Haitian Studies

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This paper will provide an overview of the fundamental changes that the cruise ship business has undergone with the emergence of capitalist globalization and in the context of the Caribbean region. Rising profits and investments in tourism during the later decades of the 20th century and into the 21st century have been an important part of the globalizing economy. This has been a consequence of both the major technological and organizational developments of global capitalism, but also, and most importantly, of the global system's changing social and class relations. The shifting social relations and productive activities that undergird the cruise ship business have meant gains for some involved, most especially, transnational capitalists, and exploitative and contradictory dynamics for many others. Annually millions of tourists from high consuming sectors worldwide partake in brief holiday escapes aboard cruise ship vessels. At the same time, the cruise ship business has become an oligopoly, controlled by a handful of large companies, that has driven many competitors out of business or acquiried them. Labor in the business has become more flexibilized, with low-wage workers (from a variety of nationalities) whose activities are increasingly standardized, monitored and micro-managed. While moving away from indicative development planning (with an eye to national goals), state policymakers in the Caribbean, for their own social reproduction, increasingly promote the interests of transnational capital such as with the cruise ship business. Importantly, labor and environmental protections have been stymied as the cruise ship companies, adept at public relations and skirting regulations, remain largely unaccountable.

Pawòl Lakay is a complete first and second year set of Kreyòl materials designed for beginners and intermediate learners at the college level. It is the most comprehensive resource for the teaching and learning of Kreyòl available on the market. This textbook adopts a pragmatic approach to the teaching of language; emphasizing the value of communicative competence, functional language use, and conversational effectiveness. Pawòl Lakay takes into consideration the most recent research findings, new theories and methods in foreign language teaching. It is designed in accordance with the Common European Framework of Reference for Languages and the ACTFL National Standards for Foreign Language Education.

En diciembre del 2019 adquirió relevancia una nueva denuncia sobre la acción de militares de la Misión de Estabilización de las Naciones Unidas en Haití (Minustah) entre 2004 y 2017: centenas de mujeres haitianas fueron violadas y sus hijos abandonados por cascos azules. Los “hijos de la Minustah” se agregan a una larga lista de males que incluye, además de delitos sexuales, ejecuciones sumarias, el uso excesivo de la fuerza contra la población más pobre (sobre todo de Puerto Príncipe) y la epidemia de cólera que agravó de forma exponencial el desastre sanitario que siguió al devastador terremoto del 12 de enero de 2010 –según una investigación de la propia ONU, fueron soldados de Nepal los que importaron la bacteria hasta entonces inexistente en el Caribe–. Poco o nada hicieron las autoridades de las Naciones Unidas para aliviar los sufrimientos creados por la intervención y nunca se atendieron las demandas de reparación. También en el plano político la acción de la Minustah se mostró como un estruendoso fracaso. Tras los trece años de esta misión, el país caribeño sigue sumido en una aguda crisis: conflictos entre el Congreso y el ejecutivo; el poder judicial a la deriva; escándalos de corrupción que involucran el manejo del petróleo, la ayuda humanitaria internacional y las recién creadas zonas francas; grandes movilizaciones con barricadas, represión y violencia; reclamos contra el aumento de los precios de los alimentos que exigen la renuncia del presidente Jovenel Moïse; y una emergencia alimentaria que según la fao hoy afecta a más de la mitad de la población del país.

La desactivación de la Minustah en 2017 ocurrió junto a un cambio de agenda geopolítica global que incluyó el reposicionamiento de los principales actores. La administración Trump ha limitado su preocupación por Haití al control de la inmigración. La ONU vive una prolongada crisis política y financiera. Los países sudamericanos que aportaban más militares a la misión han sufrido cambios agudos: giros a la derecha, alineamientos con otros países, crisis económicas. El caso más notable es el de Brasil, no solo por haber enviado el mayor contingente militar (más de treinta mil soldados), ni por haber mantenido el comando de la misión durante toda su existencia (en total once generales brasileños estuvieron al frente), sino por el efecto que la presencia militar en el país caribeño ha tenido y tiene en la política brasileña, legitimando la participación castrense en el actual gobierno y el giro a la ultraderecha que vive el país desde el ascenso del excapitán y ahora presidente Jair Messias Bolsonaro.

