Public Archaeology in the Caribbean / Sint Maarten

Symposium ‘Archaeology of Slavery: Reclaiming History and Identity from Africa to the Americas'’

Truth and Reconciliation: Public Archaeology in the Caribbean Dr. Jay B. Haviser

SIMARC sint Maarten Archaeological Center University of St. Martin, Sint Maarten 8-9 February 2013

Public Archaeology is about reconciling historical perspectives of the past within the contexts of the present… …by utilizing scientific research, community education, and cultural resource management, …to serve the needs of BOTH the resident population and the professionals.

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Modern Public Archaeology (Asherson 2005) rejects the notion of immanent ‘authenticity’ and instead suggests that an objects’ ‘historical aura’ is created anew each generation, ...giving respect to local perspectives, and recognizing a variety of traditional claims to the past.

Reconciliation of the past requires openness in historical reconstruction, which often involves confronting difficult, and even painful issues, such as social/racial segregation and slavery!

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We need to see Archaeology as a ‘happening now’ experience, …not just a view back to the long-gone.

Truth and Reconciliation of Social Relations The goal of this presentation is to critically analyze case studies that reflect inevitable but unspoken racialised privileges in the social hierarchy of Dutch-side St. Maarten, with an insight towards a broader perspective of Caribbean social heritage, to then be able to more accurately present Public Archaeology to an array of Caribbean communities.

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From these observations, are then presented some potential directions for a New Paradigm of Public Archaeology to properly, and respectfully, deal with the historical issues of social-racial relations and slavery heritage.

1963 the ‘end of old St. Martin’ Following on important publications of Jeffry (2011), and earlier by the Newsday Newspaper (1985), it has been well noted that the social-economic contexts on St. Maarten/St. Martin had a very dramatic shift in 1963.

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As expressions of the traditional St. Martin contexts of social and race relations during that shift, perspectives of both Inter-racial and Intra-racial relations are presented here with four key figures of the time in St. Martin/St. Maarten history.

European-Descendant colonial domination Considering that European descendants have been in the dominant position of social contexts since the colonial period…

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…We must acknowledge they systemically structured the social and race relations of society, both in dealing with the African-descendants …and in dealing with variations within the European-descendant groups on the islands.

Intra-Racial Relations of European descendants Michael Craton (1998) eloquently outlines three basic intraracial development schemes among post-emancipation Bahamian ‘White’ groups, called ‘Conchy Joes’…

1. Complete segregation and ‘White’ community isolation…

2. Segregation within co-inhabited contexts with ‘Blacks’…

3. Mixture and assimilation with ‘Black’ communities.

Brian Moore (1998) then further identified in Guyana, specific aspects of ‘White-Black’ social relations, which allowed for a limited racial interaction yet understood social segregation, particularly in areas of men’s sports, such as hunting, fishing, gambling and sailing.

Terminology in this presentation, such as ‘Black’ and ‘White’ are used politically as a means of emphasis for distinct privileges and power relationships based on race/ethnicity in the Caribbean context.

Intra-Racial historical contexts for St. Maarten European-descendant groups 1. Simpson Bay with initial full isolation as a ‘White’ group…

2. Greater Philipsburg as co-inhabited segregated contexts for ‘White-Black’ groups, and later others…Frontstreet/Backstreet 3. Cole Bay/Cul-de-Sac/Dutch Quarter as more assimilated areas for both groups, and later others.

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Intra-Racial historical contexts of St. Maarten African-descendant groups 1. Distribution broadly across the island, primarily by family lineage groups…

2. Middle Region as semi-isolation of a ‘Black’ group…

3. Greater Philipsburg co-inhabited segregation contexts.

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Early Influences of Social Formation 19th century, understood control by major land-owners and dominate elite-status ‘white’ families of the island…

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D. van Romondt

Mid-20th cen., he was the First African-descendant person to lead the six Dutch-islands, after 300 yrs of control.

M. F. da Costa Gomez (6)

…Early 20th cen.

African-Jamaican Businessman, who promoted ‘black-pride’ and founded the Plantation Communities world-wide UNIA Where the largest pop. was African-descendants, under European domination

Marcus Garvey

‘Truth’ as subjective Historical Record For this study four distinguished St. Maarten gentlemen were selected, two of African- and two of European- descent, and two key publications were identified which clearly presented differing views on these men’s relative contributions…

National Symbols of St. Martin (Lasana Sekou) 1996 St. Martin Yesterday and Today (José Speetjens) 2002 (5)

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…this study is a critical analysis of the social contexts of the mid-late 20th century, and not intended as a personal evaluation of the individuals used as references.

