represented as characterized by a level playing field, but this is pure myth making. The playing field was never level to begin with.  It is hierarchal with developed countries on top, large ‘emerging’ economies in the middle and less/least developed countries at the bottom. Relatively, high income, small island states should not identify with either the developed countries or with the emerging economies. These states have small, vulnerable, dependent economies that will remain dependent due to their size.  In order to join WTO, the Bahamas would have to play on their field, where they have home court advantage and hope for the best. The Bahamas cannot dictate the terms of their ascension.

Various stakeholders regard WTO as a threat to local industry in the Bahamas and have called on elected officials to take a balanced approach to ascension in which local business is not sacrificed to attract foreign investment.[xxii] Local business should not be expected to compete with multinational corporations and other foreign enterprises.

 

 The Oxford Economics report has outlined an ascension negotiation strategy for the Bahamas. It rightly pointed out that the working party of the ascension process is very unlikely to accept a broad based, economic needs test (ENT) for market entry by global business. Oxford Economics argues that in principle the Bahamas can negotiate to keep the current tariffs rate for about 250 product lines out of 5,000 in manufacturing and agriculture, to protect employment. It further recommended that openness in high level service sectors such as architecture, law and accounting should depend on need. The caveat “in principle” is a subtle way of signaling the distinction between what is possible and the reality of the negotiation process which is not principled. The expectation of local capitalists that the state would protect their interests has been shaken by the standpoint of the Minnis administration, as articulated by Minister Symonette who advocates the comprehensive negotiation strategy.[xxiii]

 

The economic modelling of Oxford Economics appears partial in favor of the comprehensive WTO approach. In addition to instituting policies that address the institutional weaknesses of our economy, it is prudent to chart the quickest path to economic growth which promotes employment as a survival strategy for a small dependent state.[xxiv] It is important that global businesses that access our economy generate employment. However, this is not the modus operandi of either local or global business.  A growth strategy that emphasizes employment needs to focus on skill development, so that Bahamians can benefit from employment opportunities.

 

A technology hub should not be conceived as an enclave for foreigners.[xxv] As such it has no potential to become a third pillar of the economy. It is only worthwhile if it generates significant local employment. This sector ought to involve partnerships with local, Bahamian investors and the development of infant industries that are protected from foreign competition. WTO does not allow for such protection. It is grounded on the assumption that nation-states focus on their comparative advantage and import all else. For the Bahamas this is tourism and banking. Although most members are from so-called developing states, WTO is not structured to promote their development. It’s philosophy and rules are predicated on the assumption that member states have mature, developed economies that are fit to compete in a global market.

 

It is important to recognize that economic growth does not necessarily trickle down. Minister Brent Symonette is still touting the trickledown model that even IMF researchers have discredited. The rising socio-economic inequality within nations locally, regionally and globally forced the IMF to critically reflect on this theory.[xxvi] Within the last decade, the Bahamas has had high unemployment rates that are the result of the impact of the great recession in 2011 that resulted in negative and low growth rates, rising poverty and growing socio-economic inequality.  If the Bahamas is seeking to create higher economic growth, higher productivity and a more equitable society it will need to raise employment and expand the social safety net. This would require higher investments and better outcomes in education and skill training, quality national healthcare and retirement benefits that allow the elderly to have a good quality of life among others. These social supports can encourage workers to have long term stakes in productivity. The existing tax structure cannot support even the minimal social welfare programs that exist; therefore, Bahamians are plagued by rising debt and inadequate social and infrastructural services.[xxvii] The Bahamas needs socio-economic growth with equity. WTO ascension will not change the existing economic model nor does it support equity. Oxford Economics predicts that growth will center on tourism and banking, sectors where we have the greatest advantage, sectors that are already quite globalized. The optimistic speculations of Oxford Economics on growth ought to be contextualized in terms of the predicted economic slowdown of the global economy. This slowdown is not just associated with the business cycle but is part of a longer trend. Hence, we should expect that our economy will continue to be subjected to external shocks, particularly the vicissitude of the US economy and regional tourism. This is evident in the projection of lower GDP rates for the Bahamas over the next several years. Hence, the focus ought to be on surviving global capitalism, that is addressing the aforementioned fundamentals to promote economic growth and socio-economic wellbeing rather than speculating on WTO ascension. [xxviii]

Notes

 

[i] argumentum ad verecundiam (appeal to reverence or authority).

[ii] This trope is a variant of a trope credited to Elizabeth Warren, “If you don’t have a seat at the table, you’re probably on the menu. Washington works for those who have power. And no one gives up power easily, no one…Nobody’s just going to say ‘women have arrived and let’s just move over'…We have a chance, but we have to fight for it. See Oh, I 2014, ‘Elizabeth Warren: Democratic women need a seat at the governing table’, MotherJones. Available from: https://www.motherjones.com/politics/2014/09/elizabeth-warren-donors-vote-democratic-women/?fbclid=IwAR1Jq3hb97UHCTOTkZ-akclp2c8ghjEjX9fQRnalzYv_FzZXFk9d59OLO7U

[iii] Z. Laing was the lead negotiator at the start of the ascension process in 2002 and in the current negotiation process in 2018. 

[iv] The case has remained open since 2004 because the parties have not come to a satisfactory compromise on compensation to Antigua and Barbuda.

[v] Thayer gives an interesting discussion of why he believed that the US was likely to win this case and what the strengths and weaknesses of both cases were. Thayer, J, 2004, ‘The trade of cross-border gambling and betting’, Available from:https://scholarship.law.duke.edu/cgi/viewcontent.cgi?article=1117&context=dltr

[vi] Ibid.

[vii] See the WTO summary of the dispute from 2003-2013. ‘DS285: United States-measures affecting the cross-border supply of gambling and betting services’, World Trade Organization. Available from: https://www.wto.org/english/tratop_e/dispu_e/cases_e/ds285_e.htm

[viii] Drake discusses the right of Antigua to retaliate in a flawed dispute settlement system. She argued that the US has had to pay twice, firstly by amending its domestic policy such that it is in line with WTO’s interpretation of US’ GATT commitments and by offering compensation to the affected members. The USA still faces an open-ended retaliation by Antigua who did not agree to the US’ offer. Drake E, Available from:  http://www.stewartlaw.com/article/ViewArticle/846

[ix] See excepts from Sir R. Sanders’ press statement in 2017 about the losses to the Antigua’s economy amounting to over $200 million and the fact that they have not taken retaliatory action. ‘Antigua-Barbuda: Not letting the US off the hook’ Caribbean News Now. Available from: https://www.caribbeannewsnow.com/2017/09/29/antigua-barbuda-not-letting-us-off-hook-wto-case/

[x] See Anderson on the problematic of determining the economic welfare implications of the dispute settlement body. Anderson, K, 2014, ‘Contributions of GATT/WTO to global economic welfare: empirical evidence’ Journal of Economic Surveys. Available from: https://onlinelibrary.wiley.com/doi/full/10.1111/joes.12087

[xi]  See Von Tigerstrom (2005) for a discussion of the special vulnerabilities of small island developing states.  Von Tigerstrom, B, 2005, ‘Small island developing states and international trade: special challenges in the global partnership for development’ Melbourne Journal of International Law, vol 6, no. 2, Available from: https://law.unimelb.edu.au/__data/assets/pdf_file/0008/1681172/Tigerstrom.pdf

[xii] Ibid.

[xiii] See Tang, M and Wei, S, 2008, ‘The value of making commitments externally: evidence from WTO ascension’ The National Bureau of Economic Research, working paper no, 14582. Available from: https://www.nber.org/papers/w14582. Also see Bernier, A. and Schlandt, J, 2018, ‘Literature review: WTO ascension and economic growth’. Available from: https://tcb.usaid.gov/prepared/literature_review_wto_accession_and_economic_growth.pdf.  See Durlauf, S. N., Johnson, P., and Jonathan, R. & Temple, W. 2005, ‘Growth Econometrics’. In Aghion, P. and Durlauf, S. N., & Elsevier B.V. (eds), Handbook of Economic Growth, Volume 1A. Available from: https://www.sciencedirect.com/handbook/handbook-of-economic-growth/vol/1/part/PA  and V. Chemutai and H. Escaith. 2017, “An Empirical Assessment of the Economic Effects of WTO Accession and its Commitments’ Available from: https://www.wto.org/english/res_e/reser_e/ersd201705_e.pdf for discussions of the challenges and limitations of econometric models.

[xiv] See Oxford Economics, 2019, The Bahamas: WTO Impact Assessment, pp.1, 8-10. Available from: https://www.bahamastradeinfo.gov.bs/the-bahamas-wto-impact-assessment/ for a  report on the limited and comprehensive ascension profiles and its rationale for the comprehensive model. 

[xv] Ibid (2019, P. 97) for a discussion of the distinction between the two forms of tariff. Also note their estimated 15% cost savings associated with the implementation of the Trade Facilitation Agreement (TFA).

[xvi]  Ibid (2019) Oxford Economics recommends the basic entry level Non-Agricultural Market Access (NAMA) tariff of 15%, keeping certain product lines outside liberalization.

[xvii] See Anti-Money Laundering and Counter Terrorist Financing Measures Report-The Bahamas-Mutual Evaluation Report (2017). Available from:  https://www.fatf-gafi.org/media/fatf/documents/reports/mer4/cfatf-4meval-bahamas.pdf for the ALC/CFT measures the Bahamas has undertaken. Also see Sealy, T, 2019, ‘Eu lists Bahamas as having weak anti-money laundering, terrorist financing regimes’ Eyewitness News. Available from: https://ewnews.com/eu-lists-bahamas-as-having-weak-anti-money-laundering-terrorist-financing-regimes for a discussion of the February 2019 European Union College of Commissioners’ listing of the Bahamas as a high risk country for ALC/CFT.   

[xviii] For a discussion of the fair competition bill, market access and the impact on local businesses see Hartnell, N, 2018, ‘Shooting in the dark over Wto’s impacts ’ Tribune242. Available from: http://www.tribune242.com/news/2018/jul/24/shooting-in-the-dark-over-wtos-impacts/ Also see The Bahamas Fair Competition Act 2018: Layman’s Version. https://www.bahamastradeinfo.gov.bs/cms/wp-content/uploads/2018/07/The-Bahamas.Competition-Act-LayManDraft-2018.StandaloneAgency.pdf

 See the reporting of Minister B. Symonette’s commentary on the purpose of the BH1B and BH4S Visa for a principle employee and spouse/offspring. Russell, K, 2019, ‘Symonette: Act will boost our economy’ Tribune242. Available from: http://www.tribune242.com/news/2019/apr/25/symonette-act-will-boost-our-economy/

[xix] See BTC history and privatization in 2011. ‘BTC History 1879-2014’ Available from: https://files.btcbahamas.com/2016/06/07/btc-history-1879-2014-1.pdf. Also, note the downsizing exercise in 2010. ‘ZNS workers terminated’ The Nassau Guardian. Available from: https://thenassauguardian.com/2010/12/31/zns-workers-terminated/ and M. Moss’, chairman of the Broadcasting Corporation of the Bahamas commentary about the need for downsizing. Moss, M, R 2012, ‘Defending ZNS’ The Nassau Guardian. Available from: https://thenassauguardian.com/2012/03/26/defending-zns/

[xx] See A Closer Look, ZNS, 2019, ‘The honorable Brent Symonette pt.2’. Youtube Video. Available from: https://www.fiweh.com/05/16/2019/a-closer-look-the-hon-brent-symonette-pt-2#.XPRpVxZKjIU

