The Peoples National Party on the Issue of Touched Pork

Yekum purkan min sh maya May salvation descend from heaven! By Basil Fletcher The Peoples National Party on the Issue of Touched Pork In whose interests? 1 On Party Ideology 3 My Expulsion from the Peoples National Party 5 Group Chairman Ras Okonkwo and The Case of The Flying Dishes 6 Old Aunt May and the Tours of Demons 9 The State Of Confusion of Branch Secretary Miss Pitt 11 Comrade Quary Gaylight and the Case of the Super Lepers 13 Comrade Ras Reb Shmulik and the young Comrade Ras Cantor 15 The Peoples National Party on the Question of Political Victimization and Reveng e 17 The Young Deacon on the Question of Touched Pork and Beans 20 Dem Fi Run Dem! 21 On The Community Notice Board 22 The Peoples National Partys Commitment to the Jamaican People in a Period of Cris is 23

In asking myself, how a political party, in this case the Peoples National Party at both the constituency and divisional level could facilitate its members and o ther citizens in developing their sense of being, the issue of Old Aunt Mays touched pork cooking on a Saturday evening, came to my mind. However before exploring this question of touched pork, I want to stick a bit more on the question at hand, i.e. the individuals sense of being. If a person is to de velop a sense of being, that person needs firstly to recognize that he or she ex

ists, secondly that he or she is an unique individual, different from all other persons. In short that given individual has to develop a sense of individuality and at the same time seeing his or herself as a part of a wider community, a soc ial being. It is my view, that, the development of an individuals sense of being, is inconceiv able without the right and freedom to express ones individuality, and it is here that politics comes into the mix, namely freedom to express ones individuality, is contingent on ones access to the means and or channels of expression/communi cation and it must take into account the question of control over and of these m eans or channels of self-expression and communication. Are these means or channe ls of expression controlled in favour of the individual, the community or in fav our of some given type of elite (person, class or institution)? In whose interests? How and in whose interests are the conflicts between the individual expression of being and the interests of the community resolved and what is the role if any of the community party organization in the resolution of these conflicts? The case s listed below came to my mind:1. Old Aunt May who lives in a home, neighboring a Rasta man on one side an d a Seven Day Adventist on the other side, in addition to a next Seven Day Adven tist, living whose home is directly connected but at the rear of Old Aunt Mays ho use. Aunt May loves cooking her touched (stale) pork, which has an overpoweringly strong pungent odor, which is quite repulsive to all three of her neighbors. In whose interests should the conflict over the odor from the cooking of touched por k be resolved? Does the community party organization has a role in the resolution of this matter? 2. Mr. Paul Blondie operates a small factory in the community. Mr. Blondies factory employs some fifty workers, however Mr. Blondie has a strong preference for brownings who he employs to fill all the visible position and in administratio n. Mr. Blondies preference of brownings has led to a conflict with the community. Ones it can be proven that Mr. Blondie is not practicing discrimination, does Mr . Blondie has a right to employ who he wants to fill whichever position in his o rganization? Does the community party organization has a role to play in finding a resolution to this conflict? In whose interests should the conflict be resolv ed? 3. A Seven Day Adventist , living in the community of Filler, is surrounded in eight directions by ardent Sunday Worshipers who cook communal quantities of touched pork in a rotating shift like manner on the weekends. This Seven Day Adve ntist of forty five years standing in her Church, feels abused, victimized and v iolated, by the overpoweringly strong pungent smell of touched pork all weekends . She has reported the matter to the Citizen Association and to the Peoples Nati onal Party group chairman, who is also a long standing Adventist. Does the Peopl es National Party group chairman in the community have a role to play in the res olution of this issue? In whose interests should the conflict be resolved? 4. The residents of the middle income community of Reather in the constitue ncy of South-South East Kingston, are up in arms about two of their male neighbo rs who have a tendency to walk arms in arms and showing significant mutual affec tion. The residents of Reather feel that such open display of affection between two men is not only unsightly but is not good for the young boys living in the c ommunity? The Reathers Citizen Association has called an emergency meeting and th e Chairman of the Reathers Peoples National Party Group, who is also a Deacon at the Missionary Apostolic Church in Reatheris invited to address the meeting. Does the Chairman of the Reathers Peoples National Party Group, has a role to play in seeking a resolution to this conflict? In whose interests should the conflict be resolved? 5. I am also a resident of the community of Reather in the constituency of

South South East Kingston, and a long standing Member of the Peoples National Par ty for the last thirty six years. When I am walking on the road in sight of any of the two homosexuals, I in a loud and bellicose manner cross to the opposite s ide of the street, clear my throat in an even louder manner and spit in the most aggressive manner that I can muster. I am expressing myself. These actions of s elf expression has led me into conflict with the community, which feels that I m anifest the most primitive type of homophobia, and the Chairman of the Reathers p arty group, who is also a Deacon at the Missionary Apostolic Church in Reather has openly criticize my actions at the last monthly group meeting with the support of the other members of the group. Do I also not have a legitimate right to self expression and should the party group have any concern about how I decide to ex ercise my rights? In whose interests should the conflict be resolved especially since none of the two homosexuals have made a complaint? While it maybe possible for the Group chairman to invite any of these two to address the Mens Group of M issionary Apostolic Church in Reather where he is a Deacon, does he as Party Cha irman has any right or authority to invite a homosexual to address the Reathers P eoples National Party Group? In whose interest would be such an invitation? On Party Ideology The question in my mind is the issue of the development of a more inclusive unde rstanding of Human Rights and the bring to the fore of tolerance as a vehicle or t ool to aid in the resolution and or prevention of conflicts at the divisional an d constituency levels of the Peoples National Party. How does party ideology dea ls with the nuances and difference between the concept of acceptance and the con cept of tolerance, especially since tolerance does not necessarily mean or imply acceptance nor does acceptance necessarily mean or imply acceptance. I accept V aul Capecod as my nephew, however I am not tolerant to his weed smoking habits. What role do the concepts of tolerance and acceptance play in developing a more em bracing and richer party ideology especially in tweaking out that more inclusive u nderstanding of Human Rights? Is it possible for there to be areas and shades o f differences in the ideological positions and approaches between the national a nd or parliamentary party and the constituency party organization? If there are such differences, should they be existing in the realms of possibility or in rea lity, should these differences be repressed, tolerated or encouraged? What would be the possible implications of the encouragement or tolerance of con stituency originating and or originated positions and ideological approaches on the Peoples National Party as a national organization, how would these ground up approaches and outlooks influence the ideological position of the national part y itself. In my view, it maybe concluded that the concept of the right of the individual and the concept of tolerance may act in unity to promote a persons sense of being or act in conflict to undermine the persons sense of being. If such is a valid conclusion , then in my view it questions the degree of freedom the constituency and or divis ional party organization has to interpret both the implicitly and explicitly state d positions and policies of the Peoples National Party as a national organizatio n, in such a manner that seeks to enhance the individuals sense of being . If the r equired degree of freedom to interpret exists then the Chairman of the Reathers Peo ples National Party Group , who is also a Deacon in the Missionary Apostolic Chu rch in Reather, would not only have a most important role to play in the communi ty of Reather, both in developing the partys organization among the people and fa cilitating individuals to become the best they can be as individuals, but also w ith time he could become a most important source and expert of the ideology and practices of the Peoples National Party. It is here in such cases as with the co mmunities of Filler and Reather the question of ground up ideological approaches a nd positions become most real. Taken to its logical conclusion, such an argument once accepted must also lead o

