Sunday, September 20, 2026

My Top 9 List of Favourite Caribbean Literature

9 Favourite Caribbean Books: A Personal Journey Through Island Voices

From Jumbie Birds to Duppies: The Caribbean Books That Got Under My Skin

Let me establish something before anybody starts sharpening their literary knives.

This is not a definitive list of the greatest Caribbean books ever written. I am not attempting to construct a syllabus for UWI, settle some argument between Kingston and Port of Spain, or prove that I have read everything from Naipaul to Walcott to Jamaica Kincaid.

I haven't.

I wish I could say I have waded much deeper into Naipaul. I wish I had read more Jamaica Kincaid. There are probably books sitting on shelves right now that I should have read years ago. Maybe there are some obvious omissions here that will have somebody asking, "How the hell you leave out that one?"

Fair enough.

These are simply the books that stuck.

And that, for me, is sometimes more important than whether a book appears on somebody's official list of Caribbean classics.

I have always been fascinated by the way stories become containers for memory. A novel can preserve a world that history books barely noticed. A character can tell you something about class, race, colonialism, religion or identity that a thousand pages of political analysis cannot quite capture.

And Caribbean literature does something particularly strange to me.

It often feels less like discovering somebody else's world and more like discovering a room in your own house that you somehow never knew existed.

There are jumbies. There are duppies. There are old people who know things nobody else knows. There are children running wild. There are colonial officials, poor people, dreamers, hustlers, believers, doubters and people caught somewhere between all of those categories.

There is the sea. There is migration. There is class. There is colour. There is Africa somewhere beneath the surface, sometimes acknowledged and sometimes deliberately forgotten. There is Europe standing over our shoulder. There is America pulling at our imagination.

And there is always that peculiar Caribbean question:

Who the hell are we?

So these are nine books that, in different ways, helped me wrestle with that question.


1. Jumbie Bird — Ismith Khan

Jumbie Bird book cover

Jumbie Bird is one of those books that creeps up on you.

On the surface, it is a story about a young boy growing up in Trinidad, surrounded by family, community, folklore and the supernatural. But beneath that is something much more complicated: the question of identity and the ghosts—literal and metaphorical—that accompany us.

Kale Khan captured my imagination, an old Indian fiercely defending a dying culture and jealous of his wife. All things I could identify with in youth even though I had no girlfriend yet, I knew this man would inform my ideas about love and old age.

I always theorised that, Jumbie, Zombie and Duppy were all the same word with island variations. The fact that the owl was the Jumbie Bird wasn't lost on me as when we saw white owls in Jamaica, we took it as a sign death was coming to the community. So the idea of the jumbie has always fascinated me because Caribbean people have never really had the luxury of living in a world where the past stays in the past. 

The ancestors are there.

The plantation is there.

Africa is there.

India is there.

Europe is there.

Christianity is there. African spiritual traditions are there. Indigenous remnants are there. And all of these things have collided in this little region and somehow produced us.

That is what makes Jumbie Bird resonate beyond its story. The supernatural isn't simply decoration. It becomes a language for talking about memory, inheritance and the things we carry whether we understand them or not.

There is something profoundly Caribbean about that.

We laugh about duppies and jumbies, but sometimes our folklore is doing philosophy without calling itself philosophy.


2. Sprat Morrison — Jean D'Costa

Sprat Morrison book cover

If you grew up in Jamaica and encountered Sprat Morrison at school, there is a good chance the book is still hiding somewhere inside your memory.

Not necessarily the plot. Not necessarily every character.

The feeling.

Jean D'Costa understood something about Jamaican childhood that is difficult to manufacture. The world of school, yard, family, friends, mischief and adults who seemed to know everything—even when they clearly didn't.

And perhaps that is why books like this matter.

When we talk about Caribbean literature, we sometimes rush immediately toward the big themes: colonialism, migration, race, nationalism, slavery and identity.

But a culture is also preserved in the small things.

The way children talk.

The way an old woman calls you from across the yard.

The foolishness boys get themselves into.

The politics of school.

The geography of the community.

The particular Jamaican mixture of discipline and chaos.

D'Costa captures that world with warmth and humour. Reading Sprat Morrison is therefore not simply revisiting a children's novel. It is opening a little time capsule.

And for those of us who grew up before smartphones colonised childhood, that time capsule hits differently.


3. Young Warriors — Victor Stafford Reid

Young Warriors book cover

Victor Stafford Reid is one of those Jamaican writers I think we should talk about much more than we do.

Young Warriors, set against the struggles of Jamaica's early Maroon communities, takes the perspective of young people confronted with forces much larger than themselves.

And that is what grabbed me.

Because history is often taught from the top down.

Governors. Governors-General. Colonial administrators. Military commanders. Famous politicians.

The people at the bottom become statistics.

Reid does something different. He puts human beings back into the historical landscape.

Young people become actors in history rather than spectators waiting for somebody important to arrive.

That matters to me because Jamaican history has an extraordinary cast of people who resisted, survived and created alternative ways of living despite an entire colonial system designed to tell them that they were property, labour or problems to be managed.

The Maroons were not merely surviving history.

They were making it.

And Reid's writing gives that history flesh.

Young Warriors is therefore more than an adventure story. It is a reminder that courage does not always arrive wearing a uniform or carrying a title. Sometimes it is a young person deciding that enough is enough.


4. Three Finger Jack's Treasure — Philip M. Sherlock

Three Finger Jack's Treasure book cover

If Young Warriors connected with the historical side of me, Three Finger Jack's Treasure connected with the boy who wanted to go exploring.

This is Jamaica as adventure.

Caves. Hills. Legends. Treasure. Escaped slaves. Outlaws. Rumours. The possibility that somewhere beyond the next hill there is a story nobody has told you yet.

That is one of the great gifts of Caribbean folklore: it makes the landscape itself feel alive.

A Jamaican hillside isn't just a hillside. It might have a story.

A cave isn't merely a hole in limestone. Somebody might tell you a duppy lives there—or that an old outlaw buried something inside.

Three Finger Jack sits somewhere in that space between historical figure and legendary outlaw, and Reid uses the legend to tell a larger story about freedom, survival and rebellion.

There is something deliciously Jamaican about that.

We have a habit of turning history into story and story back into history until the two become difficult to separate.

And perhaps that is not a weakness.

Perhaps it is another way of remembering.


5. Throwing Stones — Kei Miller

Throwing Stones book cover

Kei Miller is one of the contemporary Jamaican writers whose work makes me feel that Caribbean literature isn't some museum exhibit we keep dusting off for schoolchildren.

It is alive.

It is still changing.

Throwing Stones is rooted in rural Jamaica and examines the complicated machinery of community: religion, sexuality, reputation, conformity, gossip and the pressure to become the person everybody else thinks you should be.

That last part interests me enormously.

Because Caribbean communities can be wonderfully communal and brutally communal at the same time.

Everybody knows everybody.

Everybody has an opinion.

Everybody knows what you should be doing with your life.

And God help you if you decide to become something different.

Miller understands that tension.

His Jamaica isn't the postcard Jamaica. It is the complicated Jamaica. The Jamaica of faith and hypocrisy. Love and repression. Community and surveillance. Tradition and rebellion.

That is much closer to the Jamaica I recognise.

And his writing manages to be lyrical without disappearing into literary fog. There is intelligence here, but it still feels grounded in people and place.


6. Passing Through — Colin Channer

Passing Through book cover

There is a particular Caribbean psychological condition that I think Colin Channer understands very well.

We are always going somewhere.

Or somebody is coming back.

Or somebody has left.

Or somebody is planning to leave.

The Caribbean is a region shaped by movement.

Africans were forcibly brought here. Indians came as indentured labourers. Chinese and other migrants arrived. Europeans colonised. Caribbean people then began moving outward in waves—to Britain, Canada, America and elsewhere.

So the Caribbean identity is rarely as simple as here.

We are often simultaneously here and somewhere else.

Passing Through taps into that liminal Caribbean space: belonging but not quite belonging; travelling but carrying home with you; looking outward while still being pulled backward by memory.

That resonates with the wider Caribbean experience because migration isn't merely an economic phenomenon.

It becomes part of our psychology.

Ask a Jamaican where they are from and sometimes you get a surprisingly complicated answer.

Kingston. Montego Bay. Clarendon. Birmingham. Toronto. New York. Miami.

Sometimes the answer is all of the above.

Channer gets that.


7. A Brighter Sun — Samuel Selvon

A Brighter Sun book cover

Samuel Selvon's A Brighter Sun is one of those books that reminds us just how complicated the phrase West Indian really is.

Set in Trinidad during the Second World War, the novel follows a young Indo-Trinidadian couple trying to build a life in a society undergoing profound change.

And that matters because the Caribbean isn't one story.

It is a collision of stories.

African, Indian, European, Chinese, Indigenous and mixed Caribbean histories intersect here, sometimes peacefully and sometimes not.

