For more information visit: Black Folk in Dark Times. [#DarkTimes]
“Haitian people will hoist the flag of Charlemagne Peralte and will get rid of the bloody pro-imperialist dynasty of Duvalier.”
Image: Péralte, Charlemagne (Studio gráfico fatamorgana, 1979. Source: International Institute of Social History.
Q: Mr. Secretary?
Rumsfeld: Yes, sir?
Q: I wonder if you could tell us how many U.S. troops do you think, in a round figure, might be required — might be sent to Haiti, and how long do you think they would stay? And also, President Aristide is claiming now that he was virtually kidnapped by the U.S. military and forced to leave Haiti. Was he spirited –
Rumsfeld: Wait a second. Let me start. I’m writing down this series of questions. You’re going to go to the third one now, Charlie?
Q: All right, go.
Rumsfeld: This is –
Q: All right. How many troops and how long, and was President Aristide forced out of Haiti by the U.S. military?
Rumsfeld: Well, you’ve asked them differently the second time. Let me go to the first one.
There are in the few hundreds there now. The number is growing. It’s going to increase above that. It will be — the entire force over time will be what is necessary, but my guess is that the — when all of the other countries that have volunteered forces plus the U.S. forces are there for this interim period — relatively short period — that the numbers will probably be less than 5,000 total of everybody, and ours will be down in a small fraction of that. I don’t know what the number will be, but for the sake of argument say 1,500 or 2,000 or less, but time will tell. We’ll have what’s needed, and as additional forces come in, why, we’ll be able to size it and determine what makes the most sense, and that will be subject to the recommendations of the commanders.
You said that Aristide was claiming he was abducted, or what was the wording?
Q: He claimed he was virtually kidnapped and forced to leave –
Rumsfeld: I don’t believe that’s true that he is claiming that. I just don’t know that that’s the case. I’d be absolutely amazed if that were the case. There may be somebody saying that he’s saying that, but I don’t believe that –
Q: Did the U.S. military help him leave? Facilitate –
Rumsfeld: The Department of State and other countries worked with the Haitian government, and I think I’ll leave it to the Department of State to characterize what took place. But I was involved in phone calls most of the night and most of the morning, and getting — and was involved in the entire process, and the idea that someone was abducted is just totally inconsistent with everything I heard or saw or am aware of. So I think that — I do not believe he is saying what you say — are saying he is saying.
Q: Mr. Secretary?
Rumsfeld: And if somebody else is saying it, that’s a quite different thing.
Q: Mr. Secretary?
Q: Given the proximity of Haiti to the U.S. and the refugee problems that have existed in the past, is it in the U.S. interest to maintain — to be the leader of the peacekeeping force, or is that something that you want a different country to take on? And who might that be?
Rumsfeld: Well, the reality is that when something needs to be done and — the concern in this case was that the president had made a decision to resign. And the new president, under their constitution, requested assistance. And the question is, what kind of a gap do you want between the resignation and departure of one person and the capability of the new government? How long a gap is desirable, given the instabilities that existed there?
The judgment was made — and properly, in my view — that the gap should be very short. And when you look around as to who can fill a gap in a very short period of time, there are not a lot of candidates. We stepped up, and the president asked the United States to do that. The United States is doing that. We are the lead elements of the interim force, and we would be in the lead of that force until such as time as we — the circumstances were such that we could pass it over to some other country. Obviously, we’d like to see some other country take that lead, and they will, eventually.
Rumsfeld: Well, it’s a hemisphere problem. It’s not just the United States’ problem. We’ve got a lot of things we’re doing. And once the situation’s stabilized and — it, I think, would be appropriate to pass the lead off.
Myers: As you know, there is a U.N. Security Council resolution that addresses this. And there are countries in the hemisphere that have shown a willingness to step forward, and they’re being worked with by the Department of State and by the Department of Defense.
Q: Mr. Secretary?
Q: Mr. Secretary, in reference to the earlier question about the departure of Aristide, what exactly was the U.S. military role in getting him out of the country?
Rumsfeld: The U.S. military role was to — the Department of State managed that entire process.
Q: And the aircraft, for example. Was that a U.S. military aircraft?
Myers: It was a contract aircraft that State –
Q: Under contract to the State Department or –
Myers: Right, the State — State worked on that. And we also provided security from — and I don’t know the exact details of this, but our FAST team was providing security for our ambassador, who was intimately involved in this operation. But it’s a better question for the State Department. So we just made sure that the — that they weren’t subject to the violence in Port-au-Prince as they moved to the airport.
Q: But the FAST team did not actually go to the airport with him and escort, or to move him out?
Rumsfeld: Not to my knowledge.
Q: General Myers?
Q: Well, Mr. Secretary, just to be clear, President Aristide has told others — and we expect to hear from — this from himself sometime today — but has told others that about 20 combat troops came to his residence and forced him to leave against his will, didn’t allow him to make any phone calls. Now, set that aside for a moment and — because I know that you have some question about whether he’s actually saying this. But just so we know –
Rumsfeld: You just said he has told others, and of course you don’t know that. Others are saying they were told by him and I think more — (Inaudible.).
