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In this analysis of race relations in Barbados, the writers explore the theory of crypto-racism in independent Barbados, and argue that this form of discrimination and segregation has succeeded the ‘apartheid-like’ conditions which Gordon K. Lewis encountered when he researched the dynamics of Barbadian colonial society before 1966. The island became constitutionally independent of Great Britain on November 30th 1966. Lewis’ findings, published in his path-breaking study ‘The Growth of the Modern West Indies’ in 1968, indicated that Barbados was a mixture of anti-democratic and illiberal practices. Firstly, there was the deification of British culture which was racist as it enshrined such English heroes as the anti- Abolitionist, Admiral Horatio Nelson. Secondly, Lewis found openly segregated schools, places of adult entertainment, sports clubs, churches and commercial firms. However, the belief is that with 45 years of independence these odious segregationist ‘acts’ have disappeared and freed Barbados of anti-black racism. In this chapter the writers will adduce qualitative evidence to support their contention that what really exists in Barbadian society is ‘crypto racism,’ which is more insidious as it is camouflaged behind traditions of a commercial, agricultural and leisure time nature. At the same time, a novel dimension in the exploration of race relations in Barbados is introduced - investigation of Hindus and Muslims (East Indians) who have now resided in Barbados for over a century, and have established themselves as a disproportionately significant economic and social grouping. Theories of hegemonic and subaltern relations in this race-conscious and class-stratified island society are here explored. The works of Marx, Lewis and Beckles among others are mentioned, but the evidence from the society’s history which caused G. K. Lewis to severely criticise its arch-conservative ruling elite, is presented in stark and simple terms.
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