Dear Editor,
The death or ‘passing’ of Brother Philip Moore, as one of his immediate relatives corrected, came to me as a total shock. I had an eye on Brother Moore since he became recognizable with his piece of sculpture known as the 1763 monument. Many were repulsed by the image they assumed represented Cuffy. But Brother Moore and the government of the day made sure that everyone was made aware of the meaning of every image inscribed on the profile of the African, now mounted at the Square of the Revolution.
That is why I was surprised that recently a Guyanese was asking for an explanation of the “I am God” inscription on the monument. Somewhere along the line the ball dropped big time. As I notice ACDA and some political figures are fighting for Brother Moore’s recognition as a Guyanese hero, in absentia I cannot help wondering if they have contributed to the dropping of the ball.
To this I ask, where are the books that explain the meaning of the inscriptions and representations on the monument? Why do we always find ourselves guilty of recognizing great people after they have passed? Brother Moore would have been pleased to witness the fuss he is stimulating right now. It is a failing because more than anything else the body of Brother Moore’s work is very important to the psyche of Africans. I want to believe that his arrival on the scene was not recognized by the masses of African Guyanese for the part of their inner being his work truly represented. Too much of us, in our folly, were repulsed by the image of the Cuffy monument when in fact we were looking at ourselves. Brother Moore was a metaphysician who delved into African theology and its significance to the enhancement of the African spirit. We were taught to disrespect our inner prowess and cast it aside as heathen. No one wanted us to dig within ourselves and display powers similar to Moses when he stood before the Pharaoh armed only with his staff.
To his credit, President Forbes Burnham is the one who recognized Brother Moore’s work for what it is. Being Burnham he was not going to restrict himself to the stereotypes. That’s why he went ahead and legalized obeah – even though Brother Moore’s work had no bearing on that – with the consideration, I think, of not wanting to suppress African traditions, good or bad. For full disclosure I must mention that I became a member of the Moore family by marriage. The family name may not be fully recognizable as representing many personal Guyanese achievements but they are within our midst – lawyers, judges, doctors an ex-beauty queen and, of course, a world famous sculptor. The family traced their roots to Africa and are members of the Ashanti and Fante tribes of Ghana. How many remember the Guyanese-born attorney, very prominent in the Central Park jogger case, who was brought down by envy and political pressure after he instigated a 1990 boycott of a Korean grocery in New York? I think we now need to do more to enhance the area of the 1763 monument for tourist potential and general education. I thought there were plaques at that location that explained the different representations on the monuments. Maybe my Brother Barrington might consider a design that incorporates a garden type feel.
While at it, let’s recognize our heroes when they are still alive. In that case we should be rushing to ‘big up’ Brother Eusi Kwayana. In fact a plaque with all our African Guyanese heroes, starting with Cuffy to Critchlow to the present should find a place at the monument.
There are Guyanese doing great things out there. Rest in peace Brother Philip Moore.
Yours faithfully,
F Skinner