(Escrito antes de la pandemia de COVID-19)

With Haitian Creole, Albert Valdman breaks new ground in yet another outstanding publication. His many single-authored and multiple-authored books and dictionaries form one of the more influential forces in Haitian Creole and Louisiana Creole linguistics. His Haitian Creole-English Bilingual Dictionary (Valdman et al., 2007) – to cite but one of the many dictionary projects he has directed – is an indispensable reference work in Haitian Creole studies. That dictionary, and now this rich analytical study of Haitian Creole, are great contributions to linguistics and Haitian Creole studies. Both works vastly raise the profile among linguists of this important Caribbean language. The latest addition is also a wonderful resource for graduate and undergraduate students in Haitian studies, provided they have completed at least a handful of courses in linguistics. I used this book on two occasions in an undergraduate introduction to Haitian Creole linguistics and found that, while advanced students grasp the discussions, it is not well suited for inexperienced undergraduates. Courses with large numbers of beginners in the field of linguistics could, however, be assigned shorter passages, a possibility the book makes fully available thanks to its meticulous organization (12 chapters preceded by an introduction).

The English translation of Frankétienne's great Kreyòl novel, Dézafi, is slated for release by the University of Virginia Press in July 2018. As the translator of this challenging work, I am pleased that the first long work of fiction in the Haitian vernacular is finally available in English for scholars and the larger reading public.

In the Haitian diaspora, as in Haiti itself, the majority of Haitians have long practiced Catholicism or Vodou. However, Protestant forms of Christianity now flourish both in Haiti and beyond. In the Bahamas, where approximately one in five people are now Haitian-born or Haitian-descended, Protestantism has become the majority religion for immigrant Haitians.

In My Soul Is in Haiti, Bertin M. Louis, Jr. has combined multi-sited ethnographic research in the United States, Haiti, and the Bahamas with a transnational framework to analyze why Protestantism has appealed to the Haitian diaspora community in the Bahamas. The volume illustrates how devout Haitian Protestant migrants use their religious identities to ground themselves in a place that is hostile to them as migrants, and it also uncovers how their religious faith ties in to their belief in the need to “save” their homeland, as they re-imagine Haiti politically and morally as a Protestant Christian nation.

This important look at transnational migration between second and third world countries shows how notions of nationalism among Haitian migrants in the Bahamas are filtered through their religious beliefs. By studying local transformations in the Haitian diaspora of the Bahamas, Louis offers a greater understanding of the spread of Protestant Christianity, both regionally and globally.

Durant le XVII e siècle, les plantations esclavagistes de la Caraïbe sont surtout anglaises et françaises. Saint-Domingue est la dernière de ces sociétés. Elle s'étend sur le tiers occidental de l'île d'Haïti et occupe une superficie plus étendue que l'ensemble de l'économie régionale du genre. L'île de la Dominique − le refuge des Caraïbes − exceptée, elle se fait remarquer comme le plus montagneux des territoires de l'archipel. Il n'est pas facile d'y maintenir l'ordre esclavagiste, d'autant plus que, sur la fin du XVIII e siècle, la situation politique de la métropole s'aggrave du fait des conflits et des crises qui la secouent. L'instabilité de la France répercute sur la gouvernabilité de sa colonie et augmente sa fragilité, jusqu'à sa ruine totale en 1803. En janvier 1804, l'État d'Haïti hérite du déséquilibre de la colonie. La précarité de ces deux ensembles, colonial et national, échappe aux observateurs parce que jugée ordinairement non du point de vue des rapports entre leurs composantes internes, sinon en relation avec le contrôle que prétendent exercer l'une ou l'autre des puissances impériales modernes. L'on retient de Saint-Domingue l'image de la plus riche colonie du monde à l'époque. Les forces sociales internes sont communément considérées comme des quantités négligeables, conformément à l'appréciation de Napoléon et pour la plus grande déception de celui-ci. L'histoire des Haïtiens peut être lue autrement : comme un constant défi aux droits de propriété et de gestion des puissances coloniales 1 . La Révolution haïtienne, considérée de cet angle, n'ayant aucune chance d'invalider la prémisse fondamentale d'un monde moderne, capitaliste et raciste, est positionnée à contre-courant des tendances définies par les puissances hégémoniques et elle s'inscrit dans une ligne d'évolution irréconciliable avec celle qu'imposent lesdites puissances. La réflexion qui suit essaie de débroussailler comment cette société lilliputienne traverse le siècle d'or du colonialisme.

Michel-Rolph Trouillot’s first book, Ti difé boulé sou istoua Ayiti [Stirring the Pot of Haitian History] (1977), exposes the foundational role of Haitian Vodou and the Kreyòl language in Haiti’s Revolution (1791-1804). This essay analyzes selected passages from Ti difé boulé that explicitly incorporate Vodou songs, prayers, and terminology to show how Trouillot provocatively deploys oral sources of historical narrative and memory. The young activist, writing in Haitian Kreyòl from New York City during the Duvalier dictatorship in Haiti, powerfully contests official versions of Haitian history by emphasizing the Haitian people’s agency. Vodou and Kreyòl, born out of struggle within a repressive colonial framework, are the forces underlying Haitian resistance. Ti difé boulé examines neocolonial patterns of oppression emerging during the nineteenth century and critiques revolutionary icon Toussaint Louverture, revealing how Haiti’s predatory State harnessed Vodou to continue systematically subjugating the Haitian people.  Trouillot’s innovative yet understudied masterpiece offers contemporary readers “new narratives” (Ulysse, 2015) of Haiti. As twin pillars of Haitian resistance and cultural identity, Vodou and Kreyòl remain a vital and vibrant part of the American heritage. They merit more nuanced understandings within a cultural and political context where they have increasingly come under siege, inside and outside of Haiti.

