Jehovah Witness Big Up Fi Wi Language

JLUTwo spelling systems are used for the Jamaican language below. The first, which I call ‘chaka-chaka’, is based on English spelling. The second, ‘prapa-prapa’, is the specialist system designed by the Jamaican linguist Frederic Cassidy. It has been updated by the Jamaican Language Unit at the University of the West Indies, Mona. After the two Jamaican versions, there’s an English translation.

CHAKA-CHAKA SPELLING

watchtower_2010454aAnytime mi go Papine Market pon Saturday morning, mi see bout four Jehovah Witness a gi out tract. Dem tush, yu see! Dem sit off pon chair eena shady an dem have one stand weh dem put out di tract dem pon. One morning mi go faas wid dem. Mi aks dem a wa kind a easy-life witnessing dem a do. Wa mek dem nah walk up an down eena sun-hot like dem odder one? Di whole a wi start laugh.

Anyhow, one Saturday, one a di woman dem tell mi seh dem a go keep big meeting an dem waan mi fi come. A one special meeting cau di speaker a go chat pure Patwa. Unu see mi dying trial! Any Patwa bell ring mi suppose fi di deh. Mi promise her seh mi wi try come. Mi never write down di date an it fly outa mi head.

Den mi go pictures a Sovereign an mi meet one next set a Witness from August Town Kingdom Hall. Dem tell mi seh pon February 26, di preacher a go chat Patwa so mi fi come. Dem mek sure dem send email fi remind mi. Mi no ha no excuse.

Di meeting a di said same day a di opening a di Biennial a National Gallery. So mi run downtown fi ketch piece a dat, den mi go a August Town fi ketch piece a di preaching. An mi go back downtown fi ketch piece a di Grounation weh di Jamaica Music Museum put on fi Reggae Month. A pure piece a dis an piece a dat fi di whole day. Dat night, mi lucky fi ketch di whole a di Jamaica Reggae Industry Association (JaRIA) award show.

TO DI WORLD!

Di Jehovah Witness preacher did gwaan good-good. Lickle English did mix up wid di Patwa. It no so easy fi some a wi chat so-so Patwa eena certain situation. Den mi get one next email from di Witness dem a tell mi bout di Patwa talk dem weh deh pon dem website, jw.org. Yu click pan ‘Publications’. Den yu go a ‘Books and Brochures’. Den yu pick ‘Jamaican Creole’. An a wi dat.

Unu fi go listen. A 9 talk di deh. See di topic dem ya. An dem all write eena prapa-prapa spelling. Mi change it over to chaka-chaka: Yu tink pain an suffering a go done one day? Wa yu tink a go happen inna di future? Wa a di main ting fi mek yu fambili happy? Di kingdom a God – a wa? Who really a control dis ya world ya? Wa yu tink bout di Bible? Weh wi can find answer fi di question dem weh worry wi di most eena life? Yu tink seh dead people can come back alive? Listen to God an yu wi live fi ever!

change-the-world_0.jpgDi Jehovah Witness dem know seh yu ha fi preach to people eena fi dem heart language if yu waan fi reach dem heart. An some a fi wi heart well hard. It tek whole heap a preaching fi mek it soft. A long time now nuff preacher eena Jamaica know how fi use fi wi heart language fi touch people. If yu go certain church eena disya country, a pure Patwa yu a go hear.

A more an 750 language Jehovah Witness a use fi spread fi dem message. Dem know seh English a one worl language. But a no di ongle language eena di whole world. A nuff a dem. An Massa God know di whole a dem. Mi glad fi see Jehovah Witness a help carry fi wi God-bless language to di world!

PRAPA-PRAPA SPELIN

Enitaim mi go Papine Market pan Satde maanin, mi si bout 4 Jehovah Witness a gi out chrak. Dem tush, yu si! Dem sit aaf pan chier iina shiedi an dem av wan stan we dem put out di chrak dem pan. Wan maanin mi go faas wid dem. Mi aks dem a wa kain a iizi-laif witnisin dem a du. Wa mek dem naa waak op an dong iina son-at laik dem ada wan? Di uol a wi staat laaf.

Eniou, wan Satde, wan a di uman dem tel mi se dem a go kip big miitn an dem waahn mi fi kom. A wan speshal miitn kaa di spiika a go chat pyur Patwa. Unu si mi daiyin chraiyal! Eni Patwa bel ring mi sopuoz fi di de. Mi pramis ar se mi wi chrai kom. Mi neva rait dong di diet an it flai outa mi ed.

Den mi go pikchaz a Sovereign an mi miit wan neks set a Witnis fram August Town Kingdom Hall. Dem tel mi se pan Febieri 26 di priicha a go chat Patwa so mi fi kom. Dem mek shuor dem sen iimiel fi rimain mi. Mi no a no ekskyuuz.

