Saturday, 12 September 2015

Circular No 723









Newsletter for alumni of The Abbey School, Mt. St. Benedict, Trinidad and Tobago, W.I.
Caracas, 12 September 2015 No. 723
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Dear Friends, 
What follows is a short story on PG Wilson by Wayne Vincent Brown of my class, and a photo that PG gave me in Washington D.C., on the occasion of his visiting me at the start of a three month Scholarship that I managed to get him through my University, The Catholic University of America.
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A HAPPY WANDERER 
A couple weeks ago, I read in the paper that Percy Granville Wilson, aged 75, had died.
I read it with the small, sad, 'Well, that's that' feeling one gets on hearing of the death of someone whom one once knew well, but with whom one has since long lost touch.
I also read it with faint surprise.
The 'PG' I knew – so long ago! – could never die.
When first I read of his death, I didn't think I would write this:
PG'd been gone from my mind so completely for so long.
But as I thought back to the time when I knew him, 35 years ago, I was taken aback by how clear and detailed were the memories of him that returned.
Perhaps it's like that with anyone who was once important to us.
We only think we forget them.
I met PG in '58 when he came to coach track at the Abbey School, Mount St Benedict, where I was a student at the time.
'The Mount' was a private, predominantly white school, but – as we've since grown used to seeing in Britain and the US – its handful of non-white athletes enjoyed a success quite disproportionate to their numbers.
Between them, in the age group above mine, Maillard Howell and Anthony Lucky (now Judge Lucky) ruled the track with an iron fist; and while in my own group Manuel Prada, a mixed-race Venezuelan, and I were sometimes separated or demoted in the placings by Bayshore's 'Turtleback' Galt, we were two of only five or six non-whites in our class.
At various times there were other fast kids who were white – Stanley Grosberg, who later ran the sprints at the Texaco Games, Richard Gransaul, Richard Farah – who, before he fell out of a mango tree and broke his leg and wound up having to have it amputated, would call for room when running a bend on grounds no family newspaper would ever print – and that was the composition of the unruly squad which PG arrived to coach.
To me, he arrived out of nowhere; for I had never met anyone quite like him.
A tall, beaming, hectoring character with a hoarse martial bawl, and (the result of an accident) either one or two fingers missing from one hand, PG simply arrived one day and swarmed all over us, berating, heckling, encouraging, congratulating, sprinting from one end of the field to the other to bawl at us (for PG never seemed to walk anywhere, he always sprinted, or at least cantered).
His presence quickly dominated the playing field.
It was hard to remember a time we'd trained without PG.
He was the first real coach we'd ever had, though prior to his coming various track-inclined parents, including one who'd been quite gifted in his time, had filled that role.
And because PG ran with us – and because there quickly sprung up between him and us a competition that was deadly serious, yet ultimately quite safe, since PG, we knew, was on our side – we soon gave him that fealty which every kid insensibly gives to the man or woman who first causes him to 'dig deep' and discover depths he hadn't known he had.
So PG became our track father.
We made jokes about him behind his back, of course, but they weren't ill-meant or contemptuous – not anything like the ridicule we heaped in private on those teachers and/ or priests whom we thought deserved it.
PG had, for example, a minor speech impediment and couldn't pronounce certain fricatives.
He'd say 'werff' for 'worth,' or 'berfday' for 'birthday,' things like that.
And so, soon, the quip went out: 'The Lord said to PG, 'Come forff,' but he came fiff.'
That kind of thing.
PG had been a quarter-miler and was still inordinately proud of his running action.
'In my heyday,' he would tell us, till we were sick of hearing it, 'I had a 9-foot stride. I still have it; look!' – PG cantering off, calling back to us, 'Look at dat! Look at dat!' – and today, 35 years later, the image of PG in action is clearly before me as I write this: a deliberate, lunging gallop, head thrust forward, shoulders thrown back, elbows held wide – ah, PG!
For warm-ups we would jog a mile; invariably, at the last, these turned into a pell-mell sprint.