ne to ask oneself if a Peoples National Party with an ardent pro Touched Pork wing and an equally militant anti Touched Pork wing would be more or less representati ve the ordinary Jamaican people. Could Father Ho Lung with his known anti-aborti on stance be a comrade in good standing in the same Peoples National Party as Co mrade Karl Mayflour who is known for his most vigorously promoted pro-choice sta nce? Would such a blend of opposites make the PNP more PNP or less PNP? There is a view that the recognition or none recognition of an individuals rights is conditional and that the rights of some individuals are of a superior qualit y than the rights of others, depending on the persons class background, race, gen der, status, institutional support etc. If such a view is left unchallenged, the n would it not be the same as saying that since there are superior and inferior individuals, there must be superior and inferior constituencies and Members of P arliament? In short not only are gays inferior individuals to lets say straight wankers, Old Aunt May with her touched pork cooking habits inferior to her Seventh Day Adventist neighbours, Comrade Father Ho Lung superior to Comrade Karl Mayfl our, but also that the Hannah Town Division is inferior to the Ligeanue Diovisio n, the South St. Andrew Constituency inferior to the South St. Catherine Constit uency with a never ending list of superior and inferior individuals, communities , divisions and constituencies. Could the Peoples National Party remain the Peoples National Party while at the same time accepting the view that the rights of individuals are conditional, whi le accepting the view that some individuals have superior quality rights than ot hers, and that the being of one individual might be inferior or superior to the bei ng of another; without also accepting the Legitimacy of the Discrimination of Man By Man both as a doctrine and as a formal partys position? Would it be correct for our esteemed leader Comrade Portia Simpson Miller to see k to bar Comrade Dr. Gary Gaylight, the son of a domestic helper, from holding a ny given position in the party or in the government on the grounds that he is ga y, and loves wearing pinks socks and pink and yellow neck ties, and still remain the esteemed leader of the Peoples National Party? Should Comrade Dr. Gary Gaylight (a real butterfly) , the son of Aunty Mattis yo ur former domestic helper, be named the Minister of Information, would it mean t hat the Peoples National Party is on the borderline and is hanging out with Shabba dah the ruler of the kingdom of butterflies? Or would it not mean that by promot ing Comrade Gary Gaylight to the position of Minister of Information, the Party and Government of The Peoples National Party accepts Comrade Dr. Gary Gaylight , the son of Aunty Mattis, your former domestic helper, as an equal and duly qual ified and competent human being? Would it mean that Comrade Gary Gaylight rights are superior to mine, the person who spits and crosses to the other side of the street when he sees Gaylight or any of his bothers of the flesh? Is Comrade Gary Gaylights rights in any way infe rior or superior to the rights of Old Aunt May to cook the touched pork which is d riving her Seventh Day Adventist neighbors mad and plagued with nightmares of ho rned black pigs walking upright on their hind legs chasing at them? Should not t he Peoples National Party see us and accept us as three very different but equal human beings and comrades? Would such an approach retard or advance the proces s of developing party ideology both at the national and at the constituency leve l? My Expulsion from the Peoples National Party Should as a member of the Peoples National Party, I decided not only to light up nuff fire not only on Comrade Gary Gaylight, but on all the butterflies in and ou tside of the party, should I not immediately be expelled from the Peoples Nation al Party and all its affiliate bodies?

The fact that I have a dog at home, does not mean that I think that all dogs are the same or that all dogs are mine. To differentiate my dog from all other dogs , I gave my dog a name, note its habits, colour, ensure that it baths regularly and bestow on it (at least in my mind) a sense of personality and individuality. The individuals right to expression and to a sense of being is part and parcel o f what makes him a human being and as an individual unique and different from ev eryone else. By calling that individual (Dr. Gary Gaylight) a butterfly, am I not putting the person into a group or class of creatures, within which it is impossible or nea rly impossible to distinguish one from the other? For most persons it is impossi ble to distinguish a male butterfly from a female butterfly. Thus by calling Dr. Gary Gaylight a butterfly, am I not robbing him of his individuality and his se nse of being, denying him of his right to self expression (which would make him an individual)? Is there room within the Peoples National Party of Norman Manley for individuals who seek to rob others of their sense of being and their right to self expression? Could a divisional or even a constituency party organization support the lighting of fires on those deemed to be butterflies? Was it not there fore correct for the Chairman of the Reathers Peoples National Party Group, who i s also the Deacon of the Missionary Apostolic Church in Reader to race me up? This argument also holds true, in relationship to those who cook touched pork. The preparation of touched or fermented food, meat or fish is a cultural practice whi ch links those involved, with their African Roots and with the African continent itself. Fermented (touched) food is consumed in all countries of Africa, be it South Africa, Nigeria, Egypt or Sudan, Christians or Muslims. By trying to stop Old Aunt May of her right to cook her touched pork is one not also trying to rob her of her right to self expression as a person of African descent? Does a comra de who is a Rasta or Seventh Day Adventist have the right to restrict or redefin e Old Aunt Mays sense of identity? Is it possible for Aunt May to be a good comra de although she loves cooking touched pork? Should membership of the Peoples Natio nal Party be restricted to Italists and Vegetarians? The process of developing and or enriching party ideology is a complex on going process , which takes into account the daily experiences of the party as an orga nization and most importantly the experiences of its members and supporters. It is a very dynamic process in which there are but a few constants, a process guid ed and directed by the founding principles of the Peoples National Party. Basil Fletcher Group Chairman Ras Okonkwo and The Case of The Flying Dishes The village of Mongo Walk, has for decades if not centuries, has been for all pr actical sense and purpose, cut of from civilization. It only connection with the outside world is a dirt track which hugs the sloping mountain of John Crow Hill for ten miles, which then connects to another dirt path through the picket bush for another five miles, before reaching the narrow cratered road which leads to the town of Baka Hill. The residents of Mango Walk, retire to their verandas at the chorus of crowing rosters in the evenings and start their days when the sym phony of crowing rosters accompanied by the song birds in the mongo, guinep, ack ee, breadfruit and almond trees. Even the return of the Wanderlust, the young man who was deported from the Unite d States and found refuge in his great grandmothers termite ridden wattle and dab hut, did not disturb the deep and tranquil slumber of Mango Walk. However for some weeks now, there appeared to be an added vigor and new venom in the regular Sunday morning domestic arguments in several of the home in Mango W alk, along with stories of several upstanding men running from their homes with

