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posted Nov 6, 2008, 4:10 PM by Caribusiness Admin   [ updated Jul 9, 2009, 5:26 PM ]

      Characteristics come out in certain people; some missed two, three or more generations and then reappear and sometimes with a vengeance.  Blood type is inherited with more accuracy than any other characteristic.  In Japan it is more important than Sun Signs.  There are diets for each blood type. 

      My blood is  - “O” Rh-Negative.   Rh-negative does not carry the Rhesus monkey’s protein.  The aboriginals of Central and South America and Native North American Indians do not carry this protein.  While Rhesus protein can be cloned the Rh-Negative protein cannot and it is least likely to mutate.  There is great mystery about our blood.  Rh-negative means unknown, and it is not derived from any earthly link.  I believe and some say that it is the blood of the survivors of Atlantis.   “American Indian tradition declares that their ancestors were of cosmic origin.” 

      Rhesus monkeys are indigenous to and widely found in forests of South and Southeast Asia and are sacred in some parts of India.  Lively and intelligent they make pets when young but are, with age, bad-tempered.  They are used in medical, psychological and scientific experiments; this was the first monkey sent into space. 

      The story goes that when the first settlers came they went to South America and brought up South American monkeys, which are prehensile (swings by the tail).   

      “Prehensile tails are limited to the New World species. There was not one among them [African and Old World monkeys] with a prehensile tail. Possibly the high forests of the American tropics are much older and the kinds of monkeys before had more time to develop a useful tail.  It seems curious, however, that there is no beginning, no hint of use among the tails of the several hundred long-tailed monkeys of Africa and Asia.  There isn’t one that could even coil the tail around a branch.  Yet there are many on this side with the tail so dextrous it is as useful as a fifth limb.” … Strange Animals I Have Known by Raymond L. Ditmars. 

      The idea being to eat what these monkeys ate but the settlers got indigestion.  After that African monkeys were brought in and what they ate the newly-arrived fed on and it did not make them ill.  African monkeys are more closely associated with Old World people.  Except for a small percentage of East Indians and Eurasians a Chinese majority and Africans are Rh-positive.  Only 15 % of the world’s population are known not to have Rh-positive blood factor.   

      There are three types of blood, “O,” “A,” and “B,” and a fourth, a mixture of “A” and “B,” making it AB.  The combination then are “O” Rh-negative, “O” Rh-positive, “A” Rh-Negative, “A” Rh-positive, “B” Rh-negative, “B” Rh-positive, “AB” Rh-negative and “AB” Rh-positive.  In essence “O” negative means only, the absence of the A and B factors and also the absence of Rhesus factor.  This blood is the purest blood known.


      “O” Negative blood is high in Australian aborigines, few Western Europeans and in people with Celtic ancestors, Basque people of Northern Spain and Southern France and in Eastern Oriental Jews.  DNA test shows that Stone Age European and Native American carried the same blood, “O” Negative blood also ancient Black Cochin Jews, descendents from the Kingdom of Cochin in South India, who are said to be the earliest Jews that settled on the Malabar Coast during the time of King Solomon and after the Kingdom of Israel split in two. 

These are ancient peoples.   

People like me, “O” negative, are called “universal donors.”  Everyone on earth can receive blood from me but I can take blood from only another “O” negative.    My son inherited the Rh-positive gene from his father and like all Rh-positive foetus in Rh-negative mothers’ wombs my body rejected and tried to destroy him as a foreign object.  After an agonizingly long labour my son came into the world AB Rh-positive and has my “O” so he is ABO.  Although AB Rh-positive occurs in only 3.2% of people and the ‘O’ inherited from me makes his blood, ABO, even more rare – (O Rh-negative is found in 7.7%) - ABO Rh-positive means that he can take blood from anyone on earth.  His blood is the “universal receiver.”   

      An Rh-positive mother’s body does not reject an Rh-negative foetus.  During the rejection of the Rh-positive foetus, the Rh-negative mother produces antibodies and had I had another child the antibodies would have destroyed the baby’s red blood cells, which would have resulted in a miscarriage, death of the baby before birth or very shortly after, serious damage to me or an albino or mongoloid child.  Most Rh-negative mothers only manage to produce two normal children with the RH positive.   The option for me would have been to take and injection to counter the anti-bodies or change the babies’ blood at birth.   