For the first year or so, I remember, no one ever beat PG to the line.
But we were getting bigger, and he was getting older, and a time came when he would cannily drop out on the last bend and cut across the inside of the track, doing this on the pretext that it allowed him to see us better and bawl individually at us ('Brong, yuh sleepwalkin', Brong! Move it move it move it! Howard, pump dose daddy-long-legs!').
Such ruses weren't quite enough, of course, to protect PG and his ground-devouring stride from the increasing attention of devouring Time; and sometimes this was painful to him.
I remember in particular, for my own role in it, an afternoon he elected for some reason to run a quarter, and for a running mate selected Howell.
Now, Howell was a school sprinter of a very high order: someone who, I've often thought since, would no doubt have made it to the Olympics if he'd come along just a few years later.
PG put him to run on his outside (Catcalls: 'Hey PG daz not fair! De coach should be on the outside!') and though they ran shoulder to shoulder throughout, it was obvious by the end that Howell was cruising, while PG was (covertly) flat out and all in.
We noted this among ourselves, amused.
But then I went too far, calling out, in the pusillanimous feckless way of kids: 'PG! PG! Don't bother try not to pant! Howell buss y'ass!'
I had time to glimpse, dismayed, the quick hurt in PG's face before Prada dragged me away, demanding angrily below his breath to know what kind of man I was – I was 15 – and whether I thought getting old was funny.
(PG by then would have been pushing 40.)
I understood it for the first time, that afternoon, 'getting old.' For the first time, I both saw and felt it.
'I din' mean it, PG,' I said miserably, returning. 'I was jus' joking.'
And: 'Don't worry about it,' PG said sadly – yet somehow still heartily, for PG was always hearty – dropping a hand on my shoulder.
'You can't help it; you was always a young horse's arse.'
PG, as I said, was different; there was something about him I couldn't place.
At the time, I put it down to his policeman's training, and to his Barbadian-ness.
I didn't quite know what the latter meant, but I still think they were part of it.
PG was 'an educationist,' a man who had consciously learned and practised his running – or so his textbook-perfect stride implied – just as he'd since learned and was practising his coaching; just as, in later years, he learnt and practised his physiotherapy. Yet such learning blent easily with his exuberance and talent, and didn't at all stifle them. And in this he was quintessentially Barbadian, not Jamaican or Trinidadian or Guyanese.
To me, however, the main thing different about PG was something I only understood consciously much later.
This was that he was the first black man I'd ever met who treated white and black kids exactly – I mean, exactly – as though they were the same.
I don't think this meant he was colourblind.
To the contrary, I think his race mattered to PG; he was a Barbadian, after all.
(Many years later, PG was with Crawford in Montreal, and I can just imagine the line his rhetoric took when he sat down with the TT sprinter the night before the 100 to psyche him up.)
But once out on the track with us, PG was completely race-impartial.
He was 'an educationist,' we were his class; and running was his abiding, great love.
I must have felt this at the time, for I remember being startled when, before a race in which my main competition was Bayshore's Galt, PG drew me aside and said sternly:
'Don't let me down, you hear me?'
'Okay, PG,' I said.
He stared at me. 'You understand what I'm telling you?'
'No, PG. What?'
'Me and you, we are people of colour.
You don't let that white boy beat you, understand?'
I went to the line with the startled, bubbly-warm feeling that the coach and I had a secret; that me and PG, we were in this one together, the two of us united against Galt.
It was only afterwards that I discovered that PG had likewise drawn Galt aside and told him more or less the same thing: 'Let that little black boy beat you, you never call yourself a man in front of me again, you hear me?'
The ol' PG democratically working the racial vein, as only a West Indian, and a certain kind of West Indian, can.
Like other extroverted, happy men, 'PG' was a merciless competitor; it was how he had long expressed and focussed his pleasure in his own mastery.
From him you got none of that 'good boy scout' talk (which would secretly have disappointed us) about participation being its own reward.
With PG, you trained to win.
