Remembering our Ancestors (Trinidad & Tobago Emancipation Day)

Have a read of an article I wrote to commemorate Emancipation Day in my country. Enjoy!

_____

On August 1st 1985, the Government of Trinidad and Tobago was the first country in the world to mark Emancipation Day an official holiday. In commemoration of this day, I decided to highlight some of my peers, to shed light on the knowledge they would possess, that many others may not be conversant about.

What’s In a Name? (Kini Ni Oruk? kan?)

My first stop was Thandiwe, I was of the assumption that owing to her name there was a rich African history behind it, and I was right. As I sat listening to Thandi speak about her mother, the mastermind behind her unique name, she informed me that it originated from Zambia and that it means ‘‘beloved, the one who was loved”. This is because her mother lived in that area during her exchange programme in 1974- 1976. Her brother also bears a name of African origin, Kayode, which means “he who brought us joy”. It was interesting to note that her mother has a European name, Lynette, a far cry from the names she gave her children. When the ex-enslaves were forcibly taken from their homes to work on plantations, their African names were changed to reflect European origins, the beginning of their identity abolition. As many may know, this was because the European owners could not pronounce their names and they were also named after their plantation owner, to make identification easier among different estates.

It is evident that her mother was heavily influenced and loved the culture in which she was immersed during her time in what she considered the “motherland”.

Growing up, Thandi saw her mother wearing Dashikis during special occasions and as such, Thandi wore one for her graduation. The name "Dashiki" comes from Yoruba and it means 'shirt' or 'inner garment'. Based on my research, the Dashiki is unmistakably associated with African culture, the attire serves twofold: - this loose-fitting pullover which originated in West Africa is a functional work garment for men, comfortable enough to wear in the heat; however, there is also a symbolic significance formed outside of the continent which gave the "Dashiki" its political potency. African- Americans adopted the attire as a means of refusing Western cultural norms during the Civil Rights and Black Panther Movements of the 1960s and early 70s. “This is when the Dashiki moved beyond style and functionality to become an emblem of Black pride, as illustrative of the beauty of blackness as an afro or a raised fist”. (Durosomo, OkayAfrica, 2017)

In present time we see a lot of individuals wearing the Dashiki as a symbolic gesture to observe Emancipation, and it’s also a growing trend worldwide as everyday wear in countries outside of Africa.

Food (Oúnj?)?

As we know, food plays a huge part in experiencing various cultures; one doesn’t have to leave their home to experience other countries, and what they offer. As such, Thandi told me of a dish her mother prepared, called Jollof Rice. The name means ‘one pot’ and the images I researched resembled that of pelau, which essentially is one pot of various ingredients. In Jollof Rice, the most basic ingredients are rice, tomatoes and tomato paste, onion, salt, and red pepper. Beyond that, nearly any kind of meat, vegetable, or spice can be added. Locally, many versions of pelau are made, with some folks enjoying it vegetarian style, some with a stewed chicken base and others with a piece of a cured pigtail. So, Jollof Rice wasn’t so foreign to me after all.

I didn’t have to walk far to continue my conversation surrounding African culture, and Mary* proved to be a walking library for this topic. Hailing from the sister isle, Tobago, she indicated to me that food also played a major part in keeping her heritage alive. Traditional foods would be prepared like coco and snacks, like sam sam (Chilli bi bi), bennae balls, lime balls and toolum. These snacks were shared from time to time especially when visiting the homes of close relatives. Callaloo was one other dish that she mentioned. This West African dish that was first made with amaranth leaves but can also be made with dasheen bush or taro. Surprisingly, it was a dish made by slaves who blended a native cuisine with the indigenous ingredient of the islands, okra. Farine is a dish she still eats today mostly in milk, this is a type of local cereal-like food which is derived from grated cassava that is baked in a large pot called a copper used outdoors.

Popular street food which has made its way on many travel vlogs and documentaries, such as cow heel soup, skin souse and pudding were creations by the ex-enslaved Africans who made these dishes because the plantation owners kept the prime cuts of meats to themselves and give them “rejected” meat parts to use as food, local delicacies that are a staple in Trinidad and Tobago.

She also stated that she experienced her parents making roast bake in a procedure they called “fire on top and fire below”. With this method, they would cook the bake in a large iron pot on a fireside and use a large metal sheet to cover the bake. Firewood would also be lighted on the metal sheet which would cook from to the bottom so that firewood wood would also be lighted on top the metal sheet/ cover which would cook from on both sides simultaneously so that there is no need to turn over the bake to cook the other side.

Music (Orin)

Mary attended the Scarborough Methodist Primary school for a short time but played an active role in in the school’s folk Choir which performed folk songs at the island’s annual Heritage Festival. One of the songs she belted out as a child, “Oh Lord ah want to be free” highlighted the actions of the plantation owners:

“Massa me nuh dead yet

Nuh carry am go long

Me want a drink ah water

Nuh carry am go long

Nuh wuk me no more Massa

Nuh carry am go long

Me want to see me daughter

Oh Lord ah want to be free”

This song was speaking about the Massa (plantation owner) burying the slave while alive and the slave and the other slaves would be begging for his/ her life. This mention of songs made me think of a song penned and sung by The Mighty Sparrow, called “The Slave”:

“Many times ah wanted to run

But de English slavemaster

Standing dey wit de gun

Oh I know he going to shoot to kill

So ah stay, ah stay and ah pray

But ah planning still I study night and day how to break away

Ah got to make a brilliant escape

But everytime ah tink 'bout de whip an' dem dogs

Meh body does start to shake”

Religion (Esin)

A faith that is indigenous to Trinidad and Tobago which comprises of elements of Protestant Christianity and African doctrines is the Spiritual Baptist. Formerly known as Shouter Spiritual Baptist, the term “Shouter” was given to the Baptists because they tended to shout, clap and sing loudly during their religious services. The Baptists decided to use the term Spiritual Baptists instead of Shouter Baptists, to gain respect for their religion. (NALIS) Mary told me “from time to time at our Tobago funeral wakes and graveside farewells that I have attended the traditional Baptist style songs are used to bring a different flavour to the farewells. Their adaptations of the usual songs and hymns are often more rhythmic because of the African influence”.

Thank you Thandiwe and Mary for sharing your stories and traditions, may they live on to the future generations to come