Di miitin a di sed siem die a di opnin a di Biennial a National Gallery. So mi ron dountoun fi kech piis a dat, den mi go a August Town fi ketch piis a di priichin. An mi go bak dountoun fi kech piis a di Grounation we di Jamaica Music Museum put aan fi Reggae Month. A pyur piis a dis an piis a dat fi di uol die. Dat nait, mi loki fi kech di uol a di Jamaica Reggae Industry Association (JaRIA) awaad shuo.

TU DI WORL

il_340x270.683382019_i7g3Di Jehovah Witness priicha did gwaan gud-gud. Likl Ingglish did miks op wid di Patwa. It no so iizi fi som a wi chat suoso Patwa iina sortn sitiyieshan. Den mi get wan neks iimail fram di Witness dem a tel mi bout di Patwa taak dem we de pan dem websait, jw.org. Yu klik pan ‘Publications’. Den yu go a ‘Books and Brochures’. Den yu pik ‘Jamaican Creole’. An a wi dat.

Unu fi go lisn. A 9 taak di de. Si di tapik dem ya. An dem aal rait iina prapa-prapa spelin: Yu tingk pien an sofarin a-go don wan die? Wa yu tingk a-go apm iina di fyuucha? Wa a di mien ting fi mek yu fambili api? Di Kindom a Gad – a wa? Uu riili a kanchuol dis ya worl ya? Wa yu tingk bout di Baibl? We wi kyan fain ansa fi di kwestiyan dem we wori wi di muos iina laif? Yu tingk se ded piipl kyan kom bak alaiv? Lisn tu Gad an yu wi liv fi eva!

Di Jehovah Witness dem nuo se yu a fi priich tu piipl iina fi dem aat langgwij if yu waahn fi riich dem aat. An som a fi wi aat wel aad. It tek uol iip a priichin fi mek it saaf. A lang taim nou nof priicha iina Jamieka nuo ou fi yuuz fi wi aat langgwij fi toch piipl. If yu go sortn choch iina disya konchri a pyur Patwa yu a go ier.

A muor an 750 langgwij Jehovah Witness a yuuz fi spred fi dem mechiz. Dem nuo se Ingglish a one worl langgwij. Bot a no di ongl langgwij iina di uol worl. A nof a dem. An Maasa Gad nuo di uol a dem. Mi glad fi si Jehovah Witness a elp kyari fi wi Gad-bles langgwij tu di worl!

ENGLISH TRANSLATION

JEHOVAH’S WITNESSES CHAMPION OUR LANGUAGE

Anytime I go to Papine Market on  a Saturday morning, I see about four Jehovah’s  Witnesses  giving out tracts. They are so sophisticated! They’re seated on chairs in the shade and they put out the tracts on a stand.  One morning, I nosily asked them how come they were taking it so easy with their witnessing. Why weren’t they walking up and down in the sun like other Witnesses?  We all started to laugh.

Anyhow, one Saturday, one the woman told me that there was going to be a big meeting that she wanted me to attend.  It was quite special meeting because  the speaker was going to talk in only  Patwa. You see my troubles! Anytime there’s a  Patwa issue, I’m supposed to be involved.  I promised her I would try to attend.  I didn’t make a note of the date and it completely escaped me.

Then I went to the movies at Sovereign and met some other Witnesses from the August Town Kingdom Hall. They told me that on February 26, the preacher was going to be speaking in Patwa so I should come. They made sure to send an email to remind me. I had no excuse.

The meeting was the very same day of  the opening of the  Biennial at the National Gallery. So I hurried downtown to get a bit of a that, then I went to  August Town for a bit of the  preaching. And I went back downtown to catch a bit of the the Grounation put on by the Jamaica Music Museum in Reggae Month. It was only bits and pieces for the entire day. That evening, I was lucky to catch all of the Jamaica Reggae Industry Association (JaRIA) award show.

ReggaeMonth

TO THE WORLD!

The Jehovah’s Witness preacher did very well. A little bit of  English got mixed up with the Patwa. It’s not so easy for some of us to speak only Patwa in certain situations. Then I got another  email from the Witnesses telling mi about the Patwa recordings on their website, jw.org. You click on ‘Publications’. Then you go to ‘Books and Brochures’. Then yu select ‘Jamaican Creole’. And that’s us.

You should check it out.There are  9 recordings there. Here are the topics. And they are all written in the official writing system for Jamaican. I’ve translated them into English: Do you think  pain and suffering will end one of these days? What do you think the future will bring? What’s the main thing to make your family happy? Di kingdom a God – what’s that? Who really controls this world? What do you think about the Bible? Where can we find answers to the questions that  worry us the most in life? Do you think dead people can come back to life? Listen to God and you will live for ever!