The main part of this unreconstructed competitiveness was of course the physical: at training sessions, PG ran us, his young charges, into the ground.
He could get you to do that, to run yourself out, because his heartiness – which was really the absence in him of any meanness, and the high spirits that underlay his hectoring – functioned as a sort of buffer, turning you back upon yourself.
You couldn't grudge PG when, feeling you were ready to drop, his martial command came: 'Okay, let's go again!' You could only dislike, blame yourself, for your own exhaustion. It was easier to dig deep, and run.
I remember, one afternoon when PG kept the 'interval' 150's going a lot longer than we were used to, being struck by the fact that, past a certain point, the groans and protests stopped.
This was probably nine-tenths due to exhaustion, but I think now the other tenth was not just resignation but something more: a visceral, dawning intimation in us of the hardness of the life that awaited us as men.
We ran those last 150's in silence because we were too tired to protest.
But we also ran them in silence because we sensed that it was a new thing, and somehow important: the having to do it.
That was the physical part.
But running, to PG, was all in all; and so our training had a psychological side.
And though I'm not sure which of us this says something about, my most vivid memories of him involve that side.
Once, for example, before an 800 heat (this was in 1960) Bayshore's Galt cannily suggested to me – and I naively agreed – that he and I should demoralise another guy by taking turns to make the pace really hot, in this way to 'pull his stones out.'
Accordingly, we led off, and kept going, at such a pace that though we tacitly finished abreast (and with the other guy nowhere in sight) I don't think either of us had anything left, though we both tried not to show it.
I was still panting when PG grabbed my arm and led me away.
'What the hell wrong with you?' he began without preamble. 'You gone an' show the man your hand!'
It took me a moment to realize he meant Galt.
'How many times I have to tell you people, a heat is not a race, don't show your hand in the heats! You show the man your hand!'
'I din't, PG,' I protested weakly. 'I was holdin' back something.'
  'You was – look, boy, hang your head! Young people like you goin' be the death of Dr Williams!'
From PG we learnt the tricks of the trade: how to spread your elbows on the bend to force the other guy wide, how to twitch your shoulder at the 'set' to false-start the guy next to you. And these weren't taught us in any spirit of mischief or whimsy. PG was a competitor, and demanded such vaguely shady skills of us every bit as earnestly as he demanded that we turn up with our tins of glucose on sports' day, say.
One intercol meet, before the 100, PG drew Prada and me aside.
'That X,'  he said – I forget his name, some kid from south – ‘he's dangerous.' (Translation: 'You all can't beat him.') 'Whichever one of you draws next to him, I want you to false-start him, understood?'
I was a moralistic kid. I started praying at once it would be Prada, not me. So, of course, I got the draw.
Nonetheless, PG had decreed. My heart in my mouth, at the 'set' I jerked my shoulder and, my God, it worked! The kid went, was recalled, hung back in consequence the next time around while Prada, now, got a flyer; and so in that one, against the odds, 'The Mount' finished first and third.
After that, I think I felt for PG something of the remonstrative, sinful-sad love which whores feels for their pimps.
But I also grew up a little.
Another time, I 'broke' in a 400 and hesitated, expecting to be recalled.
The recall didn't come, an Eldorado runner flew past me, and I wasn't able thereafter to reel him in.
At the finish, bent over, hands on knees, panting and feeling disgusted with myself, I nonetheless caught sight of PG hurtling furiously towards me.
I retained that image of imminent retribution for a quarter of a century.
Ten years ago, I put it in a story entitled The Runner Stumbles. 'Sebastian's school mates closed around him and a general furor began; one glimpsed his enraged coach sprinting towards him across the field.'
Our last year at the Mount drew to a close.
We were about to part ways with PG when, to my surprise, he suggested that Galt and I should apply for athletics' scholarships to some university in the States.
PG not only recommended this, to us, novel idea; he produced the application forms himself and harangued us almost daily to fill them out.
I never got around to doing so (I don't think Galt did either).