[xxi] See the IMF Country reports for the Bahamas over the last few years for an overview of the economy from a neo-liberal standpoint. International Monetary Fund 2018, The Bahamas:2018 article iv consultation-press release and staff report. Available from: https://www.imf.org/en/Publications/CR/Issues/2018/05/14/The-Bahamas-2018-Article-IV-Consultation-Press-Release-and-Staff-Report-45874 and International Monetary Fund 2016, The Bahamas:2016 article iv consultation-press release and staff report. Available from: https://www.imf.org/en/Publications/CR/Issues/2016/12/31/The-Bahamas-2016-Article-IV-Consultation-Press-Release-Staff-Report-and-Statement-by-the-44074.  See ‘The Bahamas: unemployment from 2007-2017, Statista. Available from: https://www.statista.com/statistics/578549/unemployment-rate-in-the-bahamas/ See ‘The Bahamas: national debt in relation to Gross Domestic Product from 2014-2024, Statista. Available from https://www.statista.com/statistics/578572/national-debt-of-the-bahamas-in-relation-to-gross-domestic-product-gdp/  Also see Central Bank Governor John Rolle 2018, ‘The Foreign Exchange Constraint on Monetary Policy: The Bahamian Context’ presented to the Government and Policy Institute, The University of the Bahamas. Available from:  https://www.centralbankbahamas.com/download/088857300.pdf. See Archer, I ‘Analysis of the implementation and macroeconomic effect of the value added tax type in the Bahamas’. Available from: https://www.academia.edu/26540330/ANALYSIS_OF_THE_IMPLEMENTATION_AND_MACROECONOMIC_EFFECT_OF_VALUE_ADDED_TAX_TYPE_IN_THE_BAHAMAS. Also see Schlotterbeck, S, 2017, ‘Tax Administration Reform in the Caribbean, Challenges, Achievements and Next Steps’. IMF Working Papers, International Monetary Fund. Available  from: https://www.imf.org/en/Publications/WP/Issues/2017/04/04/Tax-Administration-Reforms-in-the-Caribbean-Challenges-Achievements-and-Next-Steps-44800. See Fred Smith’s commentary in support of progressive taxation. Hartnell, N, 2018, ‘QC backs income tax to ease the rich/poor divide. Tribune 242.  http://www.tribune242.com/news/2018/apr/03/qc-backs-income-taxes-ease-richpoor-divide/

[xxii] See Bob Meyers, spokesperson for the Organization for Responsible Governance talk about the fact that Bahamian businesses are not ready for international competition. Hartnell, N, 2018, ‘Wto: Bahamas has too much baggage unless government acts’ Tribune242. Available from: http://www.tribune242.com/news/2018/jan/18/wto-bahamas-has-too-much-baggage-unless/ The Bahamas Light Industries Development Council takes issue with Oxford Economics’ assessment of the impact of WTO. It disagrees with higher bond rates, agrees with protective tariffs for the sector, charges Oxford Economics with the underestimation of workers in the sector and points out that future industries cannot be protected under WTO. ‘May 8th 2019-BLIDC response to Oxford Economics WTO impact assessment report’ News/Updates. Available from: http://blidc.org/newsupdates/

[xxiii] Oxford Economics (2019, P. 144). See Minister B. Bent Symonette on WTO. He supports the comprehensive model and negotiation strategy advocated by Oxford Economics. He feels that the Bahamas can compete with foreign businesses. A Closer Look, ZNS, 2019, ‘The honorable Brent Symonette pt.2’. Youtube Video. Available from: https://www.fiweh.com/05/16/2019/a-closer-look-the-hon-brent-symonette-pt-2#.XPRpVxZKjIU

[xxiv] See Rodrik’s discussion of state intervention and the growth path of China and the Asian tigers and the relationship of economic growth to employment. Rodrik, D, 2014, ‘The past, present, and future of economic growth’, Challenge, 57:3, 5-39. Available from: https://www.tandfonline.com/doi/pdf/10.2753/0577-5132570301

[xxv] See the commentary of the Minister of state for Grand Bahama, Kasi Thompson on the vision for the technology hub. The Bahamas Technical and Vocational Institute would need to be upgraded to at least grant BS degrees in the STEM fields. http://www.bahamas.gov.bs/wps/portal/public/gov/government/news/

[xxvi] See Minister Symonette’s advocacy of trickledown economics in his discussion of the commercial enterprise bill.  Travis Cartwright Carroll “New Bill to have Trickledown Effects” https://thenassauguardian.com/2017/11/24/new-bill-trickle-effects/. See IMF Staff Discussion Note (2015) E. Dabla-Norris et a 2015. Causes and Consequences of Income Inequality: A Global Perspective. https://www.imf.org/external/pubs/ft/sdn/2015/sdn1513.pdf For profiles of inequality in the Bahamas and the Caribbean see the Human Development Report Data Base http://hdr.undp.org/en/countries/profiles/BHS and the World Inequality Database for national income. https://wid.world/country/bahamas/.  Also see ECLA (2018) Caribbean Outlook for a discussion of inequality, poverty and gender in the Caribbean. It shows significant inequality in the Bahamas in relation to the region. https://repositorio.cepal.org/bitstream/handle/11362/43581/4/S1800607_en.pdf

[xxvii] See the World Bank. World Development Report 2019: The Changing Nature of Work. http://www.worldbank.org/en/publication/wdr2019 for a discussion of the importance of a strong social safety for developing countries.

[xxviii] For a discussion of a long-term economic slowdown see D. Rodrik (2014, P. 33). The IMF predicts slowdowns in the short and medium term in various regions of the world including the Caribbean. The prediction for the Caribbean is negative growth rates. See International Monetary Fund, ‘World economic outlook reports: world economic outlook, April 2019 growth slowdown, precarious recovery. Available from: https://www.imf.org/en/Publications/WEO/Issues/2019/03/28/world-economic-outlook-april-2019#Chapter%201. See GDP growth rate from 1961-2017. World Bank Group ‘World Bank national accounts data, and the OECD National Accounts data files’ The World Bank. Available from:  https://data.worldbank.org/indicator/NY.GDP.MKTP.KD.ZG?end=2017&locations=BS&start=1961 Also see declining real GDP growth projections for the Bahamas 2019-2024. ‘The Bahamas: growth rate of the real gross domestic product from 2014-2024’ Statista https://www.statista.com/statistics/578507/gross-domestic-product-gdp-growth-rate-in-the-bahamas/

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Maangamizi

The Maangamizi: 500 Years of Genocide, Enslavement, Underdevelopment and Disempowerment

 

by Arthur Dion Hanna Jr.

Dion Hanna is a Bahamian legal scholar, lecturer, researcher and community activist based in the UK

Summary: This article was presented at a Debate on Genocide of the Afrikan People organized by the Student Amnesty Society of the University of Leicester, November 5, 2018.

Salaam in Afrikadesta.

Good Evening. It is a distinct honour to be a part of this important and timely debate. 500 years of continuing genocidal madness and the blood, sweat and tears of millions of Afrikan[1] people on the Afrikan continent and the wider Diaspora, with the bones of enslaved Afrikan ancestors bleaching on the bottom of the Middle Passage also known as the Atlantic Ocean demands that we have this crucial discussion.

It is important that we define genocide which under the Convention on the Prevention and Punishment of the Crime of Genocide. Adopted by the General Assembly of the United Nations on 9 December 1948[1]:

Article II: Genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such :  Killing members of the group;  Causing serious bodily or mental harm to members of the group;  Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;  Imposing measures intended to prevent births within the group; Forcibly transferring children of the group to another group.

 

Article III: The following acts shall be punishable:  Genocide; Conspiracy to commit genocide; Direct and public incitement to commit genocide; Attempt to commit genocide; Complicity in genocide.

 

[[1] In this paper Africa is spelt Afrika in line with Pan Afrikan usage and America is spelt Amerikkka to underscore the racism inherent in the image around ku Klux Klan assassins parading draped in the Amerikkkan flag which is undersores the integral nature of racism in the Amerikkkan polity

2] United Nations (1948): Convention on the Prevention and Punishment of the Crime of Genocide. United Nations Treaty Series 1951. Available online

  < https://treaties.un.org/doc/publication/unts/volume%2078/volume-78-i-1021-english.pdf

Article IV: Persons committing genocide or any of the other acts enumerated in article III shall be punished, whether they are constitutionally responsible rulers, public officials or private individuals.

 

Other International instruments are relevant to consider, including the Slavery Convention 1926 which outlaws slavery; The UN Convention for the Suppression of the Traffic in Persons and of the Exploitation of the Prostitution of Others (1949) which requires States to punish any person who exploits the prostitution of another; the Geneva Conventions  1949 Covering times of War and Armed Conflict, the Universal Declaration of Human Rights 1948 and its protocols, the International Covenant on Economic, Social and Cultural Rights (ICESCR)  1966 and the International Covenant on Civil and Political Rights (ICCPR) and its Optional Protocols 1968; the Council of Europe Convention on Action Against Trafficking in Human Beings 2005; the Convention on the Elimination of all Forms of Discrimination Against Women 1979,  the Convention on the Rights of the Child 1989 and the Palermo Protocol, a supplement to the UN Convention against Transnational Organized Crime (2000), which imposes an obligation on nation state signatories to criminalize trafficking in persons.

 

Gregory Stanton indicates 10 stages of genocide: Classification; Symbolization; Discrimination; Dehumanization; Organization; Polarization; Preparation; Persecution; Extermination and Denial[3].

All of these elements are present and demonstrable in the historic and ongoing genocide of Black people, such as the atrocities of King Leopold in the Congo. It is evident in the atrocities of the British in African colonies[4] and the slave plantations of the Caribbean[5].

[3] Gregory Stanton ( (n/d): “The Ten Stages of Genocide.” In Genocide Watch. Available online <http://www.genocidewatch.org/genocide/tenstagesofgenocide.html>

[4] Mike Davis (2001): Victorian Holocausts: El Nino, Famines and the Making of the Third World. London\New York, Verso; Caroline Elkins (2005): Britain’s Gulag: The Brutal End of Empire in Kenya. London, Pimlico; John Newsinger (2015): The Blood Never Dried: A Peoples History of the British Empire. Melbourne, Vision Australia Personal Support; Paul Gregoire ((2017): “Crimes Against Humanity: The British Empire” In Global Research, July 2. Available online

  < https://www.globalresearch.ca/crimes-against-humanity-the-british-empire/5597781>

[5] James Walvin (2001): Black Ivory: A History of British Slavery. Oxford, Blackwell Publishers; Richard Hart (2002): Slaves Who Abolished Slavery, Kingston, University of the West Indies Press; Hillary Beckles (2013): Britain’s Black Debt: Reparations for Caribbean Slavery and Native Genocide. Kingston, University of the West Indies Press; Kris Manjapra (2018): “When Will Britain Face up to its Crimes Against Humanity” In  the Guardian , 29 March. Available online

<https://www.theguardian.com/news/2018/mar/29/slavery-abolition-compensation-when-will-britain-face-up-to-its-crimes-against-humanity>

It is evident in the mass genocide of the Herrero people of Namibia by Germans in the late 19th and early 20th centuries predating Hitler's final solution in the Nazi 3rd Reich[6]. This pattern of colonial and imperialist madness defined the colonial and imperialist contact with the African world at home and abroad, which left the Afrikan continent and people disempowered and underdeveloped[7].

 

It is glaringly evident in the Jim Crow lynch terrorism of the Ku Klux Klan[8], and extermination of thousands of Black people by Mobs of White racists in Amerika, such as the massacre in Slocum Texas in 1910[9], the race riot in Elaine Arkansas in 1919[10] and the massacre of 300 people and the elimination of the prosperous Black community of Greenwood Tulsa in 1923[11].

