Post 231.

In 1492, the current world order was established. The Caribbean was ground zero. Dispossession of indigenous peoples was the first founding act. Today, we in Trinidad all live on occupied land.

Across the Americas, indigenous sovereign nations, still living under (post)colonial rule, continue to challenge and refuse a global political economy built on invasion, decimation and extraction.

Indigenous people didn’t become extinct. They don’t belong to a time past, and their systems of governance, economic management and ecology are not quaint or outdated.

Indeed, indigenous communities across the Americas are at the forefront of waging struggles against corporate capitalism’s state-managed privatization of water and destruction of forests, precisely because they have kept alternatives alive all these centuries.

As you read, remember Indigenous Honduran environmental activist Berta Caceres, assassinated just this year for her defiance to mining and logging concessions and proposed dams.

Movements such as the Zapatistas in Chiapas, Mexico, now more than thirty years strong, offer real, living examples of dignity, autonomy and justice in which we can all find new forms of order, labour and exchange.

Given that indigenous people are still here, their claims to repatriation of land remain as valid in 2016 as they did in 1493. For them, colonization isn’t an event that happened, it’s a structure that organizes their lives today, as it does ours. Let us not feign innocence about our own entanglement in the continued disruption that occurs in indigenous people’s lives from the violation and violence of such occupation.

What does this mean for Africans, Indians and others in the Caribbean, who, by force and suffering, had to establish our belonging over time by coming to see ourselves as ‘indigenous’ to this region? How do our claims currently and wrongly displace Indigenous people themselves? How does our affirmation of our humanity maintain an imperial legacy?

This is an even more important question for those of us involved in social justice work. For, our legal and cultural investments in UN rights conventions, nation-state law, and democratization of land ownership (such as the Occupy movement in the Americas), all entrench settler colonialism, both others’ and our own. What, then, is our accountability to Caribbean indigenous people’s sovereign right to self-determination?

These are not intellectual musings, but real political questions. For a generation of Caribbean young people who, for the first time in history, are experiencing biodiversity and climate changes that may not be reversed within their lifetimes, alternatives to business as usual are evermore urgent.

That model, established in and expanded from this region, is not all that is on offer, and it no longer offers us what our futures fundamentally we need. This generation of Caribbean children can and eventually must move us from resistance to transformation. That shift requires us to decide what life and justice look like beyond the selves, narratives, relations, structures and possibilities built, like a chain link fence around us, since 1492.

There is no lack of realism here. Rather, there is clear gaze on a global political-economy that is neither timeless nor inevitable. There is clear reading of our potential choices in this place and time. Yet, having had fires of hope mashed down to ash from 1962 to 2015, many adults’ crumpled cynicism no longer remembers or prioritizes the necessity of upcoming Caribbean generations’ truly, globally, decolonial dreams.

No liberatory changes are possible without a vision beyond what is currently dominant, yet unsustainable. This generation needs radically transformative ideals as much as the clean air and water that adults have failed to sufficiently fight for. It needs world changing politics, and the life force of big collective and long-term ideas and movements, not merely individual and immediate workforce skills.

Why Trinidad and Tobago rather than Kairi? Why British government structures? Why shouldn’t we found just models for the world when an unjust model for the world was founded here from 1492?

We live amidst cosmologies that are deeply Caribbean, and must stop seeing our history as beginning and our futures ending with colonization. Colonization, here, isn’t a metaphor. It’s the governing principle under which indigenous people dream of land, life and solidarity. Engaging each other to imagine freedom outside of colonial terms is ethical, urgent and necessary.

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Post 169.

If you parent a little girl, the amount of time you spend with her can be scientifically measured by how many songs you know from the movie ‘Frozen’. Disney has merchandised childhood, meaning the making of local memories can barely be conceived beyond its corporate monopoly on everything from birth to birthdays.

Zi turned four on Saturday, and her little celebration was only missing the ‘Frozen’ Elsa outfit and bouncy castle. You can fight Disney, as I tried, insisting for the first two birthdays on cake and other decorations that were not marketed by US media to us in the Caribbean. But, you will find yourself alone in the wilderness of Santa Cruz while your mother google maps the country for Dora or Elsa icing designers, your mother in law invests in customary birthday paraphernalia, and no one else actually cares about the intersections of capitalism, post-colonialism and childhood.

After all, generations of Caribbean people inherited Disney characters as globalized symbols of play and joy, just as we once inherited British ones, identifying ourselves as world citizens this way.

And, it’s all done in Ziya’s name as if only a bad mother would deny her harmless normality, and deprive her of the chance to be like her friends with their own Disney themed birthdays. Indeed, little girls are astute observers of childhood status markers, and pre-school playgrounds feature complex conversation about gender socialization, class belonging, modernity and conspicuous consumption.

Thus, Ziya’s birthday cake icing comprised expertly made (and delicious) blond Elsa, blue icicles, silver snowflakes and Olaf the snowman, all proudly displayed on a humid, tropical afternoon. My mother requested a brown girl with black plaits be crafted from icing and placed next to Elsa in an attempt to mediate between Franz Fanon and ‘Frozen’, and I kept my politics to myself for family requires compromise, fantasies are part of childhood and I survived much Disney-defined fun, parties, toys and clothes with critical consciousness mostly intact.

I looked at it all thinking that this is why Ziya insists on being a princess when I explain the power of African empresses. I thought about the far fewer options for Caribbean-themed birthdays, with our own icons, myths and landscape, and how we repeat an old colonial familiarity with daffodils and practicing ‘proper’ English through the reading of British colloquialisms in books by Beatrix Potter. We celebrate escape to elsewhere, TV, overseas or other selves.

Teaching what we have learnt, survived and fondly remember, we establish the connections that craft our children’s sense of themselves and place, the lens from which they assess what is presented as who they are, and their practices of validating their own bodies, ecology and stories. It makes sense for bleaching creams to line Pennywise shelves, for government officials to defend a leisure complex, which turns its back on the existence of the coast whose mangrove it decimated, and for the meanings of development to be determined by FDI, or foreign direct imagination.

Feminism offered some future consolation. Disney is now stirring sprinkles of independence, fearlessness and sisterhood into tales such as Sleeping Beauty and Alice in Wonderland. In ‘Frozen’, the story doesn’t end with a prince, hapless damsel rescue or marriage as the happily ever after. Thank goddess.

This is how the world of a just-turned four, sapodilla-brown girl is defined by media, US corporate power, family, femininity, Caribbean feminism and more. Like Frozen’s Elsa, may Zi find the freedom to not hide who she has grown up to be. Like Anna, may she celebrate each year she grows into the hero of her own story.