L’article se propose de définir les articulations entre les rites et la construction de l’identité dans l’œuvre de Joujou Turenne, conteuse, comédienne, danseuse et scénariste haïtienne, contrainte à l’exil au Québec dans les années 1970. Il s’agit d’observer comment les contes de Joujou Turenne se laissent interpréter comme textes ouverts où l’exil en diaspora québécoise peut être perçu comme un rite de passage vers une identité (post)moderne dont les repères sont sans cesse à réinventer. Dans la première partie, on interroge le parcours artistique de Joujou Turenne avec l’appui des théories de Arnold Van Gennep sur les rites de passage et des concepts de Victor Turner relatifs à l’anthropologie de la performance. La deuxième partie est consacrée à l’analyse de certains contes de Joujou Turenne afin d’y repérer des techniques nouvelles qu’elle développe au Québec pour adapter le conte haïtien traditionnel au contexte diasporique postmoderne.

En Haïti, les places publiques sont devenues, après le tremblement de terre de 2010, des lieux de campements spontanés des victimes déplacées par la catastrophe. Depuis, leur statut change pour devenir des lieux d'espoir de justice face aux inégalités d'une crise du logement généralisée. Comme dans d'autres contextes, occuper l'espace public apparaît comme un moyen de lutte pour le droit au logement.

Premier volume de nouvelles d'Ignace Nau, le premier auteur de récits fictionnels francophones des pays du Sud, présenté et annoté par Frenand Léger. Les nouvelles de ce volume ont  été publiées à l'origine dans L'Union, Le Républicain, journaux haïtiens de Port-au-Prince, entre 1834 et 1839.

La segunda parte del libro del mismo título sobre Puerto Rico y el Caribe durante la Segunda Guerra Mundial.  Este volumen contiene 18 ensayos de especialistas y capítulos sobre el Caribe Inglés, Martinica, Cuba, Haití , la República Dominicana y Puerto Rico.

Rebouças adopted the racist ideology of bleaching the population. Nonetheless, there is no doubt that he experienced racism in Brazil and abroad (in the United States he was not allowed to stay in hotels, restaurants, etc., because of his "colored" skin).

Ebook available via JSTOR: https://www.jstor.org/stable/j.ctv16kkxh9
Print copy available from your favourite bookseller: https://bookshop.org/books/santeria-vodou-and-resistance-in-caribbean-literature-daughters-of-the-spirits/9781781887028

(The attached file includes the introduction to the book.)

African-derived religious traditions like Santería and Vodou have long been a site of political, cultural and social resistance in the Caribbean. Through his focus on the body as the juncture between the physical and spiritual planes, Humphrey’s analysis of a number of Caribbean novels and plays foregrounds the complex nature of women’s negotiation of religious, social and political life as participants in these marginalized religious communities. Examining works from authors such as Cuban playwright Eugenio Hernández Espinosa (1936-), Haitian novelists Kettly Mars (1958-) and Marie Chauvet (1916-1973), and Cuban-Puerto Rican writer Mayra Montero (1952-), he demonstrates the manner in which the worldviews offered by Santería and Vodou permit the divisions within and between concepts such as gender, sexuality, womanhood, space and nation to be transcended. As a result, not only do these narratives resist and subvert hegemonic and patriarchal discourses, but also provide a means through which the voice of the marginalized can be heard.

Born to Lead was written to inspire change agents and young activists searching for an authentic story about the fight for social justice and life in public service. It’s a non-conventional case study on the role of culture in America. It explores my personal loss while attending Yale Divinity School and transitions backwards through my professional and academic achievements that include: serving as president of the student divestment movement that convinced the University of Maryland Board of Regents and the state’s eleven campuses to withdraw all holdings from South Africa; encounters living and working in sustainable development (in Benin, West Africa, Haiti, and other countries); and chronicles my rise in political communications having served as director of communications for the second largest polling firm in America during the 2004 presidential election (with partners like NBC’s Meet the Press, Wall Street Journal Online and Reuters Newswire). It’s a fairly short semi-biographic that celebrates the highs and lows of exceptional opportunities and the implicit pressures of being young, black and female in Washington, DC’s political jungle.

