Tula Resusita, Strategianan di Resistensia i Liberashon Revolushonario

Ruta Tula

Ruta Tula

25 di Yuli, 2013 na Telecuracao e notisia grandi di 8’or di anochi: “Nos a portreta Tula, na e manera ku nos kier a portreta Tula….” Deklarashon di Dolph van Stapele e sinematografo, e pelikula Tula The Revolt.

Esensia di humiyashon nashonal ta ora un makamba na televishon ta bin bedeibu na ulandes kon abo komo YDK mester mira Tula. Violando e derechi di outo-determinashon kultural di filma bo heroe nashonal,
bo historia di e Holokousto Trans-Atlantiko ku ta di e Afro-Kurasolenjo of malu malu e Yu di Korsou krioyo. Den e simannan ku a pasa hende a purba di disenja un debate falsu den media kaminda ta pretende ku tin mag di falsifika historia purbando di desvia for di e hecho ku e YDK ta donjo di su historia. Media na Korsou inklusivo esnan ku ta yama nan mes independentista no ta yuda e kousa tampoko sufisiente, nan falta un grado solido dje konsenshi Afro-Karibenjo. Nan no ke purba di yega na un konosementu ku ta habri kaminda pa dekolonisa for di e podernan ulandes den bo mundu di arte. Un pais ku ta gatiando ku su outonomia politiko e mester tin un manego kaminda e yu di tera riba tereno di arte, musik, sine por tin tur herment i akseso na strukturanan di poder pa krea su mes industria kreativo pa Korsou sin metementu di influensianan neo-kolonial bou di un kapa artistiko.

Un grupo di historiado, antropologo, akademiko, aktivista atmirado ferfiente di Tula ku boka pero durante tur e 4,5 anja ku e produktornan di sine a progresa ku nan produkto di komersialisa i kapitalisa un historia sagrado no a protesta, no a buska formanan pa para e abominashon kultural of kambie na un manera ku si por a asepta e pelikula. E konsepto ku YDK ta e prome heredero di su propio historia, eksperiensa di pasado i esun prome ku tin ku kwide, proteha, dokumente i sigi borda riba su identidat pa forma i fortifika su unidat nashonal ta ketu bai un vishon kultural inkomprendibel i sin balor pa hopi.

Heroenan i martirnan di lucha pa abolishon i liberashon di sklabisadonan afrikano na Korsou di 5 di yuli 1750 na Hato ta keda eternamente grabá den nos memoria. (c) Eugene Godfried

Riba pantaya blanku Tula su karakter revolushonario a keda masakra for di e prome momentunan. Ta un insulto kaba ku nan a laga un Nigeriano-Britaniko deskonosi hunga e rol mas importante hasiendo mane ta tin niun aktor na Korsou of Ulanda ku por a hunga e pampel prinsipal pa un sine internashonal na ingles. Raymi Sambo un aktor biba na Ulanda ku a aserka e produktor Jeroen Leinders i bise ku ela perde un bon chens pa laga aktornan di Korsou briya dor di no duna nan e rolnan mas grandi. Leinders a reakshona bek bisando ku: “e ta un gai frustra paso e no a hanja e rol di Tula.” (http://www.vpro.nl/speel.program.27353700.html)

Den Leinders su mundu “pretu ku blanku no ta eksisti, e ta un diskushon sin sentido, e kos ei ta den kabes di hende. E pelikula no ta toka topiko di diskriminashon of kolo e ta bai pa sklabitut i segregashon. No tin odio entre katibu i blankunan pero un anhelo pa libertat.” E ta tin mester di un konsepto falsu bruha pa por a defende su proyekto. Privilegio blanku di ulandes ta hopi gagu den pronunsia e rasismo fini, ku ta asota e Yu di Korsou di desendensia Afrikano riba varios tereno na Korsou i na Ulanda. Djis wak e dokumentario ‘Curacao’ di 2011 of esun di NTR ‘Onder Elkaar (Hollandse Nieuwe). E ulandes na Korsou no ke pasa poder ekonomiko, finansiero, hudisial, huridiko over pa e YDK, e tin un karakter anti-dekolonial perkurando ku e yu di tera no por rigi su mes destino.
E rasismo ei ku mayoria no ta tribi di menshona ora riba bo mes initiativa komo un makamba sin konekshon kultural ta tofer ku integridat di Tula i kamaradanan komberti nan den gainan i muhenan inosente ku ke nan respet i dignidat humano via un manera pasifiko. Batiendo spiritunan ansestral di liberashon di un pueblo ku bulpes di mentira, bisti nan un trahe di pas siendo ku durante e ritual di awa di huramentu nan a los e gritu ku pa lunanan largu nan tabata anhela pa los pa bai e gera di “Vense o Muri”. Kiermen nan tabata na altura di tur e lantamentunan den nan sirkulo di islanan den Karibe i dispuesto pa perde nan bida i drama sanger pa bira hendenan liber.

Ora ta bon ta danki na nos i ora ta malu tambe ta nos, ora di felisidat ta nos i ora di tristesta ta nos. (c) Amos Balentien

