From my vantage point, the best chance Barbados has of being saved from its present, long-standing, deeply dangerous economic, moral and political state of affairs rests with Solutions Barbados, led by structural engineer Grenville Phillips.
I believe that Solutions Barbados, founded and led by Mr Phillips, who is possibly “the first ever chartered structural engineer to run for elective politics anywhere on our planet”, is the most holistically credible and trustworthy of the newer political parties that will be contesting the May 24 Barbados general election.
Employing the metaphor of a “bunker” and the “parking problem” I introduced in my previous article, I make bold to say that Mr Phillips and the other 27 candidates standing with him currently provide the safest most secure options Barbadians have for rebuilding, re-orienting and rejuvenating our long abused, scandalously misused economy and society.
Indeed, as a creative Caribbean change catalyst and holistic, domino effect development driver of more than 30 years standing myself, it is my studied view that Barbadians’ individual and collective brands will yield the richest possible dividends only if they are prophetically (and profitably) parked or invested in the Solutions Barbados bank of human capital that Phillips, the son of one of Barbados’ most distinguished business leaders, and his party colleagues are building.
In fact, were it not for the young ages of my children and other matters which make it necessary for me to live in England at the moment (despite the fact that their mother and I have been separated since 2010), I would probably have been standing in that general election as a candidate for Solutions Barbados, as I was invited to do, by Phillips.
Mr Phillips invited me to be a Solutions Barbados candidate when I visited Barbados last October.
I was keen to take up the offer because, as those who follow this blog and my other online communication channels are aware, I have been questioning the fitness of the ruling Democratic Labour Party (DLP) and the opposition Barbados Labour Party (BLP) to lead Barbados for many years.
My reservations about the DLP and BLP, the two parties that have dominated Barbadian politics since the island’s independence in 1966, are based first and foremost on my interactions with and observations of the conduct of members and supporters of both the DLP and BLP, over several years.
I was born into and raised in a DLP household.
My father, the late Jeffrey Campbell (of Jeffrey Campbell Hi Fi “fame”) was an active trade unionist and was virtually “bonded” to the late DLP power broker Sir Richard Haynes, for whom he canvassed in Carrington Village and other Nazareth approximating Barbadian parking spaces.
Also, and as I indicated in the previous article published here, I had a brief but significant conversation with Prime Minister Stuart last October and my interactions, directly and indirectly, with Ms Mottley go back to the 1990s, at least, when I was working on a cricket based board game called Quicket.
I have engaged even more extensively with current BLP supporter and prominent Pan Africanist activist David Comissiong, currently doing the rounds on BLP platforms in a bid to see his cousin Mottley and other BLP candidates elected.
All BLP and DLP members and activists are implicated in the Barbados-sown, globally grown campaign of character assassination and intellectual property rape and sabotage that I have been the target of for more than 30 years.
Indeed, at varying times, in varying ways, BLP, DLP, NDP (founded by Haynes), PEP (founded by Comissiong) and other labour politics preaching, political capital grasping individuals and their local, regional and international allies have acted consciously or unconsciously to undermine my and others’ efforts to live by the labour of our hands and minds, for the benefit of our immediate and wider Barbadian families.
I would even go so far as saying that consciously or unconsciously all Barbadians (myself included), not just our politicians, have contributed in some way to the decline of our economy, society and individual well being that we are currently experiencing.
My own primary shortcoming, perhaps, has been my “big picture” preoccupation and ambition, which no doubt made some observers question the pragmatism of my program.
Certainly, since founding my business Intelek International (formerly The Roots Academy) in the 1980s, I have not only been working for the benefit of all Barbadians and Caribbean people, but in spirit and truth, for all humanity.
My song “Small Beginnings” serves as a reminder to me of the importance of pursuing a grounded, organic growth vision, thereby reconciling my nationalist and internationalist ideals and agendas.
Yet despite knowing this, Comissiong particularly, with the conscious or unconscious complicity of my current local MP Clive Lewis, of the British Labour Party, current University of the West Indies Vice Chancellor Sir Hilary Beckles, fundamentalist feminist activist lecturer Margaret Gill, politician “porn prince” Donville Inniss and other conscious and unconscious Barbadian, British, American, Canadian, Indian, Nigerian and other gender, race and religious flag flying racketeers have conspired to block and frustrate the conciliatory legal and other efforts I have made to free myself of the psycho-social choke-holds that they have persistently sought to hold me in.
As recently as May 1, “Sista Docta” Sandra Richards, Beckles’, Comissiong’s and Gill’s UWI Cave Hill colleague and Pan Africanist ally, sent me a thinly veiled death threat because I made it clear to her, in unambiguous terms, that I was aware that she had been undermining me and my gender, race and religious labels transcending work for years.
“Rest in peace” the DLP-BLP divide and rule demagoguery channeling, racial rhetoric reliant Richards wrote during an exchange of text messages, after I questioned her level of literacy.
I had suggested her “fundamental problem” is “some kind of illiteracy” because despite clear written evidence of my efforts to be understanding, empathetic and conciliatory toward her, while declaring my deep hurt and disappointment over her treacherous treatment of me, Richards who was at the time in London for her mother’s funeral (sadly), accused me of “misdirected fury” toward her and threatened to report me to the Metropolitan Police.
This kind of subtle, indirect aggression is just part of the campaigns of psychological warfare that I have been subjected to by Barbadian and other conscious or unconscious fundamentalist feminists and race racketeers like Richards since at least the 1990s.
It is part of the pattern of negative labeling and misrepresentation that simplistic secular-religious news separation channeling Caribbean journalists Harold Hoyte, Al Gilkes, Julius Gittens, David Ellis, Dennis Johnson, Kaymar Jordan, Francine Alexander-Charles and their American and British associates (including Sandra Moore, Mike Liggins, Rita Johnson, Jill Lawless, Herbert Dyer and others) have perpetrated against me, consciously or unconsciously.
Even approaches I have made to the Inter American Commission on Human Rights, the Washington based International Center for Journalism, the Inter American Press Association, Britain’s National Union of Journalists and the Church of England to have my dilemma highlighted and addressed appear to have been thwarted, consciously or unconsciously, directly or indirectly by BLP, DLP and affiliated academic, political, religious and commercial interests.
It is only by the grace of God and the prayers of those who call on a “Name Above All Names” (Philippians 2:9), in my defense, that I have survived the conscious and unconscious conspiring of DLP, BLP and other politicians and activists who have been raping and robbing Barbados, consciously and unconsciously, since at least the 1960s.
It is first and foremost my faith in God, which powers my Emperor Haile Selassie simulating “confidence in the victory of good over evil” that has kept me sane despite BLP, DLP, Tory, Labour, Liberal Democrat, UKIP (yes, I remember your moral bipolar bungling, Lorraine Winslade) and other efforts to create a “hostile environment” in Barbados, the UK, the US and elsewhere for me and others in my Intelek International “family”.
