Sunday, July 27, 2014

Haiti, NGOs, International Aid, and the International Community: A Resource Page compiled by Celucien L. Joseph

Haiti, NGOs, International Aid, and the International Community: A Resource Page
compiled by Celucien L. Joseph

 
"Haiti, NGOs, International Aid, and the International Community: A Resource Page" is a resource page that  provides important resources/data on the role and function of the International Community (i.e. international aid, Minustah, USAID) and Nongovernmental Organizations (NGOs) in the (economic) development and underdevelopment, destruction and reconstruction process in Haiti. The list is divided in three equal parts: a) Books, b) Online references (i.e. opinions, commentaries, essays, articles, etc.) , c) Online interviews and documentaries. We hope  you will find this page of reference valuable to your own intellectual curiosity and exploration, scholarly research and writing, and prois fessional development. As time permits, we will add more resources to the list.



A) Books

1. General reading on the Haitian condition (i.e. economic development and underdevelopment, reconstruction and deconstruction, democracy, human rights issues, etc.)

  • L'univers rural haitien: le pays en dehors (l'Harmattan, 2008) by Gerard Barthelemy
  • Le pays en dehors (Editions Henri Deschamps, 1989) by Gerard Barthelemy
  • L'espace haitien (Presses de l'Universite de Quebec, 1974) by Georges Anglade
  • Haitian Women's Stories of Survival and Resistance (Cornell University Press, 2001) by Beverly Bell
  • Restavec: From Haitian Slave Child to Midlle-Class American (Univerisity of Texas Press, 1998) by Jean-Robert Cadet
  • Culture, sante, sexualite a Cite Soleil (Centres pour le Developpement et la Sante, 1996) by Jan Maxius Bernard and Julio Desormaux
  • Enquete Mortalite, Morbidite et Utilisation des Services (EMMUS III) (Institut Haitien de l'enfance, Pan American Health Organisation, 2001) by Michel Cayemittes, Marie Florence Place, Bernard Barriere, Soumaila Mariko, and Blaise Severe
  • Neo-liberalisme: Crise economique et alternative de developpement (Imprimateur II, 1995) by Fritz Deshommes
  • Haiti: Un Nation Ecartelee: Entre "Plan Americain" et Projet National (Editions Cahiers Universitaires, 2006) by Fritz Deshommes
  • Haiti: State Against Nation (Monthly Review Press, 2000) by Michel-Rolph Trouilot
  • Haiti in the World Economy: Class, Race, and Underdevelopment Since 1700 (Westview Press, 1989) by Alex Dupuy 
  •  Haiti In The New World Order: The Limits Of The Democratic Revolution (Westview press, 1997) by Alex Dupuy
  •  Haiti: From Revolutionary Slaves to Powerless Citizens: Essays on the Politics and Economics of Underdevelopment, 1804-2013 (Europa Country Perspectives, 2014) by Alex Dupuy 
  •  The Prophet and Power: Jean-Bertrand Aristide, the International Community, and Haiti (Rowman & Littlefield Publishers, 2006) by Alex Dupuy
  •  Damming the Flood: Haiti, Aristide, and the Politics of Containment (Verso, 2007) by Peter Hallward
  • Haiti: State Against Nation (Monthly Review Press, 2000)t) by Michel-Rolph Trouillot
  •  Haiti: Trapped in the Outer Periphery by Robert Fatton Jr.  by Robert Fatton Jr. 
  •  The Roots of Haitian Despotism (Lynne Rienner Publishers,  2007) by Robert Fatton Jr.
  • Haiti's Predatory Republic: The Unending Transition to Democracy (Lynne Rienner Publishers,  2002) by Robert Fatton Jr.
  • Haiti: L'invasion des ONG (Centre de Recherche Sociale et de Formation Economique pour le Developpement, 1997) by Sauveur Pierre Etienne 
  • Associationnisme paysan en haiti: Effets de permanence et de rupture (Editions des Antilles, 2000) by Pierre Simpson Gabaud
  • L'experience haitienne de la dette exterieure (Maison Henri Deschamps, 1990) by Gusti Klara Gaillard-Pourchet
  • L'experience haitienne de la dette exterieure ou une production cafeiere pillee (1875-1915) (Maison Henri Deschamps, 1990) by Gusti Klara Gaillard-Pourchet
  • Le defi de la mondialisation pour le sud (CRESFED, 1995) by Francois Houtart 
  • La Situation des Femmes Haitiennes (Comite Interagences Femmes et Developpement, 1992). by United Nations Comite Inter-agences Femmes et Developpment, and Mirielle Nepture Anglade
  • Poverty in Haiti: Essays on Underdevelopment and Post Disaster Prospects (Palgrave Macmillan, 2011) by Mats Lundahl
  • Sources of Growth in the Haitian Economy (Inter-American Development Bank, 2004) by Mats Lundahl
2. More-Specific Items 
  • Killing with Kindness Haiti, International Aid, and NGOs (Rutgers University Press, 2012) by Mark Schuller 
  • Developpment Brokers and Translators: The Ethnography of Aid and Agencies (Kumarian Press, 1992) edited by D. Lewis and Shelley Feldmanx
  • NGOs, States, and Donors: Too Close for Comfort? (Martin's Press, 1997) edited by D. Hulme and M. Edwards 
  • Making a Difference:NGOs and Development in a Changing World (Earthscan, 1992) by Robert Chambers
  • The Bottom Billion: Why the Poorest Countries are Failing and What can Be Done About it (Oxford University Press, 2007) by Paul Colier 
  • Notes from the Last Testament: The Struggle for Haiti (Seven Stories Press, 2005) by Michael Deibert
  • Aiding Migration: The Impact of International Development Assistance on Haiti (Westview Press, 1988) by Josh DeWind and David H. Kinley III
  • Canada in Haiti: Waging War on the Poor Majority (Red Publishing, 2005) by Yves Engler and Anthony Fenton
  • AIDS and Accusation: Haiti and the Geography of Blame (University of California Press, 1992) by Paul Farmer
  • The Uses of Haiti (Common Courage Press, 2003) by Paul Farmer
  • Political Economy in Haiti: The Drama of Survival (Transaction Books, 1988) by Simon M. Fass 
  • Sanctions in Haiti: Human Rights and Democracy Under Assault (Praeger, 1999) by Elizabeth D. Gibbons
  • "Haiti: NGO Sector Study" (World Bank, 1997) by Alice Morton
  • Tectonic Shifts: Impacts of Haiti's Earthquake (Kumarian Press, 2012) edited by Mark Schuller and Pablo Morales
  • Travesty in Haiti: A True Account of Christian Missions, Orphanages, Fraud, Food Aid, and Drug Trafficking (Book Surge Publishing, 2008) by Timothy Schwartz
  • When the Hands Are Many: Community Organization and Social Change in Rural Haiti (Cornell University Press, 2001)
  • Haiti After the Earthquake (Public Affairs, 2011) by Paul Farmer


