The Will to Survive – Part 1 -The Rules and Regulations of Slavery
In 2015 we continued to promote our cultural heritage in 13 performances and 3 workshops at venues in and out of London.
On the 27th June 2015, we facilitated a family fun day for the local community.
This event was well attended and thoroughly enjoyed.
On 9th August 2015, we organised our 2nd grand event – An Evening with JANUKA – The Will to Survive – Part 1 -The Rules and Regulations of Slavery @ St Andrews United Centre – Brockley, London, SE4 2SA.
In line with our tradition of oration, singing, music and dance, we aimed to enhance awareness of:
(a) The Trans-Atlantic Slave Trade
(b) Our perceptions of our ancestors’ lived experiences of enslavement.
(c) The enduring strength of the human spirit to overcome pain and suffering through the creative process of dance, a formidable force that enslavement could not dominate, diminish or destroy.
We wanted to celebrate (they never gave up) our ancestors’ awe-inspiring attributes, e.g. their passionate love of music and dance; strong sense of self; inner strength; wisdom; strong ethical values; intellect; fearlessness; free-spiritedness; creativity; versatility; camaraderie; defiance, resilience and determination to achieve freedom, justice and equality for themselves and for us. They never gave up.
BACKGROUND INFORMATION INFLUENCING PROGRAMME DEVELOPMENT
• THE TRANS-ATLANTIC SLAVE TRADE:
During the 16th -19th centuries, approximately 12.5 million Africans, including women and children, captured during tribal wars, were sold to European traders by African slave dealers for commodities and raw materials. African rulers sold their people to become rich and to buy defence weapons. Prisoners of war, criminals, innocent people kidnapped or captured at gunpoint were sold using the guns obtained from European merchants.
• WHERE IN AFRICA OUR ANCESTORS CAME FROM:
They came from Ancient Emperors and Great Kingdoms of Ghana, Mali, Songhai, Congo and Mwenemutapa. Geographical areas include Sene-Gambia, Libera, Angola, Guinea Coast, Ivory Coast, Dahomey, Delta, Central Africa, Benin, Congo, Nigeria and Ghana.
• TRANSPORTATION TO THE AMERICAS:
They were carried in European and American ships from Guinea Coast to the Americas, to work on sugar coffee or tobacco plantations.
The journey from Africa across the Atlantic Ocean took approximately 6-12 weeks, referred to as The Middle Passage. The Africans were shackled together in groups of 10 with heavy iron leg chains to keep them confined throughout the journey.
They were tightly packed together, more like sardines than humans, and kept in the ship’s hold in their thousands. Women and children were more loosely shackled and separated from men by high wooden walls.
The shackled ‘cargo’ of Africans were kept naked in poorly ventilated unsanitary rat infested conditions. They were underfed, receiving one unheathy meal per day with some water. Many attempted suicide aboard ship.
• Slave Auction on Arrival:
Africans who survived the perilous voyage from Africa to the Caribbean were fattened up and bodies oiled on arrival to look healthy, before being sold in humiliating public auctions, like cattle and sheep, to the highest bidder. They were often sold naked so that buyers could examine their bodies for signs of weakness or disease. Field slaves sold for between £25.00 @ £75.00 and Skilled slaves between £200 & £300. Skilled craftsmen were more expensive than field workers.
• Fate Of Sold ‘Cargo’ of Africans
The Africans, sold into a life of servitude, were treated inhumanely by the ’slave owners’ and their overseers. They deliberately and systematically imposed rules and regulations aimed at stripping the Africans of their cultural identity, their values, beliefs and moral principles. They were forced to outwardly accept a new and strange way of life and threatened with harsh barbaric punishment if they did not conform. They worked expected to work tirelessly for long hours in the boiling hot sun on sugar plantations, 6 days per week. Mortality was high with life expectancy about 30-35 years. Many died within months of arrival, whilst others survived on average 3-7 years.
To increase productivity by compliance, twelve examples of rules and regulations of slavery were identified from the literature.
