Campaign to Rename the state of Grenada.

Re-naming the State of Grenada

I would like to draw your attention to an interesting campaign, fronted by Chris Cudjoe, to include ‘the Southern Grenadines’ into the official name of the state of Grenada. The two largest islands to benefit would be Carriacou and Petite Martinique. Including these names is one option. However, below is Chris’ reasoning for including the name ‘and the Southern Grenadines’ on the Grenada passport followed by a list of all the other islands in the ‘Grenada Grenadines.’

To find out more go to Facebook and look up the group called  ‘Grenada & the Southern Grenadines’.

The making of Grenada and the Southern Grenadines

My childhood recollections of the independence movement in Grenada were marred by the political instability of that era, and the advent of the black-power movement in the Caribbean.    1973 stands out most in my mind as I had witnessed for the first time, the student of Bishop’s College protesting against the independence movement launched by the then leader, Eric M. Gairy.  My young mind remembers them chanting something to the tune of: “We don’t want Gairy. We want Blaize”.   At that tender age I had a nebulous understanding of the significance of their protest and what it would eventually mean for our nation in general, and the people of Carriacou and Petite Martinique in particular.   I supposed that the contention and protest stemmed from the fact that opposition leader, H. A. Baize’s point of view on independence vastly contradicted that of Eric M. Gairy, who later saw it fit to adopt a constitution document that reflected only his point of view on nationhood.
Thirty-seven years on into the journey one cannot help but question the process that led to Grenada becoming a nation, as well as the quality and nature of the input of the citizenry in the drafting the Constitution of 1973.  What is very apparent, however, is that the H.A. Blaize faction was defeated and alienated from the input phase of the process, and as a consequence we inherited Eric Gairy’s conceived version of the nation—a nation was called “Grenada”; though we are many islands.   That observation raises a salient question, which is:  Is it that because the victor in any conflict gets to write the history of that conflict and superimpose his culture and name on the loser that Carriacouans and Petite Martiniquans are left without an identity?   Further, is it that we were unrecognized in the national equation—a people without a name—because Gairy truly viewed his disagreement with Blaize on the independence issue as a conflict?   I persuaded to believe that that is exactly what transpired, and that Carriacou and Petit Martinique were superimposed upon, being the losers in the ‘independence conflict’.    As such, and against that backdrop, I intend to show why our nation needs to reconsider its name and adopt one that is more fitting of & resembling its makeup so that the entire citizenry can finally feel a sense of accomplishment and pride as it participates in constitution reform.
Some years ago, myself along with a group of Carriacouans began questioning the nature of the relationship between Grenada and its so-called dependencies—Carriacou & Petite Martinique.   We initially highlighted the shabby treatment meted out the citizens of Carriacou and Petite Martinique by Grenada, and the poor conditions which exist on these islands with regard to infrastructure and government services.   We also pointed out that these conditions were incubated in and nurtured by the idea that Carriacou & Petite Martinique were out of sight, out of mind, and as a consequence out of the verbiage of the average Grenadian.  The fact remains that when one refers to Grenada, one can never be sure whether one is referring to Grenada the nation, or Grenada the island.  Because of this confusion, Grenadians would frequently seek to qualify every statement made referring to Grenada the nation by saying, when necessary: “including Carriacou and Petite Martinique”.   One is therefore left to assume that when the term “including Carriacou and Petite Martinique” is omitted from any statement in reference to Grenada then it must mean Grenada the island.    That being said, it is quite obvious that the deliberate attempt by Eric Gairy to officially sideline Carriacou and Petite Martinique, or in a larger sense, the Southern Grenadines—the region within which Carriacou and Petite Martinique exist,  has caused much harm and dis-enfrancisement, both economically and otherwise, to generations of our people.    Up to this point both air and sea access to these islands still leaves much to be desired, and the cost of living on these islands far exceeds that of the mainland.   When our citizens arrive in Granada after dark we are made to overnight and incur added, unnecessary travel expense as if we are orphans without a home.  An upgraded airfield with night landing capabilities has been the dream of many Carriacouans.   One can only hope that that dream becomes a reality in one’s lifetime.