B) Online References (i.e. essays/commentaries/opinions)

 1) Articles (non-online references)
  • Anglade, Boaz. "The Forgotten Earthquake Victims: Neglect Outside of Metropolitan Port-au-Prince." Journal of Haitian Studies (2010): 4-18.
C) Online Interviews and Documentaries


Friday, July 25, 2014

Reading list and online resources on Haitian Vodou compiled by Celucien L. Joseph

Reading list and online resources on Haitian Vodou
compiled by Celucien L. Joseph

This list is not exhaustive or comprehensive; it is a selected list on the subject with an attempt to introduce our readers  to the scholarship  on Haitian Vodou,  and the nature of Haitian Vodou religion and spirituality. The list is divided in three parts: a) Books, b) Online articles/essays, c) Online interviews and documentaries. As time permits, we will add more resources to the list.

A. Books
  • The Spirits and the Law: Vodou and Power in Haiti Hardcover by Kate Ramsey (University of Chicago Press, 2011)   
  •   Haiti, History, and the Gods (University of California Press, 1998) by Colin Dayan 
  • Religions et lien social: L' église et  l'état moderne en Haiti (Cerf, 2004) by Laennec Hurbon
  • Voodoo: Search for the Spirit (Harry N. Abrams, Inc., Publishers, 1995) by Laennec Hurbon
  • Voodoo: Truth and Fantasy (Thames and Hudson Ltd, 1995)  by Laennec Hurbon
  • Dieu dans le Vodou haitien (Maisonneuve & Larose, 2002)  by Laennec Hurbon
  • Divine Horsemen: The Living Gods of Haiti (Thames & Hudson, 2004) by Maya Deren
  •  The Faces of the Gods: Vodou and Roman Catholism in Haiti (The University of North Carolina Press, 1992) by Leslie G. Desmangles
  • Mama Lola: A Vodou Priestess in Brooklyn (University of California Press, 1991) by Karen McCarthy Brown
  •  Rara! Vodou, Power, and Performance in Haiti and Its Diaspora (University of California Press, 2002) by  Elizabeth McAlister 
  • Vodou Nation: Haitian Art Music and Cultural Nationalism (The University of Chicago Press, 2006) by Michael Largey
  • Voodoo in Haiti (Schoken Books, 1972) by Alfred Metraux
  • Haiti: Le Vodou au Troisieme Millenaire (CIDIHCA, 2002) by Frantz-Antoine Leconte
  • Secrets of Voodoo (City Lights, 1969) by Milo Rigaud 
  • Crossing the Water and Keeping the Faith (Temple University Press, 2013) by Terry Rey and Alex Stepick 
  • Our Lady of Class Struggle: The Cult of the Virgin Mary in Haiti (Africa World Press, 1999) by Terry Rey
  • Migration and Vodou (University Press of Florida, 2005) by Karen E. Richman
  • Religion and Politics in Haiti (Institute for Cross-Cultural Research, 1966) by Harold Courlander and Remy Bastien 
  •  Ve-Ve Diagrammes Rituels du Voudou : Ritual Voodoo Diagrams : Blasones de los Vodu - Trilingual ed. French English...( French & European Publications; Trilingual French-English-Spanish edition, 1992) by Milo Rigaud 
  •  La Tradition Voudoo Et Le Voudoo Haïtien. Son Temple, Ses Mystères, Sa Magie, Etc. [With Illustrations.] (1953) by Milo Rigaud
  • Vodou in Haitian Life and Culture: Invisible Powers (Palgrave Macmillan, 2006) by Patrick Bellegarde-Smith and Claudine Michel
  •  Haitian Vodou: Spirit, Myth, and Reality (Indian University Press, 2006) by Patrick Bellegarde-Smith and Claudine Michel
  •  Ainsi parla l'Oncle (1928) (Thus Spoke the Uncle) by Jean Price-Mars
  • Vaudou et Névrose (1913) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Une Explication Philologique du Vaudou (1924) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Vaudou et Magie (1937) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Voodoo and Politics in Haiti (Palgrave Macmillan, 1989) by Michel Laguerre
  • Vodou Songs in Haitian Creole (Temple University Press, 2011) by Benjamin Hebblethwaite
  • Medecine and Morality in Haiti: The Contest for Healing Power (Cambridge University Press, 1996) by Paul Browdin
  • Vodou, je me souviens: essai (Éditions Dabar, 2009) by Jean Fils-Aimé
  •  Vaudou 101: une spiritualité moderne sans sorcellerie (Clermont Éditeur, 2013) by Jean Fils-Aimé 
  •   Et si les loas n'étaient pas des diables? Une enquête à la lumière des religions comparées: essai (Éditions Dabar, 2008) by Jean Fils-Aimé  
  • Les esprits vaudous sont-ils des diables?: Une enquête à la lumière de la science des religions comparées  (Editions universitaires europeennes EUE 2011) by Jean Fils-Aimé  
  •  Healing in the Homeland: Haitian Vodou Tradition (Lexington Books, 2013) by Margaret Mitchell Armand *
  •  Dancing Spirits: Rhythms and Rituals of Haitian Vodun, the Rada Rite (Praeger (Praeger, 1996) by Gerdes Fleurant
  •  Island Possessed (University of Chicago Press,1994) by Katherine Dunham
  • Nan Domi: An Initiate's Journey into Haitian Vodou by Mimerose Beaubrun (City Lights, 2013)
  •  Vaudou, sorciers, empoisonneurs : de Saint-Domingue à Haïti (Paris : Karthala, 1987) by Pierre Pluchon.
  •  African Vodun: Art, Psychology, and Power (University of Chicago Press , 1995) by Suzanne Preston Blier
  •  Sacred Arts of Haitian Vodou  (University of California Los Angeles, 1995) 
B. Online articles/essays
 