Using creative licensing, they are presented here as 12 commandments.
Commandment 1: You will not use your own name
You will be branded with a hot iron with the name or number that I, your slave master, will give you, to indicate that you belong to me.
Commandment 2: You will not speak your own languages
The ‘mumbo jumbo’ you speak makes no sense to me, I do not intend to learn or speak it. I will communicate with you in my own language and though the power of the whip.
The lighter skinned women and men selected to be my house slaves will be taught a little English to help them understand my commands, to show obedience and subservience to my family, my friends and me.
Commandment 3: You will work 12 hours each day
You will rise to the sound of horns and work tirelessly all day until sunset for six days each week. You will be divided into working groups according to age, strength and ability. Most of you will work in the fields, clearing bushes, digging trenches, planting cane shoots, harvesting cane crops and transporting sugar cane on your heads to the sugar mill.
Some of you will work in the sugar mill, the distillery, shed and thrash houses. A few of you will work as skilled blacksmiths and carpenters. You will work with bare hands as there are no industrial machinery available.
I intend to make a large profit from the sugar molasses and rum you will produce.To ensure productivity I will appoint a White overseer to whom I will give permission to use the Whip to beat you if you do not work to your full potential.
Your feet will remain shackled whilst you work to prevent you from trying to run away. Anyone trying to escape will be hunted down, caught and severely punished.
In time, one or two of you Negroes will be selected to be Overseers…but… only if you fit the criteria which are: (1) you work harder than the other field slaves (2) swear obedience to me (3) show willingness to use the Whip (4) Inform me of plans or attempts to escape.
Commandment 4: You must rest and sleep at nights
At the end of the working day you will retire to the small wattle and daub hut allotted to you. Each slave hut holds up to 10 slaves and you will also help to built them.
Women and children will live in separate quarters to men. There you will cook your food, rest and sleep in preparation for the next day’s work. You will sleep on the floor on a thin mattress made from straw. A small Tinnin lamp will give you sufficient light before you to go to bed. Light must be put out by 10pm. You are not allowed to assemble in groups in the compound at nights.
An Overseer will patrol the grounds around your dwellings to make sure you are not loitering and lights are turned off at the right time. All accommodation and their surroundings will also be inspected daily for cleanliness by the Overseer.
You are not allowed to use your reproductive energy to copulate at nights. Your reproductive energy is only to be used at my command to replenish my slave stock.
Commandment 5: Your food will be rationed
You will each receive a ration of rice, palm oil, yam, corn and beans from Africa, and salted cod, mackerel and shad from New Foundland.
You will get a ration of flour to boil and fry dumplings to keep your bellies full during the day. Add plenty salt, sugar, palm and coconut oil to your cooking. Drink plenty sugar and water and eat a small amount of raw sugar cane whilst working in the hot sun, to quench your thirst. Catch water from the river daily and store in barrels outside your slave quarters for drinking and domestic use.
You will eventually develop a strong addictive taste for starchy foods, oil, sugar and salt to make you look fitter and stronger. ..but you must not worry about the long term effect (high blood pressure, diabetes, obesity or cancer) because’ the fatter you are, the fitter you are and the more money I can sell you for’.
To supplement your ration of food, you can plant fruit and vegetables, eg. mango, pineapple, citrus fruit, plantain, banana, breadfruit, ackee, pumpkin, okra, cho cho, yam, cassava, potatoes, carrot, beans, sweetcorn, gungo peas, cabbage, cucumber, coconut, pimento, coffee, spices and herbs, on the small plot of land I will eventually give you. You can also rear pigs, goats and poultry.
If you are working in the sugar mill, you must not get drunk on ‘mule’ the fermented sugar cane (later refined to white rum). If you get drunk and fall asleep whilst stirring the cauldron, you could easily lose your fingers, hand or entire limb.