      A female close relative of Samuel Jackman Prescod with no Rhesus factor took this injection and claims that for at least two years she felt out of sorts.  Cuna/Kuna Indians of the San Blas islands, (they are really Caribs)  an archipelago that stretch from Panama along the Caribbean Sea to Colombia in the Gulf of San Blas, have the largest percentage of albinos in the world.  They are called white Indians, are sacred, not permitted to intermarry and are called “children of the moon.”   Few ancient people have preserved their traditions as staunchly as the Cuna people. 

      My grandmothers considered grey, hazel or green eyes a hand me down Carib trait. Many of our offspring are born with such eyes and red hair. 

      “There are certain similarities that occur to those having Rh-negative blood – according to some who have it there are common patterns found, which include the following: predominate of green or hazel eyes that change colour like a chameleon, but also blue.   … http://www.aquarianmysteries.com/blood.html 

      Gary’s eyes are like a chameleon: grey, green or light brown.

2.   True red or reddish hair.” … http://www.aquarianmysteries.com/blood.html 

       Gary’s hair is blond red and out of the blue every generation a few of us turn up with red hair.


“3.  Low pulse rate.” .” … http://www.aquarianmysteries.com/blood.html 

“4. Low blood pressure.” … http://www.aquarianmysteries.com/blood.html 

       My blood pressure is 60 over 80 and has gone as low as 45 over 68 – normal for me for I do not get giddy.  One maternal cousin is nearly as low.  

“5. Keen sight or hearing.” … http://www.aquarianmysteries.com/blood.html


6. Extra rib or vertebrae  etc.  … htttp://www.aquarianmysteries.com/blood.html 



    Family history passed down through the female line: we were originally from Ichirouganaim, Barbados, the largest Amerindian settlements.  We would get into our canoes, a Carib word, that held thirty to forty persons and rowed from islands in the north to Trinidad and Tobago in the South.  It was with an ability to deftly manoeuvre these rowboats in sea fights with early colonists in their bigger sailboats that outmanoeuvred and beat them.       

      The first mixing of our blood started after slavery, 1870’s with Mama Rosa, my great-great maternal grandmother, a “full-blooded Carib” daughter of a line of Carib chiefs from Ichirouganaim (Barbados), whose ancestors were forced to flee, when too many white murdering settlers came with their barbaric, dog-eat-dog, capital brutality and created the largest massacre the world has every seen.  The African slave trade, the holocaust do not compare to the maniacal, genocide inflicted on original peoples of the Americas; whole tribes were killed out.  What happened to the American Indian may be out matched only by the butcher Temujin - Ghenghis Khan’s “greatest expansion of commerce in Eurasian history.”   

      The family eventually “owned” land that is presently the main shopping street in Kingstown, the capital of St. Vincent and island 80 miles West, the last island citadel of the Carib people in the Caribbean.  Another branch of her full-blooded family lived in Trinidad and island 200 miles to the south of St. Vincent. 

      Mama Rosa was a fierce and independent symbol of her people.  She married a sea captain Lowther, who had refused to deal with slavery.  He was from the Irish branch of a noble British family that traced their line back to Vikings.  Only two or three noble families came to the island.  They went mainly to North America, where there were large strips of land.   The couple sailed the waters of the Caribbean and Amazonian.   

      Some time in the 1870's they took their youngest daughter, Maude Lowther, on a sea voyage that ended in Barbados at the home of Lowther’s sister, Jane Ann Smith.  (see No. 39. The Times - 1891-92). Maude remained with her Aunt Jane, who lived in the southern outskirts of Bridgetown, Dalkeith.  Cholera broke out and Maude contracted the disease.  She became so thirsty that against all advise she drank water and that was credited in saving her life.  Back then there was an erroneous belief that to drink water made the illness worse and many cholera victims died from dehydration due to diarrhoea and vomiting, not from the disease.  

      Aunt Jane, with only and older son, who was overseas, delayed the return of her charge until the visit became permanent.  Maude was schooled at Miss Kilkelly’s, a school for the daughters of the white middle class.  Miss Kilkelly was Irish and apart from Codrington College, which was affiliated to Durham University in England, hers was the only school, which taught ancient Greek.   

