Kite flying noise pollution is affecting some Grenadians health?


By Hudson George


As society constantly keep on changing, some people change too because human beings create behavioural patterns that affect society.  Now we are hearing some people in Grenada complaining against kite flying in their neighbourhood community. They are saying that kite flying noise pollution is affecting their health pattern of sleeping.

Well if what these anti kite flying noise pollution activists are saying is true, a lot of us who are grown up men today, who had once enjoyed our boyhood days flying kite in the dry season during the lent period, must have caused many injuries and deaths among older folks within our villages and we were not aware of it.

So, maybe we must have innocently killed our grandparents, grandaunts, grand uncles, elderly cousins and other old men and women in the villages whom we had loved and they had loved us too, due to our ignorance about Kite flying noise pollution that affect vulnerable people’s health.

On the other hand, if kite flying is creating noise pollution that is affecting some people’s health, I am now wondering why so many rich people chose to spend their monies buying land property and building large luxurious homes and guest houses close to Maurice Bishop international airport, where the modern sophisticated hi-tech noisy jumbo jets make arrivals and departures flight every day of the week throughout the year.

Furthermore, the issue about noise pollution could trigger other subgroups within society to raise more complaints. For example, if some villagers start complaining about jumbo jets noise pollution is disturbing them, will the government close down the international airport and stop large aircraft from coming to Grenada?

The noise coming from the jumbo jets is so much louder than the kite’s “marvel” voice that creates excitement for kite flyers and kite lovers, who enjoin hearing kite singing as the wind blows.

I am sure that these anti kite noise pollution activists are very much aware, about the big jumbo jets that keep on flying very low over the residential areas in the southern parts of the country with the sound of noise coming from the engines vibrating through the roof top ceiling of houses as the pilots approach the landing strip at the international airport.

In addition, I am not living in Grenada presently, so I am wondering if the complains about kite flying as a nuisance to citizens health is not an imported cultural moral value imposed on the Grenadian local population, because there some Grenadian returnees who lived most of their productive working for many years abroad who have different cultural values from the majority of local citizens.

The vast majority of these returnees by choice are sort of wealthy or upper class by social status and most likely there is a possibility that they want to enforced North American and European cultural values on the majority of citizens who never travel beyond the shore of Grenada, Carriacou and Petite Martinique.  Some of these returnees believe that the traditional ways of living in Grenada is outdated and primitive.

Now, this is just my opinion on the issue because I was born and raised in Grenada, where kite flying was a seasonal activity during the dry season that coexists with Christian values for the preparation to celebrate Good Friday and Easter Sunday as holidays for Christian worshippers, based on the  crucifixion, burial and resurrection of Jesus Christ as their Lord and Saviour.

I can remember parents telling their boy children, that they are allowed to fly kite but if the kite fall on a tall tree, do not climb the tree to retreat the kite because Good Friday is not a good day for climbing tall object structures and swimming in the river and the sea. We were warned that if we disobey these rules something bad will happen to us. So, I am wondering if this new complaint about kite flying noise pollution is not a copycat imported culture brought to Grenada by returnees and other wealthy new citizens who want to set their own rules and moral values with an excuse.







Grenada’s history should be taught without political bias



By Hudson George

It is not a big surprise why some of my critics are very quick to make personal at me, for saying boldly in my last article, “Eric Gairy led Grenada’s only successful revolution.” However, I am challenging them to prove me wrong with historical constructive written scholarly proof and facts.

Basically, while my critics are wasting their time attacking me for my opinion, pertaining to the former PRG regime, the political “Sore Foot” burst again between Maurice Bishop supporters and RMC/OREL political faction during March month 2019 celebration activities. The two groups are quarrelling for ownership of the 40 years anniversary celebration of Grenada March 13, revolution.

Their attitude of showing some kind of entitlement behavioural pattern, looks as though they really think the Grenadian people will believe that God sent a telephone message from heaven saying, Grenada belongs to them.  On the other hand, some of the less diplomatic and ill-discipline arrogant ones within their fold, are roaming the internet Facebook trying to pick fights with opponents of the celebration.

