Dutch colonial alchemy is a Punda and Otrobanda inferno lit by racial and labor beef from an oppressed Afro-Curacaoan community co-instigated by Dutch and Jewish Creole and American entrepreneurs in the late sixties. Tolerated on the sly by the Catholic church except for a few with hardbody theology liberation character like Monseigneur Dr. Amado Römer described in his book ‘Kòrsou Den Siglo XX, Desaroyo di Un Pueblo òf Tragedia?’ ( Curaçao in the 20th century, Development of people or tragedy?):
“It has been foretold, that Curaçao would go through a nightmare never before experienced, but no one would or maybe could believe it. Impossible as it seemed, that explosion on the thirtieth of May 1969 was a changing point in our history.
The people of the sixties were not any more the humble and peaceful, submissive population of the beginning of the century. No social educa tio n had ever taken place before and everything looked like being under control of the rich and powerful. All of a sudden the rebellious young population and colored people did not accept any more humiliation. Among the leaders were laborers and others who were not satisfied with what was going on. Mostly those youngsters who studied abroad and had no direct contact with the local situation and experienced the aftermath of the Second World War in Europe, even some intellectuals and politicians, had shown a rebellious attitude. Earlier in the beginning of the sixties this had resulted in the formation of the U.R.A.-party (unity and reform going hand in hand). It may have been too early in the given circumstances. These courageous young men were the new mixture of people composing the new population (out of some 50 nationalities in the total of 145,000 inhabitants of the island).
The economy not aware of the changes in the world in labor relationships and with no real vision of the possibilities was still dreaming of times past as during and right after the Second World War. So the same way persisted, firing and hiring at will, no laws were conceived to protect workers and the situation grew terribly difficult as the refinery went on with automation and rationalization. It looked like the economy was paralyzed.
In politics the eternal play of submission and sometimes even abuse (not even legal action was always possible) dragged on and the influence of politics upon the labor unions seemed like the ordinary and usual way of handling the public. With the explosion that took place a breakaway of these unions made a new way of handling politics necessary. The first new Prime Minister and Governor and other dignitaries, members of the working class or their offspring, (often colored people) were now possible. The confusion, however, was still there, as people had not been educated for the new role they were to play, certainly not socially though technically they might be on a par with all others.
Religion remained as during the revolt, hidden in the rectories and the sacristies of the churches. The bishop who lost his home in the tire and the best kept archives of maybe the whole Caribbean, wrote a pastoral letter to all, asking for a total conversion looking to the needs of every member of the community and not so much looking for scapegoats, but this was not accepted nor even read by some of the clergy, who thus separated themselves from the community.”
~How is it possible that political parties seated with a so-called emancipation consciousness refuse to pay radio/tv air time and dedicate special programming on this historical day?
~ Pueblo Soberano fearful to ‘fast’ their daily radio shows for a week and finance together with MAN, MFK a 30 di Mei Foro to stimulate our minds?
~ PAR, PNP neglected the people for years on this historic date, what is the exact difference with the new coalition?
~ PS, MAN, MFK and union leadership were given 18 months to prepare small but powerful biographies on various key players of the May 30 revolt but we ain’t seen nothing happening to respect, honor and educate our peoples about the lives of Mac Alberto
Ewald Ong a Kwie
Hein van Sichem
Geraldina i Gutiérrez
~ Walk your talk with a neocolonial limp trying to convince who?
~ NO ta keda NO te den port’i shelu berdat?