Hallucinant roman de la quête de la victime expiatoire par les hérauts du malheur, explorant entre catholicisme et vaudou les insondables croyances et les ténébreuses angoisses des paysans, et devant au créole son rythme, son phrasé et sa puissance apocalyptique, La Montagne ensorcelée est sans doute le texte le plus vertigineux écrit par Jacques Roumain. Happé dans un tourbillon d'images par une prose d'une stupéfiante puissance d'évocation, le lecteur plonge dans un univers dont il parvient à s'extirper.
Mais de cette plongée, il ne ressort pas indemne ; lorsque ses yeux se détachent de la dernière ligne, il halète, suffoque. Frappé de mutité, il étouffe un cri, comme ensorcelé et en proie à une indéfinissable torpeur.

Birleşmiş Millet sisteminde Barış Koruma Operasyonları (BKO) önemli bir rol oynamaktadır. Bu açısından, bu çalışma BKO ile ilgilenmektedir. Barış Koruma Operasyonları fazla oldukları için Haiti'de MİNUSTAH örneği üzerine BKO’larını anlamaya çalıştık. BKO Güvenlik Konseyi iziniyle gerçekleşmektedir. Son zamanlarda BKO operasyonlarının sistemini sorgulamaya başlar. BKO’lardan biri MİNUSTAH’tır. Onun görevi, demokratik siyasi sürecini desteklemek seçim düzenlemesi gibi, Devletin kapasitesini güçlendirmek ve hukukun üstünlüğünü tesis etmek, kamu güvenliğini korumaktır. Bu görevlerine göre MİNUSTAH Haiti’nin siyası hayatında önemli bir aktör haline getirmektedir.  MİNUSTAH’ın misyonu 2004 yılından başlayıp 2017’de Güvenlik Konseyi’nin 2350 kararıyla sona ermiştir. Sonrasında onun yerine BM Haiti’de Adalet’e Dayanak Misyonu (MİNUJUSTH) kurmuştur. Bu açısından, biz MİNUSTAH görevlerine yerine getirmiş olup olmadığını sorgulamayı amaçlanmıştır. Bu amaca ulaştırmak için Haiti’deki önemli aktörlerin bakış acılarının bakımdan misyonu değerlendirmede bulunduk. Genelde MİNUSTAH ile ilgili yapılan çalışmalar resmi aktörlerin sadece söz sahibi olmuştur. Buna karşılık, bu çalışmada çoklu aktörler, siyasi liderler, uluslararası toplum, sivil toplumlar ve Haiti halkı görüşlerin açısında yaptık. Yani MİNUSTAH misyonu tek bir yönlü analizlerden çıkıp çok yönlü ve bakış acısından bir değerlendirmeye çalışıyoruz.
              Bu çalışmada analitik ve niteliksel bir özelliğe sahiptir. Bu nedeniyle, nitel yöntem olarak Birleşmiş Milletler Barış Gücü operasyonları özellikle MİNUSTAH üzerinde yazılmış 2004- 2017 tarihte raporlar, makaleler, medyada haberleri kullanarak misyonun değerlendirmesini yapacağız. Özellikle de Haiti’deki bu dönem arasındaki MİNUSTAH’ın medya temsiliyeti ve olayları analiz edeceğiz: askeri müdahale, cinsel skandallar, kolera salgın ve sosyal yardımlar yönetilmesi. Plan olarak, bu çalışma üç bölümü kapsanmaktadır: Birinci bölümde, BM BKO’ların genel bir bakış söz konusudur:  ilk olarak BM sisteminde BKO’ların yeri, ikinci olarak, operasyonların temel hukuki, düzenlemesi, üçüncü olarak BKO’lara yönelik genel bir eleştiride bulunacağız. İkinci bolümde ise, MİNUSTAH ve Haiti ilişkileri BM ve Haiti ilişkisi ve MİNUSTAH önceki misyonlar, MİNUSTAH gelişin bağlamı ve hukuki dayanak konuları inceleceğiz bir yandan, diğer yandan,  2004’ten 2017’e kadar operasyonların bağlamı, sosyo-politik ortamında yeri ve yürütmüş eylemlerini tartışacağız. Son olarak, MİNUSTAH kurulduğu amaç için, Haiti’de gerçekleşmiş görev ve devlet yöneticiler, BM ve Uluslararası toplum, sivil toplum ve Haiti’de halk ve sivil toplum acısından uzun vadeli ve yapısal olarak süreklilik, yeterlilik, şeffaflık, kriterleri üzerine görevine getirmiş olup olmadığını değerlendireceğiz.

