As a black man in Canada, marijuana culture is not my business because I am not a smoker

By Hudson George

Now that Marijuana is legalised in some countries including Canada where I am presently living for more than half of my life, smokers are not looking over their shoulders anymore to see if the police is coming, when they are smoking a spliff in public. They are more relax and less paranoid.  But I was concerned because I am not a smoker.

However, since it has been legalised, I cannot say that I am seeing more people smoking the herb in public as tobacco cigarette smokers. Basically, I have not seen smokers showing off their spliff in pubic, even though they can. And I cannot say that I am smelling the scent of marijuana smoke on the streets, or in the area where I am living.

Before the law was passed to decriminalise the herb/drug, black people were the ones mostly targeted by the police as suspected marijuana smokers and distributors. But based on my experience working and interacting with different races of people in Toronto, I come to realise that white people smoke more marijuana than black people because they are the ones who have the access to better paying jobs and they are financially stable.

White folks smoke Marijuana to get high just as black folks do. But  the majority of them tend to occupy themselves in some kind of job activities after smoking a joint, while most black folks tend to smoke and talk about how black people are  suffering under the Babylon system, when they get high.  And maybe this could be the reason why the majority white population label black men as marijuana smokers and sellers.

For example, about two decades ago I was employed with a building company in Toronto and the owner’s son was a marijuana smoker.  One the son offered me some marijuana and I told him that I do not smoke weed. He was surprised because he had the belief that all black men are marijuana smokers.   However, on couple other occasions he offered me some weed again and I refused it.

In addition, one day I was traveling on a TTC bus on Finch Avenue West in North York, Toronto, and a very attractive white woman came up to me and asked me if I have marijuana joints. I was surprised. The first thing came to my mind, I thought she was a undercover police trying to set me up as a black man  and hoping that I was a drug pusher to sell her some weed and then she will arrest me.

So, I told her that I do not have marijuana and I am not a smoker either, but she keep persisting that I supposed to have marijuana and I should sell some of it for her to smoke.

Then I lost my temper.  I told her to move away from me.  And knowing the fact that I have a very loud unique high pitch voice, the bus driver who was also a white man, heard the commotion as some passengers on the bus kept on watching.

When the bus stopped to pick up some passengers at a bus top stand, the driver asked what is going on and I told him that this female passenger is asking me if I have marijuana and I told her no, I am not a smoker. So, the driver told her that she is disrespectful towards me but he did not enforced his powers to get off the bus and he did not called the police or the TTC authorities to make a complain. I guessed that because she is white he did not kicked her off the bus.

Now, with new trend of marijuana stores that are functioning in Toronto selling the herb/drug products over the counter, we are seeing clearly who are the real costumers and users of the product. Most of the consumers are office workers, business people, post-secondary students and very wealthy people too.

But the sad thing is that, streets pushes who were peddling the marijuana in public before it was decriminalised, will never become part of the new enterprise. They were always at the bottom of the marijuana trade, risking their lives on the streets selling the product.

Now that the trade has been legalised and organise by government laws, the white people who are influential and wealthy will be capitalising on the lucrative profit and it will not trickle down to the street hustlers.

So, as the marijuana law social changes are taking place around me, I remember this Grenadian verb that says: “If you don’t have cocoa in sun, don’t look out for rain.”

However, I am not a smoker and I never was a smoker of any kind of herb or drug and I was never paranoid when I saw a police car passing. Therefore I will continue my daily life as usual.  I am not into the marijuana culture.

Furthermore, people who are smoking and selling the product do not bother me. Their activity is not my business. It is their right to do what they want according to the law and I am happy for them.  Now, they are free to light up the herb/drug and smoke it without facing criminal charges and going to prison any more. Presently, it is their rights. It is their choice in a liberal society to smoke the herb/drug peacefully.

 

Without the rich ingredients of our Grenadian English dialect, we will be cultureless!

 

There is a small group of  Grenadians, who are trying to disrespect our Grenadian creole English dialect  but I think that they are crossing the line with their ignorance. They supposed to know that the way we speak, is based on the struggle our fore parents went through for centuries during the colonial period under French and British rule within a slave society system, when slaves had to learn the colonial masters language without any formal guidelines.

Presently, in Great Britain the British English is the  standard dialect of English spoken and written. However, although the British people speak English as the major language, most of them speak with their regional accent or what we referred to as dialect.

     Therefore, it is very foolish when some residents in the  southern areas of Grenada criticise outer parishes residents accent and dialect because they too are speaking in a southern dialect and it is not standard English either.

     It is very important for them to understand that regional English and dialect in Britain are the same as the different English dialect in our Tri-Island State that we speak  in the villages within the parishes. Therefore, it is very important for us to keep our dialect because it represents our historical past and we do not need to imitate foreign accents to pretend, we are like English people from Britain.

   However, when the critics keep on making it a habit disrespecting our Grenadian version of English, then they are raising   my nerves. Therefore, it is my duty as a Grenadian to tell them that they are behaving like monkey see, monkey do.

