The Presbyterian legacy in Trinidad and Tobago

Some of the older daughters and sons of our soil received their early education in Canadian Mission (CM) schools. For instance, Pundit Lakshmi Sharma – a ricemill proprietor and cane farmer (born in 1908) – attended Debe CM school. He was founder of the Krishna Mandir and the Sanatan Dharam Swayan Savak.

Secondly, Haji Sukoor Rahamut (born 1894) was a merchant who attended San Fernando CM school. He made a trip to Mecca and toured India. Also attending San Fernando CM was Sheik Jaleel Mohammed who was born in 1895.

His later profession would be aerated water manufacturer and bottler of “wonder drinks.” He was well-known as organiser of the Southern East Indian Debating Association and member of the Anjuman Sunnat-ul-Jamaat clubs.

Both the haji and the pundit attended CM schools and were not converted.

Additionally, three distinguished East Indians who attended Chaguanas CM School were Chandra Bahadoor Mathura (politician and journalist) and politicians Simboonath Capildeo and Dr Rudranath Capildeo. All three remained Hindus and were not influenced by any conversion efforts.

Yes, some researchers who focus on conversion efforts have tended to generalise the early history of the Presbyterian Church. Indeed, that’s the Achilles heel of the mission. These people need to ask – to what extent was conversion forced and voluntary.

The CM had originally intended to spread the Good News of Christianity but their mission took a different path resulting in a resounding success with its schools and institutions.

One phenomenon of this era was the temporary Presbyterians or temporary converts. These people briefly converted to obtain a teaching job in a CM school. A good example is Lionel Seukeran, a Brahmin, who converted and embraced Presbyterianism.

As a result of the conversion he was accepted and trained at Naparima Training College and employed at Elswick CM School and later as first assistant teacher at Debe CM School. He would later return to Hinduism. The missionaries and local church leaders were aware of such action.

So temporary conversion could be a softer or alternative interpretation of the mission.

Seukeran's behaviour was neither limited to that era nor the Presbyterian Church. It continued into the 21st century as some, with ulterior motives, briefly attend church to obtain a teaching job, promotion or ensure their children are placed on the 20 per cent list to qualify for a place in a Presbyterian secondary school.

These temporary Presbyterians will remain with us in the future.

Critics of the missionaries and the early Presbyterian Church need to ask these questions – if the Canadian mission did not work in the Caribbean what would be state of literacy? Without social mobility where would the Indo-Caribbean population and others be on the social ladder?

Would they have been able to advance so quickly and become successful in politics, religion, business, medicine, law and teaching?

It is obvious, a Presbyterian education helped dismantle the invisible chains of indentureship.

Undoubtedly, education was the crucial catalyst to avoid another generation being employed in manual labour. Education, especially literacy, was the antidote for the poison of colonialism. More importantly, the Presbyterian legacy was one of uplifting and empowering the Indo-Caribbean and others in society.

Some have argued that the missionaries were not open-minded. Evidence of the open-mindedness was their open door policy as females were welcomed in their schools. This liberal and progressive approach was evident as girls were encouraged to be educated.

From 1890-1905 the CM built three homes – Tunapuna Girls’ Training Home, Couva Home for Girls and the Iere Home for Girls. It can be argued that these homes westernised these girls and separated them from their religion and culture.

The average ages of girls being admitted was 12-15 years. Occupants included orphans and daughters of Christian parents who wanted western training for their girls. A few could argue that these missionaries and early converts were agents of westernisation, but it was this version of westernisation that saved thousands of lives and created upright citizens.

For instance, Rosie Sheik (born 1923) was a medical student and graduate of Naparaima Girls’ High School who studied medicine at McGill University in Canada. She was a member of the Susamachar Young Peoples Society. Another well-known graduate of Naparima Girls was Dr Stella Abidh.

Today, the Presbyterian population has dwindled, but this Christian minority has a rich historical legacy. The Church’s contributions will be debated and discussed by those who know the past and those who distort the past.