  •  C. Online interviews and documentaries

 

Cardinal Chibly Langlois and Haitian Vodou: The Context

To help our readers understand the current conversation we're having on Vodou and the historical context of the series of articles (here, here, and there) that have been written on the subject, which we shared with you on "Haiti: Then and Now,"  we provide the link to the original article that stirred the dialogue. On  Sunday, July 13, 2014,  Rashmee Roshan Lall published an essay for The Guardian entitled "Voodoo won't save Haiti, says cardinal." In the short essay, the writer quotes Haiti's first appointed Roman Catholic Cardinal, Chibly Langlois, by the pope. The title of the article is followed by this statement: "Traditional faith 'offers no real solutions for the poor' and is a big social problem, says new prelate." Next, the author writes the following words:

"Haiti's first Roman Catholic cardinal has described voodoo as a "big social problem" for his desperately poor country, arguing that the religion offers "magic" but no real solutions to a population deprived of justice and a political voice.
Chibly Langlois, who was made a cardinal by Pope Francis in February, linked Haiti's belief system to its chronic political problems, which he says force poor Haitians – the overwhelming majority of a population of 10 million – to seek supernatural solutions.
"If a person is well educated and has the financial means, they will go to a doctor [instead of the voodoo priest] when they get sick. If that same person went to the court to get justice they would not go to the voodoo priest to get revenge. It's a big problem for the church. And for Haiti," he said."

Click on the link below to read the full article:

  "Voodoo won't save Haiti, says cardinal."


Short reading list and online resources on Haitian Vodou

This list is not exhaustive or comprehensive; it is a selected list on the subject with an attempt to introduce our readers  to the scholarship  on Haitian Vodou,  and the nature of Haitian Vodou religion and spirituality. The list is divided in three parts: a) Books, b) on-line articles/essays, c) on-line interviews and radio-conferences. As time permits, we will add more resources to the list.

A. Books
  • Nan Domi: An Initiate's Journey into Haitian Vodou by Mimerose Beaubrun (City Lights, 2013)
  • The Spirits and the Law: Vodou and Power in Haiti Hardcover by Kate Ramsey (University of Chicago Press, 2011)   
  •  Haiti, History, and the Gods (University of California Press, 1998) by Colin Dayan 
  • Religions et lien social: L' église et  l'état moderne en Haiti (Cerf, 2004) by Laennec Hurbon
  • Voodoo: Search for the Spirit (Harry N. Abrams, Inc., Publishers, 1995) by Laennec Hurbon
  • Voodoo: Truth and Fantasy (Thames and Hudson Ltd, 1995)  by Laennec Hurbon
  • Dieu dans le Vodou haitien (Maisonneuve & Larose, 2002)  by Laennec Hurbon
  • Divine Horsemen: The Living Gods of Haiti (Thames & Hudson, 2004) by Maya Deren
  •  The Faces of the Gods: Vodou and Roman Catholism in Haiti (The University of North Carolina Press, 1992) by Leslie G. Desmangles
  • Mama Lola: A Vodou Priestess in Brooklyn (University of California Press, 1991) by Karen McCarthy Brown
  • Vodou Nation: Haitian Art Music and Cultural Nationalism (The University of Chicago Press, 2006) by Michael Largey
  • Voodoo in Haiti (Schoken Books, 1972) by Alfred Metraux
  • Haiti: Le Vodou au Troisieme Millenaire (CIDIHCA, 2002) by Frantz-Antoine Leconte
  • Secrets of Voodoo (City Lights, 1969) by Milo Rigaud 
  • Crossing the Water and Keeping the Faith (Temple University Press, 2013) by Terry Rey and Alex Stepick 
  • Our Lady of Class Struggle: The Cult of the Virgin Mary in Haiti (Africa World Press, 1999) by Terry Rey
  • Migration and Vodou (University Press of Florida, 2005) by Karen E. Richman
  • Religion and Politics in Haiti (Institute for Cross-Cultural Research, 1966) by Harold Courlander and Remy Bastien 
  • Vodou in Haitian Life and Culture: Invisible Powers (Palgrave Macmillan, 2006) by Patrick Bellegarde-Smith and Claudine Michel
  •  Haitian Vodou: Spirit, Myth, and Reality (Indian University Press, 2006) by Patrick Bellegarde-Smith and Claudine Michel
  •  Ainsi parla l'Oncle (1928) (Thus Spoke the Uncle) by Jean Price-Mars
  • Vaudou et Névrose (1913) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Une Explication Philologique du Vaudou (1924) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Vaudou et Magie (1937) by Justin Chrysostome Dorsainvil (J.C Dorsainvil)
  • Voodoo and Politics in Haiti (Palgrave Macmillan, 1989) by Michel Laguerre
  • Vodou Songs in Haitian Creole (Temple University Press, 2011) by Benjamin Hebblethwaite
  • Medecine and Morality in Haiti: The Contest for Healing Power (Cambridge University Press, 1996) by Paul Browdin
  • Vodou, je me souviens: essai (Éditions Dabar, 2009) by Jean Fils-Aimé
  •  Vaudou 101: une spiritualité moderne sans sorcellerie (Clermont Éditeur, 2013) by Jean Fils-Aimé 
  •   Et si les loas n'étaient pas des diables? Une enquête à la lumière des religions comparées: essai (Éditions Dabar, 2008) by Jean Fils-Aimé  
  • Les esprits vaudous sont-ils des diables?: Une enquête à la lumière de la science des religions comparées  (Editions universitaires europeennes EUE 2011) by Jean Fils-Aimé  
B. On-line articles/essays
C. Some on-line interviews and Radio-Conferences