Un simfonia di trasteria ta bula den nos kara ora hende ke splika ku e
produktornan a hasi un bon trabao. Esnan ku ta bisa esei a perde parti grandi di nan alma pretu, ta zumbi kolonisa ta purba bedei algu malu bon. Aki na Korsou bo tin YDK ku ta biba aki pero nan no ta eksperiensia bida for di tur huki aki. Nan konose Zuikertuintje pero no sa kwa yerba por kumpra na Marshe den Punda. Nan lo sinta bebe mojita’s nan St. Tropez pero no sa kon ta yega na City 2 Go. Diferensia grandi. Kiko ta para di dos makamba ku unu a hospeda pari anja aki dia e tabata hoben, e otro supuestemente tin kasi dos desena biba aki pero tur dos no por papia Papiamentu, a biba un bida sosial disfunkshonal proteha akinan den un ambiente blanku ulandes klase medio/haltu. E wowo spiritual pa eleva e konsenshi dje YDK via e pelikula nan no ta tin e. Nan no a mishi ku kurason di resistensia, nan no por a brasa e fervor di liberashon mental for di kolonialismo ulandes. Nunka nan a ankra den e venanan di Korsou su kultura, historia nan no a balora te pa sinti su alma ku profundidat. Bo ta mire den kasi tur esena, Tula ta keda mane un gai fofo pendeu ku nunka ta ke un revolushon, suerte a toke ora su frei a tende dos shon makamba ta papia ku Fransia a domina Ulanda i ku nan mester ta liber. Ora un makamba a keda mata kasi Tula ta kaka su karson di katuna. E ke pas, e ke pa e lantamentu bai na ordu, disiplina segun lei. Kiermen Jeroen Leinders ku yudansa di Afromerikano Curtis Hawkins a romantisa un Tula kobarde pendeu ku no ta kwadra ku e vishon dokumenta pa historiadonan Pachecho Domacasse i Charles Do Rego ku a kopera desgrasia karakter di Tula. E dos ‘outoridatnan’ a keda aserka pa e produktornan di Tula The Revolt pa konseho i verifikashon dje historia di 1795. Domacasse i Do Rego ku konsistensia a indika varios bja ku e lantamentu tabata organisa.
E produktornan den tur entrevista ta bisa ku nan no kier a faya ku e historia i nan debidamente a bute presis manera ela sosode historikamente. Malehempel den nan ser a soru ku tog a tornu na dje i ku malisia nan a konstrui un pelikula di enganjo kaminda Tula a hanje ta lanta forsa kontra sklabitut ulandes kontra su boluntat. E makambanan a laga mundu kere ku Tula i su kompanjeronan nunka a traha un strategia, nunka a plania un rebolishi na 1795, nunka tabata na altura di e lantamentu na Haiti na 1791 i e lantamentu na Coro, Venezuela guia pa Jose Leonardo Chirino na 1795 10 di mei flankea pa un YDK Jose Caridad Gonzales ku a libera su mes.

E momentu klave kaminda bo por midi e falta di spiritualidat Afrikano ta e esena di e ritual di awa di huramentu, einan spiritunan a prepara nan mes ku un bebida di kachu raspa ku yerbanan i seremonia spiritual pa bai den atake kontra nan opresornan pero enbes di esei bo ta mira un kos tur bruha ku batimentu tambu falsu, niun chapi ta chispa niun gritu di gera sklama na Papiamentu kemen un kos mal makambia, un brindis mitar krioyo frakasa mitar mane kalke un brindis na palasio di gobernado.

Den un pelikula basa riba un historia real bo por kambia kos chiki pero nunka bo por kambia e rais, e alma dje historia ku den e kaso di Tula tabata e alma revolushonario di e i su kamaradanan pa e lucha pa liberashon for di sklabitut bou di e opresor ulandes. E produktornan no a traha e sine aki ku amor pe YDK i su bataynan emansipatorio. Nan a asesina e alma di revolushon i ku karanan sin wesu bin bisabu ku esaki te historia ofisial ku un sneif di arte romantisa oropeano pa atrae mas publiko (blanku).

Buskando finansas pe pelikula a resulta difisil, e elite bjeew ku kapital no a duna kara i nan a bai Ulanda pa hanja gran parti di e plaka pa produkshon. E hierarkia di poder finansiero ku eksepshon di un par a sera porta snok snok, e bergwensa ku nan famianan den pasado a sklabisa hende por ta un herida muchu hundu ku no a kura ainda. E miedu ku kisas nan lo no ta tin kontrol riba e produkto finan tambe por a pisa den nan desishon di no kopera pero mirando e pelikula tog por bisa ku e danjo lo tabata kasi nihil te minimo.

No skonde Tula, skonde Tula ta igual ku skonde kara. Saka Tula, ban honra Tula awo. [c] Grupo Trinchera

Despues di tres siman ku a estrena e sine un historiado Surnameo Sandew Hira mester a sali na defensa di Tula, ela skibi un kolumno den un korant Surnam ku pa gran parti ta un kritika hustifika. Bergwensa si ta ku nos lidernan di Kas di Kultura, Museo Tula, NAAM, Plataforma Berdat Historiko, kulturistanan mayo, agentenan di lus, antropologonan, historiadonan, politikonan i tur sobra YDK ku sa dje historia no a figa posishon, un komunikado di prensa a keda saka pero no un deklarashon ofishal te pa tuma pasonan legal kontra e defamashon di Tula i su kamaradanan. Papiando na radio, dunando bo opinion den un korant ora nan a puntrabu no ta sufisiente komo lider, hende aki’fo ta perde konfiansa den e liderasgo ku no ta praktika lokwal e ta predika. Lagando bo heroe nashonal wordu pinta komo un ‘anti-kristu’ i bo no ta sali na defensa, na honor ku bo armanan di retaliashon na bo desposishon ta un bergwensa mayo i e vra tin ku bons bek riba nan skouru si e lidernan keda muchu kalmu riba e e sakrilegio kultural komete.