Commandment 6: Your clothes will be rationed
You will be given an annual ration of ready made ill-fitting new or second hand clothes that can withstand plantation work. The amount given will depend on your rank and status within the slave community. Some women will receive extra clothing as a reward for childbearing.
If you wear out your clothes before normal issue time, you may have to wear lion cloths . If you can sew, you may be given some coarse cotton material to make your own clothes. There is no ration for footwear. You will work bare foot or make your own foot wear.
You will cover your head and body whilst working in the fields. European styled clothes will be worn to protect you from the sun and rain, and reduce the risk of disease and death. These clothing will also help you to look more civilised, to reinforce dependence, subordination and maintenance of social distance between you and your slave masters.
Commandment 7: Women have no special treatment
You will work alongside men in the fields all day, You must not act flirtatiously to seduce men. You must continue your domestic chores at the end of the working day, i.e. cooking, washing and keeping the slave quarters clean.
The fittest of you will be selected for reproductive prowess. You will copulate with the men I choose for you, including myself. You must not use herbs or portions to abort or prevent a pregnancy that I mandate. During pregnancy you will continue to work until time to give birth. If you survive pregnancy and childbirth, there is no maternity leave. You will return to work within days of giving birth. You will breast feed your children as you would have done in Africa, to reduce the risk of infection and death.
Children born and survive to the age of 2 or 3 will be taken away. They are my property and will be branded with my name or number.
Your child will be prepared for slave work by age 4, or sold to neighbouring plantations. Mulatto children will be prepared for house work including playmates for my children.
Slave marriages are not allowed and you must not form family units or bond with your offsprings or any man.
Women house slaves will be subservient to me, my wife and my children. You will cook, wash, iron and keep the Great House spotlessly clean. You will provide me with sexual gratification as and when I require it, and have my ‘Mulatto‘ children if I so desire.
Commandment 8: Men will relinquish traditional African roles
You are no longer hunter gatherers and predators. Your new menial and disempowering role is to work tirelessly wherever I choose to deploy you. You must not flirt or seduce women, form stable relationships with any one woman, or develop ties with any of your offspring.
The fittest of you will be selected for your reproductive prowess. You will mate with the women I choose for you. Choosing the most fertile men amongst you for selective breeding, will serve to increase and replenish my slave stock, thus increasing my trading powers. Surplus male stock will be sold or loaned to other plantations. Loaning will give you the opportunity to gain work experience on other plantations until you return to me.
Male house slaves will help me dress and undress, clean my shoes, light my cigars, groom and saddle my horses and protect me from the hot sun. You will also provide me with sexual gratification as and when I desire.
Commandment 9: You are forbidden to practice your African religions
Myalism, Pocomania, Voodoo or Obeah are strictly forbidden. You will not worship or pray to heathen gods, idols or supernatural spirits. Your African beliefs in folk magic and sorcery are evil ‘black magic’. You will be severely punished if (a) you claim to have magical powers that heals, cures, bring good luck or cast off evil spells. (b) seen trying to make contact with spirits of the dead or burying charms for evil magical purposes. (c) seen engaging in human sacrifices i.e. eating human flesh and drinking human blood in the name of religion.
You will become Christianised by whatever means necessary, and taught to adopt a ‘proper’ form of religious worship. On Sundays, you will put on your ‘Sunday best clothes’ that I provide, and attend the Baptist, Moravian, or Methodist Church for religious instructions in Christianity from the ‘Slave Bible’ and special hymn book given to you.
You will learn the British/ European Christian mythical values, beliefs and rituals. You will symbolically drink the blood and eat the flesh of the God that we Christians worship. You will learn obedience and contentment with your menial, insubordinate situation. Menial as it might seem, your circumstances are far better now than it was in Africa. You should not strive for riches if you want to go to heaven. Internalise the Bible teaching that says;
“ I say unto you, it is easier for a camel to go through the eye of a needle, than a rich man to enter into the Kingdom of God” (Mathew 19.24) ; “Blessed are the poor in spirit for theirs is the kingdom of heaven” (Mathew 5.3); “Blessed are the meek for they shall inherit the earth” (Mathew 5. 5)
You will sing on Sundays:
“Lord, I care not for riches, neither silver nor gold, I would make sure of heaven, I would enter the fold. In the book of thy kingdom, with its pages so fair, Tell me Jesus my saviour, is my name written there”
You are forbidden to enter the Anglican or Presbyterian Church that I will be attending with my family. Our seats are reserved with my family name. There are no seats reserved in these churches for you. You will wait patiently outside to drive us home at the end of the service.
