Uncivil Disobedience

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My Gleaner column of April 5, 2017

It all started with UWI anthropologist Herbert Gayle saying that in his not so humble opinion there is no such thing as violence against women. The Gleaner followed that up with a 24-page supplement this January titled “Light on Violence” based on Gayle’s research. Naturally there was no mention in it of violence against women because as has been made clear, in the Gayle universe such a thing doesn’t exist.

While I can understand and sympathize with the desire to push back at UN-dictated terms of reference in the funding of social research I thought putting out a 24-page document on violence in Jamaica with not one page or section referring to the violence women face daily was going too far. A section called “Four forms of violence we need to worry about” doesn’t identify violence against women or domestic violence as one, despite the fact that in the months preceding this publication and the weeks immediately following it, the news was filled with reports of horrific murders of women very often by men they were close to.

In addition, the number of women and children routinely being raped points to a pervasive ‘rape culture’ that is so deeply ingrained and accepted that there is hardly any outcry against it. A blogger calling herself Natural Icon Beauty recalls at the age of 6 reporting to the family helper that she had been molested by the next-door neighbor and being told that this was normal, that the helper had gone through this too as a child and that it was probably because the man’s wife was away (!)

Because nine out of ten times this is the reaction of adults to whom a child confesses his or her violation the conviction rate for rape and sexual abuse is abominably low; most women don’t even bother to report their rapes because of the tortuous procedures involved that make them relive the trauma in the process of being interviewed by police and legal personnel bristling with disbelief and completely lacking in empathy. So much for the worry that women are going to come out of the woodworks making false accusations when evidence shows that even when there IS a case they are routinely dissuaded from reporting rape or are reluctant to do so because of the loss of reputation they suffer in the process.

Take Larissa Rhone who gathered the courage after 30 years to bring her grandmother’s husband to court in Jamaica for systematically violating her from the age of 5 to 16. For this she was vilified by the defense lawyer, as well as by her grandmother and others who called her wicked for ‘ruining’ an old man’s life, completely oblivious to the number of young lives his marauding libido had wrecked, for it wasn’t just Larissa but her younger siblings, cousins and even her own mother who had been violated by this man. Yet she and the other victims were all urged to remain silent about their traumas.

Matters were bound to come to a head. On March 11 women dubbing themselves survivors, marched in Kingston and all over the Caribbean protesting the violence routinely meted out to them. In Kingston the march was organized under the aegis of a new organization calling itself Tambourine Army. The protest was preceded by much disgruntlement and kass kass within the activist community between what someone referred to as an older, more ‘staid’ form of activism and the bolder, more risk-taking approach of younger activists fed up of a violent status quo immune to the tactics of older activists.

The newcomers were accused of being too angry, emotional and confrontational. Worse they had no qualms about lobbing profanities. But as singer Tanya Stephens, herself a survivor, retorted: “ The question is not why am I so angry. The question is why the f*%$ aren’t you?” To the criticism that the Tambourine Army was born out of an act of violence (what Global Voices called the bonking on the head of one of the accused with a tambourine) Stephens says: “Yes guys, the tambourine army was formed around an act of violence. That act of violence was RAPE.”

It was writer Kei Miller who neatly put his finger on what is important about Tambourine Army’s modus operandi.

“What is truly radical about the Tambourine Army and the #SayTheirNames campaign is not that a raping parson did get kuff by a tambourine, or that they took to the streets to march and make up noise, or that one of their leaders got thrown into jail. All of that is par for the course in social justice movements. So no. The most radical thing about this movement is the simple belief at the heart of their campaign. ‘I choose to believe you.’ Just that. So simple. If you are a victim of rape, and you come to me, ‘I choose to believe you.’”

In the meantime to quote Stella Gibson, the alter ego of Latoya Nugent, who was arrested under the Cyber Crimes Act for naming alleged sexual predators: “I stand with survivors because ‘enough is b0#$%&#@?t enough’.” To my mind the burning question we are left with is this: what exactly are we doing as a society when we penalize the use of words like’ f&^%#g’ while systematically deflecting punishment from the men f&^%#g underage girls and raping women?

