In the case of Guyana, we’re talking about two contrasting, even conflicting, sets of values and priorities for living, gradually formed and developed and ingrained, for over 150 years. People in those two cultures are moulded in a way that makes those group priorities their own, unquestioned, even aspired to
Some seven days ago, SN readers were privy to a truly stirring letter from Ruel Johnson (Aug 28) making a poignant plea for Guyanese to confront “the core issue that plagues us, that of our cultural differences, our perpetually reinforced othering of each other.” Echoing a sentiment many citizens feel, he contended “that until Guyanese citizens can sit down at a table and speak honestly and openly about these divisions and about what is necessary to heal them, no system of government will work.” Pointing out that the ways in which Guyanese “separate ourselves from ourselves are not new to the world,” Mr Johnson issued an emotional call for us to begin “talking to each other” with the mission of healing the division between our two dominant groups.
Within a week, we were again reading another eloquent piece of writing from Abu Bakr (SN, Sep 4) who touched on the same subject making a number of salient points but fundamentally agreeing on the need for ethnic accommodation if not embrace. The various remedies suggested by these writers and by others – power sharing; a social contract; consociationalism arrangements – are all formulas resting on the same premise: that we are interested, nay keen, to live with that mutual regard, if not affection, for the Other. Approaching the idea of closing the distance between the two groups, Abu Bakr is correct that “there will be no change unless we evolve and grow mentally and culturally ourselves,” but what is the process of this evolution? How do we make the change happen? For as far back as memory goes, there have been organizations and concerned individuals calling for this change to take place, for us to realize the rhetoric of “one people, one nation,” but the appeals are not heard, or, if heard, ignored. The need spelled out by Mr Bakr is manifest, and in different