Commandment 10: You are forbidden to sing loudly or beat drums on the plantation
I do not want to hear any loud incoherent noises on my plantation at day or night, because I do not know what you are shouting about. Quiet humming or chanting during working hours is allowed to increase concentration and thus productivity.
I know you use drums in Africa to send coded messages to each other, so no beating of drums is allowed on this plantation at nights..
Commandment 11: You are forbidden to dance your African dances
You will not dance Etu, Dinki mini, Tambu, Gerreh, Kumina or any other cultural dances. I have observed some of your dances in Africa, where you become transfixed, twisting, turning and gyrating your bodies, eventually going into some demonic uncontrollable state, as if possessed by evil spirits.
The significance of the dances you perform is beyond my comprehension and you could be using the dance movements to communicate plans for revolt or arouse supernatural spirits.
Commandment 12: Health and Hygiene
You will be given a ration of soap or use quacu bush to bath in the river or tub. You should cover your bodies to avoid insect bites. Injuries and infections must be kept to a minimum. Small amount of European remedies are available. You can resort to your own herbal medicines for cure.
• Dehumanised Punishment for Disobedience
You must obey these rules and regulations that I have imposed on you at all times. They are important to maintain law and order on this plantation. If you do not comply, you will be severely punished.
Punishment will include: Flogging in public places – 50 -100 whip-lashes; undressing and ridiculing , breaking body fixed on a rack; wearing metal face and collar mask; branding with hot iron; ducking under water; slapping; kicking; tarring; cutting off an arm or leg; death by hanging from the cotton tree.
IMPACT
These cruel, unfair rules and regulations aroused feelings of anger, hostility, frustration, helplessness and hopelessness. Our ancestors experienced a loss of power and control over their lives, subordination, intimidation, discrimination, brutality, dehumanisation and injustice. Nevertheless they were determined to fight for their rights as human beings.
• African Lifestyles Before Enslavement
This was important aspect to explore, to gain further understanding of life in Africa, and the impact of the rules and regulations forcing them into accept a different way of life.
Names: Naming ceremony is normal practice, before or after the birth of a child. Each name has a meaning.
Languages: Different tribes have their own recognisable language.
Singing: Is a very important method of communicating; to praise their Gods; to demonstrate happiness or sadness or to tell a story
Beating of drums: Ashanti Drums used to communicate with the living. Drums used communicate with the spirit world and drums used for dancing.
Dancing: Dancing is embedded in their cultures. Etu, Dinki Mini, Tambu, Gerreh, Kumina were common dance styles. It is a very important method of communicating. They dance to entertain; when happy or sad; to demonstrate skills in hunting and killing animals; to worship and to tell stories.
Clothing: They don’t need a lot of clothes for fieldwork in hot climate. Semi-nudity and nudity were socially and culturally acceptable in some cultures.
They covered up the lower half of body (women- waist to knee and men- loin cloth). Some women wrap their heads. Beads are worn around neck to communicate age, sex, wealth, status and protection from evil spirits. Tribal marks on their faces are common and they walk bare foot.
Working hours: Start work early before sunrise – did not work in the mid-day sun.
Working groups: Hunted in family or communal groups and shared what they caught.
Women’s occupation: According to their knowledge and skills. Many worked in fields with other women, tending cattle and vegetable gardens. The wife of a Chief had servants, supervised female helpers and did very little work herself.
Men’s occupation: According to their knowledge and skills. Many self- employed hunter- gatherers, predators, crafters and traders.