 

Thursday, July 24, 2014

Saving Vodou from Cardinal Langlois and Internalized Afrophobia By Manbo Asogwe Dòwòti Désir

Erasing Memory: The Miseducation of a Cardinal/Saving Vodou from Cardinal Langlois and Internalized Afrophobia
By Manbo Asogwe Dòwòti Désir


The drums of Vodou are used to call down the spirits, connecting congregants with the sacred vibrational energies of the universe. Photo: D. Désir

 
Roshmee Roshan Lall’s recent article in the Guardian, Voodoo Won’t Save Haiti, Says Cardinal, is so problematic on so many levels the temptation to ignore it is only outweighed by the number of people who have called it to my attention. They expect me to respond and so I shall. Lall’s expertise in international affairs is in business and economics so why the journalist is writing about religion even from a development perspective is my first question? Before I continue, it is imperative that one glaring observation be made: She misspells Vodou or has not made it clear to the Guardian’s editors that the orthographically correct spelling of the religion and discipline is V-O-D-O-U and not Voodoo or voodoo. The latter’s implicit racist and Afrophobic leanings repels a person such as myself, a human rights activist, author and Manbo Asogwe (a female high priest in Haitian Vodou) from reading any further. See:http://www.theguardian.com/world/2014/jul/13/voodoo-big-problem-haiti-cardinal-chibly-langlois)
While Roshmee Lall’s spelling is an eyesore, it is her subject the Cardinal Chibly Langlois and his conservative, dangerous intolerance of the traditions and culture of those he was chosen by the current head of the Roman Catholic papacy, Pope Francis to pastor. Cardinal Langlois’ appointment might be historic but it epitomizes manifestations of Afrophobia gone awry. Cardinal Langlois is an Afrophobe. Afrophobia is the irrational fear of the people, culture and sensibilities of African descendants. And yes, one may be an African descendant and be Afrophobic. Such individuals are amongst the most effective at suppressing their fellow brothers and sisters. They consume the spaces of our imaginations, our cultural agency and capacity for building on what we believe are the best options for making sense of our lives be it spiritually, intellectually, economically or socially. As these social problems sink into our realities, they take a twisted turn towards devouring our geopolitical spaces. Such individuals are the facilitators of injustice, spatial, juridical and policy-related. Is it a wonder that such a man has been appointed Cardinal during the administration of a President (Martelly) who in 2012 would succumb to the demands of the international donor community to alter the constitution of Haïti and outlaw (yet again) the practice of Vodou? His dismissal of this African-based tradition as “magic” reeks of the worst Hollywood pulp fiction of the American Occupation of Haïti 1915-1934.


Making history is Cardinal C. Langlois, is Haïti’s first. His Eminence was appoint in February 2014 by Pope Francis.

Langolis’ accusation of Vodou’s magic would be amusing were they not so misleading. Magic is an art form that is in the business of creating illusion and states of suspended animation, making disbelief what we believe and what we have been made to think impossible, possible. Even as a Vodou priest I would argue the same can be said about most religions. Perhaps this argument can be said of all believers and even non-believers as well, for we chose to believe certain myths, tales, facts, and theories written in books or passed to on to us verbally regardless of their feasibility or evidence towards improbability. Yet, some might call such rationalizing leaps: “faith?” Vodou however is more than just a set of religious tenants but a discipline that has order outside of its sacerdotal attachments, outside of rites and ceremonies. Vodou is a healing centered, eco-theological tradition of liberation that provides a basis for sustaining and transmitting the wisdom and knowledge of our ancestors into sacred rites. It is the foundation of the moral and ethical standards we uphold as African descendants. Vodou’s intellectual and spiritual framework teaches and advocates a self-sufficient, democratic, equalitarian and egalitarian way of living that holds each member of the community accountable for his or her actions.


A Manbo in New York readies to celebrates Agwe, a force of the sea at a regional beach. Photo: D. Désir

Vodou…is the foundation of the moral and ethical standards we uphold as African descendants. Zanj Amba Se Mwen, the Angel Beneath the Heavens Is Me What most people don’t understand is, the ethical and moral foundation of Vodou practitioners is a philosophic or epistemologic disposition (that is, manner in which we gather knowledge) and ontological overview (the nature of existence or being) that is based on our understanding of community. It is found in the simple greeting of “Honor and Respect” (Onè..respè) and konesans, namely a body of knowledge of community life whose foundation is better known in the globe community as Ubuntu. A humanist principle that informs us we are defined by each other; that our lives take on resonance when we are in concert with “us.” Ubuntu or konesans instructs you and me, that we are the summation of those who came before us, that the energy of the departed in the known and unknown world is transformational and is still among us. Time does not erode the relationship we have with our ancestors. That they are we and we are they: the Zanj/the ancient African warriors of Basar/Keepers of Divine Knowledge/the Angel beneath the heavens, is me (and you). Irrespective of our station in life, we come to understand that our humanity like clay takes its form with the meeting of the disparate elements that form our community. Our individual person joined in commune … like water and earth, wind and fire when joined together… all things are possible. These notions make Vodou such a revolutionary construct. This is the “Vodou” that made Haïti possible.

