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Culture Clash: Let’s Admit It – Jean-Charles’ Problem Is We See Him As Just Another Haitian

The story of Jean Rony Jean-Charles has been flooding social media, raising questions, highlighting glaring issues and exposing the flawed value systems of many among us over the past week.

Trying to get accurate information on what transpired with Jean-Charles is like trying to catch a chickcharnee. Who should we expect to have information on his whereabouts when the Detention Centre and Department of Immigration are both incapable of providing proof of their actions and the Haitian Embassy has no record of his supposed deportation? Further, how do we justify repatriation when a person is not sent to the country of their birth?

Jean-Charles was born in The Bahamas to Haitian parents and is said to have never travelled outside of the country. He was detained for three months and is now effectively missing. We do not know where he is and his family is concerned. Really, we should all be concerned. When people are taken into custody and disappear without a trace, there is a serious problem. This should be obvious. It isn’t. Why not? Because, to far too many Bahamians, Jean-Charles is not a human being. He is not deserving of dignity and respect and full access to human rights. He is not a person with a family. He is a Haitian.

We, Bahamians, think we are special. We see Bahamian citizenship as an exclusive good. We are happy to access and give our children access to other nationalities and nations, but believe Bahamian citizenship and The Bahamas must be kept for ourselves. We want it all. We want to take what we are not willing to give. We even pride ourselves on this attitude, leaning on the law to support our narrow points of view. We belabour the definition of Bahamian and how citizenship can be gained according to the The Constitution of The Commonwealth of The Bahamas and the Bahamas Nationality Act. This is what makes us better than the other — the non-Bahamian.

We have a complicated relationship with the foreigner. We strive to be as good as the European and the North American foreigner and we look down on the Caribbean foreigner.

We have bought into the myth that Gross Domestic Product is an appropriately comprehensive measurement of value and stability.

We are proud of the extent to which we have been Americanised and constantly try to divorce ourselves from the history and continued struggle we share with Caribbean countries.

We set ourselves apart, calling everyone else “other”, failing to see we are the other.

We are caught up in our false Christianity as a nation, refusing to be our brothers’ keepers in favour of amassing wealth that cannot possibly be the loftier goal we are meant to march toward.

We do not see that in leaving our brothers and sisters behind, we betray our ancestors, spit on history that should guide our steps and contribute to a negative narrative of nationhood that will not help us when we become climate refugees.

Yes, our time will come. By then, our borders may be too tight and death and disappearance toll too high to engender empathy or kindness from any nation that might otherwise be inclined to offer assistance.

The Bahamas has the right to protect its borders. Few people would disagree. It does not, however, have the right to endanger or cause harm to people of any country. It cannot be excused for violating human rights.

The Universal Declaration of Human Rights is clear in its 30 articles that state and protect the rights and freedoms of all human beings. It includes the right to a nationality, to seek asylum in another country, recognition as a person under the law, a standard of living adequate for health and wellbeing and protection from arbitrary arrest or detention.

The Bahamas has signed the declaration and must abide by international law. Unfortunately, the Universal Declaration of Human Rights does not govern individuals. It is not part of our curriculum, so many are unaware of it, or do not understand the commitment.

That aside, we are not doing enough to sensitise the Bahamian people to the plight of migrants from Haiti or other countries, or the obligation we have as signatories and, let’s not forget, a Christian nation.

Haiti is one of the poorest countries in the world and the world is well aware of its political and economic instability, economic inequality and vulnerability to natural disasters. According to the World Bank, 59 percent of Haitians live below the poverty line of $2.41 per day. In 2016, Hurricane Matthew damages were almost one-third of GDP.

The Bahamas, in comparison, is the land of plenty. To hear many Bahamians tell it, this country is populated by Christian people who love their neighbours as themselves and find ways to share five loaves and two fish with thousands. Sadly, we do not live up to this reputation. We, on the contrary, fail to see certain foreigners as people. If they do not come by plane with credit cards and US dollars to gamble in casinos, get their hair braided and buy mass-produced non-Bahamian souvenirs, they are of no use to us.

If they are looking for a better life and intend to work, we see them as thieves, coming for what is ours, even if we are not willing to do the same work to access it. We had probably convinced ourselves that we only have the problem with Haitians because of their large numbers and illegal entry, but the national response to the government’s assistance to Dominica proved otherwise. We have a problem with helping. We are willing to put our hands out, but not interested in giving a hand up.

We, who go to Florida to give birth so our children can have American citizenship, have a problem with migrant people.

We, who think ourselves too good to weed, cut the grass, shape hedges and wash windows, have a problem with migrant people.

We, who raise and educate our children to live a better life in a better place, have a problem with migrant people.

We, who were stolen and loaded on to boats, dropped off and made slaves across a chain of islands, have a problem with migrant people.

We, who don’t know where we are really from because we left many decades, generations, languages and plantations ago, have a problem with migrant people.

We, who pride ourselves on the bit of colour or soft hair or whatever other sign of mixed identity we can find, have a problem with migrant people.

We forget that we are migrant people. We forget that the Haitian Revolution was the beginning of our freedom, or maybe we just don’t know. Maybe we don’t know about Saint-Domingue in the late 1700s. Maybe we don’t know we might not actually belong here either, or that everyone deserves to be treated like human beings, or that no human being is illegal and there is a difference between a person and their actions, or that we are going to need somewhere to go before the end of this century.

Maybe we don’t understand English. We may need to get the message in French.

Published in Culture Clash — a weekly column in The Tribune — on December 13, 2017

Photo: Attorney Fred Smith with Clotilde Jean-Charles, sister of Jeanrony Jean-Charles, who is said to be missing from the Detention Centre. Photo: Shawn Hanna/Tribune Staff

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Culture Clash: Time We Talked To A Wider Audience

As the 16 Days of Activism Against Gender-based Violence continues, most people working in the fields of gender and violence prevention are attending events ranging from special assemblies at high schools to conferences. At these events, we see and engage, for the most part, the same people. We sit through presentations on the same material, listen to the same comments and have the same sidebars with the people we talk to every time we meet in these spaces.

There are many things we can do to make these meetings more beneficial to participants and impactful for the communities they serve. One often ignored and overlooked area we need to strengthen is multi-sector partnerships. Beyond holding events during traditional work hours on weekdays and bringing the same participants together, we forget to invite organisations and individuals working in different fields, but with direct access to the communities we need to reach.

One of the most dangerously powerful entities in The Bahamas is the church. It has tremendous influence on its congregants and, by extension, elected and appointed representatives of the people who sit in Parliament and the Senate. The Christian church has shown itself to have the power to make its vote the vote of the people through its interpretation of biblical text, access to resources and at least weekly opportunities to push its agenda.

