AND SO YOU can imagine how I felt when, one day, in Antigua, standing on Market Street, looking up one way and down the other, I asked myself: Is the Antigua I see before me, self-ruled, a worse place than what it was when it was dominated by the bad-minded English and all the bad-minded things they brought with them? How did Antigua get to such a state that I would have to ask myself this? For the answer on every Antiguan’s lips to the question “What is going on here now?” is “The government is corrupt. Them are thief, them are big thief.” Imagine, then, the bitterness and the shame in me as I tell you this. I was standing on Market Street in front of the library. The library! But why is the library on Market Street? I had asked myself. Why is the old building that was damaged in the famous earthquake years ago, the building that has the legend on it THIS BUILDING WAS DAMAGED IN THE EARTHQUAKE OF 1974. REPAIRS ARE PENDING, not repaired and the library put back in the place where it used to be? Or, why, years after The Earthquake damaged the old library building, has a new library not been built? Why is the library above a dry-goods store in an old run-down cement-brick building? Oh, you might be saying to yourself, Why is she so undone at what has become of the library, why does she think that is a good example of corruption, of things gone bad? But if you saw the old library, situated as it was, in a big, old wooden building painted a shade of yellow that is beautiful to people like me, with its wide veranda, its big, always open windows, its rows and rows of shelves filled with books, its beautiful wooden tables and chairs for sitting and reading, if you could hear the sound of its quietness (for the quiet in this library was a sound in itself), the smell of the sea (which was a stone’s throw away), the heat of the sun (no building could protect us from that), the beauty of us sitting there like communicants at an altar, taking in, again and again, the fairy tale of how we met you, your right to do the things you did, how beautiful you were, are, and always will be; if you could see all of that in just one glimpse, you would see why my heart would break at the dung heap that now passes for a library in Antigua. The place where the library is now, above the dry-goods store, in the old run-down concrete building, is too small to hold all the books from the old building, and so most of the books, instead of being on their nice shelves, resting comfortably, waiting to acquaint me with you in all your greatness, are in cardboard boxes in a room, gathering mildew, or dust, or ruin. In this place, the young librarians cannot find the things they want, and I don’t know whether it is because of the chaos of storing for a long period of time the contents of a public library in cardboard boxes, or because of the bad post-colonial education the young librarians have received. (In Antigua today, most young people seem almost illiterate. On the airwaves, where they work as news personalities, they speak English as if it were their sixth language. Once, I attended an event at carnival time called a “Teenage Pageant.” In this event, teenagers, male and female, paraded around on a stadium stage, singing pop songs—a hideous song called “The Greatest Love” was a particular favourite among them to perform—reciting poems they had written about slavery—there is an appropriate obsession with slavery—and generally making asses of themselves. What surprised me most about them was not how familiar they were with the rubbish of North America—compared to the young people of my generation, who were familiar with the rubbish of England—but, unlike my generation, how stupid they seemed, how unable they were to answer in a straightforward way, and in their native tongue of English, simple questions about themselves. In my generation, they would not have been allowed on the school stage, much less before an audience in a stadium.) The head librarian, the same one from colonial days, seemed to spend her time wondering if there was anybody with money or influence to help the library, apologising to people—Antiguans returning to Antigua after a long absence—who are shocked and offended by the sight of the library sitting on top of a dry-goods store, wondering if in the end the people at the Mill Reef Club will relent and contribute their money to the building of a new library, instead of holding to their repair-of-the-old-library-or-nothing position. (The people at the Mill Reef Club love the old Antigua. I love the old Antigua. Without question, we don’t have the same old Antigua in mind.) When I was growing up and was a member of the library, this woman was the head librarian. In those days, she seemed imperious and stuck-up, suspicious of us (in my case, she was justified; I stole many books from this library. I didn’t mean to steal the books, really; it’s just that once I had read a book I couldn’t bear to part with it), always sure that we meant to do some bad. She must have been very proud of her work then and her association with such an institution, for, to see her now, she looks the opposite of her old self. I would go to that library every Saturday afternoon—the last stop on my Saturday-afternoon round of things to do (I would save this for last, for it was the thing I liked to do best)—and sit and look at books and think about the misery in being me (I was a child and what is a child if not someone full of herself or himself), whom I loved, whom I did not love, whom I only just liked, and so on. I think that by around nine years of age I had read all the books in the children’s section (it was a very small collection), and so I had to use my mother’s library card to borrow books from the adult section. It is this same librarian who now stands over the shame of what is now the library who used to watch me closely, trying to make sure that I didn’t leave the library with more books than I was allowed, and leave with them in such a way that meant they would never be seen in any library but my own again. This woman kept a close watch on me, making sure that I didn’t walk out with books held tightly between my legs (what a trick, I thought) or in the basket that I carried to hold my Saturday-afternoon purchases. And so again, can you see why it is that the library might mean something to me, why it might make me feel sad to see it reduced to its present condition? For at the moment that I was standing on Market Street and looking up at the thing called the library, the old building where the library used to be was occupied by, and served as headquarters for, a carnival troupe. The theme of this carnival troupe was “Angels from the Realm,” and it seemed to me that there was something in that, though not a deliberate something, just a something, like an “Angels from the Realm of Innocence” something. (And I supposed it made sense for something from the realm of culture to occupy a building that used to house something from the realm of education, for in Antigua, the Minister of Education is also the Minister of Culture.) Where the shelves of books used to be, where the wooden tables and chairs used to be, where the