My elders had already decreed that I would be moving down to CIC for Sixth Form, and in any case, though I'd made good progress on the track and currently held (an abiding, small pride) the East Trinidad under-16 half-mile record, I had seen the older generation of college kids run, Roberts and Monsegue, Howell and the Bastiens, and I knew, secretly but surely, that I was not in their class.
And PG's persistence troubled me.
Too young to realize what a feather in his coach's c.v. it would be if two of his charges won scholarships, I didn't understand it.
PG, I felt sure, had to know that Galt and I weren't athletics-scholarship material.
Then, why was he pushing us to apply?
It was the first feeling of wrongness I'd ever had about PG, and it made me inexplicably sad.
And that sadness turned to something else when, abruptly abandoning his scholarship harangue, PG began pressing on me instead his 'personalised training schedule,' which he intimated could be mine for $50 (a substantial sum in those days).
I was 16; too old not to see that his salesman's ardour changed the relationship between us, and not old enough to understand that, in this colonial country, the daily lot of most people of PG's and my colour was (often, great) financial hardship.
I bought PG's cyclostyled sheets, though I never used them (I think I still have them somewhere).
But it was many years before I forgot the hurt of those 'betrayals.' PG, after all, had been my track father.
Sixteen years later, I was living in England when I heard that PG was with Crawford in Montreal.
It was the first I'd heard of him in many years, and I remember thinking with wry pleasure that the old PG had 'landed on his feet,' after all.
By then, I'd come to think of him – when I thought of him at all – with affectionate amusement, as 'that scamp.' It was the condescending compromise I'd arrived at over the years between my debt to him and its conclusion in hurt.
I had to grow older still before the latter finally faded in the abiding light of the great privilege of self-discovery through which PG's coaching had taken me.
And then I understood that his financial fate (which perhaps I exaggerated) was simply the fate of most men possessed in our time by some magnificent obsession other than money. PG's lifelong obsession was track-and-field; and whatever prices he may have paid over the years in its pursuit, in its service, I think now that he was essentially a happy man, a free man.
I last saw him about eight years ago, one morning on Elizabeth St, outside the Ministry of Education.
He looked as fit as ever, though he was dapper now rather than imposing, and there was about him a slight air of anxiety which I'd never associated with him before.
At the time I was writing this column five days a week, was all caught up in the coming '86 elections, and had gone, in short, as far as I would ever go from the long-lost world of PG and The Mount.
But the things that were once important to us, they never die, they only go into abeyance.
And that morning, when PG barked in his old hearty-martial way, 'I see you lashing them every day in the papers, man, Brong! Very good, very good! Keep it up!'
I was almost girlishly startled, and – 26 years on! – I felt the sheepish, abashed pleasure of a protégé commended by his mentor. 
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EDITED by Ladislao Kertesz 
Kertesz11@yahoo.com
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Photos:
Bandit p42 The Early Times
65PG0001PGW, PG Wilson
90PG0001PGWMEDAL, Humming Bird Medal
70WB2826WVB, Wayne Vincent Brown





Saturday, 5 September 2015

Circular No 722








Newsletter for alumni of The Abbey School, Mt. St. Benedict, Trinidad and Tobago, W.I.
Caracas, 5 September 2015 No. 722
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Dear Friends,
This week I am off to Bogota Colombia for a reunion with the Oldboys living there.
George Iwaszkiewicz, Anthony O´Brien, Luis Guio.
So this week´s Circular has few emails from your friends.
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Here is TRINI TALK
Glen Mckoy
2 Sep
Thank You for this one buddy, Sir Bandit,  
Glad to hear from yuh, brother. 
This is a refresher for the Trini boys born before independence and something for the ones born after independence to learn ha! ha!   
Cheers, Mis Amigos.  Adios, Glen.
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Subject: Fwd: The original article on Trini idiom
From: calypsobandit
Trinis are a unique lot of people who can be spotted, 'a mile off' (as they say, in local parlance). They can be identified by their body language, speech, decorum, taste and even their judgement of time and space. They are very defensive of their peculiarities and feel offended when mistaken for any islander, other than a Trini.