The Cardinal’s ahistorical understanding of Haïtian culture makes one fear not only the pedophilia rampant in the Church but another type of undesirable assault on one’s person and that is on the mind. While the Pope who appointed him may have leanings towards liberation theology, Langlois’ stand is unclear in this matter, his attitude towards the poor and how they came to be so is not evident in the discompassionate nature of his remarks in the July 14 article. Perhaps they are a reflection of his own victimization? The lies of omission taught in schools and erasure of memory that takes place daily through the enforced invisibility of the global African person via any number of tools: the military-prison-industrial complex, the “straightening” and whitening of black hair/skin or continued vilification of African-based traditions that makes zombies of all of us as we walk about the world as African- and/or European- descendants unaware of the evils of historic and contemporary slavery. Slavery is the socio-historic foundation of poverty in the Black Atlantic world that contracts the spaces, sacred and secular, of the global African community.

The Cardinal is praised for his work with the poor especially after an earthquake that was the single worst natural disaster in the Western Hemisphere since the end of the 19th century is not extraordinary. One can only have a passive understanding of eschatology or death if one is immune to it, or secure enough to maintain a measure of distance from pain and suffering. Historically the Church’s perspective towards suffering is a bourgeois conceit, an intellectual and spiritual luxury people living on less than $2 a day, could not afford. African-based religious systems insist we live in a state of balance; that living in destitute and hardship would be the equivalent of sin. Knowledge of this would maintain those of us from historically oppressed communities in a continuous state of rebellion in order to create that space of equilibrium that is justice. The spiritual force of Ogun teaches us that.

Unlikely Pairings, the Marasa of Haïti: Freedom and Poverty
Denial or ignorance of historic slavery’s impact on all of us, victims and beneficiaries of the Transatlantic Slave Trade, makes us unable to understand the roots of poverty and the disparities it causes universally. In Haïti’s particular case, the nature of systemic poverty is a result of “compensations” paid to France, for Haïti’s liberty not the fault of Vodou, Vodouyizan (practitioners of Vodou) or some pathological outcome of our own making. Haïti may have been territorially and politically liberated for 210 years but economically the Republic spent 122 years (1825 to 1947) paying the equivalent of 21 billion dollars to an extortionist French government for “reparations” to French planters who lost their livelihood enslaving African descendants. Sovereignty is as much an economic realization as a political one. As Haïti was freed of “debt” in 1947 – one might easily make the argument that it is at this point the country was in fact “liberated,” making it only 67 years old. Not that much older than most African States that were awarded their independence in the 1960’s and had it safeguarded by UN Declaration of the Granting of Independence to Colonial Countries and Peoples. Even then the colonial pacts (Pacte Coloniale – the perverse economic contracts that continue to keep the economies of independent African countries tied to their political imperialist) enables their on-going exploitation. (See: http://www.shvoong.com/social-sciences/sociology/1779711-pact-colonial/)

Let’s look at another republic in the Americas 67 years after its independence (leading up to and after the American Revolution of 1776) the United States, an ally in slavery with the French, was thick in the Transatlantic Slave Trade in 1843 building its profits on the backs of Africans, contesting British opposition to the international slave trade in captive Africans. It was the eradication of the African person’s personal and political space and forced entry into those of French/white American property owners territories and juridical chasms that foreshadowed the economic wealth of so many in the global North. The Vodou congress and ceremony known as Bwa Kayiman (Bois Caïman) attributed to fostering the Haïtian Revolution, broke not only chains of bondage but the process of usurpation, that encroachment and theft of spaces endemic to the North Atlantic by colonizing powers. Because the culmination of a bloody war resulted in reclaiming spaces of freedom for African descendants and other oppressed people, the Haïtian Republic literally paid the price for freedom in blood and gold from which the Cardinal’s homeland was never able to recover. What the College of Cardinals apparently does not teach is the inequity bought by enslavement, indentured servitude, and greed has created the mother of all sins in the AfroAtlantic worldview: poverty.

The Church’s Cardinal Sins
Langolis’ statement, “Vodou won’t save Haïti…” has struck the ire of so many in the community.
“The Church that claims to support the freedoms of everyone is violating the very rights that are enshrined in the, “International Declaration of Human Rights,” stated a former international civil servant and Vodou practitioner Joel Ambroise in response to the Cardinal’s remarks. Perhaps His Eminence thinks Vodouyizan are too busy hiding in shame to do our homework. One of the many virtues of Vodou however is how it teaches us to ground ourselves in history, to remember whom we are, where we came from and to transmit that knowledge to successive generations. History tells us that in 1452 Pope Nicolas V and the papal bull of Dum Diversa allowed the Portuguese King Alfonso V to enslave all non-Christians. This decree was coincident with the arrival of Portuguese to African shores and led to the racialization of the slave trade. Throughout the 15th century the Catholic Church justified the enslavement and colonization of Africans at the hands of Europeans. Inherently, Afrophobic, when one examines the texts of the Abrahamic texts such as the Bible, we realize when they are interpreted literally, we find they are incompatible with the existence of the Black or Sub-Saharan African Self. Ham’s curse more than Cain identifies his “blackness” or physical darkness as a marker of his sin. Then there is the small matter of the Code Noir, the 1685 decree of Jean Colbert and Louis VX that brutalized and dehumanized the African person throughout the Americas. (https://chnm.gmu.edu/revolution/d/335/)

The battle for our souls, for that form of supremacy took a turn with the racialization of the slave trades. It turned into a battle for annihilation of the institutional memory of Africans. Belief systems embodied in the religious philosophies of Vodou, Lukumi, Bwiti, and Bantu-Kongo (for example) would in turn be subverted. Notions of Ubuntu, of African community and African humanity as found in the AfroAtlantic would be unhinged. That these spiritual or religious bodies that initiate, and train African descendants (pitit LaAfrik Ginen) to serve the public memory of the collective masses, are discredited is telling. Destruction of the principles they uphold and the respective infrastructures that support them when coupled with the imposition of an eschatologically-based belief system that profits from the suffering of others, and further partnered with an economic system that encourages exploitative behaviours was paradoxically its own “end of the world” for Africans. Only it would not be.

