By Dr. Selwyn R. Cudjoe

In his selective reading of our mutual history, Justice Jamadar depicts the Indians as victims (there is no notion of Indian resistance or their possession of any agency), solely at the mercy of forces outside their control and playing no part in their voluntary separation from the other races and religions in our society. In fact, he begins his analysis with a subtle shading of the truth. Quoting Samaroo, he argues: "To many, the East Indian was an unwelcomed intruder and 'a competitor for the crumbs which fell off the planters' table.' He was resented by the Africans, exploited by the plantation owners and neglected by the Government." While it is true that the plantation owners exploited the Indians and the Government neglected them, the same was not true for the Africans; at least, not when they arrived in this island. One year after they arrived on the island, Governor Harris was buoyant in his praises of how the Africans welcomed the Indians. He observed: "It is a pleasing trait in the character of the negroes, and worthy of notice, that notwithstanding they are aware that they cannot do so much as they like as formerly, and that the Coolies are the cause of this, yet they have almost invariably manifested a kind of conciliatory spirit towards them" (Quoted in Dennison Moore, Origins and development of Racial Ideology in Trinidad).

Justice Jamadar is also quotes Samaroo approvingly when he says that many Indians "felt a social and religious reluctance to have their children educated with those of a different faith and a different race." He is unwilling examine the implications of such a posture and what it means for the evolution of the Hindu presence in Trinidad and Tobago. To him, there is nothing inherent in Hinduism (that is, in its value, theology, culture, etc.,) that prevented the Hindus from mingling with the larger society. Indians, he suggests, stayed away from the others because the Christians and the non-Christian Africans treated them badly. Thus, we are faced with the extraordinary conclusion: "The non-Christian, East Indian immigrant labourer experienced alienation and marginalization in Trinidad, based not only on class (labourers on the plantations) but also because of culture and religion. Placed in an entirely new context, predominantly Euro-centric (which meant christo-centric) with traces of an Afro-centric nature, the indentured Indians strived to preserve and practice their religious beliefs and observances, use their home languages, dress, and food and maintain their culture and traditions."