" That's a Trini! " - These are the familiar words uttered when one hears 'Trini Speech.' Trinis speak with a three dimensional, stereo effect, set to the rhythm of song. For clarity, their speech is punctuated with sounds, similes; eye, hand and body movements which together, serve to remove any miscomprehensions of space, size, density, colour, texture and intensity from their communication. 
A Trini's choice of words to describe a breadfruit falling from a tree, will fully describe the state of ripeness of the fruit, and where it fell. A ripe fruit falling to the ground, will fall, "BLAF!" whereas a ripe fruit, falling on a galvanised roof, will fall, "BLANG!" A green fruit on the other hand, will fall to the ground, "BUDUFF!" and that same fruit, falling on the same roof, will fall, "BLAGADANG!” 
- A door will open, "Kreekes" and will close, "Badam! or "Clit-ticks!" depending on the force used to close it. 
- A dripping water tap will drip, "plunks, plunks!" but when WASA reduces the water pressure, the water will drip, "chirrip, chirrip!”
- A gunshot will sound, "Potow!" but if the bullet ricochets, the sound changes to, "Peeoweeeee!”
- Horses gallop, "Broogoodook! Broogoodook!”
- Depending on its size and the depth of water, a stone could fall, "Plunk!" or "Ploonks!" or "Ploochunk!" or "Splashaw!”
- A Trini's cry in pain, will denote the acuteness and intensity of the pain he or she is undergoing and can vary from, " WooY!", "OOOOOOOOHH!", "Ohyoyoy!", "SSSSSSSSSSS" and "AHYAYAYE!”
-His expression of Surprise: "Aha!"; "O Gawd!"; "Bon Jay!"; Oui Foute!
-His expression of Disgust: "Ah Chut!" (usually accompanied with a stamping of the feet)
- His expression of Joy- "Geez an ages!”
- His Salutations- "Woy!"; "Hey Man!"; "Chile!"; "All YUH"; "Breds" and even, "Stranger!”
- How does a Trini swallow a drink? "Gloodocks!"- A sudden shower of rain falls, " Schwa!” 
Trini women call each other, "chile"; the men call each other "boy" and the boys, call each other "man". If you think that confusing, they refer to any older person of the male sex as "uncle" and of the female sex, as "tantie." Individuals of two generations and older are called, "Granny," "Ma" or Pa" depending on their sex. 
Trini words come from all languages, example, from French like - oui, laingniappe, la diablesse, petit pot chambre, toute bagaille, mouche coocoon, fete, farine, flambeau, camboulay, drievay, etc.
From Hindi- dhal, bhagee, channa, juta, bowgee, daroo, gobar, barra, chunkay, kari, paisa, etc.
Similarly, words are used from Spanish and other ethnic languages in everyday speech.
There are words that only Trinis use and understand, for example, birds, "ramajay"; people, "dingolay"; crabs, " caray"; rude people, "steupse"; careless people perform,"vie-ki-vie”. 
Only Trini's know, "Nancy Stories”. 
Boys have a, "totie"; men have a, "butu"; girls have a, "toonkooloonks"; women have a, "tuntun"; your sweetheart is, your "doo-doo"; a Venezuelan is a, "Pyol"; a bull's sex organ is a, "bull pissel”. 
When Trinis hang out, they, "liming" and only in Trinidad you can find a, "douglah" who is a "shugs"; or eat "farine and Zaboca.” 
You won't find these Trini body parts in any biology book- "Tot-tots, bam-bam, bumsee, tun-tun, toonie, pokie, totie, butu and nable"; Two people may get together to make," pakotee" or "zamee" but don't let them catch you eavesdropping, because the are sure to call you a, "mako". A physically challenged person is a, "brokofoot"; a fat woman is a " boobooloops"; a giddy head is called, "bazodee" and if you should fall into a fit of convulsions, you are considered to have "caught Malkadee.”