companies of flying dishes racing to catch up with them. Whispers have it that a n increasing number of wives have thrown away the keys to their shops in the sin k hole at Bruk Neck Stone. The crickets and grass hoppers which hang out in the bushes near to the homes, have been reported as saying that, many of the men of Mango Walk, both young and old, the respected and the despised, have come down w ith a strange fear of peeing, as if demons have infested their instruments of ex ploration and examination with forks of fire. It was on a morning like this, that the villagers saw the strange sight of Group Leader Ras Okonkwo, Branch Leader Ras Mbaino and Pastor Alfrid Severview gather ed under the hugh cotton tree near the grave yard, in a most heated conversation , with their hands outdoing their tongues in the uttering of words and the makin g of points. It is well known that while Group Leader Ras Okonkwo, Branch Leader Ras Mbaino and Pastor Alfrid Severview are brothers, they since their days of youth avoided each other to the best of their abilities and should any of them cross paths it would always be accompanied by shouts of Demon!, Blood and Fire! and other words of healthy and vigorous greetings. Rumors have it that Branch Leader Ras Mbaino in his days of youth would pick all the green and turn mangoes to make pickles, an action which greatly perturbed R as Okonkwo who loved eating ripe yellow or orange mangoes. Pastor Alfrid Severvi ew, their elder brother tried to make peace, but in doing so invited them to din ner at his home to talk over it on the very day that his loving wife Tia by chan ce was cooking touched pork and broad beans. Hell broke loose and from that day, e ach brother went his separate way, meeting and started to greeting each other in the most vigorous manner:- Demon! , Blood and Fire! For Group Leader Ras Okonkwo, Branch Leader Ras Mbaino and Pastor Alfrid Severvi ew to be seeing together in one place without demonstrating who can greet the ot her with the loudest and most hearty:- Demon! , Blood and Fire!, is stranger than se eing a dog walking unaided on its hind legs, and yet stranger is to see them try ing to come to some form of understanding or agreement over anything. We have to get her out of the village, Branch Leader Ras Mbaino was saying. If we d o get her out, the women will not go and try to find the shop keys , he continued . A word of truth , interjected Pastor Alfrid Severview, Even I could not say it be tter, can you imagine, it is more than two months now that my Tia threw her shop key into the sink hole. I cannot deal with this thing any more. Group Leader Ras Okonkwo pulled at his long grayed bread, shaking his head,, then put in I have s een everywhere the same problem to, but I have to look at it another way. It wa s not Mad Mavis who came to us, it is we who go went Mad Mavis. Pastor Alfrid Severview, hit his thigh with his folded fist most angrily, You get ting mad or something. The woman is not only mad, but also wicked. She is from t he pits of hell. How do you feel when you try to pee. It is like touching a piec e of hot coal with your finger. The woman is wicked I am telling you. Branch Lead er Ras Mbaino, shock his head in firm agreement, I have been visiting Mad Mavis f rom we were children, and nothing like this ever happen before. That means that Mad Mavis must have done something, or we would not have this problem. It is the demons in her that cause her to do us this wickedness. It is because she is ang ry that we only visit her when we want that thing, and none of us want to live w ith her. But she must be getting double mad, could I ever leave my nice and beautiful Tia, and go and live with Mad Mavis? asked Pastor Alfrid Severview. It is true that wa s Mad Mavis who first carried me above the trees and beyond the hills, but she i s mad, how can anybody who have sense marry her?