This forgiveness focused, empathy engendering faith, modeled on the self sacrifice of Joshua of Nazareth, has saved me from the kind of “misdirected fury” that Richards accused me of – just before she practiced it herself, ironically.
This Christocentric, more so than “Christian” faith, informs my acknowledgement of the “divine spark” in all of us, irrespective of our gender, race, religious or other labels and the limitation of vision and fallibility of faith that these labels or “bunker categories” (as philosopher-film maker Zarina Khan calls them) may entail.
And this faith in God is the primary basis of my support for Solutions Barbados: a party founded on a personal faith in God that guarantees that however errant or fallible we or our interpretations of the Bible, the Koran, the Torah, the Upanishads or any other religious text may be, we may enjoy divine favor and mercy.
Since initiating communication with Phillips in July 2015, I have come to respect and admire him increasingly.
But I am not supporting his political initiative because I think he or it is perfect.
I am supporting him and Solutions Barbados because whatever this immensely gifted civil engineer may lack in political experience, he seems to make up for more than adequately in a fear of God based honesty and integrity.
Like the simultaneously humble and proudly emerging astrological therapy evangelist and practitioner Maria Mavropoulos-Stoliarenko, I see a challenging but overall bright future for Solutions Barbados, regardless of the outcome of tomorrow’s general election.
The planets are aligned in the first structural engineer to stand in elective politics on this planet’s favor!
My own seismology and semantics intersection tracking “software” is discerning positive vibrations emanating toward Soulutions Barbados from the earth’s core.
I predict that Barbadians will thrive under Phillips’ and other key party members and supporters guidance in ways that the economic historian Tristram Hunt, who included Barbados’ capital city Bridgetown in his chronicle of Ten Cities That Made An Empire, could ever have anticipated.
This is partly because I am anticipating support for Solutions Barbados from Stuart, Mottley, Comissiong, Owen Arthur and others, provided they have the good sense to abandon the antiquated gender, race and religious racketeering artifices of the BLP and DLP, and make a quantum leap out of the divisive party politics that George Lamming and other seers have dubbed destroyers of Barbados’ human capital.
Guided by the faith of our African and European Christocentric ancestors, Barbadians are poised to lead the world in the ministry of reconciliation (2 Corinthians 5:11-21).
The opportunity to be a channel of God’s peace that was squandered when a glory grabbing, historical racial grievance exploiting spirit got the better of then Deputy Prime Minister Mottley (or was she the Attorney General?), Sir Hilary, Comissiong, the scandalous opportunist Aaron “Buddy” Larrier, the gay marriage “gofer” Peter Wickham and others who hijacked brand Barbados at the United Nations’ World Conference Against Racism in 2001 is now once again before Barbadians.
The divinely inspired Soulutions Barbados nation rebuilding project can surpass anything that the secular historian Hunt, who possibly identifies as an atheist or agnostic, could imagine, given the limitations of economic theory, which, incidentally appears to be being radically rethought.
The magnitude 4.6 earthquake that shook Barbados on April 28, 2018 (UTC Time), two days after PM Stuart finally announced the long awaited date for the now imminent general election, is a sign to those who recognize the interdependence of natural and spiritual phenomena.
But while she apparently took the symbolism of the day she was speaking as a sign of God’s seal of approval on her determination to be Barbados’ first woman prime minister, she apparently had no regard for the fact that the symbolism could arguably apply more radically to God’s seal of approval on a new party: Solutions Barbados.
Mottley therefore demonstrated the kind of self-serving symbol rendering “illiteracy” that Richards displayed on May 1.
But then Mottley’s very name, sadly, denotes disparity, incongruity and confusion.
Holding her in as high a regard as I do, indeed as I do Gill, Richards, Comissiong, Beckles, my local MP Lewis, the Allvoices-Pulse Point affiliated journalist and former soldier Dyer and others, despite their betrayals, I cannot help but feel sorry for Mottley.
That is why I hope she has the good sense to try to work with Phillips, rather than perpetuate the gender rivalry and racketeering that has been shaking the foundations of Barbadian family life and wider social cohesion to its core – like the November 2009, magnitude 7.4 (note that 7 x 4 = 28) earthquake that marked a new seismological era for Barbados.
I hope Mottley, her spiritual backer Reverend Sonia Hinds and other women with whom the simultaneously homicidal and suicidal Richards is close, has the good sense to abandon the zero sum gender games that Barbara Rambousek of the European Bank for Reconstruction and Development and other highly, strategically placed women seem adept at playing, even as they, like Richards, deplore such micro aggression.
I hope that notwithstanding the phenomena of nominative determinism of Mottley’s name, readers will see the seismic rumblings and shaking that have become worryingly frequent in Barbados as omens pointing to the highly volatile, extremely dangerous character of the deeply submerged, conspiratorial “silence of Omerta” character of the fundamentalist feminism that Mottley courts, consciously or unconsciously.
The Solutions Barbados leader’s name can be rendered as “big city, horse power lover”. And he and his colleagues will certainly need all the horse power and stamina at their disposal to turn the divisive gender, race and religious politics and racketeering that is undermining Barbados’ vital values consensus around.
I am calling on all Barbadians at home and abroad to do their part to support him.
Vote Solutions Barbados and join and contribute to its peace and prosperity building program.
I recently submitted the following appeal for a parking fine I was slapped with by Norwich City Council a few weeks ago.
The appeal is a small part of a program of human rights advocacy I have been pursuing on my own and others’ behalf, in response to a Barbados-sown, globally grown campaign of psychological warfare that has been directed against me for more than half a century now.
I share the words of that appeal here as a template for the kind of human ecology focused activist litigation that I have been developing with the direct and indirect assistance of visual artist Deborah Liversage (currently “parked out” in The Gambia), the environmental justice litigators Client Earth, the mental health advocacy network Emerging Proud and various other individuals and organizations which, while not inerrant and infallible agents, have much to offer as channels of healing in the world.
My hope, at the very least, is to underscore the links between the choices that Barbadians will make in the upcoming May 24 general elections on that island (where I was “parked” for a brief period last October) and political and other developments unfolding in England, which has been my “bunker” since July 4th, 2006, when I arrived here as an immigrant.
My choice of the term “bunker”, instead of garage or parking space is explained in the next two paragraphs.
Khan, who apparently first “made a name” for herself with a dramatic project undertaken in war torn Sarajevo has said “One of the main obstacles facing us all is the way society hides behind ‘bunkers of categories’. We cannot say, who we are if we cannot say, where we come from or which community we belong to. That is a major obstacle, which must be undone, urgently. My work is about undoing frontiers and categories. An urgent process, because those bunkers are where war begins.”