The Jehovah’s Witnesses know that you have to preach to people in their  heart language if you want to reach their heart. And some of our hearts are quite hard. It takes a  whole lot of  preaching to make it soft. Many preachers in  Jamaica have long known how to use our heart language to touch people. If you go to certain churches in this country, all you’re going to hear is nothing but Patwa.

The Jehovah’s Witnesses  are spreading  their message in more than 750 languages. They know that English is a world language. But it’s not the only language in the whole world. There are many of them. And God recognises all of them. I’m glad to see that Jehovah’s Witnesses are helping to take our God-blessed language to the world!

Una Marson Born Too Soon

On International Women’s Day, Jamaica’s first playwright, Una Marson, was celebrated with the launch of two of her plays, Pocomania and London Calling. They had long languished in the archives of the National Library of Jamaica. The plays were finally published last year by Blouse and Skirt Books, in collaboration with the National Library. Founded by the formidable Tanya Batson Savage, this quirkily named press is a model of cultural enterprise.

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The Jamaican expression ‘blouse and skirt’ signifies surprise. And, perhaps, it is a shock to even Tanya herself that her small publishing house has grown so rapidly. In 2005, she established Blue Moon Publishing, now Blue Banyan Books, which she modestly describes on her website as “a small publishing ‘hut’ located in Kingston, Jamaica”.

The hut is quite spacious. It has room for specialist audiences. Blue Banyan Books publishes fiction for children. Blouse & Skirt Books publishes poetry and prose fiction for young adults and adults. Over the last decade, Tanya has published nine books, including the award-winning All Over Again by A-dZiko Simba Gegele.

RELATIVE PRIVILEGE

Una Marson’s extraordinary life is an inspiration for young women today. She accomplished so much in spite of the circumstances of her times.  Marson was born in rural Jamaica in 1905. This was a mere 40 years after the Morant Bay Rebellion. Not much had changed for poor black people by the beginning of the 20th century. Jamaica remained a fundamentally racist society, denying the black majority access to the basics for survival.

tumblr_matjv5m92T1rf692no1_400By contrast, Marson enjoyed a life of relative privilege as the daughter of a Baptist parson. She was educated at the elitist Hampton School, an institution about which she appeared to be conflicted. She was alienated from her white and brown classmates. But Marson did value the education she received at Hampton. It prepared her for the world of international politics in which she later moved with sophisticated ease.

After leaving Hampton, Marson went to Kingston. Her first job was with the Salvation Army doing social work. Then she worked with the YMCA. Soon she entered the field of journalism and in 1928, she started her own magazine, The Cosmopolitan, which appeared monthly from 1928 to 1931 when it folded.

The name expressed the outward reach of Marson’s vision. She declared in the magazine, “This is the age of woman: What man has done, women may do.” Well, it’s not everything men have done that women should do. But you know what Marson meant. Women needed to break free from confining stereotypes.

SEDUCED BY HER BOSS

In July 1930, Marson self-published a collection of poetry entitled Tropic Reveries; and, a year later, another, Heights and Depths. Then came the successful staging of her play At What a Price in 1932. It’s a sobering story. A young middle-class girl from the country comes to Kingston to work as a stenographer. She is seduced by her boss, a white foreigner, gets pregnant and her life mash up. She has to go back to the country in disgrace.

The exploitation of women and girls in Jamaica is an old story. Admittedly, tricking an overage woman is not at all the same as sexually abusing underage girls. But the issue of vulnerability is similar. Some women are quite naive and expect men to behave honourably when they have absolutely no intention of doing so.

that-suspicious-memeYoung girls have to be taught to be suspicious. They cannot be left on their own to learn the cold truth that what they optimistically expect is not necessarily what they will receive. They often get much more and much less than they bargained for. At What a Price was enthusiastically reviewed in the Jamaica Times: “It is to her credit and ours and may be the beginning of a Jamaican dramatic literature.” It was.

AN EXCEPTIONAL LIFE

Soon after making her debut as a playwright, Una Marson left Jamaica for England. There she continued writing her “Autobiography of a Black Girl”, which she had started when she was only 25. Marson knew from quite early that her life was exceptional.

In London, she would become an outspoken advocate for women’s rights. In April 1935, she represented the Jamaican Women’s Social Service Club at the 12th Annual Congress of the International Alliance of Women for Suffrage and Equal Citizenship held in Turkey. Her brilliant speech to the assembly championed both race and gender equality.

Marson returned to Jamaica in 1936 and became the first female writer for the radical newspaper Public Opinion. Her opinions were decidedly feminist. It is in this period that she wrote the play Pocomania about an upright, middle-class young woman who is trapped in respectability. She is almost freed by the kumina drums.

