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VEGAN TALK

VEGAN TALK

MATT BALL WRITES

Growing up, I was a big fan of Carl Sagan, and I dreamed of exploring the universe, expanding the frontier of human knowledge and vision. I started my college to become a rocket scientist, with the plan of working for NASA.

But fate intervened on the first day of college when I met my roommate, a big, strong guy, who was not shy about explaining his vegetarianism or what hidden realities my eating meat supported.

After a false start, I went vegetarian -- I simply found the cruelties of meat production too severe to continue to rationalize away.

Shortly thereafter, I met Jack Norris and started learning more about animal exploitation in this world.

I decided I needed to do more than be a vegetarian. With ten other activists, Jack and I held a three-day Fast for Farm Animals in front of a Cincinnati slaughterhouse (three days being the amount of time farmed animals often go without food before slaughter).

After the fast, Jack and I formed a group which eventually became Vegan Outreach, dedicated to preventing the most suffering possible.

You can order a free copy of our Guide to Cruelty-Free Eating HERE

Matt Ball is co-founder and executive director of the non-profit organization Vegan Outreach.

vegan (VEE-guhn) noun

   One who does not consume animal products.

adjective

   Made with no animal ingredients.

[Coined in 1944 by Donald Watson (1910-2005) to describe a "non-dairy vegetarian"; formed from the first three and last two letters of the word vegetarian.]

Enjoy being fit, healthy? Like guilt free eating? Make animals friends and not your food. CHECK OUT HERE

SOURCE
http://wordsmith.org/
Courtesy Anu Garg.

NATARAJA ON APASMARA

NATARAJA SEIGNEUR DE LA DANSE VAINQUEUR DES OBSTACLES

‘TI COOLIE’ AND HIS CONTRIBUTION

Times are a'changing, we hope!

As exemplified by the evolving Guadeloupe model of social and cultural integration, people of every ethnic origin ought to be equipoise and treated as equals in the Caribbean.

Their differences and their ancestral heritage have to be considered cherished treasures and assets, first by themselves; and secondly by society, for the nation to be harmonious and strong.

Minorities in the Caribbean like the Amerindians, Chinese, Javanese, Indians, Lebanese, Syrians, Sephardic Jews, etc.  need to see their sacrifices, their patience, and their continued contributions to the advancement and the cultural diversity of their country acknowledged.  And this acknowledgement does not need to signal separation of the groups.

There is work to be done, in raising awareness of past misdeeds, extirpating old demons born of the colonial experience, and in celebrating a newfound Caribbean joy of forgiveness, respect, love and unity as one.

- J.S. Sahaï. 

‘Ti Coolie’

By Melania Daniel

Much as I am for closer regional integration, I have to admit to a certain queasiness about the emerging Caricom Single Market and Economy (CSME). But this has more to do with the top heavy process by which integration has traditionally been pursued (political decrees versus people enthusiasm), the available personnel and resources to make it effective, as well as the chosen model rather than the intention of integration.

And I do wonder about the role race relations will play in the success or instability of a more deeply integrated English speaking Caribbean .

How much do we really know about the stories of those of other racial origins within Caricom, of the racial dynamics of Belize for instance?

By and large, other than the Africa slanted views from popular songs, textbooks and officially-sanctioned “cultural” activities, our post-independence knowledge of what really constitutes the Caribbean is rather limited.

The question of race popped up for me recently after reading a refreshingly original poem called “Return” by St. Lucian writer MacDonald Dixon, an ode to his paternal grandmother. It was the first time I could recall encountering a St. Lucian writer addressing his “Indian” side.

Possibly, from being called “Ti Coolie” rather much in childhood, on account of having a softer hair texture relative to my siblings, I ended up with a heightened sensitivity to the  racial insults I heard flung at those similarly described. I have had a lot of moments of recoiling in the face of the most tasteless comments made to people of non-black African racial ancestry by black people.

Especially when those at the receiving end are not more recently arrived economic opportunists but those equal ‘victims’ of historical circumstances who have shared the Caribbean space about as long as everybody else who came or was deposited here.