While they wasting their time making negative comments about my opinion, they are not making an effort to write a paragraph on the topic to support their political values, but they foolishly keep on exposing how ignorant they are about Grenada’s history. They prefer to act like “bad-johns” and “Lawah” citizens who are always living with anger and arrogance.  However, I have a good message advice for them.

I am advising them to purchase some scholarly books written about Grenada by Grenadian scholars, with information from the period of slavery during the French and British colonial era unto the Eric Gairy GULP political era, so that they will be able to get a better understanding about our present political culture.

In addition, if their intention is to educate younger generation of Grenadians about our history, they supposed make it their duty, to  explain the Julian Fedon rebellion as a conflict, whereby  two European colonial powers fought against  each other to exploit free labour from captive African slaves.  They supposed to explain the role and status of mulattoes, who were fighting to gain superiority status over the African slaves within the slave society system.

They supposed go into details and explain what  were the causes that led to the Fedon rebellion and why the vast majority of African slaves support Fedon’s rebellion, while another French Creole mulatto named Louis La Grenade joined alliance  with the British to crushed the rebellion. Unfortunately, they are using our history as political tools to achieve their political goals.

Therefore, I am advising them to read these three historical scholarly book written by Grenadian intellectuals.   The books are as follows:  (The role of the Free Coloreds in the Slave Societies of St. Kitts and Grenada, 1763-1833. by Edward L. Cox).   (The Gairy Movement, A History of Grenada 1947-1997, by George Griffith).   (Belvidere Estate Fedon House, by Herman G. Hall).

I hope that after they read these books, they will be inspired to search for more historical knowledge about Grenada’s political conflicts and stop relying on political propaganda from educated folks, who have personal interest and ambition to create another recycle revolution, with people who have strong family ties to the old oppressive class.

Additionally, as a black person myself, I think it is unfair, when black and brown Grenadian scholars keep on trying to paint Eric Gairy as Grenada’s worse  political  ruler, by trying to highlight the mongoose gang as the  only vigilante group in our political history.  I think it is time that young Grenadians should know that the  free coloureds in St. George parish had their own vigilante militia groups to protect their mulatto status over black slaves and to track down runaway slaves and punished them.

I think it is time for young Grenadians to know that Louis La Grenada Sr. and his son Louis La. Grenade Jr. were compensated by the British for their role in suppressing slave rebellions  and by so doing, they were compensated with money   and honours titles by the  British. They were able to purchase large acreage of agriculture estates. However, up to this present era of our time, their offspring’s are enjoying the fruits of our ancestors labour.   Therefore, I think it is my rights as a Grenadian to give my opinion on the issue and negative comments cannot scare me.




Eric Gairy led Grenada’s only successful revolution


By Hudson George

All the political activities going on this March month 2019 in Grenada, to celebrate 40 years of the March 13, 1979 Revolution is based on intellectual discourse to legitimise the People’s Revolutionary Government (PRG).  But the true fact is that, the only successful revolution Grenada ever have is the Eric Gairy led GULP Movement 1951 Revolution.

The March 13, 1979 New Jewel Movement Revolution was hijacked by charismatic Maurice Bishop and his urban St. George’s mainly based socialist group. Unfortunately, with all the academic knowledge they possess, they made the biggest mistake in revolutionary struggles in Grenada, when they renamed the NJM Revolution as the People’s Revolutionary Government.

The renaming of the revolution and formation of a Central Committee  as the highest decision making body institution to create new laws to govern the country, was a silent coup d’état that very few Grenadians recognised in the early stages. However, the role of the Central Committee gave the leadership power to take away our citizen rights to participate in political activities that affects us as a people on a daily basis.

But unfortunately the leadership did not understand that they were digging their own grave.  The formation of the Central Committee was the beginning of the suicide mission of the revolution that finally took place on October, 19, 1983, when Bishop himself realise he was losing his grip on power as designated leader for life.

There is no solid argument that these socialists intellectuals can make to prove or to convince sensible Grenadians that Maurice Bishop was more revolutionary than Eric Gairy.  The Gairy GULP Movement never abandoned its grassroots based and imported foreign ideologues and other intellectuals to make political decisions for us Grenadians.  And Whether or not Gairy made mistakes in some of his political actions, his policies were based on homegrown political values.