[6] David Olusoga and Casper W. Erichsen (2010): The Kaiser’s Holocaust: Germany’s Forgotten Genocide and the Colonial Roots of Nazism. London, Faber and Faber; Volker Langbehn and Mohammad  Salama (2001): German Colonialism: Race, the Holocaust and Post War Germany. New York, Columbia University Press

[7] Walter Rodney (1972): How Europe Underdevoloped Africa. London, Bogle L’Overture

[8] Ralph Ginzburg (1988): 100 Years of Lynchings. Baltimore, Black Classic Press; Christopher Metress (2002): The Lynching of Emmet Till: A Documentary Narrative. Charlottesville; University of Virginia Press

[9] E. R. Bills (3014): The 1910 Slocum Massacre: An Act of Genocide in East Texas. Charleston\London, The History Press:

[10] Grif Stokley (2010): Blood in Their Eyes: The Elaine Race Massacres of 1919. Fayetteville, University of Arkansas Press

[11] Scott Ellsworth (1982): Death in a Promised Land: The Tulsa Race Riot of 1921. Baton Rouge, Louisiana State University Press

It is evident in the bizarre sight of an epidemic of extrajudicial assassination of young Black people in Amerika and the criminalization of young Black men with more being incarcerated than attending institutions of tertiary education.

 

It has been pointed out by Siana Bagura that the U.K. has a long history of state violence, however, compared to the U.S. there is much less visibility of this in mainstream media[12]. Further, Bangura points out that it has been pointed out that, according to a report from Inquest—a British charity that investigates deaths in custody—over 1500 people have died in, or following, police custody in the U.K. Since 1990[13].

 

The Institute of Race Relations (IRR) point out that, of this number, more than 500 were Black. Yet, according to the IRR, not a single police official has been successfully prosecuted, though a large proportion of these deaths involved undue and excessive force and many more were due to a “culpable lack of care.” Often, the individuals detained suffered from a severe mental illness[14].

 

It is evident in fractured and disempowered ghetto communities and the epicenter of environmental racism, such as communities such as Flint Michigan where impoverished communities are forced to drink poisoned water.

 

The genocide of Jewish and other so called undesirable people in Nazi German fascist reign has become known as the Holocaust. 500 years of colonial, neocolonial and imperialist encounters has been a Hell of A Cost that the Afrikan world knows as the Maangamizi[15].

[12] Siana Bagura (2016): “We Need to Talk About Police Brutality in the UK” In The Fader, 29 March

[13] Ibid.

[14] Ibid.

[15] Joao h. Costa Vargas (2008): Never meant to Survive: Genocide and Utopias in Black Diaspora Communities. London\Boulder\New York, Rowman and Littlefield; Hillary Beckles (2018) supra.

Fueled by severe cognitive dissonance and historical amnesia, the White western world has marginalized and ignored demands for reparations and social justice and denied this bloody legacy. It is largely ignored in classrooms and official discourse, with the colonial imperialist era being viewed as the manifest destiny of a superior people whose contact with the Western World was one of a civilizing influence.

 

In this regard, it has been pointed out that racial inequalities have been translated into rhetoric about problems of “diversity”, “cultural competencies” and “unconscious bias”, masking the true extent of the problem. The notion of institutional racism certainly needs to be subjected to critical questioning by the police and by academics. It is further indicated that tackling that problem shouldn’t mean the police should shy away from thinking about how their policies and practices lead to racialised inequalities.[16].

 

In this respect, it has been indicated that historical amnesia both perpetuates a series of false binaries—such as oppressor/oppressed—and prevents the lessons of human destruction within the colonial West from informing our broader understanding of the causal relationship between the deprivation of rights and genocide[17].

 

As pointed out by Howard-Hassman, there is what might be called the pathology of imperial guilt: the ethical and intellectual paralysis that accompanies a historical process of earnest critical reflection on collective sins of the past[18].

[16] Stephen Holdaway (2015): Two Decades After Death of Stephen Lawrence, Questions Remain About Police Racism. Available Online <https://www.sheffield.ac.uk/news/nr/stephen-lawrence-police-racism-1.520056>

[17] Rhoda E. Howard-Hassmann (2015): “Historical Amnesia, Genocide, and the Rejection of Universal Human Rights” In Mark Goodale (ed.) Human Rights at the Crossroads. New York, Oxford University Press

[18] Ibid.

However, the stark historical reality is that the profound and catastrophic loss, misery, underdevelopment and disempowerment engendered in the colonization of the Afrikan continent and enslavement of the Afrikan people by Western European powers is unparalleled in human history.

 

In this regard, it has been indicated that colonialism made the political world map look much as it does today, drawing up borders with no regard for local sensibilities and realities. It negated or purposefully misconceived the cultural, economic, political and social conditions under which the colonized led their lives. In the process, colonial powers imposed inappropriate identities on the people they ruled, crippling peoples’ self-esteem, thus diminishing their self-efficacy and potentially stunting their long-term social development[18]. This process has been chronicled by Walter Rodney in his classic and definitive work: How Europe Underdeveloped Afrika[20].

 

Gerald Horne asserts that imperial capitalism, rapacious colonialism, human trade and genocidal wars were all incubated by the White racism that stabilizes the present order[21].

 

As poignantly put by James Baldwin:

 

I know what the world has done to my brother and how narrowly he has survived it. And I know, which is much worse, and this is the crime of which I accuse my country and my countrymen, and for which neither I nor time nor history will ever forgive them, that they have destroyed and are destroying hundreds of thousands of lives and do not know it and do not want to know it. One can be, indeed one must strive to become, tough and philosophical concerning destruction and death, for this is what most of mankind has been best at since we have heard of man. (But remember: most of mankind is not all of mankind.) But it is not permissible that the authors of devastation should also be innocent. It is the innocence which constitutes the crime[22]

 

To borrow the words of a petition to the United Nations by Black people in Amerika against the United States in 1951, this is a record that calls for condemnation and we cry GENOCIDE![23]

[19] John Quintero (2012): “Residual Colonialism in the 21st Century” In United Nations University, 29 May. Available online <https://unu.edu/publications/articles/residual-colonialism-in-the-21st-century.html >

[20] Walter Rodney (1972): How Africa Underdeveloped Africa. London, Bogle L'Ouverture

[21] Gerald Horne (2018): The Apocalypse of Settler Colonialism: The Roots of Slavery, White Supremacy and Capitalism in Seventeenth Century North America and the Caribbean. New York, Monthly Review Press

[22] James Baldwin (1993): The Fire Next Time. New York, Vintage.

[23] William L. Patterson et. al. (1951): We Cry Genocide: Petition to the United Nations for Relief From a Crime of the United States Government Against the Negro People. Collection of the Museum of African American History and Culture

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No GMO

CARICOM: No to GMO!  

(An Open Letter to CARICOM)

We, as members of the Caribbean and diaspora community, are monitoring with increasing alarm the development of new genetic modifications technologies and potential plans to introduce these to the Caribbean region.

 

We write to express our grave concern regarding the safety and efficacy of such projects, and to firmly reject any future introductions of genetically modified organisms (GMOs), for either experimental or commercial release.

 

GMOs to date have failed to deliver on their promises. We do not want to be a dumping ground of increasingly futile first generation GMOs, or become a testing ground for the next generation of GMOs being ushered in under the guise of solving even bigger social, health and farming issues that the old GMOs failed to deliver on. Instead, GMOs have led to increased chemical pesticide use and unsustainable and destructive industrial farming methods, have failed to increase crop yields, promoted the privatisation of seed at the hands of multinational corporations, and led to agronomic and economic disasters including contributing to an epidemic of farmer suicides in India. Some GMOs and their associated pesticides have also been associated with toxicity to various organisms but remain under-tested for safety.

 

Botched genetically modified mosquito releases have already taken place in the Caribbean region. Taking advantage of a UK overseas territory, the UK-based company Oxitec (now acquired by the US-based company Intrexon) used the Cayman Islands as a testing ground for environmental releases of GM mosquitoes as part of efficacy trials aimed at reducing mosquito numbers and thus Dengue transmission. The trials failed to be effective, and the project was later abandoned by the Environmental Health Minister in 2018 as a result.

 

These experiments took place without adequate safety tests, and bungled protocols resulted in unintended outcomes such as releases of engineered female biting mosquitoes, despite the aim to release only males. These mosquitoes have never been commercially released anywhere in the world following trials also taking place in Brazil and Malaysia, a testament to their inadequacy as a sound and cost-effective public health strategy.

 

These experiences in the region serve as a cautionary tale for more powerful, risky genetic modification technologies that are on the horizon.


 

NO to new, extreme forms of genetic engineering on the horizon

 

Now, researchers in the US are in the process of making mosquitoes that incorporate a new type of genetic engineering tool, called a gene drive. Gene drives, unlike current GMOs, are designed to irreversibly spread an engineered genetic mutation rapidly throughout an entire population, with the aim of eradicating entire populations or altering them. They cannot be recalled from the environment once released, and are predicted by biosafety experts to have irreversible, negative and unpredictable impacts on our ecosystems and peoples’ health.

 

The aim of gene drives would once again be to eradicate populations of Aedes mosquitoes that transmit Dengue and Zika viruses in the Americas. We are concerned such an application may be targeted to the Caribbean.

 

Unlike current genetic modification techniques, gene drive technologies will turn the environment into a laboratory, with genetic engineering occurring inside mosquito embryos at each generation in the wild, making it impossible to assess the full effects before they are released. This creates unprecedented challenges for regulations and our ability to adequately assess risks prior to any release. Their impacts across time and space cannot be predicted, assessed or prevented. Do we really want to expose our children and grandchildren to such risky experiments that aim to alter the path of evolution and complex balance of ecosystems and our interactions within it?

 

Due to their intended design to spread, their use also raises serious questions regarding national sovereignty, with their potential to move from their original site of release to countries that may not wish to use them.

 

Crucially, it remains highly questionable that such technologies will work as intended, and if they will be useful as a public health intervention. Most vector-borne diseases such as Dengue and Malaria have complex epidemiologies, heavily influenced by wider social determinants of disease including public health, environmental, agricultural and sanitation infrastructures, and socio-economic circumstances. Top-down Western biomedical techno-fixes that focus on single diseases while neglecting to address wider issues have largely failed in the past, and serve to consolidate the continuation of global health strategies founded in colonial medical practices while concurrently undermining and eroding local/indigenous systems.

 

We demand a say in the biosafety laws being developed

 

We are also aware that national biosafety laws are currently being drafted across the region. Depending on the detail of these regulations, they could serve as nothing more than a rubber stamp for the introduction of GMOs. We therefore expect any regulations to properly reflect regional values, incorporate full public participation and education, so that we the people can decide whether or not we want to expose ourselves and our environment to genetically modified crops or organisms.

 

Such technologies have the potential to not only impact us, but future generations to come. We must collectively decide as a people if such risks are worth taking. Indeed, where are the public consultations and inputs for the drafting of such regulations?


 

We stand with African people saying NO to GMO

 

We are paying close attention to the activities taking place in several African countries that are the target of experimental gene drive projects, under the guise of eradicating malaria. A research consortium called Target Malaria, largely funded by Bill Gates and as well as the Open Philanthropy Project (founded by Facebook co-founder Dustin Moskovitz) has already began work on the ground with the eventual aim of releasing gene drive mosquitoes.

 

Even if gene drive mosquitoes are never released due to technical or political reasons, the concerted push for their development is facilitating changes to regulatory systems that will open the door to other types of GMOs. Indeed, as part of the project, Target Malaria by their own admission, aims to release GM sterile mosquitoes at any point in Burkina Faso, with the sole aim of testing regulatory and biosafety capacity with no proposed benefits for malaria reduction. This would be the first releases of any genetically modified animal on the continent.