      Aunt Jane was a workingwoman and her charged enjoyed the activity.  She was an institution – “a broth of an Irish woman” - worked with the merchant trade.  She ran owned a laundry from many of the ships at anchor in the port, Carlisle Bay.  Laundry was brought to her home on a hill above, where ships were anchored, and those sailing in and out and the lighters, which are large barges, ferrying and off loading their cargoes of goods and passengers could be seen.   Maude spent much time on that beach a few hundred yards down the hill from where one day she had run up a steep hill instinctively and in awe, when she saw the sea move away from the shore and go towards the horizon leaving the bottom of the sea bed exposed.   As she reached half way in the hill the water returned to bring a small tidal wave.   

      Jane Ann hired Negro women called rambumkins to wash and press laundry.  In addition to laundry, she supplied preserves to ships.   Preserves were, guava jelly, guava cheese, stewed guavas, candied shaddock rind, hot pepper sauce with horseradish and mustard, tamarind in syrup, punch de crème, cake and black cake, a kind of gelatine made from shaddock rhine and other jellies and jams.   

      Jane Anne was very active in the Women’s Self Help, an outlet set up by the governor’s wife with whom she was friendly for mainly white women, where they sold, second hand china, and cutlery, home grown flowers, embroidery, preserves and handicraft.    Aunt Jane died when Maude was a teenager and she went to live with one of Jane Ann’s friends.    She had over the years lost touch with her family in St. Vincent. 

       Maude was tall with a strong face that made her more handsome than pretty and had thighs like “mortar pestle.”  Her hair was long, fine, black and hung below her waist.                                                                                                                                                             When she left school she trained and worked as a midwife and continued the family business in preserves.    Maude Lowther met John Marsh. Marsh, a middle class white overseer of Francia plantation, who was married.  His wife had refused to move, confined herself to bed and invalided herself since the death, in childbirth of one of her children.  Quiet a few women did that in those days.  There was no divorce and John and Maude began a union and soon shared a home not more than a quarter of a mile his home.  The union produced two girls Ena, my grandmother and Cecilia, known as Sissy.  The families coexisted and when John died his daughters visited and brought Maude her monies every month.  Three Marsh brothers had come to the island late, in the 19th century; one brother bought a plantation, Bannantyne.   

      Ena, first-born was always on her father’s knee, at 18 years old she met and  fell in love with black Charles Clarke.   In 1910's middle class white women did not marry black men. 

      “Black people behave different than us.”  Her father saw no good could come of the union and took an instinctive dislike to the apparently affable Charlie.   “I will give him a job in my fields.”  He was outraged at the fresh out of school Ena, when he could not convince his beautiful daughter.  “Don’t let my daughter marry that man,” he pleaded to Maude. 


      “Charlie himself has never known slavery.”  Maude reassured.  Least of all concerns to her was Charlie’s skin colour.  Blacks were becoming affluent and educated.    Charlie’s father was a schoolteacher; his brother, Oscar, was churchwarden at an Anglican church in the city.  They were respected in the black community and besides.   Ena, with her education and contacts in the white society could assist Charlie.   Charlie was 6' 3’, thin with a long face, worked as a cooper, and a tally clerk.  Both jobs were respectable.  Coopers made the stays for rum barrels and the muscadoes and   were respected by both the black and white community.   A tally clerk checks the goods in and out of the boats that anchored in Carlisle Bay. 

      Ena eventually married her love.  Her white family and most of her white friends ignored new bride and groom.  Ena began a process of acquiring friends from her new acquaintance amongst the people of colour on the island.   The young couple played bridge, it became a fixture and then a club.   Ena drank whisky and smoke cigarettes.    Babies began to arrive every two years. 

      Sissy warned Ena constantly that having so many children was irresponsible and drinking alcohol and smoking cigarettes were frivolous behaviour. Ena loved the wonderfully good-looking children she produced and she was a glamourous, modern mother, who went out and about and her mother kept her children.  

      Charlie was unfaithful and once alerted his affairs were discovered.  Ena fought physically and emotionally but after many confrontations she closed her home to him and Charlie, his manhood affronted, taught her a lesson; she would have to accept his rules or he would break her so he stopped and refused to support his children spiritually, emotionally of financially.  He abandoned six beautiful children. 