Furthermore, there is no need for us to be imitating our former colonial masters because we will never able  to be like them. We will just become another group of insecure copycats trying to speak other people’s version of colonial English.

 So, I think  it is time to set the record straight  and let our critics know that our Grenadian version of speaking English is, based on our historical experience from slave masters plantation   under the French and British brutal colonial system.

In addition, it is our duty to correct these “cultureless” wannabe British imitators, to make them understand there are very few people  who can speak proper English in the in British commonwealth, even though English is their first language.

Additionally, the simple fact is that language is use for communication. For example,  in the Dutch Caribbean islands and Suriname where Dutch is the official language spoken, the citizens have the ability to speak other European Languages, including their own local creole language that they are very proud of and it is widely spoken  and respected. So, why can’t we do the same as the our Dutch neighbours and respect our home gown dialect?

 As a matter of fact the government in Suriname wanted to make the creole their national language instead of Dutch because citizens feel more comfortable communicating in their creolised language.

 Now, it has become very annoying to me these days, when I read  comments made by some residents in the southern areas of the island on Facebook claiming, how they speaking better English than residents in the outer parishes, based on the way we pronounce words.

But unfortunately they failed to realise, their  version of broken English has less local words and it is not historically rich in contents as how we speak in the outer parishes.

 On the other hand,  they are the ones who are boasting  openly and saying, how they enjoy  listening to blues, soul, disco and funk music  but it seems as though they are not listening to  how the American artists pronounce the words within the lyrics of those genres of music, that they claim to enjoy so much.  But it is a known fact, that Americans speak broken English in their own dialect and the way they spell some words so much  from British English spelling.

Sometimes a lot of us tend to behave as   though we are super intelligent and start saying  things that make us look like fools.

Basically, when we talk about arts and culture within our Grenadians society, the real essence of entertainment is embedded within our Grenadian creole language of communication. Whether it is in theatre drama, calypso composition,  jab jab lyrics, political picong, street talk melee confusion and even novel writing literature, the ingredients come from rural Grenadian English dialect.


The reason why Carriacou and Petite Martinique melee parang music influences Grenada’s Christmas celebration.

 

 By Hudson George

Some old time Grenadians traditions have almost disappear and new ones have evolved or imported from neighbouring countries. I remember when I was a little boy growing up in Grenada, people used to serenade on the streets singing with live string bands and Tamboo Bamboo music in the villages during the Christmas season and they were welcome by every family, as they serenade going from home to home. This was the Grenada I can remember.

However, nowadays things and times have changed no more coral singing bands at night going to the villages and sing for the people. We the mainland Grenadians are neglecting our serenade culture, that we inherited from the French tradition because we like anything that is foreign to Grenada. So, we paranging now! We stop serenade.

Now, these days we have soca parang too but we do not have a Spanish settlement in Grenada and we never had Spanish immigrants as in Trinidad.  Very few Grenadians have Spanish surnames and Spanish bloodline in we veins. We never had “Cocoa Panyols” speaking people who migrated from Venezuela to Grenada but we still have the old French Creole culture mixed up with our dominant African culture and a bit of British influence.

On the sister islands Carriacou and Petite Martinique the residents preserved every aspect of their culture, while we on the mainland keep imitating new cultures from foreign countries and ignoring ours.

Some of us on the mainland even copying foreign accents too to make us feel that we are super intelligent, but deep down inside us, we like melee and people business.

We cannot deny it. It is a known fact. A lot of us like melee and people business, so we stop serenade in our old time tradition style.  Now, we prefer melee parang which is traditional music culture from the sister islands Carriacou and Petite Martinique. So, now we are into the melee parang culture.

On the other hand, there are some Grenadians who like to criticise anything that is new to them and label it as bad, without taking their time to find out why new things have evolved in out tri-island state.  However,, I personally understand why melee parang dominates the entertainment celebration during the Christmas activities season. The fact is that young people want to be Grenadians.

As for the extempo style in the melee parang, we must give the artists a big round of applause for their creativity. For example,  the way they freestyle their words with the lyrics shows they are creative. In addition, most likely it will expand the activities of their thinking skills, as they create the ability to store and retrieve the lyrics in their brains.

But then again, the big question is: How the term “Melee Parang” gets into the Carriacou and Petite Martinique residents culture?

There are no Spanish Speaking people on those islands.  However, they have the old tradition of creating melee just as us on the mainland Grenada. They are very proud of their indigenous culture more than us, on the mainland. On the other hand, they have the most talented string bands musicians in quality and quantity. So,  that could be the reason why they coined the word “Parang” into their genre of music because parang bands in Trinidad play live instruments too.

Furthermore, they still keep the old tradition of serenading during the Christmas season, while we on the mainland almost stop serenading. For example, I remember in the middle 1970s, when some mainlanders were copying and imitating the rockers Christmas reggae music culture from Jamaica, but it did not last. The younger generation of Grenadians prefers the melee parang because the lyrics and picong is part of their Grenadians heritage.