Back in London in 1938, Marson began to do scriptwriting for BBC radio. By 1941, this led to her becoming the producer of Calling the West Indies, a programme in which soldiers sent messages home. The following year, Marson turned the programme into Caribbean Voices. Writers from all over the West Indies shared their work on air. Marson had created a virtual literary community.

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I keep wondering how much more Una Marson might have accomplished if she’d been born 50 years later. There would have been so many more opportunities for her as a black woman of distinction. Who knows?

What’s up at the National Gallery?

Last Sunday, the main exhibition of the Jamaica Biennial opened at the National Gallery downtown Kingston. It was a grand affair, attracting an unusually large crowd of enthusiastic patrons. There are also exhibitions at Devon House and the National Gallery West.

devon_house

Devon House, First Home of the National Gallery of Jamaica

The Biennial has four levels of exhibits, as outlined in the beautifully produced catalogue: six special projects by invited international artists; two tribute exhibitions honouring Alexander Cooper and Peter Dean Rickards; elite invited artists; the juried section.

Why are some artists automatically given a free pass into the Biennial? And so many of them! Thirty-four invited artists entered 61 pieces. One hundred and ten artists submitted entries to be judged. Forty-nine were accepted with a total of 66 entries. If both the invited and juried artists had been restricted to one entry each, at least 44 additional juried entries might have been included.

Dr Veerle Poupeye, executive director of the National Gallery, addresses this contentious issue in her insightful ‘Introduction’ to the catalogue: “By far, the most vexing question has been whether the invited artists system should be retained, or whether the Biennial should become a fully juried or curated exhibition instead. As is to be expected, many invited artists would not like to lose their status, but others in the artistic community feel that this perpetuates undesirable hierarchies and also makes it difficult to give curatorial cohesion to the exhibition.”

‘PRACTICAL FEASIBILITY’?

In email correspondence with me, Dr Poupeye confirmed that one of the criteria used to select entries in the juried section is “practical feasibility, for instance with regards to size”. Why is this criterion selectively applied to the juried section and not to invited artists?

fos4-copy

Fosuwa Andoh, Visual Griot

Which brings me to that hell of a drum made by invited artist Laura Facey, in collaboration with the unacknowledged international African artist Fosuwa Andoh, visual griot. Fosuwa is a textile artist and ceramic/glass crafter who came to Jamaica to direct a Prince’s School of Traditional Arts project. She established a successful pottery workshop in Rose Town. Fosuwa provided technical advice for curing the cowskin and she attached it to the body of the drum. Without her input, the artwork would be nothing but dead wood. And you know how unfulfilling that can be!

Decorated in the red, white and blue of imperial flags, Facey’s drum seems to embody colonialist fantasies: “I made the drum so that we may talk to our ancestors and bring more peace and reconciliation into our lives.” But the scale of the drum is far beyond human proportions. Our African ancestors would not recognise it as an instrument of communication. This monstrous drum has shock value, and that’s about it.

And it was quite a production to get the drum into the Gallery. According to a Gleaner article published two Sundays ago, “The two sections of the entrance door were completely removed”. In addition, “a glass partition, mounted on a concrete wall, and which separates the lobby from the drum’s temporary resting spot, also had to be taken out”. How practical and feasible was that?

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Then, “with the effort of 37 Jamaica Defence Force soldiers, the drum was slowly brought into the space. The lifting and pushing of the drum itself brought some entertainment to onlookers as the instructor raised and lowered his voice, army-style, in giving directions to the able-bodied men”. Was this regular JDF work? Or was it a roast?

The 30-foot drum sounds much smaller in metres: only 9.144. But, however you measure it, that’s a lot of space in a relatively small gallery. The drum dominates the main exhibition hall, leaving little room to view the exhibits on the adjacent walls. How many more juried entries might have been able to fit in that space, I wonder?  And Ms Facey has two more pieces in the exhibition at Devon House!

DIGITAL JAMAICA EXHIBITION

As soon as I stepped into the main gallery, a well-known artist said I looked like a work of art and I should just stand there and let people walk around me. I had a good laugh. This was my cue. I gleefully told her I was making a subversive fashion statement.

Donnette.dress 3Donnette.dress 2

Images of the work of one of my favourite artists were printed on my dress – thanks to graphic designer Rodane Gordon at Hot Off The Press who did an excellent job! The artist had submitted two entries to the Biennial and both had been rejected. But I made sure the beautiful work was at the exhibition, if not in it. The artist I was chatting with completely understood my visual statement. Her work had also been rejected.