Garvey’s Lesson

 

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Latoya Nugent

My Gleaner column of March 29, 2017 which i wrote in sympathy with human rights activist Latoya Nugent, arrested under the controversial new Cyber Crimes Act in Jamaica is presented below the following commentary on her arrest and detention.

For a relatively minor action (naming three alleged sexual predators online)  that could have been tried under civil libel laws, the Counter-Terrorism and Organised Crime Investigation Branch descended on Nugent and fellow activist Nadeen Spence in a massive show of force, arresting Nugent and keeping her in jail for the night. After attempts to set an unreasonably high bail of over a million Jamaican dollars failed, the police reduced the amount to station bail of J$100,000 and released Ms. Nugent the following day. On a point of comparison, the bail for 64-year old Moravian pastor Rupert Clarke who was caught in flagrante delicto with a 15-year old girl, was only J$800,000. 

Ms Nugent’s case has been postponed twice now with the DPP (Director of Public Prosecutions) taking a personal interest in the matter. The DPP has ruled that the Cyber Crimes Act does not permit criminal prosecution for libel and defamation. With the case now slated to return to court in May we await the outcome of what is looking very much like an attempt by the police to intimidate activists and freedom of speech in cyberspace. Noteworthy is the fact that the new date scheduled for the  case — May 17th — happens to be the International Day against Homophobia and Transphobia when Ms Nugent and others were planning to hold a pride march.

In the meantime a forum has been organized to discuss the Cyber Crimes Act at the University of the West Indies this Wednesday, April 5. Appearing on the forum will be Dr. Canute Thompson, who is suing Nugent for defamation regarding her allegations that he has sexually abused girls.

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The sympathy of the public and the media in Jamaica too often seems to lie with the perpetrators of rape rather than the victims or as Ms. Nugent prefers to call them, the survivors. For instance a Jamaica Observer article covering the statutory rape case of Ruper Clarke headlined the article thus: “Court to hear case of girl in Moravian pastor’s plight tomorrow.”

One radio station kept referring to Ms. Nugent as ‘the controversial Latoya Nugent’ every time they reported on the case. But by that token they should also say ‘the controversial Marcus Garvey’ or ‘the controversial Sam Sharpe’ every time they mention the names of those national heroes because till very recently both had  criminal records. The media of the time vilified them but that hasn’t prevented them from taking their rightful place in the pantheon of Jamaican heroes.

In that sense Latoya is in excellent company…she is a latter-day Nanny, a heroine for our times, a contemporary warner woman. She is exactly the kind of leader Jamaica needs today–independent, uncompromising and fearless. An inspiration. Let the Jamaican state try to arrest or detain that. In fact the powers-that-be should be wary of inadvertently creating a martyr who could easily metamorphose into a new leader. They should learn from history and Mr. Garvey himself.

Below is my column Garvey’s Lesson:

“Real leaders don’t care whom they offend, if in offending they are serving the cause of humanity and working for the good of their country. Jesus Christ was the greatest offender when he was on earth, and we ought to take a leaf out of his book in this respect.”

Marcus Garvey, arguably Jamaica’s premier national hero, certainly knew what it meant to be considered offensive for when he wasn’t being sued for libel he was being denounced as a villain by powerful interests both at home and abroad. One of the more frivolous lawsuits he faced was in 1930 when a Mrs Barnes-Haylett, a dressmaker who lived at the corner of Church and Beeston Street, sued Marcus Garvey’s newspaper The Blackman for libel, demanding damages of £1000, a small fortune in those days.

At the time Etheline Marjory Barnes-Haylett earned only £3 a week yet was represented by none other than his learned counsel, Norman Manley, while Marcus Garvey, in an effort to save money, as he did in the US, represented himself. The Gleaner carried blow-by-blow accounts of the trial with some of the in-jokes traded by Norman Manley and the judge at Garvey’s expense reminding me of the virtual heckling of the lawyer representing Tivoli victims by lawyers for the state at the recent West Kingston Commission of Enquiry.