Only recently I questioned the disparity in the prices of petroleum products sold in the islands as prices in Carriacou exceeded those in Grenada.    These conditions exist when it is also apparent that the level of economic activity and the opportunities to earn a living wage in Carriacou & Petite Martinique are far scarcer than those on the mainland.    How then does one justify the conditions existing on these islands?   I firmly believe it stems from a 1970s policy to cleanse the islands of their inhabitants.    Here is the theory:  Upon careful observation of the conditions that exist, one has to assume that there was an orchestrated attempt to make conditions on these islands as unbearable as possible for the citizens so that they would eventually mass-migrate and practically leave these islands inhibited.   This plan, if properly orchestrated, would have opened up Carriacou and Petite Martinique to new inhabitants who would then rush in to replace the displaced inhabitants, thus completing the colonization and alienation process started by Eric Gairy in 1973.   Well, this is exactly what began to happen in the mid 1970s as hundreds of Carriacouans rushed to the United States and Canada to seek opportunities unavailable at home.   By the 1980s Carriacou was like a ghost town with little investment, broken infrastructure, and uninspired youth.   Fortunately for us, our close knit culture did not allow those who migrated to assimilate into the culture of their adopted countries, and as such they continued to support the efforts at home geared at rebuilding the communities, while firmly maintaining their cultural identity and ties.    Today in New York City Carriacouan culture still thrives.   Of course, with the subsequent changes of administrations in Grenada came changes in direction and the gradual realization that more autonomy for Carriacou & Petite Martinique was necessary in order to advance the development of these islands.    The establishment of a Ministry of Carriacou and Petite Martinique Affairs in 1997 further enhanced government services available on the island, and the pending implementation of a local government council for these islands will, no doubt, drastically improve the quality of life for resident citizens.   These governance frameworks are recent additions to the institutions on Carriacou and Petite Martinique and we see them as vehicles that would carry us to maturity as a society, and present us on the national stage where it would be impossible to ignore our contributions or presence.
But then, what happens after we’ve taken our rightful place within the Grenadian society and among it valued citizens?  Would we continue to allow ourselves to be sidelined and ignored, and/or absorbed?  Would we circum to mainland pressures and be assimilated in the wider Grenadian society, or would we assert ourselves as a people from a region that has contributed to national development on par with our mainland colleagues?   After all, we have contributed two Prime Ministers to lead our nation.   How then can we achieve that status if we fail establish an identity within our geographic locale?    And, what then, is that locale—that part of the nation that we seek to highlight & include in its name?   “The Southern Grenadines”, of course!!!    But you may ask: why the Southern Grenadines, and why not just Carriacou and Petite Martinique?    The answer to that question lies in the fact that we are a multi-island nation.  And while only three of the islands in our nation are inhabited on a permanent basis there are other islands that are capable of sustaining a population if the desire or need arises.   On the basis of that realization we cannot now assume that the islands that are currently uninhabited will remain that way.  It would be quite short sighted and irresponsible of us to engage in an exercise geared at recognizing only two islands (Carriacou and Petit Martinique) while omitting an entire region—the larger  Southern Grenadines area.   If we fail to include the entire geographic space we would have done exactly what Gairy did to us.    And that, my friends, would be unconscionable!!!
The Grenadines are considered gems or pearls on the chain that links Grenada to St. Vincent.   St. Vincent, seeing the value of these islands, has adopted the Grenadines into its national name and has reaped tremendous benefits because of that decision.   These islands are tranquil and beautiful and are surrounded by sandy beaches, torquoise waters, colourful reefs, and dense mangroves that support a variety of marine life unrivaled elsewhere on the planet.   The islands are a haven for yachts’ people who sail their waters in search of relaxation and fun.   The inhabitants of the Grenadines earn their living mainly from the marine and maritime industries.    This fact is very evident in Carriacou, Petite Martinique, and many of the other islands like Bequia.    The peoples of these islands have inter-married for generations and have formed complex interpersonal and trading relationships.   The Northern Grenadines (often called the Grenadines) has made significant strides with its yachting sector such that Grenada now wants to declare the entire Grenadines bank a single yachting space so that it can benefit economically from the advances of our northern neighbours.   I therefore submit to our people that on the basis of Grenada’s desire, it is quite obvious that there is much value in the name “Grenadines”.    I propose then, to the Government of Grenada that instead of just attempting to declare the Grenadines a single yachting space why not also adopt the name “Grenadines” into the nation’s official name, thus giving Grenada that added advantage in marketing its tourism product?   After all, Grenada has as much right to the name as does St. Vincent.
I would conclude then that a change in the name of our state to Grenada and the Southern Grenadines isn’t just something of esoteric value but one with real tangible value and an economic asset to our nation.   This change has the potential to be big and to transform our nation in ways previously unimaginable.  Quite apart from the need to recognize the identity of the citizens who reside in the Southern Grenadines, which of course will be great joy to them, Grenada owes it to itself to be a true in correctly reflecting its makeup.      Thus we say, let it be “Grenada and the Southern Grenadines”.