Black spiritual power would continuously contest that of the Church and challenge European concepts of religiosity, memory, and institution building. Vilification of African spiritual traditions knowingly undid the African person, casting the net of Afrophobia well into the 21st century. Sadly our own brother Cardinal Langlois is such an example. As a public institution, the European Church is a public witness to the open and voyeuristic suffering of Africans. Beyond justification of the Code Noir through Biblical canon, the Code Noir forced baptism and conversion to Christianity, leading Africans away from their proper religious traditions. Instead they/we were made to believe a life of suffering would be rewarded with a good death and a place in Heaven at the end of the world. History shows us the colonial French government and the Church had determined the apocalypse of liberated, sovereign Africans would come with economic impunity and a type of social amnesia.
Historically, the Church’s involvement in matters of economic development of formerly colonized countries have made it part of the apparatus of state recidivism, in this instance, the Church is a tool of the State to deny the human right to memory– le droit de mémorie. I not dismiss the many good services the Church may provide but instead wish to call attention to that organization as an instrument of state oppression. The Church is the most effective structure of forgetting history. It creates a lieu de desounen, a place of removing the residue of life, a term I coined for spaces that are designed for erasing memory especially of those enslaved and formerly enslaved peoples. African descendants revisit such a place every Sunday to reinforce the notion that we should accept the status quo and embrace their/our fate. Contradicting the exorcism of memory are Vodou ceremonies as our services are acts of remembrance. The arrival of the Lwa in ceremonies are a reminder of the range of options we have when confronted with adversity or opportunity. To that end, as I shame the Church for its abuses, I shame Vodouyizan that abuse our power and knowledge.


A manifestation of syncretization for some, a form of cognitive dissonance for others, at a Vodou ceremony for the Dahomian Lwa Kouzen Azaka, a spiritual path associated with commerce, community and prosperity, we find an image of the European Saint Gerald prominently displayed. Photo: D. Désir

At the intersection of the Lwa and the Lord, Langlois makes one interesting point: that Vodouyizan should be Vodouyizan, and Christians Christian. Haitian Vodou practitioners must analyze why the latent colonialist habit of going to ceremonies on Saturday nights and running to Church for Sunday morning mass and communion remains in tact. Littering altars with the iconography of saints and images of Jesus that look nothing like those venerating them is beyond a matter of syncretism but the unyielding infrastructure of enslavement and the tenacity of the Code Noir, on our imaginations. Some in the community like Neg Mawon a reknown drummer, cultural activist, radio personality and Ougan Asogwe (male high priest) suggested if Vodouyizan stayed in their/our own camps as Langlois suggests, the local Church would immediately feel the economic impact of their absence. The Stuff of Manbo Jumbo and Hocus Pocus Vodou is not a salvation based belief system so no – it will not save you. It will not save me. Its intention is not to save but to serve and to heal. Going to the Ngangan or Vodou priest is the norm in African-centered societies because it is the job of the priest (often extraordinarily trained herbal doctors) to heal. Unlike the Christian priest, we heal not just with words and ointments of unknown substance but medicinal plants, herbs, roots, barks, leaves…the pharmacy of nature, in other words with the Manbo Jumbo (Big Medicine) that is botany, chemistry, science acquired thorough years of study and centuries of cultural transmission not “hocus pocus.” Vodou provides its adepts that ability to assume control of his/her world. To have a hand in determining one’s circumstances and govern one’s space of spiritual agency, that is what annoys the Church so profoundly. It is that knowledge of how to be self-administering, self-sustaining, self-sufficient, these basic Pan-African constructs that lead to and sustain Black liberation.

Manbo in Haiti
A Manbo in Haiti carries the palm fronds associated with Ayizan Velekete, a Lwa or spiritual force of healing. This photograph was taken on the first anniversary of the 2010 earthquake. Photo: D. Désir

Vodou and other African based traditions of the Americas are critical to the realization of UN Millennium Development Goals and the My World Campaigns focused on the alleviation of poverty. Destroying Vodou and discrediting it is what contributes to Haïti’s and much of the Caribbean and Latin American poverty and condemns us to invisibility. Even on the eve of the United Nations International Decade for People of African Descent 2015-2024, we are made to believe that our knowledges and cultures are without value. That the knowledge of our ancestors allowed us to gain freedom, and to sustain ourselves is meaningless. This illusion is the magic of the Church. This is where its teachings remove the will of God from us. Internalized Afrophobia makes us afraid of and disregard our natural selves.

I renew my call for a world stage, a forum already proposed to the Organization of American States, that invites religious leaders of the AfroAtlantic World, academics and governments (Ministers of Justice, those of Culture and Education) to sit together so that we understand collectively the cultural patrimony of the AfroAtlantic World, and comprehend how repressing African-based spiritual traditions and knowledge production diminishes human capacity and development in the region. Perhaps together we can work towards developing resolutions to protect our cultural and human rights, and establish the institutions that will enforce those rights and create policy like a Vodou Anti-Defamation League, and a NATO of sorts: Northern AfroAtlantic Alliance & Treaties Organizations. The truth is, it’s not really the Cardinal I have a problem with, it’s not even the Church per say but instead what happens at the kafous, or the crossroads of where the various institutions and their ideologies meet: the Church and the IMF, the Church and US foreign policy, the Church and racism, the Church and Afrophobia, the Church and Vodou. Intersections are tricky milieus to navigate.
It is the vodoun that lay there – where Papa Lebga (a guardian of meeting points) awaits us at the gate ajar – it may be about to open or might be ready to close. We in Vodou at least know to be mindful of both possibilities at all times, the Catholic Church would be wise to do the same. Though the month of August, in the spirit of Bwa Kayiman all Vodou practitioners are asked to evoke the force of justice that is Ogou by lighting a red candle every day. When Trayvon Martin was killed we stood in solidarity “Hoods Up” with this current attempted assassination of Vodou we call on our brethren, “Red Candles Blaze” Limen balenn nou!

SOURCE:http://dowodesir.wordpress.com/2014/07/24/erasing-memory-the-miseducation-of-a-cardinal/

Dòwòti Désir is a Manbo Asogwe in Haïtian Vodou, the Founder of the DDPA Watch Group human rights organization (www.ddpawatchgroup.info) and author of Goud kase goud: Conjuring Memory in Spaces of the AfroAtlantic (2014). She may be contacted at dowodesir@me.com.

