It's April

and the USA is celebrating National Poetry Month.  Not that (a) we're American, or that (b) we should do what our northern neighbours do, but it occurs to me that it wouldn't harm us to have national months for some reason or another.The problem is that nothing our governments decide seem to stick anymore.  As soon as a different party gets into power, decisions are reversed, amended, rewritten, recast.  It's all a matter of scoring points, it would seem -- not a matter of national anything.  The PLP, while they were in power, removed the face of Stafford Sands from the $10 bill and sidelined One Bahamas in such a way that people forgot what it was/what it meant (Independence, not One Bahamas, was the priority).  The FNM this go-round have redesigned Urban Renewal and recast the move of the container port; we have yet to see what significance the thirty-fifth anniversary of Bahamian independence will bring.It all seems rather petty, and extremely absurd.And what's more, it's all in utter disregard of the wants or needs of the Bahamian people at large.But all that's by the way.  I started to write about what April's doing in other countries.  If you want, you can receive a poem a day from the Academy of American Poets.  I've subscribed.  You can also write a poem a day for NaPoWriMo (National Poetry Writing Month), and if you want a community, you can post it here.But I think it's time we started thinking about our nation, and what we want it to do.  Together.  Forward, upward, and onward.

Hell thaws again

Hat tip to Rick Lowe, for linking to this blog.Since our brief moment of harmony, though, I think we're going to part ways again. Here's why hell couldn't have stayed frozen for long.I'm a great big fan of The Wire -- the TV show about the Baltimore streets that's set up to be the classic story of cops and robbers, but which is a whole lot more.You watch The Wire, you get an appreciation of how our government works, and doesn't. I've long thought that our country runs rather like the municipal government of a major American city. So fine, the Mayor has more direct and absolute power perhaps than the Prime Minister does -- he doesn't appear to have a cabinet that he has to work with or around (or which he has to put to work for him); but the very same deals and development schemes and favours and lobbying take place. Well, maybe not the lobbying; we're not so good at that round here. But pretty well most of the rest. Not sure whether the violence that occurs on the streets of Baltimore is matched by our crime, but for that we can only be thankful (and hey, I might be wrong -- we don't have any TV show to reveal to us our underside).The show is created by David Simon and Edward Burns. David Simon was known to me because I was a fan of Homicide before I was a fan of The Wire. He's got grittier. In fact, he claims to have become a cynic. And he's got a view of the world, and of the USA, that rings true -- for the most part -- for me. (The remainder of this address can be seen on YouTube).Enough woffle from me. Watch the clip(s), and see what you think.[youtube https://www.youtube.com/watch?v=LJNkL12QD68&border=1&hl=en]What struck me most about Simon's take on the world -- the postindustrial world -- is his claim that human beings are being valued less and less. I don't know whether I agree with that position in its entirety, but I certainly see where he's coming from -- and I'm not sure he's wrong (though I would like him to be).What also struck me, and what I can accept more readily (though not wholeheartedly), is his claim that whenever the USA has had to choose between human beings and profit, it has chosen profit. Anyway.***I posted the above last night, through the thickness of imminent sleep, and didn't take the time to explain why I think Rick and I would fall on different sides of this issue. I've been hard pressed to articulate just what my overall objection to unrestrained capitalism has been for much of my life. Simply stating I have socialist leanings isn't enough. Simon's claim that capitalism makes people worth less than things rings true to me. I'd like to be shown I'm wrong, but I don't know that I am.It's not coincidental that the rise of capitalism parallelled the development of the slave trade, or that the abolition of the slave trade in Britain occurred at roughly the same time as the rise of factory work. Profit over people from the beginning; why spend time on housing, feeding and preserving the lives of forced labourers when it can be cheaper to pay small wages to factory workers who then have to go fend for themselves?I'd love to be wrong about this. It would make living in this society -- a society that can only survive on entrepreneurship and the selling of things and ideas -- a whole lot easier, but the brand of capitalism I see practised again and again, both here at home and abroad, does not make me hopeful.

CARIFESTA XI

For people who haven't been paying attention, it turns out that The Bahamas is going to host CARIFESTA after all, earlier than originally announced.

Trinidad and Tobago has agreed to let The Bahamas host the Caribbean Festival of Creative Arts (CARIFESTA) in 2010, Prime Minister Hubert Ingraham announced Saturday.

He made the disclosure during a press conference at the conclusion of the Caricom conference, held in Nassau last week. The Bahamas was supposed to host the festival in 2012, but Trinidad and The Bahamas have swapped places. This will be the first time the country has hosted the festival.