Many Bahamian people are more inclined to listen to a religious leader than a politician, academic, or advocate. Church masses and meetings are seen as mandatory while conference and information sessions tend to be seen as distractions, poor uses of time, or generally superfluous.

When we take all of this into consideration, it becomes clear we need to partner with the church to reach the people. This doesn’t mean promoting conferences in the bulletin or newsletter, or asking to use church halls to hold meetings. It means having ongoing conversations with leadership about current events, draft legislation, programme development and community-building.

This is not to be confused with the usual quest for the church’s approval. It is a completely separate process which would allow us to properly communicate with the church about national issues and its role in addressing them and engaging its congregation in the conversation and the collective action required to make positive change.

Many politicians, civil society leaders and activists would agree The Bahamas Christian Council tends to make a nuisance of itself. It has historically been selective in the issues it speaks to and frequently, as in its most recent statement, suggests prayer is a reasonable and impactful action on its own.

The Bahamas Christian Council announced it will focus on men as they are in need of immediate attention. While he mentioned the plan to hold panel discussions and meetings, Bishop Fernander spoke about using teaching, preaching and prayer to reach young men.

While the church, as Bishop Fernander said, “can’t be anything else than what the church is,” it is important we recognise its role in developing and influencing people. It is easy to criticise the church and its methods, but it is not going anywhere, and Bahamian people continue to fund it and look to it for direction.

How can we make better use of the platform and space the church holds in Bahamian society? Are we inviting religious leaders to panel discussions, conferences and reporting sessions? While there will always be those who teach and preach on what they do not fully understand, it is important we make it possible for them to gain access to information, challenge it in forums where there can be immediate response and debate and take material for colleagues and congregants.

The Pan American Development Foundation in partnership with the US Embassy has delivered Resistant and Prevention Programme training to police officers, civil servants and members of civil society for the past few years.

While the programme focuses on crime prevention and community policing, opening it to more than just police officers is critical to its success. It was through this programme that I gained appreciation for Urban Renewal and I can now challenge people who say it is useless. My participation in the course revealed harsh truths about the police force, the state of families and communities around us and the resources available to assist those in need.

I do not imagine I would have gained the same insight from speeches, essays, or one-off events. I still have strong opinions about law enforcement, from the system to the personnel, but the course was integral to deepening my understanding of our state and building relationships for collaboration. Opening a police-focused course to others allowed for honest yet difficult conversations and helped participants to see the value in the work we are all doing.

Yesterday, the Pan American Development Foundation held a conference on its Women’s Initiative for Non-Violence and Development (WIND) programme and, again, there were many police officers present.

In addition, there were representatives from various government departments including Education and members of civil society organisations. For many of us, the information presented was not new, but the value was in the discussion toward the end of the day.

We were able to hear about the work being done and some of the barriers to that work, or to expanding it. Interestingly, every time a participant raised an issue or made mention of a roadblock to developing, funding, or expanding a program, someone volunteered helpful information or offered their own resources or influence to give the person access. This is the power of working across sectors.

While we are not likely to agree on every issue, there are many areas of consensus. For example, there are many responses to domestic violence. There are thousands of stories of women being turned away from police stations because they had been there before and officers were tired of helping them. There are just as many stories of religious leaders encouraging women to stay with abusive husbands because the “family” is paramount.

Meanwhile, civil society organisations work to assist survivors, providing them with counseling and economic support, prioritizing the life of the women and their children. There is clearly no consensus there, but all entities can agree that violence — based on the texts, whether religious or legal, they use as guides — is wrong. Let’s start there. Make it a part of the message in sermons and teachings. Make it a part of summer camps run by the RBPF. Make it a part of the conversation when training volunteers. Find ways to work together on programming that can reach all of the communities these organisations touch. Include each other in the work being done.

We won’t make change by continuing to talk to ourselves. If we continue to only see the same faces every time we meet, we’re doing it wrong. Our challenge — perhaps the greatest and most pressing — is to expand our reach, step out of our comfort zones and engage the people we perceive to be our opponents. Even they have something to offer, if only their audience and the influence they maintain over it.

Published in Culture Clash — a weekly column in The Tribune — on December 6, 2017

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Culture Clash: Violence Cannot Be Tolerated – In Whatever Form It Comes

Gender-based violence is a pervasive issue that often goes unrecognised and unchecked. We all know it exists, but our understanding of it can be quite limited in scope and type.

In discussions about violence, emphasis is generally put on direct violence which includes physical acts like hitting and pushing, with little focus on forms of violence that are just as damaging. Direct violence also includes sexual violence, from harassment to rape, and less frequently discussed acts like human trafficking, exploitation of domestic workers and online harassment.

We have fallen into the habit of excusing direct violence. We find ways to put blame on the survivors and victims of violence. This is sometimes because we want to protect the abusers, but in most cases, we fail to recognise certain acts as violence. We use words like “teasing” and “flirting” to downplay harassment, refusing to see the distinction between them.

Women and girls are seen as unfriendly or “stuck up” when they dare to say or show that attention is unwanted. Men and boys are allowed to make nuisances of themselves because there is more value on their performance of masculinity and seeking to fill their own needs than the comfort and safety of women and girls.

Far too many people concern themselves with what a women or girl was wearing, where she was, who she was with and why she was there with whomever was in her company when she reports sexual assault. This refusal to recognise the violation in favour of misplacing blame for the violation is another act of violence.

Indirect violence includes systemic issues and the stereotypes with which we are familiar, even if we do not recognise them as such.

Yesterday, in a session focused on the United Nations Convention for the Elimination of All forms of Discrimination Against Women, a differently-abled woman spoke out about the lack of access to spaces — public and otherwise — and increased vulnerability of differently-abled women.

She identified the exclusion of differently-abled women as an act violence. This is a form of violence we do not often recognise or acknowledge, but is part of the lived reality of differently-abled people and compounds the marginalisation of differently-abled women. Women do not get to be only women. We are women and black, women and queer, women and poor, women and elderly and any number of other layered identities.

Every year, 16 Days of Activism Against Gender-based Violence — a global campaign — run from November 25 to December 10. It opens on the Day for the Elimination of Violence Against Women and closes on International Human Rights Day. These observations underscore both the pervasive and possibly most easily identified forms of gender inequality and the recognition of women’s rights as human rights. This campaign coincides with National Women’s Week in The Bahamas which this year began on the fifty-fifth anniversary of the first time Bahamian women voted.

