Confronting ethnic perceptions and stereotypes

THERE is a widespread perception among Indo-Trinidadians that Afro-Trinidadians, on the whole, are loud and aggressive and inclined to violent and anti-social behaviour and criminality. It is true that, when one looks at the identities of those held on police charges and those in the prison system, a disproportionate percentage are Afro-Trinidadians.

However, if all Afro-Trinidadians were of aforesaid mentality and gave expression to their allegedly violent and criminal tendencies, then this country will be irredeemably lawless, brutish and savage and fast descending into anarchy and barbarism.

Many citizens may claim that we have already achieved that notoriety although, in reality, this is hardly the case.

The question has to be asked why a relatively small proportion of the Afro-Trinidadian population inclusive of gangs, Muslimeen members, drug lords and others has engaged in such criminality and what is their relationship with the rest of the Afro- Trinidadian community — to what extent there is unqualified condemnation, indifference or empathy.

Indeed, the same question, though of much lesser urgency, could be posed with respect to violent and criminal behaviour by a sector of the Indo-Trinidadian population.

Suffice it to say that unrestrained criminal behaviour affects all members of all ethnicities directly whether as victims and their families or indirectly in spawning an environment of constant fear, insecurity, anxiety and curtailed lifestyle choices.

From time to time, seething ethnic and racial prejudices and bilious sentiments are expressed by elements from each of the two major racial groups through radio talk shows, social media, calypso and press commentaries.

Directed against Afro-Trinidadians, we have the rantings of a Jaishima Lelardharsingh, the outpouring of Hindu (and Indo-Trinidadian) triumphalism, historical superiority and arrogance (eg Afro-Trinidadians have nothing of their own — they have adopted the values, religion, culture and traditions of the white man) and the undisguised contempt and disdain of commentators such as “bee-in-the-bonnet” Raymond Ramcharitar.

On the other hand, radio talk shows abound with the description of Indo-Trinidadians as vomit or worse, subliminal warnings on political platforms against their alleged national intent of dominance and exclusion and the raw hate, venom and incitement of some acclaimed calysonians against Indo-Trinidadians and defended as artistic licence.

The fact that we have not experienced violent racial conflict between the two major demographic groups may imply that the expression of such hostile and condemnatory sentiments serve as a form of psychic catharsis for significant numbers of Indo-Trinidadians and Afro-Trinidadians, their virulence largely dissipated and not pursued into associated action.

In inter-ethnic and inter-racial relations in this country, there is the existence of both prejudice and hypocrisy. For example, Dr Eric Williams would on many occasions proclaim inter-racial solidarity and tolerance as watchwords of his PNM and yet, on two occasions in 1958, would condemn the Indo-Trinidadian community as a “recalcitrant and hostile minority” who should be bulldozed into the hillsides for voting against the PNM.

While the Afro-based PNM preaches inter-ethnic harmony and inclusiveness, its leadership and supporters would lustily applaud the offerings of calypsonians and others who make it a point of duty to denigrate and cast vitriolic aspersions on Indo-Trinidadians.

While there is the overt expression of sentiments pronouncing racial tolerance, equality, brotherly love and dignity towards Afro-Trinidadians by the leadership of the Indo-Trinidadian- based UNC, the latter secretly entertain the view that Afro-Trinidadians can be easily bought and used for electoral and parliamentary support and window dressing. The cynical seduction of PNM elected members Vincent Lasse and Rupert Griffith to cross the floor in 1997 by Basdeo Panday is a case in point.

I have sought to hold up a social mirror, however hazy or incomplete, to the two major ethnic groups for their reflection.