Source: The Nassau Guardian Online

It's that time of the year

when I disappear from view. The reason? The E. Clement Bethel National Arts Festival. For those who don't know, the spring period in the Department of Culture (as they call my division) is the other great programme that we do. Unlike Junkanoo, however, the vast majority of Bahamians seem not to have heard about it. I don't know why not, really. It's true we don't advertise the Festival, but then we don't advertise Junkanoo either, so it may not be that. It could be because the government has traditionally spent one-tenth or less of the money it spends on Junkanoo on the Festival -- again, I don't know why. (This year, thankfully, is different; we have authorization to spend one and a half to three times as much on Festival than we have ever had in the past). But there it is. My department produces the Festival, we cover the archipelago in doing so, and we do it in relative secrecy.If I weren't bound by General Orders, I'd speculate on what the problem traditionally has been. I'd ruminate about the way in which our independent Bahamian governments -- forget the party, forget the leaders, because there has never been any difference, ever -- have spent money on our people. I'd suggest that we've always been more interested in events and things than we are in human capital. It's true that our education system gets the lion's share of the national budget, but it's equally true that we are not getting our money's worth; it hasn't yet bought excellent educations for our children, and yet we're playing the same old game. And none of it allows the children themselves to choose -- really choose -- what they wish to be in life, because the tools that they're being given aren't equipping them for the world they find themselves living in.I say that because the world they're living in is a world that should, by all lights, provide opportunities for thousands to make money from private enterprise of various kinds. It could be the perfect world for self-employment, if our society were set up that way. The fact that millions (I'm not going to quibble with the number; anything over a million is enough for me) of people visit The Bahamas annually should be able to provide our mere thousands of Bahamians with tourist money of all sorts. We should be performing, creating, manufacturing, and branding our creations in such a way that we are all benefitting; but that is not how our society or our economy works. There are too many gatekeepers between the visitor and the creative Bahamian. There are too many contracts that allow resorts to occupy our land without respecting our culture, to permit them to furnish their buildings and entertain their guests without reference to who we are and what we have to offer. There are too many walls and too many gates, and too many reasons for people who grow up on islands other than New Providence to leave their homes and look for work.Here's what I know from almost five years of observing culture in The Bahamas and suffering from being in cultural administration.We Bahamians are almost impossibly creative. It's true of all of the Caribbean, but it's peculiarly true of The Bahamas. Though things are changing, the comment of almost every foreigner who is exposed to the talents of the Bahamian people is that every Bahamian is a creative artist.But

  • We Bahamians have no nationally sanctioned outlet for our creativity beyond Junkanoo.
  • We Bahamians have no nationally sanctioned or supported avenue to develop our talents, with the exception of the (absurdly underfunded and underrecognized) National Arts Festival. And so we almost universally hide them -- or worse, ruin them through misapplication.
  • We Bahamians have no avenue to market our talents.
  • We Bahamians have no respect for our talents.
  • We Bahamians have no space to exercise our talents.
  • We Bahamians are making too little money from our talents.

And we wonder -- or let foreign editors wonder for us -- why our society is too violent, too cruel, and too crime-ridden.The answer's right before us. There are none so blind as those who do not see.

Aftermath of book launch

Many, many thanks to all who came out, who emailed me, who called, who otherwise supported me with good thoughts and nice wishes.The book launch at Chapter One went very well!Thursday and Friday I was in Freeport for the E. Clement Bethel National Arts Festival, so if you're wondering why the silence, that's why.  The turnout and the talent were amazing.  As usual, the thought of what to do with all that talent made me despair; our country is a wasteland for those who want to devote their lives to the arts.But more on that later.  For now, thanks for your support!

The Children's Teeth

For those of you who're wondering what I've been up to, here it is: 

The Children's Teeth has nothing to do with orthodontics. The title of Nicolette Bethel's latest play is taken from a Bible verse that goes, The fathers have eaten sour grapes, and the children's teeth are set on edge. (Ezekiel 18:2) 

