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"All ah we is one." Exploring the history, societies and concepts of identity in the Caribbean, give your informed perspective on this statement.

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The Caribbean’s culture and identity is a product of its history. Undoubtedly, the Caribbean is considered a “melting pot” due to its multicultural and polyethnic background. The Caribbean has been constructed through its various waves of migration that have integrated, creating a distinguishable identity, with its myriad of races, cultures and traditions. However, it can be argued that the Caribbean is united to an extent as there are discrepancies that cause division. Still, it should be acknowledged that efforts have been made to unite the regions through its history but constraints exist through gender relations, sexuality and racism undermining the proposed statement. This blog thereby aims to examine the contentious debate of the validity in the statement, “All ah we is one.”

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This is the list of sources used during this research.

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Fundamentally, the Caribbean is defined geographically, politically, geologically and historically. These multitude of definitions each seek to highlight different elements that make the Caribbean itself. Essentially, the Caribbean is defined as a sociohistorical area characterized by colonialism, enslavement and indentureship, based on different modes of production, and a plethora of revolutions and revolts. The Caribbean’s culture has been historically influenced by European culture and traditions, especially British, Spanish and French. With Columbus’ arrival, the old and new worlds collided resulting in either cultural erasure or cultural syncretism. With near genocide of the Amerindians, the Europeans turned to Africa, thus birthing the slave system. The Plantation System inflicted the social hierarchy grounded on pigmentocracy, spanning the 16th to the 19th centuries amid developing Europe and having learnt of the Caribbean’s wealth, the region became known as the “Cockpit of Europe.” Moreover, the concept of Indentureship employed the use of a contracted system where labourers- the Chinese and East Indians- would work under conditionalities. These different groups passively and actively revolted to liberate themselves from economic, cultural, religious and psychological control by the Europeans. One revolutionary revolt  was the Haitian Revolution of 1804 which brought Haiti to be the first independent Caribbean nation and subsequently inspired smaller revolts like the Barbados and Demerara revolts. The East Indians and Chinese revolted by way of cultural persistence which united the different racial groups, that is, the Chinese, East Indians and Africans. Through these historical transgressions, the Caribbean was able to form its own discernible identity where it comprises a plethora of cultures all attempting to coexist and maintain its “melting- pot” nature.

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Therefore, though the Caribbean has undergone and surpassed many obstacles throughout history, its identity has been shaped to reflect its breakage in the indoctrinated principles forced by the Europeans. It is of popular opinion that the Caribbean is not homogeneous but rather a dynamic system, divulging the expression of various religions, cultures and races. Despite issues plaguing Caribbean countries such as gender relations, sexuality and racism, its development should not be undermined. Caribbean territories have evolved, formulating its identity through its history and ethnic inclusiveness. Regardless, the statement, “All ah we is one” is still a controversial topic with arguments purported to debate. The writer however, agrees to an extent with the statement by analysing both the dividing factors but reinforcing the coalesced aspects that shape the Caribbean’s identity.

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Gender segregation exists in Caribbean society and underpins the unity that seeks to arise as women are treated unjustly and unequally to men especially in academic and occupational life. The patriarchal mentality that women are inferior stems from African and East Indian culture during the Post- Emancipation era but exists in contemporary society accounting for the divide within the Caribbean. Education in this era subjected girls to learn needlework while boys were taught arithmetic and woodwork. Those conventions in the Caribbean have largely served to regulate women’s roles to ensure a male- dominated system. However, girls are striving tirelessly to eradicate this embedded concept. Dr. Canute Thompson in his study portrays girls’ combat to surpass boys in academics as seen evidently in the contrast in 1982, where there was an 8:2 ratio of male graduates to female graduates from the Mona Campus of the University of the West Indies. By the end of 1992, the situation reversed as there were 70% female graduates from the Mona campus. This shows that females are breaking free from the institutionalised roles ascribed to them. Although women are attempting to shatter this stereotypical thinking, the patriarchal mentality lingers as men still feel superior to women as they strongly dominate agricultural occupations, plant and machine operations, and crafts–related jobs, while women dominate clerical positions. The Caribbean Development Bank (2016) reports that gender inequalities do not only represent human rights issues, but pose serious constraints to economic growth and well-being in the region. Still the Caribbean continues to battle with persistent gender inequalities which causes the unity of the Caribbean to be contradicted.