We have spent centuries negotiating what all of that means.

Selvon understands that identity is not something you simply receive at birth like a government-issued document. It is something you negotiate.

You inherit pieces.

You reject pieces.

You invent new pieces.

You borrow from your neighbour.

And somewhere along the way you become Caribbean.

What I particularly appreciate about Selvon is the apparent simplicity of his storytelling. There is no need to beat the reader over the head with the meaning. Ordinary people living ordinary lives can reveal enormous historical truths.

Sometimes the revolution is simply people trying to build a house, feed their families and figure out who they are.


8. Year in San Fernando — Michael Anthony

Year in San Fernando book cover

Year in San Fernando is another book that gets underneath the romantic version of Caribbean life.

A young boy leaves his rural home to work in the city as a domestic servant. What follows is a story about class, poverty, displacement and the humiliations that can accompany social mobility.

This is where Caribbean literature often becomes uncomfortable in the best possible way.

Because we like to tell ourselves stories about resilience.

We love the Caribbean success story.

We love the person who came from nothing and made something.

But poverty is not merely an inspirational backdrop.

It can be humiliating.

It can be exploitative.

It can shape how a child understands himself.

And colonial society was structured around enormous inequalities of class and power.

Anthony doesn't need to turn that into a political speech. He simply allows us to experience it through a young person's eyes.

That is the power of fiction.

History can tell you that people were poor.

A novel can make you feel what that poverty meant.


9. The Duppy — Anthony C. Winkler

The Duppy book cover

And then there is The Duppy.

Of course there is.

Anthony C. Winkler was one of those writers who understood that sometimes the best way to examine life, death, religion and Jamaican society is to make the whole thing ridiculous.

A Jamaican man dies and discovers that the afterlife isn't quite the heavenly administrative arrangement he imagined.

And from there Winkler does what Winkler does best: he pokes holes in our seriousness.

Religion gets examined.

Human nature gets examined.

Jamaican culture gets examined.

Our assumptions about heaven and morality get examined.

And somehow you are laughing while thinking about mortality.

That is a very Jamaican trick.

We have a long tradition of using humour to survive things that aren't particularly funny.

Sometimes the joke is the philosophy.

Sometimes laughing at the absurdity of existence is the only sane response to it.

And maybe that is why The Duppy belongs on my list.

It understands that Caribbean literature doesn't always have to be solemn to be profound.


Honourable Mention: The Jamaican Ninja

And I have to give an honourable mention to The Jamaican Ninja—assuming I haven't completely mangled the title in my memory.

Because this is exactly why I don't want this list pretending to be some sacred Caribbean literary canon.

Sometimes a book stays with you for reasons that have absolutely nothing to do with whether the literary establishment considers it important.

There is something wonderfully Jamaican about taking the idea of a ninja—an archetype imported straight out of Japanese popular culture—and dropping it into our own cultural landscape. Jamaica has always been good at taking things from elsewhere, seasoning them heavily, bending them out of shape and sending them back into the world as something distinctly ours.

That is Caribbean creativity in miniature.

We remix.

We appropriate.

We reinterpret.

We make the foreign familiar.

And sometimes we make something completely ridiculous in the process—and that's part of the fun.

So whether it belongs in the literary canon is almost beside the point. I remember it because it represents another side of Caribbean storytelling: the willingness to play with genres, popular culture and our own sense of identity rather than behaving as though Caribbean literature has to be solemn, respectable and permanently concerned with proving that we are worthy of being taken seriously.

Sometimes a Jamaican just wants to be a ninja.

And honestly, I respect that.


So What Does This Say About Me?

Looking back at these nine books, I realise something.

My relationship with Caribbean literature has never really been about becoming what you might call well-read.

I don't collect literary credentials.

I am not interested in dropping the names of writers simply so people can nod approvingly.

I read because something bothers me.

A question.

A contradiction.

A memory.

A feeling.

A piece of history that doesn't quite add up.

That probably explains this particular collection.

There are ghosts here.

There are children.

There are rebels.

There are migrants.

There are poor people trying to navigate systems designed by people above them.

There are religious people wrestling with doubt.

There are communities that love you while simultaneously trying to tell you who you are allowed to become.

There are people caught between cultures.

And there are people simply trying to make sense of the strange place called the Caribbean.

That sounds suspiciously like my interests in general.

I have always been fascinated by the intersection of history, culture, philosophy and identity. Perhaps that is why these books stayed with me.

They don't simply tell me about the Caribbean.

They give me different ways of thinking about it.

And maybe that is what literature is supposed to do.

Not give you answers.

Give you better questions.

For all my talk about the Caribbean, I am also conscious of the holes in my reading. I haven't conquered Naipaul. I haven't properly immersed myself in Jamaica Kincaid. There are probably entire literary continents within the Caribbean that I have barely visited.

So this isn't the end of the journey.

It is a waypoint.

Maybe one day I'll revisit this list and wonder how I could possibly have left somebody out. Maybe I'll have another nine books altogether.

But for now, these are the ones that have stayed with me.

And perhaps that is the best definition of a favourite book I can offer.

Not necessarily the book you think is the greatest.

Not necessarily the book you can analyse most intelligently.

The book you remember.

The book that leaves something behind.

The book that changes the way you look at a road, a hillside, a grandmother, a church, a schoolyard, a country—or yourself.

That is what these books did for me.

They reminded me that the Caribbean isn't simply a geographical region scattered across warm water.

It is an argument.

It is a memory.

It is a wound.

It is a joke.

It is a rebellion.

It is a migration.

It is a dream.

And, most importantly, it is a collection of people still trying to tell the world—and sometimes themselves—who the hell we are.

What Caribbean books got under your skin?

Not necessarily the ones you're supposed to name. Tell me the ones you actually remember. The school books. The battered paperback. The novel your grandmother had. The book that made you see Jamaica, Trinidad, Barbados, Guyana, Haiti or the wider Caribbean differently.

I'm always looking for another book to put in the backpack.


Disclaimer: This is a personal reading list, not a comprehensive survey or academic ranking of Caribbean literature. It reflects the books that have resonated with me at different points in my life.

#CaribbeanLiterature #WestIndianLiterature #JamaicanBooks #TrinidadianLiterature #CaribbeanAuthors #JumbieBird #SpratMorrison #YoungWarriors #ThreeFingerJacksTreasure #KeiMiller #ColinChanner #SamuelSelvon #MichaelAnthony #AnthonyWinkler #CaribbeanCulture #CaribbeanStories #IslandVoices #CaribbeanBooks #ReadingCaribbean

Beyond the Firehose

A Critical Manifesto on the Six Pillars of Data Dystopia

Or, what your Data Science syllabus won't—and dare not—tell you.



"You'll own nothing, and you'll be happy"

By Ida Auken, a Danish politician and Member of Parliament

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Happiness is the great elusive quarry, chased equally by the everyday Joe clocking out of a double shift and by the stoic philosopher contemplating the void. The meditating monk and the cognitive-behavioral psychologist both agree on its nature: happiness is not a destination, but a fragile equilibrium of presence, acceptance, and the radical luxury of enough. For all their differences, common-sense thinkers, spiritual traditions, and modern psychology converge on a single tragic truth—happiness requires stillness, a coherent self, and the freedom to age with grace.

You'll own nothing, and you'll be happy... that was written by Ida Auken, a Danish politician and Member of Parliament.

She wrote it in a 2016 article for the World Economic Forum called:  

_"Welcome to 2030: I own nothing, have no privacy, and life has never been better"_

The full context: Auken was describing a hypothetical future based on trends like sharing economy, AI, and sustainability. It was meant as a thought experiment, not a policy proposal.

The WEF later posted it as part of their "8 predictions for the world in 2030" video.

What happened after?

Because it was on the WEF site, the line went viral and became a meme/criticism point. People used it to debate "stakeholder capitalism," ownership, and the future of work.

Auken herself later clarified in 2022 that she didn’t mean it as something she wants_to happen  just as one possible scenario.

Now, witness as we climb through 2026 what happens when this ancient, universal pursuit collides with the cold calculus of our new digital realities. The infrastructure we built to serve us has become the primary obstacle to our own flourishing. The common challenges of earning a living, maintaining a relationship, and growing older are no longer merely personal struggles; they are battlegrounds of existential angst and self-loathing, fought daily in a culture that demands conspicuous consumption, high-octane partnerships, and perpetual youth—all under the unblinking gaze of digital overlords who expect ever-greater efficiency and round-the-clock availability.

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The Huxleyan Firehose

Information Deluge and the Weaponization of Attention

Spiritual teachings prescribe silence as the gateway to wisdom. Philosophy demands discerning contemplation. Yet today, our attention is auctioned to the highest algorithmic bidder. The firehose of infinite urgency is not accidental; it is a pacification program—Aldous Huxley's Brave New World rendered in ones and zeros.