Christopher Cudjou

‘Here is a list from “A-Z of Grenada Heritage” – DEPENDENCIES Along with Grenada, some thirty islands, islets and rocks constitute the state of Grenada, the majority belonging to the GRENADA GRENADINES. Immediately off the NE coast of Grenada are Green Island (formerly Islet du Milieu: ‘Middle Islet’, 22 acres or 9 ha), (Islet de) Levera or Sugar Loaf Island (17 acres/7 ha), and Sandy Island (formerly Islet Haut: ‘Upper Islet’, 17 acres/7 ha). Off Grenada’s east coast are Black Rock (formerly Islet d’Antoine), Pearls Rock (formerly Islet de la Conférence, 2.50 acres/1 ha), Telescope Rock (formerly La Baye, 5 acres/2 ha), Marquis (7.5 acres/3 ha), and Bacolet or Hope Islands. Off Grenada’s SE coast are (Islet Jacques) Adam, GLOVER ISLAND, CALIVIGNY ISLAND and Hog Island (formerly Islet à Cachon: ‘Hog Islet’, 50 acres/20 ha). In the Grenadines, just north of Grenada are London Bridge (formerly La Pierre Percée: ‘stone opening’, a reference to the hole through it forming a ‘bridge’), Three Sisters (formerly Les Rochers: ‘The Rocks’, 5 acres/2 ha), RONDE ISLAND, Les Tantes (historically Islet de la Tante for the larger islet, 44 acres/18 ha; and the other 35 acres/14 ha), Bird (formerly Mouchicarri from Fr mouchoir care: ‘square handkerchief’), Diamond Rock, Kick-em-Jenny or Gwizô (formerly Les Grison, 50 acres/20 ha), and CAILLE Islands. Off Carriacou’s south coast are Bonaparte (2.5 acres/1 ha) and Rose (2.5 acres/1 ha) Rocks, Frigate (74 acres/30 ha), Large (12.5 acres/5 ha), Saline, Mushroom (2.5 acres/1 ha) and White Islands. Off Carriacou’s west coast are Jack-A-Dan or Jack Adam, Mabouya (15 acres/6 ha) and SANDY ISLAND (the latter two formerly known as Les Deux Freres: ‘Two Brothers’). And off Carriacou’s NE coast are PETITE MARTINIQUE and Petite Tobago (74 acres/30 ha). Some of these islands are privately owned, and a few, including Green, Levera and Sandy Islands are protected as part of the NATIONAL PARK SYSTEM. Many are home to wildlife populations of BIRDS, LIZARDS and MOROCOY, and their CONSERVATION will protect key habitats and ecosystems from human development.’

Christopher Cudjoe

 

Grenada and the Southern Grenadines

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Carriacou Steel Band – The Texaco Dixie Stars.

Carriacou Steel Band – The ‘Texaco Dixie Stars’.
As well as having a wonderful tradition in ‘Big Drum’ and Quadrille, Carriacou also had a brilliant Steel Band. The band was called the ‘Texaco Dixie Stars’ and was sponsored by Texaco Oil Co. in Trinidad. The band was made up of members of ‘The Sunblisters’ plus others from town and Bishop’s College. The main conductor and arranger, I seem to remember, was Rodge Gay.
The Steel Band sported a bright red uniform jacket with dark trousers. They performed in a variety of events and inter island competitions. They did not just play calypso. On one occasion I gate-crashed one of their rehearsals and was somewhat amazed to hear they were practising a piece composed by Chopin.
The photos attached to this file relate to one of the presentation days held in Carriacou. Unfortunately, I cannot remember which day it was. I think it was early 1968. They were celebrating their victories in competitions in Grenada in 1967.
The band members in the photographs include Martin Linneus Joseph AKA Moso who won 1st prize in the solo competition in Grenada playing the old Italian classic ‘Santa Lucia’. Band members included Moso, Eneal Allert, Ifil Andrew AKA Falk, Leo Joseph, Dennis ‘Poco’ Joseph and Tyril Frank the band leader. I’m grateful to Leo Joseph who provided me with the name of the band and the band members.
If any of you have any stories, memories or anecdotes relating to the Texaco Dixie Stars please send them in so I can publish them with this post.
Thank you.

