Dear Editor,

I read with great interest, and elements of unease, the recent editorial comparing the island’s independence movement(s) to the exported “American dream” championed by fundamentalist, evangelical missionaries. While it is, indeed, a compelling read, both in structure and content, and the parallels drawn have merits which warrant both consideration by, and caution from, readers, it also reads as laden with the erasure of how interwoven Caribbean political imaginations are with each other and with other global forms.

Further it seems a refusal to go deeper into sentiments around democratic deficits, economic inequality, daily survival, and how the activists the author refers to are themselves shaped by colonial legacies and coloniality.

While these influences should not excuse the phobias (xenophobia, homophobia, and others) that have surfaced in some corners of the independence discourses, or the ways the movement can edge dangerously close to elitist interests while sidelining the truly marginalized, those dynamics still deserve to be looked at and handled with care. It is important to ask hard questions about who is being centered, and who is being left out, without collapsing the whole project into a singular critique.

It is also important to grapple with the complex and often troubling question of what self-determination truly means, and how different interpretations of it, especially on big-ocean/small-island emerging states, can come into conflict with one another. There is room, actually, a need, for sharper internal reflection within the movements, and of course continued external critique, but both have to come from places that also consider the historical weight and layered complexities people are carrying.

I think Prof. Guadeloupe’s piece begins by offering a false equivalence between predominantly white missionaries from the United States and primarily Black activists from the island. This equivalency is false, because these two groups did not and do not come to their work from the same conditions. In fact, it conflates the extension of colonizing projects based on violence and spiritual conquest in the global south, with the fight of formerly colonized and marginalized global south people fighting for reparative justice and further control over their own futures.

To be sure, I understand Prof. Guadeloupe’s suggestion that Caribbean activists, including independistas, not take on oppressive behaviors and/or become new colonizers. We can turn to present-day South Africa for insights into how xenophobia, born out of a particular socio-economic powerlessness, can have people violently targeting people from neighboring countries, instead of directing their anger towards the dynamics and systems causing and creating structural inequalities.

Still, what was not attended to in Prof. Guadeloupe’s piece is how power moved differently for and within both groups and this warrants further attention.

Prof. Guadeloupe is right to critique all forms of narrow nationalism, but he also does so without addressing the fact that we still exist in a world dominated by nation-states and the trans-national corporations which both challenge and reinforce their powers (when it benefits their interests). In this time of flux, the dreaming of islanders straddles old paradigms of nation-state and new sub- and trans-nation longing and navigating. It is not easy and it is chaotic.

Many (post)colonial Caribbean struggles are messy, hybrid, and full of contradictions. Many activists grapple with and imagine borders or flags, while grappling with the ideas of more than just borders or flags; busy with the work of thinking nation, pan-nation, beyond nation and state all at once. At the same time, they are still having to, try to, do the work of 1) recovering themselves from the histories they were erased from, 2) figuring out ways to speak with their own language, dialects and accents without shame, 3) moving through multiple layers of bureaucracies without humiliation, and 4) demanding to no longer be told that their dreams are not radical enough.

We must indeed question philosophies and paradigms that exclude people and reproduce hierarchies in any form under new flags and/or within new borders. However, we must also hold space for the fact that people grappling with the legacies of the past may reach for forms of belonging, autonomy and sovereignty that reflect both their pains and their possibilities. So, to compare local Caribbean activists to born-again missionaries erases the deep pluralism and political nuances present in these movements where people are still struggling to find ways to articulate and critique their own positions, while caring for the positions of others. This is not to say that they must be excused from continuing to deepen their own work or making it more expansive, it is to say that the critique must not be overly simplified.

There is, in the editorial, a powerful warning about fundamentalism and nationalism, but there is also a troubling flattening. I read in the calls, albethey problematic, to center “real St. Martiners”, a plea (almost desperate) towards memory, towards redress, towards balance in a place where those with deep roots (albethey historically and currently migratory) are often made strangers in their own land (often by both the decisions of their own people in authority and also the colonial legacies and capitalist currents that caused and continue to cause involuntary and voluntary movement).

If not careful, the think piece reads, not as a critique of one kind of dream that now holds place and space on the island next to many others, but, also, as a veiled defense of a colonial status quo. Perhaps, it does not mean to do so, but here caution must be advised as well.