The Department of Gender and Family Affairs planned Orange Day, a church service and the information and walk-through of the CEDAW report. The Department also disseminated information on NGO-led events and initiatives, including the Zonta Says No town hall held last night and the series of events and actions organised by Equality Bahamas.

These included a Day of Silence, screening of Marion Bethel’s Womanish Ways — a documentary on the Bahamian Women’s Suffrage Movement — and open mic at Expressions at Bistro Underground being held tonight, featuring Tingum Collective from University of The Bahamas, Blue Elite dance troupe and poets Zemi Holland and Letitia Pratt.

This 16-day campaign includes a broad range of activities which are aimed at raising awareness and driving action. Beyond wearing orange and attending events in droves, it is critical we advocate for the change we need, systemically, to end gender-based violence. As Donna Nicolls, of Bahamas Women’s Watch, stated at a few events thus far during the campaign, we need to continue our action and remember that 16 days is not enough.

The campaign is beneficial for introducing people to the issues, increasing and deepening understanding of those issues and connecting with organisations and individuals working on women’s rights and ending gender-based violence year-round all over the world.

Last year, the Life in Leggings movement started in Barbados, swept across the region and encouraged many Bahamian women to share their stories of sexual violence. For most of them, it was the first time they had spoken about their experiences.

While the campaign was not launched as a part of the 16-day campaign, it connected thousands of Caribbean women and highlighted the similarity of stories, laws and systemic issues. This year, just before the beginning of the campaign, people in Guyana stood in support of high school girls who reported sexual violence by a teacher and rebuked the headmistress who shamed girl students for not supporting their teacher. They pushed for a response from the Ministry of Education with regard to the teacher and the headmistress. It is clear none of us can wait for annual campaigns, nor can we limit our advocacy and activism to these limited periods.

Everyone is not able to participate in global campaigns or contribute to ongoing work in the same ways, so it is important to consider various levels of involvement, time commitment, and frequency of activity. As the holidays approach and the season of giving makes us more willing to part with money, think about how can you support an organisation advocating for the rights of women or providing support to women and girl survivors of violence.

While money is always helpful, a phone call or email to find out about items needed is always welcome. The Bahamas Crisis Centre, for example, is currently in need of nonperishable food including noodles, tuna, corned beef and small packs of rice.

Whether you can give a can of tuna or a case of tuna, it would be appreciated by both the organisation and its clients.

There are always people who want to help, but are not able to give tangible items, and there is space for them too. Bahamas Sexual Health and Rights Association (BaSHRA) is running Baby Can Wait — a comprehensive sexual education program — in a few high schools this academic year and could certainly benefit from more volunteers willing to be trained and assigned a class to teach for one hour per week for ten weeks. There are many ways to take action and Equality Bahamas is sharing a new idea every day during 16-days.

The first step is to think about violence in its various forms, where it shows up in your life and how you respond to it. Every act of violence is not intentional, but is still wrong, so it is on the individual, along with organisations, to be intentional in our actions and inclusion of women and girls and all other marginalised people.

Published in Culture Clash — a weekly column in The Tribune — on November 30, 2017

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Culture Clash: Stifling The Press Won’t Get The Job Done, Dr Minnis

We have a media and communications problem in The Bahamas. Some would have us believe this is a reflection of the competence and work ethic of journalists, avoiding their own responsibility.

While I should not have been shocked, I was disappointed by Prime Minister Dr Hubert Minnis’ speech, from start to finish, at this year’s Bahamas Press Club Awards. In it, he expressed great displeasure in the work of the press which is often a reflection of his performance.

It is now abundantly clear he blames the press for his loss of popularity points, and that he has decided against self-reflection, or even being open to feedback on his positions, actions and inaction over the past six months. It is unfortunate he carried so much blame only to lay it at the feet of the people who do the critical work of keeping Bahamians informed.

In his speech, Minnis — an obstetrician and gynecologist now serving as Prime Minister — attempted to tell journalists how to do their jobs.

He highlighted the “obligation to report on policy matters” and accused the press of reporting on “less substantial” stories he deemed to be much easier to cover.

This is simultaneously laughable and infuriating, particularly when it seems near impossible for the press to obtain statements from at least one Minister.

It was reported that RISE, the Conditional Cash Transfer project, was cancelled and it took days to get a rather generic statement that offered no insight.

Minnis bragged about the appointment of a Press Secretary, but is there a real benefit to the Bahamian people, or does it allow Ministers and Members of Parliament to avoid the press and scapegoat a person who can offer no substantive comment without their direction? If the Press Secretary exists to limit or delay access to information, we can certainly do without that liability.

Interestingly, Minnis encouraged journalists to “give their readers and viewers a more global perspective”.

While it is beneficial to know what is happening throughout the region and all over the world, many Bahamians are barely able to keep up with national news; not because of incompetence or disinterest, but because of the time-consuming, energy-sucking struggle to make ends meet.

Tasked with working more than one job because we’re not even talking about a living wage, meeting household responsibilities, waiting for unpredictable lengths of time for buses that do not run on a schedule or even stay on route and exercising financial and culinary creativity to feed ourselves, who can really dig into comparative politics?

If RISE is cancelled, jobs are lost, and the Prime Minister is talking about increasing pay for Members of Parliament, most of us would rather not delve into international news.

In fact, when we do dare to talk about global affairs and make comparisons, party operatives are quick in their attempts to shut down conversations that open eyes to possibilities or spark ideas which deviate from the norm — a norm that benefits the elite.

According to Minnis, “The best journalism criticises, celebrates, and inspires”. He bemoaned the “negativity and cynicism” of journalists, even venturing to say news reports are predictable. The news, however, is not fiction. Journalists report on what is real, what exists and what is verifiable. It is not their job to give us the will to carry on. It is not their job to make us feel good — or bad — about the state of the nation. Minnis even noted himself that journalists are not to champion any organisations or causes, so it is strange he would want the news to be more inspiring and positive than the reality of this country and its governance.

We, the Bahamian people, want to read about the Freedom of Information Act. We want to know what is happening with the RISE program and how people are accessing social services benefits. We want to have access to the bills being debated in Parliament. We want to be a part of the decision-making process.

This does not mean, however, we do not want follow-ups on stories that leave us without critical information because no one is available to answer questions. It does not mean we don’t want to hear from the people who have access to and a long-term relationship with information, whether they are bringing nothing but facts or offering further commentary as fellow citizens of this nation. It does not mean we will support or condone a speech that belittles or attempts to limit the people we depend on to bring us information that, quite often, we would never get from the source.