However, my work, as a Linguistics trained, Pentecostal tongues speaking, studying and theorizing holistic communications and education specialist, involves ridding the clearly well meaning Khan, Barbadian politicians Freundel Stuart, Mia Mottley, David Comissiong, Grenville Phillips and others of the delusion that a world entirely without “bunkers of categories” is either desirable or possible.
It is to help them appreciate and navigate the complex Yin-Yang complementarity that is at the core of human identity and existence.
My focus, as indicated in various ways, at various points in my artwork, books, music and other creative output, is what I called the “nucleus of reality” in my November 1982 penned poem Communion.
And at the time I wrote them, I probably had only a very infant inkling or understanding of how my inking of those three words could be related to or be a corollary of the relatively recent emergence of “String theory” in the study of the atom.
From my point of view, therefore, Khan’s own excessive preoccupation with the abuse of religion to rationalize war is perhaps the most formidable obstacle to the realization of her good intentions.
From my lexical labels transcending point of view “religion” is no more responsible for wars than the secular calculations that drove Adolf Hitler’s, Joseph Stalin’s, Slobodan Milosovic’s, Marshal Mobutu’s and other seemingly blood thirsty, megalomaniac political leaders’ agendas.
And I blame the mainstream media’s divisive, simplistic and ultimately unhelpful labeling of complex phenomena as “religious” or “secular”, thereby parking those phenomena in facile classification bunkers (or parking spaces), for the cognitive confusion and psychological distress that so many British citizens and residents suffer.
Aided and abetted by their shortsighted allies in politics, commerce and academia, the mainstream media is consciously or unconsciously creating a haze of morality that is as psycho-socially suffocating as the industrial activity generated smog that covers large parts of China and India.
My appeal to Norwich City Council is intended as a breath of fresh air, to alert the relevant officers of that and related organizations to the need for them to do their part to ensure that we all live in a wholesome, high air quality environment.
We have enough of the low minded fogging of facts and suppression of truth by fake news peddling traditional and new (social) media opportunists to last us an eternity.
The lethally literalistic word play of University of the West Indies “quality assurance” executive Dr Sandra Richards, who recently ended a very serious, contentious conversation that she and I were having with the words, “Rest in peace”, is clearly calculated to work like carbon monoxide on the mind, not clear the air, so that she and I can both breathe easy; breathe freely.
And it is not only the antithesis of the healing rhetoric that Richards’, UWI Vice Chancellor Sir Hillary Beckles and other UWI officials preach.
Richards’ threat is also the latest attack she and Mottley admirers, like her UWI colleague Margaret Gill, have perpetrated against me, in the long-running Barbados sown, globally grown campaign of character assassination and economic sabotage that conscious or unconscious succubus socialists have led enthusiastically.
I publish my appeal of the Norwich City Council parking ticket or Penalty Charge Notice (PCN), partly as a rebuke to those who like my “bad minded” Barbadian academic compatriots pursue a simultaneously homicidal and suicidal Pan Africanist and White Supremacist pedagogy.
My appeal is published here to remind them and their allies at Norfolk and Norwich University Hospital, Norfolk Constabulary, Norfolk County Council, Hellesdon Hospital, BBC Norfolk, the University of East Anglia and everywhere else in the Commonwealth of nations of our global, oxygen oriented interdependence.
In Stigmata, an as yet unpublished collection of writings, I quote the late Martin Luther King Jr who, speaking to the issue of human interdependence wrote,
“In a real sense all life is inter-related. All men are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly. I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be. This is the inter-related structure of reality.”
The “greater goal” of the forthcoming Stigmata collection is to demonstrate solidarity with those across the length and breadth of Barbados who struggle with the social oxygen denying, micro aggression perpetrating and other character assassinating effects of stigmatization every day.
As I note in Stigmata “Barbadian society, partly because of its demographic ‘smallness’ and ‘closeness’ and partly because of its conservative historical evolution, probably tends to stigmatize rather more aggressively and permanently than other societies.”
I have also linked this self-destructive, judgmental attitude to Barbadians’ excessive dependence on written things, a dependence to which our pride in our 98% literacy rating attests.
Former Labour Party MP Tristram Hunte, the economic historian who now heads the London-based Victoria and Albert Museum, failed to engage with this aspect of Barbados’ “knowledge industry” as holistically as he could have in his 2014 publication Ten Cities That Made An Empire, where the role of Barbados’ capital Bridgetown in the building of the British empire is detailed.
Barbadian Zarina Khan, who specializes in real estate and intellectual property trading could probably educate Hunte about the interdependence of Britain and Barbados in these core economic spheres.
Not to be confused with the Pakistani-Indian-Tunisian-French film maker Khan, the Barbadian Khan probably knows what it means to experience significant breathing difficulty through the British Home Office recalling creation of a “hostile environment” because of her proximity to Barbadian politics.
It was through Khan that I first met the Barbadian Mottley, in the 1990s, when I was seeking legal advice about a cricket-based board game I was creating called “Quicket”.
More on Khan, Quicket, related issues of nominative determinism and a brief conversation I had with Barbados PM Stuart, in my next article here.
In the meantime, I would be grateful if readers would let me know what they think of my appeal and if they have any similar legal appeal stories to share.
I can be reached by email at this address: firstname.lastname@example.org; or on Twitter: @Poeticjazztice.
As I told the officer who issued the PCN, I had only been parked for a few minutes to check if I was at the right location, the address of the Elim Church I was visiting.
I was there to seek the help of that church’s leadership with a number of personal and community challenges that I am addressing in my capacity as a holistic communication and education specialist.
Unfortunately, I became “distracted”, as I occasionally do, because of the mental and emotional (cognitive and affective) weight of the burdens that I am being made to carry by the collective hostility and/or indifference of my GP, my local MP, Clive Lewis, Twitter CEO Bruce Daisley, some Norfolk Constabulary, Hellesdon Hospital, Lloyds Bank, Utility Warehouse, University of East Anglia, European Bank for Reconstruction and Development and British Broadcasting Corporation personnel and other individuals and organizations that in various ways have been consciously and unconsciously undermining my and my family’s well being and life prospects directly and indirectly.
This collective, conscious and unconscious hostility and/or indifference, has created a “hostile environment” that is linked not only to the current Conservative government’s immigration policy but also to the current and past gender, race and religion racketeering tactics and immigration intrigues of the Labour Party, the Liberal Democrats, the United Kingdom Independence Party and other political entities.
My visit to that Elim Church and other formal and informal (including legal) initiatives that I have embarked on are part of my efforts to engage constructively with the Labour Party, Norfolk County Council, the Church of England, the Roman Catholic Church, Ishaan Mosque and other religious and secular groups and individuals, so that we can adress the “ambient terror” that we are all experiencing.
