Jahaji Massacre memorial

As the nation observes the 159th Indian Arrival we cannot but also remember in this Indian Heritage month the 120th anniversary of the Jahaji Massacre. Upon reflection on this tragic aspect of our national history Indians and indeed all nationals must call, even demand a memorial for these Indians who gave their lives for their culture. Thursday October 30, 1884 is a day of infamy in the annals of Trinidad and Tobago’s history. It marks the bloodiest moment in Trinidad and Tobago. Yet the day and indeed the event have been obscured by the mists of time and it is only via the efforts of a few diverse persons that the memory of “The Jahaji Massacre” lives on.

Dr Kelvin Singh, lecturer in Latin American and Caribbean History at the University of the West Indies is perhaps the only known scholar to have researched and published a comprehensive text on the Jahaji Massacre. In Bloodstained Tombs (Warwick University Caribbean Studies, 1988) Dr Singh explores fully the conditions of the time of the massacre, the series of events before and following the massacre. Singh presents facts that included many clippings from the press of the day, selected testimony, and the Royal Commissioner’s Report. Singh notes that “On October 30, 1883, there occurred on the British Caribbean island of Trinidad one of the most traumatic episodes in the history of the Indian sector of the population.

This was the shooting by the colonial police, supported by a detachment of British soldiers, of a number of participants in the Shia Muslim celebration of Muhar-ram……In terms of the island’s historical experience, the casualties were relatively high – at least sixteen killed and over a hundred wounded in San Fernando. It is indeed not surprising that Indians have lost their lives on a matter of culture. Indians today in 2004 – 120 years later still struggle with the larger society on the issue of culture.” Commenting on the Jahaji Massacre documentation Professor Alistair Hennessy, Series Editor noted, “The book illustrates many of the problems posed by the issues of public order, of cultural incomprehension and of economic tensions which still have a contemporary relevance.” While the religious/cultural festival of Muharram was Islamic in origin it transcended religion. Indians — Hindus, and Muslims all joined in the celebration of this observance.

Prof Hennessy wrote “the massacre of 1884 effectively destroyed the major Indian festival which was comparable to Carnival.” Singh himself notes that the Indian festival threatened to rival Carnival in popularity and were it not for the 1884 Massacre it may have surpassed Carnival as the national festival today. Muharram was essentially a passion play that allowed the indentured immigrant to provide social solidarity with fellow Indians on other plantations and perhaps even strengthen these ties. This social interaction among the indentured community and a new friendly alliance with the African community was something which elements in colonial society were not comfortable with. The Port-of-Spain media, as it is now, was definitely uncomfortable with recognising an Indian cultural presence.

The Indentured Indian Immigrants began celebrating Muharram shortly after Indians came to Trinidad. Why  in 1884 did the colonial government suddenly react in such a violent manner? In short the industrial unrest on the plantations was gaining momentum to be followed by a deepening depression in the sugar industry in 1884. This atmosphere was also fueled by frequent strikes. In the previous year, met with restrictions on the use of torches, the African community celebrating ‘Canboulay’ reacted and this resulted in violence. The decision by the authorities to prohibit the Indians from entering the towns with their processions, which began, on the estates “was regarded by the Indians as an arbitrary and unjust measure”. The Indians protested with a petition led by the Hindu Sookhoo and 31 others. Without representation in government and without a voice in mainstream media (as it is now with Indians) these protestations were not taken seriously.

The series of events that resulted from the clash between the Indians standing up for the culture and the government denying the Indians equal cultural treatment (similar to today) gave rise to the historic slaughter of the Indians which is chillingly recounted in Singh’s text. October 26 – Administrator John Bushe consulted the Executive Council on “the final arrangements to be made for preserving order during the Hosea”. Acting Colonial Secretary, Mr Pyne informed the Inspector Comman-dant of Police, Captain Baker instructing him on the “deployment of police, marines, from the HMS Dido, and a volunteer force.” October 27 – Capt Baker personally monitors the situation. October 29 – Capt Baker reports that the Indians would make no attempt to enter San Fernando. In a series of telegrams Baker attempts to avoid an armed confrontation with the Indians, however Mr Pyne appeared bent on such a confrontation to show the Indians who was in charge.

October 30 – Midday the first procession was sighted approaching San Fernando reaching Cross Crossing about 2.30 pm and proceeded along to the entrance of Cipero Street. There the Indians met with the armed might of the British army under Major Bowles of the First North Staffordshire Regiment. The magistrate, Mr Child, read the Riot Act to those who could hear above the noise and may have understood English and law. Mr Child then proceeded to order the police to fire upon the unarmed Indians. Two volleys of gunfire mowed down a stunned Indian crowd. Those who were not wounded scurried away for safety. Cipero Street was covered in blood.

At the Mon Repos Junction of the Princes Town and Circular roads a similar fate was to meet the Indians there. The procession was in sight about 3.30 pm. Capt Baker gave the order to fire a single deadly volley of bullets after the Riot Act was read. Despite seeing their fellow Indians killed the remaining Indentured Indians stood their ground in defiance of the British Raj in Trinidad. These Indians, despite being indentured, were willing to put their life on the line for their culture. Mon Repos Junction is best suited to erect a memorial for these fallen Indians.