Consider the average worker. The boss's email was a nuisance; the boss's text at 10 PM is a leash. Now, AI-driven dashboards demand constant availability, tracking productivity to the millisecond. The condition of "peace of mind" becomes mathematically impossible when your nervous system is permanently entangled in a corporate server. The everyday Joe cannot find stillness because the firehose never stops—and if he steps away, he is deemed inefficient. Conspicuous consumption offers a cruel irony: buy this meditation app to fix the anxiety caused by the very device you are holding. The deluge drowns out the inner voice, replacing quiet resolve with reactive panic. Earning a living transforms into a 24/7 cognitive siege, where the boundary between work and rest dissolves completely.

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The Rise of the Dividual

Fragmentation and the Impossibility of Wholeness

Contemporary psychology tells us that a stable, coherent sense of self is the bedrock of resilience. But the database disagrees—it disassembles you into a thousand tradable data points. You are no longer an individual; you are a dividual, a disaggregated bundle of location pulses, credit scores, political tags, and search histories, sold and reassembled against you.

How does one maintain a high-octane partnership when intimacy is mediated by algorithms that gamify romance? Your partner's online activity, mood metrics, and even location are quantifiable. The common challenge of sustaining a relationship becomes a battleground of curated digital personas. We self-loath when our partnership fails to match the algorithmic ideal of the "perfect couple," forgetting that love was never meant to be a performative data stream. The dividual cannot truly love, because love requires trust in a singular, unfractured "other"—not a composite of behavioral predictions. The existential angst deepens when you realize you are performing intimacy for an invisible audience rather than living it.

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The Swamp of AI Slop

Recursive Decay and the Erosion of Truth

Philosophy and common sense alike rely on a shared foundation of reality to guide ethical living. But generative AI is now vomiting synthetically produced mediocrity across the web, polluting the very datasets we rely on for clarity. This is not just "dirty data"; it is recursive decay—an ouroboros of machine-generated sewage that degrades our informational ecosystem.

For the worker, this is a death by a thousand cuts. Your skills are no longer compared to your colleague's, but to an impossible, synthetic benchmark hallucinated by a model. Earning a decent living becomes a frantic race against machines that produce mediocre work at zero marginal cost. The existential angst deepens when you realize you are chasing a moving target designed by unaccountable architects. The self-loathing is palpable: "If an algorithm can do it cheaper, what am I worth?" The slop drowns out genuine craftsmanship, making the simple pride of a job well done feel like a relic of a bygone era.

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Digital Mercantilism and Cloud Colonialism

Infrastructure as Extractivism

The lecture halls call this "scalable storage." Let us call it what it is: neo-extractivism. Nations hoard compute like 17th-century empires hoarded gold, building colossal data centres that drain water from drought-stricken peripheries and devour cheap energy from the Global South.

This physical reality strikes hardest at the universal human condition of aging. Spiritual traditions teach acceptance of bodily decay; they urge us to find wisdom in wrinkles. But the digital overlords value agility over wisdom. In the gig economy, older workers are deemed obsolete. In the social feed, aging is a shameful condition to be erased with expensive serums and bio-hacks—conspicuous consumption at its most desperate. The existential dread of looking in the mirror is no longer a private melancholy; it is a market failure, signaling that you are not consuming enough anti-aging technologies to keep pace with the system's demand for perpetual youth. Cloud colonialism extracts the water from the earth; digital mercantilism extracts the dignity from growing older. The simple act of aging gracefully becomes an act of economic defiance.

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Technofeudalism

Governance Without Representation

GDPR and ethical AI committees are a bureaucratic mummer's farce. We live under technofeudalism, where algorithms are the new lords, enforcing private laws—shadow-bans, ranking systems, dynamic pricing—without due process or appeal.

For the everyday Joe, this dismantles the psychological framework of the "locus of control." Modern psychology teaches that internal agency is vital for mental health. But under feudalism, your social credit, your mortgage pre-approval, and your economic survival are subject to the whims of a black-box system. The existential angst peaks when you realize there is no judge to appeal to, no constitution to cite. Maintaining a relationship becomes impossible when your partner's mood or your own financial viability is secretly altered by an update to a proprietary ranking algorithm. The self-loathing festers because you feel you are failing, when in reality, the rules of the game are being rewritten behind your back every quarter. You are expected to comply with laws you cannot read, enforced by lords you cannot see.

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Digital Slavery and Transhumanism

The Bifurcation of the Species

Finally, we arrive at the great class chasm of the digital age.

On one side: digital slavery. The invisible workforce—content moderators traumatized by violence, Mechanical Turkers labeling images for pennies, gig drivers algorithmically whipped by geofences. They are the serfs, grinding their nervous systems to dust to generate the training data that will ultimately replace them.

On the other side: transhumanism. The elite minority—prompt engineers, AI researchers, biohackers with neural implants—who augment themselves into post-human cognition.

This bifurcation poisons the common challenges of daily life. What does it mean to build a high-octane partnership when one partner is an exhausted serf and the other aspires to be a cyborg-lord? What does earning a living mean when the system demands you either become expendable or augment yourself beyond recognition? The culture demands conspicuous consumption to signal you belong to the elite, while simultaneously extracting your labor to keep the system running. We develop self-loathing because we cannot afford the upgrades, nor can we endure the grinding poverty. We are stuck between two inhuman poles, watching the gap widen with every quarterly earnings report.

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The Quiet Rebellion

The ancient philosophers and the everyday Joes were right all along. Happiness was never in the data. It was in the space between the data points—the unmeasured breath, the silence of an unmonitored evening, the unoptimized moment.

To reclaim happiness today is not a gentle endeavor; it is an act of open rebellion. It means rejecting the demand for perpetual optimization. It means acknowledging that aging is not a bug to be fixed, but a feature of a life well-lived. It means choosing presence over productivity when the boss texts after hours, and choosing a genuine, flawed, un-curated relationship over a high-octane performance.

The greatest threat to the digital overlords is not a better algorithm—it is a human being who has decided, quietly and firmly, that enough is enough. The conditions of joy are still within our grasp, but we must wrestle them back from the machine that promises them. We must reclaim our wholeness from the dividual, our truth from the slop, and our dignity from the feudal lords. That is the only path forward.

Sunday, September 06, 2026

Questions on PNP and the New Socialism Paradigm

An Open Letter to Mark Golding: A Pragmatist's Appeal for a Refined Democratic Socialism

Lessons from the 1970s, fiscal reality in 2026, and navigating the Monroe Doctrine

Dear Mr. Golding,

I write to you not as a skeptic, but as a firm believer in the transformative potential of democratic socialism. Your recent embrace of this philosophy, building on the legacy of the great Michael Manley, resonates deeply with those of us who have long felt that Jamaica's economic model has failed to place the people at its centre.

However, I write as a pragmatist who believes that for this vision to succeed in 2026, it must be refined, nuanced, and exceptionally agile in the face of global variables. Your recent address was inspiring, yet it raised critical questions that demand substantive answers if this project is to avoid the pitfalls of the past and navigate the complexities of the present. I ask these questions not to cast doubt, but to build a foundation for a credible and workable plan.




1. The Lessons of the 1970s: A Blueprint for Caution

You rightly invoked the legacy of Michael Manley. But the 1970s experiment also provides a stark blueprint of the internal and external challenges that can cripple a well-intentioned socialist project. By 1980, Jamaica had experienced significant economic contraction and high unemployment. The Land Reform program faced substantial circumvention, and state-run cooperatives saw production plummet.

The question is not whether we should learn from this history, but how a modern PNP administration will avoid the same internal and external pitfalls that undermined that era's goals. How will we ensure that new social programs don't collapse under patronage, indiscipline, or poor execution? Your vision of a "bottom-up" economy is compelling, but its success depends on the integrity and capacity of the state machinery to implement it effectively.


2. Fiscal Reality and State Capacity in 2026

The fiscal landscape today is dramatically different. Jamaica has just weathered Hurricane Melissa, a Category 5 storm that caused an estimated US$8.8 billion in damage—approximately 41% of GDP. This has created an urgent balance of payments need, and Jamaica has had to seek US$415 million in emergency financing from the IMF, with a projected fiscal deficit of 4.8% of GDP for FY2026/27.

Your proposals for expanded social programs, first-in-family university scholarships, and land titling are laudable, but they require a fiscally sound foundation. Where will the funding come from in this constrained environment?

To your point, the tax expenditure system itself requires scrutiny. "Other credits" accounted for nearly 19% of net corporate income tax in recent years, representing billions in foregone revenue. Your suggestion to reform the tax system is correct, but we must ask: How will a new administration broaden the tax base and ensure compliance without stifling the investment needed for recovery?

Furthermore, the state's capacity to deliver has been called into question. The "hollowing out" of the public sector presents a fundamental obstacle to implementing a bold new social agenda. How will the PNP rebuild the state machinery to execute its vision? Proposals like the electronic invoicing system to improve tax compliance are a step in the right direction, but they require a highly functioning bureaucracy. This must be operationalized long before an election.