So, due to the fact,  that the culture of music keeps on evolving, I think it is very important for the young people to know that their activities of celebration during the Christmas season are different from our time.

On the other hand, we must congratulate the people of Carriacou and Petite Martinique for preserving their rich culture of string band music and musicians. Their musical influence is very popular in the celebration of Christmas in our Tri-Island State throughout the month of December.  However, over the years some mainland artists have learned to master the melee parang music culture with their slightly different flavour as part of the musical evolution.

Therefore, persons who are involved in the entertainment business industry such as our deejays, owners of radio stations and others who are financially benefiting from the industry, must say thanks to the people of Carriacou and Petite Martinique for creating this unique genre music melee parang.

So you see how things and times have changed eh!  Carriacou and Petite Martinique are small in size but their contribution is great.   I am begging mainlanders to learn from the sister islanders and stop imitating foreign cultures. I am pleading to them to stop bleaching our rich Grenadian culture. Go back to the roots. Bring back the serenade culture in the Christmas season.

 

Grenada needs a new political party to end the oppression

 

Grenada’s ruling New National Party (NNP) government deducted money from striking public workers salary. The vast majority of these workers are black Grenadian women and some them are single mothers, plus they have extended families to support based on our society family structure inherited from our African fore-parents. So, when will the oppression end from slavery to this present time?  

Basically, this form of oppression is not new to the vast majority of  Grenadians. It started when the French colonists committed genocide against the native population of Caribs and after that, the French political writers wrote fake history and tell us that the native people jumped to their death during the last battle with the French army in Sauteurs because they did not want to surrender.  Now, today Sauteurs town is known for its historical site Leapers Hill.

After the native population was extinct, the French colonialists brought captive Africans bound in chains and shackles to work on the tobacco and sugar plantations as slaves, in the most inhuman conditions that lasted for more than two centuries.

During the period of slavery, there were many rebellions but the most popular rebellion was Fedon Rebellion that took place in the latter part of the 18th century.  The majority of black slaves rebelled against the British after the French gave up Grenada to the British in the Treaty of Paris in 1763 and the French planters were not happy with the British authorities.  

So, the big question is:  Why did the slaves put their trust in the French planters, and they despised the British as their new coloniser?  

One can only suggest that the French planters must have promised the slaves some kind of freedom, or maybe the British slave system was more brutal than the French.

The conflict between the French and British planters escalated and the black African slaves joined the French planters in the rebellion against the British.  The rebellion lasted for almost two years and the rebel fighters captured almost the entire island, except the capital city today known as St. George’s

In the battle, the British Governor Hume was captured and executed by the rebel fighters.  After the British launched a successful counterattack under the command of Sir Ralph Abercromby,  his troops recaptured Grenada with the help of some urban opposition fighters under the command of a French Creole man named Louis La Grenade.

Louis La Grenade who was also a slave master was compensated by the British for his loyalty. He was allowed to have his own militia in St. George’s and he became the first local creole to own a shipping company. In addition, there is a possibility that he was involved in the slave trade within the island with his merchant ship too.  In addition, he had many black African slave women as his concubines. His favourite slave women named Iris, whom he made sure that the British declared her a freed black woman.

Grenada remained a post slave colony until February 7, 1974, when the country got its independence from the British, under the leadership of Eric Matthew Gairy who was a descendant of black African slaves. Gairy was never liked and accepted by the mulattoes and local white ruling class even though he defeated them in the Sky Red Revolution in 1951. Gairy’s revolution was against the plantocracy.

One can argue that Gairy completed the Fedon revolution in 1951 because the British colonialists had no other choice but to recognised him as a black politician fighting in the interest of his people.

After Gairy championed the working class struggle for almost three decades, there was a vacuum for change because his ideas were no longer accepted by a younger generation who wanted a political change.  The new generation created a new movement for change in rural communities.

The movement was a rural base grassroots political organisation called the Jewel Movement that was very popular. The Jewel Movement popularity attracted urban intellectuals and they formed an alliance.  The urban-based intellectual organisations were MAP and OREL.

The leaders of the smaller urban movement were intellectuals. They merged with Jewel Movement and created the New Jewel Movement. The grassroots rural youths were comfortable with the inclusion of the urban intellectuals.  They accepted the intellectuals as their guardians but unfortunately, those intellectuals were thinking bigger than Grenada. Their ideas were not inclined with the historical and traditional culture of the masses.

However, on March 13, 1979, the New Jewel Movement over-throned Eric Gairy’s government but things did not work out as most rural supporters expected.  The intellectuals abandoned the New Jewel Movement manifesto and set up a socialist-communists style government with a Central Committee as the highest decision-making body and they brought some of their intellectual comrades from the other Caribbean islands as experts to help them create the People’s Revolutionary Government (PRG).

They suspended the constitution and create new laws that citizens were scared to challenge. One of the new law was the Pension  Plan Act of 1983.