Faire-voir, faire-entendre, faire-croire et faire-rêver sont des marqueurs symptomatiques du jeu des médias, véritables démiurges générateurs de chimères. Aussi le présent ouvrage scrute-t-il le folklorisme médiatique à travers la déchéance et le mal-être que véhiculent les indigénistes haïtiens à l'encontre de la Constitution de 1987 amendée par le biais du double préjugé où cette constitution serait à la fois un produit importé d'un Autre et une invention sans précédent dans l'histoire de la formation sociale haïtienne. Pourtant, les présentes sédimentations révèlent que rarissimes sont les dispositions de la Constitution de 1987 amendée qui ne proviennent de l'une ou l'autre de ses 21 prédécesseurs.

(En): The aim of this paper is to analyse the permeable boundaries between the author and the narrator in the rewritings of Haitian traditional oral tales, in the context of the present-day Diaspora. We will focus in particular on two storytellers, Joujou Turenne (Québec) and Mimi Barthélémy (France), to investigate the passage from the oral to the written form of a tale, a passage that disrupts the tale's narration as far as the traditional forms of opening and closing, the ultimate site of the narrator's simulation, are concerned. Our analysis will be based on a comparative study of the two storytellers' texts, by way of the specific case of the Haitian storyteller Paula Clermont Péan.

“FORGOTTEN ESSENTIALS” is based on a series of lectures and dialogues about Haitian cultural identity. Those sessions were presented on “Let’s Talk With Fanini,” a Miami radio talk show aired live on Planet 17 Radio during 2004-2005. The show was hosted and produced by Hervé Fanini-Lemoine.

Construction work is the second most important labor sector for Haitian migrant men in the Dominican Republic, following agriculture. Though it is relatively better paid than agricultural work, and therefore a more desirable option for many young Haitian men, construction work is also known for having dangerous and exploitative conditions, including pay far below minimum wage, longer working hours, and no days off. Based on exploratory qualitative data on the living and working conditions of Haitian construction workers in the Dominican Republic, this study sought to determine whether indicators of forced labor are present in the sector. The research was commissioned and funded by the Office of Child Labor, Forced Labor and Human Trafficking (OCFT), part of the U.S. Department of Labor’s (USDOL’s) Bureau of International Labor Affairs (ILAB).

Podemos começar este apresentando o vodu como um tronco e, que deste, três galhos separam-se no que conhecemos como o vodu do Haiti que será o foco deste ensaio, o vodu de Nova Orleans e o hudu, sendo estes dois últimos muito praticados nos Estados Unidos. Grande parte das pessoas quando leem ou escutam a palavra vodu, a interpretam como algum tipo de culto maligno, ligação direta com o Diabo e seus demônios e, ainda que algumas poucas pessoas busquem mais informações sobre o vodu em si, segundo Chris Ampadu, "[...] para muitos a palavra evoca conotações demoníacas e animistas, [...]" (AMPADU, p. 2, 2012).

Este trabajo de tesis que se concentra en Haití requiere disponer de un extenso conocimiento tanto de la evolución de las políticas públicas en las últimas décadas para combatir la pobreza extrema, los planes de desarrollo aplicados en busca del crecimiento económico, así como los antecedentes socioeconómicos y políticos de Haití. Para ello, hay que analizar en fondo el fenómeno y sus efectos sobre la economía, la política y el desarrollo social en la sociedad haitiana. Asimismo, es fundamental plantear objetivos e hipótesis para dar luz o sostener el trabajo de investigación. De este modo, se plantean objetivos específicos que marcan las pautas a seguir durante las distintas etapas de esta investigación. De igual manera, la principal característica de la investigación científica es que debemos seguir ordenada y rigurosamente el proceso para evitar las desviaciones de los objetivos alcanzables a través de la aplicación de procedimientos científicos que genere nuevos conocimientos, los cuales a su vez producen nuevas ideas e interrogantes para investigar y solucionar ciertos problemas en un área específica, y es así como avanzan las ciencias y la tecnología.

Resumen
Desde comienzos del siglo XIX hasta mediados del XX, la mayoría de los historiadores dominicanos comparten una auténtica preocupación por las conflictivas relaciones de su pueblo con el país vecino. Surge así una historiografía liberal que presenta una postura nacionalista respecto a Haití, como principal rival frente al cual se ha de reafirmar la identidad dominicana, y que se muestra pesimista ante los obstáculos que dificultan su progreso. La tendencia conservadora, más abiertamente antihaitiana, permite justificar con un ultranacionalismo teñido de racismo la figura de Santana, pese a su decisión de anexionar el país a España en 1861 para preservar la nacionalidad, con el pretexto de la amenaza haitiana, así como los desmanes de Trujillo. Los autores favorables al dictador le proporcionan cobertura ideológica, basándose en su defensa de la "raza", hispanidad y religión del pueblo dominicano, incluso en casos como la masacre de miles de haitianos y dominico-haitianos ("rayanos") en la zona fronteriza en 1937.
Palabras clave: conflicto dominico-haitiano, historiografía dominicana, degüello de Moca, Independencia Efímera, anexión de Santo Domingo a España, masacre de haitianos.