 

African civil society organisations have demanded that the release of GMO mosquitos does not go ahead, exposing the project as shrouded in secrecy, with little or no public consultation as is legally mandated by the Cartagena Protocol on Biosafety to the Convention on Biological Diversity, to which Burkina Faso is a Party.

 

Burkina Faso has unfortunately become the lead testing ground for GMO projects.  Experiments are underway to recruit volunteers to expose themselves to wild-type mosquitoes that are then collected for research, paying them paltry sums and risking malaria contraction in the process.

 

The unethical and reductionist nature of Target Malaria exposes the project as a mere continuation of a long, problematic colonial history of malaria interventions that we fervently reject.

Communities across Burkina Faso, Mali, Uganda and Ghana are demanding an end to this project. We stand with them, and against any attempt to jeopardise the health and safety of the peoples of Africa and the Caribbean through the imposition of untested technologies. We are not your guinea pigs.

 

Demands

 

Transparency – we demand full transparency and public consultations for the development and drafting of the national biosafety bills in the region.

 

Public participation – proper full public participation in decision-making with regards to any potential releases of GMOs as mandated by the by the Cartagena Protocol on Biosafety to the Convention on Biological Diversity, to which Caribbean nations are Parties.

 

Inclusion of new GMO techniques in any biosafety bill – new GMOs such as those developed with techniques such as CRISPR are being sold as precise and safe, going against established scientific evidence of unintended and unwanted effects. Any GMO developed with these techniques must be regulated under any new biosafety bill.

 

Precaution – we demand that any biosafety bill has a strong precautionary approach to prevent harm to people and the environment with strict liability regimes to hold developers accountable for any adverse impacts any GMO releases may have.

 

Moratorium on gene drive research – we demand a moratorium on gene drive releases and gene drive contained use experiments in the region. Mosquitoes are in their native range in the Caribbean, making any unintended escape capable of leading to the establishment of gene drive organisms in the wild. Strict contained use settings need to be established that account for the distinct nature of gene drives such as their capacity to spread, inability to be recalled, and ability to cause lethality.  


 

Further information:

 

Caribbean biosafety laws being drafted:

 

Caribbean Basin. Agricultural Biotechnology Annual. Caribbean Biosafety and Biotechnology.

By United States Department of Agriculture’s (USDA) Global Agricultural Information Network, 2018. https://gain.fas.usda.gov/Recent%20GAIN%20Publications/Agricultural%20Biotechnology%20Annual_Miami%20ATO_Caribbean%20Basin_10-29-2018.pdf

 

On GMO issues across African countries:

STOP RISKY GM MOSQUITO RELEASES – WE HAVE THE RIGHT TO SAY NO.  

Open Letter to Bill and Melinda Gates Foundation by the African Centre for Biodiversity, the Alliance for Food Sovereignty in Africa, Copagen and Terre À Vie.

https://acbio.org.za/en/stop-risky-gm-mosquito-releases-we-have-right-say-no


 

Oxitec’s failed GM mosquito releases worldwide: Forewarnings for Africa and the Target Malaria project.  https://acbio.org.za/en/oxitecs-failed-gm-mosquito-releases-worldwide-forewarnings-africa-and-target-malaria-project

By GeneWatch UK, The African Centre for Biodiversity and Third World Network


 

Gene drive organisms: What Africa should know about actors, motives and threats to biodiversity and food systems.

By African Centre for Biodiversity, 2019. https://acbio.org.za/en/gene-drive-organisms-what-africa-should-know-about-actors-motives-and-threats-biodiversity-and-food


 

On International Regulation of gene drive organisms:

 

No Release of “Gene Drives” Without Precautionary Conditions

By the Third World Network.

https://biosafety-info.net/articles/biosafety-science/emerging-trends-techniques/no-release-of-gene-drives-without-precautionary-conditions/

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Aug Reality

Augmented Reality

by Princess Pratt

Princess ‘Abdiel’ Pratt is a modern day cultural renaissance and griot with Bahamian, Jamaican and Barbadian roots. A multicultural, multifaceted, autodidact and multipotentialite, she fills many shoes while drumming and dancing to the tune of many rhythms and frequencies as a multidimensional art-ist. To sum her up by her own words “I am an expression of all that I am, from the vast universe to a grain of sand”.

 

Summary: Augmented Reality is a composition of three poems, mimicking the style of a cento, the lines are borrowed from other works of the writer, those being Colonized Paradise, Pretty Girl and King in Purgatory. Those poems differ in degree of language, tone, and experiences, but share a similarity by highlighting real interpersonal experiences. When woven together they create a sojourn of common brutal realities faced by Caribbean women and men such as incest, molestation and wrongful imprisonment experienced in the purgatories of these paradises constructed by a colonial design. As a page poem, Augmented Reality seeks to allow the reader to peer into an unveiled decolonized view into different spectrums of some the pertinent issues plaguing a socially engineered society who share a collective cognitive dissonance. As a performance piece, it is highly emotive, narrated in the tone and accent of a colonial English tongue, tethering through Bahamian English and raw Bahamian dialect, capturing and transcending the authenticity of each experience.

1. Welcome to the other side of your programmed augmented reality
A coded jewel in the sunshine paradise matrix with white sandy beaches and bloody red streets
Where pot hole dug up roads map da ghettos like jigsaw puzzles through inner city communities
And the natives suffer from generational traumas mentally, spiritually, and emotionally, silently, but haughtily

2. Pretty Girl, Pretty Girl
Prettiest Lil girl in this whole wide world
That’s what he said to me
I was only three, too young and as innocent as can be
Pretty Girl, Pretty Girl
Come sit on my lap and let’s start K-I-S-S-I-N-G
He stuck his foul adult tongue in my mouth and corrupted my speech
My newly formed words never tasted the same and my innocence breeched

3. They call me King
I was born a King, underwater with a dollar and eight cents 
A stateless citizen of this rock Ise call home
to a Jamaican mummy and a Bahamian daddy
The law is ya supposed to apply for citizenship once you reach 18
I did that but they keep losing my files so I never got it
Instead, They wanted me to pay money I didn't have unlawfully to get a passport, to get citizenship in the
country I born in

4.First class home grown and expat neo colonial black white and in between privilege
Old generations with their new generations thriving and surviving off of the lower economic class they pillage
 Politicians sucking the life out of desolate voters selling unattainable dreams,
Deliberately sinking the archipelago on a titanic ship laden with modern day slaves and corruptible schemes
disguised as progressive developments and foreign investments resulting in scams and shams Layered beneath the illegally dredged waters of stolen sand and fought over crown land

5. Pretty Girl Pretty Girl
Can I climb on top of you
Let’s rub our vaginas together long and hard until they become blue
Still three and just meeting a girl step cousin for the first time
Her mother caught her on top of me and angrily whaled her behind
But that was not the last of it because I ended up living with them
For years she was a child sex addict, and I was her lesbian

6. My future was mapped out, I was destined for greatness
Well that's what I thought
But my track coach swing all us after that
He never paid our scholarship fees as promised to my school
My parents couldn't afford it so I had to go back to government school A new government school
Outside of the area where I live
In a new territory and a new school where turf wars happen everyday A fish in a shark tank, I felt my life about to change

 7. Sold to the highest bidder, the poor can’t afford a piece of dis rock and the middle class mortgage their liver
like automated robots on the 9-5 working hard to make ends meet,
bills piling up week after week , rent coming up but tings tough cuz ya still ain’t gat enough
Stress and Frustration caused by inflated taxation, the cost of living raised but not the minimum wage
mass unemployment gat the people feeling broken, desperate, lost at nd fulla rage
At unfulfilled promises and bribes used to brainwash the hopeful, the needy, and the greedy, who squeeze all the mangoes before they ripe,
leaving the tree bare and barren clinging on for dear life
Operating on survival of the fittest, strength becomes the armor of the traumatized warriors life

8. No job means no money
The jobs I did had treated me like an illegal
overworked and underpaid, but das most of us these days
and though my pressure was tall, many days and many nights
I aint never steal nothing from nobody, I aint never rob nobody, I aint never kill nobody

9. Pretty Girl, Pretty Girl
You’re so pretty to be my cousin
There’s an old Bahamian adage that goes cousins make dozens I was six or seven on a summer family trip
That’s when it first happened, when I was forced to suck his dick Everyone was sleeping so no one heard a sound
I was frightened and helpless, hoping we’d be found
Don’t you tell nobody is what he whispered in my ear
 Leaving me traumatized and confused, shaking in fear

10. fighting lifetimes of oppression and systemic wars on a limestone battlefield
Third world living in a tourist island utopia where the quality of living is more than surreal
The leaders need leading and the education system is failing our youth
Stifling their natural creative abilities, socially engineering them to distract themselves from their own truth

11. A teacher saw me walking home one day smoking a beedie
He came back and told the school that he had seen me smoking I was suspended for two weeks and had to go to counseling
two weeks turned into four weeks
four weeks turned into six weeks
Next thing ya know, I couldnt get back in school
I dont know what kinda scheme that was
And I was not alone

12. Pretty Girl, Pretty Girl
His brother tried it too
He was older, quite bolder, but what he did was nothing new He forced his penis in my mouth and told me I’d better suck And if I didn’t he’d tell a lie on me
I thought to myself, what luck

13. Then there's the justice system, an outdated broken vessel whose sails of time depend on the sustainability of crime
Banking on the high price of freedom, who cant afford to bail their way out end up sinking, paying with their time
 Having all of their liberties and humanity stripped and locked away in cages, living like animals on a farm selling their souls for cigarettes as wages
Guilty until proven innocent is the name of the game, but the innocent gets branded as guilty because they need somebody to blame

14. da police come kick down my door say they looking for gun they aint find none
they say they want me come with them to do ID parade
so I gone
Next thing ya know I going to jail for five attempted murders ting is I hear when them shots gone off
I was right outside with couple of my bredrens like always
One of ma neighbors even call me to ask me if I hear the shots and to find out if everything was ok
I bout to celebrate my second birthday in jail for something I never even do

15. Pretty girl, Pretty Girl
You’re finally thirteen, your body is maturing and your face is every man’s dream
Are you still a virgin is what he wanted to know
My stepfather asked this question daily as he watched me grow
I thought nothing of it until he came into my bed
And forced his body on mine, I felt like I was dead
He said my mother stopped having sex with him and as a man he has his needs
I bet he never thought about the consequences of his deeds and how they would affect his seeds

16. Trigger happy cowboys on the police force shoot and kill young innocent black brothers Society turns a blind eye, label all criminals and who feels it most are the weeping mothers Not thinking of the pain they inflict on so many peoples lives and that of their loved ones
 Putting them through a vicious cycle of unnecessary weekly prison routines trust me, that ain't no fun
Just the thought of having to go there would make one instantly stressed,
And when you finally do it feels as if your sanity is always being put to a test
The entire process is draining just like visiting other government institutions
Where people complain and complain bout the service, yet afraid to spark a radical revolution

17. My first night in jail would be one I never ever forget
I get my manhood violated
I had to take off all my clothes and squat down on top of a mirror in front of guards and inmates I never see before
the officers ask me what I riding
I tell them I dont ride bro ise ride brother hood yo
they throw me in the western bulkade in the south
a gang block, a Mad Ass Block
One senior officer who face ine ga never forget gimmie one plate a curry n rice
He tell me cold, if you get beat up dont call me
Later hungry started to kill me so I started to eat da rice what look like mash potatoes
One bredren look at me and laugh and say if you eat it you ga die and if you dont eat it you still ga die
I take two bite a da food and my mouth start bleeding
I Realize I was eating grind up glass bottle in my food
Ine ga lie I was scared, I was sad
I scream for help and aint no one come