But Alfrid, you are a pastor, you are married, should you not have given up flyin g over the top of the mango trees with Mad Mavis? Asked Group Leader Ras Okonkwo . Pastor Alfrid Severview, again hit his thigh with his folded fist even more an grily. I tell you that this man must be madder than Mad Mavis. First you know tha t a wild horse gives a sweeter ride than a tame horse, bush meat taste better th an any other kind of meat. Is let, Mad Mavis let out my secret. You know how lon g I have been eating that bush meat and nobody knew? You know how long I have be en riding that wild horse and nobody knew? Is shame the woman shame me. Stop the long talking; we have to get rid of this woman. She is of the devil hims elf, Babylon sent her to mash we up, stormed Branch Leader Ras Mbaino. I cannot dea l with this long talking thing, it is action time. Now all the women know our busi ness. But then again, if we should get rid of Mad Mavis, what will we do when th e women lock shop because they are vex about anything? Maybe you should carry he r to the doctor also, Alfrid! Whose business the women know about, mine or yours? Asked Group Leader Ras Okonkw o angrily. I stopped visiting Mad Mavis from the time I settle down with my Queen , it cannot be Mad Mavis fault, first, she did not visit anybody, it is we who v isited her, and secondly we have to ask ourselves which new person visited Mad M avis. Somebody must have visited her with something in order for her to be able to give it out again. And you Mbaino have a good woman at your house! How can you call yourself a Rasta Man and still be playing in dolly house? It is full time cut out this nastiness! I am to carry Mad Mavis to the doctor? asked Pastor Alfrid Severview. I have my wi fe and me to carry to the doctor Easy no need to fight, I will talk to Queenie about it and if she agrees, we will carry both Mad Mavis and Wanderlust to the doctor. I will pay for Mad Mavis but you Alfrid and Mbaino must pay for Wanderlust stated Group Leader Ras Okonkwo. Alright, I and Mbaino will give you the money to take Wanderlust to the doctor. B oth of you can stop by my house for dinner this Sunday evening, stated Pastor Alf rid Severview. Both Group Leader Ras Okonkwo and Branch Leader Ras Mbaino looked at each other and then at their elder brother and erupted in a loud belly hurti ng laughter. Steamed touched pork and broad beans? At this point even the birds st opped creeping, all voices and work in the village ceased, such a sight, such an occurrence, such an event, could not be real. The dogs rubbed their eyes with t heir paws and the cats were seen rubbing their ears, asking themselves if they w ere still of this world. Even the lizards walked up and touched the cats, just t o check if they were still here on earth. Old Grand Mother Dora, the former and founding secretary of the Mango Tree Villa ge Peoples National Party Group, who was bent by her husbands grave, in prayer, o verheard the entire conversation between the three brothers, and murmured to her self that both Mad Mavis and Wanderlust must be angels in disguise to bring thos e brothers together to talk about anything. And that Group Leader Ras Okonkwo wi th all his distance and wall about himself was not such a bad person after all. I will help the women to find the shop keys, and then just maybe I will be able t o get the women, to force the men to help Wanderlust to fix up the old house and to get some yam head and cassava slips to plant. Just maybe I can do that. I mi ght have to find a way to talk to Group Leader Ras Okonkwo and Branch Leader Ras Mbaino before they start quarrelling with each other again, Old Grand Mother Do ra said to herself with a toothless grin, with the fighting spirit of a true eve n though old comrade. End Basil Fletcher

Old Aunt May and the Tours of Demons Old Aunt May woke up that Sunday morning with a spirit of vexation, a vexation c aused by the news she received the Saturday evening before. She was told that yo ung Comrade Gary Gaylight would be leading a house to house tour with the People s National Partys Member of Parliament through the community, to be followed by a house to house tour of the Jamaica Labour Party candidate Mrs. Vest, next week Friday. That tour would be led by Miss. Pitt the young and uppity Seventh Day Ad ventist who lives next door. Apart for a little arguments with Miss Pitt from time to time about the cooking of touched pork, she did not have a problem with Miss Pitt. In fact Miss Pitt remi nds her of herself when she was a young woman. Old Aunt May smiled at the memory . As for Comrade Gary Gaylight, he was ok, a very helpful person, and bright lik e the Morning Star. Aunt May just wished, with all her soul that a young and bea utiful woman like Miss Pitt would catch his eyes, and lead him away from the typ e of life that he is living. She could imagine the lovely children, they would p roduce, and the sound of children playing next door. No, the problem was not with either Miss Pitt or Comrade Gary Gaylight, the prob lem was with the politicians they would be carrying into the community and into her house. It was the confusion and divisions that these politicians carried wit h then that upset her the most. Even the idea of getting ready to go to Church d id not sooth her mind. Those blasted politicians. Every five years they would co me and carry the demons of hell with them. She did not mind cooking a little extra steamed touched pork and broad beans, to s hare with the Member of Parliament or with the JLP candidate Mrs. Vest, they alw ays loved her cooking, only Miss Pitt behave as if she was born in England and d id not eat steamed touched pork and beans. What she did mind, was the choices they carried with them. They always have a little something to leave with her. If she does not accept the little something if would appear as if she is against them, if she accepted the little something, it is like she sold her vote. If she sells her vo te for the little something then she gives up her right to argue with them about th e fixing up the road, bushing the place or about anything because she would have already got something. The Devil has always worked it out, that these politicians come around when things are at their hardest, when people are in the greatest n eed. She could imagine the smell of curry chicken back taking over from the smell of ca llallo or cabbage, coming from her neighbors houses during the week. One could al ways tell when the little something pass through the community, from the smell of the pots. All those who use to complain about the pot holes in road, start to si ng Calypso songs and dance old time music. That little something really change the way people see things and clean off the memory plates. It makes the pot holes i n the road vanish in tin air. Yes, Old Aunt May, was glad that at last the boys on the street corner will get to get to taste some curry goat, some of them for the first time in five years. She was glad, that domino sets would be bought, tables would be made, and some b oxes beer, bottles of rum and soft drink would come out to quench the young peop le thirst. Mr. Chin wholesale shop must do good business; Mr. Surecut the carpen ter will not have hands to build domino tables and benches. If only they would n ot bother with the loud music, she just could not take the boom- boom sound at h er head during the nights. She did not mind that some people would get some gree n Tee shirts and others would get some orange or yellow Tee shirts. God knows th

at cloths are hard to buy and the people hardly have anything to wear. What upset her, is that when these politicians come, it is like wasps and bees s tart to war with each other. People who use to live loving with each other sudde nly discover that their neighbors have some type of leprosy and should not be li ving next to them, one brother suddenly discover that his brothers lip are too bi g and his nose too wide for them to be brothers, good friends suddenly discover that their best friends had been eating off all the touched pork and broad beans, while they had empty plates in their hands waiting for some of the food. Only De mons could cause such confusion and problems. Old Aunt May thought about her Church again. She would get ready and go. Maybe s he could talk to Comrade Pastor Glenroy East about the impending arrival of thes e demons to community. A week or two of chain fasting might bound those demons a nd put them back into hell. Yes, Comrade Pastor Glenroy East has his orange Tee shirt and goes as far as the arena to conference, but he does not deal with fool ishness and also hates when these demonic politicians set foot into the communit y. It is he who gets the extra work of putting back brothers together, healing w ounds and at times burying the dead. Pastor Glenroy East surely will help; maybe he will start five weeks of chain fasting instead of two. Old Aunt May sighs, s he is a bit old for long fasting, but she surely will try her best. Basil Fletcher

The State Of Confusion of Branch Secretary Miss Pitt Branch Secretary Miss Pitt heard the faint blaring horns of the slowly approachi ng garbage truck, several blocks away. At first she felt very happy that they were coming. The garbage bin at her gate has over flown its rims, and a mountain of garbage was formed next to it. Every morning Branch Secretary Miss Pitt had to get up very early, to sweep up the thi ngs the dogs had taken from the pile, and to ensure that she picked up the shred ded pieces of unmentionables, before any one came out. It was a most unpleasant ta sk. Yes she was glad that the garbage truck was coming. Today was a Sunday and Group Chairman Gary Gaylight had and Ras Yusuf Far I was not yet back from the country This means that the garbage men would not have anywhere r to quench their thirst, it was a very hot day and the n top of them. gown to visit his mother where had a small farm. else to stop to get wate sun was standing right o