Now, I am hearing some of the pro PRG supporters and intellectuals are saying that the people’s revolution government policies were based on people’s participation. Therefore, I am wondering if they still believe most Grenadians are stupid and who are they trying to fool.  The vast majority of Grenadians had no idea about what was going in the country after the first anniversary of revolution.

So, we can say that after March 13, 1980 which was one year after the revolution, the masses of Grenadian people were isolated from the daily  political activities happening in the country and those tried to show their concern,  were put under heavy manners under different circumstances. Some critics of the revolution were incarcerated at Richmond Hill Prison indefinitely. Others were forced into exile.

In addition, the PRG had dismantled all the NJM party cells in the rural parishes. Maurice Bishop never visited the villages he once visited on a regular basis before the revolution. The only time rural citizens used to see Bishop was, if they attended a PRG government rally, or if they buy a ‘Free Grenada Newspaper’ and if they were lucky to see him on local television news report talking about the revolution. However, during that time very few people had access to television.

On the other hand, if I say that Bishop was not likeable person by the Grenadian people, I will be telling a big lie and I will be spreading fake news. However, even though he was liked by the people, I do not believe that he was really and truly connected with the masses of the population who are mostly descendants of black Sub-Saharan African origins.

He was not from the same social class as Eric Gairy who was a product of the black Grenadian population. Gairy had the ability to socialise with all classes of Grenadians. In addition, none of these pro Bishop intellectuals could present visual documents to show where Bishop was grounded with the black population as Gairy did. All they are showing us is where Bishop made intellectual speeches to stimulate the minds of academics.

There are many factors to prove why Gairy was more a people’s person than Bishop. The main factor is that Gairy was born and raised on an estate plantation in Dunfermline, St. Andrew Grenada. His father was originally from River Sallee, St. Patrick and his mother from St. Andrew.  So he was always grounded with the ordinary people.

In the case of Bishop, he was from the so-called old colonial “French Creole Class” who always have social and economic status since during the days of French colonisation of Grenada. In addition, a part of   his family is connected to the slave master’s class that played a major role in the execution of Grenadians who took part in the Fedon rebellion.

His family financial benefited from slavery after the British re-colonised Grenada after Fedon rebellion was defeated. Therefore, he was not social cultured to mingle with the masses of black Grenadians even though he had socialist’s ideas. As a matter of fact he was a sort of recycled political character.

Furthermore, some educated black Grenadians who are socialist converts, tend to believe because they have moved up the social ladder of success within the Grenadian society, they have conquered colourism   and classism but they are naive.   Socialism and communism have not defeated racism and colourism as they believe.  Black people struggle is not completed because a small minority of influential black folks can rub shoulders with people who were their superiors half a century ago. There are more barriers to cross still.

Additionally, it is very sad to see that this small group of elites educated left wing intellectuals are not willing to accept the fact that the PRG regime created its own political demise. On the other hand, they still holding on to their pride and continue to defend   the evil of deeds of the PRG regime in the name of  revolution as though ideology is more important than human beings.

However, in spite of all the bad things that took place from 1979 to 1983, I think young people who are interested in Grenada’s history and politics should attend the lectures. I am also advising the young people to talk to the ordinary people on the streets who were involved in the Jewel Movement struggle. So, that they can get a better idea about the PRG regime.

Anyway, I am not my intention is not to promote Eric Gairy’s political legacy or to promote the GULP Movement.  I am just giving Jack his jacket and Tom his hat. I think it is time for those of us with an open mind, to come forward and speak up and make our voices heard. The old PRG propaganda machine supposed to be dumped in Grenada’s political scrap yard.  It is time for a new political chapter.

Mr. Killa won the Soca Monarch Crown in Trinidad and run to Grenada. The Jab always win



By Hudson George

I must say Congratulations to our soca and jab jab artists for taking Grenadian music and talent to the highest level of carnival entertainment in Trinidad & Tobago.  They have shown the world that Grenada has creative people with talent to compete on the international stage and win the top prize as Mr. Killa did with his song “Pick up something and Run”. Their performance will also make some of our local critics respect homegrown culture and stop criticising just for criticism sake.