Politically incorrect words of other cultures are words of endearment to fellow Trinis, like, "Coolie" or "nigger." Nicknames are commonly used amongst family, friends and neighbours and usually originate from a trait, habit or preference of the individual. Some examples are:- Rathead, Dr. Rat, Broko, Cheesey, Dazzler, Stinkin' toe, B-Flat, Finny Hand, Yampee, Slim, Stinky, Walking Dead, etc. 
For a Trini, every situation or thing has a comparison to be drawn on from his surroundings. Here's how he describes the following:
- The blind- " Blind like a bat.”
- Illogical Behaviour- " Mad like Mahal.”
- A cheapskate - " So cheap, he wouldn't buy a glass of water for free.”
- Lowly Behaviour - " So low, he could pass under a razor blade.”
- Ugliness - " Ugly like sin" or "So ugly de mirror will break.”
- Shamelessness - " When God was sharing shame, she went to de toilet.”
- Stupidity - " He went to school in August.”
- Trust in God - " God doh sleep."- Karma - " Monkey say, 'cool breeze’ "
- A Non- happening - "Wen cock get teeth.” 
A Trini's punctuality is atrocious and is recognised worldwide....his judgement of time and space is phenomenal i.e. phenomenally off. Tell him to arrive at eight and for sure he will be there for half past late! His idea of NOW is, 'Here'; LATER. is " Tomorrow sometime "; and YESTERDAY, propels an attack of amnesia. Ask a Trini when he he would likely finish a project and he will surely reply, " just now " or " later "- that could mean, in a few minutes or years hence.. Likewise, he lacks a sense of dimension in terms of linear measurement. A tall, overweight person will be described as, " tall as a lampost and wide like a bus.” 
Distance is another confusing proposition and again, linear measurements do not apply. Somewhere can be reached either by foot or by some means of transport, other than one's own volition. Any place that can be reached by foot is, "Just dey, " "not too far" or " just round de corner." Street names are hardly committed to memory so there is a tendency to use landmarks as reference points when giving directions. A typical example of directions given to find Mahase's house in an unfamiliar area will be like this:- "Yuh follow dis road 'til yuh reach a standpipe on de right .....Right after de standpipe, yuh go come to ah small dirt road on de right ....yuh pass it and continue straight until yuh get to a next one .......opposite to dat road, yuh will see a big, mako Mango Rose tree ....next to it, is ah nodder trace .....take dat trace and yuh could arkse anybody yuh meet, where Mahase living ....Real easy to find man!”
Another thing about Trinis is that when they talk, they must articulate with their hands and body. Observe two Trinis carrying on a heated discussion and you will understand where the Japanese got their Karate moves. They stab the air with their hands, sometimes pointing up, down, sideways, make circular motions, touch, push, and shake the other party. It is like watching a silent movie with sound… 
Trinis have a special gait when walking that have special names too...like, "bump,” 
"bump and grind ," "drag slipper," and " jock waist." Trini women walk with a unique sway of the hips, however, put her in the spotlight in a sexy new outfit and that sway, becomes a "jock waist"..... enough to eroticize any male.
It is said that Tinis love all the "F's" i.e. Food, Fun, Fete and Fashion. Their food must be spicy and varied.......Fete must be "long and hard," - " 'til yuh drop".........Fun, they must have, at work or play and Fashion, must be the latest, sexiest and most colourful. 
A Trini in love, is at his best ..... Courting is redefined to an art form and is literally, a labour of love. More often than not, the woman will draw the man's attention by "sagashiating" her body. When she gets his attention, she starts to play, "hard to get." How does the Trini man react? If he's interested, he starts to "play dead to ketch corbeau alive" ......all the while checking her out, so as not to,"buy cat in bag." The courtship ritual could vary and may start by, "giving sweeteye", touching, pinching or even throwing pebbles at each other. The latter is called, "Tobago Love". During courtship, several names of endearment are used, for example, "Doods", "Doo-Doo", "Dahlin", "Pumkin", "Sugar", "Shugs", "Sugar-plum", "Sweetie" and even, "Toolum." Oftimes, the love turns sour and so does the names.....she becomes a "jagabat" or a "yardfowl" and he, a "peong" or a "hornerman." A jilted lover who has not got over the relationship is considered to be in a state of "tabanca", which has worsening stages. Ordinary "tabanca" is bad enough but "tabaca tajari" is worse and "tabanca najar" is the very worst. At this last stage the afflicted usually ends up in "St. Anns." Some people retaliate to being jilted by resorting to "obeah" to "put a lite" on their ex-lover. 