"Essential nation versus historical nation” and anti-Haitian discourse: their pivot role in the formation of Dominican nationalist historiography until Trujillo
Abstract
From the beginning of the 19th century to the middle of the 20th, most Dominican historians share a genuine concern for the conflictive relations of their people with the neighbouring country. Thus, a liberal historiography emerges that presents a nationalist position regarding Haiti, as the main rival against which the Dominican identity must be upheld, and that is pessimistic about the obstacles that hinder its progress. The conservative tendency, more openly anti-Haitian, allows justifying with an ultranationalism tinged with racism both Santana’s role, despite his decision to annex the country to Spain in 1861 to preserve its nationality, under the pretext of the Haitian threat, and Trujillo’s systematic abuse of power. Those authors who support the dictator provide him with ideological cover, based on his defence of the ‘race’, Hispanic origin, and religion of the Dominican people, even in cases such as the massacre of thousands of Haitians and Dominicans-Haitians (the so-called rayanos) in the border area in 1937.
Keywords: Dominican-Haitian conflict, Dominican historiography, Moca’s slaughter, Ephemeral Independence, annexation of Santo Domingo to Spain, Haitians’ massacre.

Cita bibliográfica recomendada de este artículo: Escolano Giménez, L. A. (2022). "Nación esencial versus nación histórica" y discursiva antihaitiana. Su rol central en la formación de la historiografía dominicana nacionalista hasta el trujillismo. Criticæ. Revista Científica para el Fomento del Pensamiento Crítico, 1(1), 40-53.

La lecture de l'histoire particulière du peuple haïtien dévoile ce qu'est son État, comment il s'articule à son gouvernement et quel est le lieu et le contenu de sa souveraineté. Le peuple, c'est-à-dire la nation dans sa volonté de vivre , émerge dès la fin du XVIII e siècle.

Cet article examine  la nouvelle francophone haïtienne, vieille de deux siècles environ, à travers l’œuvre narrative d’Ignace Nau, le premier écrivain haïtien à avoir produit et publié des nouvelles littéraires d’expression française, afin de rendre compte de ce phénomène littéraire et pour démontrer sa place capitale dans les littératures francophones.

This essay explores the genealogy of historian and anthropologist Michel-Rolph Trouillot’s writings as related to broader trends in historical scholarship. The author suggests that it was through Silencing the Past’s acceptance and ascendance within the very North Atlantic “guild” that Trouillot deconstructs in his historical writings that the ideas of nineteenth-century Haitian historians such as Baron de Vastey, Hérard Dumesle, Beaubrun Ardouin, and Thomas Madiou produced an immeasurable influence on the direction of historical scholarship across the world. The author argues that the influence of these nineteenth-century Haitian authors can be seen everywhere in social history, especially in the concept of history from below, even though most historians in Europe and the United States have never even heard the names of these other Haitian authors.

Alain Locke : Le Rôle du Nègre dans la culture des Amériques, et autres textes. Édition révisée, avec traduction de trois nouveaux essais, introduction, index, notices bio-bibliographiques. Paris, L’Harmattan, Collection Autrement Mêmes, 2009, 242 p.

Au printemps 1943, le philosophe afro-américain Alain Locke est invité en Haïti pour une série de six conférences sur l’apport des cultures africaines aux sociétés des Antilles et du Nouveau Monde. Il en profite pour repenser à nouveaux frais, dans le contexte de la Seconde Guerre mondiale, la question des relations raciales ou coloniales et l’avenir de la démocratie en Amérique et dans le reste du monde. Publiées en Haïti et en français, mais épuisées depuis longtemps, ses conférences sont ici rééditées dans une version révisée à partir des manuscrits originaux, et complétées par d’autres essais majeurs. Ce livre permet de découvrir la pensée d’Alain Locke, son importante contribution aux études culturelles et postcoloniales, et la vitalité de l’internationalisme noir au vingtième siècle.

In 1940 the ethnologist Suzanne Comhaire-Sylvain
published Le Roman de Bouqui, that is considered the first anthology totally devoted to the Haitian tale but, at the same time, a rewriting. The fifty tales composing the anthology are translated and tweaked by the author, whose approach is dual-purposed: on one hand there's the ethnologist's scientific soul, on the other a literary one. The essay analyses the characters’ descriptions and the comments of the storyteller of the Roman de Bouqui, in order to portray the double essence of the author, the collaboration of the ethnologist with the writer, the collaboration between tradition and innovation.