L.B. Scott and JosĂŠ H. Lake Sr. as representatives of African-descendant groups on St. Maarten

Lionel B. Scott

Born at Great Bay in 1897 Poor family origins Remember this photo

1955 Political split with C. Wathey 1963 controversy with J. Lake Sr. for the NVP seat (5)

Successful Businessman 22yrs Director Public Works NVP party leader Da Costa Gomez supporter Known as having an Garveyite/ Founder of PMIA aristocratic nature and being disciplinarian

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JosĂŠ H. Lake Sr.

Born in Dom. Republic to St Martin mother He moved to Middle Region at 5 yrs Poor family origins

Journalist, founder Opinion Newspaper Civil Rights activist, Afro-centric views Public confrontations with C. Wathey Garveyite, member of UNIA and PMIA His business was burned down in 1966, suspected political motivation (6)

‌known as a passionate activist 1966, he joined DP to help elect 1st Black Prime Minister of NA, E. Petronia (5)

His children have continued as civil-rights activists

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Claude Wathey and Charles Vlaun as representatives of European-descendant groups on St. Maarten (6)

Claude Wathey Born at Great Bay in 1926 Wealthy family origins

Successful businessman Most prominent and powerful political figure on St. Maarten

Cyrus Wathey, wealthy family founder (5)

Credited with opening the new tourism era and international recognition of island (5)

Known for his authoritarian nature, political skills, and folk appeal

Claude with his political protege

Charles Vlaun

Born at Simpson Bay in 1930 Leading St. Maarten Businessman Founder/1st President Chamber of Commerce Commissioner for DP and Acting Lt. Governor

Resigned from DP 1969, in dispute w C. Wathey Formed PPM party 1971 (6) ‌known as a hard-working and good man

‌he assisted Christian organizations, radio broadcasting, and developed automobile import sales.

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In Speetjen’s book, images of Claude Wathey are shown 19 times, L. B. Scott shown 5 times, both with full chapters of texts; while José Lake Sr. is shown 2 times, Charles Vlaun is not shown at all, and neither with personal information texts.

In Sekou’s book, images of José Lake Sr. are shown 3 times, and L. B. Scott 1 time, both with full chapters of texts; while Claude Wathey and Charles Vlaun have no personal texts and are not shown at all.

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This was a partial reason for my specific selection of these four persons as a comparison of the historically perceived dichotomies in St. Maarten heritage representation.

Intra-Racial comparison of St. Maarten African-descendant examples Lionel B. Scott – of humble beginnings, resident of more assimilated Cul-de-Sac valley, with developed aristocratic airs and known for his disciplinarian character. M. da Costa Gomez and Marcus Garvey supporter, showing pride in his African heritage…

José H. Lake Sr. – of humble beginnings, raised in the more isolated ‘Black’ community of Middle Region, a very vocal defender of poor and African-descendant community issues.

Strong Marcus Garvey supporter, showing pride in his African heritage…

Comparison comments, African-descendants Both men show clear pride in their identity as St. Martiners, and as well for their African ancestry…Yet they provide examples of different approaches to dealing with the social contexts on the island at the time… …from his personal character, Scott used a strategy to gain favor among leaders in the ‘White’ community, he advanced in both business and political goals, often as the only representative African-descendant (photo), resulting from his successful adaptations, …while Lake’s strategy was to fight the established ‘White’ authority, gaining passionate, yet less public, support of the ‘Black’ community, resulting in devastation of his business and hindrance of his political goals.

Both approaches have had long-term positive impacts for African-descendants, yet the Scott strategy produced more successful short-term results, thus becoming the more prevalent role model.