      “But Charles is as black as the “S” of spades.”  Her friends teased her. 

      “ His hair is so soft.”   Ena defended his good looks.    

      “Everyone like Charlie except the men’s women he had.” Said, the old housekeeper, decades later. 

      Ena and Charlie lived on a beach and were proud parents when Charlie’s years of philandering caught up with him with the arrival of a young female at Ena’s door  to tell her of her husband’s mistresses.  “Black men like black women.” Was how she put it. 

      There could be no solution, for Charlie acknowledged no problem:  it was his right as a well-to-do man, even if his wife had helped occasion his prosperity:  “Black men are dogs and black women are sluts.  Why cannot black women think of me as a woman like themselves and do not encourage him to do this.  These are his children.”  Ena said. 

      Years later Aunt Phonkie would sum up the Clarkes as:  “They were considered decent but they just run all other poor black people.  They used them.” 

      My grandmother had given much and now that she was alone he used her vulnerability.   She came to see that her father had been right.  Charlie professed love for his wife, until after her death and before his own at 97.  “I love her and she left me.”  He would say with a smile.    

      “Just as money or cunning had come to symbolize the subversive power of the Jews, so sexual potency symbolized that of the Negro… The black American, perpetually thwarted from fulfilling his masculinity in terms of economic or social power, finally embraces the substitute, the stereotype of himself as athletically and sexually superior to the white man.”   …Fanon by David Caute. 

      In coupling customs of Africa monogamy took no art in mating.  The strongest male had many women, call them wives, and the weakest male had none.  This produced stronger children generation by generation and bred a stronger and stronger tribe because the biggest and strongest men succeeded in breeding many children.  Monogamy was not the natural habit of the white race either - there is really no such thing as a white race - Caucasians, people up north - the original Celts – Irish, what is left of the Scots and the non-Anglo Saxon British, had many wives if wives is the right word.   

      To explain and to inject common sense in the male/female relationship, the most complex in the world, is difficult.  Gender relationship is not an act of logic but an emotional one and hard to break through.   The subject beat Bernard Shaw, who never took an outright approach but used unique jokes about it.   Shakespeare could not work it out; he put in the point now and then but even a great play like Hamlet has little inter-sexual interactions.  There are battles yet still no break. 

      There are a thousand and one pressures to influence a woman to have sex and when the right device is used at the right time a woman surrenders.  Rape is a violent act anywhere to any one.   It is performed without consent but there is a woman without the essentials of life and to obtain food for sexual services some, even the woman, consider it as fair exchange and no robbery - she could say no and starve.  This attitude is wide spread.  A woman needs a favour and help and a man steps in.  The behaviour is no mystery so many women have done so for thousands of years since the time of ancient Egypt.   Old men with young women are about reinstatement of youth; what he used to do when he used to do it.  That attitude is seen in sports.   

      Caribs were usually not polygamous had strict marriage test for prospective partners, made loving marriages partners and doting parents and practiced couve – a Carib word -  the father takes the infant from its mother just after childbirth and, for the first few weeks, looks after it while the mother rests.  The Basque practiced this custom also.  

      Charles’ answer was to rent a house nearby, where my grandmother now lived, continue with his women, and deny them while he kept a jealous eye on her activities.  He hung around, pleaded, pursued and threatened and continued to attend bridge club with his wife and her friends.    A brief period of the reconciliation meant another child was born.   

      Charlie, with Ena’s contacts from her world, had engaged most of the tallying for businesses.  Ena told her friends and while his women, they saw as none of their business but a consequence but when he refused support to his children this was a different matter and they withdrew their patronage.   

      Charlie defied everyone: kept his women, ignored his children, businesses withdrew their work and Charlie used this fact to withdraw forever any support of his children.  He meant to bring my grandmother to heel and if his children suffered then so be it, it was not his fault.  The oral historian, John Maynard, remembers my grandmother and her sister as two most beautiful women and Maynard considered Charlie the first beach boy, not in the sense that he was on the beach but one that lived with white women and kept black women on the side.  Charlie ended up with a white woman, who put up with his unfaithfullness. 

      “I ain’t got anything for you today.”  After he had made them wait hours he grunted at his two youngest daughters when they were sent to try to collect money.    