The offending article in The Blackman described the formation of a new club at premises occupied by Barnes-Haylett, suggesting it was a place that might offer opportunities for whist drives and games of poker and twenty-one. Appearing under a section called Night Life the article said that the club had enlisted a large number of female members and that this itself should contribute to the club’s success promising ‘crazy’ times ahead. The writer of the article, one Thoywell Henry, who affected an American slang style of writing, said he had acquired this information from Clifford Parker, a customs officer, and a member of the club whom he described as a ‘spree’.

Mrs. Haylett complained that this account had damaged her reputation and that of the Amateur Choral Union which she had founded at her home. The word ‘female’ suggested prostitution, she said, and there had never been any mention of whist drives or poker or ‘sprees’. The organist of the club confessed that the mandate of the Choral Union may have been extended somewhat. “We…may have…sung secular songs but the original intention of the organisation was to sing hymns and songs in church, and not on the stage.”

I was struck by the following exchange between Garvey and Mrs. Barnes-Haylett who argued:

“…that false statement about me should not be in the Blackman making attacks on my character and reputation. My character is priceless.”

“Mr Garvey: We know that and would not take that away from you under any circumstances.”

Another striking thing about the reported exchanges is that it seems in those days witnesses were allowed to answer back and even question the lawyers cross-examining them.

Mr. Garvey: You know that Mr. Mends is a politician, don’t you?

Witness: What is a politician? (Laughter.)

Mr. Garvey: A person who indulges in politics.

Witness: And what is politics? (Laughter.)

Mr. Garvey: The science of Government.

Witness: I don’t know about that: I am only a dressmaker (laughter).

Clifford Parker too tried to claim damages of £100 but didn’t get very far with this. Marcus Garvey suggested that the entire libel suit was concocted by a group of people, including Barnes-Haylett and Parker, who thinking that “Mr. Garvey of Somali Court” was a man of means, had planted the story on one of the Blackman’s reporters.

What is curious is that the lawsuit did not allow time for the Blackman to publish an apology before proceeding to court. When a clarification was published after the fact Barnes-Haylett complained that it had caused her more grief, as the police had come to her premises to investigate. She therefore was claiming aggravated libel. Marcus Garvey challenged her to provide evidence of the visit of the police.

After much court time was taken up deciding whether Garvey was even liable for the damages or not, as he insisted he was not the managing editor of the publication, the judge awarded the plaintiff damages of £30, a considerably smaller sum than the £1000 she had demanded.

How interesting that today no one remembers Mrs. Barnes-Haylett or her “priceless” character while the ‘libellous’ Marcus Garvey is a national hero and widely acknowledged as a global leader whose influence far exceeds the shores of the country he was born in. The fact that we keep repeating history suggests we’ve yet to learn from it. Perhaps as someone once said “The only lesson you can learn from history is that it repeats itself.”

See and blind, hear and deaf…

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The following is my unedited Gleaner column of March 22, 2017. Because it goes directly against the anti-Latoya Nugent and anti-#saytheirnames position adopted by the Gleaner this column wasn’t even shown in the Commentary lineup today (the sidebar showing columns published on a particular day), and you would have had to search hard to find it, very odd considering the number of views it has attracted. Anyway, thank the various gods for blogs…i can easily remedy the situation by posting it here.

The latest is that Nugent’s case which was to have been heard today has been postponed to March 31 because DPP (Director of Public Prosecutions) Paula Llewelyn has announced ‘an interest’ in the case. We shall see when the time comes what this ‘interest’ means for issues of libel and defamation in cyberspace. Meanwhile the fate of Latoya Nugent aka as Stella Gibson on Facebook (the name of a hardcore police detective who’s an unapologetic feminist from the British show The Fall) hangs in the balance.