Intra-Racial comparison of St. Maarten European-descendant examples Claude Wathey - with vast personal economic advantages, he was resident of the segregated Philipsburg, supporter of ‘old wealth family’ lineages, was able to strongly influence the business sector and political system in his favor…

Charles Vlaun – from humble beginnings, with origins from isolated ‘White’ community of Simpson Bay, he tried to move into the Wathey family territory of Philipsburg, yet he maintained business sector, religious community, and common workers support…

Comparison comments for European-descendants Both men also show clear pride in their identity as St. Martiners, and both saw their societal advantages for economic position and advancement, with their strategies based more on variable ranking within the elite-status hierarchy… …Wathey used his inherited elite position to further his economic and political goals, as a form of continuity of 19th cen. social structure, and even if he and Vlaun were early political allies, clear competition was always evident between them, as Vlaun posed a threat to his economic advantage. …While Vlaun was the underdog from the isolated “White’ Simpson Bay group, seeing his racial contexts advantage yet having minimal elite status, this hindered development of both his business and political goals, yet still kept him ahead of most competing African-descendants…

These were not so much differing social strategies, as much as different starting positions for economic advantage, Wathey clearly being more successful in the long-term.

Inter-Racial comparisons on St. Maarten (6)

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Clearly all St. Martiners wish to remember a childhood free of racial bias, and perhaps for the children it was‌ However, as adults they faced a very different social world, where wealthstatus and race played a key role in their potentials and opportunities for advancement ‌

‌those, white or black, who played best by the social rules dictated by the dominate authorities with wealth-status, were given greater opportunities, while those who opposed that authority, were segregated within society and hindered in advancement.

Inter-Racial comparisons on St. Maarten Inter-racial personal activities Educational systems were minimal, as the most with early school having both common involved men’s sports…. groups well represented… such as sailing,

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Higher school, primarily ‘white’ hunting, fishing, gambling

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Was the basis for segregation economic or racial?

Certainly both… as those with economic advantage would want to hold on to their position and eliminate competition, either ‘white’ or ‘black’…

…however racial distinction provided an easily identifiable means for hindrance of potential competition, …which was then also argued from a ruling Euro-centric perspective as of historical precedent from colonial times.

The result was that proportionally few St. Martiners of Africandescent actually made it to the upper ranks of the island’s elitestatus structure, …which is evidence of racial segregation!

In a new presentation of Caribbean Heritage, these social factors must be openly discussed and understood in our Museums and Public Archaeology programs.

Early Tourism and it’s Impact on Social Contexts Early tourism target groups were white, affluent, Americans/Europeans… re-enforcing the notion of ‘white-elites’ as best hope for the St. Maarten economy… …with ‘Black’ locals as the objects of curious viewing, for service and amusement…

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Emancipation Celebrations, were a pretty show… more than about African Heritage…

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Religion and Social Contexts Religion has always Curious aside point, there are 2 St. Martins, been a pillar of …one white island society

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…one black and there are subtle indications that status and race also have some distinctions among the religions… St. Martin of Tours and St. Martin de Porres

…while those religious practices that have been shunned from public acceptance… …are predominantly African cultural based …difficult to disentangle religious and racial considerations for arguments, then used to justify racial discrimination…

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Some extenuating circumstances It may appear that this study is overly ‘white and black’ focused, considering the large racially-mixed population on St. Martin… …however, I suggest that even among the shades of racial complexion, the extremes of light-to-dark do infact represent a spectrum within society, …where lighter is given more advantages than darker, via direct segregation and also through subtle means of educational and opportunity limitations.

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Another issue to consider, is during this time period there was large-scale emigration of educated St. Martiners to work on Curacao-Aruba, perhaps leaving a resident population more vulnerable to the pressures of continuing traditional ‘elite-dominate’ social and racial contexts.

Subsequent and other Ethnic Groups Asian people Mostly from Indian and China, have also become a growing part of the Caribbean heritage fabric, greatly since the 1960s (6)

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Caribbean People (6)

Have spread and merged aspects of many island cultures

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Native People

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All Ethnic groups must be included still have cultural evidence in the story of Caribbean Heritage!

Arguments for a New Paradigm perspective The context for this study was two generations ago, the cultures have changed in some ways, and remained desperately the same in other ways…

While new technologies have brought some more dramatic positive changes to island life, it is the realm of social contexts that have remained more stagnant…

For this, we need a New Paradigm to explain our heritage in inclusive terms, for all to feel part and equally proud…

Our youth are hungry for knowledge, and if we do not provide it from our own local voices, they will seek it elsewhere…

This is why we need a dynamic and vital New Paradigm for Public Archaeology!