Ringplay Productions, of which Nicolette is a board member, chose this play to open the new Winston V. Saunders Repertory Season. The play was always meant to be a part of the season but when difficulties arose with the re-staging of Winston's You Can Lead A Horse To Water to open the season it was decided that The Children's Teeth would be the inaugural play. It was something of which we thought Uncle Winston, who read the play before his death, would approve.Kennedy and Theresa The play boasts an interesting mix of actors, from veterans to relative newcomers. Returning to the stage after a long absence dabbling in politics and in other areas is Theresa Moxey-Ingraham. She plays 'Ellie', the matriarch of the Williams family, who is struggling to make ends meet since the death of her husband over four years ago. Anthony "Skeebo" Roberts, a veteran of Ringplay Productions, plays that husband, 'Neville', a ghost. Theatre veteran Claudette "Cookie" Allens plays 'Blanche', the cantankerous mother of 'Ellie', who has no difficulty speaking her mind, and who has no filter on what comes out of her mouth. Leah Eneas plays 'Neville's' daughter, 'Donnie', who was conceived by a Haitian mother and raised by 'Ellie' and has now returned home and very quickly sets the cat amongst the pigeons. Kennedy Storr plays 'Ross', a nephew/cousin. who is also a former lover of 'Donnie' and a person keenly interested in "helping" 'Ellie' get a sale for her house. Another veteran of Ringplay Productions, Scott Adderley, is 'Hepden Smith', a developer who is keenly interested in buying the Williams home. Rounding out the case are two newcomers to Ringplay Productions, but not newcomers to the stage. Both actors, along with Leah Eneas, are members of Thoughtkatcher Enterprises and have appeared in Da Spot. Candaclyn Rigby plays 'Stacey', 'Ellie' and 'Neville's' daughter, and Dion Johnson plays her brother 'Jeff'.The Children's Teeth touches on a number of themes including, but not limited to, family property, Haitian immigration, infidelity and sibling rivalry. It deals with these, and other themes, with both humour and pathos.Philip A. Burrows, Artistic Director of Ringplay Productions and former Artistic Director of the Dundas Repertory Season, directs the production. The Children's Teeth will only have eight performances, which begin on Thursday, January 17th at the Dundas Centre for the Performing Arts and continue through Saturday, January 19th. Performances begin again on Tuesday, January 22nd and go through Saturday, January 26th. Starting time for all performances is 8:30 p.m. and tickets are $20 if reserved or $25 at the door.The Children's Teeth is Rated "C"

And now, Wavell

From artsbahamas (...conch een ga no bone) and Ringplay:

It is with great sadness that we report on the passing of a great patron of the arts and a friend and doctor to many artists.

After a brief illness Dr. John Wavell Thompson has passed away. He will be missed especially for his humor and friendship.

More can be found on ...conch een ga no bone, the arts board, especially in the R.I.P. thread.

---

The past two years have been too full of personal and professional losses. This year, my father would have been seventy if he had lived, and I will be forty-five. Time to re-examine life, thought, work, and other things. Time to jettison the futile and the pointless. Time to take risks, to sow the wind.

Walk good, Dr. Mac

Dr Thaddeus Macdonald found dead at his homeThaddeusHere in Nassau, in the cultural and academic communities, and in the Baptist community and the Cat Island community and the conscious community, we're grieving at the death of Thaddeus Macdonald, Dean of the Faculty of Social and Educational Studies.We're grieving because of the kind of man we've lost. And we're grieving because his was a violent death.Dr. Mac was the kind of quiet, gentle man who chose to serve as the backbone to major movements, rather than to stand out in front. For those of us who had the privilege to work with him, we will know that he exhibited temperance, commitment, and integrity. He took on causes and supported causes, but did the work in the background that didn't always get him the accolades and notice that others did.I got to know him through the College of The Bahamas, of course, when I first joined the School of Social Sciences, and we respected one another academically. Our interests intertwined in 2002, when the School of Social Sciences put on their symposium on Junkanoo and Christianity, when Dr. Mac's paper on African spirituality helped to provide a context for certain elements of Junkanoo that were then, and may continue to be, imperfectly understood. Our relationship deepened when we both served on the National Commission for Cultural Development from 2002-2007. Thaddeus was one of the most faithful members, one of the handful who could be counted on to show up to meetings and to do the work behind the scenes.Through all of it was his quiet commitment to our West African heritage and identity. This was a commitment he didn't wear like a cloak, but that informed everything he did. This year alone, he quietly championed the commemoration of the Bicentenary of the Transatlantic Slave Trade, which we as a nation and as a society have studiously ignored. He supported everything that was done to commemorate that, from the Commission's calendar of events to the Indaba series of lectures, to the numerous conferences on the subject. He was ubiquitous on radio talk shows and at public functions. He was a founding member of the Festival of African Arts, whose idea of celebrating our African heritage was an idea clearly before its time, and whose grand plan of having monthly activities was adjusted to a weekend event for the commemoration of Abolition. He visited Ghana this year for its fiftieth anniversary of independence, and joined in the celebration of the country that led the decolonizing movement in Africa. He was instrumental in organizing and establishing the College of The Bahamas' conference on Abolition, to occur next February.I say "we". Perhaps I shouldn't speak for others. Let me speak, then, for myself.Walk good, Dr. Mac. We love you. We shall miss you more than we could ever guess.

Getting up, getting out, getting over: Art is the way

Over on his blog, Reginald Shepherd has posted a meditation on how he made it in the cultural world as a gay black man from an impoverished background. It's also turns out to be a meditation on why art and culture are -- or, excuse me, this is The Bahamas -- should be a fundamental part of any social agenda. As he puts it,

... if one is black, if one is gay, if one has been raised in poverty (as I was, in tenements and housing projects in the Bronx), if as an individual one has never fit into the various social contexts to which one has been expected or even to which one has hoped to belong, the burden of the distance between one’s own sense of self and the fixed and often distorted images others have of one is especially heavy.