Varios hende ku ta boga pa independensia a desepshona apoyando e pelikula ku argumentunan kolonisa. Asina bo ta mira ku un independentista no ta garantia ku e ta kompronde konseptonan di konsenshi pretu, kreamentu di un industria sine pretu ku nan mes netwerk i strukturanan di poder i kon historia mester wordu konta pe e herederonan di un lucha ku lo kaba nunka.
Bo tin independentista ku no ta mira niun problema ku Zwarte Piet. Tin independentista i aktivista ku no a hole e huma kolonial den e pelikula.
Otronan den skina politiko manera Pueblo Soberano ku ya pa tres anja trai otro tin e kartera di kultura pero ta stret falta ku respet ku nan mes filosofia di soberania riba tereno kultural. Un nivel di mandatarionan siegu ku no por mira e importansia di asisti ku fondonan pa transmiti e konmemorashon di Tula i kamaradanan kada anja 17 di ougustus na Rif na radio i televishon pa plama e mensahe di resistensia i liberashon den tur kas ront Korsou yudando nan mes kousa politiko. Ridikulisando nan mes ideologia hasiendo nan mes kulpabel di boikotia e proseso di konstrui nos identidat nashonal.
Elia Isenia ku ta den e pelikula kantando un ratu tambe ta otro ehempel komo kulturista mayo emansipado ta kanta un Tumba trankil pa eks reina Beatrix na Awasa sin mira niun problema. Hasta a bai ofende bisando ku: “Hende no tin derechi di kritika paso nan niun a hinka un depchi den e pelikula.” Pret ta ku Elia a atmiti ku e tabata desapunta ora ela bai ne estreno, ela hanje muchu un ‘novela di amor’ ku sunchimentu pornada i yen kortamentu afo di esenanan ku lo a oumenta e spiritu di Papiamentu den kanto i sinti Afrikano durante e tempu ei pero e di: “Bai wak e tog, e tin bunita paisahe ta di nos shonnan.”

Ai un rosa riba un kadaver, no t’esei no ta mi dignidat, mi dignidat ma bringa pa e pueblo para riba su mes. (c) Amado Romer

Na 2009 a rehabilita Tula, dos hende prominente den e komishon tabata eks prome minister Don Martina i Suzy Camelia-Romer. Huntu ku historiadonan Pacheco Domacasse i Charles Do Rego ku a konseha, yuda e produktornan di Tula The Revolt ku e skript aproba e sine despues sabiendo ku e ta un falsifikashon di e historia di liberashon. E pregunta ta, bosnan ta kontentu awoki ku despues na 1795 3 di Oktober a ehekuta Tula, Bazjan, Mercier awoki na 2013, 4 di Yuli pa di dos bja a kap nan kabes afo via e pelikula aki ku bosnan mes a yuda di estrena. Kontentu awo, esaki ta boso konsepto di kana e ruta di emansipashon, lagando otro hende ku no ta kompronde e retonan di un pueblo di desendensia Afrikano konta bo historia, domina bo industria kreativo den su fase pre-natal, disforma, enganja bo identidat kultural historiko pegando e maskarada kolonial ulandes mas duru ainda riba nos kara?

Te ainda no a sali ni un analise kompletu na Papiamentu dje pelikula den prensa. E interes no tei of e miedu pa skibi informa publiko ta ousente.
Simannan a pasa sin un debate na tv of entrevista profeshonal prepara ku e dos produktornan huntu versus historiado i kulturistanan mayo riba e pelikula i nan deseo di pretende di hiba Tula i sklabitut ulandes riba un diskushon nivel nashonal. Supuestamente e produktornan via e pelikula kier a ofrese un tarima di diskushon lagando komunidat ulandes papia ku e YDK paso den nan matris di supremasia blanku nan ta pensa ku nan ta e salbado blanku ku lo reskata e pober pretunan for di nan inkapasidat di hiba un debate popular riba nan heroe nashonal. Logika dje oprimi nunka lo ta logika dje opresor. Nan no a pasa den sentronan di bario hiba diskushon kon pueblo ke mira Tula. No, na un forma diktorial a disidi t’asina nan ke skaf, korta, zag, leim na Tula ekploitando un gerero di liberashon pa bo mes fama i ganashi promoshonal den bo karera sinematografiko.

Na final dje sine no a indika of tira un spiertamentu pe publiko ku sklabitut ta genesidio, un krimen kontra humanidat i ku gobiernu ulandes tin ku prepara su mes pa pagonan di reparashon. Pa nan atrobe no tabata dje importante pa hinke den e pelikula ku ta demostra e rasismo blanku suptil ku ta disidi pa e YDK pretu kiko ta bon pa diskuti i kiko no.
Ken ta debati? E klase trahado pretu no ta diskutiendo niun donder riba e pelikula. Ni na snek, toko, klup, skol of na bok’i trabao. Ta sierto gruponan priviligia ta papiando so den nan sirkulo, i nan no ta sakando un resum tampoko den un lenga komprendibel pa pueblo por apsorbe i sinja for di dje. Despues di un premiere na Cinemas ku mane makambanan kritiko honesto mes a remarke “un premiere ku un nivel haltu di Jansofat” yen ku elite krioyo, makamba ku tei pe fama i fiesta no pa honra of avansa e lucha di Tula i kamaradanan, no a organisa un Q & A kaminda por a hasi pregunta ne prduktornan tokante e pelikula manera tur produktor ku ta respeta e publiko lo a hasi. A warda te NAAM (www.naam.an) via su programa Ban Chelele a invita solamente e hombu di kamara Dolph van Stapele pa publiko presente na sala bjeew di biblioteka na Pietermaai. Einan por a hasi pari pregunta kaminda Van Stapele a bisa publiko presente ku porfabor hasi pregunta na ulandes pa e kompronde i kontesta miho. Ekskluindo nos kompatriotanan di habla ingles, spanjo i Kreyol ku no ta kompronde ulandes. Tesaki ta e kaos kolonial ora un opresor disfrasa komo libertador sinematografiko ke domina bo historia i bo futuro hibando un diskushon sin pia i kabes den un lenga ku a oprimi bo avochinan for di siglo 17.

