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The Merriam-Webster dictionary defines identity as the qualities that make a particular person or group different from others. It is the characteristics, style and manner that allows us to recognize a person, group or thing. These characteristics are considered to be salient to one’s identity.

Identity is fluid rather than fixed. It can be changed. It is influenced by both personal choice and society in the form of existing social norms.

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There are various theories relating to Caribbean identity. The three main theories are the creolization theory, the plural society theory as well as the plantation model. Both the creolization theory sees the Caribbean as a “melting pot,” and believe that there is cultural homogenization whereas the plural society thesis views the region as a “hodgepodge” of cultures and ethnicities (Allahar, 3). Personally, I believe that the plural society theory is the closest to the reality of the Caribbean.

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The creolization theory/ the creole society theory was developed by Edward Kamau Brathwaite. It stated that the convergence of several diverse cultures created brand new, unique cultural systems. However, this theory does not describe the reality of the Caribbean. It merely describes what many people in the Caribbean would like it to be. According to the creole society theory, the separate communities that reside in the Caribbean shed or discard their own historical-national identities to embrace the West Indian Culture. The process of creolization involves acculturation and interculturation. The creole society theory mainly applies to the African-European relationship. It was criticized for being too Afrocentric. The distinct groups or cultures in the Caribbean are classified as either superior or inferior to each other. The relationships are based on a colour or class hierarchy.

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The plantation system played and essential role in the economic, social, political, and cultural life in the Caribbean. According to George Beckford, features of the plantation experience manifest themselves in each aspect of society (Mustapha, 109). Some of the features present in the contemporary Caribbean include a preference for metropolitan values, inequality and discrimination, some people in the Caribbean still work in the best interest of the wealthy minority and maintain the hierarchy in which the ruling minority is at the top. The plantation society model depicts that the population in the Caribbean is passive and at the mercy of the European powers. Beckford also stipulated that among the aforementioned characteristics of the plantation society, that these societies are culturally plural, and the different races are brought together by economic activity. Additionally, plantation societies demonstrate rigid patterns of stratification.

The plantation society thesis has two variants: the ‘weak’ variant and the ‘strong’ variant (Craig, 147). According to Susan Craig (147), the ‘weak’ variant refers to the argument that plantation societies are the dominant type of society within the region. The plantation societies are illustrated by unstable family organizations, a class hierarchy, a low level of community integration and mobile populations that are recruited for seasonal jobs. The ‘strong’ variant of the argument is in the analysis of structural dependency in the Caribbean. Best and Levitt described three models that illustrate the major characteristics of the Caribbean economies. The three models start with the pure plantation economy of the slave era, then the modification of the plantation economy in the century after emancipation and lastly, it was further modified with the strategy of industrialization by invitation in 1940 (Craig, 148).  The Best and Levitt theory overlooked the presence of social forces that contribute to change.

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The Plural Society Theory was developed by a Dutch economist J.S. Furnivall and applied to the Caribbean by M.G. Smith. This theory emphasized on the differences rather than similarities. Smith believed that Caribbean society is not homogenous. The different cultures and ethnicities exist in the same region however, they exist entirely in separate communities. These separate communities have a competitive relationship. They often meet and mix however; they do not combine socially and culturally. In plural societies, there are alternative and exclusive institutions rather than shared basic institutions. Hence, the Caribbean does not consist of a homogenous society. Smith did not see plural societies as stratified by class however, each race may have internal classifications (Mustapha, 110). In the Caribbean, there are many different cultures. Each culture has different practices and different forms of the common institutions. They each have their own religion as well as their own form of marriage and family systems. For example, the most common and accepted type of family was the nuclear family in which there were both parents with children. However, Smith noticed many other family types in Jamaican society.

This theory on Caribbean society was criticized by Braithwaite, Carl Stone and Susan Craig. Braithwaite redefined plural societies as societies that contain so many different groups, each with its own subculture, that only few cultural symbols are shared.  Braithwaite criticized Smith’s theory on the grounds that all societies are pluralistic and there are no homogeneous societies. Carl Stone conducted a survey in Jamaica that revealed that the differences are not between the cultural sections but based on more material issues such as income and resources. The survey also showed that the respondents believed that they belonged to different classes rather than cultural sections. Additionally, Susan Craig criticized that the plural society thesis developed by Smith is unable to explain social change namely cultural change.

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Is there one Caribbean identity? Is the Caribbean unified?

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Is there one Caribbean identity? Is the Caribbean unified?

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I cannot confidently say that there is one Caribbean identity, nor can I say that the Caribbean is unified. There is little to no evidence to prove that either statement is true despite the common history of colonialism. The colonization of Caribbean territories introduced different cultures, ethnicities and politics to the region as well as sub-regional traditions. Brathwaite believed that creolization gave the Caribbean territories a shared identity however, these creole cultures did not become fully fused regionally. They did not yield the same cultural product in every island throughout the Caribbean. Different Caribbean countries have noticeable divisions in racial, ethnic, cultural, religious, and linguistic dimensions (Allahar, 10). An example of this is the prejudice that exists between Indo-Trinidadians and Afro-Trinidadians. Both groups reject the trope of mixing and fusing their cultures. They reject the idea of creolization (Brereton, 235). Hence, Trinidad us a pluralistic society. In my opinion, the Caribbean is made up of pluralistic societies. Caribbean territories do not have cultural unity and tend to reject the idea of achieving this unity. Allahar (16) argues that West Indian society is made up of many different cultures while sharing structural similarities since these Caribbean territories were significantly impacted by slavery, colonialism and sugar. Hence, various Caribbean countries have similar forms of social structure and social organisation. Benedict Anderson defined a nation as an imagined political community. He explained that it was imagined because the members of even the smallest communities will never meet every person in that community (Bergholz, 5).