He accepts that most people who hold positions similar to his are in fact from wealthy backgrounds. He recognizes that the world of the cultural elite (he's talking about in the USA, of course, but we'd do well to consider how global that idea might be) is a world of privilege. As he writes:

The art that saved me has so often belonged to the wealthy and privileged that it’s hard to remember that it’s not merely an ornament of power. Part of my project as a writer has necessarily (in order for me to be a writer at all) been to attempt to disentangle art’s liberatory from its oppressive aspects, to remember that those who so often own art don’t define it, that (as Adorno pointed out) art is the enemy of culture and culture is the enemy of art.

By "culture", he means, I'm guessing, the invisible structure of society that's held in place by the status quo, and by "art" he means the individual's approach to that culture, each creator's interpretation of, answer to, and redefinition of that culture. In the USA, that status quo is defined internally, from the top down, and so "culture" and "art" are quite probably at war. Here, though, that status quo is defined from the outside in. Our culture should be the fodder for our art; but without the latter, the former is slipping away. We are the hollow men, and so we use everybody's yardstick to measure ourselves except our own. We put our culture aside, we have very little art. Will we ever get up, get out, or get over?

On Raisins and the Sun

I'm sitting in Starbucks, listening to a jazz rendition of "Sponger Money". I must admit it sounds good. And it feels good to hear an international take on a Bahamian song. But I'm also wondering a couple of things.The first one is what the thing is called. Is it called "Sponger Money" on the label, or does it have a different title -- Spanish, maybe, or something unrelated in English?The second one is who the song is said to be by. Now I don't know the answer to that one, as I have not done the research necessary to find out who wrote it. I can hazard a guess -- perhaps it was Charles Lofthouse, who wrote several songs in the first part of the twentieth century. More likely, it was an anonymous person, maybe a man on a sponge boat, or a woman clipping sponges on the wharf. I do know of at least one person who arranged the song: my father, E. Clement Bethel.The third one (correct, this is a Bahamian "couple"), intimately connected to the first two, is who's getting the royalties for the song.Now I know (as well as one can know these things) that the song is Bahamian. It makes sense, after all; sponging was a major Bahamian industry for the better part of a century, from the mid 1800s to the late 1930s, and the song tells the story of the industry. The version I know was the one we used to sing when I was growing up:Sponger money never done, we got sponger moneySponger money is a lotta fun, we got sponger moneyLaugh gal laughLaugh gal laughLaugh gal laughWe got sponger moneyBut the question I have to ask is this. Even though the song is Bahamian, what Bahamian is getting the revenue from the song?It's a serious question, and one that I have to ask, given the kind of debate that followed the postponement of The Bahamas' hosting of CARIFESTA from 2008 to 2012. That debate, and the general dismissal of culture in general (and, by extension, of our culture in particular) made me realize that most of us -- from the man and woman in the street to the politicians in the highest offices -- are missing the point when it comes to cultural discussions. It made me realize, once again, that our society is locked into a mentality that is jammed firmly into the third quarter of the twentieth century, and that will hinder us not only from developing in the 21st century global economy, but also from maintaining our current economic position as the economic leader in the Caribbean.It's a mentality that is regressive on a number of fronts. In the first place, it continues to imagine -- despite ample evidence to the contrary -- that culture is dispensable, something that you do in your spare time if you can afford it, but not something that has any right to exist on its own. This is the mentality that has led to the removal of music, dance and art programmes from primary schools, permitted adults to regard creative activities as optional, not central, elements in children's development, allowed teachers to divorce the use of language from thought itself, and criminalized self-expression. It's also the mentality that suggests that the enjoyment of life is a waste of time, and that having a unique perspective on the world is sin.It's a mentality, in short, that creates a fertile breeding ground for negative activity. By stifling the ability of people to respond creatively to their environment -- whether that environment is pleasant or difficult -- it leaves them with only the option of a negative response. When you have no room to contemplate or create, you will fight.And so our attitude towards culture is hurting us in several ways. On the one hand, it's rendering us less competitive on the economic front. While we continue to invest in things that became obsolete twenty years ago -- in sun, sand and sea, in gambling, in resort-based tourism, in cruise ship arrivals -- our neighbours are diversifying their tourist economies and creating experiences for their visitors and their citizens alike that will bring the same people back again and again.On the other hand, our dismissal of things cultural is hurting us socially. Not only does it mean that the vacuum that is "Bahamian" society of the 2000s has left us vulnerable to invasions from north and south alike; but it also encourages the development of a criminal sub-culture. Young people who have no sense of self, no outlet for their frustration, and no way of affirming their existence in a country that ignores them will inevitably resort to violence and anti-social behaviour.And this should be no surprise to us. After all, Langston Hughes, the great African-American poet, put it in fairly simple terms. What happens to the dream deferred? he asked.Does it dry up like a raisin in the sun?Or fester like a sore--And then run?Does it stink like rotten meat?Or crust and sugar over--like a syrupy sweet?Maybe it just sags --like a heavy load.Or does it explode?