In some ways this piece co-opts and utilizes decolonial language in ways that undermine localized decolonial practices, albeit they imperfect. For sure, no project for justice should be immune from self and/or external examination. However, we must also take care that that critique does not become a veiled refusal to listen, to believe, or to imagine that these particular Caribbean people might be capable of dreaming dreams born out of their own regional and global entanglements, quite unlike those of the group they are being compared to.

For sure, activists on St. Maarten, in their dreaming, should also imagine new economies and social relations, both based on (ancestral) memories, but also imaginaries of more just futures, hopefully anchored in care and relationality. And yes, nativism must be critiqued, but also, we should and must consider why critiques of nativism are so often weaponized against formerly colonized peoples, while colonial metropoles are allowed to retain and defend nation-state identities, borders, and state-centric economic logics without equivalent scrutiny. Why is the desire for Caribbean self-determination stigmatized, while the continued democratic deficit of Dutch political authority is left largely un(der)interrogated?

I agree with the writer on a few points, but particularly this one: Perhaps it is time to dream another dream or dream other dreams. However, to dream another dream, we must first have and/or create space to dream our own and to dream other dreams, we must first be allowed to dream on our own. We must continue to allow those dreams to emerge from all segments of society, even those we disagree with. Let us continue to allow dreams that center Caribbean people’s right to imagine (themselves and their futures) otherwise, even if that imagining is imperfect or (internally/externally) contested. Let us also continue to build our critique of those dreams, but in our critique let us not punch down under the guise of punching across.

Let us not oversimplify our critique of any dreams and/or dreamers. In our critique let us, not diminish or erase the agency of local actors. So, to those who are already busy dreaming, the independistas, the interdependistas, the pan-Caribbeanists, the diplomats, the youth activists, the quiet and not so quiet elders, I offer to you a middle road where there is a place for many dreams; older dreams, newer dreams, and dreams still emerging. A space where hopefully these dreams will continue to bounce up each other (in increasingly meaningful and respectful ways) in processes of dream defining and dream refining.

On this middle road do not reject the critique offered by Prof. Guadeloupe outright, let it sharpen you, but not distract you. Let it call you, and us, all to be more precise, more principled, more expansive in our visions. Let it be a space where more spaces must be made for other dreamers; those whose roots grow differently in Soualiga’s soil. We may not all carry the same version of St. Martin in our hearts, but may we one day, use all of those different versions towards our collective work; a cooperative, inclusive visioning. In doing so we must indeed move toward a shared, plural, living dream rooted in dignity, care, (re)memory and imaginary. Those dreams are already being imagined on St. Martin, we just have to keep listening and get better at listening, especially to and for each other.

Semper Progrediens

Lysanne “GoddessEye” Charles, MSc.

Dear Editor,

At a certain moment people who have profited from the progress of St. Maarten should show even it is an iota of gratitude and, let me use the term “give back”. Yes “give back" and I do not necessarily mean financially even though too many have made use of the “tax system” and not always honestly declared.

My father used to say, never use the term “doctor the books” because that was an insult to the doctors’ profession. I can mention a few more things but my actual intention for writing this letter is to bring everybody’s attention that again there is a delay in doing justice to the people on St. Maarten.

In this day of social media, whether true or false, very little remains a secret but for so long. I am wondering what the hold up is with the Planet Hollywood resort project. Are we still looking for people to make deals with. I do not write the newspaper, I only read it. Like I always mention, I do not write what other people think. I form my own opinion and put it on paper. What I know from experience is that more people than one would expect me to share my opinion.

By now whoever is involved should know that such an endeavour cannot remain a secret. Honestly speaking, I have been knowing of this project, but I was careful not to write to you about it because of obvious reasons. But I listened to a sermon and thought, when people like those who have such projects on hold must live in house full of mirrors. And when they look in the mirror what do they tell themselves. They only can be talking to themselves because that is psychopathic behaviour.

I have been attending funerals from seven years old and was always curious to see what was in the casket. At one time I told my mother that I had never seen money in a casket. She said to me, “Maybe they bury them with a check.” In these cases I often ask myself when do they have a “gotcha moment”? Do they ever have a real sweet laugh? I feeI sorry for them.

Here in St. Maarten I learned the saying “Long rope for meager goat”. I believe that there are many young people who will be able to find jobs with such an important project. Whoever are involved should know that by now the people of St. Maarten are aware of this project Planet Hollywood Resort, Spa and Casino and I believe they are relying on those involved also to do right by them. I am of the opinion that the people of St. Maarten are anticipating the positive changes that this project will bring to the country and even the neighbouring islands.