Again, one can only presuppose that the PRG wanted to take full control of the public sector, with the aim of destroying civil servants as a petty bourgeoisie class, in order to hire new workers in the future, who are indoctrinated within the PRG socialist-communist ideology.

In terms of the National Insurance Scheme (NIS) the PRG created, it was a very good safety net for workers who are employed in the private sector industries. So, it is very difficult for those of us who are not covering up the PRG political intention, to say openly that we are very suspicious about the regime future plans.

On the other hand, it is very easy for all Grenadians who are not playing politics with this present industrial strike by public workers, to say it loud and clear, that the government should give the workers their money that they are asking for and they are entitled to get.

The simple fact is that the PRG regime is no longer in power. Westminster style democracy has been restored in 1985. Therefore,  both the New National Party (NNP) and the National Democratic Congress (NDC) and some Trade Union Leaders are guilty of robbing public servants.

So, I personally think that there is a vacuum for a new political party to fill in the void and do the right thing in the interest of the public servants and to get rid of tribal politics, and all those political opportunists who feel that they are entitled to govern the Tri-Island State of Grenada, Carriacou and Petite Martinique.

 

Grenada so-called progressive forces cannot silence my stories from a different perspective

By Hudson George

 

Persons who believe in one party state government rule with media control have no rights to criticise citizens who are brave enough to give their opinion in print writing. So, I am using my freedom to give my views and opinion on various topics about Grenada, without any fear of the so-called progressive class who chose to make their permanent homes in capitalist countries just as me.

However, whenever the state controls the media, citizens with a different opinion are suppressed and those who support the government will do all the dirty work, just to access a piece of the political pie. Now that we are living a time, when we are free to express our opinion, I do not see the reason why some supporters of the former people’s revolutionary government should target others who do not share their political values, in an aggressive way.

Basically, I am not interested in any brand of politics that will make me look progressive because, our progressive forces are a bunch of coward talkers who refused to die for Grenada, when the U.S Army invaded Grenada October 25, 1983. Those who are quick to criticise opponents of the revolution did not fight on the battlefield during the invasion.

The vast majority of them are armchair revolutionaries, who think that they still have a monopoly to disrespect others who do not share their political values and opinion.

Some of them are living and enjoying the good life in same capitalist countries that they take pleasure to criticised, while they make sure that they abide the laws within the social norms of those countries. Most of them migrate from the so-called progressive countries to anti-progressive countries and they are using the various available media to harass persons who do not share their hopeless political agenda.

For the past week, I have noticed some of them are wasting their time to attack me for the article that I wrote (October 24, 2018). If they are all that progressive and they think that their political ideology is the best for Grenada, I think they should stop wasting their time on social media just criticising me for my contribution.

In my last article, I criticise Dr. Terrance Marryshow and Catholic Bishop-fr Harvey because I think it is my rights as a born and raised Grenadian to give my opinion on any topic about Grenada, the same way as the two gentlemen did during October remembrance day celebration, for those persons who died at Fort George, when the people’s revolutionary government and army split and decided to settle their political difference in a gun battle shoot.

However, what is surprising to me is, that the handful of these so-called progressive thinkers have the guts to say that I made up history to get attention. If they take some time and do some research about Grenada history during the power struggle period between the French and the British to colonised Grenada, they will learn that there was mass execution by the British, in St. George’s market square of persons who fought in the Fedon rebellion.

The problem with our Grenadian progressive thinkers, they have no interest to listen to other people’s opinion. They are so dogmatic in thoughts, they think, that they have the rights to educate others to become closed minded and brainwashed as they are. And when they cannot succeed, they tend to become angry with their opponents and then they will plan some other methods to ridicule their opponents with unpleasant comments.

But the good news I have for them is that they cannot stop me from writing from a different perspective. Some of us have to give another side of the story so that fake history will not become the true story. I will continue doing what I am doing because life is energy. Nobody can stop me from using my energy as long as I do not step on the line of defamation whereby, I can be sued for saying wrong things against individuals.

My intention is not to spread lies and propaganda. I have stories to tell and will continue writing as long as I have the mental and physical ability do so.

 

 

 

 

Dr. Terrance Marryshow must be aware! Some of us black Grenadians know our history

By Hudson George

Whenever anybody ask me what religious denomination I belong to, I always tell them I am an Anglican but I do not  attend church service and  I am not interested in joining any other religion. Now my reason for raising this topic is, because I am very much upset with Dr. Terrance Marryshow and the Catholic bishop Clyde Harvey, for trying to tell us Grenadians who should be our heroes.

From the time Dr. Marryshow came back from Cuba as a qualified medical doctor, he is campaigning for Grenadians to make the late former revolutionary Prime Minister Maurice Bishop our national hero.  He keeps on advocating his personal political  desire every year during October month, when the Remembrance Day celebration of October 19, 1983 bloody event is held at Fort George, for those who died in the gun battle shootout  between Maurice Bishop  socialist faction and Bernard Coard socialist faction.