Kadooment? Junkanoo?

This post by Dennis Jones about the Bajan Kadooment festival this year is interesting, specially in what it says about the similarities and differences between the two.Here's an excerpt:

We spent some time over the weekend arguing about the cultural content of Kadooment compared to Junkanoo (see link), which is a similar street event that takes place in The Bahamas (principally, in Nassau) over the Christmas and New Year period. I think every one of the Caribbean countries has strong feelings about its main people-in-the-streets event, whether Carnival, Kadooment, or Junaknoo or whatever. A lot of effort and energy is put in by all involved. In Barbados and Trinidad, for instance, costumes are mainly made for the performers to buy and wear. In The Bahamas, most performers spend a good amount of time making their own costumes (see picture of performer in Nassau).Each event has its own cultural richness, which comes from what people put into their part of the event (participating on the street or supporting from the side). It's funny, though, that the events seem to be mired in some sort of controvery each year, wherver they are held. In Nassau, one of the major controversies each year is about the judging. The festivals are also developing. Junkanoo costumes are essentially paper (now crepe) and card. Traditionalists may still feel that the event has good very far from its origins by moving from fringed newspaper, to now include beads, glitter, and feathers. If the style is to have costumes made for sale, so be it; this may give more people a chance to do what they want rather than finding scarce time to do another activity. It also creates another industry and that could be a benefit down the road (so to speak) when one thinks about ways of marketing the region's culture. Both events are now very colourful and energetic, and still manage to get a lot of people out of their homes to watch or jump each year. Junkanoo is also different in that the bands have their own music (with drums, horns and cow bells, which give the parade a very different kind of energy as the bands pass the crowds).

On CARIFESTA 2008

This post can only serve as an announcement of some basic, bald information that has already been shared elsewhere.The Bahamas Government has taken the executive decision that The Bahamas will not be hosting the Caribbean Festival of Arts in 2008, believing that The Bahamas will be unprepared to host the Festival.Instead, The Bahamas has bid to host the Caribbean Festival of Arts in 2012.Related links:Bahama JournalNassau GuardianCaribbean Broadcasting CorporationAt this moment, I remain a civil servant. Please feel free to add your comments here if you like. I will be unable to respond to them. However, given my earlier posts on the topic, I believe that it is important that I acknowledge the decision of the Government on my blog.A broader discussion is occurring here.

The difficulty of writing a Caribbean Harry Potter

And no, the above doesn't mean what you might think.In fact, this topic goes right back to the "images of savages". As Geoffrey Philp observes in his comment thread,

I was just speculating on how one kind of magic can be totally evil and another can have both good and evil, when if you look at them through archetypal lens, they share similar mythological constructs.

The difficulty in our context is quite different, though. In the first place, the Caribbean has yet to integrate its mythology into something that can have both good and evil connotations, because it's a jigsaw kind of mythology. I often think about Eliot when I think about the construction of our societies, which are literal waste lands salvaged from the residue the masters left behind when they left: these fragments I have shored against my ruins.In this kind of context, the hope of creating something with both good and evil sides to it is virtually impossible. Our ancestors -- the Calibans and the Sambos and the Coolies of our past -- were the demons against whom the angels (our other ancestors, the masters, the Europeans, the messengers-of-light) stood. We were all the Voldemorts, Harry's Xango-sign notwithstanding (and it properly should be an axe anyway; perhaps he's more like Zeus after all); our masters, were the warriors of good, not us.Until we can face up to this history of ours, name it, and beat it back into its proper place with our own fiery sticks, I wonder, as Philp does, whether a Potter-type story for children is yet possible for us.Course, Nalo Hopkinson's doing pretty well for us grown-ups. Go Nalo!