The thought angered Branch Secretary Miss Pitt. She was glad that the truck was coming to take away the garbage, but the idea of giving the garbage men water in her good glasses really upset her. She did not even like to look at them. They always seem so dirty, smelly, sweaty and stink. A person could get an infection just by looking at them. Why that blasted Group Chairman Gary Gaylight had to go to his mothers house today? Is he not a big man? Is he sort of mamas boy? And that R as Yusuf Far I and his going to country every week. He must be haunted or somet hing. She thought to herself. She could not stay in her house and not come out. If she did that and Old Aunt M ay heard about it, for weeks she would have no peace of mind. Old Aunt May was v ery sharp with her tongue and was not afraid to speak her mind. Sometimes Branch

Secretary Miss Pitt, thought that it would be better for her to leave this comm unity and move somewhere else. After all she is twenty five years old, she has a degree and is in a good job, here she felt like a little girl in her mothers hou se and with two big brothers on her shoulders. If a young man comes to visit her and if he did not fill the eyes of Old Aunt May, it was a problem. Old Aunt May and Group Chairman Gary Gaylight would be at her throat, asking her what type o f Buttu that she has coming to her house and Group Chairman Gary Gaylight would be on her case about how she must uplift herslf and not pull down herself. The worse thing is that Group Chairman Gary Gaylight have no use, she could strip herself naked in front of him and he would not know. The truth though is that they took care of her. When Ras Yusuf Far I returns fr om the country, her little box with pumpkin, watermelon, onions, pepper, thyme, ya m, cabbage and other food kind, would always be there ready for her. Group Chai rman Gary Gaylight ensured that she did not have to fight to get on the bus in t he mornings, he had one of his friends pick her up in the mornings and if she want ed, pick her up after work. And if she did not feel well or felt sick in any way Old Aunt May would be over her bed like a setting hen. Sometimes she has to hid e her feelings when she was not feeling well. They took good care of her and thi s is another reason why she was angry about the garbage truck coming. Can you imagine me giving those garbage men water out of my good glasses? I would have to throw them away after they are finished drinking. look at their clothes, it looks like something John Crow took out warrant to get them back. And Lawd, th e hands them, those hands to touch my clean and new glasses? And who is going to pour them the water? Me? Jesus have mercy on me! She thought to herself. She was not going to let them touch her water bottle, and sure as hell she did n ot want to go anywhere near them to pour the water. A person could get a very se rious infection by being anywhere near those people. She did not mind the garbag e truck driver, he was clean, and he was a Seventh Day Adventist, who worshiped at her Church. But if she gave him water, she would have to give everybody water . And she cannot give ask him to get out of the truck and serve water. It just w ould not look right.But how does he work with those people and how does he drive such a truck. He and John Crow must have the same type of stomach. She thought to herself. You know what; I am going to Mr. Chin wholesale, by the time I get back the truck must pass by then. This way Aunt May will not be able to tell me about garbage men being people, and ask me about what I would do without garbage them. And Gro up Chairman Gary Gaylight is not here to see a thing and give me any lecturing. B ranch Secretary Miss Pitt took up her hand bag and raced to through her front do or, slaming it behind her. Basil Fletcher

Comrade Quary Gaylight and the Case of the Super Lepers In recent weeks, both the print and electronic media have been reporting that a section of the town was taken over by a set of super lepers who had very marked nocturnal traits. Unlike ordinary lepers, researchers had found that the particu lar strain of the bacteria which infected these individuals and resulted in thei r state was abnormal in its impact on the person. Infection could be transmitted by sight, by contact, by smell and by proximity. The super virulent nature of t his affliction caused panic among the public and had the city fathers wringing t heir hands and brushing their bald heads in despair. Last Sunday Comrade Quary Gaylight and Comrade Deacon Makehaste were sitting in a small caf after having a snack, right after Mass. To their surprise and deep sh ock, they saw one of these super lepers on the other side of the street, stoning cars and creating general mayhem. Comrade Quary Gaylight conscious of his own a ffliction with a milder form of leprosy, asked:- Comrade Deacon, why is it that t here is no one around to remove that person, his presence and actions must be a ca use of grave concern to all? Should you try to remove that leprous person, you could be accused of discriminat ion; responded Comrade Deacon Makehaste. Can you imagine the public outcry should I try to take that person away? Deacon discriminates lepers in town centre!, that would be the headlines. How could I face the congregation? How could I enter the constituency? Worse of all he is a super leper. Can you imagine a Deacon who is a leper, much less a super leper? continued Comrade Deacon Makehaste. But Comrade Deacon, he make all lepers look bad, even those who are only mildly a fflicted; state Comrade Quary Gaylight. Look at me, people has just started to acc ept me. Now super lepers like him could cause people to put me in the same boat as that super leper. Do you know how hard I have worked to ensure that my infect ion does not become viral? I spend my mornings lifting weights, my lunch time i n karate classes, my evening joggings, and I wear only the most macho clothes in public. Even my shoe is of the Murderer brand. The only problem I still have is w ith my addiction to my pink socks, my pink bikini briefs and my pink and yellow neck ties and I am working very hard to overcome those addictions; moaned Comrade Quary Gaylight. Comrade Deacon stated firmly:-Oh come on, Comrade Quary, how could anyone in a sa ne mind confuse you with a super leper. You are bright, you drive the latest Mer cedes Benz, you own a town house which you have rented out and you have just bou ght a house on the peak of Blue Mountains, in addition to the five hundred foot yatch you have in the harbour. You are not like that super leper. Pull yourself t ogether! But Comrade Deacon, why wont the police take him away? Asked Comrade Quary Gaylight . The super leper had removed all his clothing leaving only his pink socks on his now shoeless feet, his instrument of exploration and investigation dangling like a pendulum for all to see in a semi-erect manner. Comrade Deacon Makehaste ask ed angrily:- You are getting mad or what? Which policeman is going to touch a nak ed super leper? That police man could not report to the police station, he would not be welcomed without peals of laughter into any public place, and what will happen to his children in school? And I surely would not send a female police of ficer anywhere near that super leper, not with, his instrument of exploration an d investigation dangling like a pendulum for all to see in a semi-erect manner, maybe it could become really erect.