Dr. Marryshow seems to have no respect for Grenadians and especially the majority 82% of black Grenadians whose foreparents suffered the inhumane treatment of slavery, that still have a social and economic effect on us black Grenadians up to this present time.  And it could be one of the social factors, why a large percentage of Grenadians are drinking too much alcohol.

If Dr. Marryshow is thinking properly with a true conscience and love for all human beings, he should know that the French colonisers brought Roman Catholicism to Grenada and forced that version of Christianity upon the enslaved African people without their choice.

He supposed to know that it was the French colonisers who committed human genocide against the Native Indigenous population in Grenada. For example, Leapers Hill, Sauteurs, St. Patrick is an historical site of the massacre evidence.

In addition, over ninety percent of Grenadians still do not know, what led to the political conflict between Maurice Bishop and Bernard Coard. However, I think it is morally wrong for Dr. Marryshow to be making any kind of demands for us to accept Maurice Bishop as our national hero, when he knows for a fact  that majority of Grenadians are not interested in no forms of politics based on a specific ideology.

On the other hand, our Roman Catholic Bishop-elected Fr. Clyde Harvey who seems to be a grassroots person, is also crossing the political lines, by making statements about who should be our heroes.  He should be aware of the fact that if the People’s Revolutionary Government (PRG) was still in power, he would not have that opportunity to be on the same speaker’s platform with Dr. Marryshow.  The political game would have been totally different.

However, although the largest religious denomination in Grenada is Roman Catholic, the highly respected religious leader should know that Roman Catholicism was brought to Grenada by the French colonisers after the genocide against the Native people.  So, it leaves us to wonder, if there is a God in heaven, how will he judged the colonisers who committed the genocide against the indigenous people.

In addition, Bishop Clyde Harvey is not a Grenadian. He is a Trinidadian and  he is not fully aware of the Grenadian people political struggle against despotic political leaders such as Eric Gairy, Maurice Bishop and Bernard Coard dictatorial rule.

And knowing that he is a black man himself, I think he should be advocating to the ruling Peoples National Movement (PNM) government of Trinidad & Tobago to make the late great Black Power leader Geddes “Daaga” Granger a national hero of the Twin island Republic, rather than giving Dr. Marryshow any kind of political moral support.

Presently, Grenada is govern by a one political party government that was elected by the people in a democratic held election. There is no elected opposition. Our Governor General was handpicked by the Grenadian prime minister as the representative of Her Majesty Queen Elizabeth oùf England, based on our laws within the constitution.

Additionally, prior to the bloody events that took place on October 19, 1983, there were periods in our history when Grenadians lost their lives in political upheavals. As a matter of fact the biggest execution that took place in Grenada after the native population was extinct, was during the conflict between the British colonisers and Julian Fedon rebellion.  After the British defeated Julian Fedon, they executed hundreds of Fedon’s fighters in the Market Square.

During that period of the Fedon rebellion there were three different groups of people in Grenada. The groups were   white Europeans, Mulattoes and Black Africans. The Europeans were the colonisers and slave owners. The mulattoes were in the middle with some levels of social status, while the black Africans were the slaves.

However, due to the structure of racism during that period, black people were not considered as human beings. So, the coloniser’s historians  refused to give us the record of the number of black Africans who were executed in the market square after the Fedon rebellion but they gave us historical records of some of the French Creole mulattoes who were executed.

However, it obvious that there were more black Africans who took part in the Fedon rebellion than mulattoes because the African black slaves population were the majority.  I hope that Dr. Marryshow is aware of that  too because he seems to be showing some kind of elites behavior like our former European colonisers, by trying to demand what is right for us to accept.

Furthermore, I think that Dr. Marryshow is aware of the fact, that there are some Grenadians who know the history of the Fedon rebellion and what role Louis La Grenade played on the side of the British.  In addition, he seems to be ignoring the fact that in 1951 Gairy revolution, some black Grenadians lost their lives, when they were shot in La Tante, St. David by  members of the  British Royal Police Force that had extra help from policemen brought to Grenada from St. Lucia by the British.

So, my question to Dr. Marryshow is: Why do you want to force me as a black Grenadian to accept Maurice Bishop as my national hero, when I do not have any information about our African Grenadian slaves, our ancestors who were executed in the market square after the Fedon rebellion?

 

 

 

 

Based on the essence of our Grenadian proverbs, don’t expect the prime minister to apologise

By Hudson George

If we understand our Grenadian proverbs handed down to us by our ancestors who were mainly Africans, we will not ask Prime minister Dr. Keith Mitchell to redraw the hasty generalised statement he made in a Town Hall meeting in New York, about how employees at the general hospital stealing commodities for their personal needs. We supposed to know that our governments both past and present are guilty of robbing public workers since 1983, when the new Pension Plan Act was passed under Maurice Bishop’s PRG regime.

For example, there is a Grenadian proverb that says: Where the cow tie, is there it has to graze” and another proverb says: “The dirty water in the kitchen is for the pig in the yard”. So, if employees at the general hospital are stealing commodities for their personal use, I am not doubting the prime minister and accusing him of telling lies. However, I think his timing was wrong for making such statement in the Town Hall meeting in New York.