As I pointed out in an earlier column, Jamaican men cry rape every time women say, “Yes, let’s say their names.” A kind of hysteria breaks out because somehow they hear this as women demanding the right to falsely accuse men of raping them. But this is not what women are demanding at all, particularly in the new activism around violence against women.

According to Latoya Nugent, one of the founders of Tambourine Army, most of what has been said in both traditional and social media about the#saytheirnames movement is a damaging and gross misrepresentation. She clarifies that the movement is emphatically not about recklessly calling names without any context:

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When we encourage survivors to say the names of perpetrators we are not telling them where to say that name, when to say that name, we are telling them that if they are ever ready to say the names of their perpetrators in private and/or in public that support is available. Whether you want emotional support, psychological support or legal support, it is available for you. I want folks to appreciate that this is about facilitating the empowerment of survivors and about shifting the blame and shame away from survivors and placing it squarely at the feet of perpetrators and institutions which have allowed folks to abuse their positions of authority and trust because they are aware that we as a society silence our victims and our perpetrators. Our first response when a woman or girl says to us that they have been sexually assaulted or raped is that we don’t believe them and #Saytheirnames is about saying to such women, ‘we believe you, if you decide to come forward we believe you, we will provide the support that you need and if we can’t provide it, we will point you to the entities, or the agencies or the individuals who can give you the support that is needed.’ (Transcribed verbatim from an interview with Nationwide’s Cliff Hughes the day before Latoya Nugent was arrested)

Basically there has been a ‘see and blind, hear and def’ or “see not, hear not, speak not” policy in place in Jamaica for decades. There is widespread buy-in from civil society, the media, the Church, the University, the legal fraternity, you name it. It is enforced by an army of prim citizens, whose first reaction when you speak out about an injustice is to raise their finger to their lips in the universal gesture that means ‘halt your speech’ or ‘stop your noise’ as they say here.

People are socialized to believe that it is fundamentally wrong to ‘call someone’s name’ in public, especially in the media. This should only be done after accusations have been proved in court they say. But court cases take years to be completed in Jamaica and even when they do, often fail to deliver justice. Take the case of the Reverend Paul Lewis, accused of raping a 14-year old girl in Sav-la-Mar, in the presence of another 14-year old girl who testified in court to the rape. Despite the Reverend’s semen being found on the child’s underwear, despite the testimony of an eyewitness, a Jamaican court saw fit to hand down a ‘not-guilty’ verdict.

More often than not rape victims don’t report the crime or give up during the extremely painful, invasive process of going to court to prosecute their attackers. A senior lecturer at UWI says: “I’ve watched helplessly while one of my (now former) students went through 4 years of appearances, delays, and postponements in the courts for the prosecution of two young men whom she had been able to identify as being among her assailants in a gang rape. She eventually decided to pull out of the case. As she put it, they had taken enough of her life, and every time she was required to make another court appearance, she relived the experience. She needed to move on. Justice denied. I wish the perpetrators could be named.”

“Every year, an average of 5,500 people are reporting sexual violence to Canadian police, but their cases are dropping out of the system as unfounded long before a Crown prosecutor, judge or jury has a chance to weigh in,” reports the Globe and Mail. The use of the term ‘unfounded’ to describe cases that the police have dropped due to the inadequacies of their own methods of interviewing victims, taking statements etc has been identified as highly problematic. The article goes on to state:

“True unfounded cases, which arise from malicious or mistaken reports, are rare. Between 2 per cent and 8 per cent of complaints are false reports, according to research from North America, the United Kingdom and Australia.”

There is no reason the numbers would be markedly different in Jamaica. Why then the moral panic about the mere possibility of libel in cyberspace? And why is there not a similar outcry about the out-of-control rape culture here?

‘Nah mek dem win’: The rise of the Tambourine Army

The following is the unedited version of my March 15, 2017, column in the Gleaner

March 11, 2017. Tambourine Army’s emotionally charged, moving survivors’ march from the Moravian Church at 127 Molynes Road to Mandela Park in Half Way Tree Square was one of several held across the Caribbean that day. It was probably also the most heart-wrenching one, organized as it was mostly by survivors of rape and abuse, for many of whom this was a cathartic experience. Impressive also were the number of men who participated in this 700-strong march, a record number for non-political or religious public protests in Jamaica.

