Over the weekend we received a sincere and serious complaint from an honest, hard working Belizean about our use of the “Southside” reference. This was a model we began using about 12 or so years ago, and we believed we were seeing clearly at the time. Objections to the “Southside” reference have come from people who, for their own reasons, do not wish to be reminded that in the part of the old capital south of the Haulover Creek, there are special problems involving unemployment, housing, education, crack cocaine, gangs, HIV/AIDS, unmarried pregnancy, and so on and so forth.
The complainant this weekend, however, was a Southside resident, and a proud one at that. We have always conceded that there is imprecision in the “Southside” reference, because there are areas on the Northside which are just as “Southside” as Southside. But we have not looked at the situation from the standpoint of Southsiders who believe they are being stereotyped in a negative way.
We began to think about it, and here are some of our thoughts. The settlement on the Northside which became known as Freetown, obviously constituted a point of hope for black people in Belize, hence the name “Freetown.” Isaiah Morter, Belize’s first black millionaire, was a Freetown resident. His house of residence was right across from where the fishermen sell fish at the Barracks. From his house, he could look across Moho Caye and Drowned Caye in the direction of the property which has ended up as his most valuable, albeit alienated, legacy – Caye Chapel. (Belize’s Liberty Hall was built on the Northside’s Barrack Road.)
Isaiah Morter was a personal success, but in terms of his vision for black people, he ended up as a failure. His huge assets ended up in the hands of selfish charlatans, and there is nothing institutional here to continue Morter’s legacy, only nostalgia. White supremacy, in the form of British courts, and black collaborators, made sure that both Morter and his hero, Marcus Garvey, did not see their upliftment concept for black people being implemented.
But, the struggle goes on. The struggle of black people has been confused by party politics in Belize. The political system we have in Belize does not make allowance for minority opinions. Once a political party is elected and its Prime Minister installed for a five-year term, the Prime Minister’s power is excessive. The Prime Minister does not need to pay attention to the minority groups which helped to constitute the winning coalition. We saw this in 1993, when the UDP ignored their promise to NABR. We saw this in 1998, when the PUP ignored Kremandala and installed Ralph Fonseca as de facto Minister of Finance.
Since 1981, the Southside has turned to the UDP, then to the PUP, back to the UDP, then twice to the PUP. Overall, in terms of black upliftment, which party has made a material difference in the education, economics, health and housing of the Southside?
In 1971, UBAD/Amandala, out of respect for Mr. Philip Goldson, became involved in party politics – NIP/UBAD. UBAD was dissolved in 1974, and Amandala made a business decision to work with the PUP government in 1975, an alliance which ended in 1980. The newspaper was actively involved in the 1979, 1984, 1998 and 2003 general elections, not so involved in the 1989 and 1993 generals. On Partridge Street, we have been distracted by party politics, just as many Southsiders have been.
If there is one thing we have learned in the 38 years since UBAD was established, it is that the key to our people’s upliftment is black institutions which can continue from generation to generation. In the American civil rights struggle, the most important role was played by the black churches, institutions which had survived across generations. On the Southside of Belize City, however, the most powerful church is the Anglican Church, which is the Queen of England’s church. How do you figure?
UBAD was not a religious organization, but we received important spiritual inspiration from the Nation of Islam. The UNIA was not a religious organization, but the UNIA’s foundation gave rise to the religion of Rastafari. Kremandala gives big respect to Rastafari as a positive force in Belize, but for sure there are those here who are bogus Rasta and use the cover of Rasta to engage in nefarious activities.
Insofar as the Christian churches in Belize are concerned, those who will participate in black upliftment are those who are free, or can free themselves, of European and neo-European hegemony. This is more easily said than done, because along with European and neo-European hegemony, come European and neo-European (American) dollars.
At this newspaper, we will reconsider our use of the Southside model. We believe, however, that sincere and serious Southsiders need to examine exactly what it is that their religion means to them. Remember this, that Jesus Christ belonged to no church and set up none. Religion is a way of life, not something that you dress up for on Sunday.
Power to the people.