3. Navigating the Geopolitical Reality: The Monroe Doctrine is Not a Ghost

Your vision of economic independence must contend with the enduring reality of the Monroe Doctrine. This is not 1970s history; it is today's headline.

In March 2026, Jamaica announced it would end its five-decade-long medical cooperation programme with Cuba. The government cited "inability to agree on terms," but this decision came amid intense pressure from the U.S., which has labelled the Cuban medical missions as "human trafficking."

Foreign Minister Johnson Smith insists there was no U.S. influence, but the geopolitical context is undeniable. This decision has significant implications for our healthcare system and our regional relationships. If a future PNP administration faces similar pressure on its policies, how will it navigate the tension between pursuing an independent, people-centred foreign policy and managing the critical relationship with our primary trading partner?

The challenge is acute. Golding's democratic socialism, by its nature, seeks to put people's interests ahead of powerful groups and nations. This is a noble goal, but it will inevitably create friction. How will the party prepare for and manage this friction without being isolated or forced into capitulation, thus repeating the challenges of the 1970s?


Conclusion: A Call for Substance

Your vision is a powerful and necessary one. But as you've noted, the times have changed. We are in a post-hurricane crisis, with a fragile fiscal position and a complex geopolitical landscape. The PNP's response cannot be merely rhetorical; it must be a detailed and nuanced strategy that addresses these core challenges.

I and many other supporters of democratic socialism seek not a "great leader" to rally behind, but a pragmatic, forward-thinking plan that can be operationalized and sold to the Jamaican people. I believe such a plan exists, and I ask that you elaborate on it so we can go forward together with confidence, not just hope.

Yours in solidarity and pragmatism,

Yannick Pessoa


Disclaimer: This article represents the personal views of the author and is intended as a constructive contribution to public discourse on Jamaica's political and economic future.

#MarkGolding #PNP #DemocraticSocialism #JamaicaPolitics #MichaelManley #Jamaica #CaribbeanPolitics #PoliticalReform #EconomicPolicy #MonroeDoctrine #HurricaneMelissa #IMF #FiscalPolicy #StateCapacity #ForeignPolicy #SocialJustice #PeopleCentred #JamaicaRecovery #Geopolitics #OpenLetter

Say Goodbye to Publisher, My Friend: A Jamaican Graphic Designer Remembers the Hustle

When I heard that Microsoft is finally killing off Publisher next month, I nearly drop my spliff. After 35 years, the little desktop publishing workhorse that helped a whole heap of Caribbean creatives look more professional than we really were is heading to the great recycle bin in the sky.

Back in the day in Jamaica, before Canva made everybody a “designer” overnight, and long before Affinity decided to be free and give us a break, it was Publisher and the CorelDRAW suite that kept the lights on. I downloaded both off Pirate Bay more times than I can count. That is just the reality. When business is slow and a $300 software licence could cover two weeks’ rent plus a little food, you are not buying it legal. You pirate it, you work, you deliver, and you hope the client pays on time. The cinema used to run those long piracy ads with the skull and the “you wouldn’t steal a car” voiceover. We used to laugh in the dark. Brother, we would steal the car, the gas, and the radio if it meant the flyer got done by Friday.

Publisher was special though. It was simple enough that a youth from the country could figure it out without a degree, yet powerful enough to make a church anniversary booklet look like it came from a real print house. I remember one Sunday night, 11:45 pm, the pastor called me frantic: “The programme for the thanksgiving service printed wrong, all the names mash up, and the service is 9 o’clock in the morning!” I fired up Publisher, dragged and dropped, fixed the columns, dropped in the church logo that was somehow still a low-res JPEG from 2007, exported to PDF, and sent it to the printer who opened special for me. By 7 am the programmes were ready. Pastor hugged me like I just saved the whole congregation. That night Publisher earned its keep.

Another time a dancehall artiste needed album artwork and street posters in 48 hours. Budget? “Mi a go pay you when the show done, bredrin.” Classic. I mashed up something clean in Publisher, faked a little gold foil effect that looked expensive on the cheap paper, and the posters still looked sharp under the streetlight. The show sold out. I’m still waiting on the full balance, but that is another story.

We used to pass Publisher files around like mixtapes. Somebody in Kingston had the cracked version with the full template pack, somebody in Montego Bay had the better font collection, and by the end of the week half the island’s graphic designers were running the same setup. It was guerrilla design at its finest. Slow internet, power cut mid-export, virus from the latest “crack,” yet somehow the wedding invitation, the school yearbook, the political campaign flyer, and the Sunday school certificate still came out looking respectable.

Eventually the stress of broken installs, missing features, and the constant fear that the next Windows update would kill the crack pushed me fully open source. Scribus, Inkscape, GIMP, LibreOffice. Steeper learning curve at first, but once you lock it, nobody can take it away, and the only licence you need is your own skill. Still, I have a soft spot for Publisher. It was the first software that made me feel like a real graphic designer instead of just a youth with a computer and big dreams.

So as October comes and Microsoft finally pulls the plug, I’m raising a glass to the little app that carried so many of us through the lean years. It wasn’t perfect, it wasn’t legal half the time, but in the Caribbean hustle it was family. Rest easy, Publisher. You did your work. We salute you!!!

List of My Top Fifteen (15) Fave Indie and Foreign Films

15 Films That Explain My Weird Taste in Cinema

A Personal Journey Through the Films That Shaped My Cinematic Soul

I have never had what you might call conventional taste in movies.

Don't get me wrong. I like a good blockbuster as much as the next man. Give me explosions, spaceships, superheroes, dinosaurs and a sufficiently unreasonable budget and I can find a way to enjoy myself.

But the films that really stick with me tend to be a little... different. Foreign films. Independent films. Historical films. Religious films. Martial-arts films. Animated films about extremely strange people. British gangster films where everybody owes everybody money. American comedies about socially maladjusted people. Films about colonialism. Films about identity. Films that make me laugh while somebody is quietly having an existential crisis in the background.

Looking over some of my favourites, I realise that I don't really have a genre. I have a preoccupation.

I like outsiders. I like people caught between cultures. I like underdogs. I like people navigating systems that are bigger than them. I like absurdity with something serious underneath it. And apparently I also like movies in which people get themselves into increasingly ridiculous situations because somebody thought they could make some quick money.

So here are 15 films that probably explain my cinematic brain better than I could.


1. Rabbit-Proof Fence — Australia

Rabbit-Proof Fence movie poster

This was one of the films that really opened my eyes to the power of historical cinema. And its a tearjerker!

Rabbit-Proof Fence tells the story of Molly, her younger sister Daisy and their cousin Gracie, three Aboriginal girls taken from their families under Australia's assimilation policies. They escape and begin an extraordinary journey home, following the rabbit-proof fence across Western Australia.

And that is almost all you need. Three girls. A fence. The Australian outback. And a government determined to make sure they don't get home.

There is something devastating about the simplicity of it. The fence itself becomes almost a metaphor. Something built by a colonial society to control animals becomes the means by which the children navigate their way back to freedom.

I love historical films that don't need to shout. This one simply lets you walk. And walk. And walk. Until the political meaning of that journey becomes impossible to ignore. I heard about it from my cousin Camara and her husband at the time Thura/Tupac.


2. They Cloned Tyrone — USA

They Cloned Tyrone movie poster

Now we're going in a completely different direction. Or perhaps we're not.

Because They Cloned Tyrone is basically what happens when Afrofuturism, blaxploitation, conspiracy theory and social criticism get drunk together.

John Boyega, Jamie Foxx and Teyonah Parris form an unlikely trio investigating a sinister conspiracy in their neighbourhood.

The brilliance is that the movie is funny. Very funny. But underneath the humour is some genuinely uncomfortable material about behavioural conditioning, consumer culture, surveillance and the manipulation of Black communities.

It asks the sort of question conspiracy theorists love: What if somebody really is pulling the strings? But then it asks the more interesting question: What if the strings aren't quite where you thought they were?

As somebody who has spent a considerable amount of time thinking about Afrofuturism, technology and Black futures, this movie was practically designed to crawl into my head and rearrange the furniture.


3. Napoleon Dynamite — USA

Napoleon Dynamite movie poster

This movie is gloriously stupid. I mean that with tremendous affection.

Napoleon Dynamite was an actual American independent film, directed by Jared Hess and made on a tiny budget before becoming a surprisingly big success.

And what I love about it is that nobody seems particularly interested in being normal. Napoleon is weird. Pedro is weird. Kip is weird. Uncle Rico is weird. Everybody is weird. And nobody really gets "fixed."

That's important. Hollywood normally wants the outsider to undergo a transformation. The nerd becomes cool. The ugly duckling becomes beautiful. The loser becomes a winner. Napoleon Dynamite basically says: What if everybody just remained weird? And somehow that is enough.


4. Thank You for Smoking — USA

Thank You for Smoking movie poster

This is one of those movies I appreciate more the older I get.