Agriculture: They have good knowledge of farming, nature and the environment.
Accountability: To the Tribal Chief. No White overseers!!
Pregnancy and childbirth: Have as many children as desired to look after them in old age, but knowing that they would not all survive. High maternal and infant mortality. Strong maternal instinct /bond. Breast feeding is the norm. Children free to run around and play.
Food: As hunter- gatherers they eat fresh meat, fish and vegetables, berries and insects.
Accommodation: Mud huts, communes and family units
Rest and sleep: Flexible and adaptable as and when required.
Health and Hygiene: Bathe in the river. Use bush to lather/soap. Visits to the Bush Doctor/ Herbalist. Home remedies.
Relationships, Marriage and Family life: Tribal marriages and Polygamy allowed. Extended family is the norm. Community looked out for each other and helped each other. Respect for elders’ knowledge and wisdom. Children are valuable commodity. Free to choose a sexual partner.
African religions: Ancestral Worship – Libation is the norm. Myalism, Pocomania, Voodoo or Obeah accepted. They believed in the God of the Universe.
Ethical Principles of life: Human dignity, Mutual respect, Forgiveness, Caring, Compassion, Love, Peace, Tolerance, Patience, Understanding, Justice, Liberty, Trust, Physical development, Spiritual development, Graciousness, Self-awareness, Self–control.
• Knowledge and Skills Taken to the Caribbean
The Slave Traders and Colonialists viewed the Africans as savages and uncivilised. However African men and women were already educated (not formally as we know it today) and steeped in their national cultures. They had a history of proud and respected women. They were wise and knowledgeable people.
1. Agricultural expertise: Farmers, Herdsmen, Hunters, Bushmen, Fishermen.
2. Defenders/Protectors: Warriors, Commanders, Peacemakers, Kingdom, Tribal and Kinship leaders Spiritual leaders, Priests and Priestesses.
3. Athletic Skills: Sea-farers, Abseilers, Rock-climbers, Rafters, Acrobats, Canoeists, Runners & Jumpers.
4. Intellect/ Gnostics: Scientists, Philosophers, Historians, Mathematicians, Astrologists, Engineers, Navigators, Architects, Journalists, Herbalists – (Bush Doctors) Song writers.
5. African Religiosity: Ancestral veneration, Obeah men, Witch Doctors, Voodooists, Undertakers, Libationers, Divinists, Healers, Counsellors, Wailers, Mourners, Kumina, Myalism , Zion Revivalism and Pocomania leaders.
6. Merchant Traders: Traders in Food, Textile, Ivory, Gold, other Precious metals, Carving, Pottery Ironmongers, Human (slave) traders
7. Entertainers: Dancers, Drummers, Singers, Musicians, Fire makers, .Magicians and Tricksters.
8. Orators/ Communicators: Soothsayers / Griots, Story tellers, Game teachers, Camouflagers.
9. Skilled Craftsmen and Women: Blacksmiths, Stonemasons, Carpenters, Wood carvers, Basket weavers, Tanners, Cloth weavers, Spindles makers, Cloth dyers, Iron & wood tool makers, Dressmakers, Musical instrument makers, Jewellery makers, Clay potters, Hair braiders, Face painters, Mask makers, Rope makers, Cobblers/Farriers, Circumcisers and Midwives
10. Domestic Helpers: Nannies / Child carers, Breast feeding women, Bond servants, house servants Butlers, Cooks.
11. Family and community group advocates: Grandparents, Mothers, Fathers, Brothers, Sisters, Aunts, Uncles, Cousins, Friends, Tribal group leaders.