I’ve decided to curate a Digital Jamaica Exhibition. I’m inviting the 61 artists whose work was rejected by the Biennial jury. I also welcome those artists who were not included in the invited category. Well, I’m not actually curating. It’s an open-entry exhibition. Whosoever will may come. I’ll let the viewers decide on the value of the work.

I’ve secured the services of an internationally recognised art blogger who will design the website. I know some of the rejected artists may not want to appear in the ‘Fringe Biennial’ for fear of never ever being accepted in the ‘real’ one. A pity! Those artists who do want to participate can contact me for details at the email below. When one door is closed, many more are open.

Poor people Ha Fi Go Dead!

Two spelling systems are used for the Jamaican language below. The first, which I call ‘chaka-chaka’, is based on English spelling. The second, ‘prapa-prapa’, is the specialist system designed by the Jamaican linguist Frederic Cassidy. It has been updated by the Jamaican Language Unit at the University of the West Indies, Mona. After the two Jamaican versions, there’s an English translation.

CHAKA-CHAKA SPELLING

bustamante-children-hospital-kingston-jamaicaA dat mi housekeeper Annie seh when mi tell her how much fi di lab test weh her son ha fi do: $22,000! She no mek dat fi di whole week. Di pikni dida go a Children’s Hospital an she never ha fi pay fi none a di test dem. Dat a up to when im a 12. Last year, im turn 13. Ascorden to Children’s Hospital, im a big smaddy now. So dem done wid im.

Im start go a Spanish Town Hospital. Im have kidney problem from im born. An a plenty sufferation di poor lickle pikni go through. Wen im a two month old, dem operate pon im. An a so im an im mada a fight life so til im a go high school now.

Di last time im go hospital, dem gi Annie paper fi tek go a Public fi do sinting fi mek im vein dem open up. Through she ha fi work, she aks her friend fi go get one appointment. Dem tell her seh Annie ha fi come. When she go, dem tell her seh di pikni ha fi come too so dem can look pan im vein before dem gi im appointment fi du wa dem a fi do. So she go back wid him one next day.

Annie work wid mi two day fi di week an dat a did one a fi mi day dem. She go a Public early di morning fi see if she coulda get through an still come a work. Lickle before 11, she call fi seh all now dem no see no doctor. So mi aks her fi mek mi talk to di smaddy weh in charge. She never bodder wid mi. She go talk fi harself.

She tell mi seh di doctor weh fi see di pikni deh inna theatre. If she never go aks, she woulda never find out. Anyhow, one next doctor gi her paper fi go a Apex lab pon Molynes Road fi do di said same test weh dem shoulda do a Public. Im never even look pon di pikni.

DOCTOR CRAB TOE

By dis time, it never mek sense fi Annie bodder come a work. She just go straight a Apex. Dem seh dem no do dat deh test an dem send her to one next Apex pon Winchester Road. Di next week, she go after she lef work. Dem tell her seh dat deh section close 4 o’clock pon Friday.

She go back di next week. Dem tell her seh dem no do dat deh test. She fi go a Oxford Medical. Unu see how much time a waste a go up an dung fi nutten! Not to mention bus fare! Wen mi hear di story, mi tell Annie seh mi a go call Oxford Medical fi mek sure dem do di test.

Well, wen mi look pon di paper, mi couldn’t mek out nutten weh di doctor write. A pure crab toe. Wa mek? Power! Fi mek wi know seh doctor know more dan wi. An wi dis ha fi sop it. Plenty a dem doctor tek Hypocritical Oath, not Hippocratic. Dem love money more dan people. No bodder mek mi start pon dem.

Mi tek picture a di paper an email it to Oxford Medical. Dem know how fi read crab toe. A fi dem bizniz dat. An dem do di test. But koo pon di price! Weh Annie fi get dat deh money? Wi ha fi do plenty better wid health care inna dis ya country.

Pikni age not suppose fi stop a 12. Dat no right. An wi done know seh Govament can’t afford fi gi everybody free health care. A pure politics mek dem mash up di system. Who can pay suppose fi pay. An who can’t pay suppose fi get help. Poor people can’t just dead so fi nutten.

PRAPA-PRAPA SPELIN

A dat mi ouskiipa Annie se wen mi tel ar omoch fi di lab tes we ar son a fi du: $22,000! Shi no mek dat fi di uol wiik! Di pikni dida go a Children’s Hospital an she neva a fi pie fi non a di tes dem. Dat a op tu wen im a 12. Laas ier, im ton tortiin. Azkaadn tu Children’s Hospital, im a big smadi nou. So dem don wid im.

Im staat go a Spanish Town Hospital. Im av kidni prablem fram im baan. An a plenti sofarieshan di puor likl pikni go chruu. Wen im a tuu mont uol, dem apariet pan im. An a so im an im mada a fait laif so til im a go a ai skuul nou.