Nos no tabata katibu niun ten, bo por skohe pa ta katibu pero esei ta un otro historia (c) Joceline Clemencia

Unda e muzik krioyo a keda pa akompanja kada esena di e pelikula? Rignald Recordino huntu ku Gibi, Uti Grigorio, Eric Calmes, Gedion Chandler por a krea un soundtrack magnifiko pero atrobe a skohe pa un sinti bjeew kapitalista tokando un orkesta simfonika mane mayoria pelikula. Tambu no tabata eksisti e tempu ei? Kantikanan di trabao, lucha, luto, trastorno, Geni, Galein no tabata sirbi pa un oudensia internashonal, nan podise lo no por a wanta, nan sinti oropeo blanku no por a kompronde e zonidonan dje pretu salbahenan ei?

Pakiko Sablika, Diana i tur e otro forsanan feminino kombativo den e historia di liberashon di 1795 a disparse den e sine? A buta un peiki banda di Tula pero sin karakter sin masha kos di bisa simplemente un popchi ku aparentemente niun aktris YDK no ta tin mag di hunga. Elia Isenia mester a hanja e rol di Mama Pretu un personahe ku ta mane un muhe sabio spiritual pero pa motibu ku e no por a prepara a dune na un Merikano. Kiko tabata e problema ku por ehempel Fridi Martina ku amplio konosementu, talento den aktuamente riba nivel akademiko i internashonalmente rekonose no por a hanja e rol ei? Asina ta tin hopi mas ku por a hunga rolnan klave.
Enbes di duna un aporte pa empodera e muhe pretu YDK den un pelikula e produktornan ulandes a sefta e poder feminino pretu for di e pantaya i remplase ku merikano i nigeriano-britaniko ku ni un palabra na Papiamentu na drechi nan por a bisa. Papa Leba e guardian spiritual ku ta habri kaminda a keda menshona un bja si pero e kustumbernan spiritual Afrikano dje era ei no a hanja atenshon speshal ku e merese komo faktor mas grandi ku a inisia i karga e lucha pa libertat den Karibe i Latino Amerika.

Den skochi di su mama e ta puntra: Mamita tin angel pretu?
Drumi mi yu, drumi. (c) Elis Juliana

E paternalismo ulandes un struktura kaminda ulandes ta disidi ku nan tin ku pensa pa nos nan tin ku hasi pa nos paso mane Amado Romer a bisa hopi bja ku e mentalidat ulandes ta asinaki: tempi sklabitut nan a bisa nos boso ta nada, despues kolonalismo a bin kai aden nan a bisa boso no sa nada, e ora ei nos mes a kuminsa goberna pero tog te awe nan ta bisa bosnan no por nada. E patronchi di superioridat no a wanta di eksisti, awoki den e malchi di arte aki ta e ulandesnan ku por distila Tula, ta nan so ta asina disiplina ku sin emoshon nan por saka afo ken Tula di berdat tabata. E YDK no a yega di gara e don speshal ei pesei nan a bin pa hasie pa nos, pa yuda nos. I no ta solamente e produktornan makamba tin e anti-pretu rasismo den nan kurason e intelektualnan di edat ku a funkshona komo konsehero tambe a hanja e skarmai di un rafaga di e rasismo internalisa ei keriendo ku nan tabata asina dota ku sabiduria historiko-kultural ku riba nan mes nan por outorisa dos makamba pa traha un porkeria di un pelikula sin bai bek e base popular kaminda a parasita e konosementu i sabiduria.

Otro fiserei ta ku awoki e lucha di Tula a keda merkadea komo un pelikula ulandes of pa merkado internashonal ingles ela boltu den: “A Danny Glover drama.” pa promove e festival di sine na Trinidad i Tobago kaminda Glover ta apenas 15 minut bo ta mire riba pantaya grandi. Hope Road un kas ku ta publika buki Afrikano i Karibenjo na Inglatera a laga stoma di hende wahl ora ku nan a kumpra e derechinen dje buki ku Jeroen Leinders a skibi di ‘su’ Tula na ulandes. Hasiendo propaganda kaminda nan ta usa Danny Glover i hasi komosifuera e tin e rol prinsipal di Tula pa atrae publiko bin kumpra nan buki tradusi na ingles. Un falsifikashon promoshonal sushi putri.

A bira tempu, ki dia nos mes ta bai skibi nos mes historia. Ku e heful i e pensamentu ku e hende den e tempu ei ta tin (c) Marta Dijkhoff

Si bo wowo no a basha sanger despues di mira Tula The Revolt e ora ei kolonialismo ulandes a traha perfekto. E YDK pretu desendiente Afrikano ta donjo di e historia ku su ansestronan a pasa den tempi sklabitut. Si produktornan ulandes despues di dos anja no ke kompronde ta pasobra nan sesu ta pesta ku rasismo blanku kaminda nan kier sa ku nan sintimentu di hustisia ta superior na esnan dje YDK i pesei nan por disisidi mane nan ke sin interupshon pa konstrui nos identidat nashonal hinka nan tengla den e imagen di Tula mane nan ke, kon ku ta sklabisando di nobo tur e mentenan via un pelikula askeroso falsefika matando e esensia di un rebolishi ku tabata brotando den henter region Karibe, Amerika i Sur.

Joceline Clemencia den felis memoria a bedei ku Tula tabata 1. Heredero di kulturanan eleva di Afrika. 2.Tula un maestro ku a sinja prinsipionan, moralnan. 3. Un Internashonalista ku kontaktonan den Oropa, Karibe, Amerika Sur i Nort. 4. Un strategista e manera ku ela vense batayanan.
5.Un libertador pa hendenan sklabisa na Korsou. Den su diskurso na Ulanda (http://youtube.com/watch?v=0xQN-pmhy9s&desktop_uri=%2Fwatch%3Fv%3D0xQN-pmhy9s) su vishon tabata hopi sabio ora ela visualisa lo sigiente: ‘Nos tin ku skibi nos mes historia, nos ta disidi ku nos libertadornan a funda un komunidat liber, nada kwenti kabesnan korta afo tira den laman.
No, nos ta traha nos historia ku triunfo kada kapitulo kolma ku gloria pa inspira nos pueblo nos hubentut nos futuro generashonnan.’