Approaching Caribbean Communities with a New Paradigm for Public Archaeology Initial Steps: 1. Stimulate Community-Government co-funded projects 2. Focus Educational courses towards local history/culture 3. Expand Tourism promotions, with inclusive target groups 4. Create local National Heritage Programs and facilities 5. Realize local Youth Programs for cooperation research

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New Paradigm for Caribbean Public Archaeology Implementation steps: 1. Develop museums with multi-cultural inclusive histories 2. Highlight the multi-ethnic roles at national heritage sites 3. Find histories of common folk, with multi-disciplinary methods 4. Openly-publicly discuss sensitive issues, such as slavery 5. Place more emphasis on positive aspects of the African Diaspora Experience Present the creative Entrepreneur in this image, not the servant

Explain the vital role of Nannies in race relations

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See the function of African-Creole religions

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New Paradigm for Caribbean Public Archaeology Continuity steps: 1. Integrate archeological and intangible heritage expressions 2. Empower public participation in heritage exhibition/research 3. Develop heritage themes integrating relevant local groups 4. Create regional cooperation programs for research/tourism 5. Create regional forums for the discussion of common heritage Recreate more multi-cultural heritage sites

Highlight that Dance, Music and the Arts have material connections to Archaeology

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Practical Guidelines for the New Paradigm 1. Implementation of scientific research must be held accountable within international professional standards, including those of the Valetta Treaty.

2. If larger-scale research (than is feasible by the host country) is desired, than cooperation programs can be initiated among the regional islands and with other nations, as long as the paramount authority remains with the host country.

3. Respect and dignity must be provided the host countries in their own approaches to National Heritage and Public Archaeology, even in the event of theoretical contradiction with the various colonial countries.

I firmly believe the People of the Caribbean, of all ethnic groups, will choose Community, with full self-confidence and dignity!

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..and this new Generation of EUROTAST students is there to help make it happen!

‘…when the colonized intellectual writing for his people uses the PAST, he must do so with the intention of opening up the future, …of spurring them into action and fostering hope…’

-Frantz Fanon

Bibliography and (Photo References) Asherson, N. 2005, editor Public Archeology, Vol.4 No.1, p.1-2, London.

Badejo, F. 1989, Claude: A Portrait of Power, International Publishing House, St. Maarten.

Butler, B. 2007, Taking on a Tradition, African Heritage and the Testimony of Memory. In, Reclaiming Heritage, Alternative Imaginaries of Memory in West Africa, Left Coast Pr., USA. Craton, M. 1998, Bay Street, Black Power and the Conchy Joes: Race and Class in the Colony and Commonwealth of Bahamas, 1850-2000. In, The White Minorities of the Caribbean, edited by H.Johnson and K.Watson, Ian Randle Publisher, Jamaica.

De Jong, F. and M.Rowlands 2007, Reclaiming Heritage, Alternative Imaginaries of Memory in West Africa, Left Coast Press, USA. Haviser, J. 2001, Emancipation as a Continuing Process. In, Freedom in Black History and Culture, edited

by E. Agorsah, Arrow Point Press, USA. Haviser, J. 2005, Slaveryland-A new genre of African Heritage abuse. In, Public Archeology, edited by N.Ascherson, Vol.4 No.1, p.27-34, London.

(1) Hiss, P.H. 1943, Netherlands America. Essential Books Press, New York.

Jeffry, D. 2011, 1963 A Landmark Year in St. Martin. House of Nehesi Publishers, St. Martin.

Mintz, S. 1974, Caribbean Transformations. Johns Hopkins University Press, USA. Moore, B. 1998, The Culture of Colonial Elites in 19th century Guyana. In, The White Minorities of the Caribbean, edited by Johnson and Watson, Ian Randle Publisher, Jamaica.

(2) Pol, A. v.d. 1950, De Nederlandse Antillen. Uitgeverij Van Hoeve, Nederland.

(3) Renault, J-M. 2001, 1900 en Guadeloupe. Pelican Press, Paris.

Romer, R. 1998, Ethnicity and Social Change in Curacao. In, The White Minorities of the Caribbean, edited

by H.Johnson and K.Watson, Ian Randle Publisher, Jamaica.

(4) Sekou, L. 1998, National Symbols of St. Martin. House of Nehesi Publishers, St. Martin.

(5) Speetjens, J. 2002, St. Martin Yesterday and Today. Realisation SNC Rosdal, Saint Martin, FWI. (6) Other photos via public media with special thanks to: Will Johnson, Barbara Cannegieter, Christophe Henocq, Shujah Rieph, Mark Williams, St. Maarten Museum, and original photos by Jay Haviser.