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JEROME TEELUCKSINGH

THE DASTARDLY and cruel system of slavery robbed Africa of hundreds of millions of her sons and daughters. The transatlantic slave trade, which ended more than 200 years ago in 1807, drained Africa of its precious human resources. As a result of this trade, Africa, once a majestic continent, was burdened with a shameful legacy of bloody wars, crippling poverty and famines. Undoubtedly, the uprooting and dislocation of millions of Africans to the Americas contributed to generational trauma.
Upon retrospection, it seems that while the Africans in the British West Indies were freed in 1838, the slave masters were the ones who remained enslaved. These uncaring masters in the Caribbean and Europe were "slaves" to profits and capitalism. The minds of the planters remained heavily shackled in racism, greed and cruelty.
Even after August 1, 1838, the ex-slaves or formerly enslaved Africans continued to face insurmountable obstacles. Indeed, they were no longer voiceless and powerless, but it was difficult for them to progress in a racist society with social and economic inequalities.
The colonial government passed new laws against the sub-division of lands. Many ex-slaves could not afford to own their plots and were forced to return to work on the dreaded sugar estates, but were neither bound by law nor under the whip. Furthermore, legislation was passed against vagrancy and squatting, which led to many ex-slaves being jailed.
There were groups and individuals who campaigned for Emancipation Day. And why is this observance so important in today’s society? In the 19th century, Africans began observing August 1 as Emancipation Day. These celebrations took the form of dinners, speeches, street parades, newspaper articles and church services. Interestingly, some progressive whites supported these events.
In Trinidad in 1887, some people of African descent asked governor William Robinson that August 1 the following year be declared a public holiday known as “Jubilee Emancipation Day.” However, the governor refused. Subsequently, on June 18, 1888, a large meeting was held in Port of Spain and two prominent African lawyers, Edgar Maresse-Smith and Emmanuel Mzumbo Lazare, drew up a petition and collected thousands of signatures.
The petition, which demanded that August 1 be declared a public holiday, was sent to the governor who refused to budge. However, after more public campaigning, the governor finally decided to declare the day a public holiday.
From 1888 to the 1920s, August 1 was observed as a public holiday. But in the 1920s the British colonial authorities renamed the day “Discovery Day.” Black leaders and groups deliberately ignored the change and continued to organise Emancipation Day celebrations. These groups included the Negro Welfare Social and Cultural Association and Marcus Garvey’s Universal Negro Improvement Association.
There were always demands for the authorities to restore the official designation of the day. For instance, from the 1960s to 1980s, George Weekes of the OWTU, the National Joint Action Committee and the Emancipation and Freedom Day Committee appealed for recognition of August 1.
Eventually, in 1985, the TT government recognised August 1, Emancipation Day, as a national holiday. There are some reasons why the observance of Emancipation Day is crucial to nation-building.
Firstly, there is a need for the psychological healing of deep wounds. Our society cannot mature and heal while descendants of ex-slaves carry the burdens of slavery in their minds.
Secondly, this day is an important time for self-analysis. It is a continuation on the road to freedom and national development.
Thirdly, emancipation presents the opportunity for other groups in the society to develop a better understanding of the past crisis faced by people of African descent.
Finally, the observance of the day allows local and regional heroes to be recognised. This recognition is vital in developing Caribbean identity, providing role models and inspiration for the next generation. These heroes and heroines represent a triumph of the human spirit.
The horrible institution of slavery was not restricted to Africans and the British West Indies. The 2022 publication, edited by Brinsley Samaroo, The Blackest Thing in Slavery Was Not the Black Man: The Last Testament of Eric Williams, provides evidence of the exploitation that occurred in other eras across the world.
We need to ask ourselves: is the past responsible for the present? Everyone in society must be responsible for his or her own situation and have that desire to improve. Yes, we must purge the horrible evils of the past, but we must also learn lessons from the past to ensure these are never repeated and tolerated.
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