I was always uncomfortable with a line from a Paul Keens-Douglas recording about an event that looked well attended only because it had a lot of Chinese people, since “it takes two Chinese to make one people”. No matter how I laughed and found it funny, I couldn’t shake off a nagging concern about how that went down with Caribbean nationals of Chinese descent, especially when all persons of even remotely discernable Asian ancestry are subjected to catcalls  of “Ching Chongs”, regardless of country of origin.

I felt a cringing inside one day at an entertainment event before a sizeable gathering of white, extra-regional tourists, when one performer made a point of repeating that “White is the colour of under my feet”.

To be honest, some racial taunting is done with a sense of camaraderie in mutual exchanges of crass banter, but much of it is not. I have never been able to see it as “just a joke”, that our “Ti Coolies” may never be viewed as St. Lucians first who happen to have some remnant of East Indian ancestry.

Once, outside of St. Lucia , in an Indian-owned video store, I saw a movie called “The Coolies”. The owner told me a ‘coolie’ was a porter. Only then did it register that ‘coolie’ did not mean Indian, but some demeaning title by which the first “arrivants” possibly were called. I also learnt that early migrants from China were also derisively called ‘coolies’ by some Europeans.

There is a sense that black people have free license to treat others in the manner we perceive we were treated by the circumstances of colonial history, rather than as we would like ourselves to be treated now. And for the most part, the feeling is that the “Ti Coolies” who are the butt of disdain or jokes don’t or should not mind, for “who can’t take a little joke?”

Even if that joke means, as a ‘Coolie’ constantly having to explain physical attributes that one has no control over, like “why your bam-bam so flat?”.

Or growing up hearing everyday, all around you, how “Coolies are chapat” or “nyak”.

...

Will we have genuine unity based on a shared history and sincere affinity, or a collection of  hyphenated nationalities, like Afro-Caribbean, Jamaican-St. Lucians and Indo-Trinidadians, where each group works to preserve its “cultural identity” from outsiders and loyalty to the clan becomes more important than allegiance to country?

...

Most importantly, will our next generation of St. Lucian “Ti Coolies” feel they are a part of the broader Caricom if our interactions are not based on what one writer, calls “the grace of mutual respect”?

See complete article by Melania on St.Lucia Mirror online.

CARIBBEAN INDIAN WRITERS

Indo-Caribbean Writers

The project aims to document Indo-Caribbean poets, writers and authors, as well as work about the Indo-Caribbeans.

Many oblique attempts have been made to marginalize Indians in Guyana and other Caribbean countries in terms of their contribution to the literary culture in this macro milieu.

Several times, prominent personalities have similarly made sniping remarks in the Caribbean with the same kind of snide message.

In a more covert manner in the USA, whether intentional or otherwise, organizations, radio, television and colleges are portraying the Caribbean people as Blacks with only an African culture.

Examples abound on the internet, television, Caribbean Classroom, Caribbean Dancehall, and others.

Within the Caribbean the others are being constantly bombarded with cultural indignity and identity insults brought about by being declared invisible people.

The perception that is inculcated is real, and denies the reality that the Caribbean is plural in make-up, having people who are Amerindians, Chinese, Portuguese, Whites, Indians and Mixed!

      While it is indeed true that Blacks predominate in the overall Caribbean landscape, it is however a fact that in Guyana, Suriname and Trinidad there is a majority of Indians in the population.

      For historical reason, obviously, Blacks got a head start in the education system, and eventually became the police, civil servants, teachers and professionals.

      But in the course of time, other peoples found niches within these spheres of activities.

      And this must be recognized as a matter of fact, rather than tangentially denied.

        As an example, in a review by Stewart Brown in the Globe and Mail of "All Are Involved: The Art of Martin Carter" many poets, writers, and authors from the Caribbean are listed, and only one Indian, David Dabydeen, is mentioned and given recognition.

        The others are :

        Aimé Césaire, Derek Walcott, Nicholas Guillen, John Agard, Kamau Brathwaite, Stewart Brown, Fred D'Aguiar, Kwame Dawes, Michael Gilkes, Wilson Harris, Roy Heath, Kendel Hippolyte, Louis James, Linton Kwesi Johnson, Eusi Kwayana, George Lamming, Ian McDonald, Mark McWatt, Mervyn Morris, Grace Nichols, Gordon Rohlehr, Andew Salkey.