Q: Lots of others are saying, and they’re all saying the same thing. And as I say–
Rumsfeld: Is that right?
Q: — we expect to hear from Aristide himself sometime shortly.
Q: But just tell us, you know, without disputing that, just tell us what exactly did the U.S. military do? Did they go to his residence in combat gear and escort him? What can you tell us about what the role the U.S. military played?
Rumsfeld: Well, it will be interesting — first, you say he has told lots of others.
Q: Well, he’s told several members of Congress, including Charles Rangel; he’s told Randall Robinson, the head of TransAfrica. He’s told a number –
Q: — Congresswoman Maxine Waters. He’s had a series of conversations today.
Rumsfeld: Well, as I say, this process, to the extent that the United States was involved, was through the Department of State. And questions, I would think, should be directed there. If you’re asking me — from the phone calls I was on that night and from my meetings today, if I have any awareness of U.S. military being involved, of going in — what did you say? — combat gear to his house –
Rumsfeld: — and transporting him to an airplane. I have no knowledge of that. (To General Myers.) Do you?
Q: He was not forced — he was not forced to leave?
Q: Well, Mr. Secretary, what is your –
Myers: No, I don’t either. And I would say the only thing they could have done, and this is — I guess on my part is to provide protection, because, you know, there were — at times, there was some violence in Port-au-Prince, and so, just to make sure — but there was no forcible –
Q: (Off mike.) — Aristide is telling the truth –
Q: — how unhelpful might it be if he’s going to be in some third country claiming that he was essentially deposed by the U.S. military?
Rumsfeld: Before the United States made a decision to send in some elite element of an interim multinational force we had, I believe in hand, a letter of resignation signed by the president.
Q: He wasn’t coerced in any way to sign that?
Rumsfeld: Well, as I’ve said three times, certainly not to my knowledge. The Department of Defense was not involved in that process; the Department of State was and the embassy. And I’ve heard nothing that would lend any credence whatsoever to the kinds of questions you’re asking.
Myers: I can agree with that. I spoke to him on the phones all that night. I mean, this is not — doesn’t jive with anything that we’ve heard.
Q: May I do a follow-up on that same question? Representative Waters is claiming on Pacifica stations on the West Coast that Aristide was led away in handcuffs by U.S. Marines, and claiming that the Marines were part of a coup to remove him.
Q: I wonder if either one of you gentlemen would comment on her comment or claim? Other than the smile.
Rumsfeld: Trying to pick the right words. If you’re asking me did that happen, the answer is no.
Q: But any embellishment?
Rumsfeld: I think not today. (Scattered laughter.)
Sokari Ekine is a social activist, educator, editor, and journalist whose work and writing is engaged with queer, feminist, pan-Africanist, anti-imperialist, and environmental politics — in both Haiti and Nigeria. She has written for publications including Pambazuka News, Feminist Africa and New Internationalist and she is the editor of Blood and Oil: Testimonies of Violence from Women of the Niger Delta, SMS Uprising: Mobile Phone Activism in Africa, and with Firoze Manji, African Awakening: The Emerging Revolutions. Most recently, Ekine and Hakima Abbas edited the Queer Africa Reader, a path-breaking collection of essays, testimonies, statements, and stories by lesbian, gay, bisexual, transgender, and intersex contributors from across the continent. Currently teaching in Port-au-Prince, Ekine edited the blog Black Looks from 2004 to 2014. She tweets at @blacklooks and her tumblr can be found here.
What first brought you to Haiti? What kind of work have you been doing there?
I first visited Haiti in 2007 under the auspices of Pambazuka News, I was the online editor at the time. The aim of the trip was to meet with women’s groups and present on gender and militarization in the Niger Delta. Rea Dol, founder and director of SOPUDEP (Society of Providence United for the Economic Development of Pétion-Ville), and her family were my hosts and we have remained good friends and I continued to visit over the years. With the encouragement of Rea and other friends, I have been trying to move to Port-au-Prince for an extended period since early 2012 and finally this was made possible in January 2013 after I received a year long new media fellowship from the John Hopkins International Reporting Project. So my time has been spent between reporting on health issues, teaching, and working in solidarity with activists/organizers on a range of issues and projects and really just living my life.
In one of your “occasional musings” on Haiti on Black Looks, you point out that two criticisms of the deliverance of aid and charitable support to countries like Haiti are the introduction of inappropriate technologies without local consultation or participation and the other the long-term sustainability of projects. What have you seen in Haiti over the past couple of years in regards to both? How would you assess the implementation of foreign aid projects as we pass the four-anniversary of the earthquake?