I remember fully well, when some Grenadians with influence within the last NDC government were criticising our Grenadian Jab Jab Mas culture and they were advocating for Spicemas Corporation (SMC) to import Trinidad & Tobago style “Pretty Mas” into our carnival celebration as the main attraction, even though they know historical Grenada carnival is all about traditional mas with grassroots people’s participation and  influence.

They wanted to make Jab Jab mas culture a early morning celebration. However, in order for them to promote their anti-jab jab hate and rhetoric, they were using the radio and television media to criticise the  jab jab mas  and advocating that the Jab Jab masqueraders should only participate in the J’ouvert morning celebration up to  10:00 AM as a deadline, so that pretty mas will become the highlight of the celebration.

But as we usually say in Grenadian English lingo, “The jab will always win”.  Therefore, the critics are just a small minority who have media access to say what they want but they cannot implement what they are trying to promote. They are speaking for a minority and not the majority. They are not the voice of the masses.  The masses represent the people because the people is the masses.

Now, I am wondering what the  local critics are saying  as our Grenadian soca/jab jab artists invade the Twin Island Republic  and converted carnival lovers into our jab jab mas and music culture frenzy.

Our artists made us proud with their performance in the finals of both the International Power Soca competition and the Groovy Soca competition. In the final results Mr. Killa topped the list and in the Power Soca category and pick up the 1 Million Dollars First Prize money and the Monarch title and run with it back to Grenada.  Mr. Legzs was placed in third position.  And in the Groovy Soca competition category Little Vaughan was placed in third position.

In addition, prior to the night of the finals competition, Mr. Killa had already taken over Trinidad & Tobago by storm with his popular song.  Even little children love his song and they are singing it. That shows how some Grenadians who think they are educated and smarter than the rest of us don’t understand their culture. As matter of fact they do not understand what the importance homegrown culture means to us a people.

Now, they could jump high or jump low and continue to criticise and make all kind of negative comments but the fact is that Grenadian music and culture are spreading global.  Just recently in St. Kitts & Nevis carnival celebration there was a Grenadian jab Jab band that won a prize in the carnival street parade.

Additionally, based on what I saw in some of the videos from carnival fetes in Trinidad, it seems as though the Trinidadians are getting into the Grenadian rural style of big party entertainment culture as we have for many years in  Moonlight City and Cow Pen in the big parish St. Andrew.  For example, the Maracas Bay soca party fete in Trinidad looks very similar to Cow Pen jab jab and soca party fete.  So, it appears as though they are learning from Grenada’s culture.

Now, seeing that the Trinidadians are inspired by  our entertainment fetes in rural Grenada where the Mecca of the Jab Jab Culture is embedded in the  veins of the people,  it brings back memories of Mr. Colin Dowe, when he was the Chairperson for Spicemas Corporation  and  he wanted to take away some of the  popular carnival entertainment events from rural locations in St. Andrew parish and centralised those events in St. George’s but he did not succeed.

I personally wrote articles condemning Mr. Dowe for his draconian actions that was unproductive and damaging  towards Grenadian indigenous culture.  I was also disappointed with Tillman Thomas who was our prime minister during that time, for taking too long to fire Mr. Dowe and tell him that he was not suitable for the job.

However, I remember Tillman Thomas did made a statement after SMC failed in the attempted to grab carnival entertainment activities from Moonlight City. However, later on  Mr. Dowe stepped down as Chairman of SMC.  But then again, maybe during that time Tillman Thomas did not want to rock his political boat and face a mutiny because the NDC government was experiencing internal strife.

Anyway, I am not a hypocrite when it comes to Grenadian culture. I believe culture is connected to our environment and historical background but sometimes educated people involve themselves into the environment of culture by grabbing high positions within decision making body of culture, but they do not have a clue of what they are doing.  I believe that the government must protect and respect our culture and the cultural industry.  While the creative people play the role as our ambassadors to put Grenada on the global scene.  Now, right before our very eyes, we are seeing Mr. Killa doing it for us.

However, I must give the former Tillman Thomas NDC government some props too for making a law that protects our tradition mas as Grenada’s culture.  So at the end of the day the jab will always win. And Mr. Killa is the winner of the jab.