Heralded by dissension on social media and fallout with earlier generations of feminist activists the Tambourine Army nevertheless prevailed on March 11, their well-orchestrated, rootsy, Rasta drum- and pan-driven procession moving at a nimble pace through the streets of Kingston. Led by flag woman Taitu Heron, gloriously clad in Orisha-inspired white and expertly manipulating a large white flag in front of purple-clad marchers the procession packed quite a visual punch. Such a pity that neither of the two TV stations in Jamaica seemed to be there (recalling the famous words of Gil Scott-Heron “The revolution will not be televised…”) so that it fell on social media to disseminate the colourful images.

A truck with a sound system accompanied the procession, pumping out the doleful but mesmerizing song ‘Nah Mek Dem Win’ with lyrics telling an all too familiar Jamaican story. Young girl being abused by her father, tries in vain to bring it to the attention of her family, yet:

Mama neva listen
Aunty neva listen
Mi try tell mi sista but…. She neva listen
But this is healing time…
An you don’t have to do it on your own
Just Stan Firmm.

Nah mek dem win
Nah mek dem win…

Keisha Firmm, author and singer of ‘Nah mek dem win’ is the survivor of a horror story herself. After her mother’s death her relatives sent her to England to live with a man who claimed to be her father. The inevitable happened leaving young Keisha full of anger and pain with nowhere to turn for help. Questions kept swirling through her mind. Why had this happened to her? How could society leave children to the mercy of predators with no protection whatsoever? Would she ever be normal again?

I asked her how participating in the march had made her feel. Less empty, said Keisha, less alone. A student in UTECH’s USAID-funded Fi Wi Jamaica arts residency programme, sharing her story and turning it into song has been therapeutic for Keisha, who hopes that it will help other young women like herself. During the march the truck would stop along the way allowing different survivors to share their stories, the singer Tanya Stephens, among them.

Leading the march, right behind the flagwoman, was a row of black clad women, in armour-like. outfits. They were members of En Kompane, the dance troupe started by virtuoso dancer Neila Ebanks. When the procession reached Mandela Park to find that the generator had packed up and there was no sound, the rag tag live instrumental band struck up and Neila danced a powerful ‘cutting and clearing’ dance.

Cutting and clearing space for themselves was what this march was about for the women and men who participated in it. The unseemly pre-March kass kass between older feminists who should know better and younger activists whose zeal and passion at times made them hotheaded and confrontational was unfortunate. The public’s apathy made me realize that there’s no culture here of holding protest marches, or protests generally. The Immediate response of too many is—what is a protest going to achieve? They miss the point. For the victims of abuse who participated the march was part of the healing process. For others like artist Deborah Anzinger, who brought her 6-year old daughter, it

“…felt like a valuable step and exercise. As children we never learned of organized demonstrations/protesting as an option for us to show disapproval of any social problem. It felt good introducing this to our daughter and her friend. It was an opportunity to talk to them about how far we’ve come towards basic equality and human rights for all people and how much further there is to go.”

I’ll close by quoting Kashka Hemans whose Facebook status said it all:

“… Respect where respect is due. I’d like to congratulate the Tambourine Army on their fearless and, in many ways, peerless activism in the cause of ending gender-based violence in Jamaica. I am discomfited by some of their strategies and harbour doubts about the long term effectiveness of the contestational stance they have at times taken but, you know what? So what? I stand with them on the basis of what they stand for. I also stand with others who represent a more staid approach to activism. There is space and a need for many voices and approaches. But the present moment belongs to the Tambourine Army, they are giving a platform to many women to tell their stories, to vent, to ‘gwaan bad’ and cuss claat in a country where claat cussing is the only language many in officialdom seem to understand. More power to you sisters, may your movement grow in strength and impact.”