Get a Trini vex, well, you better had hide! In spite of his good naturalness, he can get " bad like a crab' and behave like a real 'canal conch. The very worst thing you can tell a Trini, is something about his natural mother. Worst of all, if one refers to her sexual organ in condemnation. That place is his Holy of all Holies, his Mecca, his place of Sanctity. Many acts of violence have resulted in defence of its desecration.
Trinis embrace life with the Spirit of Nature and in this way acknowledge their reverence of God and their fellowman. If he takes a liking to you, you are sure to know, for it will be reflected in his word and deed. However, if he chooses to ignore you, well ....... "Crapaud smoke yuh pipe!"
---------------------------------------------------------------------------.
From : Michael Herrera <MHerrera@ghl.co.tt>
Subject : RE: RE. Class of 1959
Date : Mon, 23 Sep 2002 11:30:13 -0400
Ladislao,
First of all I am unable to open the photograph file and secondly I do not know off the top of my head the whereabouts let alone the email addresses of those you seek.
I would have to make a conscious effort and devote some time to this project which I must confess cannot be listed as a top priority at this time.
I will promise whatever relevant information comes to hand or head I will pass on to you.
Best regards
PS. I have not heard from Michael since then, please inform me on the health of my classmate, EDITOR
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On Tue, 20 Jan 2004 15:07:57 EST,
Dear Ladislao Kertesz,
I am a novelist living in New York.  I was born in Trinidad and left there when I was 19. I have written five novels and am now revising my sixth novel.  For this novel, I need some information about the boarding school at Mount St. Benedict. Someone told me that you may be the person to help me.  Can you help me with the following information?  Yes I can, I have looked at you page and it is great.
When did the boarding school open?  1942.
When did it close and why?  1985 lost its economic proposition.
Why did the monks open up a school?  I presume for economic gain and seminarian support.
Who, generally, were the students?  British civil servant parents and well to do Trinidadian parents, those from other islands and Guyana, the Venezuelans to study english.
I need a sense of their socioeconomic backgrounds and why they chose to go to the school.  The school had a very good reputation and the Venezuelans got there because of a favourable exchange rate.
How did the students address the monks?  Did they say BrotherX?  Yes, and  Fr. Y
What did the monks wear?  Cream coloured habits.
Where did the students sleep in relation to where the monks slept?  Schoolkids slept in dormitories at school where some priests were prefects, maybe 30 kids one priest in a closed off area, the rest of the clergy at the monastery.
Did the students eat their meals with the monks?  No, separately
Did the monks observe silence and for how long during the day?  I do not know but at meals they kept silence to eat and listen when one of the clergy read from the books.
Were the students expected to observe the silence?  We kept silence at the beginning of the meals so that food could be shared in an adequate manner.
I know these are many questions, but as a writer I need to know this information so that the scene I am developing will be believable.  I am giving you the address of Wayne Vincent Brown, classmate, whom you must know through the literary circle, some say that he could be a Nobel prize winner??. Ciurrently he is in Jamaica.
I would truly appreciate your help.  You can get information  about me by logging on to my web site: www.elizabethnunez.com
All the best,
Elizabeth Nunez
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EDITED by Ladislao Kertesz  Kertesz11@yahoo.com
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Photos:
Bandit p41 The Early Times
76HH6647HHO, Howard Ho
14WK8191FBFHAFCU, Fr. Harold and Fr. Cuthbert
14HB0314HBA, Henry Bailey