This dissertation explores the logic underlying what can be called a ‘pronatal socio-cultural fertility complex’ in rural Haiti.  At 5.9 births per mother the rural Haitian Total Fertility Rate (TFR) is among the highest in the Western hemisphere and has not changed significantly in 30 years (see Table 1-1 below). Despite a foreign sponsored national family planning program begun in 1971, only 9.5% of rural reproductive-age Haitian women currently use contraceptives (ibid).  High fertility and the rejection of contraceptives by rural Haitians is associated with a variety of radically pronatal attitudes, customs, laws, and beliefs.  In this investigation, conducted over a period of four years, the evidence strongly suggests that the observed high fertility and radical pronatalism are best explained by a high labor utility of children in a system where production and the satisfaction of the most basic subsistence needs are accomplished within the socio-organizational framework of the household.

Résumé de l'article
L'article examine les trois premiers romans de Gary Victor en se focalisant particulièrement sur les passages écrits en langue kreyòl afin de déterminer leur mode d'intégration et leur statut dans ces textes littéraires d'expression française. Pour bien apprécier la qualité, la pertinence et le degré de créolisation linguistique à l'oeuvre dans les romans de G. Victor, ces derniers ont été confrontés à d'autres productions littéraires de même nature provenant d'un corpus de textes francophones haïtiens et antillais.

The Haitian Revolution (1791–1804) was the first antislavery and anticolonial uprising led by New World Africans to result in the creation of an independent and slavery-free nation state. The momentousness of this thirteen-year-long war generated thousands of pages of writing. This anthology brings together for the first time a transnational and multilingual selection of literature about the revolution, from the beginnings of the conflicts that resulted in it to the end of the nineteenth century.

With over two hundred excerpts from novels, poetry, and plays published between 1787 and 1900, and depicting a wide array of characters including, Anacaona, Makandal, Boukman, Toussaint Louverture, Jean-Jacques Dessalines, and Henry Christophe, this anthology provides the perfect classroom text for exploring this fascinating revolution, its principal actors, and the literature it inspired, while also providing a vital resource for specialists in the field. This landmark volume includes many celebrated authors—such as Alexandre Dumas, Victor Hugo, Heinrich von Kleist, Alphonse de Lamartine, William Wordsworth, Harriet Martineau, and William Edgar Easton—but the editors also present here for the first time many less-well-known fictions by writers from across western Europe and both North and South America, as well as by nineteenth-century Haitian authors, refuting a widely accepted perception that Haitian representations of their revolution primarily emerged in the twentieth century. Each excerpt is introduced by contextualizing commentary designed to spark discussion about the ongoing legacy of slavery and colonialism in the Americas. Ultimately, the publication of this capacious body of literature that spans three continents offers students, scholars, and the curious reader alike a unique glimpse into the tremendous global impact the Haitian Revolution had on the print culture of the Atlantic world.

This work, using a structurationist approach, phenomenological structuralism, argues that unlike the traditional leaderships of Haiti what makes Emperor Jean-Jacques Dessalines unique is the fact that after
avenging the Taino natives and Africans of the island against the French, Spanish, and British, he attempted to mediate between two diametrically opposing forms of system and social integration, the
Catholic/Protestant Ethic and the spirit of capitalism of the mulatto elites and creole petit-bourgeois blacks who adopted the worldview of their former colonial masters; and the Vodou Ethic and the spirit of communism of the African majority who synthesized their ethos with that of the Taino natives. While the
former two social classes, mulatto elites and petit-bourgeois blacks, sought to integrate Haiti into the global capitalist world-system of the European powers of the nineteenth century, Dessalines attempted to constitute
the Haitian nation within the enframing ideology of the two distinct forms of social and system integration of the social actors on the island. Using a structurationist, structural Marxist, understanding of practical consciousness constitution, the work explores the origins and basis for Dessalines’s social, political, and
economic policies. The death of Dessalines, I conclude, would undermine the Revolutionary impetus of the Haitian Revolution, and converted Haiti into the so-called poorest country in the Western Hemisphere.

Il existe dans la mythologie vodou haïtienne une croyance en un monde aquatique peuplé de sirènes et autres lwa. Par ailleurs, des Haïtiens assurent avoir été enlevés par ces esprits qui les ont entraînés sous l’eau afin qu’ils vivent à leur côté. Ces séjours durent plusieurs heures à plusieurs années. A l’issue de ces expériences, les concernés retournent sur la terre ferme et racontent à leurs proches leur vécu aquatique. Le présent article propose, après enquête en Haïti, trois de ces récits. Il donne également à lire deux interprétations du phénomène : l’une d’un prêtre vodou, l’autre d’un sociologue, spécialiste de la religion en question. Suit enfin un commentaire de l’auteur.

