DR RITA PEMBERTON

One of the main distinguishing features of Tobago is the cultural difference between its population and that of Trinidad.

When in Trinidad, Tobagonians are identifiable by a number of characteristics, among them their social tendencies to be clannish and their language - both sometimes viewed as traits to be despised.

The clannish label is seen as a threat to the unitary state, particularly since the growth of the island's autonomy drive. But perhaps more than anything else, this view reflects a lack of understanding of the island's culture - a result of the island's historical evolution, which was markedly different from that of Trinidad.

Amid constant complaints about the deprivation for development, Tobago suffered as a result of the policies that resulted in its isolation from the outside world. The population survived on its internal salvation. During this period of isolation, Tobago's culture was forged from inherited African traditions and practices developed in the struggle to actualise freedom.

These practices of a primarily African-descended population shaped their responses to the challenges they faced - discrimination, exclusion from the island's decision-making processes, exploitation and land deprivation. These were the mechanisms through which ruling class control was exerted over the population well into the 20th century. The population's responses provided the threads from which group solidarity was woven.

Identity, the first thread, was the glue that held the community together. There were neither doubts nor misgivings about their African origins, and this was reflected in the continuation of many traditional African practices. Naming children after their grandparents; the ritual burial of the 'navel string'; the use of African proverbs for child-rearing and socialisation; methods of cultivation and food preparation; birth, celebratory and funerary rites; and respect for the senior citizens and ancestors were all part of their tradition.

Secondly, the Tobago culture is centred on kinship. Family is important and respect is due to each member, even the remotest of cousins. The element of family tracing continues to be a practice and many of the 'pumpkin vine' families who live across the length and breadth of the island can be identified. This stemmed from the fact that members of the family kept in touch with each other and family outings to visit those who lived in the more distant parts of the island were not unusual.

Grandparents and older folks played an important role in raising children. They passed on stories of the past, riddles, proverbs, folk beliefs and music traditions.

In addition to blood-related family, members of the community who had special connections or provided essential services were considered and treated as family, each with a specific designation. Godparents and friends of parents were nennen, compeh or macomeh; policemen were called "sarge"; bus conductors were addressed as "time"; teachers were abbreviated to "teach." Children