In my last post, I
mentioned that the village council was concerned that the situation
constituted a human trafficking case. They explained to Granny and
the Lawrences that they couldn’t bring people in (especially from
another country), ill-treat them, be making money from the work
they’re doing but not pay them, then when they’re done with said
people, put them out. Mr. Lawrence jumped up to tell the senior
councilor that he didn’t know what human trafficking was and
proceeded to give his definition, which could easily be gained from a
popular understanding of trafficking in persons but was indeed incorrect.
On the basis of the
definition given in the Trafficking in Persons Protocol, it is
evident that trafficking in persons has three constituent elements;
The
Act (What is done)
Recruitment,
transportation, transfer, harbouring or receipt of persons
The
Means (How it is done)
Threat
or use of force, coercion, abduction, fraud, deception, abuse of
power or vulnerability, or giving payments or benefits to a person in
control of the victim
The
Purpose (Why it is done)
For
the purpose of exploitation, which includes exploiting the
prostitution of others, sexual exploitation, forced labour, slavery
or similar practices and the removal of organs.
To ascertain whether a
particular circumstance constitutes trafficking in persons, consider
the definition of trafficking in the Trafficking in Persons Protocol
and the constituent elements of the offense, as defined by relevant
domestic legislation.
The
UNODC
Country Profiles document states that “The
current legislation on trafficking in persons in Guyana covers all
forms of exploitation indicated in the UN Trafficking Protocol.”
Also, on the UNODC
Checklist
for the Criminalization of Trafficking under the Protocol,
“Servitude” is added to the Purpose element after “Practices
similar to slavery”.
Servitude
is defined as “the condition of being a slave or of having to obey
another person” or “a condition in which one lacks liberty
especially to determine one's course of action or way of life”.
Now, based on what we
were being told before we got to Guyana/SMA, we would not have
expected what we found. By way of example, the house that only
needed “furnishings” and “fixtures” turned out to be a shell.
It had no windows or doors; we struggled with the campus cats a few
nights and wondered what other creatures we might find in our house.
We did not have much freedom to make improvements to the house.
Everything Jermaine tried to do was met with resistance/reluctance
and almost all the improvements had to be done by him personally,
with little to no help. We finally got windows on our bedroom and a
front door in December. Also, our primary reason for going to
Siparuta was to work on meeting the medical needs of the area. Our
intentions kept being thwarted. We thought we were going to help
these villagers, not realizing we were being recruited just to teach
at the school. While Jermaine was able to get a quick call to his
father from another staff member’s phone, I did not speak to my
family until December, after being inspired to ask that same staff
member to allow me to send a text to my mother. Even after multiple
expressions to them that my family didn’t even know if we’d
gotten to the village safely, they hadn’t even facilitated us
sending a text. Mrs. Lawrence would tell me about speaking to her
mother who is in Jamaica, and would tell me how when she and her
husband arrived they didn’t get to speak to their family for
months. Mr. Lawrence offered to tether internet from his phone to
Jermaine’s but there was rarely an actual opportunity created for
that. Especially with Lights Out being at 8pm during that first
semester. Mrs. Lawrence suddenly remembered near Christmas that she
had an extra sim card that she wasn’t using, and that’s how we
finally got in touch with family and friends and were able to get
back online. We felt so cut off from everything before that.
Another thing that cut us off was their extreme reluctance to assist
us by budgeting for diapers for our children. They kept telling us,
and were supported by their supervisor (Granny’s
son, Mr. McDaniels),
that based on GAMAS policy, diapers were not something to put on the
budget and that as far as they knew missionaries used cloth diapers.
Occasionally,
they would purchase a pack of diapers after much asking and being
reminded about the budget. They
did not assist us to get cloth diapers until January. We were
just being pressured to get sponsorship without any reliable means to
contact potential sponsors. And even when my mother sent a package
from the end of October—without being able to get in contact with
us—to Pastor W. James at the Guyana Conference of Seventh-day
Adventists, and messaged Mrs. Lawrence to let her know, they did not
prioritize us getting said package. I had a hunch my mom sent
diapers. And when we finally got the package in January there were
diapers inside. I cannot begin to describe the nightmare we
experienced especially during a particular four-week period. We
couldn’t go anywhere because the children were constantly messing
themselves. Yet we were being criticized by Granny for not going to
church every time there was church (Sunday, Wednesday, Friday, and
twice on Saturday), and being questioned by Mr. Lawrence almost every
time we needed to pump water over to the house so I could stay on top
of washing the kids’ clothes and our sheets. We were forced to
potty train our son during that stressful time, which was made more
challenging by the fact that we had to get him to the outhouse in
time. We tried to potty train our daughter, but I think she was just
too young. Even though, I found out afterwards that Amerindians tend
to potty train their children by the time they’re about two months
old. I didn’t learn that technique till we were living in the
village.
The most major clashes
that we had surrounded their constant attempts to control us and make
us do what they wanted. We would sit down and have apparently
amicable conversations expressing our concerns, but nothing would be
done. And the longer we were there, the more we learned, and the
more concerned we became. Till, eventually, they forced us off
campus.
As much as we want to
forget what happened and not talk about it, it’s not just about us.
Our experience was not an anomaly. Other missionaries came to
Siparuta who were run out of the village by Granny. There are other
missionaries at SMA and within GAMAS who are not being treated
properly. There is a pervasive mentality amongst the GAMAS
administrators that the staff (non-administrators) are supposed to
suffer, that that’s part of being a missionary. And what seems to
make it worse is if the administrators had to suffer themselves when
they came into the mission field. This notion was evident from the
night we arrived, along with a Romanian father and daughter from
Spain going to Kimbia Mission Academy. The accommodation made for
missionaries just coming in and those from the interior needing to be
in Georgetown for a while is the Mission House. To say it was dirty
does not give a good picture of what it was like. But when you’ve
been traveling for hours and have no other options, you’re just
stuck with it. Beyond this, the villagers (inclusive of the
students) in these various places are being taken advantage of and
aren’t always being treated as a fellow brother or sister. As a
couple of villagers said to us, how will they be towards us
(villagers) if they treat their own brethren like that? In my next
post, I’ll share what we found out about the GAMAS plans for those
fifth-form young ladies I mentioned in Part 1.
“The only dream worth
having is to dream that you will live while you are alive, and die
only when you are dead. To love, to be loved. To never forget your
own insignificance. To never get used to the unspeakable violence and
vulgar disparity of the life around you. To seek joy in the saddest
places. To respect strength, never power. Above all to watch. To try
and understand. To never look away. And never, never to forget.”
-Arundhati Roy