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Historical photographs show Bahamians claiming and embracing their African heritage. Aptly named, these photographs show us a period in our history where Bahamians were pointedly claiming and embracing their Blackness. This sense of pride was born out of, but not limited to America’s expressions of Black power during the Civil Rights Movement, the road to Majority Rule in 1967, and The Bahamas’ independence in 1973.

Feature Demure Facade, Colorful History: Sterling Miller’s “Villa Doyle” (ca. 1969) Natalie Willis Whylly ● July 3, 2019 The Villa

By Natalie Willis. A man walks along a row of houses with a crowbar in one hand, a piece of wood in the other, he is speaking to someone: a friend, an acquaintance, a family member, a neighbour perhaps? The houses are neat, patched up with care – no doubt due to the stresses of time and hurricanes alike, there’s only so much this old clapboard can take. The street is neat, orderly, a pubescent boy leans against a tree in the shade, and things feel calm, serene in the row of homes. This is not what people think of when they think of the current state of Over-the-Hill (OTH). Bain and Grants Town are woefully underserved communities, that much is certain, but they are also demonised for circumstances largely beyond their control in a cold, classist manner of stereotyping.

By Natalie Willis . As the current Permanent Exhibition, “Hard Mouth: From the Tongue of the Ocean” comes to a close next month, it’s an apt time to review one of the key themes that resonated with many during our tours and casual chats here at the museum. We love to speak about how special, confusing, and linguistically interesting our Bahamian dialect is, but one of the questions posed in this exhibition in the section titled “Dialeck” [sic] gives us a moment to think on what our visual dialect could look like. When we look at the work of intuitive artists such as Amos Ferguson, Netica “Nettie” Symonette, or Joseph “Joe Monks” Weaver, we see just that – people who move beyond the “proper grammar” of Eurocentric art history and the canon of art practice, choosing instead to communicate in an art dialect of their own making.  

By Natalie Willis. There are a few names that come to mind for us when we think of the quintessential, traditional, picturesque Bahamian landscape: Hildegarde Hamilton, Alton Lowe, Eddie Minnis, Dorman Stubbs, Ricardo Knowles, and the well-collected (but not quite always at the forefront of our minds), Chan Pratt. Landscape painting is quite a contentious genre of painting for The Bahamas and certainly for the rest of the Caribbean region, and this is for good reason. The colonial photography and postcards and paintings of days-gone-by were instrumental in framing and re-shaping the region as an idyll for tourist consumption, and this growing industry would later become the backbone and difficult foundation of many Caribbean economies.  

By Dr Ian Bethell-Bennett, The University of The Bahamas. Beauty, as we began two weeks ago, heals souls and allows us to come to a higher place where we feel more human, connected, communal and loved.  Nature, green trees, and shade along roads allow us to walk in and explore the special areas and spaces around us.  This exploration is seen in Jean Rhys’ novel Wide Sargasso Sea (1966), and in Tessa Whitehead’s work, the creek (2018) as beauty envelopes us in its natural form.  When cement covers every inch of land, the soul is taken out of life.  Singer Gloria Estefan’s Mi Tierra (1993), similar to Coulibri, the main location in Wide Sargasso Sea speaks of the loss, longing and nostalgia for a home that we have lost the deep connection to and the healing that comes from revisiting even if only metaphorically, metaphysically or through imagination. 

Essay Of Beauty, Community, and Healing Dr. Ian Bethell-Bennett ● May 7, 2019 The presence of art and music in