Frank Moya Pons believes that the people of the Caribbean lack Caribbean consciousness which in turn negatively affects any attempt to create a real sense of community. There have been various attempts to create a Caribbean community. The end of the West Indian Federation in 1961 shows indicates that these ten countries were not ready to compromise and forget their personal political relationship with each other for the sake of Caribbean unity (Allahar, 15). There is also the development of the Caribbean Community, CARICOM, which is the oldest integration movement in the developing world. One of its fundamental objectives is to create high quality jobs and expand incomes (Patterson, 21). However, due to the economic differences and individual national systems, each CARICOM member would have different qualities in services. There are significant differences in the economic performances among CARICOM members. Both the University of the West Indies (UWI) and the Caribbean Examinations Council (CXC) were attempts to unify the West Indies.

There is no one Caribbean identity. Each Caribbean country, despite sharing a similar history and structure, has different cultures and different ways of life. There is no standard culture in the Caribbean that can be used to define the region. Most Caribbean states have internal pluralism which strongly prevents the creation of a single “uncontested nationalist identity” (Premdas, 830)

There are many conflicts that occur within the Caribbean. There is a mutual distrust among major communities that leads to separation. For example, in the contest for homeland, Dominicans discriminate against second and third generation Haitians. In the case of Trinidad and Tobago, the Tobagonians see their way of life as superior to Trinidad’s. Tobagonian’s belief that they are superior to Trinidadians makes itself evident very often. I remember reading about a Tobagonian man who said that he would never visit Trinidad especially during carnival and when he was asked why he sharply responded that there was too much violence in Trinidad. I have witnessed this prejudice myself when I visited Tobago. It was rather disappointing when a little boy, no more than seven years old, looked at my younger brothers and proceeded to turn to his sister only to tell her “look at these stupid Trinidad boys.”

The Caribbean is not a unified place. Even Edward Brathwaite stated that Caribbean unity is a fantasy and that the divisions between the countries are real. As I mentioned before, Caribbean countries have very different, distinct cultures albeit having similar structures and a similar history of colonialism. These structural and historical similarities are not enough to create an integrated, unified community. Besides culture, the Caribbean communities are undoubtedly divided by race, colour, ethnicity, and many other factors. Another factor that may be affecting Caribbean unity in a negative manner is the level of development. Each Caribbean island is at a different level of growth and development and may not want to provide help for each other.

If there cannot be unity in a single country, how can there be unity across the entire Caribbean? People are often stigmatized in their own country, especially those with disabilities. For example, children with Autism Spectrum Disorder cannot attend normal schools not only because the teachers are not trained to deal with but also because they are often bullied, not only by other students but teachers and principals as well. Many people in the Caribbean are intolerant to differences. Old stereotypes have been and are still being used to ostracize both children and adults who have disabilities. Additionally, there were even laws in place that criminalized same-sex relations. Some persons also discriminate against those who are not as educated as they are regardless of the other person’s circumstances.

The purpose of carnival is to show that we are capable of ignoring hierarchies and that we practice tolerance and respect to differences (Antoine-Dunne). During carnival, differences in race and class become invisible but this unity no longer exists once carnival is over. People return to being prejudiced and to using stereotypes to define others. The acceptance of others and the tolerance for differences completely disappears.

The statement "all ah we is one" is a very broad one that may not achieve the same response by everyone. Personally, I believe that the opposite is true. There is no clear-cut answer when one is asked to define the Caribbean or to explain its identity.

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Anneke, Jessen, and Ennio Rodriquez . “The Caribbean Community: Facing the Challenges of Regional and Global Integration.” Jan. 1999, https://publications.iadb.org/publications/english/document/The-Caribbean-Community-Facing-the-Challenges-of-Regional-and-Global-Integration.pdf.

Antoine-Dunne, Jean. “All Ah We Is Not One.” Newsday, 4 Feb. 2018, https://newsday.co.tt/2018/02/04/all-ah-we-is-not-one/.

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Brereton, Bridget. “‘All Ah We Is Not One:’ Historical and Ethnic Narratives in Pluralist Trinidad.” The Global South, vol. 4, no. 2, 2010, pp. 218–238., doi:10.2979/globalsouth.4.2.218.

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Julien, Joel. Masqueraders Cross the Queen’s Park Savannah Stage for Carnival 2017. http://www.guardian.co.tt/life/the-guardian-behind-the-first-savannah-stage-6.2.765816.04f47ce358.

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Patterson, P.J. https://sta.uwi.edu/iir/normangirvanlibrary/sites/default/files/normangirvanlibrary/images/The Promise of Caribbean Unity.pdf.

Premdas, Ralph R. “Identity, Ethnicity, and the Caribbean Homeland in an Era of Globalization.” Social Identities, vol. 17, no. 6, Mar. 2011, pp. 811–832., doi:10.1080/13504630.2011.606676.

Surtees, Joshua. “All Ah We Is One Family.” Trinidad and Tobago Guardian, 12 Mar. 2014, http://www.guardian.co.tt/article-6.2.379814.f354e14dbc.

“Who We Are.” CARICOM, caricom.org/our-community/who-we-are/.