Forget the Song and Dance, Culture is Big Business

In my travels as Director of Culture, I've had the opportunity to meet and talk with some dynamic Caribbean professionals who are passionate about the development of their countries and of this regions through the cultural industries. One of them is Josanne Leonard, a Trinidadian media consultant who is crusading for adjustment in policy and for the laying of a foundation on which to build those industries. She sent me the following article, which I'm reprinting in full below.


reprinted with permission

CUT THE SONG AND DANCE, CULTURE IS BIG BUSINESS

July 2007By Josanne LeonardThis is the age of the Creative Economy. And as if to parallel the era of the plantation economy that fuelled the empire, it's a time when our creative industries are increasingly a key factor in driving cultural and economic development in the more industrialised countries while gasping for air in the nurseries and creative enclaves of own Caribbean backyards.For the uninitiated, uninformed or unbelievers, creative industries in the Caribbean as elsewhere encompass activities which have their origin in individual creativity, skill and talent and which have the real potential for wealth and job creation through the generation and exploitation of intellectual property. By way of definition, such industries would include:• Live and recorded music• Television, radio and internet broadcasting• Film, video and other audiovisual production• Performing arts and entertainment• Writing and publishing• Fashion clothing/design• Visual arts and antiques• Graphic design/software development/animation• Crafts and designer furniture• Advertising• Architecture• Educational and leisure softwareOne glimpse at this list would make the point that many of these are areas of creative enterprise in which the Caribbean has always excelled, notably in music, writing, and the performing arts. Yet we remain 'impoverished' with the perception that our development is so beyond our reach and not possible without the begging bowl. The reasons for this phenomenon are many but come to one crucial point….a lack of belief in ourselves, at least on the part of those who are charged with speaking on our behalf.Even as the intellectual property of the region takes flight to add value to external economies, the Caribbean is itself fast becoming a net importer of our own cultural content packaged and sold back to us from firms in the north. Such is our desperate need to be rubber-stamped and validated from the outside, even when it involves content and creativity born in the belly of the Caribbean.Inexplicably, alongside this occurs another piece of madness in which we spend huge sums on tourism budgets to promote festivals and films that rely on foreign artists, broadcast media and film companies. We pay for these with our scarce foreign exchange earnings (US dollars), own no media rights to exploit once the events are done and find ourselves blocked from merchandising any of the said images in any form. Conversely within the CSME, our artists and creative enterprises in the region have to contend with filling out forms to travel with their instruments/tools of their trade and, in some instances, are taxed. They pay duties and tariffs on paper, ink, digital technology, computer parts, instruments and the list goes on. Try sending a promotional CD or DVD to a radio or TV station or mount a traveling art or video festival within the CSME and one begins to understand that the cultural workers and the enterprises that support them have no real value in the economic life of the region. A sad consequence of inadequate or absent robust public policy needed to enable the development and investment in our creative sectors.But it's not just the governments who are missing the big picture. The Economic Intelligence gathering and market analysis of firms like PriceWaterhouseCoopers and Ernst and Young are producing the detailed global outlook reports that demonstrate clearly that many of today's most successful companies are broadcasters, publishers, entertainers and games designers, and they are growing fast. Because cultural/creative products are information-based, the rapid advance of digital technologies and the globalisation of communications networks and creative industries have put the cultural sectors among the fastest-growing in the world. Yet, with few exceptions, the traditional Caribbean private sector is yet to awaken to the possibilities of divestment and investment in the creative industries while our banks remain closed to the vast majority of creative entrepreneurs, most of whom are micro and small enterprises. In the more advanced economies of the world, these sectors are showing annual growth rates between 5% and 20%. The 'old' industrial giants of the 50’s and 60’s such as General Electric, Phillips, Sony and even a French water company now own some of the brand new names in the list of top transglobal firms: Time Warner, Disney, Bertelsmann, Universal and News Corporation. Today, culture is big business.Connecting the dots from our cultural sectors to industrial development can no longer be discussed in terms of platitudinous, condescending ideas about promoting or sponsoring the arts and culture; it must be put on the table in terms of policies and entrepreneurial strategies that focus on the quantifiable benefits of creative endeavours throughout the economy. We are compelled by external forces to move away from dependence on our traditional exports and in the case of T&T, to diversify the oil and gas-driven economy. This requires a revolutionary human capital approach to investing in the creativity in our society, rather than an exceptional industry approach with well-meaning but piece-meal 'handouts' for entertainment and cultural entrepreneurs. Its also means serious capitalisation manned (and woman-ned) by real industry professionals (not cultural supporters) for para-statal firms like the Cultural Industries Council in Jamaica and the Entertainment Company of T&T, as examples. The former will lead logically to sustained investment in education and training at all levels, industry development and fiscal investment while the other will perpetuate the 'plug-a-hole' approach. In this regard, Caribbean governments need to be thinking about what they must do to foster innovation and creative talent while developing enabling policies designed to keep our creative industries attuned to domestic and global realities.In June, here in T&T, as regional trade officials met to discuss the European Partnership Agreement (EPAs), two things were confirmed. Firstly, the EU market is virtually 'closed' to us in terms of market access for our audio-visual products and services, something industry experts have been trying to get culture and trade officials to understand ad nauseum. Secondly, there is no co-coordinated response and articulation of policy at the level of CARICOM states on Culture and Trade. This coming fresh on the heels of a Regional Cultural Committee Meeting also held in June 2007 in Havana, Cuba and three years after this issue was tabled by this writer at an RCC forum in T&T; two major regional gatherings of creative entrepreneurs, artists and professionals in 2004 and 2006 under the auspices of the Caribbean Regional Negotiating Machinery (CRNM) and numerous on-going consultations with Cultural Industries private sector professionals who have provided industry insights, market information and policy direction to many of the region's governments and bodies like Caribbean Export, UNESCO, ILO, CARICOM as well as to leading economic experts - only to be confronted with requests for more studies and talk shops.As a consequence we had no CARIFORUM positions to press for around the table in discussions with the EU negotiators even while some individual member states have been 'championing' the case for the creative industries in their domestic space. Jamaica has a new Ministry of Tourism, Entertainment and Culture, a reconstituted Cultural Industries Council (formerly the Entertainment Advisory Board), the Film, Music and Media Commission under Jamaica Trade and Invest (formerly JAMPRO); Barbados is about to table a Creative Industries Development Investment Act; Antigua and Barbuda has signalled its intent to produce a Cultural Policy; the OECS Secretariat has identified the Creative Industries as a plank of its economic development agenda and in this regard has had discussions with UNCTAD (which incidentally has no budget for work in this area) while ignoring the work being done in the region; T&T has the Film Company because film has been identified as a significant cultural sector in T&T though the data may tell us otherwise as well as the Entertainment Company of T&T which is yet to officially open its doors and we may yet see the newest incarnation of a Cultural Policy document.The point here is that with all of this activity, we have no public policy framework, fiscal incentives and indicators of enterprise development that make sense of all this hard work. This lack of dialogue filters down to the domestic level whereby various arms of government are not aware of the work of industry and thus a constant re-inventing of the wheel through the convening of various committees, task forces and the call for more studies and reports. Attempts to revive a creative industries private sector presence in one forum of CARICOM, the regional ICT steering committee, is yet to receive a response and at the highest organs of policy making, the COTED and COHSOD and inevitably the Forum of Finance Ministers, creative industries remain a talk shop item.While this may sound critical, it is meant to drive home the point about the need for meaningful dialogue. Finally, there's the need for cultural practitioners and entrepreneurs to do the 'hard wuk' required rather than wait on donor or government handouts. We are moving into a different world now- one where the raw materials are not oil, steel or gas even but information, where the most valuable products are ideas and knowledge, powered not by machines but by the imagination. The time has come for the islands of the Caribbean to seize the opportunities offered by the creative economy as a strategy for socio-economic inclusion and development, nurtured and fuelled by the renewable sources of our national creativity.In coming articles, we will examine some key aspects of the value chain of the creative economy – music, media, and telecommunications- as well issues of marketing and maximising our domestic and global competitiveness.Josanne Leonard is a media, communications and entertainment professional. This article appears in the July edition of the T&T Review, official publication of the Lloyd Best Institute of the West Indies. See my profile at www.myspace.com/josanneleonard. Email your comments to miribai@tstt.net.tt.