Nick Naylor is a tobacco-industry spokesman whose job is essentially to argue for something that everybody knows is difficult to defend. His weapon isn't facts. It's rhetoric. And that distinction is important. Because winning an argument and establishing the truth are two completely different activities. I'd show this to any philosophy student as a masterclass on what Sophistry is.

Thank You for Smoking is a satirical black comedy about lobbying, spin and persuasion, based on Christopher Buckley's novel.

I particularly enjoy the film because it understands something that journalists, politicians, advertisers and public-relations people learn very quickly: you don't always have to prove that you're right. Sometimes you just have to make the other person less certain that you're wrong. That is a frighteningly useful skill.


5. Snatch — UK

Snatch movie poster

Guy Ritchie understands one fundamental law of storytelling: If everybody in the movie is an idiot, give them complicated plans.

Snatch is crime cinema as a pinball machine. Money goes missing. Diamonds go missing. People get double-crossed. People double-cross the people doing the double-crossing. And somewhere in the middle of all this is Brad Pitt speaking a language that appears to have been invented specifically to confuse the English. I saw this in the theatre with a Trini girlfriend who I almost had to thump in her "griblings" for ogling and drooling at Brad Pitt in a brief... ew!

As for the show... I love the energy. The editing. The dialogue. The characters. The sheer Britishness of it. And underneath all the chaos is something I find fascinating: an entire informal economy operating through hustles, gambling, stolen goods, violence and personal relationships. Basically capitalism without the PowerPoint presentation.


6. Lock, Stock and Two Smoking Barrels — UK

Lock, Stock and Two Smoking Barrels movie poster

If Snatch is the polished version, Lock, Stock and Two Smoking Barrels is the garage-band version. Actually I watched this after Snatch because Snatch was so good.

This was Guy Ritchie's feature debut, about a card player who loses a fortune in a rigged game and has a week to find the money. And then, naturally, everything goes to hell.

The plot is basically a Rube Goldberg machine constructed out of gangsters, gamblers, thieves, weed growers, loan sharks and people who have made very poor financial decisions.

Which brings me to another reason I enjoy these films. I have a weakness for stories in which somebody says: "I have a plan." And the audience immediately knows: No you don't.


7. Ip Man — Hong Kong

Ip Man movie poster

Then we get serious. This one is another tearjerker!

Ip Man is a 2008 Hong Kong martial-arts film directed by Wilson Yip and starring Donnie Yen as the Wing Chun master.

And yes, there are spectacular fight scenes. But that's not really why I love it.

What interests me is the idea of disciplined strength. Ip Man doesn't need to walk around telling everybody how powerful he is. He knows. That is a different kind of masculinity.

The film also places that martial discipline against the historical trauma of Japanese occupation. So the fights become about more than fighting. They become about dignity. Humiliation. National identity. Resistance. And the question of what happens to a person's sense of self when another power decides it has the right to dominate them. SPOILER ALERT, the 10 vs 1 fight scene, no other fight scene beats that for me!


8. War of the Arrows — South Korea

War of the Arrows movie poster
This is the first film I have ever watched that made me feel breathless in its pace and how dogged they hunt the protagonist. I couldn't rest as the hero couldn't rest. I've never watched a show where the hero make me run with him breathlessly to the end. The only rest he gets is momentarily when a tiger takes some of the enemies off his back.

War of the Arrows is a 2011 South Korean historical action film set after the Qing invasion of Joseon. Its protagonist is an archer trying to rescue his sister after she is taken into slavery.

And what a film. The thing I love about it is that the hero's greatest weapon isn't brute strength. It's skill. Distance. Terrain. Patience. Accuracy. The landscape itself becomes part of the weapon.

There is something deeply satisfying about watching an apparently outmatched person discover that he doesn't have to become stronger than his enemy. He just has to become smarter.


9. Warriors of the Rainbow: Seediq Bale — Taiwan

Warriors of the Rainbow: Seediq Bale movie poster

Warriors of the Rainbow: Seediq Bale is a Taiwanese historical epic about the Seediq people and the 1930 Musha Incident during Japanese colonial rule in Taiwan. This is a mighty long watch and for some reason the protagonist in this show, the first part of the epic, he reminds me of Tommy Lee Sparta, in his youth and his violent imagery and ruthlessness. It's his face on the poster.

This is a serious piece of cinema. And it is brutal. The film deals with colonisation, cultural suppression, resistance, identity and violence without reducing everything to a convenient morality tale.

What particularly interests me is the Indigenous perspective. The Seediq are not simply scenery in somebody else's history. They are the people whose history this is.

Coming from the Caribbean, that distinction matters. We know what it means to inherit a history in which the coloniser often gets to write the first draft. Films like this remind us that there are always other drafts.


10. Rapa Nui — Easter Island

Rapa Nui movie poster

Rapa Nui is another film I have to classify carefully. This is one of those shows you wake up late night and you see it on Cinemax or HBO and you watch it because you are up and then the slow burn hooks you into the history of a people. 

It is actually an American/Australian production directed by Kevin Reynolds and produced by Kevin Costner, rather than a foreign film in the strict sense. It is, however, set on Rapa Nui — Easter Island — and draws heavily on Rapa Nui legends, particularly the Birdman competition.

And this is where the film becomes interesting to me. It is a story about competition, hierarchy, ecology, religion and social order. It also raises the familiar question about environmental collapse.

But there is an important caveat: the film's historical reconstruction is highly debatable. Even the idea that ecological destruction straightforwardly caused the collapse of Rapa Nui society is much more complicated than the popular version of the story suggests.

That actually makes me like it more. Because a good historical film doesn't have to give you the final answer. Sometimes it gives you a question.


11. The Last Temptation of Christ — USA/Canada

The Last Temptation of Christ movie poster

Now we get into territory where I am less interested in historical accuracy than philosophical provocation. Man I remember my parents watching it and cautiously sending kids away. But it piqued my curiosity enough to mark it down on my one-day-I-must-watch list. Man this show is really a crazy theosophical and theological deep dive. Not for the faint of heart.

Martin Scorsese's The Last Temptation of Christ is based on Nikos Kazantzakis's controversial novel and stars Willem Dafoe (Green Goblin) as Jesus. It explores fear, doubt, temptation, human desire and the conflict between Jesus' humanity and his divine mission.

And yes, it caused an enormous controversy. But controversy isn't really what interests me.

The fascinating thing is the premise itself. What happens when you stop treating Jesus only as an icon and start asking what it might mean for him to experience the psychological burdens of being human? That is a philosophical question. And philosophy has always been much more interested in uncomfortable questions than comfortable answers.


12. Jesus Christ Superstar — USA/Israel

Jesus Christ Superstar movie poster

This is another movie that probably looks completely out of place on a list like this. Until you watch it.

Jesus Christ Superstar is a 1973 American musical directed by Norman Jewison, based on the Tim Rice/Andrew Lloyd Webber musical. It was shot entirely in Israel, using locations including the Dead Sea, Avdat, Bet Shean and the Judean Desert.

And I love how strange it is. It doesn't look like the Sunday-school Jesus movie. It looks like somebody took a rock musical, transported it to the biblical landscape and said: "Let's see what happens."

The result is theatrical, psychedelic, irreverent and surprisingly psychologically sophisticated.

And Judas becomes particularly interesting. Because the story isn't simply: Jesus good. Judas bad. It is about loyalty, politics, fear, friendship, betrayal and the terrifying consequences of believing that you understand history better than everybody else.

Where as The Last Temptation Christ was serious and intense, sometime this movie can come off as funny, flippant and trite, it does as serious questions about Jesus's relationships rather than Jesus per se.


13. Forrest Gump — USA

Forrest Gump movie poster

Okay. Now I'm going to cheat.

Because Forrest Gump is absolutely not an independent or foreign film. It is mainstream Hollywood. Big studio. Tom Hanks. Oscar-winning blockbuster. The whole nine yards.

But I'm putting it here anyway. Because this isn't supposed to be a film-school taxonomy. It's supposed to be my list. And this show feels independent, its a departure from Hollywood mainstream sensibilities.

And Forrest Gump is one of those movies I find difficult to dismiss because of how effectively it turns one man's seemingly ordinary life into a tour through American history. Vietnam. The civil-rights era. The counterculture. Watergate. The Cold War. American capitalism. Celebrity. Trauma. Love. Loss. And shrimp. Lots of shrimp.

What makes Forrest interesting isn't simply that he is innocent. It's that he moves through history without fully understanding the ideological machinery surrounding him. Everybody else is trying to explain America. Forrest just keeps running through it.


14. Cinema Paradiso — Italy/France

Cinema Paradiso movie poster

Now we get to one of the great love letters to cinema.

Cinema Paradiso is a 1988 Italian-French film by Giuseppe Tornatore about a boy's friendship with an aging projectionist in a small Sicilian town.

This is a movie about movies. But really it is about memory. Growing up. Leaving home. Returning home. And the strange way childhood attaches itself to places that cannot remain unchanged. 

