Identifying various influences in shaping gender concepts

Objectively, gender issues in various groups comprised of the Caribbean society were identified which traced to the pattern that shaped gender relations in society today.  The objective to be discussed is to identify various influences in shaping gender concepts. Gender role traditionally began with men as protectors and dominant, and women as caregiver and submissive.

 

December 22, 2015
By: Sarah Duval

Typically when I analyze the issue of gender inequality my thoughts are limited to what I have experienced as a 
woman living in the Western world. Although I am of Haitian descent, my knowledge about the oppressiveness of a patriarchal society doesn’t venture far past the shores of North America. I have never asked my Mother or Grandmother what their experience was living as women in Haiti; a country far less liberal and just than the United States is when it comes to the treatment of women.

Being a first generation American meant my parents still raised me with some of the gender roles and double standards that exist in Haitian society, but what I have had to deal with is not even a fraction of what Haitian women and other Caribbean women experience in their home countries.

The issue of gender inequality in the Caribbean became relevant to me after reading an article about a sexist comment made by Haitian president Michel Martially. Earlier this year at a campaign rally, a woman asked President Martially what he planned on doing about the lack of electricity in her region. Instead of answering her question appropriately, he responded by telling her to go find a man to have sex with.

President Martially is known for being filter less and loose lipped; however, that doesn’t change the fact that his comment was totally unacceptable. The comment he made is reflective of a widespread sexist mindset in the Caribbean. Unlike women in the western world, it has taken much longer for Caribbean women to combat this sexist culture and ascend from their status as second class citizens.

Gender inequality in the Caribbean oftentimes stems from people’s manipulation of religious texts, calling for women to be submissive and men to be dominant. Men feel compelled to control their wives and daughters, ruling their households with an iron fist. The result of this is that a great deal of women in the Caribbean end up in low sectors of society in terms of employment, wages, and political representation.

Statistics report that women in the Caribbean face job discrimination that limits them from being promoted in the workforce. This discrimination is able to persist because social and legal institutions do not pledge to stand behind and advocate for their equality in all aspects of life such as employment and earning, as well as social and political participation.

Poor economic conditions have put a massive strain on family life, leading to an increase in domestic violence Caribbean women face. Economic collapse and crisis are often correlated to a rise in domestic abuse. Sexual violence against women is also pervasive in the Caribbean.

Three Caribbean countries are among the top 10 for reported incidence of rape, and all Caribbean countries have higher than the world average for rape. There are laws in the region against domestic violence; However, fewer than half of Caribbean countries have laws that protect women when it comes to marital rape and sexual assault. It is also extremely difficult to document cases of abuse because women often remain silent out of fear.

There is a group of women in the Caribbean, who find difficulty living their truth because their unique identity puts them in danger. Women who identify as lesbian, bisexual or transgender are in a constant state of fear and peril. Despite the presence of intolerance towards them, there is still an abundance of queer women. However, the immense discrimination they face causes them to hide their identities. There are social and criminal ramifications for being queer in the Caribbean.

To be a transgender, lesbian, or bisexual woman in the Caribbean means to not only face public shame but to also face violent brutality. Far too many queer women have been assaulted, ostracized, and forced into pretending that they are cisgender or heterosexual. Queer women living in the Caribbean have to endure the oppression that comes with the intersection of their identities.

There is an urgent need for both social and systemic change in Caribbean countries. The United Nations in collaboration with the governments of many Caribbean countries are actively trying to bring about change. The United Nation’s Convention on the Elimination of Discrimination against Women has been working with Caribbean countries to achieve gender equality in the labor force. Partnership for Peace, UN Trust Fund to End Violence against Women, and other organizations are all working to end violence against women in the region.

These initiatives have been effective, however, there is more that needs to be done. There have been crusaders and small organizations trying to better the lives of queer women, but little to no governmental efforts have been made. The intrinsic worth of women as capable, self-determining individuals needs to be promoted in Caribbean society. Once this is recognized, Caribbean women can experience liberation and freedom from gender inequality.

