分类： society

A major proposed development project in Grenada, the Levera Golf Course that forms part of the wider Levera National Resort initiative, is opening its decision-making process to local voices, with a public community consultation scheduled for later this month. All residents, invested stakeholders, and any members of the public with an interest in the future of the Levera region have been formally invited to attend the upcoming discussion session.

The event, set to kick off at 1 p.m. on Saturday, 25 July at the Bathway/Levera Information Centre, is designed to foster open, transparent dialogue between project organizers and the community. Attendees will have the full opportunity to pose questions to project representatives, share their personal perspectives on the proposed development, and submit formal feedback that will be incorporated into ongoing planning discussions. The consultation is being framed as a core component of ongoing conversations about how the Levera area will develop in coming years, with organizers emphasizing that broad community participation is a key priority for the project.

The proposal is linked to Innovative Environmental Solutions, the group connected to the development planning. As a note from local media outlet NOW Grenada clarifies, the outlet does not take responsibility for opinions, statements, or third-party media content shared by contributors to the publication, and provides a pathway for users to report abusive content related to such contributions.

As the 2026 FIFA World Cup approaches, global conversations around racial injustice in football have surged to the forefront of public discourse, sparked by the ongoing abuse targeting one of the sport’s biggest stars. Vinícius Júnior, a Champions League winner and beloved global football icon whose talent draws millions of eyes to the pitch every season, has faced unrelenting anti-Black harassment across European football: repeated monkey chants from crowds, thrown bananas, and spectators mimicking apes, all targeting him for the color of his skin. Even his immense fame and fortune cannot shield him from this degradation. In the heart of European football, across Spain and France, a dark-skinned Black man at the peak of his profession is still repeatedly dehumanized by thousands acting on a centuries-old inherited reflex.

If a public figure with the world’s attention cannot escape this degrading treatment, it is not hard to imagine what Black people without Vinícius’s platform, legal resources or wealth endure every day. The dark-skinned child growing up in a Brazilian favela, the African migrant risking their life to cross European borders, the Black man pulled over by police for the simple act of existing while Black – their suffering rarely makes front-page headlines. They are the unseen collateral damage of a systemic racial hierarchy that was designed centuries before they were even born.

This internalized awareness of racial division is something many Black people experience from childhood. I first felt this as a young boy growing up in St Vincent and the Grenadines, watching international football, athletics, and cricket. Without any instruction, I felt an automatic pull to support the teams with more Black players. That instinct was not an acknowledgment of race as a biological destiny, but a solidarity forged by centuries of shared history. The fact that even a child inherits this reflex makes clear that skin color has long been weaponized for political and social purposes.

Biologically speaking, skin pigmentation is one of the most superficial human differences. The human genome is nearly identical across all populations, and variations in melanin are simply an evolutionary adaptation to different levels of ultraviolet radiation: more melanin offers protection in regions with intense sunlight, while less melanin facilitates vitamin D production in sun-scarce areas. In short, skin color is little more than a biological “sunscreen setting” – it tells us nothing meaningful about a person’s intelligence, character, or inherent worth. So how did this minor biological adaptation become a rigid social destiny?

While slavery, conquest and prejudice against dark skin predate modern European empires, European colonial powers created a historically unique system that fused African ancestry, dark skin, hereditary chattel slavery, law, Christian theology, transatlantic commerce, and later pseudoscience into a massive, global hierarchical structure that persists to this day. Modern anti-Black racism, as we know it globally, is one of the most consequential and shameful legacies of the Atlantic colonial project.

This is not to say ancient societies were free of oppression. The Greeks and Romans enslaved outsiders and held discriminatory views, but their divides were based on legal status, citizenship, and culture – not a universal racial caste system ordered by skin color. A free dark-skinned citizen could hold higher status than a pale enslaved captive, and ancient societies never constructed the rigid color line that defines modern racism. Even in the medieval period, social divisions centered on faith and lineage, not skin color. The so-called “Curse of Ham”, which was later used to justify African slavery, is a perfect example: the biblical text curses Canaan, not Ham, and never mentions Black skin. The connection to dark skin was added centuries later to legitimize the slave trade.

The first major hardening of modern racial ideology came in 15th-century Iberia, where “purity of blood” laws framed Jewish or Muslim ancestry as an inherited stain that even religious conversion could not erase. At the same time, Portuguese colonial expansion turned the capture and trade of African people into a massive transatlantic commercial enterprise. Religious difference began to be tied to ancestry, physical traits, and skin color, laying the ideological groundwork for chattel slavery.

But the definitive legal framework for modern racial slavery was developed right here in the Caribbean. In 1661, the Barbados Assembly passed the first comprehensive English slave code, a coercive regime governing enslaved African people that became the model for slave systems across Jamaica, South Carolina, and the entire Atlantic world. Written by white planters to maximize plantation profit, this colonial law cemented the link between skin color and hereditary bondage.

