Part 1
Commenting on the Sonu Nigam concert, Mr. Romain Khan wrote a very perceptive letter titled `The Nigam concert and false consciousness’ (Stabroek News on May 12, 2014). The letter does not disparage East Indians in any way, even though some have tried to label it that way. It never said East Indians must stop practising the religions they brought from India. It never argued against East Indian cultural tastes as evolved since 1838. My interpretation of the letter is it calls upon East Indians to not only recognize the sentimental and cultural aspects of life, but also the political and economic context within which their culture and traditions have to be practised. Indeed, many economists have argued culture as a form of institutional construct can shape economic outcomes. This essay, however, is not focused on that. Instead this column and the next one will outline some of the political economy considerations that East Indians should consider since these directly impact on their freedoms and ability to participate in culture.
Before we can do so there has to be some historical context. The Slavery Abolition Act of 1834 meant that African slaves would be free to mobilize in the labour force at the time. However, that would not be the case as indentured immigrants – of which East Indians comprised the largest group – would alter permanently the nascent labour market. The new immigrants increased the supply of labour and added competition in the nascent market. It would have a permanent implication for wages of immigrants and freed slaves alike, including