      Maude assisted financially and helped with the seven children.   

      No help came from the black side of the family.  They were resentful of my grandmother’s background and felt nothing for children, who happened to look white, even  if they were half of them.   Charlie’s childless brother, Oscar, who was church warden at a church, St. Ambrose, and his wife, ignored the plight of his nieces and nephews and took in a young girl from a poor family, the Rollocks, whose father would become one of Barbados’ first successful, for a short time, black businessmen.  He opened a Five and Ten Cent store and brought the first escalator to Barbados and just as quickly lost everything.    

      The white ones ignore the day-to-day debilitating problems and blamed it on her choices and while after Marsh’s death they visited every month in their big cars and brought Old Granny money they stood apart from day to day life and assisted with things like finding better houses to rent.  

      “If it had not been for my white grand father we would not have survived.”  Aunt Phunkie said.   

      Seeking a job, Ena went to a now-national “icon” Chrissie Brathwaite, a mulatto man, who moved up in the black nationalist movement and, who knew her as a child.  He had been her father’s churchwarden.  Chrissie of whom distinguished writer Clennell Wickham, who went to the Great War and after his return edited The Herald newspaper and wrote for universal adult suffrage in a column under the title “Adaux,”  (the listener), Clennell Wickham, wrote: “I pulled Chrissie Brathwaite out of the gutter,” expected to lay my grandmother. 

      “I could find you a maid job.”   Brathwaite insulted. 

      She was expected to prostitute herself for a job that was below her.   Her beauty was a threat and made her a target.  Ena’s hair was coarse, dead Irish straight and waist length with a thick hairline.   Her complexion was Irish rose, white skin that tanned easily, and she had true, blue, Carib-grey eyes.  That combination made her beauty remarkable.   Maude’s hair was Carib fine hair, which she kept plaited Indian style and she could sit on it. Sissy was the Carib with Carib fine hair and a tanned skin but with hazel eyes. 

      In much later years when our family got on our feet, and Charlie’s limped into my grandmother’s house to visit and she would say to him only good morning or good evening.   

      “You cause the down fall of this family.”  I would attack him but he never responded.     

The End  

Carib Family History

posted Oct 24, 2008, 10:38 AM by Caribusiness Admin   [ updated Jul 9, 2009, 5:26 PM ]


My family were never poor. We were well to do. Caribs, in their own territory and fighting on their own terms, were impossible to enslave and thus free and middle class – between the enslaver class and the slave class.


By definition they are nine classes. The first is the filthy rich, who have everything. Today they are recognisable with their quadruple basements: atomic bomb shelters which go all the way down, further than they go up, with safes in which there is cocaine and currencies called “the magnificent ten.”

Those currencies are US dollars, Deutsche marks, Japanese yens, British pounds, French francs, Swiss francs, Arabian reels and two South American currencies not Brazilian maybe Venezuelan bolivars. There used be a tenth currency - the South African Kruger Rand, but nowadays it is too unstable. This way they can go north, south, east or west.


Then there are the rich. These upper classes think to make money that is all they care about.


Next is the well-to-do.


Then come the middle classes. There are three middle classes: a professional class at top; a middle, middle class white collar worker and a lower middle class - large shopkeepers.

The working class consists of an upper working class – self employed, artisans, taxi men, carpenters, electricians, masons, blacksmiths, motor mechanics - most times these make more money than the lower middle class but they are still working class because they work with their hands. Under that is employed manual labour i.e. factory and farm workers. Then there is a last class, the bottom class - a lumpen proletariat, people, who do not work, cannot work and do not care to work.


Before 1950 the middle class was small but they occupied many seats in the House of Assembly. The present political class, who got their power by tricking and using the poor working class - people condition to think only about their next meal and their next job - say that the middle class is gone but most people would say that the middle class will have to stop the plunder by the political class. The problem is, unlike North America and Europe, where there is a large middle class; the island’s is not yet large enough to make a majority.


The word “slaveminded” was heard in our home. It meant:

“If you put money before human beings

you are slaveminded:

does not matter

if you are black or white.”