• Strategies Adopted to Survive Enslavement
- Exercised control of their destiny with positive mind and spirit
- Prayed to their Gods for freedom and peace
- Became resilient, defiant and fearless
- Not frightened of harsh punishment – prepared to die
- Remained focused, creative and resourceful
- Collectively learned a new language/dialect and dance style
- Secretly ridiculed and deceived their enslavers
- Developed community support networks within and across plantations
- Secretly controlled their reproduction
- Secretly practiced their African religion/spirituality
- Collectively planned their emancipation
- Exercised patience –‘ Watch – Listen – Wait’
• Abolition of Trans-Atlantic Slave Trade within the British Empire - Act passed in 1807
After nearly 400 years of struggle, in 1788 the British Parliament began to investigate the Slave Trade under pressure from Abolitionists.
Abolition came about from:
(a) Anti-Slavery Petitions to the British Parliament between 1792 –1832, led by William Wilberforce (MP) and other abolitionist, including Thomas Clarkson, Oluada Equiano, Ignatius Sancho, Elizabeth Fry, Elizabeth Heyrick, Rev.William Knibb and Rev.James Phillippo.
(a) From numerous slave uprisings in the Caribbean.
Enslaved Africans rejected the institution of slavery and the doctrine of White superiority from the start. They planned ‘Go slow’, damaged property, deliberate misunderstanding of instructions, planned liberation wars for freedom and justice, planned decoys, guerrilla warfare by maroons, slave rebellions during which they burned, looted, defied/spurn other land owners.
The Haiti revolution/uprising in St. Domingue from 1791 led by Toussaint L’Overture, brought freedom to thousands of slaves, defeating two French armies, a British army, a Spanish army and a local army of whites and coloureds. Independence was declared on 1st January 1804. Haiti became a Republic – the main symbol of freedom. 200.00 Africans and 100,000 French, British and Spanish soldiers were killed. Bussa and Nanny Grigg led an uprising in Barbados – 14th April 1816, and Jack Gladstone, the son of African -born Quamina – in 1823, led a rebellion in Demerara – British Guiana, because they felt the Courts of Policy and Planters were concealing information on Emancipation.
In Jamaica on Christmas Day, 1831, Samuel Sharpe, an enslaved African who learned to read and write and educated himself, later became a Baptist deacon. He encouraged his Congregation to stop working A revolt spread involving over 60.000 enslaved Africans. Properties worth £1,132,400 in five Western parishes were destroyed and over 900 enslaved Africans and 14 European planters were killed. Samuel Sharpe was tried in April 1832, found guilty of rebellion and insurrection and hanged on 23rd May 1832. A week after Sam Sharpe’s execution, The British Parliament appointed a committee to consider measures for the Abolition of Slavery.
ABOLITION
On 5th July 1833, Slavery was abolished in the British Colonies, and replaced with an Apprenticeship system. It soon became clear that in reality, this system served as a method to continue slavery.
As part of the Abolition Act, planters were promised £20.000000 worth of compensation. The enslaved Africans got nothing.
EMANCIPATION
Emancipation from chattel slavery in 1834 came about 27 years after the 1807 Parliamentary Abolition Act. However in Jamaica, due to the 4 year period of Apprenticeship imposed, full Emancipation was not granted until 1838.
On the 1st August 1838, thousands of African in Jamaica congregated in villages and towns to celebrate the end of enslavement.
Highlights of the Programme
The room was filled to capacity and the atmosphere relaxed, joyful and anticipatory as the song ‘Slavery Days’ by Burning Spear, a reggae artist, played quietly in the background.
The eclectic programme started with quadrille dancers entering and circling the stage, chained together, looking forlorn, and singing ‘Rivers of Babylon’ by Boney M.
A PowerPoint presentation on the Trans-Atlantic slave trade; Places in Africa where our ancestors came from; The Knowledge and Skills they took to the Caribbean; Insight into a “Slave Auction” ending with a Poem about a little slave girl, read by Selma Williams.
Poem - The little Slave Girl - by J Bowring – date unknown
Poor little girl, her hair is wool; And curl’d like rings; And black as ink; And yet her mother oft would think T’was very, very beautiful; And would not change that raven hair for auburn locks, however fair.