Un Tula mansu nunk’i bo bida.

Tula Lo Dekolonisa Sinematografia di Korsou

[Un tradukshon di e artikulo di 2011 ku a keda manda na programa di Juny Joseph na 2011 ougustus pero nunka a keda publika]

Kiko a pasa ku tur mi grandinan i nan prinsipionan di dekolonisashon?
Ta bosnan a boga ku nos tin ku para riba nos mes pia. “No laga otronan
bin hasi kos pa nos.” E lema ‘Nos Mes Por’ a kaduka? Ora yega banda di
of pasando 60 bosnan ta bira lali lali? Mi mester di mi grandinan ku
ketu bai ta sinta riba stuhlnan ku posishonnan klave i ku tin podernan
pa disidi pa nan ta F.U.E.R.T.E.

Bosnan no tribi di sigi bende nos, nos mester hende ku ta bebe Awa di
huramentu for di un kalbas yena ku Ashe. Mane Nashonnan Uni a deklara
2011 e anja pa hende di desensensia Afrikano kon den nomber di Dios ku
e konosementu ei bosnan por duna lus berde na un proyekto di 2 Ulandes
Oropeo ku ke traha un pelikula di nos resien proklama heroe nashonal e
luchado pa libertat Tula?
Huntu ku Warrington Hudlin i Chris Hawkins un sinematografo, aktivista
ku ta para pa un movimentu pretu independiente na Merka ku sa muchu
bon ku e no mester partisipa den eksplotashon di Tula.

Riba e website http://www.tulathemovie.nl nan ta papiando di:”un historia
representando siglonan di relashonnan den konflikto entre pretu ku blanku, e efektonan te dia djawe ta persigi nos.” I esei ta berdat ora e dos sinematografo Ulandes ku sanger friew of hopi inosente a intenta di kita e oportunidat dje Afro-Kurasolenjo of
sikiera e Yu di Korsou pa konta e historia di luchado pa libertat Tula.

E website http://www.tulalives.org dje komishon ‘Rehabilita Tula’ responsabel
pa nan rol determinante pa Kolegio Ehekutivo proklame komo heroe
nashonal na 2010 ta bisa e sigiente:
“Despues di e revolushon di 30 di mei 1969 hopi lider politiko,
intelektualnan i artista di Korsou tabata inspira dor di Tula den nan
buskeda pa nos identidat nashonal
Na 1971 un obra teatral a wordu presenta yama “Tula”…” Mi por
imaginami e werewere esaki lo a kousa si e obra aki lo wordu traha pa
solomente makamba i skibi pa un Afro-Merikano. Danki Dios e obra aki
tabata skibi pa kulturista, historiado Pacheco Domacasse i ko-dirigi
pa Tone Brulin un direktor sosiopolitiko progresivo di Vlamingen
Belgika. Pero esaki tabata dos anja despues di 30 di mei durante un
periode ku e Afro-Kurasolenjo tabata kumisando dunando balor bek na su
herensia Afrikano. Un pueblo na kaminda unda karnaval ta e forma di
selebrashon mas eleva di nos kultura no ta prekupa su mes dje tantu pa
e luchanan di pasado ku por stimula nos pa krea un mentalidat firme pa
realisa un pais ku por regi su propio destino.

E anunsio dje proyekto pa produsi un sine e tabata kla pa tur mira i
kompronde kiko a tuma luga? No, e tabata algu skondi pa pueblo. No
tabata tin niun transparensia dje komishon den aprobashon di e
produkshon ‘Tula The Revolt’. Niun hende sa e kriterianan, niun lei pa
un heroe nashonal a wordu publika si ta eksisti un lei asina anto.
Nos komo pueblo sigur no tabata tin partisipashon demokratiko den dje i
konsekwentemente niun hende por a skrutina pa wak si e proseduranan
korekto tabata hustu i si nan wordu usa te pa nan resulta den un
aprobashon.

Un par di frase for di nan resumen dje pelikula: “Dor ku hopi katibu
wordu transporta i bendi ront hafnan di transito den Karibe manera
esun den Korsou, e historia aki ta pertenese na nan i nan
desedientenan e merese di wordu konta paso e ta un parti importante di
historia, identidat i na final di nos sosiedat di awe.”
Kiermen nan ta kompronde bon bon ku e historia di Tula ta di nos pero
nan moral i respet pa nos kaminda emansipatorio ku nos komo
desidientenan tin ku kana ta disparse pa un atventura na Hollywood di
$25 miyon?
Bo tin ku sinta warda bo beurt te ora e desedientenan di sklabitut mes
a krea un infrastruktura solido kaminda nan mes prome por desaroya nan talento riba tereno di arte, musik, teatro, film. Bo no por bin kwe
fama riba nos historia anto hasi negoshi kune tambe sin bedei kiko lo
sosode ku e ganashi finansiero dje pelikula. 60% dje ganashi lo bai pa
un fondo pa yuda lanta un skol sinematografiko?
Den 2011 no tin un skol pa sine aki, si bo ke sinja sinematografia bo
tin ku bai studia afo. Solamente e klase medio i haltu of un laso ku
nan dos sin niun preshon di klase trahado ku ta traha pa sobrebibi tin
e privelegio pa skohe i mira e balor ekstra ku un estudio di sine aki
tin pa sosiedat. Bisami kwantu modelo ehemplar Afro-Kurasolenjo un
bario mane Kenepa tin ku a bai un skol di sine? E area kaminda e
lantamentu a kuminsa; Lagun, Santa Cruz, Soto, Barber, Sabaneta tin
sinematografo o modelo ehemplar ku por inspira hende pa kultiva un
interes pa produsi un sine? Si bo lanta den un bario di klase trahado
e chens ta hopi chiki ku bo ta bai para tras di un kamera produsi
pelikula ku por lanta balor propio di nos pueblo. Laga nos ta honesto
tin un gran skarsedat di ‘griotnan’ visual ku por sende un kandela den
nos kurason pa filma e pasado, presente i futuro di Korsou.
Lidernan vishonario ta krea un tera fertil pa demokratisa sine i media
en general. Esei ta nifika ku tur hende mester tin e oportunidat pa
konta su historia via sine, radio of korant. Korsou sufriendo di un
katarata epidemia sosiopolitiko- korporativo den un reino ulandes
kaminda su suidadanonan ta wordu trata komo terser klase te ainda no a
mira e lidernan ei lanta.