I told someone that I intended to write this letter to you. She said to me, “I am going to use a lot of words that have negative meaning and then you will not have to wonder who. Wicked, wretched, worthless, wraught, weary, wayward, worry, wanton, weak, woeful, withdrawing, restless.”

St. Maarten needs this project so let’s get the ball rolling.

Russell A. Simmons

Dear Editor,

The history of the Arawak people is significant, as they were among the first indigenous groups to encounter Columbus. They established a robust agrarian society rooted in communal living in the Caribbean long before the arrival of Spanish explorers.

Nevis Peak, also known as Mount Nevis, is centrally located within the geography of the island. It dominates the Nevisian skyline and is known for its frequent distinctive cloud cover. This volcanic landmark highlights a history of the natural forces shaping it over millennia.

Arawak sacred sites, such as mountains, caves and rivers, reflect the interconnectedness between nature and spirituality, linking past tradition with current cultural identity and survival. It fosters respect for indigenous heritage and enriches Nevis’s identity and intrigue. While some sites are preserved, others remain undocumented.

In the absence of historical records or archeological findings that are of my particular interest, I must rely on intelligent guessing to draw conclusions. It involves using logical reasoning and existing knowledge to make informed suppositions about the past and develop plausible scenarios. And so, I boarded an H.G. Wells Time Machine, the original 1931 version. I fastened my seat belt, dialed Nevis as my target location and the date “AD 1000” on the keyboard in front of me, threw a lever, closed my eyes and sat back while time rewinded until the targeted location and date were reached.

When I opened my eyes again, I found myself on the slope of Nevis Peak. Not far from me stood a muscular native who was just as surprised as I was about this sudden encounter. But we kept our cool as if it was all normal and supposed to be this way. Notwithstanding the thousand-year time distance that separated us, we were able to connect and communicate.

I asked him for his name. Yocahumani it was. I was curious if it had a meaning. Names were meaningful in Arawak culture, serving not only as identifiers but also reflecting aspects of individual qualities. Yocahumani means brave warrior and strong leader.

Yocahumani explained to me: “We believe the Earth is a living being that deserves respect and care. It means looking after the land and all creatures as family, providing for their needs rather than controlling them. Caring for the Earth is like caring for a loved one, not something to be subdued or possessed. We see the Earth as a mother and all life as family. We extend kinship to all living things, like animals and plant life that the land supports. Our land should not be claimed to be ‘owned’ by anyone to do with as they please. It must be respected and protected.”

Then he got up and lifted his arms to the sky above the Nevis Peak and spoke graciously in a fervent tone:

“Oh, Creator of all, whose voice I hear in the wind, whose breath gives life to all the world. Hear me; I need your strength and wisdom. My heart is filled with gratitude for the gifts of life, love, and the beauty of nature that surrounds me. Help me to walk in harmony with the earth, respecting and honoring the life that sustains me. May I always be mindful of the sacredness of the earth and all living things upon it. I seek your guidance to follow the blessed path with wisdom and humility. Let my heart be filled with faith and determination and may I face every challenge with courage and strength.”

I was surprised to feel a light tremor in the ground, as if it responded to his benediction and added a sense of mystique. Light seismic swarms of earth do occur within a short time frame and in a volcanic area.

Some indigenous communities performed ceremonies at volcanoes, which included acts of worship or requests for guidance. They interpret volcanoes as momentous natural features and show respect towards their surroundings, such as plants, birds, water, and oceans. Native perspectives often highlight the influence of volcano interactions on community welfare and ecological balance, whereas our scientific approaches typically focus on empirical data.

Nevis’ majestic dormant stratovolcano, though not erupted since prehistoric times, displays geothermal activity such as hot springs and fumaroles, which are vents on the Earth’s surface from which steam and volcanic gases are released. They frequently occur alongside the hot springs of today’s Nevis. Native traditions interpret volcanoes as symbols of creation, power, transformation, and destruction, considering them sacred sites that shape cultural beliefs.

Yocahumani refers to a hurricane as a Wind Demon, roaring and drawing his breath in strong gusts. Eventually the Wind Demon subsides and gives way to gentle breezes over the land and water, marking that it is no longer a demon.