I believe that psycho-social terror and/or anxiety is evident in the phobias, suicides, murders, marital breakdowns and other symptoms of Britain’s ongoing national identity crisis, especially in issues around Brexit.
And the state of distraction that contributed to my failure to return to my car in a timely manner on April 22, 2018 (and before that, my failure to properly read the instructions about parking outside the time limits allowed for that particular space) is in fact one of the less harmful consequences of the state of psychological siege that I am living under as a result of my MP Mr Lewis’ and other politically motivated individuals’ and/or groups’ hostility and/or indifference.
Thanks to the conscious and unconscious gender, race and religious racketeering of current and former Norfolk Police personnel and their “partners” in Norfolk’s majority and minority ethnic communities, I have been living with an irregular heart rhythm (atrial fibrilation) since at least 2008.
This psyhcosomatic affliction puts me at risk of a stroke or heart attack, a situation described by one doctor as habitually drinking from a river in which crocodiles are submerged and ready to strike at any minute.
And then there are the two-legged crocodiles who wish me dead because of my outspokenness against their gender (including gay rights), race and religious political racketeering.
One of them, an influential Barbadian academic, Dr Sandra Richards, sent me a threatening message (“rest in peace”) on Monday, May 1, when she and I had an argument.
Like the “unapologetic trade unionist” Mr Lewis, his former BBC colleague Rita Johnson and other politically well-connected Norfolk residents, Dr Richards, an employee of the University of the West Indies responsible for “quality assurance”, seems to think that my challenging of her evangelical fundamentalist Pan Africanist beliefs is an offence that is punishable by death, literally or at least metaphorically.
Please note that Mr Lewis MP recently sentenced me to a kind of metaphorical death by refusing to enter a dialogue with me to resolve past disagreements amicably.
These and other matters weigh heavily on my mind daily – like the “psych ops” that Conservative MP Ian Duncan Smith once boasted that he and other Brexiters deployed as part of their EU referendum strategy.
So, I am using the opportunity this PCN appeal has provided me to ask Norwich City Council to spare me the financial and psycho-social stress and hardship that this parking fine is likely to cause me.
Moreover, I would urge Norwich City Council to consider that given the extraordinarily hostile “psych ops” assault conditions I am currently living under, by setting aside this appeal against your parking fine, you would be endorsing the “hostile environment” that my MP Mr Lewis, Dr Richards and others have been consciously or unconsciously conspiring to create for me.
I believe this is a contravention of Norwich City Council’s, Mr Lewis’ and other public official’s and bodies’ duty to provide a safe environment for the citizens and lawful residents of this country.
In this regard, I draw your attention to at least three decisions that have gone against the UK government for failing to ensure that all who reside within its borders have the clean air required for them to “breathe easy” (https://www.clientearth.org/government-loses-third-air-pollution-case-judge-rules-air-pollution-plans-unlawful/).
I had my third conversation with the disarmingly self-deprecating yet profoundly assertive and politically potent Crossroads Women’s Center founder Selma James on Wednesday, February 21.
Essentially in the form of an interview, this conversation, our first, “fleshy”, face-to-face engagement, focused mainly on communication challenges and the careful listening and speaking that is required to avoid the pitfalls that bedevil all human communication: pitfalls that stem at least partly from the arbitrary, patently conventional yet unpredictable character of spoken language and its written representations.
James and I agree on the obscurity of language.
In fact, when I suggested that even at our best, human beings cannot communicate beyond certain parameters, James went further, saying “We can’t communicate at all”.
But James obviously did not intended for those words to be taken literally.
Why would she do the interview if she did not think there was some chance of getting her message across?
However, her intensification, one might even say excessive affirmation of the point that I had made, may prove true of the apparent Utopian Marxist James’ most careful and cared for communication in the long term, ironically.
Tragically, the considerable good that James and other Marxist feminists have accomplished in underscoring the value of women’s so-called “invisible work” risks being overshadowed by Utopian, group think expectations of what the visible valuing of women’s or anyone else’s work should entail.
As I argue below James and other Marxist secularists seem prone to the very excesses of religious “heaven on earth” or “pie in the sky” thinking that they rightly associate with the “opiate of the masses”.
Yet if millennia of religious and secular ideology based pursuit of a perfect world has taught us nothing else, has it not taught us the impossibility of perpetual, pervasive peace on earth?
Much as I applaud James’ apparent unfailing optimism, which in many ways reflects the pragmatic hope and sense of purpose that powers my own often thankless “invisible” work, I cannot help but be uneasy about the prospect of her and others’ work ending in frustration, or worse, for them and others.
Fundamentalist evangelical feminists may be happy to blame men for all the communication failures that have culminated in wars and other forms of conflict, but most people will agree that in the “battle of the sexes” both sides are at fault and at risk.
What I hope this analysis of James and my careful conversations makes clear are the challenges that we all face if women’s and men’s words are to be fleshed out or incarnated fruitfully and have their intended inter-generational, “carnal knowledge” curating and harmonizing, creative outcomes.
The danger of this morbidly mechanistic, deadly digital view, the price that women, men and children are all paying for superficial, corporate deadlines driven news coverage and analysis, with its simplistic secular-religious dichotomies and antagonisms, can hardly be calculated.
So too will those familiar with the warning of Karl Jung, often quoted by me, regarding what is lost by “modern man’s” simplistic rejection of the existence of a spiritual realm. Here is Jung’s warning again:
“Modern man does not understand how much his “rationalism . . . has put him at the mercy of the psychic “underworld . He has freed himself from ‘superstition’ (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has been disintegrated, and he is now paying the price for this break-up in world-wide disorientation and dissociation.”
The inclusion here of the above “Beast from the East” video, references to the Jewish festival Purim, with which the Jewish James may be familiar and my employment of cricket language and themes is part of my attempt to not only demonstrate the validity of engaging with the spirit world “metaphorically” but to explore its metaphysical, Caribbean creole communication continuum resembling reality.
James batting on a ‘sticky wicket’
In the brief essay “A Word About Words”, one of the introductory segments of my book The Bible: Beauty and Terror Reconciled (subsequently TBBTR), I briefly address the kind of conversational pitfalls that make communication perilous for persons like James and I, who speak the same language – in our case, English.
As I note in TBBTR, citing Jamaican linguist Merlene Cuthbert, same language speakers are at times in danger of misunderstanding each other because they make assumptions about what each other means to say when they use shared words.
This perverse potential of spoken words was no doubt a key factor behind the Marxist feminist James’ decision to have her own recording of our conversation created.
Another key factor, probably, was the way the conversation was going at that moment, approximately 1 minute 20 seconds after I had started recording it, using the camera on my mobile phone.
I was forced to use my phone after another camera I had borrowed specifically for our interview turned out to be inoperable because it needed charging.