sound of quietness used to be, where the smell of the sea used to be, where everything used to be, was now occupied by costumes: costumes for angels from the realm. Some of the costumes were for angels before the Fall, some of the costumes were for angels after the Fall; the ones representing After the Fall were the best. And so what sort of place has Antigua become that the people from the Mill Reef Club are allowed a say in anything? That they are allowed to live there the way they continue to live there is bad enough. I then went to see a woman whose family had helped to establish the Mill Reef Club. She had been mentioned to me as someone who was very active in getting the old library restored. I knew of this woman, for she is notorious for liking Antiguans only if they are servants. After I mentioned the library to her, the first thing she told me was that she always encouraged her girls and her girls’ children to use the library, and by her girls she meant grownup Antiguan women (not unlike me) who work in her gift shop as seamstresses and saleswomen. She said to me then what everybody in Antigua says sooner or later: The government is for sale; anybody from anywhere can come to Antigua and for a sum of money can get what he wants. And I had to ask myself, What exactly should I feel toward the people who robbed me of the right to make a reply to this woman? For I could see the pleasure she took in pointing out to me the gutter into which a self-governing—black—Antigua had placed itself. In any case, this woman and her friends at the Mill Reef Club wanted to restore the old library, but she said she didn’t know if they would be able to do so, becaus
e that part of St. John’s was going to be developed, turned into little shops—boutiques—so that when tourists turned up they could buy all those awful things that tourists always buy, all those awful things they then take home, put in their attics, and their children have to throw out when the tourists, finally, die. I had heard from many people that the person who wanted to develop that part of St. John’s was a foreigner, who was once wanted in the Far East for swindling a government out of oil profits, a man so notorious that he cannot travel with a passport from the country of which he is a citizen but travels on a diplomatic passport issued by the government of Antigua. I thought, then, that I should ask the Minister of Education about the library. I am sure he would have had a good explanation for why it is that for so many years this island, which has as its motto of Independence “A People to Mold, A Nation to Build” has not had a proper library, but at the moment that I wanted to ask him this question he was in Trinidad attending a cricket match, something he must have been bound to do, since he is not only the Minister of Education and the Minister of Culture but also the Minister of Sport. In Antigua, cricket is sport and cricket is culture. (But let me just tell you something about Ministers of Culture: in places where there is a Minister of Culture it means there is no culture. For have you ever heard of any culture springing up under the umbrella of a Minister of Culture? Countries with Ministers of Culture must be like countries with Liberty Weekend. Do you remember Liberty Weekend? In the week before Liberty Weekend, the United States Supreme Court ruled that ordinary grown-up people could not do as they pleased behind the locked doors of their own bedroom. I would have thought, then, that the people whose idea it was to have the Liberty Weekend business would have been so ashamed at such a repudiation of liberty that they would have cancelled the whole thing. But not at all; and so in a country that had less liberty than it used to have, Liberty Weekend was celebrated. In countries that have no culture or are afraid they may have no culture, there is a Minister of Culture. And what is culture, anyway? In some places, it’s the way they play drums; in other places, it’s the way you behave out in public; and in still other places, it’s just the way a person cooks food. And so what is there to preserve about these things? For is it not so that people make them up as they go along, make them up as they need them?) Oh, I suppose that it was just as well that the Minister of Culture was not in Antigua then, for I did not know how this man would take to me or anything I might say. It so happens that in Antigua my mother is fairly notorious for her political opinions. She is almost painfully frank, quite unable to keep any thoughts she has about anything—and she has many thoughts on almost everything—to herself. My mother, at one time, was a supporter of the second successful political party Antigua has ever had. In the years that Antiguans have been electing governments, only once have they elected a political party other than the party now in power. In one election campaign, my mother was putting up her party’s posters on a lamppost just outside the house of the Minister of Culture. When the minister, hearing a great hubbub (my mother would only do this with a great hubbub) came outside and saw that it was my mother, he said, perhaps to the air, “What is she doing here?” And to this my mother replied, “I may be a she, but I am a good she. Not someone who steals stamps from Redonda.” Whatever this meant to the Minister of Culture my mother would not tell me, but it made the minister turn and go back inside his house without a reply. Redonda is a barren rock out in the Caribbean Sea—actually closer to the islands of Montserrat and Nevis than to Antigua, but for reasons known only to the English person who did this, Redonda and the islands of Barbuda and Antigua are all lumped together as one country. When Antiguans talk about “The Nation” (and they say “The Nation” without irony), they are referring to the nine-by-twelve-mile-long, drought-ridden island of Antigua; they are referring to Barbuda, an island even smaller than Antigua (Barbuda was settled originally by a family from England named Condrington; this family specialised in breeding special groups of black people, whom they then sold into slavery); and they are referring to a barren little rock, where only booby birds live, Redonda. Once there was a scandal about stamps issued for Redonda. A lot of money was made on these stamps, but no one seems to know who got the money or where the stamps actually ended up. Where do all these stamps, in all their colourfulness, where do they come from? I mean, whose idea is it? Antigua has no stamp designer on the government payroll; there is no building that houses the dyes and the paper on which the stamps are printed; there is no Department of Printing. So who decides to print stamps celebrating the Queen of England’s birthday? Who decides to celebrate Mickey Mouse’s birthday? Who decides that stamps from this part of the world should be colourful and bright and not sedate and subdued, like, say, a stamp from Canada? I suppose that somewhere there is a stamp syndicate and that from time to time its people decide what would be best for the syndicate’s financial interest, and they issue these stamps to these poor sap countries like Antigua.