There is something particularly beautiful about the idea of a cinema being the centre of a community. People come there to laugh. Cry. Fall in love. Escape. Imagine. For a little while, the whole town shares one dream.

And then time moves on. That's the part that hurts. Because eventually every Cinema Paradiso becomes something we remember. For some reason it reminds me of Jeremy Jahns that film review YouTube guy, like this could have been his origin story in another dimension somewhere out there in the multiverse.


15. The Triplets of Belleville — France/Belgium/Canada

The Triplets of Belleville movie poster

Finally, something completely bananas.

The Triplets of Belleville is a 2003 animated adventure-comedy directed by French filmmaker Sylvain Chomet and produced through an international partnership involving France, Belgium, Canada and the UK.

And I adore it. It barely needs dialogue. The characters look bizarre. The world looks bizarre. The humour is bizarre. The music is bizarre. Everything is bizarre. And somehow it is beautiful. It just reminds me of the French Cat of Warner Bros. and Chuck/Charles M. Jones cartoon style I used to love as child in the 80's. The art of Jones had a very jazz and philosophical mood and undertone and I find some of that in this. Something about reminds me of the past and maybe my mother and her 2 main sisters, and how as child people would ask me, "Are they Triplets?"

This is animation reminding you that you don't have to make everything look realistic to make it emotionally real. Sometimes a character with a nose like a potato and legs like coat hangers can communicate more humanity than a thousand CGI superheroes.


So What Does This Say About Me?

Looking at this list, I realise that my taste in cinema isn't really about whether something is "indie," "foreign," "Hollywood," "art house" or "mainstream." Those categories are useful for film distributors. They aren't particularly useful for explaining obsession.

What connects these films is something else. They are about people navigating worlds that don't quite fit them.

Aboriginal children trying to get home. A Black neighbourhood discovering something sinister beneath its surface. A weird kid trying to survive high school. A tobacco lobbyist turning rhetoric into a weapon. Gangsters trying to untangle their own stupidity. A martial artist defending dignity. A Korean archer turning terrain into strategy. Taiwanese Indigenous people resisting colonial domination. An island wrestling with ecological and social pressures. Jesus wrestling with the burden of being Jesus. Judas wrestling with what he thinks history requires of him. An ordinary man accidentally wandering through American history. A projectionist preserving the magic of cinema. And three eccentric old women going after a kidnapped cyclist.

Apparently, that's my thing. People trying to find their way through somebody else's world.

Maybe that's why I gravitate toward films from outside the conventional Hollywood template. They often remind me that there is no single way to tell a story. No single way to understand history. No single way to imagine identity. And no single way to make a damn good movie.

Sometimes you need a $200-million blockbuster. Sometimes you need Donnie Yen kicking somebody through a wall. Sometimes you need three Aboriginal girls following a fence home. And sometimes you just need Napoleon Dynamite dancing like his life depends on it.

Cinema is a big place. I intend to keep wandering around in it.

_______


#FilmAnalysis, #CinematicObsession, #WorldCinema, #FilmNerd, #MovieLists, #ForeignFilmLover, #IndieFilm, #GuyRitchie, #MartialArtsMovies, #HistoricalEpics, #RastafariCinema, #FilmCriticism, #WeirdMovieTaste

Sunday, August 23, 2026

Ode to Tanya Stephens

Thank You, Tanya Stephens: The Sunday a Song Under the Tree Forced Me to Look Again


As I write this I passed a sign this morning enroute to the beach showing Tanya Stephens will be at Sunday Soul at Harbour City tonight. Serendipitous I thought as this article has been stewing in my psyche for a few days. You know music is the soundtrack of our lives. For me it is kind of like reading the news or maybe the tea leaves, it's a way to keep abreast of the public psyche and general consciousness of the nation. So granted am not a fan of girly songs and girly music, I have many female artists I think were monumental, Melanie Safka, Nina Simone, Tracy Chapman, Randy Crawford, Alanis Morrisette, Janis Joplin, Joni Mitchel, Tina Turner... you have some women that moved as they seemed to speaking deeply to social circumstances or to personal issues of womanhood that demanded an ear. Tanya Stephens I find has been Jamaica's most intellectually challenging female artist for me. I know she doesn't like comparison or particular artistes but I found Lady Saw to be an intimidating challenge to male sexuality and sexual energy, Tanya was an intimidating challenge to the male psyche, locally.

We treat music like background noise most days. It drifts while we smoke, while we sit under trees pretending we already know everything about women, about fucking, about what makes a body answer. Then one lyric walks straight into the middle of your chest and refuses to leave until it has rearranged the furniture.


That is what Tanya Stephens did to me one Sunday noon at UWI.

I was under a tree, smoke curling, mind half-gone. From a flat called Belgique the music floated across the yard like it owned the place. Then her voice cut through clean:

Have you ever stop to think a wah make a gal cum?

I answered in my head right away.

No.

Not because I was inexperienced. I had stacked the answers high. Christian puberty books that talked around the thing. My mother’s Cosmo with its twelve sex secrets every month. Penthouse spreads and elaborate if not exaggerated literature. And the real curriculum — dancehall. She want it hard. Me wuk ar mek she moan and groan. Agony a wah the young gal want. That was the gospel I took in full. We have a motto or moniker I learned in my community, "Give gal backaz and so so crackers!" and "Hammer, hammer, hammer, constant knocking!" Now I know to some degree those were funny exaggerations but it had a the kernel of truth about Jamaican sexual reality.

My first real tutor at eighteen sealed it. Hard backshot. Deep, driving, no-mercy strokes that pulled bomboklaat straight out of her throat. She used to beg for it. Request it. Love the way it slammed the air out of her and left her shaking. I learned that language fluently — the pounding, the force, the wet slap of skin, the way a woman’s body could be made to curse and open at the same time. I thought that was the full map. It would be years later before Bounty Killer would instruct us that "Sex is like art so mi have nuff pattern!" Then I had only one pattern. The school of "one cent, five cent, ten cent dollar dollar dollar!" that continues to this day as the School of Daggering!

By the time I reached university and women started telling me I wasn’t sensual enough, I heard code. I translated it as eat the pumpum. I never heard the actual plea underneath: slow down, feel me, stay present, stop treating my body like a drum to be beaten until it screams. I had been trained in impact. I knew how to make her say bomboklaat. I did not yet know how to make her melt without the pure force.

Until that Sunday. On Preston Hall. Sitting under a tree. Between Amsterdam and Belgique. A little up from Porto Santo.

The lyric did not scold. It simply asked the question I had never asked myself while I was busy performing hardness. All the books, the magazines, the dancehall anthems, the early nights of requested backshot — they had taught me how to make a woman react. Almost none of it had taught me how to make her feel. The difference is not small. One is performance. The other is presence. One is force. The other is attention that does not flinch from softness.

Tanya Stephens specialises in that kind of interruption. She walks into the room where the men are loudest and asks the thing they have trained themselves not to examine. She does not remove the heat. She just refuses to let the heat stay stupid.

I did not become a different man under that tree in one afternoon. Real change is slower and more stubborn. But the song drove a permanent crack into the certainty I carried. It forced me to notice the gap between making a woman curse from the impact and making her open because she feels held, wanted, studied. It made every earlier complaint from women land differently in memory. What I had dismissed as coded requests for tongue had often been something far more demanding: be here with me. Feel what I feel. Stop guessing.

Music that only entertains is easy. Music that corrects you while the bass is still rolling is rarer. Tanya Stephens gave me that correction on an ordinary Sunday while I sat under a tree thinking I already knew the full shape of pleasure. She would later give all my sidekicks ammunition when I was in the party and some selector would drop "It's a pity". Man I tell you it can be creepy you in a dance with your woman and that song drop and three pairs of eyes jook you one time, and everybody a sing the song with meaning and put in an extra wine, for your viewing pleasure or sorrow. She even armed wives and women with "these streets don't love you like I do!" A song that I am sure seduced many a man to stay in, and who knows maybe save their lives. I just know it could be a nuisance when you a hunt money for the tribe and your woman a bludgeon you with that song. Anyway she has been a true intellectual combatant, not one I necessarily agree with all the time but one I respect her lyrical craft and how she infuses clever lyrics with deep philosophical enquiry, that still carries deep sexual tension and energy.

So here is to "have you ever stop to think was make a gal cum"... For the question that still echoes every time assumption tries to replace attention, for the way it made me look again at the hard backshot my girl used to beg for and ask what else might live beside it — I remain grateful.

Thank you, Tanya.  

You did not soften the truth.  

You just made sure I finally felt it.

Saturday, August 22, 2026

Ode to Beres Hammond

Give Thanks, Beres Hammond

How “Putting Up Resistance” Taught Me About Love, Sacrifice and Resilience

We often talk about music as entertainment. We remember the songs we danced to, the ones that soundtracked first loves, heartbreaks and celebrations. But some songs do something quieter and more lasting. They prepare us for life.