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Sexuality in the Caribbean has also led to the drastic split between the region as many adopt the traditional heterosexual pysche. The Centre for Young Women’s Health defines sexuality as including sexual orientation, such as who a person is attracted to and whether the person identifies as heterosexual, homosexual or bisexual. There exists sexual discrimination, adding to the lack of homogenity in the Caribbean. In Kempadoo’s article, “Sexuality in the Caribbean: Theory and Research,” she contended that Caribbean sexuality is revealed as heterosexual in nature, controlled by male sexual desires and needs, and where sexuality for men is attached to polygamy, identity, and power, and for women to fidelity, reproductive interests and economic needs. Homosexuality is oft highly criticised by the public due to its trangression from the stereotypical sexual preferences. The Europeans were deeply entrenched in Catholicism which rejected homosexuality as it was not “Godly” since sexual preferences were to be strictly maintained between a man and woman. Such mentalities were established due to differing versions of homophobic laws which were relics of British colonialism during slavery and even in the post- Independence period. This therefore prohibits same-sex conduct between consenting persons. However, this concept has gradually been shifting as some countries within the Caribbean have decided that homophobhic laws are indeed unlawful and wrongful. In Trinidad and Tobago, for example, the Jason Jones v Attorney General of Trinidad and Tobago case was a landmark for sexuality as Mr. Jones sued for colonial-era anti-homosexual laws, deeming them unconstitutional. His case was the first in the Caribbean to overturn the criminalization of homosexuality. Although this was pivotal in Caribbean society, many regions such as Jamaica, Barbados, Dominica and St. Lucia, to name a few, still have not accepted homosexuality as part of its diverse community. Nevertheless, if the Caribbean wants to advance its beauteous distinct identity, eliminating laws that discriminate based on sexual orientation should be considered a human rights obligation. Hitherto, it is still considered incongruent with the traditional values and morals that society deems important, those implemented through colonial rule and subsists today. The aforementioned countries uphold the criminalization of  homosexuality as their buggery and gross indecency laws are a residue of British colonialism and therefore, those who represent the LQBTQ community are disfavoured and met with great hostility. This displays that the Caribbean cannot be unified through its unacceptance of those with differing sexualities.

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Racism and colourism are other factors that subscribe to the Caribbean’s division, undermining the statement. This intolerance arose due to the plantation society, arranged hierarchically where people were ranked via their pigment and were ascribed, prohibiting upward social mobility. In support, Dr. Eric Williams in “Capitalism and Slavery" explained that slavery was not born of racism, rather racism was the consequence of slavery and resulted in the development of Europe. Racism, though hopeful to have ended with slavery, still prevails in contemporary society. This xenophobic attitude causes the split amongst Caribbean people as lighter- skinned are put at a greater advantage whether it be in the workplace, schools or even in music. This may be evident by Jamaican artist, Vybz Kartel in his song, “Cake Soap,” where he basically explains achieving a lighter complexion by washing his face with cake soap, symbolic of skin bleaching. Many efforts have been made, albeit, to show that dark-skinned is beautiful and individualistic by many Afro- Caribbeans, namely, Una Marson, through her literature and pioneering works. Presently too, there are racial slurs spoken insensitively such as “coolie” and “nigger.” “Coolie” is considered a pejorative, contemptible word used in reference to Indo-Caribbean people, particularly descendants of the original jahaji indentured workers brought to the Caribbean by colonists, akin to referring to a black person as “nigger.” Thus, showing that this Eurocentric mentality where fair- skin is above dark- skin, reveals the remnants of racism and colourism born out of the Plantation system. This issue continues to be a societal ill, thereby, disagreeing with the statement.

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On the other hand, slavery has been a defining factor in the formation of the Caribbean identity, causing many groups to amalgamate to create a peaceful society. The Caribbean identity may be defined as the profusion of cultures, ethnicities, beliefs, qualities and religions of the geographical region of the Caribbean. According to Sharon Hurley Hall in “Exploring Shadeism,” “The experience of slavery is the bedrock on which Caribbean society has been founded.” Historically, a bulk of the region’s people descended from enslaved Africans. Due to the traces of African beliefs and customs, together with European values and principles that existed under slavery, there has been significant contribution to identity in what it means to be a man or woman in the Caribbean today. These mixtures have been additionally enriched by the heritage of indigenous Amerindian populations and the influence of immigrants from the Middle East and Asia. Though, the argument has strongly been put forth that racism evolved from slavery and has negatively impacted Caribbean men and women in society even today. While this may be true, strides are being made, for example, Antigua and Barbuda at the Inter-American Convention against Racism, Racial Discrimination and Related Forms of Intolerance became the first Caribbean country to ratify an agreement to end racism. This major step affirms the equality of all humans, regardless of their race and is inspirational to other Caribbean countries to follow suit.

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Moreover, Caribbean society is diverse where interaction among the different groups binds the region together. Anthropologist E.B. Taylor (1871) defines culture as that complex whole which comprises knowledge, beliefs, art, morals, laws, customs and habits and any other capabilities acquired by man as a member of society. Cultural diversity refers to a situation where different groups may coexist in one defined territorial space. Such diversity occurs when assorted groups congregate, sharing culture. Within the Caribbean, this occurred during the migration of major groups during colonisation, enslavement and indentureship. Despite the controversy that a culturally diverse society will have religious intolerance or racial discrimination, it is this cultural diversity that adds to the richness and complexity of Caribbean identity. A prime example to display cultural integration is the festival of Hosay where there was unity amongst the racial groups. Notwithstanding it was Muslim- based and comprised mainly East Indians, there were African drummers who aided in carrying the taziahs while the Chinese donated the materials. This celebration is still celebrated in Trinidad, largely in St. James, and includes participants from all races, religions and walks of life. Another crucial celebration which unites persons from varying cultures is that of Carnival. Carnival was a celebration brought by the colonisers and the slaves were not allowed to participate so they held “Jamette Carnival” which were mockeries of the Europeans. After Emancipation, the newly ex- slaves continued their Carnival in the streets and this initiated a common practice to express their individualistic power. In Dr. Norma Vascotto’s article, “Carnival State of Mind,” this celebration is keen to the Caribbean identity because it signifies freedom against the colonial hold and is one of Trinidad’s most influential cultural factors, symbolising its expression of liberation. Thereby, via cultural festivals such as Hosay and Carnival, the Caribbean identity is propounded to be unique and consolidated, hence, validating the statement, “All ah we is one.