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REFLECTIONS OF ABEL GHIRAWOO, A NATIVE ST-LUCIAN COOLIE DESCENDANT

REFLECTIONS OF ABEL GHIRAWOO, A NATIVE ST-LUCIAN COOLIE DESCENDANT

That abominable period in history: of man's inhumanity to his fellowman, by the grace of Almighty God is over. Slavery, in all its terrible forms has been abolished.

Some historians have it on record that it came about through the magnanimous efforts of such men as William Wilberforce. Others, that it was for economic reasons since the system had become much too costly and dangerous to continue to operate. Whichever of these two theories is closer to the truth, or it may very well have been a combination of the two, it meant one thing, and that is: "Freedom at long last." Freedom from heavy heels of "Massa," from floggings, from humiliation, and from all other satanic evils that represented the inhumane system.

Emancipation, so long awaited and prayed for with blood, sweat, and toil, had become a reality. But ah, to the newly-freed slaves, it quite understandably meant, another form of freedom. Freedom from work. Even though it was paid labour. To them, it was: "Free at last; free at long last."

It is also on record that instead, they took to the hills, and in the forest where they would be safe from their former masters. It is also said that the extremely venomous fer-de-lance was introduced in order that they may be deterred. And, that the snakes soon became a nuisance since they did not differentiate between freed slaves and the plantocracy. So that it became necessary to introduce the mongoose, a mortal enemy of the snakes. Those soon became a menace as well when they began not only to destroy the snakes, but also poultry. They have both, in spite of their mortal enmity, survived and continued to multiply at a terrific rate to this day, to the chagrin of St. Lucians generally and peasant farmers in particular.

But the plantations had to be maintained at all cost. "King Sugar" had to continue to hold his own in the world economic order. Paid labour therefore had to be found, and the answer to that was the introduction of the "Indentured Labour System."

The best available source of such a Labour Force was the "East Indies". And so they came, on two year contracts [three to five year contracts] , whole families, with their native cultures and religions. Their huge clay jars filled with rice and tobacco. Their smoking "hookah," and instrument made of brass and clay that caused the smoke to pass through a water bath while being drawn up by the smoker; thereby cleansing it of excess nicotine.

Although they were predominantly agricultural laborers, among them were Catechists, Interpreters and Teachers; all eagerly looking forward to the completion of their two year contracts [3-5 year contracts] and then to return to their respective countries.

But they did not all return home. At the expiration of their contracts, they were offered the option of either their paid return passages, or the equivalent in cash, with which they could purchase land and settle permanently on the island. The majority took the option of returning home; but a few did stay on. They bought portions of land in accordance with their respective means, and engaged in farming in conjunction with the continuation of service with their employers.

The name given to them by the freed slaves was "Coolie," the definition of which, as given in the English Dictionary, means "unskilled workman, or porter, especially from the Far East." It was then a very appropriate name indeed. But to this day, their descendants, whether they be professionals, business executives, employer or employee, educated or illiterate, poor or not so poor, are still referred to as such. It is a fact, not uncommon, that if asked who is your employer, an agricultural labourer, a housemaid, or a porter will still reply: "That Coolieman named so and so." It has been said that much confusion was caused in those far gone days with the buying and selling of land, when notaries used the word in making Deeds of Sale. It was used both for vendors and purchasers, and since they could not sign their names, and their X's looked so much alike, the courts had difficultly in arriving at rightful ownership decisions.

And so it was my ancestors that came to St. Lucia. I am of the third generation to be born here, which makes me firstly a native St. Lucian and secondly, West Indian, as ever there was one. I do not speak the native language of the East Indians nor any of the hundreds of dialects they are known to have. I know nothing of their culture. I am however very fond of their cuisine since I like good food, and my mother was a wonderful cook.

Many of my closest friends are the descendants of that other noble race called African. In fact, my five children are all Afro/Indian, or "Douglas" as is popularly known here.

My paternal grandparents were agricultural laborers. They did not believe in sending their children to school. Instead, they sought to provide for their social security by training them in the farming methods of the day; allotting to them a portion of the family land when they were ready to start their won families. The family name was GHIRAWOO.

My maternal grandparents on the other hand were educationists. They served as Catechists, Teachers, and Interpreters. They were always conscious of the benefits to be derived from having their children acquire the best education that was available and affordable at that time. The family name was GAJADHAR.

About the time of the first generation to be born in St. Lucia, conversion from Hinduism to Christianity had begun amongst the settlers. And by the time my parents were born, both families had embraced the Presbyterian Protestant faith. A school/chapel was built at Forestiere. My maternal Grandfather, Henry Gajadhar, was appointed Head-teacher/Catechist; a position which he held until his death. He was then succeeded by his son, David Gajadhar; but by then the Presbyterian Church had handed their work over to the Methodist Church. My uncle David Gajadhar, therefore became head teacher and Methodist local preacher. My mother Selina Gajadhar, was appointed assistant head-teacher. The brother/sister team therefore constituted the school's staff, which was under management of the Methodist Church.

Concurrently my paternal grandfather, Peter Ghirawoo, purchased a small real estate not far from the school, where he engaged in the cultivation of rice and the rearing of beef cattle. He had five sons and one daughter, all of whom, unlike my mother's family, worked on the farm; they were never sent to school. My father, James Ghirawoo, was the third of four boys. The only daughter was the fifth and last child of the family.

The two families, being bound by church ties, were quite close to each other. They visited each other's homes quite often. It was, therefore ineveitable that my mother and father began to show an interest in each other. But, since he was completely illiterate and my mother was a promising member of the staff of the school, he received a very cold reception, particularly from my uncle David. Her mind however was irrevocably made up; so that not even the threats of losing her teaching job would have caused her to change it. They were married in 1922. My father was twenty-six and my mother was twenty-one.

After her marriage, my mother's relationship with her brother at the school became so strained that she was unable to continue her job as an assistant. She therefore decided to leave.

Meanwhile, my father, whom had been helping out on his father's farm, also gave that up. They pooled whatever resources they had between them, bought a house on Brogile Street, next door to Crusader Printing Office then owned and operated by Mr. John H. Pilgrim.

They started a small grocery retail business on these premises and it was there, on 30th March, 1923, that I was born.

Taken from Ghirawoo's book, 'Run, It is Going to Rain'

Special Thanks to Martin Latchana.

Abdul Samad, John Mohan and Narsaloo Ramaya.
- Photo: KIM JOHNSON

Abel Ghirawoo
- photo Martin Latchana

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