18. Pretty girl pretty girl
You’re now all grown up
You’ve become a sex addict and your love life one big rut
You just can’t seem to get enough and you don’t care who you get it from This was my fate and tragedy from which I needed to run
I cried out to the heavens to help me save my life
 I got help from a circle of women who all suffered the same strife Overcoming an Angry Vagina was the name of the book
A women’s healing weekend, and for me the first look
At how my life had been negatively impacted by this trauma
Of all the weight I had carried around burdened by this drama A childhood of incest, molestation and threats
An adulthood of shame, promiscuity and regret

19. Now Daddy in jail can’t get no bail and mummy left at home to care of da chirren
Trying to balance the family by herself running on empty feeling like a helpless victim
da chirren see mummy struggling to take care of them and house and home
Silently suffering mentally and spiritually force riping themselves to become immaturely grown
Taking on responsibilities they weren't fully equipped to handle and not properly taught to navigate
Becoming anxious, depressed, and wary, living in self hate, they self medicate to escape from the internal healing that needs to take place
Broken children having broken children trying their selfish best to fill a bottomless void
 Everyone lacking divine guidance no longer raised by villages of natural ancient wisdom but by artificially intelligent androids

20. Dec 22nd I had a dream bout me and one of my brothers, one of my best friends since I was 11 And his sister, the love of my life, in the dream, me and my boy was lock up, and I remember the officers walking him in a door with birght bright lights, I pitch up in shcok and couldnt figure out what the dream did mean
The next night, I dream bout his sister again, I was in a classroom in jail, and she come to see me, but I run and hide cuz I was ashamed
For 2 weeks I couldnt get the dream offa my mind, then when my mummy and sister come to visit me, they tell me my brother from another, who I dream bout Dec 22nd, Died in a car accident Dec 22nd
I get numb

21. Pretty Woman, Pretty Woman
You can now grow stunt free
You’ve uprooted the generational seeds of trauma
And forgiven them to let them be
Because they may have been victims too growing up in this hyper sexualized society Where everything is swept under the rug for protecting family’s name sake
Even our mothers betray us by turning a blind eye to this heart ache for loves sake 
We must condemn these abominations no matter who it’s from
Pedophiles and sexual predators can be our fathers, brothers, even our daughters and sons

22. And How ironic we gat more churches in the world per square capita blindly leading and robbing the masses
 Their Spiritual and psychological Indoctrination keeping
the humanoids ignorant, divided and arguing over
religion like jackasses
Churches are supposed to be the pillars of foundation of the community There is one on every corner, But take a look around and what do you see It’s a money making business, scripted, just like reality tv
They don’t really care bout you and me

23. Like I say already, I bout to celebrate my second birthday in jail for something I never even do I done been down to court more times than I could count
And every time it’s the same ting, get put off to another date cuz either the lawyer aint show up or the judge aint show up or its always some mix up type wybe
I done been down for bail and they aint reach a decision yet My trial date coming up again
I so ready for dis to be over
I tired sufferin
I tired a my family sufferin
I tired seeing my mummy cry and them treating like a criminal whenever she trying to ask about me and my situation
They don't regard me as human
I just a ward of their state, stock, another item in their government warehouse
Shitting in a plastic bag in da same cell with five other bredrens who shitting in plastic bag too, sleeping in shit,on cardboard, eating in shit, breathing in shit,living in shit, everyday
Bathe and wash in a bucket, piss in a jug
Wese only get to go outside twice a week for ten minutes
Ten minutes, twice a week, is all da basic human right to clean air, nature and sunshine you get Other than that, ya hold up like a animal, all day everyday, I hear some older bey dem up here deformed na from being in da cell all day
Dis aint no kinda life for no human being to be living, not even da ones dey regard as criminal Jail hard, ya does really see life from a different angle up here
But dis aint fa me, and tru Jah, Freedom ya see

24. Pretty Girl, Pretty Woman
You’ve come a long way, all of this had to happen to bring you this place To be a voice for girls and women who suffer the same fate
And heal the wounded with the power of your drum
 Pretty Woman, Pretty Woman You have overcome!

25. Now you know about the other side of a colonized paradise and audibly toured through some of the colonized native's hell
You can go back to your regularly scheduled programmed matrix and pretend that everything is beautiful, and blissful and well

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Epigenetics

Epigenetics and Ubuntu: A New Paradigm for Social and Public Health"

 by Indira Martin

Indira is a Biomedical Scientist based in The Bahamas

Summary: Social determinants of health, which include factors such as socio-economic status, employment, food and stress, have recently come to the fore as key mediators of health inequalities at the global and national level. Mounting evidence suggests that these social determinants of health impact health outcomes via epigenetic mechanisms, which turn genes on and off in response to environmental cues. Taking a public health view of violence, this video discusses violence, antisocial behaviour and other psychopathologies in adulthood, as a probabilistic outcome of chronic stress and/or abuse in a developing child. Stress can alter epigenetic programming in the child's developing brain, leading to altered signalling in stress response pathways and potentially aberrant behaviours in adulthood. The World Health Organisation advocates for global and local interventions that decrease socioeconomic inequalities, increase the quality of social interactions, and increase quality of life. I argue in this video that this relatively new focus on social determinants of health and social/community health echoes the ancient Bantu philosophy of Ubuntu, meaning 'I am because we are'; therefore I propose Ubuntu as a healing philosophy in public health.

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Homage

Homage to Guanima

 

by Christopher Davis

*COMING SOON*

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Friend

Friend

 

by Michael Pierre

Michael shared a womb for 7 months and was born in 1988 in Trinidad and Tobago. His interests are art, music and writing mostly for himself. He has been described as a free spirit and water-loving.

Summary: My relationship with art is like the eclipses and signifies points in my life where there is distress or growth. I would not call myself an artist but more of a hobbyist or therapy client. This piece is of a friend and figure drawing mentor. It is a colour pencil piece– this was the first time I used such medium. The process was long but fun. Another local artist called Sarah taught me how to use the medium.

Friend

Michael Pierre Art - Friend.jpg
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Reminder

A Necessary Reminder (For All Daughters and Sons of Africa)

by Arvis Mortimer

Arvis is a Public Health Specialist from The Bahamas

Summary: This poem serves as a simple, but necessary, reminder for all Black people, especially Black Women, that our innate isness is pure, perfect and divine.

Behind your eyes there is an ocean
A full moon lies beneath your skin
Honey fills your smile
You walk as the wind
Your speech is the sun
Your soul has the richness of earth
You are terrestrial
Even celestial
Always magical

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Interview

*JREVLIB EXCLUSIVE*

Interview with Cardell McClam - Bahamian Designer

 

Summary: Cardell McClam holds a BA in Psychology with a minor in Business Management but his passion is creating. As a Bahamian fashion designer, he has successfully combined his academic accomplishments with his innate calling. He describes his Psychology background as the ‘undertone’ of all of his interactions, and uses these skills to connect with clients and understand their needs. His Business Management aptitude has been pivotal in the creation and launch of two clothing lines - Cardell McClam and Cardelicious - and contributed to him being selected as the Executive Producer of Bahamas Fashion Week 2019. Cardell is also no stranger to the runway, after many fashion shows; both locally and abroad; he is well known for his cutting edge styles. These runway shows have often been a platform for social justice causes. At his most recent show - The Feast: Frida Kahlo, in November 2018 - he recognized World AIDS Day by inviting two public health professionals onto the runway with him to have a round table discussion about the HIV epidemic. Cardell describes himself as a 'fighter' for causes and initiatives that benefit young people, the creative community and innovators. Therefore, it was our pleasure at JRevLib to sit down with this socially conscious artist and advocate to discuss revolution and liberation through creation.

 

JRevLib: When did you first recognize yourself as a creative? And when did you first know that fashion design was something that you would do...something you had to do?

 

CM: My stance on creativity has broadened over the years. I think that all of us were made to be creators in whatever area we are in, right. When did I discover that I was a creative? After I would have started to study what creativity is. As far as exclusivity to fashion design, I didn’t discover it very early. [Creativity] is not something that is taught in school. We don’t enter a class and say ‘kids create’...you know what I mean? I wish that we would introduce a skill in our family life class called creativity - how to develop your creative nature, which is innate to all. Whether that is on a small scale - recreating something that already exists - or introducing something that didn’t exist, right. As far as fashion design, it wasn’t until I tried to get others in the area to find a point of view that I saw, though they already had their point of view. And so they said ‘no, it’s not my point of view, I don’t like it, it’s ugly’. So I said to myself - I had one of those aha moments as Oprah says, where it was like why not you? Why don’t you create it? And so that’s the stance I decided to take. I attended a lot of proms and so I would have to sketch a lot of designs and my mom always got things made, and so we were always in fabric stores waiting for her to finish and so we would run and touch the fabrics and say I like this, I don’t like this - just trying to occupy time. And so you start playing with these things that you don’t know would be significant to your life. I had no awareness, it wasn’t conscious. But those are experimentations that I recall as a kid. But it wasn’t until I was in high school and people were like I love what you wore, and people were impressed, and there was a designer who was excited about my sketches, and he would ask ‘do you have something new’ and couldn’t wait for me to share what I wanted and what I liked. He loved it. It would light his face up. And as a kid I didn’t know that I was tapping into something but I knew it made him feel very good - and he was usually very chill. I did it under the radar. And then my mom would say ‘I hope you’re making money off this’ and I wasn’t, I just wanted to see [my perspective] come to life. I insisted on bringing the vision to reality.

 

JRevLib: Based on what you shared, you received validation for your creativity and you had an artistic viewpoint that you were determined to share. So, what do you think young people need to tap into their innate creativity? Particularly young people who are on the margins of what is considered mainstream and who may not readily and easily see themselves as people who build stuff, who create new things.

 

CM: It needs to begin early. From primary school. And lessons need to be reapproached. If a student looks at a paper, and let’s say is coloring, and colors beyond the lines, that student deserves an A, just as much as the person who colors in the lines. We have to re-approach creativity and change its standards. Innovators are not conformist. And the thing is kids don’t do it intentionally, they innovate naturally and it’s not rebellion. That’s in the DNA of that child. But we place [the innovations] in a very critical environment, that can be very nasty. And then we grade it, which can be toxic to anything creative. And we put it in a competition and we say ‘this is how it should be’ and then this person, that can create this beautiful next new thing and introduce a new perspective to our lives, is placed on the outskirts and they will forever not feel like an artist. We try to place a formula on everything.

 

JRevLib: Going back to that idea of formula -  as black people, people of African descent, people of color - the formula for being human was one that didn’t reflect us. There is this unspoken pernicious hierarchy perpetuated by white supremacist ideology where those who are more melanated are placed on the bottom rung and those who are less melanted are placed on top. So sometimes there is pressure to tweak ourselves to conform with that deemed desirable and accepted. And this false hierarchy not only applies to aesthetics but also intelligence, and overall worthiness. How can we use creativity to release and relieve the burden of this fallacious scale?