And when my phone camera’s capacity was exhausted I used its audio recorder to capture another 29:12 minutes of conversation with James.
And the ‘siesmological’ or, in technical creole linguistic terms, the substratal, yet richly symbolic significance of these recording gadget gymnastics will become apparent as this written record of James’ and my careful conversation progresses.
The manner in which James and I marshalled and utilized our respective Marxist and “Christian” (I prefer the term Christocentric) experiences to converse both collaboratively and competitively, like cricket captains exploiting climatic and other atmospheric conditions on the field of play, certainly makes for an engaging cosmic cricket commentary.
For now though, it will suffice to say that like that borrowed, “dead” camera, something of James and my own cryptic, potent-yet-impotent cerebral capacities are demonstrated.
The clearly confrontational, possibly irreconcilable Marxist and Christocentric experiences and ideas that underlie her and my respective linguistic competences rise to the surface in rather intriguing, continuum of character revealing language performances.
A “Beast From The East” like Siberian silence and chill can be detected in all of the three recordings (two video, one audio) I did on my phone in James’ Kentish Town, London office that day.
Links to those recordings, in their unedited entirety can be found here, here and here. And a transcript of all three recordings is also being prepared for publication.
So why post another video recording, created a week later at the start of this article?
As I state in that video, shot in the predawn hours of March 1, I was struck by and wanted to capture something of the deadly, silent assassin character of the heavy snowfall we were experiencing in Norfolk and other parts of England: a silence that I felt was not only refracted in or paralleled by James reluctance to discuss details of her marriage to the late Caribbean Marxist and cricket historian CLR James, but also linked to a wider, cosmological yet particular, peculiarly enigmatic “carnal knowledge” marital reality.
I had actually begun to explore this simultaneously attractive yet destructive and therefore repelling, lily-white-yet-deep-night, shadowy capacity of snow in the winter of 2012-13 with a series of articles referencing Norfolk’s deep frieze.
But back then I only had a very limited, hazy sense of how a frosty silence could share features with a God Father and Earth Mother mystique and related Yin-Yang possibilities.
I had only an elementary understanding of how an Anglo-American meteorology mediated, Mediterranean modeled matrimonial “silence of Omerta” could be reconciled to Purim bacchanalia to produce the “substratal” narrative about creole Caribbean cricket and speech that I am attempting here.
And then there are these “waking night” shifts I have been doing, in my Holistic Homecare and Hospitality brief.
Sleep walking as I have been some days, I could be forgiven for not fully appreciating how the emergence of the phrase “Beast from the East” in mainstream Western news reports might be linked to my long running “Mouth of the Beast” series of articles.
Asleep and awake simultaneously, how could I have known that I was metaphysically reconstructing a scene from the movie Zero Dark Thirty?
But notwithstanding my own occasional Ben Carson-like brain fart or brain freeze, I usually know a deathly chill when I have encountered it in another’s speech.
And James’ welcoming warmth and hospitality clearly gives way to beastly chilling, at times abrupt speech and dismissive sentiment – especially when I offer what for her seems to be an intolerable, capitalism excusing take on the causes of the deadly dissolution and failure of the 1979 Grenada Revolution in 1983 (7:21 to 9:23 of the audio recording).
Grenadian descended Barbadian Marxist David Comissiong and his ideological twin Sir Hilary Beckles, a Marxist economic historian, could not have responded more icily!
James’ strident, and from my viewpoint, disappointingly one-sided, ideologically puritanical response can be heard from 7:29 of the audio recording.
In the first video recorded segment of our conversation though, James was playing a more defensive Calypso cricket.
Her thought tango with me was more tentative.
The clearly visible rolling of James’ eyes and a brief, cryptic smile on her face suggest that she is batting “on the back foot” or on a “sticky wicket”, as her late Trinidadian husband CLR, a passionate cricket enthusiast and writer, might have said, if he was in attendance.
James’ ideas are articulated or become flesh rather haltingly and less compellingly at that moment.
Her verbal batting is more reminiscent of the hyper-defensive West Indies batsman Jimmy ‘Pad em’ Adams’ game than the lightning quick master blasters Vivian Richards’ and Brian Lara’s, in that instance.
James’ ideological Kadooment and Purim
James seemed unprepared for my first question about the paradoxical situation that currently exists, where the International Wages For Housework Campaign that she is best known for overshadows the actual housework that she has done and, I imagine, is still doing.
I remain somewhat surprised that the Jewish James, born Deitch, formerly Weinstein (according to Wikipedia) had difficulty responding to that question, not least because I had raised it in the first article I had published about her and my evolving acquaintance.
As I recall, I had also sent James a copy of that article and suggested that she read it ahead of our meeting.
To be fair to her though, I also have a vague recollection of James saying that she may not have been able to access that article for some reason.
Anyway, it was as she was haltingly framing her response to the Purim mask mimicking paradox of her public persona and private praxis, which I had now raised a second or third time, that James’ colleague Sarah Calloway entered her office with refreshments and, simultaneously, proposed that they do their own recording, presumably as a kind of security against James being misquoted by me.
As seen at the end of the first video, James agreed with Calloway, saying “I always like to know what I’m doing, you know.”
This comment is telling, highlighting the fact that despite our previous two telephone conversations, and the publication of the article referencing them, James felt that she did not know enough about me to trust my reporting.
I might as well have been an unknown, masked reveler ‘latching on ‘pon she bumper’ on a Bajan Kadooment morning, as far as she was concerned (those familiar with my Barbados Crop Over festival based Lewd Logic project will have some appreciation of the light-hearted language and imagery I am using here).
James was clearly having second thoughts about my intent.
And this arguably legitimate concern about my identity and possible motivation for seeking her out had been indicated earlier, before I had started recording, when James asked me “Who are you really?” or words to that effect.
But my answer, briefly summarizing my evangelical Pentecostal Christian background, subsequent religious disillusionment and current critical yet empathy emphasizing and evoking, Christocentric (more so than “Christian”) metaphysical outlook on life seemed to fall on deaf, or at least, hearing impaired ears.
The lifelong writer James’ considerable powers of mental record making, information recall and application seemed to be inoperable just then, like that camera that I had borrowed to record our long sought, keenly anticipated, carefully negotiated conversation.
That camera was not the only thing that was not performing at optimum capacity, apparently.
And in addition to a recharge of battery, there seems to me to be an even more urgent need for an adjustment of James’ Marxist feminist lens.
Whether it is a question of her age or a consequence of the widely attested obscurity of the current social media transforming, fake news foggy playing conditions that political activists like James, and indeed all of us who would change society for the better are now obliged to perform in, the faltering of James’ vision is unmistakable, sadly.
In particular, the “bad light” or poor visibility that James labours under, through her idealistic interpretation and application of Marx’s teachings, is apparent in her inflexibility on the causes of the failure of the Grenada revolution, as previously noted.
