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Thursday, April 3, 2025

Emergence of afro-trinis

by

20120717

How have Afro-Tri­nis as a group in their so­cial-class sub-di­vi­sions fared in the 50 years since po­lit­i­cal in­de­pen­dence? Have they ad­vanced or re­gressed? That's the ques­tion be­ing asked in re­la­tion to the Afro-Tri­nis and all of the ma­jor eth­nic groups in this se­ries of re­flec­tive ar­ti­cles. To be­gin with Afro-Tri­nis, the an­swer re­quires an his­tor­i­cal per­spec­tive.

Afro-Tri­nis emerged in the post-slav­ery pe­ri­od as traders, huck­sters, free­hold­ers of small por­tions of lands for pro­vi­sion grounds and for sale in the mar­kets-and this was notwith­stand­ing the de­ter­mi­na­tion of the British Gov­ern­ment and its crown colony cre­ation in the is­land to set min­i­mum land­hold­ing lev­els for farm­ing at over 300 acres to pre­clude the eman­ci­pat­ed "Ne­groes" from be­com­ing small farm­ers. It was a pol­i­cy to en­sure labour for the con­tin­ued ex­is­tence of the plan­ta­tion and the met­ro­pol­i­tan mar­ket.

Seg­ments of the pop­u­la­tion be­gan ac­quir­ing some­thing of an ed­u­ca­tion through the arrange­ments (in­ad­e­quate as they were) of the British Gov­ern­ment to pro­vide a lev­el of fund­ing for the freed pop­u­la­tion to be­gin to ac­quire the ba­sics of an ed­u­ca­tion and re­li­gious tu­tor­ing; the church­es and mis­sions were pre-em­i­nent in pro­vid­ing schools.

To il­lus­trate the point of the ac­qui­si­tion of an ed­u­ca­tion, John Ja­cob Thomas, born three years af­ter slav­ery was end­ed in 1838, emerged as the first black in­tel­lec­tu­al, per­haps the finest, of the 19th cen­tu­ry and chal­lenged the might of British schol­ar­ship and an­ti-black bias in Froudac­i­ty, his re­sponse to the big­ot­ed in­ter­pre­ta­tion of the state of the "Ne­gro" by British his­to­ri­an James An­tho­ny Froude.

Lat­er in the 19th and in­to the 20th cen­tu­ry, Emanuel Mzum­bo Lazare and Hen­ry Sylvester Williams were shin­ing ex­am­ples of the abil­i­ty of the freed African to demon­strate the ca­pac­i­ty to ad­vance from the state of degra­da­tion, de­hu­man­i­sa­tion and sub­ju­ga­tion. They both ac­quired le­gal qual­i­fi­ca­tions, Lazare from the lo­cal base and Williams in Lon­don hav­ing gone there to ex­pand his pos­si­bil­i­ties.

Both Lazare and Williams in­volved them­selves in pol­i­tics, Lazare be­com­ing a mem­ber of the Port-of-Spain Bor­ough Coun­cil and Williams as the main or­gan­is­er of the first Pan African Con­gress. The achieve­ments in ed­u­ca­tion il­lus­trat­ed by these two Afro-Tri­nis turned in­to a tide in the 20th cen­tu­ry. It con­tin­ued to flow for the first 75 years with in­tel­lec­tu­als of the ilk of CLR James, Er­ic Williams, HOB Wood­ing, Best, De­mas, El­lis Clarke, the Mc­Shine broth­ers and a few gen­er­a­tions of blacks ac­quir­ing schol­ar­ships, go­ing abroad and demon­strat­ing the ca­pac­i­ty for in­tel­lec­tu­al ac­com­plish­ment equal to any.

In busi­ness, the names of achiev­ers such as Cyril Duprey and lat­er on the likes of Bob Yorke and William Munroe achieved a mea­sure of suc­cess. At the lev­el of small traders and skilled ar­ti­sans, the shoe­mak­ers, tai­lors, bar­bers, shop­keep­ers and oth­ers be­gan the fight for space in the econ­o­my; and this notwith­stand­ing what has been re­port­ed as a de­lib­er­ate at­tempt by the fi­nance hous­es to mar­gin­alise black busi­ness op­er­a­tors.

At the work­ing class lev­el, the as­sault against the colo­nial es­tab­lish­ment was tak­en up in the 1930s by the then emerg­ing labour move­ment. It took ri­ots, the loss of life and limb and the con­fronting of the British mil­i­tary and the colo­nial con­stab­u­lary to be­gin the con­struc­tion of a so­ci­ety in which peo­ple of African her­itage and in­deed oth­er non-Eu­ro­pean peo­ples had an equal place.

At the po­lit­i­cal lev­el, the strug­gle of the African went back as far as the turn of the cen­tu­ry and gained full mo­men­tum in the 1940s lead­ing right up to In­de­pen­dence. Dr Er­ic Williams and a band of mid­dle-class blacks, along with oth­ers in­clud­ing In­do, white and Chi­nese Trinida­di­ans and To­bag­o­ni­ans, cre­at­ed the Peo­ple's Na­tion­al Move­ment to win po­lit­i­cal pow­er from the colo­nial au­thor­i­ties and put in po­lit­i­cal of­fice a par­ty con­sist­ing pre­dom­i­nant­ly of Afro-Tri­nis.

So here again in the ini­tial or­gan­i­sa­tion of the so­ci­ety out of crown colony gov­ern­ment, Afro-Tri­nis and To­bag­o­ni­ans were out in front. They ac­quired and ex­er­cised po­lit­i­cal pow­er in the run-up to in­de­pen­dence and in the decades that fol­lowed.

Soon enough blacks be­gan to fill the civ­il ser­vice and re­place the British ex­pa­tri­ates at the top of the ser­vice. The re­turn from study abroad of doc­tors, lawyers, en­gi­neers and oth­er high-lev­el pro­fes­sion­als placed blacks in a po­si­tion of com­mand in the pro­fes­sions.

At the broad lev­el of cul­ture, blacks not on­ly de­vel­oped their an­ces­tral her­itage, but cre­at­ed what Pres­i­dent Richards, a good Cre­ole, said last week was the on­ly true in­no­va­tion of the so­ci­ety. In the pop­u­lar arts, in­clud­ing the Car­ni­val cre­ations, Afro-Tri­nis have been in the fore­front of not on­ly de­vel­op­ing the cul­tur­al forms, but have ex­port­ed them to dis­tant lands.

• To be con­tin­ued


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