Non-jokes about intimate partner violence and the failure of MPs to disclose are just two stories that heightened our awareness of pervasive issues of national concern, sparking movements to shift culture.

The press cannot be blamed for national sentiments about any government administration, political party, or political figure.

If any of these bodies or individuals are particularly concerned about their image or their work, it is advisable for them to reflect on their words, deeds and misdeeds and how they measure up to our demands. If they want to read and hear reports of good governance, the first step is to practice it.

Freedom of the press is real and trying to stifle or suppress it will not get the job done.

As the Prime Minister said: “There are many wonderful and positive stories reported by the press, though I sometimes believe there can be even more.”

Journalists could report on the enactment of Marco’s Law. They could report on the consultative process and passing of the highly anticipated Freedom of Information Act. They could report on the fulfilment of promises like term limits for Prime Ministers. They could report on positive, exciting, endorphin-inducing events, but they need to happen first.

It’s time to focus on making the news we want reported. All Bahamian citizens, whether in the Cabinet or Parliament or not, need to recognise our role in the governance of this country and immediately cease the shirking of personal, professional and national responsibility. Do something newsworthy and then dare the press to ignore it.

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Culture Clash: Mps, Prove Your Worth Before Even Thinking About A Pay Rise

We, the Bahamian people, are frequent victims of the bait and switch. Parties in opposition agree with us, promise to represent our positions, then forget about us once they have consent to govern on our behalf.

They repeatedly fail to show their understanding of the duties we’ve entrusted them to carry out. Good intentions, wherever they existed, seem to fly out the window as they face off with their opposition and each other, figuring out how to make the most of their sudden privilege.

Do we reap the benefits of their arrangements, or are they purely personal? How can the perks of life as a Member of Parliament trickle down to constituents in need?

What should we be thinking about now, particularly as salary increase for Members of Parliament continues to dominate national dialogue.

The Member of Parliament: Who, What, and How?

The Member of Parliament is the presence and the voice of the people. The vote of the MP is a reflection of the constituency’s position on the issue. The MP is committed to amplifying the voices of their constituents after actively listening to and understanding them. The MP is accessible to constituents. There is an office, staffed and open during reasonable hours that are made known to the public. There are phone numbers and email addresses that work and messages are answered in a timely fashion. The MP is in the constituency on a regular basis and not only knows the needs, but addresses them without being asked by dozens, scores, or hundreds of people, or being shamed on social media. The MP sees to it road repairs are done, tree branches on power lines are moved and people are connected with organisations and individuals who can help meet their needs.

The MP meets with constituency members on a regular basis. The MP reports on proceedings in Parliament, provides information on bills being debated, updates members on participation in regional and national events, welcomes feedback, answers questions and considers constituents’ points of view before arriving at a position. Constituents are the first priority of the MP, never eclipsed by personal desires or party pressure. The MP knows the salary and expectations of the position before running for or accepting it and is prepared for that reality for the duration of the term.

What we got for our votes

Do we have MPs who know why they have a seat, remember who gave it to them and treat their constituents like their employers? Is there a way to assess MP performance? Are we, as Bahamian citizens, voters and employers, working together to access and keep record of MP positions on issues and contributions to debates?

The current administration campaigned heavily on accountability and transparency, but we have yet to see it develop systems that align with those concepts. In fact, it looks a lot like their version of accountability and transparency are only retrospective. They are more interested in exposing and punishing the previous administration, giving the nation a series of spectacles.

It is as though current MPs intend to ride out this term the same way the rode out the last one — pointing fingers and hoping to be seen as the lesser of the evils because they think we have no other choice. Are we prepared to let them think that? Do we want to give our votes to (members of) the party that does the least damage simply by doing the absolute minimum? Are we ready to demand true governance and evidence of the accountability and transparency they claimed to value throughout their campaign?

What is good governance?

In May 2017, the Bahamian people ousted the PLP and defaulted to the FNM with the expectation of receiving good governance. Good governance is accountable and transparent, but also responsive, inclusive and participatory. We know accountability is responsibility for decisions and their consequences as well as reporting on and explaining them to the people.

We understand transparency is the ability to see the decision-making process and being able to see the information and consultative activity that led to the chosen action. This administration has not brought us either of these things with reference to its own actions. It has spent months looking back, working to convince us we did that right thing in May, and they are not the worst option.

Have we heard anything about the decisions being made in Parliament? Has any MP invited constituents to discuss bills or policies under consideration? Where decisions have already been made, have we been shown the receipts? Can we see how and why our representatives, our employees, acted as they did? Do we have accountability and transparency?

Can we justify a pay increase?

As employers, we are no clearer on the activities of our MPs today than we were in April. They are not responding to our needs, including us in the decision-making process or encouraging us to participate by making information accessible, conducting polls or surveys or looking to us for recommendations.

Accountability and transparency are still just words being thrown around, stripped of meaning and purpose. How, in this state, can the Prime Minister even hint at increased salaries for MPs? There is no need to get into what has already been pointed out, including the fact MPs hold other paying jobs and many Bahamians have lost their jobs in recent months. More to the point and in keeping with the theme of accountability and transparency, why should we increase pay for MPs when we don’t even know what they are doing? We do not receive reports. We are not invited to give performance evaluations.

We depend on the media to clue us in to what is happening in the country and, more specifically, in Parliament. We do not receive regular communication from our employees, but we are expected to pay them more. For what? Even better, with what? Where is the money supposed to come from? Would this be part of a larger exercise to address the plight of most Bahamian people in the labour force? Is this administration ready to talk about a living wage?

A few things must be made clear. Compensation must be commensurate with performance. The Bahamian people need to observe and participate in monitoring and evaluation. There must be a recall system. Sitting MPs should not be responsible for deciding on their own salaries. To go further, perhaps any raise in salary should come into effect at the start of the next term — in 2022. Until we truly have good governance — accountability, transparency, responsiveness, inclusivity and participation — we must reject all requests for salary increases. Let’s not forget who is really in charge here. It’s the Bahamian people who would have to pay. Can we afford it?

Published in Culture Clash — a weekly column in The Tribune — on November 15, 2017

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Culture Clash: Where Next For Legislation On Gender Equality?

Prime Minister Dr Hubert Minnis announced last week the current administration will amend legislation in order to allow Bahamian women to automatically transfer citizenship to their children at birth in the same way Bahamian men already do. At present, children born to Bahamian women and non-Bahamian men outside of The Bahamas must apply for Bahamian citizenship between the ages of 18 and 21, and registration as a Bahamian citizen is at the discretion of the Minister.