Her dogged denial of my suggestion that Maurice Bishop’s New Jewel Movement “splintered from within”, suggests an idealistic, Utopian Communist inflexibility that is worryingly reminiscent of the ideological rigidity that I have observed among some puritanical Pentecostal and other evangelical fundamentalist Christians, militant Muslims, juridically jaundiced Jews, bigoted Buddhists, hate peddling Hindus and other religious persons.
Areas of incoherence and inconsistency that challenge the authenticity of the very important and valuable work that the autonomist James has done and, remarkably despite her age, is still doing also come to the fore in the equation of money and power in her matriarchal materialist dialectical analysis of women’s “reproductive work”.
I believe that one of the most dire consequences of this clearly unintended, antisocial socialist anomaly, not just for James, but for many women she has influenced directly and indirectly, is evident in the ideological hijacking and political prostitution of womanhood that James herself has lamented persistently.
Moreover, I believe that in assessing the Marxist matriarch James’ legacy, careful consideration needs to be given to her and other clearly well meaning, but excessively ideological feminist activists’ contribution to the opportunistic homogenization or ‘bulk packaging’, politicization and commodification of mothering.
Even as I noted my own paid and unpaid, especially parental caring work, and thanked James for her role in facilitating the financial measurement of unwaged care, thereby allowing for it to be remunerated, I was nonetheless constrained to ask James if she thinks there will ever be a point when there will be “universal agreement” on what a parent’s patting of a son’s or daughter’s head is worth (video recording number 2, from 1:32 to 4:40)?
That is because from my fatherhood and more widely informed point of view, the possibly catastrophic current commodification and politicization of mothering, and fathering latterly, is behind much of the anxiety that British children and parents are suffering, as successive World Happiness Reports published by the United Nations suggest.
Moreover, I believe this conscious or unconscious ideological-political hijacking, excessive monetizing and related undermining of family values, and motherhood in particular, reached a nadir in the public attack of “matriarch” Sir Elton John on the designers Domenico Dolci and Stefano Gabana, when they publicly voiced their reservations about legalistic efforts to make homosexual parenting normative.
Again: “The letter killeth.”
Now, those who know of my ongoing efforts to get legal redress for human rights abuses I have suffered at the hands of the Church of England, the Roman Catholic Church, the British Labour and Conservative parties and other institutions and individuals implicated in a Barbados-sown, globally grown conspiracy to undermine my knowledge trading work and impoverish me can attest to the fact that I value the law highly.
However, if I have managed to communicate nothing else through TBBTR, I should at least have made clear my profound agreement with the ancient dictum that “the law is an ass”, a denunciation of legalism usually traced to Charles Dickens, though rather inaccurately.
Hence, as one source explains, when Mr. Bumble, the unhappy spouse of a domineering wife, is told in court that “…the law supposes that your wife acts under your direction”, he replies: “If the law supposes that…the law is a ass – a idiot”.
Does Mr Bumble’s denunciation of “the law” differ fundamentally from the biblical denunciation of the lethal capacity of the Jewish scriptures (in the original Greek “te gramma”) in 2 Corinthians 3:6, which I repeatedly stress: “the letter kills”?
Are we not confronted here with the very problem of clouded consciences and hazy vision that Joshua of Nazareth addressed when he is said to have declared “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life.” (John 5:39-40 KJV)
Yet the anti-Zionist, supposedly secularism grounded, grass roots reality stressing, philosophical speculation denouncing writer-activist James and other feminists often treat the writings of Mary Wollstoneraft, Virginia Woolf and others as inerrant and infallible holy writ.
They thus fail to engage authentically with the phenomenon of matriarchal marital monopolizing, especially the passive-aggressive guises in which it can masquerade.
“Panty government”, as some Caribbean people crudely call it, is not always openly domineering.
Criminologist Rachel Stuart, an advocate of women’s autonomous agency and culpability in illegal activity has been convicted and imprisoned four times herself, and therefore speaks to these matters with personal authority.
Stuart, Dr Susan Batchelor, I and other members of the British Society of Criminology recently spent an entire day discussing the involvement of women in crime as “victim-offenders” and only managed to scratch the surface of this paradoxical situation.
In the meantime, while James and other women ignore or undervalue women’s soft power, it seems to be finding bold, biological orthodoxy challenging assertion in the pop icon John’s and other gregarious gay men’s conscious or unconscious matriarchal ambitions.
Note that Sir Elton caused a stir in the US in 2010 by describing Jesus as a “compassionate, super-intelligent gay man who understood human problems”.
Also note the coincidental timing of United States president Barack Obama’s 2012 re-election motivated gay marriage endorsement, and Sir Elton’s advocacy of it.
John had previously been content with the notion of “gay partnership”.
And Obama’s links to my native Barbados, through his gay marriage endorsing attorney general Eric Holder are also noteworthy, given Barbados’ historical role in propagating British cultural mores in the Americas, as British economic historian Tristram Hunt has documented in his book Ten Cities That Built An Empire.
But I hardly have time to explore the role of prominent Barbadians like political scientist Peter Wickham and Barbados Labour Party leader Mia Mottley in propagating an emergent homosexual “reproductive work” orthodoxy here.
Sufficeth to say, it seems that what legalistic inflexibility and intolerance in feminism catalyzes, like legalistic inflexibility and intolerance in fundamentalist religious and other spheres, is the “poverty of imagination” (as South African Nobel Prize winner Nadine Gordimer has called it) that the gay parenting rights crusader Sir Elton exhibited even as he accused Dolce and Gabana of a lack of grace.
And those who assume that women’s “sovereignty” over their bodies justifies the capitalist codification and commodification of abortion, making it an absolute, virtually sacrosanct woman’s right, suffer similar literalistic, fundamentalist feminism clouded lenses.
It also seems clear to me that the “rights” of prostitutes advocated by the probable James satellite Motley and other Barbadian and Caribbean feminist socialists, with scant regard for the demoralizing, dehumanizing potential of the sex trade for women and men, can be just as counterproductive and antisocial as the crass clumping and capitalist commodification of marriage by excessive, intrusive Christian, Jewish, Muslim and other binary “block chain” labeling, homosexuality homogenizing, holiness monetizing religious interests.
The “Beast from the East” like, turbulent environmental conditions that their traditional and new media intensive political campaigning generated, with the help of their respective Randolph Hearst recalling, huffing and puffing media allies, inevitably undermined the radical rooting in reality that makes any marital “carnal knowledge” communication or exchange authentic.
It is a numbers thing, essentially.
Think of Chinese Whispers, the communication distortion game.
Like the diffusion and distortion of the Jewish reformer Joshua (Jesus) of Nazareth’s message across temporal and spatial boundaries, the sheer number of “personal” commitments that Clinton and Trump made, or that were made for them, implicitly or explicitly, by authorized or unauthorized members of the Democratic and Republican parties, ensured the obscenity and unreality of their Messianic persona incarnating, political capital amassing activity.