Di laas taim im go aaspital, dem gi Annie piepa fi tek go a Public fi du sinting fi mek im vien dem opn op. Chruu shi a fi wok, shi aks ar fren fi go get wan apaintment. Dem tel ar se Annie a fi kom. Wen shi go, dem tel ar se di pikni a fi kom tu so dem kyan luk pan im vien bifuor dem gi im apaintment fi du wa dem a fi du. So shi go bak wid im wan neks die.

Annie wok wid mi tuu die fi di wiik an dat a did wan a fi mi die dem. Shi go a Public orli di maanin fi si if shi kuda get chruu an stil kom a wok. Likl bifuor 11, shi kaal fi se aal nuo dem no si no dakta.So mi aks ar fi mek mi taak tu di smadi we in chaaj. Shi neva bada wid mi. Shi go taak fi arself.

Shi tel mi se di dakta we fi si di pikni de ina tieta. If shi neva go aks, shi wuda neva fain out. Eniou, wan neks dakta gi ar piepa fi go a Apex lab pan Molynes Ruod fi du di sed siem test we dem shuda du a Public. Im neva iivn luk pan di pikni.

DAKTA KRAB TUO

Bai dis taim, it neva mek sens fi Annie bada kom a wok. Shi jos go striet a Apex. Dem se dem no du dat de tes an dem sen a tu wan nex Apex pan Winchester Ruod. Di neks wiik, shi go aafta shi lef wok. Dem tel ar se dat de sekshan kluoz 4 aklak pan Fraide.

Shi go bak di neks wiik. Dem tel ar se dem no du dat de tes. Shi fi go a Oxford Medical. Unu si omoch taim a wies a go op an dong fi notn! Nat tu menshan bos fier! Wen mi ier di stuori, mi tel Annie se mi a go kaal Oxford Medical fi mek shuor dem du di tes.

hypocriteWel, wen mi luk pan di piepa, mi kudn mek out notn we di dakta rait. A pyuur krab tuo. Wa mek? Powa! Fi mek wi nuo se dakta nuo muor dan wi. An wi dis a fi sop it. Plenti a dem dakta tek Hypocritical Oath, nat Hippocratic. Dem lov moni muor dan piipl. No bada mek mi staat pan dem.

Mi tek pikcha a di piepa an iimiel it tu Oxford Medical. Dem nuo ou fi riid krab tuo. A fi dem bizniz dat. An dem du di test. Bot ku pan di prais! We Annie fi get dat de moni? Wi a fi du plenti beta wid elt kier ina dis ya konchri.

Pikni iej nat sopuoz fi stap a 12. Dat no rait. An wi don nuo se Govament kyaahn afuod fi gi evribadi frii elt kier. A pyuur palitiks mek dem mash op di sistim. Uu kyan pie supuoz fi pie. An uu kyaahn pie supuoz fi get elp. Puor piipl kyaahn jos ded so fi notn.

ENGLISH TRANSLATION

POOR PEOPLE JUST HAVE TO DIE!

That’s what my housekeeper Annie said when I told her the cost of the lab test her son has to do: $22,000! She doesn’t make that much in a week. The child used to to go to the Children’s Hospital and she didn’t have to pay for any of the tests. That was up to when he was 12. Last year, he turned 13. According to the mandate of the Children’s Hospital, he’s now an adult. So that’s it.

He started to go to the Spanish Town Hospital. He’s had  kidney problems from birth. And that poor child has suffered so much.   When he was two months’ old, he had to have an operation. And he and his mother have been fighting against the odds.  He’s now in  high school.

The last time he visited the hospital, Annie was referred to the Public Hospital to do a procedure to open up his veins. Because she has to work, she asked a friend to go and make an appointment. She was told that Annie herself had to come. When she did go, she was told that the child also had to come so they could examine his veins before giving him an appointment to do the procedure. So she went back with him another day.

Annie works with me two days each week and that was one of the days she should have come to work.  She went to Public early that morning, hoping to get through in time to still come a work. A little before 11, she called to let me know that she still hadn’t seen a doctor. So I asked her to let me speak with  the person in charge. She didn’t  bother with me. She went and spoke up for  herself.

She told me that the doctor who was supposed to examine the child was in theatre. If she hadn’t asked, she wouldn’t have known. Anyhow, another doctor gave her a referral to Apex lab on Molynes Road to do the very same test that should have been done at Public.  And he didn’t even examine the child.

DOCTOR CRAB TOE

By this time, it didn’t make sense for Annie to come to work. She just went straight to Apex. She was told that they don’t do the test there and she was sent to the Winchester Road lab. The following week, she went after work.  She was told that that section closes at 4 o’clock on Fridays.