The Bahamas Nationality Act — not the Immigration Act — speaks to the acquisition of Bahamian citizenship which, in many cases, must be granted by the Minister. By use of the word “automatically” in his statement, it appears Minnis means to amend the Bahamas Nationality Act so there is no application or, at the very least, no interference by the Minister. It is not clear how he intends to do this or the form the new process will take, but it is not “overturning” the referendum vote. Minnis has proposed a completely different action which will not have the same effect as a constitutional amendment.

Recall the conversation about the constitutional referendum of 2016. The Constitutional Commission repeatedly made the distinction between the right to automatic citizenship and the right to apply for citizenship. While bill one — specific to Bahamian women married to non-Bahamian men being able to transfer citizenship to children born outside of The Bahamas — would have made citizenship automatic if it had passed, bill two — specific to Bahamian women transferring citizenship to their non-Bahamian husbands — would have allowed for an application process that would not have guaranteed citizenship. This is an important distinction to make and understand: the right to apply for citizenship is not the same as the right to acquire citizenship.

Constitution vs. legislation

Since 2014 when the constitutional referendum was announced, some insisted the same goal — equal rights to transfer citizenship to spouses and children — could be achieved through legislation. They insisted the PLP administration, if it was serious about gender equality in citizenship, should just use the Bahamas Nationality Act to get the same results as a ‘yes’ vote in the referendum. They did not, however, acknowledge the difference between the constitution and legislation.

The constitution is supreme law. Article two states, “This Constitution is the supreme law of the Commonwealth of The Bahamas and, subject to the provisions of this Constitution, if any other law is inconsistent with this Constitution, this Constitution shall prevail and the other law shall, to the extent of the inconsistency, be void.” Legislation, such as the Bahamas Nationality Act, fits the “other law” category. This means what is written in the constitution overrides any legislation. That is why it was important to go through the referendum process, making an effort to change the constitution so gender equality in the right to transfer citizenship would exist in supreme law rather than in the Bahamas Nationality Act (which is superseded by the constitution).

What if the Bahamas Nationality Act is amended to allow children born outside of The Bahamas to Bahamian women married to non-Bahamian men to automatically access Bahamian citizenship? In theory, it would be great.

There would be no need for applications to the Minister, more paperwork going through Cabinet, or waiting for the age of 18. What if, however, there is a legal challenge? What if someone, or a group, decides it is not constitutional? If taken to court, based on Article two of the constitution, we know supreme law holds. This means Article nine — which says those “born legitimately outside The Bahamas after 9th July 1973 whose mother is a citizen of The Bahamas shall entitled, upon making application on his attaining the age of eighteen years and before he attains the age if twenty-one years… to be registered as a citizen of The Bahamas” — would carry more weight than any allowance made in the Bahamas Nationality Act.

No change the current administration makes to legislation is the final word. This is the reason the previous administration spent money and other resources on the constitutional referendum of 2016. Is it a step? Maybe. Is it a cure-all? Not at all.

Convention on the Elimination of All forms of Discrimination Against Women (CEDAW)

Many Bahamians were first introduced to CEDAW after the 2014 announcement of the constitutional referendum. CEDAW was adopted by the United Nations General Assembly in 1979 and ratified by The Bahamas in 1993. Though we have signed the convention, The Bahamas has made reservations on some Articles including 2(a) on the elimination of discrimination against women in “national constitutions or other appropriate legislation”.

This reservation exists because while Article 26 of the constitution is on protection from discrimination, it does not list sex as a prohibited ground for discrimination and cannot be changed without a simple majority vote by Bahamian citizens.

Article 54 of the constitution states changes to Article 26 — along with many others including 8, 10, and 14 which relate to transfer of citizenship and were included in the 2016 referendum — can only be made following a vote of at least three-quarters of both Houses and a simple majority of eligible Bahamian citizens.

The Bahamas also reserved on Article 9 of CEDAW on equal nationality rights including the ability to acquire, change, or retain nationality and the same rights with respect to their children’s nationality.

Both CEDAW and The Government of The Bahamas recognise the constitution as supreme law and understand the process of changing it. This is at least a part of the reason for The Bahamas’ reservation on the two Articles mentioned here, the decision to go to referendum in 2016, and the response from the Constitutional Commission to the argument that legislation would get the good done just as well.

Power of the Houses

It is critical we understand democracy, governance, law, and power. It is difficult to participate in national discussions without an understanding of the constitution, legislation and how they can be changed. Legislation is being tabled and amended on a regular basis, largely without the public’s attention, much less understanding or agreement. We need to pay more attention to what our Members of Parliament are doing, especially if they are looking to increase their own salaries.

“The People’s Time” can’t just be a snappy slogan; it needs to be a way of life. The people need to set the agenda, supervise our employees, and actively participate in democracy.

It is easy to see Minnis’ announcement as a victory for those of us who wanted a ‘yes’ vote in 2016. It is easy to become distracted by seemingly benevolent actions and to be assuaged by convincing rhetoric. We need to ask questions. What difference will legislative amendments make?

How is this administration acting to shift culture? Does the current composition of Parliament or the Senate reflect an interest in gender parity? How can we learn more about our constitution and existing legislation?

Who is the government, and who is responsible for protecting democracy? Where does the power really sit, and it is being used effectively? How have we contributed to the current political environment? Are we ready to change it?

Published in Culture Clash — a weekly column in The Tribune — on November 9, 2017

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Culture Clash: A Twerking Schoolgirl – Where’s The Real Problem?

Published in Culture Clash — a weekly column in The Tribune — on November 1, 2017

Once again a video of high school students has made its rounds on social media. As usual, many clicked the play button with the intention of getting another excuse for perpetual disdain for anyone younger than them. The general public is all-too-ready to point fingers at them, blame them for their circumstances and allow negative story lines to completely eclipse successes, progress and actions worthy of celebration. This time around the country is scandalized by a video of high school girls participating in a dance competition on an in-school fun day. Even if you haven’t seen the video, you probably have an image in mind and it’s probably no more exaggerated than the view of those who have seen it. While it is perplexing that such an event took place on public school grounds, much of the conversation about it has blown it out of proportion and conveniently oversimplified some elements while amplifying and projecting preconceived ideas and prejudices on to others. Rather than examine the content of the video and its implications, I’m interested in focusing on the way we, Bahamian people of other (older) generations, talked about it and revealed our own truths.