So, based on our Grenadian proverb that say, where the cow tie, is there it has to graze, it shows that workers at the general hospital and other institutions are stealing valuable products and it is not a new habit. It is an old tradition since during the days of colonial rule.

On the other hand, simple commonsense should tell us that a cattle can only eat grass where the owner tied it. And the only way for the cattle to get food from another place is, if the owner untied the rope/chain and set it free to roam elsewhere and graze.

It is the same situation for a pig that is barricade in its owner’s yard. The pig will always have access to the dirty water leftovers food that the master gives it to eat. It has no other choice but to wait on its masters, to feed it with leftovers food.

However, during the colonial days our fore parents were in a similar situation as the cattle and pigs because they were the lowest class of citizens. However, even though they were the majority population, they were marginalised and poorly paid by their employers in both government and private sector institutions. So, some of them were stealing extra commodities wherever they work to make ends meet and that culture of extra needs becomes a major problem up to this present time.

In addition, there is another Grenadian proverb that says: “Thief, thief, thief and God laugh”. This proverb explain how government politicians are robbing the working people too. For example, Maurice Bishop and his People’s Revolutionary Government (PRG) regime robbed public workers of the rightly ownership of a government pension, when they passed the new Pension Plan Act in March 1983.

After the PRG regime collapsed a few months later in October 1983, public workers were still robbed of their rights to receive a government pension. The Herbert Blaize New National Party (NNP) was elected by the Grenadian people to govern the country. Unfortunately for public workers, Belize regime kept the cruel PRG law that denied the public workers their pension. In addition, Blaize passed a new law in parliament to make sure that elected parliamentarians who served two terms in parliament received a government pension.

None of the parliamentarians opposed Blaize for securing their pension, while public workers were robbed of their pension. So, basically Blaize NNP government members of parliament make themselves look like the cow that eating grass where it is tied and pig that enjoying the dirty water food leftovers from the master’s household.

So, it is very important for us to remember that our Grenadian proverbs have valuable meaning, when we unfold them. Furthermore, when we analyses our proverbs, we must always remember that all politicians love power and with the amount of political power Dr. Mitchell has presently in his domain, it will take miracle for him to ever say he is sorry, for his sweeping generalization comments about employees at the general hospital. However, we must remember the motto of politics is: Power!

Please, don’t judged me wrong! I am just a creative minded person. I am not an intellectual. I am not political either. I am just an artist using words as a language to express my art.

It was amazing! Grenadian intellectuals and ordinary citizens debate the CCJ

By Hudson George

 

It was amazing. I saw the discussion about the Caribbean Court of Justice (CCJ) October 10, 2018 on Government information Service (GIS). However, based on my observation the issue seems to be more of an intellectual debate exercise whereby, intellectuals are divided on two political sides debating and trying to prove how smart they are, while persons whom the moderator thinks are less intelligent were not given enough time to express their opinion, due to the fact that local Grenadians version of English language is not the same language usage of intellectuals.

So, if we want to free ourselves from colonialism, the first thing we should learn and accept is that colonialism makes us who we are and that includes our way of speaking the colonial English language. It is very important for moderators of debates to understand that a lot of intelligent Grenadians speak Grenadian English because they feel comfortable communicating in their cultural “lingo” ways of speaking.

However, those persons who are citizens of Grenada and they were born and raised in different countries or lived in a different countries during their childhood years, should understand that our Grenadian “lingo” English is the language of the masses. Our way of speaking is what makes us unique as Grenadians.

And when we gather together to discuss politics it is expected that the so-called ordinary citizens will speak the popular language of the people. This is just my observation because not all Grenadians had/have the opportunity, privilege and academic talent to educate themselves at university level. So, I think that the moderator should learn to respect people’s participation and try to learn from the way ordinary citizens express themselves, when they are making a valid point. Furthermore, persons who speak the local language are better connected with the masses too.

In addition, it seems as though those intellectuals main intention is to show how smart they are by trying to belittle their opponents. For example, Dr. Francis Alexis who seems to be the most experience person within the intellectual circle, were criticised by his opponents and when Dr. Alexis was making the final summary to end the debate, he hit back at those intellectuals who challenged his opinion concerning voting yes for the CCJ.

Then again, I saw Black Wizard who is one of Grenada’s best calypsonian singing a song about the CCJ as one of the political weapon to bring an end to colonialism.

Now, I am wondering why Black Wizard composed that particular song, knowing that he is a frontline openly supporter of the opposition New Democratic Congress (NDC), while the CCJ referendum campaign is polarised by NNP supporters who will vote yes for the CCJ because of their political loyalty.

Another thing I observed in the video is that there were some parsons in the audience heckling certain individuals who opposed the CCJ. I assumed that those hecklers are pro yes CCJ supporters because of their political affiliation and they are not too politically friendly with those persons, who do not support the CCJ or have doubts about the CCJ.