Poor little girl! Her ebon skin is darker than the autumn sloe; And yet she has a mind that know; And a heart to feel within; And God, who judges all at last, asks not their colour, nor their caste.
Poor little girl! She is a slave; like lambs at market; bought and sold; her little history soon is told.
Stripes – sickness – sorrow – and the grave; There sleep oppressor and the oppressed; And there the weary are at rest.
Dramatising the 6 Themes Relating to Slavery Experiences
The six themes relating to the Trans-Atlantic Slave Trade and our ancestors’ lived experiences of slavery were dramatised. Dancers divided into themed groups, shared their perceptions of how their ancestors’ would have reacted to plantation life. The Themes were:
Theme 1: Loss of Cultural Identity
Name; Language; Singing; Drumming; Dancing and Clothing.
Theme 2: Working Conditions
Working hours; Working groups; Male and Female Field Slaves; Male and Female House Slaves; Slave Auctions and Loans
Theme 3: Living Conditions
Accommodation; Food and Drink; Rest and Sleep; Health and Hygiene
Theme 4: Controlled Sexual and Reproductive Behaviour
Pregnancy and Childbirth; Children born into slavery; Relationships, Marriage, Family life; Selective
breeding/copulation
Theme 5: Supervision and Punishment
Surveillance/ Supervision; White Overseers; Black Overseers; Types of Punishment
Theme 6: Conversion to European Christianity
Banned African religions; Specific places of Worship; Baptism into Christian faith
Each story ended in despair as the narrators asked each other – What am I going to do? , This open question was spoken in different African languages, obtained from immigrants in our community who originated from different parts of the African continent. It was a challenging yet rewarding experience, as we all had to learn and speak in a foreign language, like our ancestors were compelled to do during slavery. Examples are given below.
Nke ihe anyi ga ime? (Igbo)
Tug wika a tia? (Kenya)
Ede na ye be ne? (Accan)
Na co sa la ni ni? ( Zaire)
Fi na fa ja nini? (Swahili)
Ki na a fe se ee? (Yoruba)
Watin we ge for do? (Sierra Leone)
Qu’est ce que nous ferons? (Ivory Coast)
Loo may gunna def? (Wolof – Senegal)
De a mun yung ke? (Liberia)
Tugenda Ku Kola Kyi (Luganda-Uganda) (ky pronounced chi)
Wan owot timo ngo (Lango – Uganda)
Wa bi ceto ku timo ngo (Acholi – Uganda) -“c” pronounced cha, che, chi, chu ceto = cheto. sometimes “r” instead of “t”
In our familiar Jamaican dialect Ah wah wi a goh duh? (Jamaican)
In answer to that question, the dancers seemingly accepted their fate, and in a more strategic and supportive manner, responded in English by saying “I have no choice but to outwardly conform to survive. I will maintain inner strength. I will sing and dance in my mind, to keep my spirits high. We will support each other in our struggle to maintain human dignity. We will never forget who we are and where we come from”.
Singing and dancing featured highly throughout this performance.
This was to reiterate it’s acceptability since it was thought to increase productivity and mood. Singing lifted our ancestors’ spirits and served many other purposes in their own interest. Songs became the vehicles for communication, passing messages, commenting on situations and even ridiculing the masters and the ‘Man with the WHIP’. As a precaution, names were avoided, for example a song about a bird, sung vigorously had nothing to do with birds, but what the bird represented.
Singing was also important in the rituals surrounding death. Death was a happy prospect of reunion with their ancestors. Funerals and death ceremonies were allowed without interference. Music played an important role to comfort the bereaved; to cheer and to help the departed spirit on its way. ‘Set up’ held on – Night of death, the 9th Night, 13th Night and 40th Night, included a lot of singing.
We therefore included folk songs relevant to each theme and invited the audience to sing along with us. These were: Chi Chi Bud O; Riva Ben Cum Dung; Day O; A Manual Road; Evening Time; Brown Skin Gal; Sammy Dead; If Yuh Waan Fi Hear Duppy Laugh and Dip Dem Bedward.