REFERENCES: • Désir, Dòwòti, Wòch kase wòch: Redlining a Holocaust, Memorials and the People of the AfroAtlantic, unpublished manuscript (2013) • Horne, Gerald, The Counter Revolution of 1776: Slave Resistance and the Origins of the United States of America, New York University Press 2014 • Sala-Molins, Louis, Le Code Noir ou le calvaire de Canaan, Quadrige/PUF 1987 • Soja, Edmond W., Seeking Spatial Justice University of Minnesota 2010 And: • Ulysse, Gina Athena, “Defending Vodou in Haiti”, http://www.huffingtonpost.com/gina-athena-ulysse/defending-vodou-in-haiti_b_1973374.html • The Code Noir https://chnm.gmu.edu/revolution/d/335/ • English translation of Pacte Coloniale, http://www.shvoong.com/social-sciences/sociology/1779711-pact-colonial/

Kadinal La Se Yon Gwo Pwoblèm: Yvrose S. Gilles and Dr. Jerry M. Gilles

Kadinal La Se Yon Gwo Pwoblèm: Yvrose S. Gilles and Dr. Jerry M. Gilles

 




















Moun pa tap vrèman bay kòmantè Chibli Langwa sou Vodou enpòtans si se pat pou Pap Fransis ki te vin chwazi l kòm premye Kadinal Ayisyen lan Vatikan. Lan yon atik ki soti 13 Jiyè 2014 lan Revi Gadyen, Kadinal la deklare Vodou pa ofri anyen pase maji kòm solisyon pwoblèm moun ki pa gen dizon lan politik peyi a.
Sa fè Legliz Katolik lontan depi l ap konbat maji pandan l ap fè reklam mirak. Men Sèvitè pa kwè gen espri pou maji, gen lòt pou mirak. Sèvitè kwè gen evennman natirèl epi gen lòt ki pa natirèl. Pou maladi natirèl, se plis ak fèy nou trete sa. Kanta pou maladi ki pa natirèl, se plis sèvis relijye ki fèt pou sa. Pou Sèvitè, ni maji, ni mirak, youn pa natirèl epi yo sanble kou 2 gout dlo. Sa yon moun wè kòm mirak, yon lòt gen dwa pran l pou maji. Kadinal Langwa pa ka kritike maji, pandan gen yon dividal mirak Legliz li a toujou ap andose.
Tou lòt jou la a, Legliz Katolik te cho pou l fè Ayisyen fete 125 ane depi l ap kouri bri se Vyèj Mari ki te fè mirak pou fini ak yon epidemi verèt ki te touye apeprè 100,000 moun lan peyi a. Otorite Legliz la lese konprann se priyè ki monte epi gras Mari desann pou sispann epidemi a. Sanble otorite sa yo pa konprann se vaksen tradisyonèl anpil moun te resevwa, ansanm ak iminite natirèl anpil lòt moun te vin devlope, ki fè maladi a te vin pat ka pwopaje. Sa vle di, kòm Kadinal Langwa ap lite kont sipèstisyon, afè Vyèj Mari te met fwen lan epidemi vèrèt se yon sipèstisyon pou Kadinal la konbat.


San Kadinal la pa konnen, Vodou konn janbe sipèstisyon pou l fè bonjan kontribisyon lan medsin modèn. Se sou zile Ayiti youn nan pi ansyen tèks te pibliye sou inokilasyon, yon kalite vaksen. Se la sou teritwa Ayiti a, Sèvitè te konn pike moun, ak pi ki soti sou po lòt ki gen verèt, dekwa pou yo te ka anpeche maladi a pwopaje (Gazèt Medikal pou Koloni yo -1778). Yo te rele sa achte vèrèt. Kounye a atò, lè doktè sou zile a, tankou doktè Joubè Delamòt tonbe fè sa tou, sa vin ede vaksen pran kòm yon tretman modèn (Wivè 2006). Manke konprann se levennman, Kadinal la fè levennman di Vodou pa ofri okenn solisyon reyèl, kòmkwa moun ta dwe konte plis sou mirak pou tretman maladi.

Nouwològ Bris M. Oud, deja byen montre sèvo moun fonksyone ni ak lojik ni ak sipèstisyon. Se pou sa, nanpwen relijyon ki pa gen sipèstisyon. Si Kadinal Langwa konprann l ap pwòpte relijyon lan retire sipèstisyon, pito li kòmanse fè menaj lan pwòp relijyon pa l. Li ta mèt kòmanse mande tout Katolik ki sèvi ak kwa kòm yon kalite pwoteksyon, pou yo retire sa lan kay yo, lan machin yo, lan meday yo. Vrè verite a, se lavi fè plis sans lè moun ka kenbe bagay yo bay valè depi yo pa kontrarye lòt moun ki valorize diferan sipèstisyon. Si Kadinal la vle mezire longè sipèstisyon kay Katolik, ebyen, li ta met pran plezi gade si Katolik ka wè diferans ant dlo sous ak dlo beni. Yon etid konsa ka pa ede fidèl yo, men sa ka ede Kadinal la kontwole awogans li.

Kadinal la soti pou l avili moun ki suiv tretman tradisyonèl kay hougan. Misye pa konnen dapre Òganizasyon Sante Mondyal (WHO) 80% moun sou latè paka suiv tretman modèn paske sa koute twò chè (Kwol ak Asosye l. Achiv Medsin Entèn, 2007). Menm jan ak Ayisyen, se kay otorite lan diferan kwayans pifò moun sou latè suiv tretman medikal. Se otorite sa yo ki pi byen konn remèd fèy sou planèt la. Dapre Òganizasyon Sante Mondyal, remèd fèy trete twa fwa plis moun pase medsin modèn. Pou ede moun sèvi ak tretman tradisyonèl pi byen toujou, an 1992, Gouvènman Ameriken an ouvè yon sant pou etidye tretman sa yo.