Eras ago, gender inequality stemmed from the system of indentured age, where many indentures, both males and females changed their focus on the plantation to that of the peasant economy. A structure of division of labour was placed in order to support this peasant economy. As a result, men were given higher paid factory and plantation jobs whereas women or girls were employed in peasant production with lower wages. 

Also, tying to the sexual division of labour, had influenced the gender bias for the Indian society, since men earned tangible income while women didn’t earn anything for their performed task. 

Another influence which historians have revised was the patriarchy nature of the Indian society which emphasized on the gender domination outlined in Unit 9 of this course. Sarah Duval spoke about Haitian President unacceptable and sexist comment made towards a woman when she asked, “What he planned to do about the lack of electricity in her region.” He responded by telling her “go find a man to have sex with.” This matter made a reflective widespread sexist mindset in the Caribbean, which reflected on Caribbean women unlike second world women, whom take longer period of time to fight against sexist culture and inequality.

Caribbean sexuality, is another objective issue in terms of shaping gender concepts. Reflecting on the article, the author quoted “that this a group of women in the Caribbean who find difficulty living their truth because their unique identity puts them in danger.” These women were identified as bisexual, transgender and lesbians; they faced a constant state of fear of society for who they were truly identified as. The United Nation Convention on the Elimination of Discrimination against of women has been working with the Caribbean countries to achieve gender inequality.

Comparative to the past century, the ending of enslavement period in 1838 the wide scale movement on the plantation which represented the unmanageable gender abuse. The movement represented manifestation of a movement in order to improve the social standing for women and gain freedman’s ship.

Based on the concept of Education, it was deemed feasible for boys greater than girls and the type of education revealed gender biases. In the light of the twentieth century with the widespread of education females of all races and ethnicity were granted the opportunity for high availability of white collar jobs. The created independence for women and rigid economic dependency of Caribbean women over men.

This ties to the second main article of this portfolio named, “Feminist Activist” which information was drawn from the sub title, “Day 12 Women’s Activism in the Central America and the Caribbean.” The main idea of the article aimed organizations from around the world that assisted women through the attempt to curb inequality and discrimination. An example of an elite organization is “Vital Voices,” a non- profit, non-governmental organization that works with women leaders in areas of economic empowerment, political participation and human rights.

1. CARIBBEAN IDENTITY

The objectives of this topic I have decided to discuss is the issues concerned with the formation of the Caribbean. Caribbean Identity is differences rooted in issues such as race ethnicity, class gender and cultural diversity. 

Diaspora Double Consciousness has been seen as an issue along the line of Caribbean Identity, its definition which means the creation of a sense of dual identity which has historically been faced by diasporic communities as they decide whether they should adjust and accept exile and make most of the current situation. This bring us to the article that I have chosen to discuss for Caribbean Identity.

I have extracted an article from Jamaica Observer, dated March 17^th, 2015, titled “What do we do for Africa.” The article speaks about Jamaicans who say they love Africa but are absent for Africa in times of need and help. Quoted by Abrahim Khan (1996) “Identity is exclusive, and a distinction can be made between the fact of identity and sense of identity.”The fact of identity is an issue concerned with the formation of the Caribbean which is proven in this article.

Franklin Johnston

http://www.jamaicaobserver.com/columns/What-do-we-do-for-Africa-_93477
Saturday, March 25, 2017     

Once we were in tune with roots; black Americans had no glossy picture books about fictional empires to balm racial hurt, but we needed no opiates. The West Indies (Anglophone Caribbean), aka Caricom, is the largest body of black nations outside Africa (all islands 90 per cent black). We run things. We are blessed as our poverty is small to Africa’s. We led anti-apartheid, black power, Third-World issues. We are large yet oblivious of Africa’s famine. Where is our leadership? Have we no compassion?

The University of the West Indies (UWI) students were keen and we led the islands in vision, passion and action. Back then, churches, unions, entertainers, and pressure groups extended freedom; some now cauterise them. We had conscious politicians who stood firm and defied the cookie cutter mentality and UWI teemed with intellectual energy. Journalist were no echo chamber for politicians mouthing bumper sticker clichés; they bruited issues of gravitas — not always right — but spoke for the small man and paths less travelled as the worn ones got us nowhere. We owned African issues. UWI balanced activism and academic excellence, and we were better for this. So what happened to us?