And the inauthentic and deceitful character of the ostensibly woman empowering, but actual sexual slave-making sex cult of which the apparently self-deluded American actress Allison Mack was allegedly the matriarch comes to mind here forcefully.
I have noted the probable roots of Clinton’s and Trump’s messianic complexes in their relationships with their father and mother respectively.
Similarly, I would not be surprised if the Superman star Mack’s relationship with her father has contributed to her alleged co-dependence with the cult leader Keith Raniere, a virtual “Mack daddy”.
But however we view Mack’s and Raniere’s victim-offending, in terms of criminology, it seems clear that an inflexible, intolerant, fundamentalist Marxist lens, like an inflexible, intolerant fundamentalist Christian, Buddhist, Hindu, Islamic, Jewish, Capitalist or any other excessively ideological religious or secular lens, generates bigotry, prejudice and potentially catastrophic stereotyping.
It produces and perpetuates the “gang mentality” or “group think” that I expect James, Galloway and other socialists find abhorrent – at least in theory.
Could anyone who knows James imagine her becoming a Mack-like “groupie”?
Yet it could be argued that James devotion to Marx does not differ from Mack’s devotion to Raniere, substantially.
James salvation, from this perspective, would be the capacity of her brand of Marxism to problematize its own atheistic, materialist cosmology – much like James’ capacity to engage, as fellow Marxist Bettina Aptheker has done, with the sexual abuse she suffered at the hands of her father critically.
Aptheker revealed that abuse in Intimate Politics, her autobiography.
And Aptheker’s openness on this crucial matter contrasts with James’ unwillingness to talk about her relationship with CLR poignantly.
There is certainly ample theoretical, specifically written evidence that James is aware of the dangers of the gang mentality generalizing that has come to the fore during the Brexit referendum in England and around the battle between the matriarch Clinton and patriarch Trump for the United States presidency.
Her colleague Nina Lopez emphasizes James’ insistence on precision, which I applaud and share, in Lopez’s foreword to Sex, Race and Class – The Perspective of Winning, a 2012 publication of a collection of James writings dating back to 1952.
Unfortunately, this insistence on precision was not as much in evidence during the “oracle” James and my conversation.
In fact, James’ chilly response to what she apparently sees as capitalist stereotypes make her insightful writing on class crossing grass roots activism and similar incisive analyses that reflect her insistence on precision seem like Purim masquerading.
Was James mirroring my Columbo-esque performance?
Again, keen to allow James the benefit of the doubt, I am willing to consider the possibility that I am to some degree responsible for that.
Having initiated the tango with James, there is a degree to which my moves dictated her missteps.
She did say after our interview, and unfortunately, off the record, that the question I raised about social media was beyond her competence.
Could my rather relaxed, casual interviewing style, punctuated with long pauses and some half-finished and disjointed sentences, reflecting the fact that I was somewhat sleep deprived after one of my weekly carer night shifts, have induced James into some sleepy or sloppy thinking?
I readily admit to a rather sleepy or sloppy, detective-Columbo-like speech performance that morning.
However, all things considered, I believe that I managed to maintain my “line and length” with something like Australian cricketers Glen McGrath or Shane Warne recalling bowling consistency.
I believe I was able to demonstrate the Barbadian fast bowler Kemar Roach approximating speed and penetration of thought, word and deed that our compatriot, historian Trevor Marshall has labeled a “pursuit of the quintessence of spirituality”, in his foreword to TBBTR.
As volatile as Kurtly Ambrose, potentially, when my ire has been ignited, my salvation, so to speak, has been a “pastor” Ridley Jacobs recalling, Christian humility: a humility that I believe was manifested in Jacobs’ consistent stewardship as the West Indies’ wicket-keeper batsman, as I recently told him.
While probably differing with Jacob’s conventional Christian world view in significant ways (I am more likely to pray prostrate rather than kneeling, for one thing), the curiously competitive, yet compassionate and collaborative motivation that informs my relatively open-minded interaction with James shares fundamental Christological, empathy and reconciliation focused features with the Wesleyan wicket keeper Jacob’s theology.
My eclectic, interdisciplinary academic exploits and ideological labels transcending activism resemble Jacobs’ improvisational, unorthodox batting style in some ways.
Basically, despite at times patchy, inconsistent speech production, I was able to maintain conversational coherence and consistency as I interacted with James because of my underlying, time and space tested commitment to something approximating cricketing fair play.
Put alternately, I am able to maintain my interlocutory line and length in complex, at times inhospitable, windy conditions because my in many ways favorless, politically abused and exploited life experience has equipped me with reservoirs of empathy and resilience.
Playing through the line
I first got a firm sense of how much the fossilized or frozen, inflexible thinking patterns of Marxists like James and other secular ideologues can have in common with rotish religious thought patterns and systems when I read Understanding Secular Religions, by American Christian apologists Josh McDowell and Don Stewart in the 1980s.
But it was while pursuing a Bachelor of Arts degree in Linguistics, under the tutelage of Caribbean linguists Korah Belgrave, Peter Roberts, Martha Isaacs and others at the Barbados-based University of the West Indies’ Cave Hill Campus that I was introduced to fundamentals of scientific language analysis, like the distinction between judgmental prescriptive and more objective, open-minded descriptive approaches to language analysis, and could therefore apply these fundamentals to my then already advanced study of religious and secular belief systems.
The main ideas of TBBTR had already been established by then, as copies shared with American International Publishers, SCM Press and other interests can attest.
My studies of Linguistics reinforced and enriched those ideas.
The sociolinguistic and sociopolitical parallels between the evolution of Standard English and other “ruling class” language varieties and canonical or conventional Christian, Jewish, Buddhist, Muslim, Capitalist, Communist and other dominant, literary canon established and enforced religious and secular knowledge systems thus became apparent to me.
Similarly, my use of the term “fossilization” above, to describe the hardening of opinion that James demonstrated on the Grenada revolution question derives from and is dependent on my familiarization with the technical, language learning concept of “interlanguage fossilization” sometime between 1995 and 2005, when I was pursuing my Linguistics degree.
This combining or coalescing of language acquisition and development theories and religious conviction shaping experiences and ideas can also be detected in my criticisms of the Marxist Corbyn and other “sleep-walking socialists”, on one hand, and carnivorous capitalists like Theresa May on the other.
And the same concern with the semantic substance or core structures of outwardly differing beliefs and thought systems dictates my “clumping” of humanist views held by James, Corbyn, my local MP Clive Lewis and other apparent evangelical atheists with the religious prejudices and presumptions that these and other humanists characteristically, and rightly, challenge and protest.