Additionally, the gentleman who said that our CCJ discussions should only be debated among Grenadians and he is not happy with Prime Minister Mia Mottley of Barbados and Prime Minister Roosevelt Skerritt of Dominica meddling in our internal politics, I personally think he is right. Grenadians have a bad habit of looking for persons outside of Grenada to participate in our domestic politics and it is time we put an end to this behavior that was created by the People’s Revolutionary Government (PRG).

However, based on what I heard in the discussion, all those persons who made contributions to the debate did a wonderful job. Those who support the CCJ and those who do not support the CCJ must be commended for their opinion. On the other hand, those who sat in the audience and heckle persons whom they disliked for political reasons, should stop displaying their ignorance. I think that their political representatives should scold them privately about their behavior.

Anyway, I am not living in Grenada, so I cannot tell citizens how to vote and what to vote for in the referendum but it is impossible for the CCJ to put an end to colonialism. A yes vote cannot erase our colonial mentality. Grenada will still remain a member of the British Commonwealth. We will still have a Governor General representing the British Monarchy and citizens who speak local Grenadian English will be still looked down on as less intelligent people. Colourism will still remain a factor. These are the social colonial diseases that are embedded in our brains for four hundreds years.

October month is when Grenadians speak good about their favourite political dictators because they prefer charisma than democracy

By Hudson George

 

We are now in the beginning of October month 2018 and it is expected as usual to hear some Grenadians talking about Maurice Bishop, Bernard Coard and Eric Gairy brand of politics in relations to revolution and Grenada’s politics. However, the older folks who still love Eric Gairy brand of dictatorship will be saying that Gariy was the best leader who ruled Grenada because they benefited from his political era. The younger folks will be saying Maurice Bishop was the best leader they ever had because he dethroned Gairy’s regime but they will not accept the fact that Bishop was just another dictator as Gairy.  So, it appears as though we have not evolved as yet into modern political ways of thinking.

With that type of backward political mentality still engrained in the vast majority of Grenadians, they still have the tendency to support the political leader of the party they aligned with, rather than looking at the broader picture of politics that can help advance our democratic process, as we are seeing presently how the Grand Anse Beach issue have deviated towards the topic of stolen commodities at the General Hospital, instead of coming together to protect our democratic rights and freedom

However, if there is one thing our past and present political leaders know how to do is, to distract the population from the real issues affecting our society in order to fulfill their political aspirations of wants and desire.  Unfortunately, the majority of Grenadians still cannot understand how our politicians tend to use their political propaganda to divide the population for their personal benefits.

For example,  in the early 1960s the Grenada National Party (GNP) spread fake news about Eric Gairy and accused him of “Squandermania“ and they were successful with their propaganda, when Her Majesty Queen Elisabeth stepped in and forced Gairy and his GULP government out of office for squandering the state money. But with all the accusation Gairy was never convicted of squandermainia crime.

After Gairy was removed by the British Monarch, fresh election was called and Herbert Blaize and his GNP party won the election. The GNP campaigned on fake news by telling the working class Grenadian people that if they form the government, they will join Trinidad & Tobago in a Unitary State deal. However, due to the fact that Trinidad is much a wealthier country than Grenada, the people voted for the GNP, hoping that they will enjoy a better life but Herbert Blaize was unable to fulfill the Unitary State deal with Trinidad & Tobago as he had promised.

After the Herbert Blaize government completed its five years term in office and fresh election was called, Gairy and his GULP movement won the majority of seats and formed the government. From then on, the hatred between GULP and GNP supporters escalated because Gairy and his supporters never forget the fake news the GNP spread about squandermaina that caused them to be kicked out of office by the British Monarch.

So, when Gairy returned back to office, he came with a revenge against his opponents and some of his policies pertaining to lands for the landless was a revenge against the large land owners and the plantocrats who shared genetic lineage with the slave planter’s class. With that type of revenge, the Gairy regime also oppressed ordinary working class Grenadians who opposed his methods of governance. But that form of oppression against ordinary Grenadians led to the birth of the grassroots rural Jewel Movement.

The new birth and popularity of the grassroots Jewel Movement attracted urban intellectuals with socialist-communist ideas and they joined the Jewel movement and formed the New Jewel Movement (NJM). However, the alliance between the grassroots Jewel Movement and the urban intellectuals such as Maurice Bishop and Bernard Coard were like lime and avocado in a box.

Bishop and Coard had no connections with working class Grenadians. They were culturally more connected to the old colonial class before they embraced socialism-communism.

On the other hand, the grassroots Jewel Movement supporters wanted Gairy’s regime out from office because they wanted a political change.  With that zeal and militancy of the Jewel Movement cadres, Bishop and Coard were able to capitalised on the struggle as intellectual political strategists, so they seized the opportunity to form another political party within the NJM organaisation. They were never honest to the NJM struggle.