Objectification of Women and Girls

The bodies of women and girls have long been seen as dual-purpose — meant for the enjoyment of men during sex and repopulating the earth through its reproductive functions. Misogynoir complicates this for black girls who deal with a double whammy — the intersection of gender and race. As girls’ bodies change, they are subjected to the lustful attention of men and boys, but also to the judgment of society at large which makes absurd assumptions about them. As breasts grow, hips widen and curves form, people start to wonder about their sexual lives. Are they having sex? How? Do they have boyfriends? Do they know how they look, particularly to men and boys? Are they dressing appropriately, deflecting attention and avoiding the male gaze?

In conversations about the video, there were far too many comments about the bodies of the girls shown dancing. Most people seemed to mistake one of the students for a teacher. They decided, of course, this was her fault. How could her body be that size and shape? Why would she move it in that way? What made her wear that? Didn’t she know how she would look?

Already, before getting to the content or the context of the video, this student was at fault for something. She is deceptive. She made us think she was an adult. She is a teenager living in a body that could easily belong to an adult. She might be considered sexy by boys and men alike. Whose fault is this? Who should be punished? What could she do better, or just differently, to stop our minds from arriving at the wrong conclusions? Is it her job to fix or control our thought processes?

Girls Get the Blame

This is not unlike the recent debates in the US about girls being sent home for wearing clothes school administration considered potentially “distracting” to boys, or the trial women and girls are on when they report sexual assault. There are always people and policies insisting we must have done something wrong to attract unwanted attention, and that it is our job to regulate the behaviour of men and boys because they, by nature, have no self control.

From a young age, girls are taught to dress, sit, walk and speak in specific ways so that as girl, and later on as women, can protect ourselves. We are told to make ourselves smaller and quieter. The goal is to go unnoticed. Girls are not to laugh too loudly, speak too much, or show too much of their bodies. By doing any of these things, we become human and our existence is noticed. When our presence it noticed, the first thing people see is our bodies because it is the most visible part of ourselves. Still, our bodies are not seen like the bodies of men and boys. Our bodies are automatically reduced to orifices and incubators and some would have us believe this is the natural order of things, that men and women are wired this way, but that is far too convenient for one sex. It is far too dehumanizing for the other. It is the easy way out of a serious conversation about the outright refusal to see women and girls as human beings.

Sexualization by Adults

The girls in the video dance, and the way they dance is not unlike the way people in their 20s or 30s dance, or danced when they were in high school. It is not a great departure from the body movements of our ancestors, or their celebrations of womanhood. There has always been gyration, expressions of happiness and what we may now see as theatrics. The dances practised now are obviously inspired by more than our history, including trends in music and music videos and new takes on old moves emerging across the African diaspora. Being shamed for the ways our bodies move, for whatever reason, is an assault on ancestry, culture and body autonomy. Reducing dance to a mimicry of or motivation for sex is a gross misinterpretation at best and misogyny in the form of the objectification and dehumanization of women at worst. There is no way to look at the video and determine the sexual histories or proclivities of the people in it. The way they danced did not provoke this kind of thinking. Adults are responsible for the sexualization of children and it can start in small ways. Look at the onesies that label babies as “sexy” and the like. Note the comments on baby pictures advising parents to get a gun, or predicting which infants will be heartbreakers. Who is really the problem?

Fear of Sexuality?

We are afraid of sexuality. This fear has held us back from necessary action. It has prevented parents from talking to their children about sex. It has locked schools and teachers into teaching abstinence only, knowing it is not realistic for everyone. It has made room for men and boys to wear their sexuality proudly and boast about sexual experiences while encouraging women to either be “pure” or pretend to be pure to avoid disparaging labels men and boys do not worry about wearing. Why can’t we acknowledge we are sexual beings? How can we all have sex, but pretend no one else does? Even for those among us who are not sexually active, is it impossible to be sexual? Do we think sexuality is specific to or limited to sex? Were there not women before us who celebrated their daughters’ first periods, and their own fertility? Did they never dance, without inhibition, in whichever ways the music moved them?

We have a problem with sexuality, and we are not the only ones.

This difficulty is tied to misogyny, homophobia and historical trauma. Until we, as adults, abandon our comfort zones of suppression and false superiority, we will not be able to raise sexually aware children who can assert themselves to practice body autonomy, seek consent, care for their bodies, and make healthy decisions for themselves. They don’t have to wait for fun days or dance competitions to express themselves sexually. Perhaps we should be more concerned about what we don’t see, all because we’ve taught them to be invisible.

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Culture Clash: Sexual Harassment Is An Act Of Violence

Published in Culture Clash — a weekly column in The Tribune — on October 18, 2017

‘MeToo’ — a campaign started by Tarana Burke and promoted by actor Alyssa Milano encouraging women to let people know they have experienced sexual harassment or assault has populated social media with evidence of the pervasiveness of sexual violence.

While it is empowering for some to be able to share their stories, or even say they have experienced something without naming or describing it, it is difficult for some people to see and understand.

It has sparked necessary conversations about sexual harassment and made it clear we need to clearly define the term and consider its effects.

In a 2015 survey conducted by Hollaback! Bahamas and Cornell University, 71.9 percent of respondents said they first experienced sexual harassment before the age of 15.

Seventeen percent reported their first experience of sexual harassment occurred before the age of 10.

We often think of sexual harassment as benign comments causing minimal harm if any at all, but over 50 percent of respondents were groped or fondled in 2015, and 80 percent had been followed by a man or group of men which made them feel unsafe.

Seventy-nine percent chose not to go out at night, 85 percent changed their route home, and 72 percent decided not to interact with a person as a result of street harassment.

What is sexual harassment?

Sexual harassment is any unwanted sexual advances, requests for sexual favours and includes verbal and physical acts of a sexual nature which violate dignity and/or create an intimidating and hostile environment.

It often depends on and abuses an existing power dynamic, used to coerce people in order to access or maintain employment or enrolment in educational institutions.

For example, in the workplace an owner, manager or supervisor may use their position and subsequent privileges to sexually coerce employees.

Suggestive remarks and inappropriate touching often go unreported because those experiencing sexual harassment fear being ostracized, terminated or facing discrimination at work.

Not limited to the workplace or educational institutions, sexual harassment frequently occurs in public spaces.

This is known as street harassment. From whistles and “Hey, baby” to following and groping, it is a daily experience for many. It disproportionately affects women, people of colour, differently-abled people and members of the LGBT+ community.

Generally, the more people are in a public space, the higher the frequency of street harassment, so those who walk and/or use public transportation are at a higher risk.

Why does this matter?

Sexual harassment, even when taking the form of comments and suggestions, is not harmless.