And this ethical efficacy and truth focused, religious and secular language penetrating mode of analysis is in fact mirrored by James’ own preoccupation with precision, mentioned above, and as documented by her colleague Lopez.
Lopez notes James’ determination to avoid generalizations, quoting her where she declares “I hate imprecision. It’s the enemy.”
And Lopez underscores how the kind of conversations that James and I have been engaging in contribute to the degree of lucidity and precision that James has achieved in her activism.
Noting that training has been “a two-way learning process”, Lopez shares this account by James of her process:
“I trained myself by training others, trying to be useful to them, to understand what they were having trouble with. I still do. It’s a big discipline.”
And in words that recall the typical faith-knowledge deficit that the late Barbadian evangelical fundamentalist Christian preacher Holmes Williams sought to address through his booklet Know What You Believe, James continues, “To explain myself I had to find out what I thought. I can never just sit down and think things through, but as I speak and try to find the right words my thoughts become clearer.”
So, thankfully, if her colleague Lopez can be believed, James is “always updating herself”.
Will we meet again?
And that is why as I reflect on the whole process of getting to know James so far, I am strengthened in my previously expressed view that she is a kind of oracle and that our interaction, like that I share with artists-businesswomen Janice Lear-Gurney and Deborah Liversage was divinely destined.
The question, raised in the previously cited article, is destined for what?
Noting the coincidence of James and my second telephone conversation occuring on the anniversary of the first, and her and my involvement in the “care industry”, I wrote “I feel both a sense of indebtedness to James and a sense of unease. Where might these signs of serendipity and synchronicity lead?”
Certainly, considering the differences in our genders, ages, races and ideological orientations, some clashing of opinions between James and I once we had actually met seemed inevitable.
Despite the mutual interests and acquaintances in Barbados and other Caribbean countries that we discussed during our second telephone conversation, she and I seemed destined to collide, like the arctic anticyclone Hartmut (as the Beast from the East has been dubbed in Germany) and the cyclone Emma that collided with it on and around February 24.
Despite our best intentions and mutually respectful aspirations, we seemed destined for a collision that would compound her, my and others’ confusion and deepen our respective ideological assumptions and prejudices, thereby deepening each other’s relative detachment from reality.
And James and I might be in for a major falling out yet.
I will have a better idea of whether or not she will agree to meet with me again after this article is published.
For the time being though, I am not only enjoying the calm before any possible storm but I am in some ways looking forward to the “Beast from the East” heavy snowfall that may be coming.
And that is because I deeply believe that James and I have more in common than our differences suggest.
I believe a dialectical synthesis of our views or thaw of our thoughts, if you will, is inevitable.
And this is despite James’ demonstrated “take no prisoners”, winner take all, tragically Trump-like conversational tendecies, which she defiantly displayed in a conversation with former Conservative Party politician Edwina Currie.
I have a deep sense that whether or not I one day have the honour of changing her “adult nappy”, literally, I will be able to claim the honour of perhaps gently waking James from the kind of elderly Marxist socialist sleep that I may have awoken Labour Party leader Corbyn and my local MP Lewis from rather more abruptly.
I certainly sense that James and I can collaborate to bridge the, Brexit-attested, Trump-election-win-reinforcing generation gap without too much of the clashing and clanging communication of ideas that risks disturbing her and my own necessary nocturnal carers’ napping.
I am keen to work with James and others at the Cossroads Womens’ Center to address the very serious challenges facing both our generations.
The group think tornadoes behind London violence
From my semantics and seismology intersection monitoring point of view, the stabbing deaths of two young black men in the vicinity of James’ office less than 10 hours before she and I met is a peculiarly ominous oracle.
And the fact that neither James, her colleague Calloway, a black woman, nor I (a black man) mentioned those deaths during our meeting at her office concerns me deeply.
I am awed by the fact that during our careful conversation, we were all silent about the tiny, yet terrifying, life threatening group think tornadoes that have been touching down around James Kentish Town base and in other parts of London with flesh ripping ferocity.
That is part of why I chose to open this article with the foregoing “Beast from the East” night time video recording.
It locates my conversations with James in the wider dialogue or dialectic of carnivorous conversation through which character can be molded or mortally wounded, as the case may be.
It connects the gun and knife crime courting conflicts currently flaring up in Camden and other London boroughs to the time and space transcending cosmological conflict that touches down or is incarnated in every human psyche, as the recently deceased Guyanese writer-mystic Wilson Harris may have put it.
Of course, in a profoundly personal sense, my emphasis in that video on the potent, deadly silent assassin character of heavy snowfall, the fact that its gradual, frosty build up can end life, effectively, attests to my own experience of relative isolation and silencing by the conscious and unconscious designs of Margaret Gill, Charmaine “Lie-e-lah” Gill, James Carmichael, Harold Hoyte, Al Gilkes and other Barbadian political conversation shapers who, like James, arguably, contradict themselves dialectically.
It attests to my experience of being “frozen out” of conversations by the Marxist myopia and other imagination insulating, vision limiting lenses of my local MP Lewis, a journalist-turned-politician, and his supporters, including BBC Norfolk’s Rita Johnson, who, from my perspective, seems guilty of an extraordinary failure of empathic vision.
Rather like James and the “musical” matrix John, the National Union of Journalists (NUJ) Mother of Chapel Johnson and other Norfolk-based journalists seem oblivious to how much their secular, possibly atheistic ideological fixations and fossilizations may have in common with the precision and specificity trampling stereotyping and generalizing of Buddhist, Christian, Islamic, Jewish and other “block chain” generators or “bump stock” triggerers of religious bigotry.
They and Lewis, who recently rejected an effort I made to find common ground with him and work collaboratively despite past tense relations, seem intent on relegating my ideological labels transcending, linguistics and theology combining work to the margins and shadows of British, Caribbean, American and other societies’ academies.
Indeed, Lewis, a “bookish theoric” if ever I have met one, seems so intent on erasing any trace of my cutting edge contribution to contemporary British society that he is willing to undermine Labour leader Corbyn’s claims to be leading a movement for a new, more deeply democratic, authentically socialist political ecology and economy.
How else might one explain Lewis’ ongoing rejection of my now six months old peace offering even as Corbyn denounces Theresa May, Amber Rudd and other Conservative Party members for their “hostile environment” immigration policy toward Caribbean and other minorities?
Having been the target for more than a quarter of a century of the deadly Beast from the East snowfall recalling, tribal political silencing and character assassination that is a feature of both secular and religious, socialist and capitalist political capital accumulating strategies (like the gender, race and religious racketeering that I have been denouncing persistently in my “Mouth of the Beast” article series), I see the Windrush West Indian immigration scandal currently making headlines in England as just a symptom of how British politicians and their monetarily overpaid, ethically underachieving media allies tear at and undermine the bonds of British society.