R.I.P. Barbara Yaralli, 1929?-2007

I don't remember how old she was. She was around the age of my father's brother, Paul, who was born in 1929, which would make Barbara Yaralli around 77 or 78. She died yesterday at 5:30 p.m. in the States -- either in Indiana or Illinois, whichever daughter she was living nearby.I first remember meeting Barbara Yaralli when Yvette and Yasmin arrived on the scene -- sometime in the early 1970s, I think, round about the time when they all came back from Montreal, where they'd all been living till that time. I don't remember a time when they weren't living in the house on Jean Street, the fancy split-level house with the bedroom that looked out over the living room, and all the different rooms on different levels. When we were teenagers we spent plenty of time in that house, and it didn't seem to affect our relationship with Aunt Barbara in school -- when we were in the Music Room she was Mrs. Yaralli (or Misharali, as we called her), and when we were outside it she was Aunt Barbara. She took us all in, and we all hung out in her kitchen and dining room and living room and family room on their different levels, and ate from the pot she always had on the stove. Curry, or soup, or rice, but mostly curry, she fed us, and we loved her.Things change. We left school. So did she. She left teaching eventually, and opened a restaurant -- an Indian restaurant, which served curry. She closed the business. Yvette and Yasmin married American men, and moved away, to Indiana and to Illinois. She opened another business, making jams and preserves for the consumer market. She did fairly well on her own, but the house was too big. She sold the house and moved. She opened a little factory. She closed the factory. Then she sold the apartment and moved to the States to be with the girls.Yesterday, she died. Our teenage years died with her. R.I.P., Ba-Ya.Or, in the Bahamian way:Lay down, my dear sister. Lay down and take your rest.