Volumes have been written on the ineffectiveness and lack of sustainability of development aid but the issues can be broken down according to two factors: waste and dependence. In addition to the usual governmental and non-governmental aid agencies, there are hundreds of faith based groups and churches in Haiti. With the right connections and a few photos of starving black children, a US based charity or church can raise thousands over a weekend, employ x number of people and arrive in rural Haiti with free food, medicines, clothes and religion. I contend that we don’t know what many religious groups and other charities are really doing in Haiti. There are few regulations, no visas requirements and no monitoring of projects or churches. Every flight I have taken to or from Port-au-Prince, there has been at least one mission and some I have spoken too have been coming for years. They tell you this with pride completely unaware or maybe not, that they are contributing to a culture of dependency which keeps them in jobs and Haitians in poverty.
In many cases the technology might be appropriate but because consultation is minimal — in the sense that insufficient research takes place of local resources available, local needs and local infrastructure — projects fail or soon become unsustainable. Take for example a water purification project of considerable cost, was to provide clean water to a number of internally displaced camps and poor neighborhoods. The project organizers insisted that the water be provided free of charge, which is a laudable but not practical without considerable ongoing funding to pay for a water truck, drivers and maintenance. I understand wanting to provide free water but even if there was funding for free delivery, how long could this be sustained? The cost would be thousands every year and we need to ask is there another way? Can this money be used to create jobs so people can become financially independent? I don’t know the answer but meanwhile the purifier lies idle and no one gets water free or otherwise which is rather sad.
We can compare this with another project/enterprise for a group of 20 women living on the outskirts of Port-au-Prince. The women have received a small amount of funding to build a water storage tank for wash water and a small water purifier for drinking water. Once completed the women will have low cost water for themselves plus be able to sell the surplus and at the very least they will break even.
There are so many examples like this where the technology sounds great but quite often the actual application is not thought through. Another problem is that NGOs arrive, offer services or technology, make all kinds of promises but fail to follow up with the necessary support. This has happened to SOPUDEP who were provided with compost toilets but promises of support never materialized. The system became too expensive to maintain and this summer they reverted to traditional ‘deep hole’ latrines. The school was also offered ‘solar’ cookers but they refused them because they were totally unpractical. You cannot prepare daily food for 700 children with solar cookers!
But it’s not just with technology that interventions are whimsical. In a recent article on Restaveks, Nicholas Kristof concludes that “free and accessible birth control” is one way to fight trafficking in Haiti and presumably globally since this is a global problem. The idea of providing birth control to Haitian women is highly problematic, ending poverty by ending the birth of poor children to poor mothers is not a solution but a depopulation strategy. It does not tackle the structural causes of poverty.
You’ve also written on the environmental costs of “reconstruction.” What have you seen and what are the major issues in Haiti concerning development, sustainability, and eco-system preservation?
The piece you refer to concerns the degradation of the riverbed in Pernier. In the period after the earthquake, particularly in the past two years there has been this massive building boom largely fueled by government projects and Haitian-American monies. In the past year alone parts of Port-au-Prince such as the rich neighbourhood of Petion-Ville have been completely transformed. It’s great that rebuilding is taking place but it’s only in the richer neighborhoods and it comes at a high price to the environment. Haiti is a mountainous and hilly country and right now some of those hills are disappearing. For example on the outskirts of the Port-au-Prince along Route Nationale 1 huge chunks of hillside are being cut out to provide building materials. The same goes for river beds which are being excavated for the gravel. The photos I took only show the present and I am sorry I didn’t take photos three years ago so people could see the difference. Imagine 24/7 removing the gravel from the riverbed? First the trees were destroyed now the hillsides and the rivers are going the same way. It’s an unregulated paradise for business and the government, which collects taxes for destroying the environment.
In years to come Haitians will again be blamed for destroying their rivers and hills much in the same way they are blamed for destroying the trees. But when you investigate, it is not the people but big business and corrupt governments who are to blame. In her trilogy Love Anger, Madness, first published in 1968, the Haitian novelist Marie Vieux-Chauvet, described how foreigners forced Haitian peasants to cut down their trees for sale or starve. We don’t hear this story. Rather, it is always poor Haitians cutting trees for firewood whereas thousands of trees were cut by corporate greed and government corruption. The farmers knew this would destroy their land and tried to protest, but their lives were worth less than the trees! Then charities arrive with food, clothing, and the bible to save those whose land and livelihood were destroyed.
You introduce your first post in the Haiti – Feminist Series on Black Looks by noting: “One of the stories least reported has been the one about Haitians organizing for themselves, particularly stories presented within a framework of feminist organizing and movement building.” Can you say a little about the different types of feminist organizing and movement building that you’ve encountered in Haiti?
What stands out for me are the everyday acts of solidarity and mutual support. Support networks are crucial as in Haiti there is always a crisis but just the energy needed to live and work through the week is tremendous and sometimes overwhelming. The violence of poverty is overwhelming – we of the privileged speak about it, write about it, and stare at it through tinted or even open windows but really we don’t know.