And …

“Not one drop of slave blood:

Neither slave or slaver be!” … Maude Lowther

Where did the original people go? There is a way of telling people with Carib blood. There is a golden/reddish colour that comes through. They are still walking around but they have taken on the features of other peoples in terms of their mannerism and culture and so on. I look for tone and then I look for other things like eyes and the cheekbones. Caribs have survived much more than is thought.

Carib longhouses provided a source of shared freedom and corporation with little societal boundaries. A longhouse is a communal open house that everyone kept clean and food was available to all without request – anyone, no differential between family, friends and strangers were welcome to a meal. Today that custom is still a feature of our families. There is still a home, where people go to meet, drop off things and take meals.

Villages of about fifty families, usually matrilineal but there was no hard and fast rules, were built around longhouses about forty feet long by twenty feet wide. Individual dwellings for sleeping to the bigger strategically placed ones to block wind, sun or, and rain and where one hung hammock for lounging and sleeping, bow and arrows, loin cloth and kept some long lasting cassava bread.

Manioc, the plant, from which cassava derives formed another source of freedom and, much to our delight, has to be again in the coming depression. The acreage of cassava planted is on the rise.

During World War II an Attorney General built a factory that made cassava flour and it fed the island.

Arawak is a derogatory name meaning “cassava eater” and food is culture – there has always been farine – ground dried cassava meal - in our home and in my home, at present, being set in my coffee cup nearby and nearly every day is: bring 1½ cups milk consisting of 2/3 parts coconut milk and 1/3 part soya milk to near boiling, pour into a cup; sprinkle over slowly 1/3 cup of farine all the while stirring briskly. Leave and stir in 5 minutes. Let set and stir when cooled to taste.

This is a most creamy, delicious, nutritious, sumptuous breakfast. Cassava has more carbohydrate than any other food and it is anti-cancer food and in the coming collapse of capital all will be called Arawaks.

The freedom of manioc plant is that after early days of planting and nurturing it grows on its own without irrigation and when the root – cassava - is ripe in about nine months it is harvested as needed and remaining roots can be left in the ground for at least another six months to a year.

Main protein was stewed crab, caught at night with the aid of a torch and lobster, conch, turtle eggs, other shellfish and fish. Carib were supreme seamen, unequalled fishermen and exceptional swimmers. There was plenty fish and they were caught in pots, nets, by arrows, bows and spears and trained birds - the Pecheur and Grand Gosier - helped locate schools of fish served with lobsters’ eggs in lime and pepper. This seasoning was tamulin sauce: lime juice, pepper and the green meat from the crab.

Carbohydrates were sweet and poison cassava - they are completely different the poison one contains prussic acid - corn, beans, peppers and sweet potatoes. Bean plants enriched the soil and ran up corn stalks and sweet potato and cassava needed little attention. Cassava and sweet potato syrup were fermented together to make ouicou, a beer. Cassava was also chewed in the mouth, spat out into a container and left to ferment to make beer.

For fruit berries: dunks – I love - and guava, our family does unseen things with guava and pineapple and medicinal plants.

Aborigines in Sumatra, the Minangkabau, who have the largest matrilineal society and the Iroquois Indians of the North Eastern United States until 19th century are long house Indians. This made travel easy. Canoes – a Carib word – with oars, were capable to carry twenty to forty people, up and down the islands and into rivers of Guyana (Kwayana)– a Carib word meaning many waters.

Natural abundance and life lived in harmony with it necessitated no real work and Caribs were what and when as they pleased. They neither needed nor wanted anything and as a result they did not trade. The islands provided all necessities for an idealistic life, from pure fresh air and water, good food and shelter; boat building and tools were made from and without harm to their environment. They saw that nature was good and they kept it sacrosanct.

Consumer goods necessitate toil but where the sun is warm and the atmosphere is lazy there is no need for heating and for BMWs. The present day people, who work the least amount of hours per week are Indians in Amazonia they plant and trade in a limited way for about three hours a week.

Weather and tides dictated travel. During hurricane season many descended on Ichirouganaim because hurricanes were less likely to occur here. Ichirouganaim is a Carib name, meaning red-skinned people better left alone, the red colour of the skin is caused by the seed of the roucou, botanical name - bixaoleranna, tree.