        While these individuals are quite worthy, surely there should be at least gracious mention of the many other Caribbean personalities in literature.

        Are there no other Indians in the Caribbean?

        Is David Dabydeen the token Indian?

       Does the reviewer not know of the many Indians who are well recognized and documented in the field of literature?

       Something is amiss here!

      Thus it is that the compilation of the Indo-Caribbean writers is being motivated to draw attention, as one aspect of the Indo-Caribbean Arts & Culture Workshop Series, a collaboration between the Association of Artists & Writers, Inc. and The Rajkmuari Cultural Center, New York.

      The project aims to document Indo-Caribbean poets/writers/authors, as well as work about the Indo-Caribbeans.

      Articles in newspapers, magazines and learned journals are not considered at this time. Obviously, these will be too numerous!

      The list is not complete and will continue to be a work in progress. There are several shortcomings, namely, inaccuracy of publishers and dates of publication, but these will being regularly revised.

      Your input for updates are welcome.

      Thank you

      Gary Girdhari.
      http://tinyurl.com/jcc3f

Read
A TENTATIVE LIST of Indo-Caribbean Writers

A DARKER SHADE OF WHITE

  

Justin Jaraiwoo and wife, St. Lucia,
in the nineteen fifties.
Photo courtesy Richard Cheddie.

    ■ There are many American whites who were mixed with Afro, but over generations their outward physical Afro strains were lost and they look pure white.

    It is only in the past 15 years that some of them have researched and found their African roots. Some are (re)connecting to their Afro relatives.

    A famous English family named Mills were among the first to settle in Richmond Hill, Queens, NY before the War of Independence. In fact, George Washington stayed at their home on 129 Street and 95 Ave during his campaign.

    The family's two sons had kids with their slaves, and the mulatto offsprings had kids with the Mills white cousins.

    Eventually with all the breeding by and between the mulatoos and whites, the offsprings turned completely white-looking!

    Some had kids with native Indian tribes as well and so so and so on.

    The bottomline is these people had huge farms and their community was somewhat isolated so there was never fear of social stigma.

    One of the Mills descendants indicated that Geoge Washington fathered many kids by slaves.

    People can choose to be who they are but never what they are. What do Sikhs mixed with Native Indian, White and Mexican call themselves?

    There are many African slaves descendants who are mixed with Native American Indian, Chinese and/or Indian, but they will identify with Afro.

    In some countries Douglahs (called 'Batazendien' in the French West Indies) are perceived by both Indians and Afros as being Afro despite the fact many see themselves as Indian...

— a contribution by Varuna Singh from New Jersey.
    Special thanks.

 

 

WHAT TO WEAR?

The clothing we wear shapes our attitudes, cultural behavior and the friendships we hold. Clothes do affect our moods and emotions and make a declaration of who we are.

I will never forget seeing the many spiritual and parliamentary leaders in Moscow at the Global Forum on Human Survival in January of 1991.

Many were dressed in Western suits and ties, and it was hard to tell who among them were from the West, or from Africa or India, and harder still to tell who was a religious person and who a politician.

But at the Millennium Peace Summit of Religious Leaders at the United Nations General Assembly Hall in New York in 2000, there were so many, perhaps most, who wore their native dress.

I knew instantly who they were, where they were from and what they represented.

They carried the stronger message and showed by their clothes that they were proud of their tradition, and that they intended to preserve it.

That kind of strength is good to see in a world that has mistaken drab uniformity for security.

Perhaps the way things are heading, one day the Gods in the temples will have the dress of the day: a baseball cap turned backwards, a T-shirt, baggy pants. Perhaps that would satisfy the issue and end the controversy. What do you think?

Women say that they think and act and move differently when they are dressed in a sari than in Western casual clothing. Another point--men look nicer in the traditional Indian outfit than they do in Western coats, shirts and trousers.