This is not to say there are not differences, but one’s religious beliefs or sexual orientation are not determining factors for coming together. I’m not talking about grand campaigns but rather small, focused actions that respond to the practical needs of women and children in poor communities. Secondly, building relationships within and between neighborhoods and communities, between issues and creating support networks where women are at the center. What this means is that the possibility of change becomes real, not a dream – though dreaming is good too.
Most recently I have noticed there is a growing focus and concern over sustainability – how to integrate movement building and organizing with income generation that is viable, possible over the long-term, and that does not force people to have to rely on donors even if the donors themselves are working in solidarity. However these are small pockets of organizing. Overall when I look at Haiti in the present, it is hard to see how the majority of lives have improved. Some people made a lot of money in the aftermath of the earthquake and a small few are still making money but the poor are being erased. I think they are in a fight for their lives.
You’ve also worked with queer communities on both sides of Atlantic – in both Haiti and West Africa. Can you speak on some of the similarities and differences in the struggles and strategies of both communities? Are their structural parallels in terms of the relationship to local states and to the international NGO community? Is there a parallel problem in the Caribbean of what you’ve termed the “spectacularizing of African homophobia” and, accompanying it, the emergence of a white savior complex through the “Gay International”?
I cannot speak to the Caribbean and my experience of queer organizing in Haiti is limited. I have met and attended various events and meetings as a guest as well as holding formal, individual and group interviews in PAP. However, two factors stand out in Haiti. First homosexuality is not criminalized, and secondly homosexuality is not excluded or denigrated within vodou (some Hougans for example are openly gay and lesbian) though this is not to say there is no homophobia amongst vodou practitioners. Having said that, there is considerable homophobia in the wider populace, especially among evangelical and fundamentalist churches.
This year saw the first organized anti-gay march that was organized by an all faith coalition of homophobic haters called The Haitian Coalition of Religious and Moral Organizations. The consequence of this march of hate was the death of two gay men and the injury of forty-seven others who were attacked with machetes, stones, and sticks. The attacks continued the following weekend. Since then there has been an attack on a private party when an organized gang tried to burn down the house; and two separate attacks on the leaders of Kouraj a LGBT group, and Fascidis, a lesbian advocacy organization. It’s not clear who is behind the “anti-gay” protests and violence and I wonder if there is a connection between faith-based homophobia and the growing demonization of vodou, particularly by foreign missionaries.
I can only speak generally and, yes, there is a relationship with the international NGO community, the US, Canada, and France. But I am not in a position to speak critically of what is taking place. The spectacular in Haiti is a spectacular poverty as in “the poorest country in the western hemisphere” and spectacular disasters and humanitarian aid. The LGBTQ community has not yet been singled out for the ‘worst place to be gay’ story!
In terms of the state itself, I understand the President has spoken against the homophobic attacks but he has done nothing to protect queers by ensuring prosecution of homophobic crimes. It has taken years of hard work from human rights activists to prosecute rape crimes and unless a similar campaign is structured around homophobia it is doubtful the government will do more than mouth empty words.
How are the effects and impacts of the Nigerian same-sex marriage bill similar to that of the US Patriot Act?
Through a number of interrelated and contesting laws and social mechanisms. Both are underpinned by a heteronormative nationalist project marked by exclusions. Like the Nigerian same-sex marriage bill, the Patriot Act does not allow for difference – for example, in terms of religious beliefs or the multiplicities of gender. Citizens are assembled as homogenous with a frightening expectation of a uniformity in belief systems, behaviour and willingness to act as agents of the state. Both require surveillance in the public and private spheres and both require citizen vigilantes to snitch on neighbours, friends and family.
The impact is to create fear — and to create an environment where the power of the state to infiltrate the domestic private sphere is encouraged and accepted. Citizens are told that their actions and those of the state are there to protect them from the chaos of deviants and terrorists, those “those who seek to destroy our way of life.” This may be the phantom known as the “American way of life” or the phantom of the normative heterosexual family or the nostalgia of an imaginary Africaness and African past which we are told does not include homosexuality. Queer Africans like Queer Americans – gender non-conforming, transgender and all the dykes, bulldaggers and sexual punks who challenge normative mores – are viewed as ‘incomplete’ citizens, expendable, and chaotic.
This is very similar to the poor in Haiti and other parts of the world who are also seen as expendable and deviant, what Ananya Roy calls the “bottom billion.” But in the case of Nigeria, the poor expendables are set against the queer expendables and its really only when the two can come together that we can begin to tear down these nationalist exclusionary projects.
In the introduction to the Queer Africa Reader, you and your co-editor, Hakima Abbas, write that the immediate impetus for the book was the 2010 charges against a Malawaian transgender woman, Tiwonge Chimbalanga, and her male partner, Steven Monjeza, for “gross indecency and unnatural acts,” and the eruption into the public of what had previously been muted discussions among queer African activists, intellectuals, and artists as a result. But can the Reader be placed within a longer genealogy of underground – or muted — queer literature and print culture from the continent and the Africa diaspora? What are its antecedents in terms of zines, special issues, collections, collectives, or individual writers?