Roucou is good stuff: its pigment is red, and it was rubbed on the skin as an insect repellent and and sunscreen, taken for stomach ache, for snake bite and in the case of fresh injury, when there will be swelling a tea from the leave will stop inflammation - there are not many things that can do so. In modern times it has been tested against snakebite and it works; it also has brilliant and potent anti-oxidant properties.

Somewhere some branch of a Carib settlement at some hours ate meat but some cannibalistic Spaniards or Europeans were stranded or these European minds did it, put out a false claim that Caribs were dog eaters, as a university professor has written, this idea does not sit well with my first hand knowledge.

There is claim to dog bones in fires in Carib settlement. The only dog I know about were bark-less dogs we developed. There is also a bark-less dog somewhere in Africa. If my people ate dogs the stories would have been passed down through my family. My favourite dog is a whippet because it is silent.

Beef was introduced into the family from our European side and with a lunch of Irish stew in a private home in Ewhurst; Surrey came realization from where came our recipe for Irish soup.

We never consumed mutton. I grew to love mutton but only after I left my mother’s influence. Excluding jacks (a kind of sardine) and sprats and frays, net fish, we never ate small, bony, pot fish called “slave-food.”

Slaves were allowed to go to sea in a moses (small row boat) only, least they runaway to St. Vincent, and thus they fished with fish pots on the shore line from these small boats and caught these small fishes; free persons went out in big, deep-sea, fishing boats, had access to big fish, which they could also afford to purchase.

Today the circle is complete the order of the day is slave-food in an sumptuous package: a few grams of real food: nuts, soya, cereal, beans, and juices watered-down with cheap fillers of fats and grease, empty calories, sodium and chemicals (read the labels) and sold at exorbitant prices.

Our family did not eat yam (yam was an import from West Africa - a coarse tasteless root) and okra slush – boiled okras with lime. We ate cuckoo, the national dish, here the two cultures met and melded well: a blend of Indian corn, West African okra and African stirring method.

We ate a local dish, black-pudding processed from grated sweet potatoes - our food - without its pig belly casing, and not with the traditional slaves pigs’ intestine, we ate pickle pork: maugh and tongue but we did not eat pig feet, pig knuckles, pig snouts or pig tails. We ate salted beef but rarely salted pigtails. Up until my grandmother died she never ate frozen food except ice cream.

“The nation of the Caribs are looked upon as nobles among the Indians. It is a very good thing to have them as allies or friends, for they render excellent services, but they are formidable enemies, capable of more bravery and resistance than one would think.” … The Rise of British Guiana by Van Gravesande, Laurens Storm.

“Me neder Chrab [Carib], nor Creole massa – me troo Barbadian.” … Old Barbadian slave saying.

“Caribs were very outstanding people.” An all-powerful white Attorney General, who built a cassava flour factory, of the 30’s son, Rocky, an ex-accountant in England for the British Strategic /Special Services (SAS) and my good friend said.

“My father built the cassava factory so we would have flour. The struggle was to feed the people. The Cornwallis was a Canadian flour boat that came in here and a German submarine was on the surface operated by Hans Offerman, the net parted and he hit the ship and what was important was the Cornwallis had on it flour.”

There was and are SAS here.

“A Wing Commander, who can shoot you every single time from half a mile away, is fairly high. When you get to the man, who can raise funds you got to make him an Air Vice Marshall because, like my good friend Golda Meir, the old Russian Jew with a ski on the end of her name that was working for all those people that wanted guns, I knew how to get the money. They made her Prime Minister and she could not get the job done. They cannot get nowhere unless people collect money.

“The SAS acts when the state is in danger. It is about Nation, it is not to do with democracy. There is a threat to the Nation and they are a unit to do what is to be done. These men are very vicious killers. They are worst than the American Secret Service and worst than the French Dousien.

As individuals they are animals for protection purposes. People keep Rottwiellers dogs, do not think a Rottwielder or a grisly bear is stupid? They are like the Japanese Akitas, 1/2 wild dogs they are wild wolves. SAS men are the sting in the tail of the peace-loving scorpion. They might look like human beings but they are not human beings. They are throw-back criminals. It can be seen in their eyes. If they had not been in the SAS they would be in jail.

SAS operators are dangerous people, who have had something done to them. They have succeeded in indoctrinating them. They are nobody to go around or make friends with. Half of them are mad. Justice is not on the SAS agenda.”

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