 

CM: For many of us we’ll have to see [liberation from the false notion of white supremacy] in the next generation. Since we are ‘woke’ we have to now challenge the system, and start with the young. I have this perspective where I believe that when somebody reaches a particular age it’s like you may get a little change but they’re going to be like a mule - more resistant. You can definitely push the message, promote the message - and thankfully we have a lot of imagery popping up from people who could impact us like celebrities, African-American celebrities, that are trying to push this agenda in their personal lives. They do push the subject of civil rights in [their] schools so they get that exposure more than we do. They know what was done to them. In our schools we don’t teach what was done to us. We still protect [the colonizers] and what they did back in the day. We don’t talk about what they stole from us. We don’t talk about the extremes they went to in The Bahamas; dividing those with skin tone differences, right. So [African American designers] have a different drive. They want to make some change and show that black is beautiful. They were exposed to the struggle. Now that doesn’t mean, when you’re exposed to true events, that you have to hate white people. You just know how to operate, you know how to identify [with your culture and heritage]. And this is something we struggle with in The Bahamas, because we haven’t told the truth. We still honor the vestiges of the past because we haven’t exposed them enough, and it is up to our generation to move all of them. We can have worth without them - they aren’t needed. Look at our education system, that wasn’t built on the foundation of our culture, and definitely not on our liberated identity. It was built under the ‘system’ [of white supremacy]. When the foundation of anything is based on something that is not innate to the person and their region you’re at a disadvantage. And there’s only one way to change that, you have to dig it up. Root it up. You gotta bulldoze that down. So we need to get real about it. We don’t even protect the fact that we have a Bahamian language. We need to identify with that which is us. And it is valid. We need to encourage a strong identity from young. And this is why creativity is [a challenge for us]. [People would say to themselves] ’I don’t know if I have something great, because it’s Bahamian’. The basic thing which is obvious [our Bahamian language] we uproot it out of a child. We say ‘this is wrong!’ Can you imagine something that is Bahamian, that our ancestors created you’re uprooting from a kid, giving them an F and causing them to fail? My thing is, to protect the language have a Bahamianese class. And then you can have a American or British english class and you will find that there is a different level of confidence that comes out of accepting your heritage, while still being able to adjust to international standards. We definitely have to start with these core things that we may have missed [in order to tap into our creative potential]. It’s a known that if the language is something that causes me to feel inferior; imagine my creative bearings, right. So I’ll adjust to New York, because American standards are right. Or I will adjust to the UK because those are the correct things. So if I find myself very strongly connected to Bahamian culture, even through great turmoil, I have to accept that [standard], and it’ll be accepted internationally. People from other countries will say ‘teach me this’. And that’s why when [continental] Africans get to America they don’t play. They have several languages and there’s a pride that comes with that. We have to find our space and let everything around us adapt to us, as opposed to the reverse. It’s very important but you have to start from primary school, with kids.

 

JRevLib: In the fashion world do you see major differences between the styles and designs coming from the Continent and those from the Diaspora - those of African descent living in the Caribbean?

 

CM: The beauty of finding your place in the world or your position or what is natural to a specific area is the fact that it becomes an identity. So if you flip through a magazine you will encounter what they call ‘Afrocentric’, it’s now a style based on how strongly they’re connected to their DNA, as Africans. From the fabrics that they produce there, right. So that alone has placed [continental Africans] as a contender around the world. For example you have Oriental fashions and you have African. Even now you would hear people saying ‘I want an African skirt’ it doesn’t have a loose identity. Once you see that print you know that’s African. Even style wise, one will say ‘that’s very Afrocentric, very bohemian. Those are terms created over years from them standing in their truth. At one point they were not popular. They were not trendy. It wasn’t something everyone desired. It’s just that it existed so long that you had to put a name on it and you have to give it respect, right. Even Jamaica has that. When Americans encounter me as a Caribbean, as a Bahamian, and they feel like being cute they’ll say ‘what goin on dere mon’, right. Because [Jamaicans] have captured their language and have said ‘this is ours’. They market their music and they don’t ever try to be American. You never listen to any of their music where they try to change their words, they don’t manipulate nothing. They say ‘this ours, and this is what you’re going to get’, and they put that out there and the people support it and make it great. Even in fashion. Jamaica has a fashion stance - they’re tight. Tight wearing and there’s an arrogant type appeal for men. Even the women, from back in the day, they didn’t mind their back out or belly out, no matter what shape they are. If you look at all of those [music] artists. They had this skin wearing avant garde, and they went hard on it. Even when you think about bleaching, they lead in the region on skin bleaching, and they stand behind it. They create religions out of little things we may think are wrong. That’s how deep they take it. And when they speak to you they have a whole ideology behind it, and you’d be like ‘boy, you really aren’t insecure’ by the time they’ve preached their message to you. They have seen their countrymen legitimized and taken to the forefront, like Bob Marley, and so they know that what they say and do has value. And so they’re leading in fashion. People would say ‘you look very Jamaican’, it’s rare that you’d hear ‘you look’ Bahamian. There’s no reference for how we look.

 

JRevLib: What is preventing us from getting that recognition globally? Because here we have this thing where we’d say ‘you look Bahamian’ or ‘you don’t look Bahamian’.

 

CM: Well definitely we have to accept certain things. Number one, that we’re multicultural right - we’re struggling with that. You gotta to have some absolutes. You gotta decide on some things before you have an identity, otherwise we’ll remain where we are - very abstract. Also we have not promoted designers here. Any. We haven’t elevated them and promoted them to a place where they are glorified. It has to begin at home first, right. Look at Jamaica, [artists] don’t have to leave to make 1 million dollars.They can stay right there, have a concert and make a million dollars because their people buy into what they produce and feel that it’s the best in the world.

 

JRevLib: So identity is important for creativity?

 

CM: Yeah, you have to establish who you are. This is why you have a lot of designers fraudulently using our region as their brands.

 

JRevLib: Like who?

 

CM: Tommy Bahamas. We’re not that flat. We are color. We are finesse. We aren’t muted all the time. And so for him to be muted the whole time, I’m like what garbage is this. We don’t walk around wearing palm trees all the time. That’s not true. That’s fake. But we don’t call it out because we have not established who we are, you know what I mean. There has to be consistency because that’s what brings change. Like all the women are doing it, you see what I mean. All the men are doing it. But we have to find what it is first. Make good products, make them here, ensure that they’re affordable for us and then when that’s achieved people will buy into it because they feel like they’re wearing what is Bahamian, right. We could use Junkanoo as a standard, you know what I mean, cause that’s our number one identity right there - well what the government is paying attention to. And we can use that as the canvas because that is our most creative avenue. That’s the place where most creatives have the opportunity to create and innovate. When they create those costumes those are new things, and imagine me taking that and making a fabric out of each of those costumes that they display. That would be like so [crazy].

 

JRevLib: Is there a Bahamian aesthetic?

 

CM: So we’re not unique. You know how when America coughs we catch the cold or when they have a cold we would cough? Well that’s what we do. We react to them, and then we adjust. We’ll never have a unique stance in fashion until we say ‘this is what we’re doing’, first, and if they don’t catch on to it, then that’s fine. That’s what Africans have done. The hair wraps for example, now they’re entering our waters. Now you’ll see mothers-of-the bride wearing turbans and dressing like [African] first ladies, which is very gothic. You’ll see women well covered, with sparkly textures mixed with African print. They’ve held onto that for so long that it is now influencing us. We don’t really have a style...a unique style. We don’t have a signature. A how we do it signature.

 

JRevlib: But are we stylish?

 

CM: So stylish to me is how you interpret yourself, do you wear yourself, do you show yourself? We are very clean. Nice skin. Our beauty is very natural. But clothing-wise everyone wears the same thing. Nobody really recreates, like put the shirt backwards, they’d wear it in the same way all the time. And that isn’t style to me.

JRevLib: How would you envision the Bahamian aesthetic? What would that look like? That fashion ‘thing’ that is ours?

 

CM: I do see a lot of white linen. I do see a lot of frill. I see a lot of gowns. I do believe in utilizing what’s indigenous to our society. The palm being used to create bags and hats, and we can produce them here. I can see us growing cotton, because we did it before though we haven’t invested in it since the [colonizers] exploited our soil and labor. But I can see us investing in building up the quality of our soil, especially on the outer islands, and cotton being a big thing. So I can see whatever cotton can produce, that being the base. And we can produce the best t-shirts in cotton and linen in this region. And how there’s a demand for [straw] bags and organic material - they’re trendy, trendy, trendy - I can see us blossoming because that aesthetic is so popular right now. So I think that the relaxed appeal is us. If we say we’re not destroying the earth and we’re producing everything here, I can see that. I can see us being more naturally inclined, making products using our teas and experimenting with those to create different products for the hair and skin. I can see that happening here. We have some people doing it, but I can see that being our thing. Having that natural glow about us. And definitely pants of course, like suits as well. But the Bahama mama image is definitely along that line...very light weight, fresh, a summer year round approach to style. Like we can create different modern silhouettes with linen and cotton. So a nat-chic embodiment. And we can convey this in city form too...like taking beads and infusing it with sequence, things that are city like, and join them [with cotton and linen]. Combing all those items together. So I can definitely see that. I can definitely see us leading in natural hairstyles cause we’ll have the best techniques to braiding and how to grow your hair and maintain your edges and teaching that to girls, and allowing it in the workplace. Just a respect for yourself. A confidence. We should lead in eco-friendly living in this part of the world cause we have time on our side. We have islands that are uninhabited. They should be coming here for our linen suits, and it doesn’t have to be all white. We can dye it with the natural pigments found here. I can see that for us. We won’t forget our influences. We will carry that tailoring but with a relaxed attitude. Very light. Very easy. Some fitted. Some loose. The times will make us change, as far as silhouette and balance and proportions and techniques and how much glam, but that’s fine. But the DNA, the basis, will be there. I can also see more androgyny taking place too - tunics being worn with shorter pants, cause it’s hot. I can see that for us.

 

JRevlib: What is our number one challenge to achieving this vision, this aesthetic, that you shared with us?

 

CM: Well, agriculture. This is the challenge for us having these things done here. Getting our soil to a level where it can produce, that’s a major investment. And then we’d need to put some factories on the outer islands. So definitely we’d need the investments. But then we’d market and encourage designers to go to these factories and have their sketches made out of the organic fabrics. So there’s still appeal and individuality, you’d just have them in fabrics that are very friendly and are grown locally. And so the challenge would be for us to create our own fabrics, and having the government endorse it and engage the designers and innovators. And the marketing agencies, and even tourism, would have to push this agenda so others would look to [The Bahamas] for our cotton and our products so that the economy could be stimulated. And we just have to build this new identity. We’ve done it before with straw, but then we went backwards. But I think it’s achievable, we’d just need that big investment.

 

JRevlib: How would this identity benefit us collectively and individually?


CM: It would definitely push attention in our direction, because once we focus on something we become specialty, right. When we put our focus on something we will improve it. When you bring it to the attention of young people, at an early age, they will be able to manipulate it, and they will find the best in it. You will find the innovators. And that will bring investors. The industry will boost. Once we begin to play with it. For example we can cook conch a million ways because we play with it often. If we do that [with textiles] we’ll have a product that you can only find here.

*NEVER BEFORE PUBLISHED (UNTIL NOW!) PHOTOS FROM*

THE FEAST: FRIDA KAHLO BY BAHAMIAN DESIGNER CARDELL McCLAM

 (NOVEMBER 2018)

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Karma

The Karma of Justice: Reparations for the Enslavement, Disempowerment and Underdevelopment of the African People at Home and Abroad

 

by Arthur Dion Hanna Jr.

Dion Hanna is a Bahamian legal scholar, lecturer, researcher and community activist based in the UK

Summary: This paper explores the integral link between karma, justice and reparations in the context of the horrors engendered in the enslavement, exploitation, underdevelopment and disempowerment of the African people at home and abroad.