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Big Drum Tracks + Humble-O.

In 1962 Alan Lomax came to Carriacou and made field recordings of the music and folklore tales of Carriacou. I am grateful to Alan Lomax Field Recordings under licence from Odyssey Productions inc, courtesy of the Association for Cultural Equity at www.culturalequity.org for allowing me to stream these Big Drum tracks along with ‘Humble-O’, the wonderful story about the origins of the people of Petit Martinique, performed by Daniel Aikens. All four tracks are taken from the CD ‘Caribbean Voyage, Saraca, Funerary Music of Carriacou’.

Notes on the recordings tell us:

1. Cromanti. Performed by Sugar Adams (cot drum) and Daniel Aikens and Caddy Lazarus John (boula drums). Recorded July 30th,  1962, in Bellvue, Carriacou.

2. Juba. performed by Sugar Adams (cot drum) and Daniel Aikens and Caddy lazarus John (boula drums) with an unidentified vocalist. Recorded July 30th, 1962, in Bellvue, Carriacou.

3. Quilbe. Performed by Sugar Adams (cot drum) and Daniel Aikens and Caddy Lazarus John (boula drums). Recorded on July 30th, 1962, in Bellvue, Carriacou. Quible is a rhythm borrowed from Union Island to become one of the 26 types of Big Drum dances.

4. Humble-O. Performed by Daniel Aikens, singer and storyteller. Recorded on August 2nd, 1962, in La Resouce, Carriacou. A Nancy story about the mythical origins of the people of Petit Martinique.

To listen to many wonderful sound recordings try the following:
Google search: Alan Lomax
click: Alan Lomax Audio Archive – Research Centre
click: Sound Recordings
click: Sound Collection Guide
click: Caribbean collection
Choose any one of many recordings.

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Weddings in Carriacou

Weddings in Carriacou

Wedding Traditions

Many of the old marriage traditions have gradually been eroded over the years and new, modern ceremonies have taken their place.

Christine David in her book, ‘Folklore of Carriacou’ reminds us of some of the older traditions.

Female dancers, on the bride’s side, ‘danced the cake and male dancers, on the groom’s side, danced the flag’. The two groups of dancers met and competed for dominance. The groom’s flag had to be kept above the bride’s flag, signifying the head of the house. A broken cake signified a broken marriage (not a good omen to be sure). Trampling on another’s flag could lead to all sorts of superstitions. The bride’s mother sometimes kissed the feet of the groom’s mother to demonstrate submission. After the ‘competition’ both parties went to the bride’s home for the ‘Saraca’ and reception.

Christine goes on to say, ‘two very common sentences written on flags on this occasion are, “In God we trust” and “Unity is Strength”.’

When the marriage entourage reached its destination everyone greeted the married couple with the words, “Sweet, nice! Oh, sweet man!”

‘The bride and groom stand at the front, the mother-giver and father-giver second or last and the rest of the followers pair off, each pair comprising male and female. With the accompaniment of string band music, they walk slowly toward the home of the bride, under an arch made of coconut palms.’

Both sets of parents were said to dance in front of the married couple and ‘uncooked rice is thrown over their heads as words, “blind their eyes” are usually repeated by individuals from the crowd.’

After the bride and groom have been led into the house the reception continues and afterwards the bride and groom are driven to their new home.

Dennis Gay’s Wedding

Dennis and Marilyn Gay’s took place on Tuesday 16th April 1968. I was asked to take photographs of the wedding, which I did. The wedding took place in the Catholic church, presided over by Father Fitton. A big reception followed with a dance at Hillsborough Government school in the evening.

I hope the photographs I’ve published here bring happy memories to all those who participated on that day.

 

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Births and Christenings.

Gracie & Shaun Roberts

Shaun Roberts born on Monday 6th Nov 1968 with mum, Gracie.

Birth and Christenings

I was lucky to arrive in Carriacou at an important time for births and christenings in the island. A number of colleagues and friends were about to have babies and that, of course, meant celebrating that important rite of passage, the Christening.