With Gairy’s regime becoming more and more oppressive, then came a vacuum for power and the NJM overthrew Gairy on March 13, 1979. Unfortunately, after March 13 Revolution was born, Grenadians experience the births of two new dictators which were Bishop and Coard. And unfortunately, some Grenadians gravitated to Bishop’s charismatic leadership that they copied from the elderly Gairy supporters who admired Gairy for his charm, and they transform that culture towards adoring Bishop as their new dictator until the revolution collapsed on October 19, 1983.

So, now as we are into another  October month, the same old political stories will resurfaced again. Those who still admire Maurice Bishop will argue that all the bad things he did to persons, whom he jailed without trial were good things because in a revolution the leader is always right. On the other hand, they will continue blame Bernard Coard for all the bad things that happened during the revolution and yet still, they will boast and say Bishop was a great revolutionary.

Presently, we are experiencing a similar political situation as in the days of Gairy, Bishop and Coard. The NNP government is not fully explaining to the Grenadian people, why Silver Sands Developers tried to encroach on Grenada Anse Beach but they are crafty enough to raise another political alarm about workers at the General Hospital stealing commodities that patients need.

Unfortunately, with that new political twist about thieves working at the general hospital, will help fuel division among Grenadians, similar to when Bishop and Coard wanted to eliminate the original Jewel Movement cadres to embrace their socialist-communists ideology. They were able to divide the NJM supporters and then invited local opportunists who did not care if Gairy regime last forever to fill in the void.

So, now I am wondering when we Grenadians will learn, that politicians are just masters of playing political games with the people just to control political power.

 

 

Abstainers, Yes and No Voters will decide Grenada’s CCJ Referendum Polls Results

 

By Hudson George

 

In reference to J.K Roberts article (Is Grenada’s CCJ Referendum Unfolding the Worth of the Opposition?  September 20, 2018).  However it seems that Mr. Roberts is taking a party politics approach towards the CCJ referendum issue and I personally think he is wrong.  If the opposition National Democratic Congress (NDC) takes an openly no vote position campaign towards the referendum, the party leadership will be shooting themselves in their feet. They supposed to take a neutral position and allow citizens to decide whether they should vote yes or no, in order to put an end to tribal politics and forward with democracy.

Mr. Roberts supposed to do his political mathematics homework on the March 13, 2018 general election and pay attention to the numbers of people who abstained from voting and the numbers who voted for the political party of their choice. If he focus his attention to those numbers, he will realise that the CCJ referendum will not   be a successful exercise in this upcoming referendum because it will be impossible for the yes votes to get a two third majority.

Basically, in a political culture as what we have in Grenada where people put their political party affiliations above democracy, there is no good reason why Mr. Roberts should be looking at the referendum as a political issue, for the NDC politicians to oppose in order to gain political mileage. His opinion on the issue bothers me and it leaves me asking the question:  How long it will takes us Grenadians to understand, that we must embrace democracy before party politics?

On the other hand, the ruling New National Party (NNP) politicians are not thinking much different from Mr. Roberts. They have already polarised the referendum with party politics, by allowing some of their influential political activities to promote vote yes for the CCJ. I personally think that is the biggest mistake the NNP government is making because some Grenadians have not fully recovered from the last general election’s fever. Some people still have a lot of political gripes.

In addition, it is a known fact that most Grenadians have the same kind of political mentality of aggression towards their opponents. They are fully aware of the fact, that in our political culture the winner takes it all. With that sort of mentality it creates two major political parties similar as two parallel lines opposite to each other on the same direction and it does not matter how long those lines are drawn, they will never meet and join at the end because they are straight on the same course.

However, those two parallel lines are similar to the NNP and NDC political parties   heading towards the same political destination in a competitive way to gain political power.  And their mission is all about securing political power without no compromising.

So, it will be wise, if the NDC leadership can avoid making themselves too visible, by opposing the CCJ referendum. However, if some of the NDC supporters are openly vocal in opposition of the CCJ, it is their democratic rights as individuals to do so but the leadership should not get too deeply involved.

Additionally, the NDC supposed to learn their political lesson from the Constitutional Referendum, November 24, 2016, when they openly advised voters to vote no on all the bills.  The leadership should realise that even though the majority of voters rejected all the bills by voting no, but sixteen months later the NNP still won all the seats in the March 13, 2018 general election, while the NDC suffered a humiliating defeat.

Presently, the issue about CCJ referendum is not as important as the Silver Sand Hotel conflict on Grand Anse Beach.   The average Grenadians understand that Grenada Anse Beach belong to them and they are opposed to artificial walls structures on the beach. They are more interested in protecting their sovereignty than voting for the CCJ, therefore, it is not very important for J.K. Roberts to inject party politics into the referendum because the votes have already divided in three parts before the exact day of the polls November 6, 2018.  As it is expected, there will be no major surprises in the results.

We all know that one group of voters will abstained from voting and the other two groups will vote either yes or no.  So, when the votes are counted, it will be impossible for the yes side to get a two thirds majority victory.  Then we will have to go back to square one again to fix our democracy.   And when we fix it good, the next time we have a referendum, the people will understand what they are voting for.  All for now they have no clue.