It is an act of violence. It is easy to dismiss this as an exaggeration, but it does not take long for an unwanted comment to escalate to physical aggression. Sexual violence is a spectrum, and while sexual harassment is seen as the lower end, it is not far from rape.

A sexual harasser ignores the same concepts and messages as a rapist. They impose themselves on other people.

They refuse to acknowledge or respect boundaries. They do not bother to get consent.

They are okay with making people feel uncomfortable.

They prioritize themselves.

They look for ways to exert their own power.

They do not care if the person says no or shows fear or anger.

They want to do what they want to do, no matter how it makes another person feel or impacts their life.

If a person can sexually harass someone in public, or in private where their job can be at risk, what else are they capable of?

What can they do behind closed doors, with no one to see, intervene or report?

Sexual harassment and the casual manner we respond to (or ignore) it contributes to the normalization of violence. It creates a world where people are free to do as they wish without consequence.

We assume everyone has the same experiences and interpretations of events as we do, and expect them to respond in the same ways.

We are slow to consider other points of view, and recognize the problem with predatory, violent behaviour whether or not it directly affects us.

Our failure to teach and talk about consent has manifested itself in generations and generations of people who have no spatial awareness, no understanding of boundaries and a belief they have the right to other people’s bodies.

What is the difference between a compliment and sexual harassment?

In discussions about street harassment a lot of time is always spent dissecting compliments and trying to draw a line between a compliment and harassment.

This is an exercise in futility because there is no clear, solid line.

This is obvious in the definition of sexual harassment which uses “unwanted” as a descriptor of the act. By definition, an act is deemed sexual harassment when the person on the receiving end does not want to experience it.

One person may find a comment acceptable while another does not. While one person may be flattered by a comment, another may be offended, angered, or fearful.

The difference between a compliment and sexual harassment is how the message is received.

This means we need to be mindful of other people’s feelings and pay attention to social cues.

If someone walks by quickly, avoids making eye contact, or is engaging in another conversation or activity, recognize that person as uninterested in your attempts to engage.

If you decide to offer a greeting and get no response, accept the lack of interest and move on. Resist the urge to impose yourself on another person.

If you give what you believe to be a compliment and get no response or a response you do not like, move on without taking up more time and space.

If your “compliment” has another result, something has gone wrong. Remember that compliments are about making other people feel good; not about making yourself feel good or reaping a reward.

Impact vs. intent

People often find the seemingly blurred line between a compliment and sexual harassment frustrating, especially when their focus is not on ending sexual harassment, but on their own desires.

If your “compliments” make someone cross the street, leave the office, or find other ways to put distance between themselves and you, you have had a different impact.

It is not unusual to affect people in unexpected, unintended ways. Sometimes we want to make people laugh, but offend them instead. There are times when we want to lighten the mood, but our actions only make things more uncomfortable.

At these times, our focus should not be on excusing or explaining ourselves. A message was not delivered properly, and it has affected other people.

Instead of considering our own feelings and getting lost in ideas of our rightness, this is the time to recognize the impact our actions had on the other people involved. Our impact is more important and deserving of our attention than our intent.

Bystander Intervention

Most of us have witness sexual harassment. We see people pull strangers by the arm to force conversation.

We hear whistles and kissing noises.

We see people being cornered by strangers. By not doing anything, we condone this behaviour and communicate that we don’t care what may happen next.

If we understand the importance of consent and ownership of our own bodies, it is on us to condemn acts of sexual violence.

We can do this by directly addressing the harasser, distracting them with a question (like which bus to take or directions to the nearest bank), asking others to help stop an act, and checking in with people who experience harassment in our presence.

There is always something we can do to help.

For more information on ending street harassment, visit facebook.com/hollaback242.

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Culture Clash: We Need Leaders We Can Trust And Who Share What We Want

Published in Culture Clash — a weekly column in The Tribune — on October 13, 2017

Everyone is talking about leadership. While people battle for top positions in households, corporations, and countries we redefine and re-conceptualize leadership in response to community needs, mindset changes and shifts in power dynamics.

Quotes on leadership are endless. They say great leaders take less credit and more blame, lead from the back and lead with the heart. Leaders have the responsibility to turn a vision into a reality by uniting people with a common purpose and empowering them to act in ways that make transformation possible. For every vision, leadership is required to have and practise a rare combination of characteristics and skills, from emotional intelligence and influence to willingness and ability to serve.

Joanne Ciulla said: “Leadership is not a person or a position. It is a complex moral relationship between people, based on trust, obligation, commitment, emotion, and a shared vision of the good.”

There was a time when supervision was seen as leadership, but there is a distinct difference. Supervisors give orders and ensure they are followed while leaders are involved in the process, and work to ensure others are also included in decision-making. Leaders are not obsessed with concepts of seniority or hierarchy. They are focused on the realization of a vision. They primarily concern themselves with the daily work of influencing others to give the greatest amount of effort possible to achieve a shared goal.

Today, leadership is contingent upon relationships built on trust and common ground. People are not interested in being led by anyone who shares nothing with them. There must be synergy. Have we come from the same place? Do we have the same values? Do we share a vision? People do not want to work with anyone who is set apart from them. We want to be able to talk to leadership and have confidence that they understand our experiences, capability, and needs. We want to know they are prepared to lead, and for the right reasons.

During election season, we have conversations about party leadership every day. We share ideas about party decisions and how we think they were made. In many of these cases, we excuse weak leadership choices with statements like, “No one else can do it.” No one rallied behind the FNM leadership team on its own merit, but as an alternative to an option they considered relatively worse for whatever reasons.

We settle for leaders we considered seasoned, based only on the fact they held the position before, refusing to address the problems with their methods and performance because we do not want to take the risk on a new person.

In some cases, the decision is made by the wrong people, too few people or compromised people. This is the root of the upset with the PLP leadership race where the voices of the average Bahamian citizen were not heard, and did not appear to matter. In some cases, leadership is relinquished and it is, most often, too late. Only time will tell what will happen with the stagnant, silent DNA which must now adjust to the resignation of its leader.

The FNM, PLP, and DNA all had — and continue to have — leadership issues. Why? Where do these issues come from? How can they be resolved? What needs to happen for political parties in The Bahamas to have better leadership teams? How can Bahamians get the representation we deserve?

We need to take a look at the motivation of leaders and potential leaders. Do they like to compete? Do they think they have all the answers? Do they like being in charge? Do they want to be well-known? Are they trying to get rich? Are they continuing a family legacy?

Do they see a gap and how to fill it? Do they want to serve? Do they share the vision and have the ability to encourage and motivate the community? Are they influencers?