Un anja prome ku e desaparensia fisiko dje independista, Papiamentista
Jocelin Clemencia durante un lektura na Ulanda pa e komemorashon di
Tula dje lantamentu 1795 17 di ougustus e la buta emfasis ku na 2013 lo ta 150 anja despues ku a aboli sklabitut na 1863 i ku nos mester konta nos mes historia, dokumenta i reinterpreta nos mes historia.Anto einan nos mester yega. Nos tin un kaminda largu pa bai komo hopi Yunan di Korsou no ta pone Tula riba un pedestal manera un par di
hende ke pretende. E thesis di Natasha Maritza van der Dijs: The
Nature Of Ethnic Identity Among the People of Curacao (2011) ta trese
esaki hopi kla dilanti durante su investigashon: “un desediente
femenino Afrikano ku un grado akademiko den komersio di edat 19-35 ta korda kla kla kon un otro mucha pretu a yame ‘Tula’ dia e tabata na
skol di fundeshi e ta hasta korda ku e tabata sinti su mes mahos”
Mei mei e kambionan estatal, referendum i elekshonnan hopi bja nos oreanan i kurason a sangra ora e grupo ku tabata pro rekolonisashon
den un outonomo den reino ulandes gritando:”Tula no a hasi nada pa
nos, no wak patras, legumai rekorda hende riba historia di sklabitut”
Ironia di bida ta ku e mesun personanan ku a kontribui na hasi bofon di Tula awoki ta wordu paga via e legasia di Tula pa ta e maestro di
seremonia i ta ofrese nan restourant pa e evento di pre-produkshon di
Tula pa kolekta fondo pa e sine den un sirkulo elite leew for di e hende ku di berdat ta atmire. Un bufete di abogado mane Van Eps Kunneman Van Doorne, ku nunka a mustra interes den halsamentu dje
Afro-Kurasolenjo diripiente ta sponsor e produktornan di sine sperando
di mes riba un retorno di invershon.
Niun hende nunka a mira e sektor priva demostra amor of kalke sosten
finansiero pa dokumenta e historia di sklabitut of kalke otro periodo
di historia Afro-Kurasolenjo. Nos tur por korda hopi kla e diskushonnan kayente riba e kitamentu dje statua di Peter Stuyvesant na un skol publiko na desember 2010.
E potret dje studiante ku a skibi riba su barika ‘Tula bin (chupa)’ ku
un flecha ku direkshon na su organo seksual. Esei tabata un ehempel
klasiko kon reprochabel i sin skrement e hobennan di klase medio/altu
ta wordu kondishona pa nan pensa asina ignorante di Tula. Pero ne otro
banda nos tin e partidonan politiko ku a forma e gobiernu nobo ku ta
sinta awoki: e asina yama gobiernu ‘sosial, sustenibel, soberano’ ku a
usa e pasado di sklabitut pa nan benefisio elektoral. Un ambiente
anti-makamba spantando e pueblo ku makamba lo tuma e pais aki over
atrobe si nan no vota pa nan den elekshonnan i referendum. Na radio,
televishon i korant e grupo aki a pasa propaganda ku tabata bisa
indirekt i direkt ku nos ansestronan a drama sanger pa nos libertat i
a referi na sklabitut masha hopi bja menshonando Tula. 10 luna despues
tur e papiamentu di pro yu di Korsou, pro- Afro Kurasalenjo i sobra
retorika emansipatorio a dirti dilanti nos wowo. Nos no a tende nada
di nan kaminda tur ora tur dia nan tin komentario riba tur kos. Un
traishon kultural manera esaki lo tin su reperkushon. Dus pa bisa ku
tur hende ta stima Tula ta hipokrita
Na 2005 mi askibi e poema ‘F__k Tula’ pasobra opviamente meskos ku
awoki un grupo chikitu ta interesa pa alsa e karakter heroiko aki.
Kada anja na 17 ougustus niun media lo transmiti en bibu e komemorashon na Ulanda of Korsou. Niun korant lo buta un relato kompleto dje diskursonan. Un bergwensa pa tur gobiernu di turno i representante i donjonan di media pa neglisha e dia importante aki.
E no tin un prioridat kultural mes.
E prome monumento di Tula a wordu traha na 1963, e di dos na 1998 na Rif leew for di pueblo pero disgrasiadamente un heroe
venezolano Luis Brion si ta mei mei den pueblo na Awasa den kurason di
Otrabanda. Tristu pero berdat a tuma nos 48 anja pa surpasa un krisis
di identidat pa proklame komo heroe nashonal.

Un refleho di madures i komprenshon pa nos trayektoria di emansipashon
lo ta si e produktornan di sine Jeroen Leinders i Dolph van Stapele
keda trankil, laga e proyekto aki fria dunando respet lagando
sinematografia di Korsou florese pa e yu di Korsou mes duna realse na
e herensia di sklabitut ku na final lo wordu konta ora nan mes tin tur
herment i konfiansa pa konte.