Who is responsible for renaming Piton Mountain in St. Patrick as Levera Welcome Stone?



By Hudson George

I was born and raised in St. Patrick parish, Grenada and I always know that the unique volcanic pyramid shaped mountain in the parish overlooking Levera Lake is known as Piton Mountain because this is the name the older folks referred to it as.

Now, I am hearing a different name given for the mountain on Grenada news media report, whereby news reporters referring to it as Levera Welcome Stone. So, I am trying to figure out why it is now called Levera Welcome Stone and what is the reason for changing the name of that God given natural beauty wonder in my parish.

Now if I am wrong, I am willing to accept correction but if I am right, I think it is very important for persons in authority to stop saying that the name of the mountain is Levera Welcome Stone. And if the authorities want to change the name, they should make it public for we the people in this beautiful parish to have an opinion on it, and they must also give us a good reason why they chose to rename the site.

Due to the fact that I do not know why the media news reporters are saying the mountain site is called Levera Welcome Stone, there is also a great possibility that the mountain is not even situated in Levera. There is a possibility that it is situated in Morne Fendue village because my youngest sister bought a piece of land property in Morne Fendue and the villagers who are living in the neighborhood close her property referred to the place as Levera and everybody in the parish referred to the area as Levera, while the property documents says the place is Morne Fendue.

In addition, I remember hiking up to the summit on Piton Mountain when I was 17 years old with a group of young people as myself with some elders as tow guides. I remember we started the journey at the foot of the mountain on Cedars side, after leaving Madeys junction and crossing Cedars Bridge over the river.

As we ascended up from the base of mountain there were a few houses not too far from where the colonial doctor’s house for the parish is situated. As we traveled higher up there were some farming cultivations. I remember there were some cashew nut trees with ripe fruits, mango trees with ripe mangoes, sugar apple trees, pigeon peas, sweet potatoes and some sugar cane.

Then as we elevated higher and higher the scenery was different. There were no farming areas to be seen again. But as young people those days we were excited to see the Welcome Stone because we heard about it from the elders and other young people our age who visited the summit of the mountain before.

However, before we reached the top of the mountain, we saw the Rose Hill village to the west of us. We saw Rose Hill playing field very clear and the houses in the neighborhood close to the playing field, including other villages further away.

When we finally reached the summit of the mountain everybody was excited looking for the Welcome Stone. Then one adult who accompanied us up the mountain knew the area where the stone is situated took us to the spot. It was a nice experience. I remember very well. It was also a bright and sunny day and we were able to see some of the Grenadine Islands north of Sauteurs, including Carriacou in the far distance and those other islands on the east side close to Levera beach.

But the main attraction was the Welcome Stone. And the scary experience standing close to the Welcome Stone and looking down over Levera Lake overlooking a fallen edge gully.

When I think back about the experience standing at the summit of Piton Mountain, it was a similar feelings as looking down on earth through the window of an airplane while traveling at a high altitude.

So, I think it is important that persons who are at management position in the Tourism Industry should come forward to clarify, why they are promoting Piton Mountain as Levera Welcome Stone, when the mountain is known for hundreds of years since in the days of the French colonisation as Piton or Piton Mountain for us in our beautiful historical parish.

For the time being, I can only suggest that they are trying to promote the newly development hotel industry in Levera to attract foreign visitors and knowing that the Welcome Stone is the main attraction at the summit of Piton Mountain, they are trying to capitalised on it by advertising the mountain as Levera Welcome Stone site.

Unfortunately, I personally think that they are going about it with the change of name in a wrong way. We the citizens of St. Patrick are accustomed with the original name Piton Mountain. Therefore, based on human principle, it should be their duty to consult us if they want to change the name of the mountain.

Anyway, I am not anti-tourism or anti foreign investors coming to Grenada and creating jobs for citizens. However, I think changes must come with respect, even though I accept positive changes. We are not primitive people living in isolation in St. Patrick. But then again, I am saying it loud and clear, if I am wrong I am willing to accept correction. And if I am right, then it is the duty for those who are in control of the Ministry of Tourism to correct their mistake because we always know this beautiful wonder site as Piton Mountain.