She went back the following week. They told her that they don’t do the test and sent her Oxford Medical. You see how much time was wasted going up and down all for nothing! Not to mention bus fare! When I heard the story, I told Annie that I was going to call Oxford Medical to make sure they do the test.

hippocratic-oathWell, when I looked at the form, I  couldn’t make out anything the doctor had written. It was pure crab toe. Why? Power! To let us know that  doctors know more than we do. And we just have to  put up with it.  A lot of those doctors have taken the Hypocritical Oath, not Hippocratic. They love money more than people. Don’t let me start on them.

I took a picture of the form and emailed it to Oxford Medical. They know how to read crab toe. They’re in that business. And they do the test. But look at the price! How can Annie afford that?  We have to do much, much better with health care in this country.

Children shouldn’t be cut off  at age 12. That’s not right. And we know that the Government can’t afford to give everybody free health care. It’s nothing but politics that made them dismantle the system we had.   Who can afford to pay should pay.   And those who can’t should get assistance. Poor people can’t just die like that for nothing.

Jamaica going up in smoke

One day last month, there was a pestilence of smoke in my neighbourhood. It wasn’t an act of God. Just one of my selfish neighbours burning rubbish in his yard. And it certainly wasn’t enlightened self-interest. This is an intelligent man who must know that smoke can’t be good for his health.

Soon after I started to smell the nasty fumes, I got a call from his next-door neighbour asking if I’d gone for my walk. I told her I was just about to when I smelled the smoke. She asked me to come and see. That made no sense. When I looked out, I couldn’t believe the density of the smoke. And I was several houses away from the source!

I immediately locked up all my windows, hoping to keep out the ash that was sure to come. I eventually went on my walk after the smoke had cleared. Of course, the ill effects were lingering. There was still the acrid smell and God only knows what was in the air.

dont-let-lung-health-go-up-in-smoke-thumb.jpgBurning rubbish doesn’t make it go away. It just turns into deadly particles of disease that attack your lungs. Why is that so hard to understand? Why do we persist in believing that smoke is harmless? Respiratory problems are a very high price to pay for not getting rid of rubbish.

BURNING OUT OBEAH

I was quite prepared to tackle my neighbour. But he wasn’t at home. Perhaps, he’d left before the fire was lit and I was falsely accusing him of negligence. If yu can’t ketch Kwaku, yu ketch im shut. In this case, it was the gardener. So I asked him why he had lit such a huge fire. He was burning out termites.

According to him, no other treatment was as effective as fire. Not true! Bleach and boric acid are a deadly combination. Believe it or not, a few days later, he was at it again. This time, it was a dead dog. Why couldn’t the dog have been buried instead of cremated?

Another morning, I confronted a gardener up the road who had set a big fire that was sending up clouds of smoke. When I asked him what he was burning, he said it was old clothes. I couldn’t believe it. So I asked why the clothes couldn’t have been put out in regular garbage. His response: “The lady don’t want nobody use her clothes do her nothing.” Words to that effect.

Mi couldn’t even get vex. Mi just had to laugh. As far as I know, that lady is a big Christian. But she was covering all her bases. Christian or not, she knew the power of obeah and was not taking any chances. She was just going to burn it out. Or at least the clothes!

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I keep wondering if my inconsiderate neighbours don’t know that it is illegal to light fires in residential communities. It’s not just a courtesy to one’s neighbours not to smoke them out. It’s actually against the law.

The problem, of course, is that the law is not enforced. I’ve actually called the police station to report illegal fires. You can just imagine the response. With all the crimes the police have to deal with, you know illegal fires are very low on their list of priorities.

Sometimes it takes a near-disaster to cure some people of their very bad habit of setting fires. A gardener who works in my neigbourhood had the fright of his life when a fire he lit got out of control. He was sure the fire was going to burn down his employer’s house. He ran away, fearful that he would be arrested for destruction of property.

He was very lucky. The fire was put out in time. By then, he was very far from the scene of the crime. You can just imagine his relief when he found out that the house was still standing. And he’s never ever set another fire. He learnt his lesson the hard way.

PUBLIC EDUCATION

We can’t continue with business as usual. We have to start a national campaign to educate Jamaicans about the dangers of setting fires here, there and everywhere. The Jamaica Environment Trust (JET) is heroically doing what it can to bring the matter to public attention. But there’s only so much that one underfunded NGO can do.

It is the responsibility of the Government to come up with solutions to this persistent problem. In a press release issued last Monday, Diana McCaulay, CEO of JET, called on Prime Minister Andrew Holness to use all of the regulatory agencies to deal with the problem of extremely poor air quality across the island. Chief of these agencies is the National Environment and Planning Agency (NEPA).