Resklabisa Tula e luchado spiritual mas grandi di nos tempu pa gloria
komersial no solamenta ta un akto neo-kolonial pero e ta anti
emansipatorio e no ta edifika e yu di Korsou su imagen propio ku ta
desendiente direkt di ansestronan ku entre otro a pasa den e trouma
Trans Atlantiko. Si e rezjimen di pensadonan kritiko i aktivistanan
sigi drumi e frutanan marga lo mester wordu kome pa nan mes persona ku
a laga e inhustisia aki pasa mane nada no a pasa. Un yamada na nan pa
korigi nan fayo i honra nos ansestronan.

“The Republic of Helmin Wiels” / A Socio-Political Awareness Rebellion in Curaçao

[This piece was originally published at Liberator Magazine http://weblog.liberatormagazine.com/2013/05/the-republic-of-helmin-wiels-socio.html%5D

Editor’s Note: On May 5, 2013 the iconic Helmin Wiels, a “Yu di Korsou” and the most influential social justice leader in the history of Curaçao, was assassinated. The island has lamented the slain independentista on its continuing quest for liberated cultural preservation and national identity construction.

“The Republic of Helmin Wiels” / A Socio-Political Awareness Rebellion in Curaçao
by Jermain Ostiana (Guest Contributor)

Historical Contextualization: With the installation of the new Venezuelan president Hugo Chavez in 1999 carried by a strong radical social change mandate and his Bolivarian revolution, the U.S.–out of fear for loss of power in the South–reacted via the diplomatic corridors in The Hague and introduced Curaçao to the infamous “War against drugs and human trafficking” spook. A 10-year contract signed in March 2000, and ratified by the Dutch Parliament, initiated the construction of the Forward Operation Location base (FOL): A geo-political tool to control, as State Department coined the Dutch islands, their “Third Frontier”–U.S. military aircraft exercising counter-narcotics detection and monitor flights based out of Hato airport. It was a thorn in the eye of Chavez, who was vocally backed up by the critically-opinionated Wiels who considered it a violation to Curaçao’s autonomy, endangering its relationship with Venezuela, whose Petroleum of Venezuela leases the island’s oil refinery. The idea that Curaçao couldn’t combat the drug plague suggests that the Dutch billion-euro military industry complex is incapable of instructing Dutch marine and coastguard to intervene cocaine-crumb movements via small planes and go-fast boats or intercept bulk narcotics-container transports. History teaches us that drug economies have long-reaching tentacles as far as Washington, D.C. and The Hague.

Mi ke kanta mi pais unda Tula, Brion, Piar a lanta, hunga.
(I want to sing my country where Tula, Brion, Piar grew up, played)
Mi ta kanta mi pais
Mi kadaver ku mi tumba.
(I sing my country.
My cadaver and my Tumba)
-Ced Ride (singer-songwriter)

The vile assassination of Helmin Wiels–leader of the largest political party advocating independence ‘Pueblo Soberano’ (Souvereign People)–on May 5 must be seen as an attempt to muzzle the voice of the voiceless as pastor Curtis Meris indicated at his funeral on May 14: “Wiels was the voice of the poor, a voice of the hungry, of those with a clamor for social justice. That voice passed trough the streets of Curaçao and whether you agreed with him or not, rich or poor, black or white, today you just had to give him his respect.”

Strategically, Helmin Wiels chose not to become the prime minister after winning the last October 2012 elections. Curaçao’s first ever political execution of the most power wielding coalition leader has thrown a young nation that recently in 2010 went through a painful series of Dutch neo Colonial imposed constitutional reform and a two year period of governmental turbulence into a state of post-traumatic stress disorder.

Investigations will have to reveal who ordered the professional hit on Wiels in broad daylight. Bullets could have been sprayed from the Dutch government backed by the United States or Dutch and Creole power elite, mafia dons, lottery baron(s) fearing income loss or a combination of all the above and then some to safeguard their economic interests. That’s how capitalism has cruelly ruled the Caribbean since 1499. Even though Wiels did commit ideological missteps and after elections crossed over from a pseudo-socialist front to form a surrogate neo-liberal coalition with superficial social tendencies it remains undisputed that his socially-transformative visions with corruption-reducing tactics and anti-colonial, anti-imperialist stance still were a menace to the establishment and outside interests.

Sociologist Dr. Alejandro “Jandi” Paula explains in his study, “From Objective to Subjective Social Barriers: A Historico-philosophical Analysis of Certain Negative Attitudes Among the Negroid Population of Curaçao”

“Only historical analysis can be the reliable background against which we can understand the existing characteristics of a society. Which means that our consideration of the present day negative socio-psychological phenomena of Curaçao necessarily presupposes a link with the past.”

These inherited societal ills Wiels would try to combat by aiming at the root of the problem. A fierce and fearless black leadership is something that for decades had never been in this nation’s socio-political landscape. This changed at the dawn of the new century/millennium when Wiels arrived on the scene as a social worker who assisted the people in the neighbourhoods of the underprivileged and working class. He understood that for a socio-economic change to erupt and improve their impoverished situation you would need a collective political, historical, cultural, socio-economical upgrade. His unique common folk orating style combined with academic vocab attracted people to sit down to look and listen to his Konsenshi Sivil (Civil Conscious) programs on the radio, television, and internet. Reinventing the Vito magazine period of the late 60s that helped to inform, encourage the low income and working class to question, stand up and ultimately take action against the social-labor, racial injustices that ignited the revolution of 1969 (May 30).

Some polemic Dutch media opinion-makers like the racist multi-millionaire Jacob Gelt Dekker and Antilliaans Dagblad parliamentary correspondent Rene Zwart tag teamed up to depict Wiels as a racial-cleansing racist, a divisive and slandering Stalinist-type fascist that never could be venerated or compared to, say, Dr. Martin Luther King Jr. according to their constructed criteria. Zwart, a journalist based in The Hague, Netherlands took it to a level of self-ridicule when he criticized Wiels for consistently and consciously boycotting the Dutch racist Blackface Zwarte Piet (Black Peter) tradition on an island where 90-95 percent of the population is of African descent.

