The message and the messenger

D.K. Duncan

ASPECTS OF the debate on Education represent a sad commentary on how little progress we have made in improving the character of our political culture. One such aspect is the way in which we as Jamaicans discuss public issues.

Seventeen years ago a group of Jamaicans identified some basic weaknesses in this area. The group which referred to itself as a Participatory Research Group (P.R.G.) explored two of these weaknesses.

The first weakness identified was the Partisan Political Approach - that is - a discussion which starts and usually ends with an uncritical defence of the discussant's political party, i.e. either the Jamaica Labour Party (JLP), the People's National Party (PNP) or, at that time, the Worker's Party of Jamaica (WPJ).

The second weakness stemmed from what was called the Above Politics Approach. This second approach, according to a PRG pamphlet, has two main manifestations. One is represented by some people who are fed up with the partisan political approach and who begin discussions on the premise that "politics is dirty" and therefore "a plague on both their houses." The other manifestation is represented by those who would like to wish away conflict in society between the "Haves" and the "Have nots", and in discussing public issues ignore the disparities that exist between the main social classes.

While there are undoubtedly some healthy discussions on the present public issue - Education - significant elements of the old culture persist when the matter of a tuition-free secondary education arises. It centres primarily on the Messenger but begins essentially with the uncritical defence of the Political Party. When Michael Manley was the messenger the Message was received with overwhelming delight by some. By others the same message was received with fear and resentment.

Now, 39 years later, that the shoe is on the other foot and the new messenger with the same message is Edward Seaga, the response is similar but inverted, i.e. resentment and confusion from the former enthusiasts of free education and delight from some of those who were originally fearful and resentful. Bob Marley's message is especially relevant in these circumstances - "Emancipate yourself from mental slavery - for none but ourselves can free our minds".

The conclusions, by the PRG, on "basic weaknesses in the discussion of public issues" was just some of many findings and conclusions arrived at after many years of discussion. One of the Group's first bulletins published in 1985 outlined its origins and development. It states:

"In October 1984, a small group of Jamaicans met to review the present political realities of our society. Each brought years of experience as political activists in Jamaica and a wide array of skills ranging from law to psychiatry, from medicine and dentistry to politics and theology, from poetry and drama to secretarial work and broadcasting, from student and teacher to construction supervision.

We agreed to use a group participatory approach for the analysis of the period 1972 to 1980. Fortnightly, we as a group, examined the historical facts of the period first based on personal experiential events, using documented facts of Jamaican history garnered from a wide range of written material available.

Using graphic representation of the historical material, the group analysed the sequence of events and established consistent themes and patterns which existed during the period. This served as points of departure for further collective study as the group participatory method pushed towards an intense analysis of the entire period of Jamaican history in order to have a better understanding of present-day realities.

The dynamics of the group participatory approach led to critical examination of the facts, collective analytic insight, closer inter-group, social and personal relationships and the creation of a range of documentation of the period.

The Group began its deliberations with a search for an answer to the question, "Was the PNP derailed prior to and during the elections of 1980?" Based on the assumptions that the PNP was essentially about social and economic transformation - the Group arrived at the conclusion that "the PNP was not derailed, it was never on track." Further analysis, however, led to a more fundamental conclusion - "Two-party tribal politics in Jamaica cannot serve the interest of the majority of the people." A direct consequence of two-party political tribalism is the inability to discuss issues objectively.

To facilitate objectivity, the Group resolved, in 1985, to face the challenge of replacing "insufficient facts and distorted ideas with reality-". Budd Hall of a Canadian Participatory Research Group had advocated this approach as a major task for students of politics.

For example, it was proposed that the Jamaican people should be challenged to accept the reality that disparities between the social classes have always existed. The weight of historical evidence has demonstrated that by the decade of the 1960's - due to a convergence of factors - these disparities reached crisis proportions. All of this during the growth years of the 1960's.

The 1970's did not create these disparities. It most surely heightened the awareness of the population. In so doing the political consciousness of most Jamaicans was raised to a height from which it has not fallen.

A realistic and truthful response of the various social classes to these disparities - that still exist today - is possible. There is a challenge therefore to address public issues without falling prey to the two weaknesses identified by the Jamaican Participatory Research Group.

The "Tuition-Free Secondary Education" issue among others could benefit immensely from such a fresh approach. For my own part I have always believed in the maxim that "the TRUTH shall set you free." In this regard, Malcolm X's words summarise the basis for a principled approach to life - inclusive of its political dimension. "I have had enough of someone else's propaganda; I am for truth, no matter who talks it. I am for justice no matter who it is for or against I am a human being first and foremost - and as such, I am for whoever and whatever benefits humanity as a whole." One love, One Heart.

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