He told me much more but … the Time Machine was waiting for me to be returned to modern times. Only for a so-short while of my time travel, Yocahumani and I were loaned to each other. I received perceptions and inspiration. Given limited written records, Arawak oral accounts offer insights into their beliefs and social values, emphasizing nature’s role and spiritual balance in their society. They contribute to Caribbean identity and heritage across generations.

Nature’s creative power can be far beyond human methods of circumnavigating realities by creating unnecessary complexities. Nowadays society experiences the impact of rapid technological advancement. Progress is inevitable and often beneficial. However, striving but not arriving often leads to challenges such as tensions and frustration when goals remain unfulfilled.

History combined reality provides us with facts so romantic that imagination itself could add nothing to them. Yet, whatever one man is capable of imagining, film producers can turn it into a movie about the travel in a Land of Marvels. The human mind delights in grand conceptions. Nevis is a treasure trove of natural beauty, geological diversity and historical sites, thus an ideal movie location.

Cdr. Bud Slabbaert

Dear Editor,

When the parameters of trust are broken, the feeling is like a stab wound to the chest, and there is this 50-50 chance of survival. Most of the time, the risk of recovery increases because the intent to damage is to attack with precision, in order to execute a particular vision. The question remains: Why is the country being thrust into a state of resuscitation, every time these rotten politicians do not get their way?

Everyone who knows me is aware that I am a free-spirited individual, and to restrain my thoughts is something that I dislike intensely, but it is a skill that I’ve learnt to nurture over the years. Consequently, my decision to constrain my point of view for the most part has been the correct course of action, while on very miniscule occasions, it is not. Today, it is best that I restrict my thoughts and just prick the surface of this topic.

Sad to say, no matter which party is in government, St. Maarten could never move forward until it is governed by persons with integrity at the core of their being. Over and over, the people have been short-changed with politicians who are willing to settle for instant gratification, but quickly realized that what was sold to them is just an illusion.

This one is tough, really tough. But as much as it pains me deeply, the truth must be told. What would cause Member of Parliament Dimar Labega to be part of a coalition that he consistently undermines? Since I’ve written those few articles about him, especially the last one, I’ve heard his negative responses that opposed my perception of him.

Even though I am aware of his comments, I’ve never retaliated because I did not write anything negative about him; nor would I take back my views, because I meant every word. In this regard, I can handle his reaction towards me, but I will not stand for him to be undermining the coalition by feeding the opposition with information that is being discussed in the coalition meetings and chats.

But as the saying goes, “There are many ways to skin a cat.” And I’m the type of person who loves to watch situations unfold because I know in the end he or she will hang (politically) themselves. And, according to the Bible, “Whatever is done in the dark will come to light.” It’s just a matter of time. MP Dimar, why succumb to the claws of a man who has already sold his soul to the devil and has nothing to lose?

I really didn’t want to bring her name into this article, but I will, so that the people can see the correlation and what Justice Minister Nathalie Tackling is up against. I reminded her not to trust this group of MPs and that one of her biggest challenges with the prison are the enablers on the outside – those who carry out the directives of others, with the full knowledge that those commands would pose a threat to one’s ministry and the country.

Is it not so that when the minister was in parliament the other day, MP Dimar Labega stood up and declared that he spoke to her about his interest to work with the youth? Was this a joke, MP Labega, when you are undermining the same coalition that she is a part of, and at the same time, being in consultation with an inmate who is at loggerheads with the minister? Does this same approach by an opposition member sound familiar?

Just like the opposition MPs, Golden Boy wants the minister to resign immediately. So, is this another rabbit hole designed with landmines to lure the minister, MP Labega? But you are not the only one who is being labelled as a traitor to the coalition. MP Viren Kotai has joined in with the frequent visits to the prison as well. But it is your name that was mentioned for giving the opposition information that is considered confidential.

So, how do both of you feel to be reduced to Thumbelina, as you are being wrapped around Golden Boy’s finger? MPs Dimar Labega and Viren Kotai, I’m kindly requesting that you stop what you are doing. You have your whole life ahead of you. Why destroy it for something that is temporary? Once your name is stained, no matter what you do after that, the population would always remember the pain that you have caused to set this country backwards.

The era since 10-10-10 has been very turbulent and very destructive for many promising politicians. So, before you continue down this road of illusion, please take a moment to reflect on the lives of all those who bought into this deception to break the various governments. I will say no more, because a word to the wise is sufficient.

Joslyn Morton