Kevin Comeau’s speech this week before Rotary was  designed to be both provocative and the subject of sustained debate. I  am not sure he wants to be helpful. Race remains the prism through which  many of our social, economic and political issues are refracted and we  seem set to have to endure this for the immediate future.
Understanding  how our racially structured society came about, how it is being  addressed today and how to remedy the damage caused by racism is as  complex as it is necessary. Unfortunately, Mr Comeau’s analysis falters  on both epistemological and factual grounds.
To  begin with, there is the application of an American theoretical  construct — the “black authenticity” construct — which is more fantasy  than reality in modern Bermuda. That construct, as applied to the  Progressive Labour Party, was phased out by former leader Frederick Wade  during his tenure (1985-1996) and in so doing played a critical role in  the PLP’s 1998 electoral victory.
The black  authenticity model was critical for the development of black pride  against a backdrop of white supremacy and colonial rule but it was  always an impediment to electoral victory for the PLP since middle class  blacks shied away from this ideology. There are certainly people today  who advocate this construct but that sentiment is not reflected in the  approach taken by the PLP. 
A more serious  challenge with the Comeau analysis is that he places the blame for the  continuance of racism on black people — the very victims of white  supremacy and institutionalised racism. For him, the quest for racial  justice will secure legitimacy when white people are comfortable enough  to sit down and work with, presumably, black people to work through the  challenges of race.
Seriously? The social  history over the past 40 years is a history of black people integrating  every segregated white institution they could: schools, clubs, social  organisations, political parties, etc. On the other hand, whites  generally, have not moved to join historically black institutions, which  were always open to all races. There was no “black authenticity”  construct at play here that denied white people the opportunity to join  such organisations and there is none in play today.
Mr  Comeau loses credibility when he permeates his speech with the theme  that this government is corrupt. Having focused the entirety of his  comments on what black people need to do, this corruption undercurrent  is without question a bold statement that this black government is  corrupt.
In making about as serious a charge  as one could make about any government, does he present a shred of  evidence? No. Yet his accusations stand. Governor (Sir Richard) Gozney  was asked directly if he had seen any evidence of government corruption  at the executive level and his answer was an unqualified “no”. Perhaps  he too was on the take.
The assertion that  black people vote in solidarity for the PLP is obviously false, as even a  cursory look of election results since 1968 show a significant  percentage of black voters have voted for parties other than the PLP.  But if the view that blacks vote solidly for the PLP, even if false, so  concerns Mr Comeau, why does it not equally concern him that whites vote  solidly for one party? And by an even larger margin.
Perhaps  more important than a government’s electoral base are the policies and  legislation it puts in place. Any careful examination of successive PLP  actions in this area will show policies and legislation that are “race  neutral” in both design and implementation. There is undoubtedly a class  bias as a party focusing on working people should act accordingly. 
We  need less hyperbole, less name calling and more constructive  contributions if we are to realise the vision articulated by Emperor  Haile Selassie and popularised by Bob Marley — the day when “the colour  of a man’s skin is of no more significance than the colour of his eyes”.  Regrettably, this intervention by Mr Comeau sets that day further back.