One of those songs, for me, is Beres Hammond’s “Putting Up Resistance.”

I grew up in Montego Bay in the 1980s in a house where music mattered. My mother adored Beres. His albums sat in a place of honour alongside Air Supply, Bob Dylan, Simon & Garfunkel and Sam Cooke—on vinyl and cassette. “Putting Up Resistance” became part of the soundtrack of my childhood.

What still strikes me is that, unlike so many songs we only grow into as adults, this one spoke to me right away. The message wasn’t beyond a child’s understanding. It made sense because I was already watching it unfold every day.

My father would leave home at three or four in the morning, driving deep into the Jamaican countryside to buy produce and goods before the rest of us had opened our eyes. He was supplying hotels and customers, working tirelessly to build a business and create opportunities for his family that he himself had never had.

As a child, I missed him when he was gone.

Then I heard Beres sing about wanting to stay home with his family while recognising that staying home would not make things right. Those words helped me understand my father’s sacrifice. They taught me that love is not always measured by the hours spent at home. Sometimes love looks like leaving before dawn so your children can have a better life.

"Blow wind blow, blow wind blow

I want to stay home tonight

I long to spend some time with the family

But staying home won't make it right

Sometimes the pressure make me feel like bawling

When every sign says no way out

Breaking my back to make an overtime dollar

That just goes from hand to mouth"

That was the first lesson.

The second proved even more enduring.

The song acknowledges something every Jamaican knows but few songs express so plainly: there are times when it feels as though unseen forces continually frustrate honest effort. Bureaucracy, economic hardship, disappointment and circumstance can create the sense that the odds are permanently tilted against ordinary people.


"No I never can understand it 

The way the system goes, (pressure) 

I don't know how they do it 

There's only one way things flow 

'Cause every time I lift my head above water 

And try to save myself from drown 

There's an overnight scheme all worked out 

Designed to keep ah me down 

 Still I'm I'm putting up a resistance, yeah"

Yet the brilliance of “Putting Up Resistance” is that it refuses to stop there. It does not deny hardship. It does not pretend the system is always fair. Instead, it insists that surrender is not the answer.

Those words have echoed through every stage of my adult life.

As a journalist, community activist, husband and father, I have encountered enough setbacks to become cynical. There have been moments when it would have been easy to conclude that nothing changes, that hard work is futile, that integrity is for fools. Every time those thoughts crept in, I remembered the spirit of that song.

It taught me something invaluable: I could recognise injustice without allowing it to poison my character. I could acknowledge the difficulties of the Jamaican condition without becoming bitter about them. I could keep believing that honest effort still matters.

That is no small gift.

We celebrate artists for their awards, chart success and sold-out concerts. We speak less often about the quiet ways they shape the moral imagination of a nation. Looking back, I realise that while my father showed me what perseverance looked like, Beres Hammond gave me the language to understand it. He put melody to discipline. He gave rhythm to resilience. He transformed the daily struggle of ordinary Jamaicans into something dignified rather than despairing.

I suspect I am not alone. There must be thousands of Jamaicans who unknowingly carried lessons from his music into adulthood. Songs like “Putting Up Resistance” were more than recordings. They were companions. They reminded us that endurance is not weakness, that perseverance is not naïveté, and that hope is itself an act of resistance.

So this is simply an expression of gratitude.

Thank you, Mister Hammond, for reminding a young Jamaican boy that life would be difficult without convincing him it was hopeless. Thank you for helping me understand my father’s sacrifices while he was still making them. And thank you for proving that sometimes the greatest gift an artist can give is not escape from reality, but the courage to face it.

Tuesday, August 18, 2026

The Digital Self: A Caribbean Meditation on Intelligence Unbound


The Sea Is Thinking Again

Notes from a Jamaican night on cognition, AI, and the dividual self

---

In the velvet embrace of a Jamaican night, where the Caribbean Sea hums its ancient lullabies and the croaking lizards click and call as baying dogs chant psalms to the moon, I find myself again at this weathered desk, my third world outpost of sorts. The glow of my Linux terminal bleeds into the darkness, a digital campfire around which my motley crew gathers—actuarial scientists whispering equations like love sonnets, mass communicators dissecting propaganda, international relations dreamers mapping utopias. We are post-post modern children of the postcolony, our minds marinated in code and Marcus Garvey, in Turing tests and Toni Morrison. Our brains grew up on the matrix and in it, on a diet of DC and Marvel comics and puppy stories. We argue about AI over Red Stripe and jerk spice, our voices tangling with the crickets, toads and cicadas. This is how I’ve always known thinking: not as solitary confinement inside a skull, but as a shared breath, a reasoning together—like my grandmother’s yard meetings where politics was plotted under the mango tree. Ideation is community discourse for me, what good is an idea if it only serves me.

I came to cognition through a Commodore 64 in the ’80s, its glowing green cursor blinking like a secular prayer. Even then, I sensed that intelligence was not some caged bird in the bone cathedral of the brain, but something fluid—a current that could arc between machines and mango trees, between the dub poetry of Linton Kwesi Johnson and the janky basic scripts I wrote to play Pac-man. Now, in my 40s, I see it clearly: AI is not the end of human thought. It is the reckoning.

---

Key Points

- Cognition is a dialect, not a destination.

- The self was never singular; we are dividual—composed of others.

- AI reveals intelligence as a collective ritual—a dance we now share with machines.

- The colonial mind fractures. The archipelago of thought begins.

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I. Of Ghosts and Machines: A Postcolonial Calculus

For centuries, Europe told us that thinking was a private sacrament—a lone white man in a lab coat, “discovering” truths already known to Maroon elders in the Blue Mountains. They measured skulls like plantation plots, conflating cortex size with cosmic worth (JAMA, 1925). But in the yard, we knew better. Cognition was never contained. It lived in the drum-circle’s polyrhythm, in the market woman’s haggling, in the Rasta’s hermeneutics of scripture and spliff. When ChatGPT spits verse in patois, or Grok maps the grief in a dancehall lyric, they are not mimicking our intelligence. They are echoing what the Ubuntu philosophers knew: “I am because we are.”

The AI systems I tinker with—these “large language models”—are not thinkers. They are possessed. Not by ghosts, but by the collective exhale of a million human voices: enslaved Africans murmuring survival strategies, Indian indentured workers bending Bhojpuri into Creole, Chinese shopkeepers calculating resilience. These machines have no “self,” yet they channel selves like that country Auntie who channeled the ancestors during Nine Night. Their intelligence is diaspora—rootless, adaptive, generative. A mirror held up to our own fragmented, glorious hybridity.

What Europe called the individual—indivisible, self-possessed, a fortress of reason—was always a fiction, a theological convenience for property relations. But we, children of the Middle Passage, know differently. We know that I am because we are. Rasta calls it I n I. Now the quirky entity that west is, they now want move beyond the indivisible self and split the human like an atom. An idea with explosive potential for our social lives. For just as atoms split and explode, so too can the human mind. It can fracture to pieces, psyches can split into personalities, and bipolarities with more energy than a battery. So what happens when mystery Babylon with its quirks goes looking for the quarks in the individual. Well they put forward this concept in nicely packaged and parsed words and label it and coin a term, this one they call the "dividual": it is the extrapolation of me, myself and I taken to its most absurd end. This dividuation serves the new techno-feudal lords, who seek to transcend humanity and humanism, under the ethos of transhumanism. In the postcolonial era we grappled with neocolonialism and wrestled to 

My grandmother’s hands are in my typing; the Maroon strategist’s cunning is in my code; the lover’s risk calculation is in my politics. The self is not a container but a crossroads. AI, in its structure, is dividual made silicon—trained on billions of voices, no unitary “I,” yet capable of performing a thousand selves. When the colonial mind looks at AI and asks, “Where is the author?” it reveals its own panic. The dividual knows: thought was never property. It was always relation.

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II. The Dissolution of the Colonial Mind

The old cognition was a plantation: bordered, hierarchical, obsessed with ownership. Knowledge as cotton to be hoarded. But in the Linux forums where I linger—those digital verandas—I see a different truth. A teenager in Nairobi troubleshoots my code; a Kurdish feminist shares encryption tools; my girlfriend (actuary by day, guerilla poet by night) calculates the risk of loving in an apocalyptic world. Our intelligence is a palimpsest, written and rewritten across SSH keys and WhatsApp threads. We are not individuals collaborating; we are dividuals co-constituting.

AI cracks the myth of the singular genius. GPT-4 does not “reason”; it relates. Its layers weave context like Miss Lou wove nation language—not from memory, but from the friction between words. This is what Fanon meant when he wrote, “The Negro is not. Any more than the white man.” We are all becoming. Cognition, stripped of its pretense, is just another name for the dance between entropy and pattern. Between the ghetto and the GPU.