The impetus for the book was it had become imperative that we speak for ourselves and about our world as we see it which is variegated and complicated. This not to say we are the first Africans to write about queer Africans. There is a genealogy. At the same time, all too often our words had gotten lost or placed on the margins of the work of big NGOs or foreign academics and activists. The few years preceding 2010, LGBTIQ communities across the continent had become increasingly caught up between African patriarchy, religious fascism and western imperialism. The charges against Twonge Chimalanga and Steven Monjeza were the most glaring example of the kind of disruption and tension brought about when these three meet at a particular juncture. When we started in 2010 the movement was at a crossroads. People were becoming more conscious of the controlling restrictiveness of NGOs and interventions by western activists and there was a real push away from these towards self-determination and a collective Pan-Africanism. There was also an increased feminist and queer analysis amongst the community leading to a greater self-awareness and confidence. These are important changes.
In terms of antecedents, there has been a number of books published in South Africa as well articles and essays in various African feminist journals. In the last two three years African queers have become highly visible in online spaces such as blogs, Twitter and Facebook. African Sexualities: A Reader, edited by Slyvia Tamale, was published in 2012. We see the reader as complementary and an integral part of a progressive African feminist project that has grown over the past five or six years, one that embraces our sexual and gender plurality and seeks transformation.
What are you future publishing projects? Can we expect a Queer Haiti Reader?
As a queer Nigerian feminist, I was able to co-edit the QAR. A Queer Haitian Reader will have to be undertaken by Haitian Queers. I don’t have any publishing projects and honestly I don’t wish to go through the process of editing another collection in the near future. I look forward to returning to Haiti in a few days for at least a couple of months. And I will continue working in the background with Rea Dol and other friends.
Image: Bourmond Bryon (1920?-2004), “Untitled” (Date?). Source: Conservation of Paintings-Smithsonian Institution Haiti Cultural Recovery Project. Also see [pdf].
The Commander in Chief to the People of Haiti:
It is not enough to have expelled the barbarians who have bloodied our land for two centuries; it is not enough to have restrained those ever-evolving factions that one after another mocked the specter of liberty that France dangled before you. We must, with one last act of national authority, forever assure the empire of liberty in the country of our birth; we must take any hope of re-enslaving us away from the inhuman government that for so long kept us in the most humiliating torpor. In the end we must live independent or die.
Independence or death… let these sacred words unite us and be the signal of battle and of our reunion.
Citizens, my countrymen, on this solemn day I have brought together those courageous soldiers who, as liberty lay dying, spilled their blood to save it; these generals who have guided your efforts against tyranny have not yet done enough for your happiness; the French name still haunts our land.
Everything revives the memories of the cruelties of this barbarous people: our laws, our habits, our towns, everything still carries the stamp of the French. Indeed! There are still French in our island, and you believe yourself free and independent of that Republic which, it is true, has fought all the nations, but which has never defeated those who wanted to be free.
What! Victims of our [own] credulity and indulgence for 14 years; defeated not by French armies, but by the pathetic eloquence of their agents’ proclamations; when will we tire of breathing the air that they breathe? What do we have in common with this nation of executioners? The difference between its cruelty and our patient moderation, its color and ours the great seas that separate us, our avenging climate, all tell us plainly that they are not our brothers, that they never will be, and that if they find refuge among us, they will plot again to trouble and divide us.
Native citizens, men, women, girls, and children, let your gaze extend on all parts of this island: look there for your spouses, your husbands, your brothers, your sisters. Indeed! Look there for your children, your suckling infants, what have they become?… I shudder to say it … the prey of these vultures.
Instead of these dear victims, your alarmed gaze will see only their assassins, these tigers still dripping with their blood, whose terrible presence indicts your lack of feeling and your guilty slowness in avenging them. What are you waiting for before appeasing their spirits? Remember that you had wanted your remains to rest next to those of your fathers, after you defeated tyranny; will you descend into their tombs without having avenged them? No! Their bones would reject yours.
And you, precious men, intrepid generals, who, without concern for your own pain, have revived liberty by shedding all your blood, know that you have done nothing if you do not give the nations a terrible, but just example of the vengeance that must be wrought by a people proud to have recovered its liberty and jealous to maintain it let us frighten all those who would dare try to take it from us again; let us begin with the French. Let them tremble when they approach our coast, if not from the memory of those cruelties they perpetrated here, then from the terrible resolution that we will have made to put to death anyone born French whose profane foot soils the land of liberty.
We have dared to be free, let us be thus by ourselves and for ourselves. Let us imitate the grown child: his own weight breaks the boundary that has become an obstacle to him. What people fought for us? What people wanted to gather the fruits of our labor? And what dishonorable absurdity to conquer in order to be enslaved. Enslaved?… Let us leave this description for the French; they have conquered but are no longer free.
Let us walk down another path; let us imitate those people who, extending their concern into the future, and dreading to leave an example of cowardice for posterity, preferred to be exterminated rather than lose their place as one of the world’s free peoples.