Comrade Quary Gaylight, being a sensitive and kind person at heart, was gravely hurt by the sight of the super leper. Thinking about it, he turn to Comrade Deac on Makehaste:- But Comrade Deacon, something must be done about the super lepers, a way must be found to get them into a place out of the view of the public and where they are safe. You understand them better than I do, think about it; responded Comrade Deacon Mak ehaste. A drunk, a member of the Rumtree Peoples National Party Group, seated two tables away, was trying to bum a nap when he overheard the conversation, asked himsel f:-What use it is going to Church? It just does not make sense! He fell immediately into a peaceful sleep. Basil Fletcher

Comrade Ras Reb Shmulik and the young Comrade Ras Cantor Comrade Ras Reb Shmulik sat quietly on an old log under the shade of the breadfr uit tree out of the stinging rays of the morning sun, mediating on the great wor ks of Jah, and the beauty of life in spite of all the tribulations Rasta had to endure in Baylon. It was only 8.00 a.m. and neither the crew or the truck had ar rived as yet. As he was wont to do before starting out with the garbage truck in the mornings, he chanted a few Psalms, his favourites were the 23rd. Psalms and Psalms 119. Looking up the road, he saw young Comrade Ras Cantor, walking with an extra boun ce in his steps and a big head splif in his right hand. He had always warned you ng Ras Cantor not to give Babylon excuse to draw down on him, for all Babylon wa s looking for was an excuse to take set on Rasta. Well who cant hear, must feel. I man tried to talk to him. Comrade Ras Reb Shmulik said to himself. Izez Ras Shmulik! greeted young comrade Ras Contor. Izez I ! Ras Shmulik greeted in

return. When chicken happy, hawk de near!, The I cant hear nuh fi burn the herb whe Babylon can see? An how you so late this morning, normally the I come out before I; continued Comrade Ras Reb Shmulik. Ras, you never did a watch the an ina the competition, and him l big ina I self. You done know ng Comrade Ras Cantor. An the I t and post two letters before I X factor pon T.V. first night? I man see a garbage m just a mash it up, when I see the man, I jus fee that them have off garbage man fi idiot; said you know that this morning I have fi cook a small po man come out; he continued.

You see the T.V and Radio thing, dem de deh fi corrupt man mine; responded Comrade Ras Reb Shmulik, But I hear bout that garbage man, from the youth who live next door. I hear this youth a sing pure tripping, so I man had to ask him a weh him a t rip over, a that time I im tell me bout that song and the white youth who a big up the whole a we. Jah Blessing and Glory shine pon him! Jah! shouted Comrade Ras Reb Shmulik. You know which part we a work today, doh? asked Comrade Ras Reb Shmulik. Yes I, tha t a why the I did have fi eat a food and post two letters, before I touch the ro ad. We a go in a deh head a Babylon. You see them up town place deh, I man down like fi work. You know how hard I man pray fi the truck bruk down or puncture so that we dont have to go deh? ask young Comrade Ras Cantor. The I hav fi learn fi give Jah thanks fi all things; responded Comrade Ras Reb Shm ulik. How the I mean Ras? Asked Ras Cantor. You done know how them place deh stay. A o nly Doberman and if a nuh Doberman, a Alsatian deh deh fi greet man. I you ever want fi use a toilet, yuh shit up youself because them people weh live ina dem p lace deh, dont even want yuh pan dem lawn, in case the grass dem get sick; continu ed young Ras Cantor. I man she dat the I mus learn fi give thanks fi all things; responded Comrade Ras Reb Shmulik. Pigeon nwam food, John Crow mus nwam food, a same way we have fi d o weh wi have fi duh fi nawm food. I man deh pan dis before deh I bawn and I sen d four pickney go school and two through university pan dis yah hustling. Continu ed Ras Shmulik. The I nah pick up weh I a seh; responded young Ras Contor. First week when we deh u p deh, I man belly did a kill I. I man see a little old lady pan one har veranda , suh I man knock the gate. When she ask me weh I man want, I man tell har that mi belly a kill mi and me want fi borrow har toilet. Is like a bad word, I man t ell her. The woman get up and go in a deh house and lock the door. The next thin g I man hear is deh song On a Hill Far Away; continued angrily Ras Contor. Fire pon all pork eaters! Fire pan Babylon. Brim Stone and Fire! Jah. Comrade Ras Reb Shmulik shook his head and looked sympathetically at young Comra de Ras Contor and replied in a still quite voice :- In all things give thanks. Th e I is learning the ways of Babylon, soon them cant fool deh I. The I a start fi see the wolf dem in sheeping clothing. In all things give thanks. Jah be praise d! If I man did tell deh I , deh I wound not overstand. Jah Rast Far I, Ever Living , Ever Sure! Jah. Basil Fletcher

The Peoples National Party on the Question of Political Victimization and Reveng e Many individuals and communities as a result of the tribalistic political practi ces of both major parties, one more than the other, have been left with very dee p scars which in no small way negatively influence their general approach to lif e and to other individuals, who they believe for whatever reason or reasons, do not share their political outlook. Here I remember in particular, a senior poli tician, in terms of age ( and highly possible in terms of age only) who had enco unter political victimization earlier in life, gloating over the opportunity tha t presented itself for him to partake in putting a political opponent through hell , as he himself had supposedly gone through. Yet this senior politician never se ems to cease boasting about his Church affiliation and the fact that he attended a Church operated and owned college ( he a person who does not eat touched pork a nd broad beans) Here, I ask myself the very same question, I heard Miss Kitty asked her listener s on her radio programme:- If a parent abandoned you as a child, do you have an o bligation to that parent? Some of the call in participants was of the view, that if they had to suffer through life because of the fact that their parent or pare nts abandoned them as children, then they had no obligation to that parent or th ose parents. Here I recall the story of a grown up and prosperous son who sets h is dogs on a father who came seeking his assistance. The father refused to ackno wledge him as his son when he was a child. The urge to seek revenge, in my view, is not a search for justice but rather an attempt to come to terms with a negative experience, to come to terms with an in justice perpetrated against the individual. It is an attempt to come to terms wi th an injustice, firstly because no amount of revenge can erase the memory of ha rm done or the hurt felt, secondly because it is a failure to see any positive t o be derived from the experience, and thirdly and possibly most importantly, bec ause it is a call to be wounded if not killed several times over; each individua l that lives whether by purpose or by accident is guilty of hurting others, be i n by speech or by action. Here I ask myself the question, if I was abandoned as a child by my parents, cou ld I take revenge on those parents? The answer is no. Even if my parents were d ying from hunger and I refused them food, or if they were thirsty and I refused them water, nothing that I do can make them endure the experience that I had to endure as a child. Nothing that I do could remove the negative experience that I had to endure. In fact with each act of revenge, I would be putting myself throug h those very experiences again and again.\