This essay explores what I have termed the ‘myth of the Haitian republic’: the disconnect between the idea of a liberal democratic republic and its practical instantiation in Haiti but also the stories of the Haitian Revolution and civil war that partisans of the republic told to narrate its inevitability after the unification of the Haitian republic in 1820. After the fall of the northern monarchy and the end of nearly 15 years of civil war, historians, intellectuals and statesmen wrote the foundational national myths of the republic in poems, literary and political journals, travel narratives, geographies and histories. These texts narrated the inevitability of the republic by casting Dessalines’s empire and Christophe’s kingdom as perversions or aberrations of the inexorable march towards civilization and liberal republicanism. A first section considers the forging of the national republican myth in the work of Beaubrun Ardouin, considered at the time the foremost historian of the post-1820 republic. A second section considers Louis Joseph Janvier’s later revisionist history of Ardouin’s work. By illuminating the early republican mythologizing of Haiti’s revolutionary past, Janvier reveals how the post-independence republic failed to live up to the republican ideals of freedom and democracy that it proclaimed, particularly as it concerned Haiti’s majority group: the peasantry.

Many studies aim to measure BRH monetary policy’s impact on real economy. But little attention has been paid to the description of the different decisions’ progress via transmission channels. This study attends to close this gap. Using Berg and al. (2013)’s narrative approach, initiated by Romer and Romer (1989), we realize 4 case studies. The results show that credit channel could be the most operational channel in Haiti. The exchange rate channel follows it but in a smaller extent. Our analysis suggest that monetary chocks have certain impact on financial sector but this last difficultly convey them to the real economy. Transmission process is weakened year by year with a growing concentration of banking sector, a more uncertain climate and less transparent monetary regime. These help to confirm our hypothesis proposing that monetary policy has very limited impact on financial and real variables because of the macroeconomic framework in which it operates. Clearing the business climate and promoting financial development are urgent musts.

Un análisis histórico de las raíces subyacentes en el árbol de  problemas del subdesarrollo del país caribeño y la aplicación de la teoría de modernización de Rostow -en el contexto del Saint-Domingue de finales del S.XVIII- para la confirmación de la singularidad del caso haitiano y los motivos de su endeudamiento cíclico.

kawousel-kaze kawousel J n. commotion, movement Peyi sa a pa janm pa gen yon kawouset. This country is always in commotion. cf gagot kawoutchou see kawotchou kawoutchoumann see kawotchoumann kayl (ka) n. 1 house, hut, dwelling M ap bati yon kay. I'm building a house. cf kaz 2 building 3 office cf kare, kazye • okay an mi see kay mi okay balkon see kay chanmot okay bas one story house okay chanmot {balkon} two-story house okay jwet dollhouse okay kwafe barbershop okay Iwa {sen} voodoo temple okay madan Vikto bathroom, john, toilet [euph.] M pral ka madan Vikto. I'm going to the bathroom. okay makrel [mal} a "hot pillow hotel" (where rooms are rented by the hour for amorous pursuits) b brothel okay (an) mi stone or cement house okay miste shrine [house], inner sanctuary of voodoo temple containing altar okay pay thatched-roof house okay sen see kay Iwa okay te a mud-walled house b house with dirt floor okay tol tin roofed house oanba kay basement cf kav obay yon moun kay (Ii) to leave the house, clear out

O Vodu haitiano é um sistema de crenças surgido do encontro e hibridismo, realizado em condições de forças muito assimétricas, entre o catolicismo e as crenças dos africanos transportados à força para o trabalho escravo na parte francesa da Ilha da Hispaniola. Ele possui uma série de similaridades com o culto aos voduns da África Ocidental e de sua recriação no nordeste brasileiro e em outras regiões americanas, mas também uma série de especificidades que têm a ver com a incorporação em sua mitologia e práticas das relações políticas e religiosas próprias da história do Haiti, região marcada principalmente pelo seu original processo de independência, surgido de uma rebelião escrava, animado pelos ideais republicanos das Revoluções Americana e Francesa, muito estimulado pela peculiar religiosidade local e alvo de uma sistemática sabotagem da parte dos demais países ocidentais. O Vodu haitiano é organizado ao redor do culto aos loa, espíritos de diversos tipos, que se manifestam entre os seres humanos através de atos prodigiosos ou da incorporação em determinados médiuns, em cerimônias especificamente destinadas a isso. Os loa são organizados em nações e linhagens, reunidos de acordo com sua origens, relações e personalidades. Uma destas linhagens é a das Èrzulie, espíritos femininos muito populares e importantes no sistema vodu, bons para se pensar como este funciona e como se conjugam em seu interior elementos históricos e religiosos de procedências diversas. O objetivo desta oficina é, partindo de uma breve caracterização da história do Haiti e do Vodu, e fazendo um breve inventário sinóptico dos loa Èrzulie, tratar de algumas questões referentes às relações entre história e religião.