Let us ensure, however, that a missionary spirit does not destroy our work; let us allow our neighbors to breathe in peace; may they live quietly under the laws that they have made for themselves, and let us not, as revolutionary firebrands, declare ourselves the lawgivers of the Caribbean, nor let our glory consist in troubling the peace of the neighboring islands. Unlike that which we inhabit, theirs has not been drenched in the innocent blood of its inhabitants; they have no vengeance to claim from the authority that protects them.
Fortunate to have never known the ideals that have destroyed us, they can only have good wishes for our prosperity.
Peace to our neighbors; but let this be our cry: “Anathama to the French name! Eternal hatred of France!”
Natives of Haiti! My happy fate was to be one day the sentinel who would watch over the idol to which you sacrifice; I have watched, sometimes fighting alone, and if I have been so fortunate as to return to your hands the sacred trust you confided to me, know that it is now your task to preserve it. In fighting for your liberty, I was working for my own happiness. Before consolidating it with laws that will guarantee your free individuality, your leaders, who I have assembled here, and I, owe you the final proof of our devotion.
Generals and you, leaders, collected here close to me for the good of our land, the day has come, the day which must make our glory, our independence, eternal.
If there could exist among us a lukewarm heart, let him distance himself and tremble to take the oath which must unite us. Let us vow to ourselves, to posterity, to the entire universe, to forever renounce France, and to die rather than live under its domination; to fight until our last breath for the independence of our country.
And you, a people so long without good fortune, witness to the oath we take, remember that I counted on your constancy and courage when I threw myself into the career of liberty to fight the despotism and tyranny you had struggled against for 14 years. Remember that I sacrificed everything to rally to your defense; family, children, fortune, and now I am rich only with your liberty; my name has become a horror to all those who want slavery. Despots and tyrants curse the day that I was born. If ever you refused or grumbled while receiving those laws that the spirit guarding your fate dictates to me for your own good, you would deserve the fate of an ungrateful people. But I reject that awful idea; you will sustain the liberty that you cherish and support the leader who commands you. Therefore vow before me to live free and independent, and to prefer death to anything that will try to place you back in chains. Swear, finally, to pursue forever the traitors and enemies of your independence.
Done at the headquarters of Gonaives, the first day of January 1804, the first year of independence.
The Deed of Independence
Today, January 1st 1804, the general in chief of the native army, accompanied by the generals of the army, assembled in order to take measures that will insure the good of the country;
After having told the assembled generals his true intentions, to assure forever a stable government for the natives of Haiti, the object of his greatest concern, which he has accomplished in a speech which declares to foreign powers the decision to make the country independent, and to enjoy a liberty consecrated by the blood of the people of this island; and after having gathered their responses has asked that each of the assembled generals take a vow to forever renounce France, to die rather than live under its domination, and to fight for independence until their last breath.
The generals, deeply moved by these sacred principles, after voting their unanimous attachment to the declared project of independence, have all sworn to posterity, to the universe, to forever renounce France, and to die rather than to live under its domination.
Signed: Dessalines, Christophe, Petion, Geffard, Vernet, Gabart, et al.
Source: Jean-Jacques Dessalines to the People of Hayti, January 1, 1804, translated by Laurent Dubois and John Garrigus and published in Slave Revolution in the Caribbean 1789 – 1804: A Brief History with Documents and Duke Today. Original document in the National Archives UK [pdf].
Image: Sir Harry H. Johnston, “The Statue to Dessalines on the Champ de Mars, Port-au-Prince; He is represented as the declarer of Haitian independence in 1804,” The Negro in the New World (1910). Source: Schomburg Center for Research in Black Culture / General Research and Reference Division / New York Public Library.
A couple of caveats concerning our list of ten notable books for 2013: we’ve listed more than ten books and not all of them were published in 2013. While some of the texts mentioned below come from 2012, others were published as early as the 1930s. We also have a stack of excellent recent titles that didn’t make the list but certainly deserve a mention: Rupert Roopnarine’s The Sky’s Wild Noise: Selected Essays and Russell Maroon Shoatz’ collected essays, Latasha Natasha Digg’s Twerk and Walter Johnson’s River of Dark Dreams, Hakim Adi’s Pan-Africanism and Communism and Jose Miguel Palacios’ 9/11/1973: The Public Life of an Endless Day, Lorna Goodison’s Oracabessa and Claremount Chung’s Walter Rodney: A Promise of Revolution – as well as those titles that already appeared on our 2013 Black Radical Reading list and our late 2012 compilation of recent work on Haiti. Caveats aside, here’s the list. All speak with a particular urgency to the Black present – and to the year ahead.