Equally so, in my view, a comrade, who for what every reason, believes that he o r she was a victim of political victimization, will not be able to erase those e xperiences by himself or herself becoming a promoter and or perpetrator of polit ical vengeful political victimization. He or she will never be able to grow beyo nd the experience. Most critically, such an approach would not find place within the Peoples National Party, for the simple reason that political victimization is another name for political discrimination, and neither the principles nor ide ology of the Peoples National party tolerates discrimination of any type or kind . The fact that a leading voice in the opposing can could be so cursed with imma turity that he could have been advocating the political purging of the state of those who are sympathetic to the views of the Peoples National Party is in no fo rm a justification for any such similar views within the ranks of the Peoples Na tional Party. In my humble view, the critical question is ask oneself for what positive purpos es can the experience of victimization be used. If the view is accepted that we are all strangers to God, and we are all equal travelers passing through this pl anet; then the task must be to do the best that one can do while being here. Sho uld I be the victim of victimization of any type, then I should also believe tha t it would be my one of my tasks to discourage and prevent where possible the ca rrying out of victimization against any other person. If I as a Black person sho uld experience racism, then I should also consider it my duty to discourage and prevent the carrying out of racist discrimination from any source Black or White . Should I become a Black racist, then I would be equally as bad as a White raci st. Equally as is racism, racism regardless of the source, equally so is victimi zation, victimization regardless of the source. The major challenge, in my view, will be temptations facing the Members of Parli ament and Councilors, from Constituencies and Divisions that have suffered from political victimization. Not only could there be real pressures facing these ele cted officials to carry out reverse political victimization, but also the danger of rewarding others for the carrying out of political victimization. In my view , this challenge and temptation can be overcome if one should take an approach b ased on addressing the individuals and areas of greatest need. Human need defies , political labels, a hungry Labourite feels hunger in the same way as a hungry comrade; the child of a poor Labourite has educational needs equally as the chil d of a poor comrade. Here one recognizes that in a period of extremely scare resources, high unemploy ment and increasing levels of poverty that will not be an easy task. Firstly, th e approach of the people themselves is a source of problem. There is a belief th at if one helps one person, then one should help all persons. It is the case of the individual in Church, who identifies an individual who he or she can help. T he moments other discover that one individual from the ranks of the unfortunates i s getting help; all the unfortunates begin to present themselves also, without und erstanding or possibly caring that the more fortunate Church member is unable to c arry all their burdens and still take care of his or her own responsibilities. E qually so it is in the politics at the divisional level. The partys representativ e on the ground has to be steeled in principle and be prepared to take on the en emies called envy, greed and jealousy. These enemies if they are not taken on in a head on manner will defeat even the best intentions of the partys representati ve. This is no easy task, how does one explain to unemployed and impoverish supp orters, that Sister Madge who has seven fatherless children, who is unemployed, who is ill and who is known to be an ardent and vocal supporter of the Jamaica L abour Party, should receive help before, they the loyal comrades and unwavering supporters of the Peoples National Party? This is where leadership is required. It is my view, that the reason and purpose for the existence of the Peoples Nati onal Party is not and could not be to that of satisfying the interests of only t hose individuals who support the Peoples National Party, nor to promote the inte

rests of the members of the party, but rather that of advancing the well being o f all Jamaicans regardless of their political orientation, religion, creed, sexu al orientation, class or race. This view is correct, then it should be reasonabl e to expect that the party will be able overcome the very strong tendencies towa rds political victimization which will come as a part and parcel of the growing appeal of the party. It should also be reasonable to expect the leaders of the p arty in the constituencies and the divisions, to remember why they became member s of the Peoples National Party; surely it could not be primarily to advance per sonal ambitions and causes over and above the interest of the Jamaican people. If one should look at the history of Jamaica and the struggles fought by individ uals such as Sam Sharpe, Buchman, George William Gordon, Paul Bogle, Marcus Garv ey, Claude McKay, and others against slavery and racism, it becomes even clearer that policies based on victimization and revenge are untenable with the Peoples National Party. If one should take a regional perspective, and look at the role played by the Haitian Revolution, the struggles of the Zapata-ists in Mexico, t he great sacrifice paid by the Cubans in liberating Angola from the clutches of South Africa, and the role the region as a whole, including Jamaica and Barbados , in bring apartheid in South Africa to an end, and in the liberation of Zimbabw e , in addition to contributing in the formation of a multi-racial democratic re gime in Namibia, then it becomes even clearer that any attempt at political vict imization by any member or supporter would be in essence anti-PNP. Basil Fletcher

The Young Deacon on the Question of Touched Pork and Beans A young deacon, of about 46 years of age, asked about the meaning of touched pork. At first I could not understand the question posed by this young deacon, becaus e in my mind touch pork is touched pork. However, when the young deacon explained hi s confusion, I was left momentarily in a state of shock and awe. The young deacon explained that the eating of touched pork is also used to refer t o the act of cunnilingus, which is performing oral sex on a woman. I was left mo mentarily in a state of shock and awe, because I was total ignorant of the level of sexual liberation of the thoughts of those who lead the Church. I was led to believe, perhaps, mistakenly, that a womans vagina was the most uncl ean part of the human body, and that even if I had 32 cavities and did not wash

my mouth for a year, my mouth would still be cleaner that a womans vagina. Maybe I listen to the wrong Church people, equally as I had listen to one who thought that dinosaurs were figments of the imagination because nowhere in the Bible ref erred to them. After recovering from my shock, not only did I explain that by touched pork, I was referring literally to touched pork as is cooked on Saturdays and sometimes Sunda ys in some Jamaican households, but I also explained to him that I found his usa ge of the term to be very creative but I do hope that when he goes eating his tou ched pork he is careful not to bite the bean. Of course I assumed, as an extremely conservative person, the touched pork to whi ch he referred had only one bean, and not two beans. I was not prepared to deal with two mental revolutions in one conversation. May the young deacon savour the flavour of his touched pork and bean!; May his wife fly over and around the top of the mango trees ten times with loud screams of ecstasy and pure happiness !. As for myself, I still think of touched pork in terms of food, I have a one track mi nd. Oral sex is served in bed and not around or on my dining table. Basil Fletcher