So, how can I be able boast again and tell my St. Lucian friends that we have a Piton in Grenada similar theirs?








Whatever is the outcome of Venezuela’s political crisis, the Caribbean region will not be the same again



By Hudson George

Whatever is the outcome of Venezuela’s political crisis, the Caribbean region will not be the same again.  If the Nicolas Maduro government survived, or if the U.S. backed interim leader Juan Guaido is install by U.S. military invasion, the region will become infested with foreign military presence for a very long time because the conflict is all about who should controls the largest oil deposit resources in the world.

All the talk about democracy and who is a dictator and who will restore democracy is just a joke. There is no proper democracy in those OPEC oil rich countries. The majority of governments are dictatorship and there is no future plans ahead to create any forms of functioning healthy democracy in the future.

If the present Venezuela government survived the conflict, it will continue to buy more military weapons to protect the regime and there will be a good excuse for the leadership to say that they are protecting the country and government with better military equipment’s in case an unfriendly foreign power tries to invade or destabilised the regime.

On the other hand, if the U.S. invades the country and install a puppet regime, it is obvious that the U.S. will keep some kind of military presence on Venezuelan soil  as long as possible to protect its economic and geopolitical interest. And most likely a section of the population will try to resist foreign occupation of their country. Such a situation will create more bloodshed and loss of lives.

It will pluralised our fragile Caricom countries, whereby politicians in those islands including Guyana, will be playing political games with super powers to fulfill their political dreams.  For example, it is blatantly clear that the present Jamaica’s government is pro American in the conflict.

However, it is expected that in Trinidad &Tobago and Guyana two major political parties will play their opportunistic political game too. As we already heard the voice of Trinidad & Tobago opposition leader supporting the U.S. government in the conflict.  One can only guess that the two main political parties are hoping that the U.S. administration will favour one of them to govern Guyana, due to the fact that Guyana has the potential to have the second largest oil deposit after Venezuela.

With so much oil and gas monies at stake based on western capitalists countries interest, even little Grenada will be targeted and affected too because just recently a  Russian oil company discovered some natural gas deposits in Grenada’s offshore waters.

With the oil and gas deposits in Grenada, it is expected that Grenadian politicians will be interested in the politics of Grenada’s wealth, both internal and external.  So, it looks like a new problem will be added to Caribbean people rights to live peacefully. We have already suffering from the evils of the drug trade that is creating an alarming increase murder rate in the region.

In addition, I have been listening to some radio and television “Calling Programmes” in Grenada on the topic and it seems as though Grenadians who claimed to the Christians and followers of Jesus Christ are playing politics with the issue. Now, I am wondering if they are aware of the fact that Jesus Christ was not interested in wealth and earthly governments. They supposed to know that Jesus Christ was a healer and not a killer for material things.

Furthermore, there is a particular Grenadian woman in Grenada, who always make her contribution to all the calling programmes by reading biblical scriptures, without fully explaining the contents of what she read. But at the end of her reading she tries to make her listeners believe that they are sinful and they must turn their life to God, so that they can be washed with the blood of Jesus Christ. She tend enjoy hearing bad news globally to justify Jesus is coming soon. She fully believe that the political crisis in Venezuela is a sign of revelation time.

I do not know who indoctrinated this woman to read versus of scriptures from the Book of Revelation but I realise that she cannot explain the revelations within the paragraphs that she continues to be reading on a daily basis.

However, I personally do not have to read the Book of Revelation to understand global politics.  The problem in the world today is all about money and power.   The game is all about natural resources wealth that comes with power to control with modern technology.

Presently, there are three powerful countries fighting to dominate the world. The political game is no longer a two way battle between capitalism versus communism.  The three way game is now being played between China Russia and the United States for world dominance.

So, if the United Sates invades Venezuela, most likely Russia and China will do the same thing too in different locations on the globe. For, example, if the United States occupy Venezuela military, China might want to invade Taiwan and Russia might want to invade some other country of political interest.

So, as Caribbean people, we could find ourselves caught up in global politics and become pawns to super powers. These super power countries are like predators, when they are hungry economically and politically, they will do whatever is necessary to remain military and economically powerful.  Now, it seems as though oil rich countries are becoming battlegrounds.


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.