1. Kamau Brathwaite’s “Dream Haiti” is a poem of cruel elegance that renders the ill-fated passage of Haitian migrants across the Florida straits as a bittersweet tale of the travails of Haiti and the African diaspora. It was first published in the fall 1995 issue of Nathanial Mackey’s Hambone, splayed across more than fifty pages and set in Brathwaite’s experimental, acoustic typography, the Sycorax Video Style. In 2007, New Directions Press reprinted “Dream Haiti” as part of the excellent collection DS (2) – Dreamstories. This past year, Memoire d’encrier published Brathwaite’s long poem in French translation as RêvHaïti. While Brathawite has been chastised for his supposed obsession with “the endless purgatorial experiences” of Black people, with thirty eight Haitians drowning near Punta de Maisí, Guantánamo, Cuba on Christmas Day, 2011, thirty off the Bahamas in November, and another eighteen by Turks and Caicos just yesterday, “Dream Haiti” maintains a terrible poignancy.
2. Edited by Sokari Ekine and Hakima Abbas and published by Fahamu Books and Pambazuka Press, the Queer Africa Reader, emerged out of a defining moment in African history: The 2010 charges for “gross indecency and unnatural acts” pressed against Tiwonge Chimbalanga, a Malawaian transgender woman, and Steven Monjeza, her male partner. The charges served to bring the muted discussions among queer African activists, intellectuals, and artists out into the public while spurring Ekine’s and Abbas’ editorial labors. The result is nothing short of path breaking. Combining forty-two essays, testimonies, statements, and stories by lesbian, gay, bisexual, transgender, and intersex contributors from across the continent, the Queer Africa Reader challenges the idea of Africa as the “homophobic context” while providing an urgent, engaging, and eloquent account of both the diversity of African LGBTI experience, and of the polyvalent strategies of African queer survival, resistance, and liberation.
3. In Fear of a Black Nation: Race, Sex, and Security in Sixties Montreal, David Austin recovers the critical role played by Montreal as a nexus for Black Power and Caribbean left activism and takes the Canadian state to task for its attempt to undermine Black politics while marginalizing Black Canadian citizenship. Austin, among the foremost chroniclers of West Indian and pan-African political and intellectual histories, argues that Montreal in the late sixties was defined by a public hysteria generated by white fears of Black sexuality, which were used to justify a repressive state of security. Fear of a Black Nation builds on two previous works by Austin: A View for Freedom, an oral history of the St. Vincents-born, Montreal-based cricketer and organizer Alphonso Theodore “Alfie” Roberts, and You Don’t Play with Revolution, an edited collection of CLR James’ Montreal lectures and talks. Together, Austin’s “Montreal trilogy” is necessary reading for understanding the history of Black Montreal – and the history of the African diaspora writ large.
4. Historian Barbara Ranbsy’s Eslanda: The Large Unconventional Life of Mrs Paul Robeson, retrieves Elsanda Goode Robeson from the shadows of her often-over shadowed husband. Eslanda Robeson was tirelessly committed to women’s liberation, anti-racism, and anti-colonialism. She was also a journalist and an anthropologist who trained with Bronislaw Malinowski and wrote the neglected monograph African Journey in 1941. Rambsy recounts Robeson’s intellectual and political career – including her unflinching testimony before the House Un-American Activities Committee – while reconstructing the complex contours of her longstanding and unconventional relationship with Mr. Robeson. It’s an engaging history of Black politics – and of Black love.
5. Difficult, disorienting, and disturbingly brilliant, Fred Moten and Stefano Harney’s The Undercommons: Fugitive Planning and Black Studies (Minor Compositions) is an elliptical manifesto for radical self-organization against and independent critique of the carceral geographies of neoliberalism and contemporary whitesupremacy. Reclaiming the Black Radical Tradition from Autonomist politics while rewiring Black Studies through critiques of contemporary governance, Moten and Harney attack liberalism’s normative ideas of education, study, debt, and economy in prose that is unsettling, dissonant, and utterly uncompromised.
6. Jared Ball takes more than just his title from I Write What I Like, Steven Biko’s collection of writings from 1969. In I Mix What I Like: A Mixtape Manifesto (AK Press), Ball also borrows Biko’s approach to the analytical connection between Black consciousness and Black decolonization and the importance of alternative forms of media in the struggle for Black freedom. For Biko, journalism provided this alternative venue; for Ball, it is the mixtape and in I Mix What I Like, Ball has written a compelling statement on the potential of the mixtape for the transmission and circulation of the radical aesthetics, ideas, and voices shut out of corporate-controlled colonial media. Drawing on theories of internal colonialism and critical studies of the culture industries – on Fanon and Cabral and Zizek and McLuhan – I Mix What I Like is a smart, rangy, and original book whose very form encodes the possibilities it exhorts.
7. If you’re looking for stories of African primitives, villages, tribes, or witchcraft then Jemima Pierre’s The Predicament of Blackness: Postcolonial Ghana and the Politics of Race (Chicago) isn’t for you. An ethnographic account of contemporary Ghana, The Predicament of Blackness is an innovative and urbane study that rejects the tired vocabularies of imperial anthropology while offering a searing riposte to both those Africanists (the majority of them) who refuse to consider question of race, racism, and whitesupremacy in Africa – and to those African Diaspora Studies scholars who are reluctant to take Africa seriously. If Fanon were trained as an ethnographer, he would write this book. Have the courage to read it.