We choreographed dances to Moonshine Tonight and Dis Lang Time Gal folk songs, and danced the quadrille, accompanied by traditional and contemporary recorded music. For example – The Pass Through; Shimmy and Twirl; Entrance Wheel; Figure of 8; Men Visiting; Exchange Partners; Heel and Toe Circle Dance; Star Formation Circle Dance; Progressive Greet and Twirl; Cross Over Chains; Twist and Twirl; Changing Bases; Kaleidoscope; Vertical and Circular Maypole, Grand Chain and Extended Greeting, were all danced gleefully in a variety of colourful costumes.
We acknowledged and Honour British and Caribbean Abolitionists, named and unnamed. William Wilberforce; Thomas Clarkson; Oluada Equiano; Ignatius Sancho; Elizabeth Fry; Elizabeth Heyrick; Rev. William Knibb ; Rev. James Phillippo ; Toussaint Louverture ; Bussa and Nanny Grigg; Jack Gladstone, Kofi (Cuffe), Nanny of the Maroon, Samuel Sharpe were specifically mentioned.
We selected 2 poems that were uplifting and celebratory.
1. To celebrate Triumph over Oppression:
Poem - Still I rise
By Mayo Angelou
Read by Sheila
You may write me down in history with your bitter twisted lies.
You may trod me in the very dirt, but still, like dust, I’ll rise
Does my sassiness upset you? Why are you beset with gloom,
‘Cause I walk like I’ve got oil wells, pumping in my living room.
Just like moons and like the sun, with certainty of tides.
Just like hopes springing high, Still I’ll rise
Did you want to see me broken? Bowed head and lowered eyes.
Shoulders falling down like teardrops, weakened by my soulful cries.
Does my haughtiness offend you, Don’t you take it awful hard, ‘cause I laugh like I’ve got gold mines, diggin’ in my back yard.
You may shoot me with your words, You may cut me with your eyes,
You may kill me with your hatefulness, but still, like air, I’ll rise
Does my sexiness upset you? Does it come as a surprise, that I dance like I’ve got diamonds at the meeting of my thighs?
Out of the hurts of history’s shame, I rise.
Up from the past that’s rooted in pain – I rise.
I’m a black ocean, leaping and wide, welling and swelling I bear the tide. Leaving behind nights of terror and fear, I rise.
Into a daybreak that’s wondrously clear, I rise.
Bringing the gifts that my ancestors gave, I am the dream and hope of the slave. I rise, I rise, I rise.
2. To Believe in Yourself:
Poem - Our Deepest Fear
By Marianne Williamson (1992)
Read by Pauline
Our deepest fear is not that we are inadequate;
Our deepest fear is that we are powerful beyond measure.
It is our light, not our darkness, that most frightens us.
We ask ourselves, who am I to be brilliant, gorgeous, talented, and fabulous? Actually, who are you not to be? You are a child of God.
Your playing small doesn’t serve the World.
There’s nothing enlightened about shrinking so that other people won’t feel insecure around you.
We are meant to shine, as children do. We were born to manifest the glory of God that is within us.
It’s not just in some of us; it is in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same.
As we’re liberated from our own fear, our presence automatically liberates others.
Some photos of the event in different costumes
A collage of images representing different aspects of our performance in a variety of costumes.
Acknowledgements
A special thank you to Mr Desmond Clarke – Who inspired me to take the quadrille further; To Cliff Purchase who presented information on the Trans-Atlantic Slave Trade; To Pat Grant who gave the Vote of Thanks, and Felix who provided some drumming background music.
JANUKA Quadrille Dance Group would like to acknowledge the support of family and Friends of JANUKA, who have helped to make this event possible.
Thanks also to all our guests for coming, energetically participating and encouraging us to continue to provide education an entertainment that promote our culture in a positive, dynamic and proud way. May you all be truly blessed.
The evening ended with a raffle, a finger buffet, refreshments and networking.
(Updated 2025)