Deciphering the Bajan Mystery
By Kevin Baldeosingh
Barbados is the best-run country in the Caribbean; indeed, it might even be said that Barbados is the best-run country in the world with a black government. In human development, the Caribbean island is in the top 40 of 177 nations. And this empirical fact poses a serious problem for ideologues who believe that slavery, racism, colonialism and capitalism are at the root of every social ill in the Caribbean.
Barbadians, for instance, have never rejected their colonial past, and take pride in being called “Little England”. According to the ideologues, that should play havoc with Bajans’ sense of identity, which in turn should translate to social disorder. Yet this hasn’t happened. Even by the more ephemeral measure of cultural expression, Bajans have over the past 20 years produced some of the more outstanding party calypso, with Allison Hinds And Square One being best known in this genre. And the first Caribbean singer to achieve real international stardom is a Bajan, Rihanna, who is more famous and wealthier than Sparrow, David Rudder, and Machel Montano. But this glaring reality is overlooked because Rihanna achieved success through R&B.
Barbados is also a tourist economy. Not only should this exacerbate the identity crisis, according to the ideologues, but it should also ensure material deprivation. Yet, among 108 developing countries, Barbados has the best achievements in the Human Poverty Index (measured by a long and healthy life, decent standard of living, and education). Economists Jeffrey Sachs and Andrew Warner, in a 1995 study, compared nations which had always had open trade policies and those which had not. Barbados was among the eight nations in the first group, which in 2006 all had a higher per capita GDP than historically closed countries such as the Dominican Republic and Haiti.
The enslavement of Africans, however, has always been the core explanation for all the defects of Caribbean society. As historian Bridget Brereton points out in her essay, Contesting The Past: Narratives Of Trinidad & Tobago History, the “Afrocentric narrative…sees slavery as the formative experience of the nation’s past, and stresses the brutality of the institution and the massive damage it wrought on the descendants of the enslaved up to the present…Partly through deliberate efforts by the imperial and local authorities, partly because of the massive psychological damage wrought by slavery, the narrative continues, Afro-Trinidadians entered the twentieth century still largely impoverished, landless and barely educated.”
But is slavery an adequate explanation for the woes of Afro-Caribbean people? The historical data in Table 1 suggests that, on the contrary, there is no clear correlation between slavery and the Caribbean’s present state of under-development.
TABLE 1
Country Duration of slavery Enslaved population
% at start and end
Barbados 1643-1834 24-81
Jamaica 1658-1834 24-82
Trinidad 1797-1834 56-50
Haiti 1681-1789 35-89
Barbados and Jamaica, for example, had slavery for nearly two centuries, and the system was formally ended with both islands having just over 80 percent of the populace being former slaves. Yet Jamaica ranks 101st in the HDI to Barbados’s 31st in the UN’s 2008 report, and Jamaica has a murder rate of 50 per 100,000 compared to Barbados’ 9 per 100,000. At the other extreme, Trinidad had a mere 37 years of slavery and only half the population experienced it. Yet Trinidad ranks 59th in the HDI, has a murder rate of 40 per 100,000 and is 11 spots below first-placed Barbados on the HPI (and even that relatively high ranking is due mostly to energy dollar rents). Of course, it could be argued that these differences can be explained by land mass and population size related to history: but anyone who does that is invoking demography ,not slavery, as the causative factor.
Slavery is also used to explain the unstable family patterns of African-descended groups in the New World. Sociologists John Stuart MacDonald and Leatrice D. MacDonald, in their 1973 paper Transformation of African and Indian Family Traditions in the Southern Caribbean, write: “Around the Caribbean, it is commonly believed that slavery and the plantation system have been responsible for the prevalence of short-term consensual unions, matrifocal households and children out of wedlock who grow up without the authority and support of a father or definite father surrogate. This explanation is accepted as often by social scientists as by public opinion.”
The MacDonalds compared plantations types in various countries with data on family structure in particular areas. They found little or no correlation. “In other countries, the striking character of the Negro domestic group is explained as the result of misery and oppression,” they write. “But, by international standards, the villagers of Barbados, Grenada and Trinidad have not suffered extreme poverty or brutal degradation in the present century. Black Americans have suffered and still suffer greater humiliation and insecurity, but, paradoxically, there are fewer matrifocal households and fewer consensual unions among Negroes in the rural Deep South of the United States than in the southern Caribbean. Trinidad has had the highest level of living in the West Indies for at least 50 years and Negroes benefited more than East Indians from the prosperity brought by petroleum since 191l . By migration, the Negroes of Barbados and Grenada shared some of this prosperity. So it cannot be said that their family households are products of a culture of poverty or a culture of crisis.”
It is also interesting to note that, of the 20 countries in the world with the highest rates of polygyny, only two are outside of sub-Saharan Africa and the Caribbean. Indeed, in the top 10, six are Caribbean and four African. This is a more significant indicator than you might think, because monogamy in a particular society correlates with greater equality between men and more equity for women, which also correlates with lower rates of violence, greater democracy, and economic stability. Or, put negatively, high rates of polygyny correlate with the opposite of all these things: even Barbados, which is on the top-10 polygyny list, still has a murder rate of 9 per 100,000 persons (compared to less than1 per 100,000 in all developed nations except the United States whose rate is 6 per 100,000).
So culture may be the real explanation for present-day social problems in the Caribbean. Scholar Lawrence E. Harrison, in his book The Central Liberal Truth, points to the differences in key indicators between Haiti and the Dominican Republic, and the similarities between Haiti and Benin, which is in the Dahomey region of Africa from which most of the slaves were brought to what was then called Hispaniola. His indicators are reproduced in Table 2.
Table 2
Indicator Benin Haiti Dominican Rep.
Per capita GDP US$380 US$410 US$1,770
Child malnutrition 29% 28% 6%
Child mortality 149 per 1000 125 per 1000 47 per 1000
Life expectancy 53.5 53.5 71
Illiteracy 60% 55% 18%
Sanitation access 60% 43% 89%
Source: World Bank Report 1999/2000
Note how Haiti and the DR, which share the same geography and history, are significantly different, while Haiti and Benin, separated by seas and centuries, are so alike. Harrison acknowledges that factors such as the heavy indemnity extracted by the French in 1825, the decades of ostracism by European nations after the revolution, and the attitude of the mulatto upper class may help explain Haiti’s failures.
But, he says, “none of them, even collectively, is adequate to the task of explaining the unending dysfunction of Haitian society. What CAN explain Haiti’s predicament is a set of cultural values, beliefs, and attitudes, rooted in African culture and the slavery experience, that resist progress.”
And the Afrocentrists can hardly argue otherwise since, as Brereton points out, their narrative insists on “the relentless effort of the colonial authorities to suppress African cultural and religious forms, and the equally relentless (and ultimately successful) resistance by the people in the 19th and 20th centuries.”
All this is not merely of academic interest. If slavery is not the core cause of Afro-Caribbean dysfunction, then policy measures aimed at compensating for historical wrongs, either psychologically or materially, will make little or no difference.
Moreover, the slavery shibboleth is invariably linked to other ideologies, such as opposition to all forms of market capitalism, attributing blame to other ethnic groups, and rejection of Western values.
Yet, even if chattel slavery was the true cause of Caribbean backwardness, the most effective solutions may well lie in embracing free trade, liberal and secular values, and cultural openness. But how many Caribbean people would be willing to follow the Bajan lead?


