Dem Fi Run Dem! Voice 1:- A whey dem a do ina front bench, Yu mean Pastor nuh see dem? Voice 2:- All de while dem race go a front bench like them a anybody. A nasty pe ople. Voice 1:- a nuh jus nasty dem nasty, deh wicked. Imagine dem go way a country go fi de people dem gal pickeny fi go spoil har up. An dem a nuh stranger. Deh man a deh pickey uncle. Voice 2:- An yuh know dat she was a bright likkle gal pickeny. A whole a seven C XC she get, but deh mother cant help har nuh more, so when har uncle an im wife s ey dem we teck har an send go further har education, the mumma glad bag bus. Voice 1:- A whey dem a do ina front bench, Yu mean Pastor nuh see dem? Voice 2:- An yuh know she when de uncle move pan deh likkle gal pickeny inna bro ad daylight, and she escape an go tell him wife, deh wife run har an ask if she tink she come fi live fi free, if she feel seh dem a fatten cockroach fi fowl! Voice 1:- A one hell deh pickney gal go through before Sister Barnett hear bout it an tek har out a deh house. The poor gal nearly get mad. Voice 2:- Pastor nah go duh nutten, im turn wan blind eye. Yuh nu know dat a dem paint up deh Church las year, an dis year dem a plan fi put in drive way? Voice 1:- A whe we a go duh, ina deh world bad an in yah suh a get worse dam deh world. Voice 2:- A whe we a go duh? Dem use dem money fi cover up dem nastiness all deh time. A deh same thing dem did du wid Sister Joyce daughter, a Pastor tell har fi keep police outa Church business. Voice 1:-Ah mi child, out a world hot in yah so hatta! Voice 2:-Dem fi run dem! Basil Fletcher

On The Community Notice Board The following notice appeared on the community notice board last week:Residents one and all, as you are all aware, two loaded firearms were discovered in the manhole at the back of the Church last week by two boys who were flying kite in the Church yard. When the incident was reported to an Elder of the Churc h, the boys were reprimanded for flying kite in the Church yard and told to mind their own business. In light of the above, the Citizen Association is asking all parents to prevent their children from venturing on the Church property, and to be careful about ke eping parcels for members of the Church. The situation is a dangerous one, and n ow that the information is out, attempts could be made to frame members of this community. May Jahs Blessings, Guidance and Protection be with you all. Signed:Comrade Ras Reb Shmulik President of the Citizens Association & Group Chairman

The Peoples National Partys Commitment to the Jamaican People in a Period of Cris is Given the high levels of unemployment and the growing levels of poverty facing m ost Jamaicans in this period, many would hope that a return of the Peoples Natio nal Party will signal an end of their tribulations and the beginning of a period of full employment, economic growth and hope. The truth however is that the Peoples National Party will be returning to power in a country saddled with a massive debt burden, low productivity, worsening ter ms of trade, high unemployment, increasing levels of both individual and social poverty, and a rapidly deteriorating physical infrastructure, in addition to he possibility of a next bout of economic decline in the global economy. The Peoples National Party in such a situation has but only one silver bullet an d that is a clear commitment to bring all parties and social groups around the t able to map a way forward. In other words, the Peoples National Party rejects th e view, which holds that a single visionary and extraordinary leader and a party of with elite members by themselves will be able to take Jamaica out of its cur rent crisis. Jamaica as a country, is very divided and in many ways polarized along lines of class, colour, religion etc, and each group has its own particular interests and given set of objectives. No single leader, regardless how gifted or talent that individual is, will be able to satisfy the minimum objectives of all social gro ups. This is why the Peoples National Party as government, in my view, would see k to take the Round Table approach to governance, an approach will brings the repr esentatives of Down Town around the same table as the representatives of Up Town , and approach which brings the owners of capital around the same table as those who earn their living by selling their labour. It is by taking such an approach to governance that will enable the government of the Peoples National Party to satisfy the basic interests and demands of all social groups. Equally at the constituency level, Members of Parliament and other elected repre sentatives of the peoples National Party would seek to promote a consultative ap proach to the management of the resources of the constituencies, and the various divisions. The Peoples National Party holds the view, that such an approach als o gives the ordinary man, be he a resident of Hannah Town or be he a resident of Norbrook a say in the governance of his community and control over the usage of scare resources. This approach also prevents the distribution of resources in a discriminatory manner and minimizes the possibility for political discriminatio n and the misdirection of resources. History has clearly demonstrated that, the countries which succeed and are able to move forward are those countries, in which the governments are mindful of the interests of all segments of their societies and are able to mobilize all class es, colours and creeds to achieve common goals. Recently, the question was asked why the great pyramid was built. Was it built t o show what a great leader is able to achieve, or was it built to show what a pe ople united to achieve a common goal can accomplish? The Peoples National Part y holds the view that the construction of the great pyramid shows in no uncertai n way, what a people united can achieve. The problems facing the Jamaican people are daunting, however, the Peoples Natio

nal Party is confident that by bringing the representatives of Jamaican people a round the Round Table to identify and define common objectives and to work togethe r as a people to attain those objectives, there can be no problem too great for the Jamaican people to overcome, be it the problem of unemployment, be it the pr oblem of reducing poverty, be it the problem of achieving economic growth or the the problem of reducing crime and violence. The Peoples National Party, holds firmly that the Jamaican people are no less en dowed than the people of ancient Egypt who built the pyramids, the Jamaican peop le are no less talented than were the people of ancient Egypt, hence equally as those ancient Egyptians were able to build pyramids which continue to exist and amaze modern man over a period stretching thousands of years, equally so a unite d Jamaican people will be able to create economic and social wonders and miracle s for all to see. This is the approach of the Peoples National Party to governan ce and the management of the countrys resources. Basil Fletcher End