Sa Kadinal la vle fè moun konprann nan, se pa vre. Se pa malere sèl ki suiv tretman kay pastè, kay pè, kay hougan ak manbo lè yo pa ka jwenn doktè oswa lè yo pa jwenn bon rannman kay doktè. Atravè latè, moun pa chita kite maladi devore yo san yo pa degaje yo jwenn konfò kay chèf kwayans yo. Konn kijan pou rekonfòte moun se yon aspè enpòtan lan medsin modèn tou e moun santi yo pi alèz lè tretman an chita lan pwòp mès pa yo. Pou Ayisyen, hougan ak manbo konn fè sa byen. Pito Kadinal la rale kò l, kite moun chèche tretman, chèche konfò pou maladi ki soti pou devore yo. E misye pa bezwen ap lese konprann medsin modèn se yon eritaj Kretyen. Anpil save pase yon tray anba kontraryete Kretyen bay pou moun aplike diferan teyori lasyans pou yo devlope nouvo tretman. Medsin modèn se yon eritaj mondyal. Pèp tout kwayans sou latè gen kontribisyon pa yo ladan n.
Konn katechis, ka domèn Langwa, men lamarin pa metye l. Vodou, li pa konn sa. Men li pale ladan n. Misye deklare moun fè dans Lwa leswa pou yo kache paske yo jennen. Mezanmi, dans Lwa fèt lèswa paske pou Sèvitè, espri yo se revè nou. Se pou sa nou fèb, nou vizib, epi yo menm, yo fò, yo envizib. Kòm nou pi aktiv lajounen, yo pi aktiv leswa. Poutèt sa, leswa se pi bon lè pou n fè sèvis pou yo. Met sou sa, Ayiti se yon peyi cho. Men, fòk bon sans ta di Kadinal la, pito moun bat tanbou, danse apre solèy kouche.
Lè Kadinal Langwa lage chay pwoblèm sosyal sou do Vodou, misye eskive dènye evennman istorik ki te fè Ayiti mal sele pou l rantre lan konpètisyon entènasyonal pou kontwòl byen sou planèt la. Kòm Ayiti te mal sele, se li k foule. Se 300 ane lan esklavaj ki mete Ayiti mal sele. Pandan 3 syèk sa yo, pifò moun sou zile a tap bourike lan mizè pou fè Espay, annapre Lafrans, galonnen lan richès. Alepòk, moun ki te desandan Lafrik pat gen dwa eritye okenn byen lan men manman ak papa yo. Kifè, prèske tout Eritye Ginen ki te fèt lan peyi a te sètoblije fèt pòv. Lafrans li menm, li dirije teritwa a pandan 100 ane konsa, san li pa janm bati yon grenn inivèsite.

Lè w konsidere jan ansyen sitiyasyon rasis lan Amerik la kokobe nou, sa etonan se sou Vodou Kadinal la lonje dwèt kòm gwo pwoblèm sosyal. Se pwoblèm rasis la kifè pou jis jounen jodi a, an jeneral, Eritye Natif Natal lan Amerika la, ansanm ak Eritye Ginen bò isit pi pòv pase moun ki desann Ewòp sèlman. Ayiti se premye kote ekip Kristòf Kolon an pote sistèm rasis modèn nan e se la pwoblèm sa a fè plis dega. Si se pat pwoblèm rasis la, kouman pou Kadinal la esplike kijan fè sa pran Legliz Katolik plis pase 500 ane pou l chwazi yon premye kadinal Afriken-Ayisyen. 

Se vre, rantre lan politik ka mande kouraj, jan Kadinal la di a, men se pa pou otorite Legliz. Legliz Katolik gen 5 syèk eksperyans politik sou teritwa a. Se karyè politik Legliz la kifè Vatikan jwenn tretman moun pa lan men leta. Sa vin pèmèt pè touche dirèkteman lan kès peyi a. Ann Ayiti, ke w vle, ke w pa vle, menm si w pa Katolik, lajan taks ou peye pè. La a menm, nanpwen anyen nouvo lan yon chèf Legliz ki rantre fon lan politik. Sa nòmal pou Ayiti. Nonplis, sa pa mande kouraj pou moun blame Vodou kòm bannann mi pou pwoblèm peyi a. Chay sou do Vodou pa eksite Vatikan, sa pa deranje gwo pouvwa entènasyonal yo, sa pa nui ansyen lidè Ayiti yo, kwak tout jwè wòl pa yo lan kokobe peyi a.

Sa pa ret la, Kadinal Langwa deklare se swa jamè, Ayisyen pa ka Fran Ginen, Fran Katolik. Men, melanj relijyon tankou Mitra ak Kwayans Juif lan relijyon Katolik pa deranje l. Sanble, pou li, lè Kwayans Tradisyonèl Ewopeyen melanje ak Kwayans moun Mwayenn Oryan, se bagay sakre ki pa bezwen detache. Men, li pa ka sipòte kole sere ant Kwayans Afriken ak Krisyanis.

Pawòl Kadinal la se youn, reyalite se 2. Angiz misye akize Vodou, pa pito se padon li mande pou dega Legliz Katolik fè lan peyi a depi sou esklavaj rive lan Rejete. Menm jan Ayisyen konn rele ansyen fanmi Ginen yo pou ba yo enspirasyon, Kadinal Langwa ka pran enspirasyon lan men Pap Jan Pòl II ki te mande padon pou dega Legliz fè atravè latè. Si enspirasyon Pap Jan Pòl II ta monte l, misye ta ka fikse koze pa l sou sa Legliz Katolik fè ann Ayiti, lan pwòp peyi l. Sa ta ede trase chemen tolerans, yon prensip enpòtan pou lapè isiba. 

 
Pibliye 18 Jiyè, 2014, jou fèt Nèlsonn Mandela
www.bookmanlit.com
Dyeri M. Jil
Ivwoz S. Jil
SOURCE:  http://www.bookmanlit.com/cardinalkreyol.html