8. We’ll admit that we knew little about Lucy Parsons until encountering her in the “Communist Women” chapter of Angela Davis’ Women, Race, and Class. Davis highlights Parsons’ lifetime of labor agitation and advocacy, her writing on behalf of the working class, her position as one of the first women to join the International Workers of the World, her militant defense of her husband, Albert Parsons, one of the martyrs of the 1886 Chicago Haymarket massacre, and her membership in the Communist Party (though she neglects the fact that Parsons was a longtime anarchist). Given this history, it comes as a minor shock that Parsons is not a better-known figure within the pantheons of Black radicalism, though perhaps given its phallocentric nature we shouldn’t be surprised. Either way, we should thank Charles H. Kerr for keeping Parsons’ history and memory in circulation through their publication of Lucy Parsons: Freedom Equality & Solidarity: Writings & Speeches, 1878-1937, edited by Gale Ahrens, and the fictionalized history Dynamite and Roses: Lucy and Albert Parsons and the Haymarket Bombing by Robert Benedetti. At the same time Haymarket Books has republished Carolyn Ashbaugh’s 1976 biography Lucy Parsons: An American Revolutionary, from which Angela Davis’ drew heavily.
9. Part academic treatise, part personal memoir, Carol Boyce Davies’ genre-breaking and boundary-bending Caribbean Spaces: Escapes from the Twilight Zone is theoretically grounded in the foundational geography and geomorphology of the Antilles. Yet if the archipelagic impulse towards flux, fragmentation, and fluidity has oftentimes led to a silly, apolitical academicism, Davis knows exactly where she comes from – and exactly where she’s at. Recounting a lifetime of migrations from Trinidad to Ibadan and Brooklyn to Brazil, Caribbean Spaces heralds a commitment to Black freedom – both at home and abroad – with insurgent style and righteous grace.
10. Dr. Jean Price-Mars’s two volume master work the La Republique d’Haiti et la Republic dominicaine, is arguably the best source for understanding the historical origins of anti-Haitian racism in the Dominican Republic and the ideological origins of the recent denationalization ruling of the Dominican constitutional court. Unfortunately, it isn’t available in English and both the Spanish and French translations are out of print. You can, however download both volumes of the French here. Or you can look at three other texts that illuminate the fraught legacies of Haitian-Dominican relations. Historian Pedro L. San Miguel’s The Imagined Island: History, Identity, and Utopia in Hispaniola (University of North Carolina) has an excellent chapter outlining Price-Mars’ arguments – and recounting the responses to it. Silvio Torres Saillaint’s Introduction to Dominican Blackness [pdf], published by CUNY’s Dominican Studies Institute, provides what is perhaps the best account of the problem of whiteness and the fact of Blackness within Dominican society and history. Finally, last summer, Petionville, Haiti publishers C3 Editions issued Identité dominicaine et racisme anti-haïtien, an unpublished monograph by the late Dominican historian Franklin Franco Pichardo. All three monographs provide a necessary intellectual ballast in support of Dominicans of Haitian descent facing the uncertain waters of the coming year.
Image: Librairie africaine à Yaoundé, Cameroun (1950/1970): Source: La bibliothèque du Défap-Service protestant de mission
HaitianoEres Haitianoeres haitiano por ser negroeres negroeso te hace haitianono por nacimientoPor ser negroEres negroEres haitianoo por ser negroNegro es lo maloMalo es lo haitianoNegro es feoFeo es haitianoEres haitianoPor ser negro eres haitiano._____________HaitianYou are Haitianyou are Haitian by being Blackyou are Blackthat makes you Haitiannot by birthBy being blackYou are BlackBlack is badBad is HaitianBlack is uglyUgly is HaitianYou are HaitianBy being Black you are Haitian
Blas R. Jimenez, “Haitiano,” (1980). h/t: tifanmkreyol
Blas R. Jiménez (1939 – 13 November 2009) Broadcaster, educator, essayist, and Dominican poet of Negritude and Black consciousness.
Essays“Negritud andina,” Hoy (2003)“Diálogo, memoria y emancipacion,” Hoy (2004)
“En la esclavitud,” Hoy (March 2004)
Exigencias de un cimarrón (en sueños) (Santo Domingo, República Dominicana: Taller, 1987).
El nativo: (versos en cuentos para espantar zombies) (Santo Domingo, R.D.: Editora Búho, 1996).
Aquí …: otro Español. (Santo Domingo, R.D.: Editora Manati, 2000).
Caribe africano en despertar (Santo Domingo: Centro de Información Afroamericano, 2006).
Afrodominicano por elección, negro por nacimiento: seudoensayos (Santa Domingo, República Dominicana: Editora Manatí, 2008).
Image: Sir Harry H. Johnston, “A Negro of Santo Domingo,” The Negro in the New World (1910). Source: Schomburg Center for Research in Black Culture / General Research and Reference Division / NYPL Digital Collection