But many are shy to wear Hindu clothing, especially the men. They need not be.

Last summer a girl we know was scared to death to go to college in her punjabis. But she tried it. Within four days some of the American coeds came up and asked, "What do you call that outfit? We want one like it, too. It's so beautiful." So much for our fears!

Swami Vivekananda noted,
"The sari of our women and the choga and turban of our men defy comparison as regards beauty in dress. The tight dresses cannot approach in loveliness the loose ones that fall in natural folds."

Sivaya Subramunyaswami
(excerpted from Living with Siva 347).

Ooty Beauty. Nilgiris Mountains, South India, jan. 2006. ©J.S.

CHINESE INDENTURE IMMIGRATION TO GUYANA

Indenture Roots Website 

The Chinese in Guyana

 Their introduction to Guyana (then called British Guiana) as indentured immigrants took place between 1853 and 1879.

 

Reasons for and results of Chinese immigration.

Typical contract of indenture used in 1873 for the Chinese labourers.

Details of the travels of the 39 immigrant ships. 

Chinese immigration site.

Chinese workers in Guadeloupe.

«Le fond du coeur est plus loin que le bout du monde.» 
Proverbe Chinois.

Et que dans ce combat là
Chaque peuple quelque petit qu'il soit
Tient une partie du front
Donc en définitive est comptable
D'une part même infime
De l'espérance humaine.
- Aimé Césaire.

 

Indenture Roots Website 

The Chinese in Guyana

 Their introduction to Guyana (then called British Guiana) as indentured immigrants took place between 1853 and 1879.

 

Reasons for and results of Chinese immigration.

Typical contract of indenture used in 1873 for the Chinese labourers.

Details of the travels of the 39 immigrant ships. 

Chinese immigration site.

Chinese workers in Guadeloupe.

«Le fond du coeur est plus loin que le bout du monde.» 
Proverbe Chinois.

Et que dans ce combat là
Chaque peuple quelque petit qu'il soit
Tient une partie du front
Donc en définitive est comptable
D'une part même infime
De l'espérance humaine.
- Aimé Césaire.

 

1861-2006: ST VINCENT INDIANS

On June 1, 1861 a ship with 260 Indians landed on the Western end of the Kingstown harbour, Edinboro, St. Vincent island in the West Indies.

They had travelled for about 94 days from Madras, India to St. Vincent.

This was the first of eight ships to bring a total number of 2,475 Indians to St. Vincent.

The other seven ships departed from Calcutta with Indians who originated from the Northern provinces of India.

The migration of Indians to St. Vincent lasted for about 20 years from 1861 to 1880.

Full article by Lenroy Thomas, on Searchlight Site.

Fountain Illuminations in Mysore, South India, Jan. 2006. ©J.S. 06.

OSLEY BAPTISTE, VINCENTIAN OF INDIAN DESCENT

Rich in the knowledge of his ancestry, Osley Baptiste, a Vincentian of Indian descent, is proud to share some of that information.

The Villa resident, tracing his ancestry, said he is the great grandson of Rambulock Singh, an Indian Hindi Pundit who was brought to St.Vincent and the Grenadines as an indentured labourer from India...

Full article on Searchlight Site.

South India Man, the Nilgiris, Jan. 06. ©J.S.

1859-2009 ! 150 YEARS OF INDIAN PRESENCE IN ST LUCIA !

LES INDIENS DE SAINTE-LUCIE

 

 

St. Lucia's mango shape adorns the Caribbean with its varied population, and its French creole.

Le premier convoi d'engagés de l'Inde arriva à Ste Lucie sur le  Palmyra le 6 mai 1859. En tout, 13 navires amenèrent 4.354 indiens  sur l'île.

La plupart venaient de l'Uttar Pradesh et du Bihar, mais certains bateaux venaient aussi du Bengale et de Madras.

On note que 2.562  travailleurs retournèrent en Inde à la fin de leur engagement.

The History of St. Lucia

For my spirit, India is too far...

- albeit not so far
   that Derek Walcott cannot continue in the following verses,

...these fields sang of Bengal,

    behind Ramlochan Repairs there was Uttar Pradesh...