Dear Editor,
From all the evidence ‒ exhibitions, pronouncements, and costumes, this is the time, indeed the season, of celebrating African history and consciousness of Africanness. By the time this is published some of the explicit signs of this fundamental identification would have disappeared, hopefully with the sense of awareness still intact.
On the TV programme ‘Spotlight’ there was much animated discussion amongst David Hinds, Audreyanna Thomas and a persistent Vincent Alexander, which kept re-emphasising the need for a more expressive, visible and audible African persona as a proactive ingredient within Guyanese culture. Interestingly, in an argumentation in which there was hardly disagreement, there was a pause inserted by one of the panelists when another related the story of a circle of Afro-Guyanese having reservations concerning an actual incident in which one group demurred about participating in the ceremony of libation.
Not unreasonably the explanation was offered that it is possible that being a ‘Christian’ might have occasioned the specific withdrawal in the circumstances. While in the nature of the discussion the expressed reservation did not necessarily strike a discordant note, it is not to say that it did not evoke some thoughts others may wish to contemplate.
For one, the reservation stirred reflections about the degree of homogeneity amongst ‘African Guyanese’, given the fact that some are members of, and believers in, a range of religious sects, while too many are non-believers. For in addition to the formal traditional religions some of the elders have come to accept unquestionably, there are myriad groups who have been attracted to the promise of miracles, personal salvation, and even material benefits, by an increasing range of persons who portray themselves as the legitimate Word.
The television has provided ample opportunity to offer clueless persons hope and help, albeit in reaching towards differing directions.
One could not help pondering about the dilemma which needs to be addressed more fundamentally if the aspiration of homogeneity is ever to be achieved. Interestingly, the discussion did not only leave out reference to, but critically ignored examination of, and reflection on, those elemental factors which reinforce the identity of those other members of the Guyanese society, with whom a disaggregated Afro-Guyanese section seek parity.
For better, rather than worse, it would appear that after all the dilation about somewhat vacuous concepts, the conversation needed to be better crystallised into a much more substantive implementable strategy – of how to develop a degree of homogeneity from amongst the various denominations (and non-denominations) of Christians, for example. What can be the bond which could bring together a range of ineffectual groupings who are led to follow, and believe in, a number of a kind of tribal leaders, who ignore, rather than coalesce with, other leaders like themselves?
The result is that these groupings of Afro-Guyanese inhabit their respective islands of consciousness during the intervals between the annual celebrations of a sponsored consciousness each August.
Contrast this hiatus with the enduring image of Hindu Temples and Muslim Mosques from which emanate daily and constant reminders of the singularity of identity of our Indian brothers, and the overriding legitimacy of the awareness of self.
The Afro-Guyanese has no such monolithic foundation of consciousness to reside upon; no single theology to inspire any sustained togetherness, materially or spiritually. Interestingly, in the meantime, it is they who have long dominated the profession which has taught skills to their counterparts from the beginning, and onwards, unmindful of the fact that special attention to their own would serve to heighten the recognition of the synthesis between teacher and taught; incidentally not only in school, but even in sports where the spirit of teamwork is inculcated and practised productively.
But the discussion also proved the essential gap which obtains, moreso in adult relationships, despite the learning experience about teamsmanship, when personalities assert their differences and would not agree on goals that could benefit the neighbourhood or the community.
Even where farming abounds the individuals find satisfaction in being on their own, rather than merging their efforts into productive and profitable cooperative business enterprises as an example to those in other fields of endeavour.
Hopefully it is not totally irrelevant to recall what was probably the first known African Development Association, of which I became conscious in the 1930s, the decade of my birth.
There was also the Negro Progress Convention. Then my only vivid recollection was of my godfather, Ferdinand Christopher Archer, a tailor, who was its founder member, Secretary and Treasurer, and through whose business space a small boy could wonder at portraits of Haile Selassie, Ras Kassa, Ras Tafari and Marcus Garvey, amongst others. When visiting, my tinsmith father would take me to that awe-inspiring environment, but refrained until the 1940s (the years of World War II) to let me know when was the 25th year of his presidency of the Association.
But these two represented other tradesmen and women, vendors and small business entrepreneurs like themselves, establishing their first lasting legacy in what is now known as the Archer’s Home, which pioneered protection for abandoned senior citizens.
But these thirty odd ‘African’ Guyanese of the ADA had a bigger vision. They contrived out of their meagre contributions to erect what was known as the African Development Association’s Auditorium, a two storey building at 167 Charlotte Street, Lacytown, a lot, incidentally immediately west of the then Cheddi Jagan dental surgery.
The building was soon occupied by a newly founded Washington High School, with Aubrey P Alleyne who had transferred from Central High School, as its first Principal. Aubrey P Alleyne went on to become the Speaker of the House in the first independent National Assembly.
For the record the school was in later years acquired and managed by Principal R E Cheeks, as the British Guiana Education Trust. What was consistent about these educational regimes was that they both produced students who grew to believe in, and did enjoy, the equality now so elusive to generations after.
In the meantime lot 167 Charlotte Street, Lacytown, remains empty, escaping the greed of current profiteers, as if waiting to be legitimately passed on to a successor, possibly like ACDA.
Meanwhile, as I write I can overhear an evangelistic appeal to individual beings to be saved.
There is no reference to their being educated, to farmers merging into cooperatives, to individuals embracing in a conversation for joint improvement; no advice to small ambitious entrepreneurs to turn to IPED, for example, for assistance to grow and achieve parity. There is simply no direction as to which road to travel to achieve the objective of equality which the panelists so glibly urged.
The whole point being that equality must first be established amongst our own Afro-Guyanese, as a precursor to equality with the rest of the society. So that ACDA, related organisations and their advisors should commit to activating an effective strategy of self-help, and self-respect, leading to equality.
Yours faithfully,
E B John