Today Ethiopia, East Africa is in the throes of famine and starvation yet we have no fund-raising, volunteers or food banks. British media appeals are in high gear, and as I write a London radio station asks £5 from every listener. Our diaspora is inert as “some 800,000 kids in East Africa, aged six months to five years, need life-saving treatment for acute malnutrition” (

 

ITV News).

The UK Cabinet is in relief mode despite Brexit, Scotland and the Westminster terrorist attack by ISIS — four killed, 40 injured. Is our Cabinet, Caricom too busy? UK Disaster Emergency Committee is raising money to help over 16 million people near starvation in Somalia, Ethiopia, Kenya, South Sudan ( ITV News). Last week’s campaign raised £15 million from the public in one day. Nigeria, well-endowed in minerals, oil, farmland, manpower is facing famine in the north-east with 17 million at risk; 75,000 kids face starvation and some 10 people a day die of hunger in camps near State capital Maiduguri (

The Guardian, UK). Wealthy Nigerians hold back fearing corrupt use of their cash, but in London some £24 million was raised up to Friday. Do we care?

Rastafari, Africanists, academics glorify Ethiopia to enhance causes and careers, but don’t care a damn for Africa — all PR! In the UK charities work in Africa, white people give millions, and students take a gap year to help out. We see nothing, hear nothing, and have not one “live aid” concert for Africa. Our entertainers, cultural activists “eat a food” on the back of Africa, yet are insensitive to its trials. We exploit Brand Africa for enrichment but, “Oh, we poor what can we give?” Anancy lives!

We are part of but not the Caribbean, and many brands which say “Caribbean” are West Indian. Core Caribbean peoples in large islands are excluded from Caricom by closet racists, so we imagine blacks, as in Africa, are their priority. But, no, play the race card to keep power black. To them Africa is image and convenience — get reparation from white buyers not black sellers of slaves. Africa still sells people yet starve; Europe no longer buys people and prosper — retribution?

Some say the white man caused famines in Africa but Ethiopia, the home of Rastafari god, which was never a colony, had famines since pre-history. The images of skin-and-bone kids, as in the 80s, with whites distributing aid are suppressed, but our media must expose them. Black Americans are invisible; Caricom and Rastafari too, yet Trinidad and Guyana Indians were generous when their fatherland had floods. What do we do for Africa? Will we send Red Stripe cassava, Trade Winds oranges, JP bananas? What will Cabinet send? What will Caricom? Sympathy? I am ashamed for Jamaica.

Derek Walcott is dead

St Lucian, Nobel laureate 1992, and Caribbean man Derek Walcott is dead. He was a global icon who I studied, acted in his plays, met in my youth, raved about “Ti-Jean and his brothers”; his love affair with himself was patent. I was gutted when, in 2009, he missed the Oxford chair in poetry. He withdrew after sexual harassment accusations in Boston went public. Curiously, self-confessed sadomasochist Vidia Naipaul (Nobel laureate, 2001, Trinidad) makes “Fifty shades of Grey” pale — violence to his mistress for “carnal pleasure” was his thing. Geniuses in literature are not like us. Walcott’s canvas was the West Indies, Britain, its diaspora. His muse was not in our big islands — icons of miscegenation which make the Caribbean unique. The English were not as Spanish, French and Portuguese men who came to stay and sowed seed. Walcott was not the first Caribbean laureate in literature as many think. Our news is restricted by what Ronald Thwaites calls “the arrogance of English” and Cabinets post-colonial prejudice, so we know little of the non-English speaking Caribbean. Our media must get with neighbours and give us real Caribbean news; break apartheid and proclaim one Caribbean for the 21st century. We be ignorant!