The art we breathe

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Schoolchildren viewing Leasho Johnson’s installation at Devon House

 

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Schoolchildren stand in front of portrait of Col. Peter Beckford as they view Jasmin Girvan’s installation Laying the Table for the Ancestors

Culture–that overused and often abused word– is simply the panoply of distinctive features produced by the ‘livity’ of a people. Culture arises from the environments people live in, the resources at their disposal, the languages they speak, the way they prepare their food, the songs they sing, the clothes they wear, the things they read and watch, what they call art, how they do business, the games they play, the dance moves they make, how they build their physical and metaphorical homes. What they deem obscene and undesirable versus the obscene and undesirable things they tolerate everyday.

Culture cannot be mandated or legislated into existence. Nor can it be easily changed. Cultural change occurs at a glacial pace, primarily instigated by modification in environment, education and resources. The quickest way to transform cultures is by changing the living conditions of people but cultural adaptation is also influenced by exposure to new ways of seeing, doing and thinking.

Sometimes resources exist but are not fully utilized—or are used only by small segments of the population. How many Jamaicans visit the National Gallery of Jamaica for instance? Aside from the mandatory school trip how many people make a practice of visiting the Gallery regularly to view the exhibitions mounted there? Visual art is an aesthetic practice that has developed greatly beyond the basics of drawing, painting and sculpting what is visible to the eye yet too many of us don’t seem to realize this.

What does the mind see? How does it express it? How do we process history, location, time and identity to create new visual objects, sites and experiences? If you’re curious about such things this is the time to visit the National Gallery of Jamaica to see the 2017 Jamaica Biennial which opened on February 24 and will be up till May 28 this year. The National Gallery is an institution created as a repository for the visual musings of the nation, and should be patronized by all Jamaicans. Your taxes underwrite it.

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Laura Facey’s 30-foot long drum, Ceiba

The opening saw a record crowd filling the Gallery, the largest in memory, with families and children out in their numbers; one can only hope this trend continues. Leading up to the opening both the Gleaner and Observer carried bulletins about the Biennial and social media also did its bit to instigate the brimming support the Gallery received last Sunday. Perhaps nothing drummed up as much support for the Biennial as Laura Facey’s Ceiba, a 30-foot long cylindrical drum made from a fallen silk cotton tree (see photo above). Its installation at the Gallery, carried on the shoulders of 35 JDF soldiers, created a startling and colourful instagram moment that was widely featured across both traditional and social media.

The Biennial has spread outside the walls of the National Gallery itself, into Devon House and all the way to Montego Bay, where there is a spectacular display at National Gallery West by Martiniquan artist David Gumbs. The small but well-proportioned domed space of Gallery West has been transformed by five projection screens, one of them in the dome itself. Playing on the screens in psychedelic, patterned symmetry is self-generated, flower-inspired imagery, drenching the space in pure shape-shifting colour. The shape and size of the pulsating imagery depends on the length and strength of breath blown into a conch shell by visitors. The Dome projection is animated in realtime by the considerable street noise of Montego Bay. According to Gumbs, this work reflects on the need to breathe, the symmetric patterns referencing the lungs and the double sided aspect of things in life. Such as light and darkness. Or up and down. Balance.

For me Gumbs’ work symbolizes a shot in the arm of a city that has lost its balance: Montego Bay. Ravaged by the fallout from the vicious Lottery Scam that has embroiled too many citizens of Western Jamaica and Mobay in particular, what that part of the country needs is new life to be breathed into it. It needs a fresh pair of lungs, and Xing-Wang (which means ‘Blossoms’ in Chinese) by David Gumbs is that metaphoric, life-enabling apparatus. Go forth and breathe new life into your city Montegonians…

In Kingston the work of Jasmine Girvan casts a spell at Devon House with the intricately crafted historical horrors she has unleashed in that old building. For her outstanding contribution to the Jamaica Biennial 2017 she has rightfully won the Aaron Matalon Award for the second time. Girvan’s work gives you the unnerving feeling of walking into a spider’s web, leaving you uncomfortably aware of having been touched by something creepy while simultaneously feeling stunned by its sheer beauty. You have until May 28th to feast your eyes on this and other provocative work, and ponder the grotesque scaffolding Caribbean societies are built on.