Old Traditions and Superstitions about Birth in Carriacou.

Christine David makes some important observations about traditional births and christenings in Carriacou. The following observations are taken from her booklet, ‘Folklore of Carriacou’.

Traditionally, young women had their babies at home. Father’s rarely attended the birth. Prayers were offered for a safe delivery and jack-iron and water were poured at each corner of the house accompanied by requests to deceased relatives for a quick delivery. The umbilical cord was buried under a tree or under the fireplace. The mother remained indoors for eight days and bathed twice a day. The mother received visitors and relatives every day. They brought food and a silver coin for the baby. On leaving the house each visitor had to say to an unbaptised baby, ‘stay with mamie’. This was done, seemingly, to prevent the baby’s spirit from following the visitor.

Special rituals were performed if the baby was born with a caul. A caul is a part of the amniotic membrane which remains on the head. This was removed and hung somewhere to be sun-dried. It would later be given to the baby to suck if the baby was frightened.

In Medieval times in Europe the appearance of a caul on a newborn baby was considered to be a sign of good luck. Parents were presented with the dried caul which was kept as an heirloom. Some early modern European traditions linked caul birth ‘to the ability to defend fertility and the harvest against the forces of evil, particularly witches and sorcerers’, according to Carlo Ginsberg.

In the past in Carriacou soft curly hair on babies was known as ‘dada hair’ of ‘shango hair’. This hair was cut in a special ceremony known as ‘the Shango Hair ceremony’ when the child was two or three years old. This ceremony is described in detail by Christine David in ‘Folklore of Carriacou’.

I would be interested to hear from anyone who has first hand observations of the above ceremonies and traditions.

Births and Christenings in Carriacou.

Soon after my arrival on the island Uthan and Grace Noel received a baby boy. Ron Uthan Noel was born on September 17th 1967. Ron was christened on the evening of Friday October 6th in the Anglican rectory in Hillsborough.

‘In the evening Uthan collected me from home and took me to the Anglican rectory for the christening. The service was conducted by Father Smart and the baby was christened, Ron Uthan Noel. I was named as one of the Godfathers and Joycelyn Gay as Godmother. We returned to the family home for a meal of chicken, cake and a few ‘Jack’.

Previous to the christening, just after Ron’s birth, on Friday 22nd Sept. Goot and Marion (Alleyne), George and Cathy (Touchton) and myself took a taxi to Uthan’s house to see the newly born son i.e. Ron. I took my cameras to take some photos of the family. I noted in my diary:

“The photography went smoothly. Outside I heard the sound of a fire crackling and I looked out to see Goot and Marion roasting corn. They made the fire red hot then threw in the corn. Seemingly Baijans (Goot & Marion are from Barbados) take off the leaves first, then throw the corn into the fire to roast. The Carriacouans, on the other hand, throw in the corn, leaves and all. Either way, the result is very tasty, helped down with a small ‘jack’.”

On Monday, November 6th I noted in my diary, ‘Franklin ‘Paddy’ Roberts  wife, Gracie, has had a baby boy’. He was eventually named, Sean Telemarcus Augustine Roberts.

On Tuesday, November 7th I noted, ‘Paddy came round to Mr Alleyne’s house and we celebrated the birth until 2.00am’.

Sunday December 3rd 1967

‘Sydney Cudgoe and Franklin Roberts families both had christenings this morning so I took the opportunity to take some photographs at the church. Later we paid Sydney’s home a visit to join in the celebrations. These included a very noisy game of dominoes. Harris Derek, true to form was maintaining an atmosphere of high excitement as the dominoes flew. From Sydney’s we went to Paddy’s to join in their christening celebrations’.

The evening did not end there. It appears, so my diary tells me, that we then ‘walked to ‘Bobbles’ Bullen’s house where we had a meal. Among the guests was Dr Alexis who kept everyone entertained with his lively conversation and sparkling wit’.

Does anyone remember Dr. Alexis?

My final note in my diary for the day reads, ‘By the end of the evening I was quite exhausted and very pleased to roll into bed’.

Christenings were pretty hectic affairs in Carriacou.

On Sunday, January 28th 1968 Roy and Kay Benjamin christened their baby daughter Catherine-Ann. In the afternoon a number of friends, including myself, were invited to the family home for the christening ‘fete’. It was there I took the photos you see below.

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