According to its website, one of NEPA’s seven core functions is “environmental management”. This is defined as “Pollution prevention and control; pollution monitoring and assessment; Pollution incident investigation and reporting”. I wonder how much of this is actually done daily.

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The Government absolutely must enforce the law against setting fires. Both domestic and industrial offenders must be systematically targeted. Until we start prosecuting lawbreakers for setting fires, nothing will change. Jamaica will just continue to go up in smoke. And not even obeah can save us.

KSAC Sells Street to Chinese?

ksacTwo Sundays ago, I got an alarming email: “Having read your article ‘Pearly Beach a no fi poor people’, I found it imperative to make you aware of a troubling situation existing in downtown Kingston. What obtains on Princess Street, between West Parade and Barry Street, are spaces along the roadway marked ‘No parking. RESERVED KSAC’, accompanied by a number of some sorts. These spaces are sold to Chinese business operators by someone at the KSAC at a reported cost of $200,000.

“I took the liberty of parking in one of the spaces recently and was instructed to move by a Chinese gentleman. I made some enquiries and found out that the business operators received letters with KSAC letterhead offering the purchase of parking spaces along the Government’s roadway. Well, suffice it to say, I did not move, as I don’t think I can buy space on the public thoroughfare in China, and believe Chinese should not be able to do so in Jamaica. I hope you may find interest to investigate this matter and bring some public attention through your column.”

I was interested and called the office of the CEO of the KSAC. He was in a meeting. When I said I was enquiring about the sale of parking spaces on Princess Street, I was referred to another office. But I didn’t want to buy a parking space. I needed information on the policy. It was only the CEO (in the meeting) who could update me.

So I sent an email: “Can you please let me know the terms on which parking spaces are sold? To whom are parking spaces sold? And at what cost? When was this policy first implemented? And how is it managed? I very much look forward to your answer to these questions and to any other pertinent information you can offer.”

To date, I haven’t got a response. If the KSAC operates in the same way as the Urban Development Corporation (UDC), I suppose I’ll get an answer in about two weeks. No matter how long it takes, these questions must be answered in the public interest.

 

PRESUMED RIGHTS

 

The perceptive man who emailed me made a connection between the business of selling parking spaces on the street in downtown Kingston and limited access to Pearly Beach. It appears to be the same issue: The Government of Jamaica selling the rights of citizens to the highest bidder, whether foreigner or local.

e874c2259dbf5ae5c59c44f4e29bdcedAs it turns out, some of these presumed rights are not rights at all. They are figments of our collective imagination as a supposedly independent nation. I was intrigued by the response of Peter Knight, CEO of the National Environment and Planning Agency (NEPA), to both my column, ‘No beach for local tourists’, and Diana McCaulay’s excellent article, ‘The problem of beach exclusion’.

First of all, Mr Knight makes an error in reporting the headline of my column. He writes, ‘No beach for local tourist’. Singular. I actually wrote ‘tourists’. Plural. The issue of beach access is much bigger than the exclusion of a single individual. It’s about all Jamaicans who ought to have the right to enjoy well-kept beaches.

And, again, I’m appealing to all Jamaicans at home and in the diaspora to sign the petition to the prime minister launched by the Jamaica Environment Trust: ‘Better Beaches for All Jamaicans’. You can find it at change.org. So far, 1,245 of us have signed. Our goal is 5,000, at least.

Mr Knight’s response was published on January 22 with the deceptively succinct headline, ‘Jamaica’s beaches: access and rights’. I wondered if he was hoping that only a few people would read the long-winded article, especially since the news was not good:

“Ownership of the foreshore is vested in the Crown, except where rights are acquired under or by virtue of the Registration of Titles Act or any express grant or licence from the Crown subsisting immediately before 1956. The portion of the beach above the foreshore may be private or public property. The Beach Control Act did not seek to convey general rights to the public to gain access to and use the foreshore or the floor of the sea.”

 

DOG NYAM WI SUPPER

 

In plain English, this is what Mr Knight was saying: “It’s the Crown (now the Government) who owns the beaches – unless the beach was sold or leased before 1956. So beaches can be either private or public property. The Beach Control Act was not set up to give the public any general rights to beach access.” In other words, dog nyam wi supper.

There is also the even older Prescription Act of 1882. That was passed over a century ago, a mere 15 years after the Morant Bay war. This act allows rights to fish and bathe, based on tradition. But, again, as Mr Knight writes, “There are no general common-law rights over the foreshore, except to pass over it for the purpose of navigation or fishing.”

Why have we held on to these outdated acts? Because they protect the interests of the rich and powerful, especially those who have made major investments in the tourist industry? I suppose we need tourism in much the same way we need Chinese businesses on Princess Street. But at what price? Where is the vision to save us from perishing?

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