Originally published in the Gleaner, March 1, 2017. Photos and video added.

How to thwart the Gay agenda

My Gleaner column of February 8, 2017. Reactions to it ranged from amusing to predictable to baffling. 

You are the head of a self-appointed coalition to foster a ‘healthy society’ in Jamaica. You are also a medical doctor. Or you are the head of an assembly of churches, a Reverend. No, not one of those going around molesting young girls. No, no not one of those. You are both dedicated to the policing of gender boundaries in Jamaica. Men are men and women are women and there shall be nothing betwixt or between.

You are duty-bound to police the borders of Jamaica against interlopers and unwanted immigrants. Why, even Donald Trump is taking a leaf out of your book! Those who ignore or show lack of respect for gender boundaries are not welcome in Jamaica. It is your solemn duty to make this clear to every citizen. You have to be particularly vigilant against the Gay Agenda, a global conspiracy involving institutions at the highest levels—the UN, the World Bank, the EU—whose goal is to destroy the world (and inter alia the Jamaican family) by legalizing gay marriage.

If, God forbid, gay marriage is legalized in Jamaica  it will be the beginning of the end. For all and sundry will take up with their own gender, setting up same sex households all over the country, and soon procreation will grind to a halt. There are no examples, as yet, of this happening in countries where gay marriage has been legalized but so what? Reality is not a shackle. Keep stressing the following point. How can we have a healthy society without children?

As for feminists. They too must be kept from invading Jamaica where we like to do things in old, time-honored ways. It is a pity that slavery was officially abolished two centuries ago. What is wrong with slavery? Nothing at all. Slaves are essential to healthy families. Women are meant  to cook, clean, raise children and provide sex for heads of households at no pay. Also the sex part is non-negotiable, women must deliver when the subject is broached. Shop must remain open 24/7. Think Open Access is a new sumpn?

It’s just that slavery must be gender-based. This is why it’s so important to distinguish between the sexes. There can be no ambiguity about this. Men and women who break these rules must be enslaved by our cultural rules. Either they conform to these or they leave. It is for the benefit of the nation. Our good name is at stake.

Also, it is to be noted that rape is a crime that can only be inflicted on women for Jamaican law defines sexual intercourse under the Sexual Offences Act as “penetration of the vagina of one person by the penis of another person”. Rape occurs when there is sexual intercourse without the consent of the woman. That is, for rape to happen, there has to be penetration of a vagina. By a penis.  If a man buggers a boy or man that is not rape; if a man thrusts his penis into your daughter’s mouth without her consent that is not rape either; nor is penetration of one’s orifices, vaginal or not, by the forced intrusion of an object, considered rape.

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This actually means that homosexual men who bugger other men or boys get away with a lesser charge of grievous sexual assault, with much milder punishment compared to rape but so what? “Anal penetration is wrong in 2017 and anal penetration will still be wrong in the year 3000.” We can’t let ourselves be fooled by such tactics.  Sometimes the truth is inconvenient…but let that not stand in your way. Redefinition of rape is a Trojan horse to bring in gay marriage. The Gay Agenda must be stopped at all costs. It’s the Al Quaeda of the god-fearing world, the ISIS of virtuous, law-abiding countries such as Jamaica.

What about all those women who keep turning up murdered, you ask? Like the one in the barrel in St Thomas? Ignore them man. More than likely they were asking for it. Its just the work of feminists. That is why we have to oust them too. There is too much sensationalizing of crimes against women, the media gives them too much space. “Men die everyday . Boys are molested and sexually assaulted in every community. But what? No one cries out, protests, chastises government or prays about it. Male lives matter too.”

Hat tip to the brilliant Nigerian satirist, Elnathan John.