“The institutions of human society treat us as parts of a machine. They assign us ranks and place considerable pressure upon us to fulfill defined roles. We need something to help us restore our lost and distorted humanity”.1 

“Sustainable development is the pathway to the future we want for all. It offers a framework to generate economic growth, achieve social justice, exercise environmental stewardship and strengthen governance”.2

 

“Slavery is founded in the selfishness of man's nature - opposition to it is his love of justice. These principles are an eternal antagonism; and when brought into collision so fiercely, as slavery extension brings them, shocks and throes and convulsions must ceaselessly follow”.3

 

“For a successful revolution it is not enough that there is discontent. What is required is a profound and thorough conviction of the justice, necessity and importance of political and social rights”. 4

“Our lives are not our own. From womb to tomb, we are bound to others, past and present, and by each crime and every kindness, we birth our future”.5

 

This paper explores the integral link between karma, justice and reparations in the context of the horrors engendered in the enslavement, exploitation, underdevelopment and disempowerment of the African people at home and abroad. Newton, in his third law of motion, posited the universal essential that “every action has an equal and  opposite reaction”.6 This principle is closely related to the Sanskrit concepts of “Karman” (action) and “Karma”, which in vedic philosophy as espoused by the Shatapatha Brahamana in 700BCE:

“While our bodies may die, the soul is eternal and it continues its journeys through many lifetimes. The soul creates a system of actions and reactions (Karma) throughout these lives, forming a cycle of rebirth. And the totality of our actions and their reactions in this and previous lives, determine our future”.7 

It has been indicated that a common theme of Karma is the principle of “causality”, , under which the executed actions of an individual affects the individual and the life he or she lives, with like deeds leading to like effects, which is amply explained in the phrases “what you reap you sow” and “what goes around comes around”. 8

1. Daisaku Ikeda (n/d): “Words of Wisdom: Buddhist Inspiration For Daily Living” In the Ikedaquotes.org WebBlog. Available online <https://www.ikedaquotes.org/creativity/?quotes_start=7 >

2. Ban Ki Moon (2013): “Remarks to G20 Leaders on Syria” In the United Nations Secretary General Website. Available on;line < >https://www.un.org/sg/en/subsite-section/ban-ki-moon?page=734>

3. Abraham Lincoln (1854): “Peoria Speech” In the National Park Service Website. Available online <https://www.nps.gov/liho/learn/historyculture/peoriaspeech.htm>

4. Bhimrao Ramji Ambedekar (1936): India's Lincoln: An Interview With the Leader of 60,000,000 Indian Outcasts Now in Revolt Against Hinduism. Zion's Herald, Boston

5. David Mitchell (2014): Cloud Atlas. Scepter, London

6. Isaac Newton (1967): The Mathematical Papers of Isaac Newton, Volume 1: 1664-1666. Cambridge University Press, Cambridge

7. Max Muller (1882): The Setapatha Brahmana, Madhyandina School., Volume 12, Part 1, Books 1 and 2. Clarendon Press; Internet Sacred Text Archive (n/d): “The Setapatha Brahamana, Sacred Books of the East, Volumes 12, 24, 26, 37 and 47” In the Internet Sacred Text Archive. Available online <http://www.sacred-texts.com/hin/sbr/index.htm>

8. David Kalupahana and Eliot Deutsch (1982): Causality: The Central Philosophy of Buddhism. University of Hawaii Press, Honolulu;  Surenranath Dasgupta (1992): A History of Indian Philosophy. Banarsidass, Delhi;  Candrakirti and Ulrich Timme Kragh (2006): Early Buddhist Theories of Action and Result: A Study of Karmaphalasambandha Candrakirti's Prasannapada, Universitat Wien, Wien

It has been indicated that Karma can also affect a group of people or country depending on the Karma of the majority of the group, even if a few do not have that Karma. 9  In this regard, according to laws of nature, human beings must pay for all their wrong actions but is they attune themselves to the “more perfect image within them” and “realize their divinity” they need not suffer for their past errors. 10  This underscores the inextricable link between Karma and social justice. 11  Under Buddhist theories, ultimate freedom is to achieve “full release from the root causes” of all suffering: “greed, hatred and delusion”, which are the root causes of all social ills. 12  Under this precept one must atone for their past wrongdoing and rectify the effects of their misdeeds.

Pablo de Grieff points out that, for some victims, reparations are the most tangible manifestation of the efforts of the state to remedy the harms they have suffered. 13  It has been indicated that reparations serve to acknowledge the legal obligations of a state or individuals or group to “repair the consequences of violations”, either because they it directly committed them or it failed to prevent them. 14  Further they also “express to victims and society, more generally, that the state is committed to addressing the root causes of past violations and ensuring that they do not happen again”. 15  Pablo de Greif points out that the most general aim of a program of reparations is to do justice to victims. 16 

In this regard, it has been indicated by ICTJ that, with their material and symbolic benefits, reparations are important to victims because  they are often seen as the “most direct and meaningful way of receiving justice” but they are often the “the last-implemented and least funded measure” of transitional justice. 17  Similarly, It has been pointed out that, in general, a program of reparations is intended to achieve three objectives, “acknowledgment of a grievous injustice, redress for the injustice and closure of the grievance held by the group subjected to the injustice”. 18

9. Paramhansa Yogananda (n/d): “Karma” In the Yogic Encyclopedia. Available online <https://www.ananda.org/yogapedia/karma/>

10.  Ibid.

11.  Burkhard Scherer (n/d): “Karma in Justice: Buddhist Perspectives on Said Nursi's Views on 'adi and quist'” In the Bediuzzaman Said Nursi website. Available online <http://www.bediuzzamansaidnursi.org/en/icerik/karma-and-justice-buddhist-perspectives-said-nursi%E2%80%99s-views-%E2%80%9Badl-and-qis%E1%B9%AD>; Christopher S. Queen (1996): “Dr Ambedekar and the Hermeneutics of Buddhist Liberation” In Christopher S. Queen and Sallie B. King (eds) Engaged Buddhism: Buddhist Liberation Movements in India. University of New York Press, Albany;  Jonathan S. Watts )ed) (2009): Rethinking Karma: The Dharma of Social Justice. Silkworm Books, Chesham

12. Ken Jones (1995): “Buddhism and Social Action: An Exploration” Available online <https://www.accesstoinsight.org/lib/authors/jones/wheel285.html>

13.   Pablo de Greiff (2006):  “Introduction – Repairing the Past: Compensation for Victims of Human Rights Violations” In Pablo de Greiff (ed.) Handbook of Reparations. Oxford University Preas, Oxford

14.    ICTJ (n/d): “Reparations” In The ICTJ Website. Available online <https://www.ictj.org/our-work/transitional-justice-issues/reparations>

15.  Ibid.

16.    Pablo de Greif (2006): “Justice and Reparations” In Pable de Greiff (ed.) Handbook of Reparations. Oxford University Preas, Oxford

17.    Ibid.

18. William A. Darity Jr. (2019): “Forty Acres and a Mule in the 21st Century” In the Institute of the Black World Website. Available online <https://ibw21.org/ >

 

In respect of reparations in an American context, Darity argues that three types of injustice motivate a program of reparations, namely, “slavery, the nearly century long Jim Crow regime following reconstruction and ongoing discrimination”. 19  Darity indicates that acknowledgment refers to the “public recognition of grievous injustice” committed by the institution or group that “bears responsibility for it”, including a formal apology. He reminds us that no such apology has ever been made by any official entity of the U.S. Federal government either for slavery or for the institution of Jim Crow. Darity indicates that, in contrast, the African nation of Benin (formerly Dahomey) with a population of less than 5 million, has made an apology, through its ambassador, Cyrille Ogcien, to African Americans for their ancestors participation in the sale of other Africans into slavery. 20  He points out that more encouraging sign in the United States is the series of apologies for slavery and legal segregation issued by state legislatures, including Alabama, Florida, New Jersey, North Carolina and Virginia. 21

Further, Darity 22  indicates that “redress” refers to “compensatory actions taken to mitigate, to the extent possible, the long term consequences of the grievous injustices”. In respect of African Americans, but equally relevant in the global African universe, he argues that this would involve the design of a program that would eliminate “historically generated disparities” caused by slavery, legal segregation and ongoing discrimination. 23  Darity further contends that “closure” refers to “a settling of accounts, a healing process brought to fruition”. Again with respect to African Americans, he asserts that, concretely, this would mean that, in the aftermath of an effective reparations program, there would be no further claims on behalf of Black Americans for the wrongs of slavery, Jim Crow and past discrimination.

He contends that inauguration of a program of reparations for Black people in America will preferably be undertaken by legislation on the federal level as opposed to “judicial fiat”. 24  No doubt this position has been arrived at by Darity in the face of the reality that no litigation brought in the United States for reparations for Black Americans has ever been successful. Darity's frustration with the judicial process is underscored by cases such as Cato -v- United States (1995) United States Court of Appeal, 9th Circuit Nos. 94-17102 and 94-1704, which was dismissed by a “sympathetic” court unable to find any legal basis for the action. 25  Earlier in litigation brought against Lehman Brothers, R. J. Reynolds and Aetna, In re African-American Slave Descendants Litigation (2005) 375F. Supp. 2d 721 (N.D. Ill), the case was dismissed without prejudice, with the Court indicating that it lacked constitutional authority to rule in the case ad that “historically” matters of this type were addressed by the executive and legislative branches of government. 26

18. William A. Darity Jr. (2019): “Forty Acres and a Mule in the 21st Century” In the Institute of the Black World Website. Available online <https://ibw21.org/
19. William A. Darity Jr. (2019) supra.
20. Associated Press (2003): “Envoy Apologizes for Benin Slave Role” In the Durham Herald, Sunday June 29; William A. Darity Jr. (2019) supra.

21. Darity Jr. (2019) supra.
22. Ibid.
23. Ibid.

24. Ibid.
25. <https://caselaw.findlaw.com/us-9th-circuit/1160081.html>

26. <https://caselaw.findlaw.com/us-7th-circuit/1446515.html>

   

Darity indicates that a major limitation in bringing litigation for reparations for slavery is the fact that:

Slavery was state sanctioned from the beginning of the republic, so corporations can respond that they were not behaving illegally. Their behavior certainly was immoral. Indeed, the immorality of slavery was recognized by some of the nation's founding fathers. An initial draft of the Declaration of Independence attacked the King of England for his involvement in the slave trade, but that passage was deleted because of the resistance of delegates from the southern colonies...Ultimately, the state must be the object and  the focus of attention, but any lawsuit against governmental entities must overcome the difficult legal barrier of sovereign immunity”. 27

In Britain, there have been comparatively fewer actions brought for reparations. However,  a class action was unsuccessfully brought against insurers, Lloyd's of London, among other British and American corporations, for their role in the financing of slave ships and ventures, which made them “complicit in genocide”. 28  However, a class action brought by Kenyans, the oldest being 91, against the British Foreign Office for compensation for rape, torture, wrongful detention and forced labour during the Mau Mau uprising in colonial Kenya was settled by the British Government for 19.5 million pounds. 29  

Internationally, there have been intensified demands for reparations by Africans at home and abroad. In 1999, the African World Reparations and Repatriation Truth Commission called on western nations to pay $777 trillion to Africa within 5 years. 30  In September, 2001, in a conference sponsored by the United Nations, The World Conference Against Racism, Racial Discrimination, Xenophobia and Other Related Intolerance, held in Durban South Africa, a resolution was passed stating that the west owed reparations to Africa due to racism, racial discrimination and other related intolerance that the Atlantic slave trade caused. 31 

More recently, after noted West Indian scholar, Sir Hillary Beckles admonished CARICOM to emulate the position adopted by the Jews in their successful quest for reparations for the atrocities inflicted on them by the Nazi's in World War II, the CARICOM Reparations Commission was established in September 2013. In 2014, the 15 Member states of CARICOM  declared a 10 point program for reparatory justice, demanding reparations from the European nations involved in the “enduring suffering” inflicted by the African slave trade and the colonisation of the Caribbean. 32

