CARL Campbell Dance Company 7's forthcoming dance showcase will celebrate more than two decades in the business and in British creative dance work. Carl Campbell 7 is a contemporary Caribbean dance theatre company with a deep commitment to educational development as well as the appreciation and promotion of Caribbean dance and culture as a performing art. Using the medium of contemporary Caribbean dance, the youngsters will perform an exhilarating piece as part of Carl Campbell Dance Company 7's eighth dance education showcase.
Each session runs for three to four weeks and involves two courses covering such topics as: English and the Caribbean Child; Arts and Culture in Trinidad and Tobago; Caribbean Dance; Caribbean History and Politics; Heritage Studies on Barbados; Caribbean Marine Environment; Gender in the Caribbean Society; Languages and Dialects of the Caribbean; and, Reggae, Rastafari and Jamaican Culture. Depending on the courses chosen, students may find themselves in Barbados, Jamaica or Trinidad and Tobago. However, Caribbean Marine Environment is a regional course which takes participants to at least two countries in the region. Accommodation is offered in the residence halls of each campus. [Summer] in any of the Caribbean islands presents a wonderful opportunity for participation in cultural activities. These include the various emancipation and independence celebrations, Crop Over (a Barbados carnival) and other festivals, including folk and popular music festivals such as Sumfest (Jamaica's largest reggae festival).
Culture is a powerful tool for inspiring human beings and bringing them together in a concerted `family' action, says Prof [Marimba Ani], adding: "Our cultural roots are the most ancient in the world." This is very true and it is accepted that Egyptian science and technology laid the foundations for the development of Europe. It is also true that the finance to fund this development came from the proceeds of the barbaric slave trade. Black history is rich and diverse and knowledge of African achievements in education, politics, art, agriculture, medicine, science, religion, metallurgy, engineering, music and sports can help to boost our self-confidence no end. Records refer to the small population of `Negras' in Elizabethan London and even stretch back to the Roman Empire's occupation of Britain, when Africans were marooned at Hadrian's Wall in the third century AD. In the mid-'50s the Transport and General Workers' Union, now headed by Jamaican-born Bill Morris, insisted that no more than 52 of Wolverhampton's 900 bus workers should be black. This kind of colour bar was prevalent in many city transport companies from West Bromwich to Bristol.
A recent editorial in the Trinidad Express quotes V.S. Naipaul in describing the idea that "if people cannot live in the day they would live in the night", as indicated in the greater willingness of people to cross the fine line between legitimate religion and superstition as life becomes more complex and challenging. The `mental darkness' to which the author was referring is the result of "the inevitable accompaniment of social marginalization and economic hopelessness in which so large a part of our population lives." From Montreal to Toronto to New York and the Caribbean there would seem to be a proliferation of new churches (38 in one small Toronto community), and ministers with questionable credentials promising solutions to all problems (`miracles' to be more precise) including childlessness, drug and alcohol addiction, impotence, disease, release from `spells', and depression. All for a price, of course. Two recent cases involving the deaths of teenagers in Trinidad can also serve to highlight the extremes to which this new `religion' has gone. In the first case a 17-year-old girl who became sick at her parents home was taken to her late grandmother's house (apparently a well-known Baptist woman in South Trinidad) where her body was kept for three days after her death (in spite of decay and flies) in the hope that the spirit of her dead grandmother would resurrect her back to life.
"As a West Indian student, I rather prided myself not only on my spoken English - as all West Indians, at least of my generation do - but also on my French accent, which was often commended. It so happened that at a French summer school in Nice in 1947, I translated `il ne pleuvait plus' orally as `the rain had held up' and was given a clear negative finger signal by my tutor. The next speaker said `it had stopped raining' and was told to continue. I was stung, but rather annoyed (with myself) when my English buddies, after class, sided with the tutor. My problem was that I had used standard Guianese (and East Caribbean) idiom, which was not standard English. The difference lay in Caribbean English usage. That was the beginning." "I can only marvel at the number of times I came near to believing the views of others - that the work would never be finished, "Dr.Allsopp said. "It is therefore in a spirit of great thanks to God and cautious optimism that I offer this dictionary to all Caribbeans." One finds words such as "touched" (soft or spoiling in parts); "force- ripe" (precocious, usually a child); "dead house" (the house where a deceased person lived); and "deal" (to practise witchcraft of the kind that involves trading living souls or dealing with the devil).
The term, "To run a boat," originated in the Caribbean. A group of boys or grown men would trump up whatever they had, little flour, bully beef, corn, cassava for bammy, salt pork, sugar, lime and water. Each person would bring one item and the firewood or stove would be lit. The resulting cornucopia would be most pleasing and satisfying, both to the palate and the gullet. The success would be measured by the hearty belches and the question, "So when we going to run the next boat?" Very much like the camel and its' hump. "Lord, Miss Gwen, de baby need to fatten up; mek sure him eat four bowl of porridge every day, plus two quart of milk, plus four boil eggs. Remember, a fat baby is a healthy baby." No function succeeds without plenty food, and in fact the measure of its status and success is the abundance of food that is served. Not even the dearly departed is spared. Nine days after a person dies, a wake or "nine night" is held. Just another excuse to wolf down the family's food. Other cultures burry the corpse within 24 hours, but not us, who choose to keep it until enough food can be bought to feed the ravaging hordes that are expecting to descend on the premises.
Although the program has a long, academic-sounding formal tide, "Sugar, Slavery and Imperialism: How Sugar Drove the Forced Migration of Africans to the Caribbean and the Impact of the Haitian Revolution," it is an informal presentation aimed at general audiences. This is a rare opportunity to learn more about Haiti's former status, as the richest, rather than the poorest, country in the hemisphere; about Haitian participation in the American Revolutionary War and aid to other independence struggles; about the brilliant diplomatic and military leadership of Toussaint L'Ouverture, Dessalines, Petion and others, who defeated the forces of Napoleon, Britain and Spain together; about how the Haitian victory caused Napoleon to sell the vast Louisiana territory to the United States, and about the great heroism of ordinary Haitians that was required for victory to be won. (The Louisiana Purchase, which will be commemorated on specially minted nickel coins in 2004, also opened the way for an expanded domestic "slave trade" within the United States, which was even larger than the former Atlantic trade).
Vinette K. Pryce discusses bringing a new minority voice to the region through his new column and notes that the radio station WWRL has reshuffled its lineup.
There are three reasons why I think we have missed the Windrush boat. The first is that we have not really controlled this event but allowed it to be run by `caring' local authorities. I never really understood why we should wait for grants from the council to construct our own memorial of significant anniversaries. This dependent or entitlement mentality has meant that we are always waiting for a handout to make things work. The irony of this is that those who came on the Windrush were in search of a better life where their own efforts counted for something compared to dread of their colonial existence in the Caribbean.
The term "world beat music" is less than a decade old. The music is a genre defined by the heads of a number of small London-based record labels who found that their records from Africa, Latin America and the Caribbean were not finding rack space. Major record stores had no obvious place for these unclassified sounds. The average listeners have not. Today the major record chains - Spec's, Best Buy, and others - have responded to buyers' demand to make available music from Africa, Cuba, Jamaica, Brazil and Latin America. Finding releases from Senegal's Kouding Cissoko or Baaba Maal is no problem. Finding the Afro-French, hip-hop sound of Les Nubians is simple; so finding the music of Nacio from Dominica, Gilberto Gil from Brazil, or Bamboleo of Cuba.