Saint-John Perse (Alexis Leger), Guadeloupean born, 1960 Nobel laureate for literature and near polymath was unknown to my students as he was not from the West Indies and near white. Happily, business is bringing us closer to the core Caribbean (French, Spanish) as they export and expand — these firms are true heroes. We are de facto leaders in Caricom, so as trade engulfs the Dominican Republican, Puerto Rico, Cuba, etc, the racial confection created by that body will fail and market forces, indigenous cultures will open our great sea to each other and we will be truly free. Our space is not black Africa or white Europe but many shades of brown — our unique Caribbean identity! One day we will praise laureates Alexis Leger, Arthur Lewis (St Lucia) 1979, Derek Walcott, Vidia Naipaul (2001) as Caribbean men in this English, French, Spanish space — no racism, no political union, no bull! Stay conscious!

http://www.jamaicaobserver.com/columns/What-do-we-do-for-Africa-_93477

An inert of diaspora has been stated in the article for hundreds of thousands and African children suffering lifesaving treatments. Do Caribbean people know what Caribbean Identity is, or do they identify themselves in terms or race and live in the light of diasporic double consciousness? This next issue reflects the self of identity which involves the subjective matter relating to how one sees the world or how one experiences self hood. 

Outlined on the article, “Rastafarian Africanist, academic glorify Ethiopia to enhance cause and careers, but are not supporting the suffering Africans “This emphasize on who they truly identify their self-based on the influential factors.  This includes education and class, since they believe that their society is one based on hierarchical structure and try to aim for the high class , also for the gain of greater acceptance from society.

Conclusively, information based on the article in relation to Dr.Campbell’s plenaries has shown that identity is not fixed, but influenced by personal choice, society and past behavior past down from generation to the next. Even though African Americans and Black Caribbean groups claim to be one society , and standing up or fighting for their people against discrimination, stereotyping, racism, their unique identity is still blurred since they show a different approach to who they truly are based on their actions and personal choices.  Without truly understanding the definition of Caribbean identity you will not be able to emphasize on its true meaning. With that being said Dr. Campbell drew references to many other issues affecting Caribbean identity which includes politics, religion, gender, sexual orientation, linguistics and languages. What I have gathered as a Caribbean person is that, as a demographic society we identify ourselves based on what we think we know and not based on what we have learnt based on revisionism.

 

 

 

 

http://www.jamaicaobserver.com/columns/What-do-we-do-for-Africa-_93477            

This course has opened my knowledge and understanding towards the underlying assumption and definition of civilization, mainly. A very important term reflected throughout the entire course called “revisionism,”  this is revised theory based on empirical evidence referred to the ability to go back to what we think that we know, and revise the understanding based on new evidence. 

From the beginning of the course I was able to distinctly identify an advancedsociety from a developed society, which biased on gender, sex, age, culture, economics and politics. My greatest interest was based on how the Caribbean was truly recovered, compared to Christopher Columbus, the Italian explorer and the stories he told. The plenaries thought me based on revisionism that the region was already settled by Neo Indians, Meso and Paleo.

Moving in depth, I found out more factual information about slavery, migration and Indentureship. Having viewed articles and documentaries related to these plenaries I was able to gain better clarification of the whites or Europeans, their actions and reason to travelling through the Caribbean and trying to change the people and their society.  Based on the plenaries and research the period where the Europeans travelled was known as “Maritime Exploration,” where they wanted to expand technology, religion and economic gains. Through means of this gain they captured slaves from Africa during the Middle passage as a source of economic gain for labor and production in the Caribbean settlement and region. Based on my assumption of society today, I see the renaissance and development of technology which occurred between 1400’s and 1700’s as a reflection on the Caribbean, as eurocentrism and advancement impacts greatly on the modern society.

Conclusively, the term Diasporic Double Consciousness which introduced diaspora as a movement of people as well as the condition which caused movement. Again, I see the Middle passage as a factor of diaspora since the Africans were forced unwillingly by Europeans, during slavery. However, the first Africans who came into the region came as explorers and didn’t come originally as slaves. Whereas, the Europeans, Chinese, Indians and others who left for voluntary reasons such as a better life, migration, wealth and to work on the plantation.

This course has been very educational and intrigued me what the Caribbean is really defined as; where we as Caribbean people came from and truth about discovered regions, the reasons for settlement and such a diverse mixture of culture, race, ethnicity and  beliefs. All based on how we identify the Caribbean empirical to different factors and issues of the past and historical events.