27. Darity Jr. (2019) supra.

28. Jet (2004): “Slave Descendants File $1 Billion Lawsuit Against Companies With Alleged Ties to the Trade” In Jet Magazine, Volume 150(1); Conal Walsh (2004): “Slave Descendants Sue Lloyd's for Billions” In The Guardian, March 27; Gavin Stamp (2007): “Counting the Cost of the Slave Trade” In BBC Website. Available online <http://news.bbc.co.uk/1/hi/business/6422721.stm>

29. Press Association (2013): UK to Compensate Kenya's Mau Mau Torture Victims” In the Guardian, June 6. Available online <https://www.theguardian.com/world/2013/jun/06/uk-compensate-kenya-mau-mau-torture>; Richard Lough (2013): “Britain Agrees Compensation Deal for Kenya Torture Victims” In the Reuters Website. Available online <https://www.reuters.com/article/us-britain-kenya-maumau-idUSBRE9540YC20130605>; Owen Bowcott (2016): “Mau Mau Lawsuit Due to Begin at High Court” In The Guardian, May 22. Available online <https://www.theguardian.com/law/2016/may/22/mau-mau-kenya-compensation-lawsuit-high-court >

30. BBC (1999): “World: Africa - Trillions Demanded in Reparations for Slavery” In the BBC Website. Available online <http://news.bbc.co.uk/1/hi/world/africa/424984.stm >

31. Rhoda E. Howard-Hassman (2004): “Reparations to Africa and the Group of Eminent Persons” In Cahiers d'Etudes Africanes, Volume 44(173/174)

32. Ed Pilkington (2014): “Caribbean Nations Prepare Demand for Slavery Reparations” In The Guardian, March 9. Available online <https://www.theguardian.com/world/2014/mar/09/caribbean-nations-demand-slavery-reparations >

 

This epic document demanded a formal apology from all the European nations involved in the slave trade (as opposed to an statements of regret) repatriation of “displaced Africans to their homeland”, programs to help Africans learn about and share their histories, and institutions to “improve slavery descendant's literacy, physical health and psychological health”. 33  CARICOM declared their intention to bring a case before the International Court of Justice. 34  Some have contended that the international law principle of intemporal law, under which modern day legal principles cannot be applied retroactively, prohibit such litigation. However, it has been forcefully argued that exceptions to the intemporal law principle are applicable in cases involving crimes against humanity. 35

More recently, a UN working group of experts on people of African descent have indicated that compensation is necessary to “combat the disadvantages” caused by 245 years of legally allowing the sale of people based on the colour of their skin. They cautioned that the US had not confronted its legacy of “racial terrorism”. The non-binding report pointed out that reparations may come in a variety of ways, including educational opportunities, psychological rehabilitation, debt cancellation and formal apologies. 36 It has been indicated that some institutions have started to make these changes, including Georgetown University, which has announced that it was offering free tuition for descendants of the 272 slaves that were sold in 1838 to help defray the university's debts. 37

Despite these rising demands for reparations internationally, it has been pointed out that there is a vigorous resistance to material forms of compensation for events that have taken place in the remote past as the redress is of a magnitude that would be disruptive to present social and economic arrangements. Further, it has been indicated that it is partly a matter of responsibility, “the unwillingness of most members of the present generation to believe that they owe obligations to the ancestors of claimants” and that it is partly a matter of changed mores, “a sense that 'injustice' needs to be measured within the historical setting of the contested behaviour”. 38  More crucially, has further been asserted that it is also partly a matter of “scale and impact” as the realization that restoring the rights of victims would be “enormously expensive” and “subversive of currently vested property interests” and is further a refusal to treat those in the present as being truly victimized by events that took place a long time ago. 

33. CARICOM (2015): “Reparations for Native Gebocide and Slavery” In the CARICOM Website. Available online <>https://www.caricom.org/reparations-for-native-genocide-and-slavery>

34.  Ibid.

35. Andreas Buser (2017): “Colonial Injustices and the Law of State Responsibility: The CARICOM Claim to Compensate Slavery and (Native) Genocide” In Heidelberg Journal of International Law, Volume 2. Available online <https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3050647 >

36. PBS (2016): “US Panel Says the US Owes Reparations to African Americans” In the PBS Website, September 29. Available online  < https://www.pbs.org/newshour/nation/reparations-african-americans-un>

37. Ibid.

38. Richard Falk (2006): “Reparations, International Law and Global Justice: A New Frontier” In Pable de Greiff (ed.) Handbook of Reparations. Oxford University Press, Oxford

However, Falk points out that remoteness has not inhibited certain categories of claims for separative justice:

Especially those associated with indigenous peoples and the institutions of slavery and slave trading. These claims, building credibility in the wake of efforts on behalf of Holocaust survivors, gained unprecedented visibility in the atmosphere of the 1990s. To the extent that symbolic reparations were pursued, there were positive results in the form of acknowledgments, apologies and media attention to past injustices........Remoteness definitely limited the capacity of such claimants to implement the very broad imperative to give to give victims remedies for harms endured, but it did not formally preclude relief. There was no statute of limitations applicable to bar claims.....Unlike the case of Japanese Americans where compensation was not a huge financial tax on the present and unlike Holocaust survivors who had formal American pressures behind them (which appeared to push the Swiss banks and others into accommodating gestures) indigenous people and descendants of slaves found themselves without political leverage, despite generating significant moral pressures deriving from the documentation of horrendous past atrocities. Beyond this, redress in these latter instances would have been economically and politically disruptive, imposing a major and politically unacceptable burden on present public revenue flows”. 39

The opposition to reparations for African descendants has ranged from contentions, that only a small percentage of Americans owned slaves, 40  that the persons to whom reparations are due are long dead, 41  predictions that giving reparations to Black Americans would open a floodgate for other minorities, such as women or Hispanics, 42  to the obscene contention that the descendants of the enslaved African people are better off than if they had not endured slavery and European rule. 43   Rhoda Howard-Hassman has argued that the logic of the call for reparations is based on modern laws governing crimes against humanity being applied retroactively against the slave trade and declared that western nations are not liable for reparations since the slave trade “was not considered a war crime”. 44

These spurious contentions, betray a significant cognitive dissonance about the role of western nations and corporate financial interests in the enslavement, exploitation, disempowerment and underdevelopment of the African people and the dire effects, psychological and physical, on their modern day descendants. This dissonance creates a denial of moral responsibility and denies accountability for the undeniable historical realities about western racism and racial discrimination, engendered in the colonial misadventures of the western world, that linger to the present day. They also confirm the assertion that politico-legal, societal and cultural measures adopted to help victims are often ”sharply contested and deeply divisive” and that, by “anchoring justice” more deeply within ecological and spiritual dimensions, these divides can slowly be overcome and “just societies can be built”. 45

39. Ibid.
40. David Horrowitz (2001): “David Horrowitz's Ten Reasons Why Reparations for Slavery is a Bad Idea for Blacks – and Racist Too” In The Black Scholar, Volume 31(2)
41. Kevin D. Williamson (2014): “The Case Against Reparations” In Natinal Review, May 24
42. David From (2014): “The Impossibility of Reparations” In the Atlantic, June 3
43. Dinesh D'Souza (2017): “Reparations for Oppression” In Frontpage Magazine, March 13
44. Rhoda E. Howard-Hassman (2007): “Reparations for the Slave Trade: Rhetoric, Law, History and Political Realities” In Canadian Journal of African Studies, Volume 41 (3)

45. Inge Vanfraechem, Antony Pemberton and Felix Mukwiza Ndahinda (eds.) (2016): Justice for Victims: Perspectives on Rights, Transition and Reconciliation. Routledge, London
 

This underscores the need for integral justice to deepen concepts of transitional justice to meet the “complex and multilayered needs of victims more holistically to build more inclusive and integrated societies”. 46  This is a critical concern because:

“Integral justice provides an approach to transitional justice and victimology which is more constructive for victims by addressing and reintegrating all dimensions of their humanity and restoring their place within society. Furthermore, integral justice is more constructive for society as a whole, as it recognizes that the entire society is deeply disintegrated and fragmented by violations, and that society as a whole needs to be revived and reintegrated”. 47

Further, it has been asserted that only when social and politico-legal justice is placed within the “crucible of spiritual, ecological and cultural justice” will it have a firm foundation “upon which to stand” and that only then will these measures take effect and be beneficial to victims and to society as a whole. 48  It has been contended that, if the law of karma is rejected, then moral law itself will have to be rejected and that to accept moral law the moral law, which affirms “that actions are objectively right or wrong” is to accept Karma. 49 Richenbach posits that:

knowledge of the necessity of universal justice creates the incentive for us to perform right actions and seek the good. We understand that we should perform the right and avoid the wrong and seek to achieve ultimate liberation because if we do not we will suffer, if not now, surely later. We cannot escape accountability and its implementation”. 50

This, then, is the true Karma of social justice which is essential if legal systems are to rectify injustices long lingering in the bosom of the western world which has largely benefited from the inhumane enslavement and oppression of millions of Africans for their perverse and unjust enrichment. Some would characterize the demands for reparations as madness and futile. However, as poignantly expressed by Thomas Sankara:

You cannot carry out fundamental change without a certain amount of madness. In this case it comes from nonconformity, the courage to turn your back on the old formulas, the courage to invent the future. It took the madmen of yesterday for us to be able to act with extreme clarity today. I want to be one of those madmen. We must dare to invent the future”. 51

 

46Ibid.

47. Ibid.

48. Ibid.

49. B. R. Reichenbach (1990): “Karma, Justice and Motives for Right Action” In Bruce Richenbach (ed.) The Law of Karma. Palgrave Macmillan, London

50. Ibid.

51. Thomas Sankara (2016): Thomas Sankara Speaks. Kwela Books, Cape Town

Expressions
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Expressions with Lines and Circles

by Arielle Rahming

Arielle is a Bahamian abstract painter and writer based in Abaco, Bahamas. When she’s not painting or writing, you can find her in the pine forest hanging out or at the edge of inland blue holes.

Summary: There is perhaps no other way to describe my paintings except that they are the physical manifestations of a very chaotic mind. They hold no specific meaning. Their position is not fixed. Sometimes they are painted blindly but always deliberately as a free-moving relocation of thoughts from mind to canvas. Lines and circles feature prominently in each piece purely because I am obsessed with lines and circles. Lines connect and circles continue infinitely. When persons view my paintings, it is always my hope that they will formulate their own ideas of what each piece represents so that they are afforded freedom of perception the way I am afforded freedom of expression.

The Third Landing

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If You Only Knew What I Was Thinking

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The Sky in Its Search for Sunsets

156A8368-7106-4F9C-9D90-FAF318F6C05A.jpe
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About Us

About Us

JREVLIB was established in Nassau Bahamas by a cross-sectoral and international group of revolutionary scholars, it is contextualised by an urgent need to provide novel ideas and practical solutions for the economic and social liberation of peoples from the global south. 

JREVLIB distinguishes itself through its core tenets of accessibility and availability to the wider public, and its intentionality of purpose for creating and sharing concepts and knowledge related to the pursuit of revolution, liberty and dignity.

In this light, our mission is to facilitate a space for the presentation of revolutionary ideas that can be widely disseminated to the public. The end goal of this mission is to stimulate the organic ingenuity of readers and viewers, as well as our contributing writers, towards the coordinated, informed and evidence-based realisation of true revolutionary change, particularly in the global South.

The material published will be urgent and topical thereby facilitating discussion, debate and decision making for societal transformation.

Submissions are welcomed in a variety of formats (article, art, music, photography, video etc) and subject matters (law, science, history, philosophy, economics, spirituality etc), from both academic and non-academic contributors.

Please contact us at journalofrevolution@gmail.com if you are interested in contributing.​

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