This type of colonial-minded middle- and upper-class ignorance has ruled Curaçao for decades and scandalously does not cease, even though this past year on July 1st we commemorate 150 years since the abolition of Dutch slavery. Opinion-makers, corporate journalists, and other prominent figures of the corporate sector that never lived among the underclass, barely studied or understood the struggles of the working class, always end up drawing the wrong conclusions. Falsely criticizing a man who–as a partial “product” of Dutch colonization and Creole capitalism–tried to make a difference after his death, is tasteless but reconfirms the gallons of Black self-hate we as a people have poured over ourselves to the degree we are almost drowning in it. Misplaced arrogance, wannabe messiah, homophobia, ego-tripdom, oppressive democracy antics, demagoguery–Wiels had all these cloudy moments from time to time trying to survive in a political matrix layered with slavery and colonial behavior patterns (or Colonial Mentality, according to Fela Kuti)–but despite all of that it still is not enough to distort and de-legitimize his 10 year-span legacy. Take a deep look at the shining parts of his daily teachings reaching thousands of people from Monday to Saturday, at least two to three hours per day, in the evening on the radio, and the countless media appearances during the day. Breaking down constitutional reports, public debt studies, analyzing kingdom charter and kingdom ‘concensus’ laws undermining national autonomy. Health talks and tips, Black history month, labor rights, the history of our neighbourhoods and the Dutch Shell oil refinery that birthed them. Simple but effective things, like explaining the meaning of a Human Development Index, income inequalities and Gini coefficient, GDP (Gross Domestic Product), International treaties like the International Covenant on Civil and Political Rights; the International Covenant on Economic, Social and Cultural Rights; self-determination; UN decolonization; communal councils; frequently book reviews and recommendations; reparations; Rerum Novarum, and the alternative constitution that Pueblo Soberano created to accompany the newly gained autonomous status gained at 10-10-10. These are all exceptional teachings that no politician, mainstream media, union, or religious leader has ever dared or even contemplated discussing consistently with the people for the last 13 years.

Helmin Wiels was a great communicative political monarch giving the people that necessary daily high-dosage of anti-ruling elite rebellion. Blowing life back into political activism, mobilization, especially during the days of the constitutional restructuring when the Dutch government dictated finessed recolonization via supervision on the justice and finance sector. Labeled by adversaries as a black radical extremist because he agitated, made low income and working class aware of their rights and the exploitation of the power elite, government, trade unions, corporate and religious lords. Exposing institutionalized racism and the discriminatory second class citizenship within the Dutch kingdom when almost everybody tip-toed around it, too afraid to seek the unavoidable confrontation once a nation decides to wake up and demands what is rightfully theirs.

A catalyst with the stature like the leader of Pueblo Soberano was responsible for the public opinion boom of the last decade, common people started more and more to pay attention to politics and voice and shape their visions about socio-political issues that hindered Curaçao to grow. A peoples champ, catch him in the supermarket talking with cashiers, at construction sites, the market place, chat with welfare recipients, motivate prisoners, students, inspire single mothers but also switch to upper echelons and sit with offshore industry captains, bankers, and Dutch ministers.

Unfortunately, Curaçao never prepared itself for a post-Wiels era. Many have always thought he would be the general, commander in chief, the battering ram, breaking down the doors of the fort of the inventors of poverty and inequality, screaming, shouting, denouncing injustices. We needed someone like him to make up our mind and form an identity, a maroonage politician showing us how to escape from the mindstate that the late Black feminist and independentista Joceline Clemencia testified of in “Language is More Than Language in the Development of Curaçao”:

“We have not studied our rulers well enough, otherwise we would have known that we were programmed to think that we are not programmed; that if we looked the other way long enough and denied the existence of colonialism it would automatically disappear. We forgot that we were trained not to see colonialism as colonialism. The Curaçaoan poet and senior ethnologist, Elis Juliana, asked himself once how come we accept that only–if it is even possible to speak of “only” in this horrible respect–5 years of Nazi domination could leave scars that deep and still felt in Holland’s skin, and deny the effects of 365 years of colonization in us? We thought it was not necessary to define ourselves because the good old motherland would solve all of our problems. We defined neither our culture or language. That is why we opposed independence so strongly and fiercely. We regarded it as threat to the “peace” and “wealth” we enjoyed.”

His plans to polish and structuralize the free education policy for secondary schools, increasing the scholarships for students to study in the region and combat brain-drain migration, repatriate the diaspora from the Netherlands, should continue by any means. The peoples low-cost supermarket, revitalization of neglected neighbourhoods, attract foreign and local investors that come with their own money and no tax holiday. No governmental guarantees, walking a route towards economic decolonization.

We are at the crossroads, Wiels, the Papa Leba of the political spheres, is no longer here in the flesh but the guardian, transformer of opportunities is felt in the spirit and he left a manual to detect, unmask and eradicate political and socio-economic oppression. He showed us exactly how to visualize a Curaçao with critical thinking and acting citizens free from the bondage of power hierarchies, redistributing the wealth, transforming to a more socialized and better world, just like his colleague Hugo Chavez tried, who departed his beloved Venezuela exactly two months before Wiels’ death, on March 5.

While many still are mourning in pain, disoriented, fearing his legacy of restistance will perish, there is no other way but to pay him tribute by speaking truth to power and keep emboldening yourself and your community. Pay him homage by internalizing his socio-political prowess. Get active, read, debate, use and reform the media to your benefit, organize, stand up for your rights. Get familiar with your region, build, connect, agitate against neo Colonization–untame your heart from it.

Wiels did not let his/our ancestors down, he fulfilled his mission, now we have to rise up and pick up that torch and keep the flame burning. No bullets, gunmen, capitalist, or imperialistic murder plot can ever stop us. Like his son Helmin Jr. said during the public funeral co-signed by daughter Savannah, “We owe Helmin…”