Every person interested in leadership is not interested in community. They do not always want to work with others, or develop and maintain inclusive processes. They often want to undo or undermine the work of the previous leader. They may want to make their own mark. While leadership should be an act of servitude and evidence of commitment to a common goal, it is often used as a stepping stone to something else. Some people try to use it to build reputations, gain access to resources, expand networks, and increase income. While these can be benefits of leadership, self-aggrandizement should not be a primary motivator. A leader needs to believe in the project or task at hand because the role requires enthusiastic participation that cannot be faked.

As two political parties — PLP and DNA — work toward selecting new leaders, we need to be alert and as involved in the process as possible. While most of us do not have votes, we have tremendous influence. These parties intend to seek our support in the next election, and will look to us before the next general election to help them set their new agendas.

With every public statement they make in response to the current administration’s intentions, decisions, and actions, they affirm our power and prove their need to be heard by us. We can demand they listen if they want to be heard, and it is time to demand better processes and better leadership.

If faced with a choice between two evils, with four an a half years until the next general election, now is the time to recruit new members. “Better than the next” is not good enough for the Bahamian people, so it can’t work for political parties in The Bahamas.

Who do we want to see leading the political parties in this country, and how? Who do we believe when they say they care about the same things we do? Where can we find people with both social influence and commitment to building the best version of The Bahamas for Bahamians? How can we interest them in the opportunity to lead, politically and otherwise?

We can’t wait for “them” to do it. We know the people who walk among us, speaking to the vision of a better country and actively working toward it in their own ways. We know the absence of MPs, the closed constituency offices, the unheard voices during crisis and the faces behind the people who deceive us regularly. We know the problems.

Do we know the solutions? Are they in us? We need better leadership and we need better options when we have the opportunity to definitively and directly choose. The conversation is now open. What questions should we be asking?

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Culture Clash: Violence Breeds Violence And It Begins In The Home

Published in Culture Clash — a weekly column in The Tribune — on October 4, 2017

Crime is never off our minds for very long. News reports, stories from friends, social media evidence and personal experiences guarantee our awareness and vigilance. It’s difficult to manage our own fear of crime. For many years crime has been viewed as an evil affecting other people. The likelihood that we, as individuals, would become victims of crime seemed low enough to allow us a relatively carefree existence. Now, with numbers rising — particularly violent crimes like murder and rape — we all feel a bit closer to the issue. It could be our homes, businesses, cars, or bodies next.

Our fear of crime is not irrational. It is a threat we know too well and consider far too often as we perform the most mundane tasks. We do not want to lose what we’ve earned, we want to avoid pain and we want to live. Unfortunately we will not survive without sober consideration of crime and its root causes. From poverty to conflict there are a number of issues to study and remedy. One of the most pervasive issues in Bahamian society is violence and the way we perceive, perpetuate and perform it.

Violence includes physical and nonphysical acts intended to cause harm. For now, let’s focus on the former. Physical violence exists in the media and entertainment we consume including television shows, movies, music and video games. In many instances it is the selling point. We have become so accustomed to on-screen violence it hardly elicits a response. We expect it. We ignore it. We encourage. We find endless ways to excuse acts of violence, insisting the victim deserves it because of some act or failure to act. Perhaps more disturbing this attitude is not limited to the fantasy worlds we enter through screen. It accompanies us in our daily lives.

We have a communication problem. Physical violence has become our go-to form of expression. It is the quickest and easiest way, it seems, to express displeasure. Someone thinks their partner is cheating on them. They respond with violence. Someone loses their job because a former co-worker didn’t take responsibility for a mistake. They respond with violence. Someone’s personal property is accidentally damaged. They respond with violence. Where have we learned this behaviour? Why, when we feel we have been wronged, do we respond with acts of physical violence?

It’s difficult for many to talk about, but there is an issue with the way we raise children, and it is manifesting itself every day in our society. In many cases, children are not regarded as human beings. Their participation is limited, they are heavily guarded and missteps are met with violence under the guise of discipline. Parents and guardians convince themselves that beating children is the best way to control their behaviour and mould them into what they deem to be acceptable human beings. Little thought, if any, is given to the negative — largely psychological — effects of corporal punishment. It is simply known as the quick fix that “worked for me.” It is believed to deter children from doing “wrong” and serves as an immediate means of correction. As with every action, we must consider impact versus intent. Sure, parents and guardians may intend to do their best in raising law-abiding, mannerly, well-behaved people, but what else are they doing when they beat children? Might this send the message that when someone does wrong, the appropriate response is to cause them physical harm?

What if we taught children to think critically? Can we teach them to stop and think before acting? To acknowledge their emotions and recognize what they feel in any given moment may not be the most important thing? Could it be useful to teach them self-control? We could do all of this, but probably not before we learn and model them ourselves. We must first come to the realization that punishment is not the most important thing, nor is it the most effective.

Our obsession with punishment is evidenced by our rigid positions on corporal punishment for children and the death penalty. We are more concerned about exerting power and using fear as a control mechanism than we are about building character and addressing environmental and societal issues that influence behaviour. In addition to the use of fear, punishment is frequently meant to cause embarrassment and prompts children to hide their mistakes instead of talking about and learning from them. This focus on negativity leaves little room to acknowledge and encourage good behaviour. Positive reinforcement is severely lacking and, in combination with the glorification of heavy-handedness in punishment, is causing harm to the psyche.

It is critical to our wellbeing that we exercise more intentional thoughtfulness and constructive criticism of current behaviour and the long-lasting effects of the same. It is not safe to assume that our survival of our parents’ methods is indicative of their merits. In fact, being in-one-piece is not all there is to survival and many of us carry the trauma of childhood abuse with us. Some among us are fighting mental illness, diagnosed and undiagnosed, further complicating navigation of everyday life. There are apologies we may never get. Wrongs that may never be made right. Healing that may never come. Nothing could make any of these things worth the loss or grief, but admitting to ourselves that what we witnessed, survived, or mimicked has caused harm and choosing to find better, healthier ways is a start to tackling the seemingly unsurmountable issue of crime.

This, of course, is not the only reason for the rate of violent crime in The Bahamas, but that needs individual, family, and community response.

It is the beginning of a vicious cycle that teaches us, over and over again, that violence is an appropriate response. Corporal punishment has not remedied any social ills. This form of “discipline” in many Bahamian homes is a lazy, emotional response that forms the root of a larger problem. It’s one that demands our attention on a daily basis and will not go away without a shift in our thinking and behaviour. Why not start in our own homes?

Featured image by nitpix at Morguefile.com