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In a small place, people cultivate small events. The small event is isolated, blown up, turned over and over, and then absorbed into the everyday, so that at any moment it can and will roll off the inhabitants of the small place’s tongues. For the people in a small place, every event is a domestic event; the people in a small place cannot see themselves in a larger picture, they cannot see that they might be part of a chain of something, anything. The people in a small place see the event in the distance heading directly towards them and they say, “I see the thing and it is heading towards me.” The people in a small place then experience the event as if it were sitting on top of their heads, their shoulders, and it weighs them down, this enormous burden that is the event, so that they cannot breathe properly and they cannot think properly and they say, “This thing that was only coming towards me is now on top of me,” and they live like that, until eventually they absorb the event and it becomes a part of them, a part of who and what they really are, and they are complete in that way until another event comes along and the process begins again.
The people in a small place cannot give an exact account, a complete account, of themselves. The people in a small place cannot give an exact account, a complete account of events (small though they may be). This cannot be held against them; an exact account, a complete account, of anything, anywhere, is not possible. (The hour in the day, the day of the year some ships set sail is a small, small detail in any picture, any story; but the picture itself, the story itself depend on things that can never, ever be pinned down.) The people in a small place can have no interest in the exact, or in completeness, for that would demand a careful weighing, careful consideration, careful judging, careful questioning. It would demand the invention of a silence, inside of which these things could be done. It would demand a reconsideration, an adjustment, in the way they understand the existence of Time. To the people in a small place, the division of Time into the Past, the Present, and the Future does not exist. An event that occurred one hundred years ago might be as vivid to them as if it were happening at this very moment. And then, an event that is occurring at this very moment might pass before them with such dimness that it is as if it had happened one hundred years ago. No action in the present is an action planned with a view of its effect on the future. When the future, bearing its own events, arrives, its ancestry is then traced in a trancelike retrospect, at the end of which, their mouths and eyes wide with their astonishment, the people in a small place reveal themselves to be like children being shown the secrets of a magic trick.
* * *
In Antigua, people speak of slavery as if it had been a pageant full of large ships sailing on blue water, the large ships filled up with human cargo—their ancestors; they got off, they were forced to work under conditions that were cruel and inhuman, they were beaten, they were murdered, they were sold, their children were taken from them and these separations lasted forever, there were many other bad things, and then suddenly the whole thing came to an end in
something called emancipation. Then they speak of emancipation itself as if it happened just the other day, not over one hundred and fifty years ago. The word “emancipation” is used so frequently, it is as if it, emancipation, were a contemporary occurrence, something everybody is familiar with. And perhaps there is something in that, for an institution that is often celebrated in Antigua is the Hotel Training School, a school that teaches Antiguans how to be good servants, how to be a good nobody, which is what a servant is. In Antigua, people cannot see a relationship between their obsession with slavery and emancipation and their celebration of the Hotel Training School (graduation ceremonies are broadcast on radio and television); people cannot see a relationship between their obsession with slavery and emancipation and the fact that they are governed by corrupt men, or that these corrupt men have given their country away to corrupt foreigners. The men who rule Antigua came to power in open, free elections. In accounts of the capture and enslavement of black people almost no slave ever mentions who captured and delivered him or her to the European master. In accounts of their corrupt government, Antiguans neglect to say that in twenty years of one form of self-government or another, they have, with one five-year exception, placed in power the present government.
A Small Place Page 3