R.I.P. Ousmane Sembène

sembene.jpgSembène, the Senegalese filmmaker and novelist, died after a long illness on Sunday past.Here's more on his passing:

Ousmane Sembene, the Senegalese filmmaker and writer who was a crucial figure in the African postcolonial cultural awakening, has died at his home in Dakar, Senegal. His family, which announced his death Sunday, said Sembene had been ill since December. He was 84. (International Herald Tribune, June 12, 2007)

Here's more on his life and work:

Born on 1 January 1923 in Ziguinchor, Senegal, Ousmane Sembene is assuredly one of the most prominent figures in African film and literature. Yet little in his early experience seemed to predispose him to a career not only as a major literary figure but also as a literary figure, tout court. Primarily self-taught, Sembene has been exposed to various experiences and situations that have very often turned out to reverberate in his work. As early as the age of 15, he started earning his living as a fisherman. Beside working as a fisherman, Sembene has also served as a bricklayer, a plumber, an apprentice mechanic, a dock worker and a trade unionist -- jobs which many people may view as incongruent with, or even unlikely to be conducive to, the stimulation of literary talents. But it is this very experience which, paradoxically or not, greatly contributed in shaping Sembene as the great writer and filmmaker he has become. In this respect, Ousmane maintains that his education was a result of a training he received in "the University of Life" (qtd. in Amuta 137).

If you have never read or seen anything by him, make the effort.

The Purpose of Art, Anthropologically

Over on Bahama Pundit, Larry Smith (in a comment on his latest post) raises the question of Bahamian satire.Satire, of course, as in all ex-slave societies, is a core element of our culture. That we don't seem to know this as a people raises serious questions about the role of art in the Bahamian nation-building exercise. Our lack of consciousness about our own collective expressions, and the serious lack of emphasis put on them by our society, our nation, and our governments should be a cause of concern.As humans, art is fundamental to our individual and collective beings, as this post makes clear. It's not a luxury to be shoved away or ignored.

For most of human culture ... the arts (music, dance, storytelling, imagemaking, etc) have been employed by cultures to define and sustain themselves -- usually in ritual. Art has therefore been highly conservative, in the most literal sense of the word; through most of human history, it has existed to reinforce a culture's values, religious beleifs, origin stories, and self-understanding.

Why Poetry Matters - Giovanni's "We Are Virginia Tech"

When it's good, and when it's right, it speaks to that part of us that is deepest and most fully human. All creative art does, when it's good and when it's right. This is why those people who ignore or belittle or sideline or erase creative endeavours -- from the education administrators who decide that the creative arts are luxuries their schools can't afford to the politicians who think roads and hospitals and airports are more important -- all contribute, little by little, to the dehumanizing of their citizens.I don't want to trivialize the massacre at Virginia Tech by writing anything much about it. It has become almost too commonplace for these kinds of things to happen. Why that is we don't know; there are always easy answers -- he was bullied, he was "foreign", it was too easy for him to get hold of firearms, the university was too insecure, yaddayaddaya. It may even be that it's not as commonplace as we imagine, but the mass media, the 24-hour news stations that otherwise have to invent stories out air that is very thin, feed on real tragedies about which their audiences' feelings are not mixed. In that regard, I've since learned that the massacre was not the worst school tragedy in American history, but only in the history of television; in 1927, a man in Bath, Michigan killed 45 people, 38 children and 7 teachers, in a brand-new school. The fact that this week's massacre is being labelled "the worst" is in part a function of instant information and our need to make sense out of things that will never make sense.The thing is, tragedies aren't really measured by statistics. We think they are, and it may be a mark of our collective dehumanization that we are oddly comforted by numbers, as though they give us the ability to explain the incomprehensible. But they don't. At these times, it's art -- poetry, music, dance, theatre, painting -- that do the job we really need. Numbers speak to our brains, and lull them into thinking that they can control the uncontrollable; perhaps that's why, until Samuel came along to find Saul, Israel's God prohibited the Children of Israel from holding censuses for so long. The arts speak to that part of us that we call the soul, and they move us to behave in ways that numbers and our brains will never fully comprehend.By suppressing our creativity, and worse, ignoring the skills necessary to control and channel that creativity so that it becomes a force for good, I believe we warp it. Perhaps it's that warped creativity that leads to tragedies like this. I don't know. I do know that we are most fundamentally human when we feel, and that the manipulation of our feelings should not be left in the hands of politicians, preachers, and other abusers.So I post the video of poet Nikki Giovanni, Professor of English at Virginia Tech, delivering the closing speech at the convocation of Virginia Tech in the wake of this week's tragedy. For those of you who don't know who she is, she's one of the leading African-American poets. It is absolutely fitting that she gave the closing speech — and that that speech was a poem. Now, I leave it up to you to work out for yourselves why poetry matters.[youtube https://www.youtube.com/watch?v=snuc1hDDSiI]