‘Tis the Season to Protest

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Correction: This teach in was on Feb 17 which was last week. No wonder the Gleaner removed the information. Mea culpa…have made the necessary adjustments to tense.

It’s time to resurrect Active Voice. My column in the Gleaner today was pruned of most of the last 2 paragraphs which talk about the planned Teach-in at UWI this Friday concerning the review of the Sexual Offences Act (#SOAReview). Since this is a very important example of the kind of citizen participation I’m talking about, I thought it important to carry the unexpurgated version on my blog.

My first visit to the United States since Donald Trump became president of the country was uneventful. New York City was bustling with activity as usual, as was the conference I attended. The College Arts Association is the largest association of art professionals in the US–including artists, art historians, critics, curators, art writers and publishers. Their annual conference attracts 4000 attendees and each of 5 time slots a day might have up to 18 concurrent panels. The mammoth conference runs for four days.

Landing at John F Kennedy airport in the afternoon there were no lines at immigration. In fact everyone had to scan their passports at kiosks, then photograph and press their fingers on screens themselves before proceeding to an actual agent who engaged minimally to retake fingerprints and photographs. Kiosks are always unnerving, even for someone as technologically literate as I am so i wondered how others with less experience were faring.

Then I was off to my airbnb room in Hell’s Kitchen, Manhattan, by public transport, the air train to–where else–Jamaica, in Queens, and then the E train which took me within a block of my accommodation. Unlike hotels, airbnb accommodation in the city might often be in 3-or 4-storied buildings without elevators so packing lightly is a must. My room turned out to be very comfortable though i never fail to be amazed at how constrained for space many New Yorkers are. I had never seen such a tiny bathroom till then. My hosts were incredibly thoughtful and pleasant which more than made up for the cramped quarters.

On the up side i was in the middle of an avenue of good restaurants, a block away from Broadway with all its glitz and glitter and a healthy walk from the Hilton where the conference was. What are conferences and why do people go to them? Those who pooh pooh them disregard the exchange of knowledge, ideas and concepts that occur at such events. The world is not a mechanical place: beneath the technology, the geopolitics and the surface of the societies we inhabit, lie webs of ideas, theories, and hypotheses.

Knowledge is a communal enterprise, not the product of individuals sitting cocooned in their castles. The cross-fertilization that occurs simply by listening to new points of view on the same subject you might be researching is invaluable. The arc of the scholarly enterprise may be long but it bends towards insight. And insight is essential in these dark times.

An unusual addition to this conference was a wall of protest for people to display posters and slogans on behalf of their cause, whatever that might be. Quite a few of them addressed the Trump presidency. Jostling a sign for the Society of Contemporary Art Historians was one saying, “Trump is the symptom, capitalism is the disease.” “Germans against walls and white nationalism” announced another. “NOT MY PRESIDENT”. “This is not normal”. “Make American kind again.”

One of my favorites just said TRUST WOMEN. On the eve of possibly having a female police commissioner for the first time, and a few weeks before March 11 when the Tambourine Army plans to mobilize women onto Kingston’s streets to protest the unremitting violence they face this is a good slogan for all of us.

The Tambourine Army is asking people to wear purple on March 11 and join the protest. “Bring your friends, your family, your colleagues, your neighbours and let’s march in solidarity as one Jamaica against sexual abuse, against rape, against all forms of sexual violence against our women and girls.”

Also on Friday, February 17, the I’m Glad I’m A Girl Foundation partnered with UN Women and the Tambourine Army to host a full day teach-in on the Sexual Offences Act. A presentation on the Act and related Acts was made by Tracy Robinson (Senior Lecturer, Faculty of Law, UWI Mona) in the morning, and discussions with advocates about how folks can contribute to the current review of the Act followed in the afternoon.

Citizen participation is the name of the game, WE have to become the change we want to see. Purple is the colour of power, let’s put it on and take to the streets come. To all the men out there come show your support for us, with or without tambourines, on March 11 and we’ll reciprocate by joining the one for violence against men whenever you choose to organize it. Deal?