The colony of Virginia later added two critical refinements that hardened this system: in 1662, the principle of partus sequitur ventrem was adopted, meaning a child’s enslaved status was inherited from their mother, ensuring that children born to enslaved women were born into bondage. Then, in 1667, Virginia ruled that baptism could not grant freedom to an enslaved person. These changes turned the bodies of enslaved women into tools of plantation production, eliminated any path out of bondage through conversion to Christianity, and codified racial bondage as visible, hereditary, and permanent.

Historian Eric Williams first laid out this causal sequence: “Slavery was not born of racism; rather, racism was the consequence of slavery.” Plantation owners needed a workforce that could be identified at a glance, whose children would automatically become their property, and whose status could not be changed by conversion or achievement. Skin color was the perfect tool for this system, because it is visible, heritable, and inescapable. Racism became the moral and ideological technology that justified the mass extraction of labor and wealth from Black bodies.

The Enlightenment later gave this system a veneer of scientific respectability. Carl Linnaeus assigned stereotyped temperaments to different supposed human “varieties”, and fields like craniometry, ethnology, and eugenics rebranded prejudice as objective scientific measurement. Domination was rebranded as scholarly discovery. The United States later became the most powerful enforcer of this racial order: its 1790 naturalization law restricted citizenship to “free white persons”, and Jim Crow laws, one-drop rules, and racial integrity legislation codified ancestry as an immutable legal destiny. Europe built the foundational architecture of Atlantic racial hierarchy, while the United States reinforced it through law and amplified it globally through mass culture.

This accounting does not assign collective inherited guilt to every modern European or American. Abolitionists emerged across Europe, and Black resistance in the United States gave the world transformative movements from civil rights to Black liberation. It is also true that some African rulers and merchants participated in the slave trade. But responsibility for building the system lies with institutions, powerful interests, and deliberate political choices – not the blood of modern populations. Acknowledging the role of other actors should never obscure the fact that colonial states and planter elites built the system and extracted the most profit from it.

This leads to an unavoidable question for any honest reckoning with the past: what responsibility do modern inheritors of the nations that built this racial system have to repair it? We must draw a clear line between collective guilt and collective obligation. A modern Briton, French person, Spaniard, Portuguese person, or American is not morally guilty for drafting the 1661 Barbados Slave Code. But they have inherited the compounded wealth generated by that system. They benefit from economies built on capital extracted from Black people legally classified as property, from legal and fiscal infrastructures deliberately designed to privilege their ancestors and dispossess ours. Only the inheritors of these imperial treasuries have the power to repay what their ancestors’ laws stole, and to take concrete action to address the harms that Black people still face solely because of their skin color.

While the Caribbean was the original laboratory of racial domination, it also gave the world the intellectual and political tools to dismantle that system. The Haitian Revolution destroyed the slave regime of Saint-Domingue, and Haiti’s 1805 constitution declared that all Haitians would be known by the “generic appellation of Blacks” – turning a category of oppression into a marker of collective dignity. Caribbean thinkers including Eric Williams, C.L.R. James, Elsa Goveia, Frantz Fanon, and Sylvia Wynter first explained the inner workings of racial capitalism and racial hierarchy to the world. Our region was the birthplace of modern racial domination, but it is also the birthplace of modern emancipatory thought and movement.

This legacy gives Caribbean societies a critical set of internal tasks to advance racial justice. We must teach the history of the Barbados Slave Code as core to both Caribbean and global history. We must frame the Haitian Revolution for what it was: a defining turning point in the global struggle for human freedom. We must confront the persistent harm of colorism in our schools, workplaces, media, beauty standards, and personal relationships. We must replace the commemoration of white slave-owning planters in our public spaces with the names and stories of maroons, anti-slavery insurgents, Black educators, and Caribbean writers. We can use racial categories to expose inequality where necessary, but we must never mistake these social constructs for natural fact. And we cannot stop at cultural reckoning: we must demand material reparations, the only step that can truly signal the colonial ledger of exploitation is finally closed.

Skin pigmentation is a natural evolutionary adaptation, but racial hierarchy is a human-made artifact. It was constructed by specific institutions, in specific places, for specific exploitative purposes. This is not a cause for fatalism – it is proof that the system can be unmade. The little boy who instinctively rooted for Black players inherited a historical wound, but also a long tradition of recognizing racial injustice and fighting it. The Vinícius Júniors of the world, for all their wealth and fame, inherit that same wound: a reminder that no individual success can outrun systemic racial failure.

Our collective task is not to pretend we do not see color. It is to see color without mistaking it for an inevitable destiny. It is to remember who taught the modern world this dangerous lie of racial hierarchy. It is to do our own work of dismantling racist cultural norms and institutions, and to insist that the nations and groups that built this racial cage help pay for its dismantling. The anti-Black monkey chants targeting Vinícius Júnior will not end with public awareness campaigns alone. They will only end when the global community decides that the cost of maintaining systemic racism is higher than the cost of finally settling the historical debt that it owes.