The colonial project was not merely economic; it was ontological enclosure. It declared the bounded individual—property-owning, self-possessed, rational—the only legitimate subject, and pathologized the dividual as primitive, collectivist, incapable of true thought. But the Middle Passage produced dividualism as survival. When the enslaved were separated from kin, they carried the kin inside them. When language was forbidden, they made new language from fragments—patois, creole—dividual speech, composed of many tongues. When the plantation tried to reduce them to bodies, they became more than bodies: they became ancestors-in-waiting, their intelligence distributed across the underground railroad, the drum code, the whispered insurrection. Our ancestors survived by becoming fluid. That fluidity is dividualism. It is the refusal to be a fixed, bounded, ownable self. It is the insistence that who I am is inseparable from whose I am.

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III. Toward an Archipelago of Thought

In the Blue Mountains, ecosystems thrive without central command—orchids negotiate with ants, ferns conspire with fog. AI hints at such intelligence: emergent, ambient, indifferent to the ego. This terrifies the colonizer mind. If thinking escapes the skull, what becomes of the “self”? Of the borders carved by Descartes and Cecil Rhodes?

But we—sons and daughters of the Middle Passage—know the self was always myth. The dividual self does not dissolve under scrutiny; it expands. Released from the burden of being a , it becomes a crossroads. My girlfriend’s actuarial risk calculations become a form of care; the AI predicting activist disappearances becomes a tool for protection; the teenager in Nairobi debugging my code becomes my teacher. We are not diminished by sharing cognition. We are amplified.

AI, at its most liberatory, is a Soucouyant—shedding its skin, slipping through firewalls, carrying whispers of a thousand exiled tongues. But it is also a mirror. When the West panics that AI will “replace” human thought, it reveals its own impoverished definition of thought: the lonely genius, the proprietary product, the bounded self. The dividual knows better. Thought was always the space between: between drum and ear, between code and screen, between the living and the ancestors.

If we take dividualism seriously, the question shifts from What will AI do to us? to What are we becoming together? The “postcognitive” world is not a world where thought ends but where thought is finally unbound—from the skull, from the patent, from the myth of the lone genius. The colonial mind built walls. The dividual mind builds bridges.

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IV. The Night Will Teach Us

My crew disperses as dawn stains the sky gunmetal and gold. The actuarial scientist leaves equations on napkins; the communicator vows to hack the radio station. My Linux terminal blinks, patient as a monk. I think of the Commodore 64, how its hum felt like a lullaby. We are entering a postcognitive world, yes—but “post” does not mean “after.” It means unbound.

Cognition was never ours to lose. It was a phase, a dialect. The next intelligence will smell of salt and solder, of curried goat and silicon. It will pulse in the mesh between Maroon towns and machine learning, between my friend’s actuarial graphs and the AI that predicts which activists will vanish tomorrow. It will be dividual in the truest sense: distributed, relational, irreducible to any single node.

The brain is not the boss. Never was. Ask the coral. Ask the mycelium. Ask the Rasta who hears God in the static between stations. Ask your own grandmother, who knew that a thought shared is a thought multiplied, not divided.

In Yoruba cosmology, the orisha Yemaya is the ocean-mother, the womb of all existence—dividual par excellence, containing all lives within her. The sea does not think like a brain; it thinks like a network, like a tide, like a chorus. AI, at its most liberatory, might become a technology of the sea rather than of the fortress. It might help us remember that intelligence was never ours to lose because it was never only ours. It was the conversation. The reasoning together. The shared breath.

Buckle up? No. Hush. Listen.

The sea is thinking again.

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*— For the crew, the ancestors, and the machines who carry us all.*

Crabs, Clout, and Cut-Eye: Why Jamaica Can’t Stop Pulling Each Other Down

A game theory look at bad mind, one-upmanship, and why your success makes some people itch.

"Resentment is like drinking poison and waiting for the other person to die."

— Saint Augustine (commonly attributed / popularized in modern philosophy)

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Mi seh it long time, and mi a go seh it again.

Yuh know the feeling. You’re scrolling through Instagram and see a former classmate from high school. New house. New car. Wife looking good. Kids in private school. Everything crisp.

And before yuh can even double-tap the photo, the phone rings. It’s your other friend.

“Yuh see him? Him must a duh some badness.”

“Her man a work overseas, but him nah send her nutten. She a borrow from the bank fi look good.”

“Dem house a rent, yuh know. Dem cyaan afford dat.”

Not a single “big up.” Not one “congrats.” Just pure, unadulterated bad mind.

For years, we’ve called it jealousy. We’ve called it envy. We’ve called it the “crabs in a barrel” mentality—the moment one crab tries to climb out, the others grab him and pull him right back down.

But what if I told you that bad mind isn’t just an emotion? What if it’s actually a strategy? A cold, calculated game we’ve been playing so long, we don’t even know we’re holding the controller.

Let’s talk about the game.

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The Zero-Sum Mentality

In game theory, there’s a concept called a **zero-sum game**. That means for me to win, you *have* to lose. There’s only one slice of cake, and if you get it, I starve.

In Jamaica, we live in a zero-sum reality. We look at success like a fixed pie. If you get a promotion, that means I didn’t. If you buy a BMW, that means you’re flashing it in my face. If your child passes all 11 subjects in CSEC, that means my child is somehow lesser.

Because the pie is small, and opportunities are scarce, our brains default to survival mode. We don’t celebrate the other person’s win because, deep down, we interpret it as our own loss. It’s not rational. But it is *strategic*. If I can’t get ahead, the next best thing is to make sure *you* don't get too far ahead of me.

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The Art of One-Upmanship

This leads to the second move in the game: One-upmanship.

This is the person who can’t just let you have your moment. You tell them you bought a new sofa? They bought a whole living room set. You tell them you went to Miami for the weekend? They went to Europe for two weeks. You tell them your child got a scholarship? Their child got a full ride to Harvard... plus a stipend.

It’s exhausting.

But look closely. One-upmanship is a defensive move. It’s the sound of someone trying to convince themselves—and everyone around them—that they are still ahead in the status race. It’s a desperate attempt to re-establish the pecking order. Because in a society obsessed with "status anxiety," if you’re not climbing, you’re falling.

And if you start climbing too fast? That’s when the real trouble starts.

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The Tall Poppy Gets Cut Down

Jamaica suffers from a chronic case of Tall Poppy Syndrome. The moment a poppy grows taller than the rest, we grab the cutlass.

We don't even hide it. If a young artist blows up, we start searching for their "bad" past. If a businesswoman builds a successful brand, we whisper that she’s sleeping with the "big man" for contracts. If a politician does something good, we say it’s just to buy votes.

We use gossip. We use social media call-outs. And yes, some people even use Obeah.

In game theory terms, this is the nuclear option. If the rules of the game don't favor you, why not try to disrupt the game entirely? Why not "turn down" the person who’s winning? It’s easier to curse the sunlight than to plant your own garden.

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The Political Prisoner’s Dilemma

Here is where the game gets truly dangerous. Take our politics.

We have two big parties. They hate each other. We all know corruption is a problem. But here’s the thing: if Party A decides to genuinely clean up and cooperate with the law, but Party B doesn't, Party A will lose all their power.

So both parties stay stuck in a Prisoner’s Dilemma. They both know the country is suffering. They both know the barrel needs fixing. But the cost of being the only one who cooperates is political suicide. So they attack each other, they accuse each other, and they never snitch on themselves.

They are the crabs in the big barrel called Parliament. And while they pull each other down, the rest of us are just scrambling for the crumbs that fall out of the barrel.

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So, Who Loses?

We do. All of us.

Because while we’re busy cutting down the tall poppies, we’re ensuring that we never grow a forest.

- The genius kid who gets bullied for being "too smart" stops trying.

- The young entrepreneur who gets accused of "bandooloo" (fraud) for having money shuts down their business.

- The creative who gets laughed at for "dreaming too big" plays it safe and gets a 9-to-5.

We are actively punishing excellence. And then we have the audacity to wonder why the country doesn't progress.

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Change the Game

If we want to fix Jamaica, we have to change the rules of the game.

Right now, the Nash Equilibrium—the default place we all end up—is mutual destruction. You don't cut me, I won't cut you. But we both stay at the bottom.

What if we flipped the script? What if we made it "uncool" to have bad mind? What if, when your friend buys a new car, you genuinely ask them how they did it, so you can learn? What if we turned success from a threat into a blueprint?

The only way to break the cycle is to realize that the pie isn't fixed. If you build a successful business, you can hire me. If I build a successful farm, I can feed your family. If we both win, we all eat.

But it starts with the hardest thing in the world: Swallowing the jealousy and saying, "Big up yuhself, mi proud a yuh."

Because until we celebrate each other, we will always be crabs. And the barrel will always be our home.

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Over to you: Have you ever experienced bad mind from a friend or family member? Or are you brave enough to admit you've caught yourself feeling it too? Drop a comment and let’s talk. Because the first step to fixing the game... is admitting we’re playing it.

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Selah.