Monday, February 29, 2016

Call for Papers: “Between Two Worlds: Jean Price-Mars, Haiti, and Africa”

Call for Papers: "Between Two Worlds: Jean Price-Mars, Haiti, and Africa" Edited by Drs. Celucien L. Joseph, Glodel Mezilas, Jean Eddy Saint Paul, and Jhon Byron
Extended Deadline: Thursday, March 31



Jean Price-Mars (1876 – 1969), Haitian physician, ethnographer, diplomat, educator, historian, politician, was a towering intellectual in Haitian history and cultural studies, and a Pan Africanist who called to reevaluate the contributions of Africa in universal civilizations and to revalorize African retentions and cultural practices in the Black diaspora, especially on Haitian soil. Through his writings, Price-Mars, whom Leopold Sedar Senghor called “the Father of Negritude,” sought to establish connecting links between Africa and the Black Diaspora, and the shared history and struggle between people of African descent in the Diaspora.

For many scholars, Price-Mars is the father of Haitian ethnology and Dean of Haitian Studies in the twentieth-century, and arguably, the most influential Haitian thinker that has graced the “Black Republic” since the death of Joseph Auguste Anténor Firmin in 1911. In Haitian thought, Price-Mars has exercised an enduring intellectual and ideological influence on the young Haitian intellectuals and writers of the generation of the American Occupation in Haiti (1915-1934) and the post-Occupation culture from the 1930s to 1970s. He is especially known for launching a cultural nationalism and an anti-imperial movement against the brutal American military forces in Haiti.
The writings of Price-Mars were instrumental in challenging the Haitian intellectual of his leadership role in the Haitian society, and in promoting national consciousness and unity among Haitians of all social classes and against their American oppressor. Comparatively, his work was a catalyst in the process of shaping and reshaping Haitian cultural identity and reconsidering the viability of the Afro-Haitian faith of Vodou as religion among the so-called World religions. His thought anticipated what is known today as postcolonialism and decolonization.

Moreover, scholars have also identified Price-Mars as the Francophone counterpart of W.E.B. Du Bois for his activism, scholarly rigor, leadership efficiency, and his unremitting efforts to challenge Western racial history, ideology, and white supremacy in the modern world. Unapologetically, Price-Mars challenged the doctrine of white supremacy and the ideological construction of Western history by demonstrating the equality and dignity of the races and all people, and their achievements in the human historical narrative. As Du Bois, he was a transdisciplinary scholar, boundary-crosser, and cross-cultural theorist; in an unorthodox way, he had brought in conversation various disciplines including anthropology, ethnography, geography, sociology, history, religion, philosophy, race theory, and literature to study the human condition and the most pressing issues facing the nations and peoples of the world, as well as the possible implications they may bear upon us in the postcolonial moment.

"Between Two Worlds: Jean Price-Mars, Haiti, and Africa" is a special volume on Jean Price-Mars that reassesses the importance of his thought and legacy, and the implications of his ideas in the twenty-first century’s culture of political correctness, the continuing challenge of race and racism, and imperial hegemony in the modern world. Price-Mars’s thought is also significant for the renewed scholarly interests in Haiti and Haitian Studies in North America, and the meaning of contemporary Africa in the world today. This volume explores various dimensions in Price-Mars’ thought and his role as medical doctor, historian, anthropologist, cultural critic, public intellectual, politician, pan-Africanist, and humanist.

Hence, the goal of this book is fourfold: 1) The book will explore the contributions of Price-Mars to Haitian history, thought, culture, literature, politics, education, health, etc., 2) This volume will investigate the complex relationships between Haiti and the Dominican Republic in Price-Mars’ historical writings, 3) It studies Price-Mars’ engagement with Western history and the problem of the “racist narrative,” and 4) Finally, the book will highlight Price-Mars’ contributions to Postcolonialism, Africana Studies, and Pan-Africanism.

If you would like to contribute a book chapter to this important volume, along with your CV, please submit a 300 word abstract by Thursday, March 31, to Dr. Celucien Joseph @ celucienjoseph@gmail.com

Successful applicants will be notified of acceptance in the first week of April, 2016. We are looking for original and unpublished essays for this book. Translations of Price-Mars’ works in the English language are also welcome. Potential topics to be addressed include (but are not limited to) the following:

I. Price-Mars as Historian

• Price-Mars as Historian
• Price-Mars’ engagement with Western history
• Price-Mars’ interpretation of Haitian history
• The function of Haitian heroes and heroines in Price-Mars historical writings
• The Origin (s) and History of Haiti and Dominican Republic in Price-Mars’ works
• Particularism and Universalism in Price-Mars’ historical writings

II. Price-Mars as Cultural Critic and Public Intellectual in Haitian Society

• Price-Mars as cultural theorist and literary critic
• The role of Price-Mars’ thought in the Haitian Renaissance in the first half of the twentieth-century
• Price-Mars and the Crisis of Haitian Intellectuals
• Price-Mars and the Crisis of Haitian bourgeoisie-elite
• Price-Mars, Vodou, and the Haitian culture
• The Haitian peasant in the writings of Price-Mars
• The Education of the Haitian masses in the writings of Price-Mars
• The problem of Race in Price-Mars’ writings
• Haitian Women in the thought of Price-Mars
• Price-Mars’ contributions as Medical doctor in Haitian society.

III. Price-Mars as Politician

• The Political career and goals of Jean Price-Mars
• Price-Mars, Haiti’s Ambassador to the nations
• Price-Mars and the American occupation and American imperialism
• The political philosophy and democratic ideas of Price-Mars
• Nationalism and Patriotism in Price-Mars’ thought

IV. Price-Mars as Pan-Africanist

• African history or the meaning of Africa in the writings of Price-Mars
• The Black Diaspora in the thought of Price-Mars
• Price-Mars’ Postcolonial Rhetoric and Linguistic Strategy
• The Vindication and Rehabilitation of the Black Race
• The Role and Contributions of Pre-African civilizations to world civilizations
• Price-Marsian Negritude or Blackness

About the editors

Bio for  Celucien L. Joseph, PhD
 
Dr. Celucien L. Joseph is currently an Assistant Professor of English at Indian River State College. He received his Doctor of Philosophy from the University of Texas at Dallas, where he studied Literary Studies and Intellectual History. Professor Joseph also holds an M.A. in French language and literature from the University of Louisville. In addition, he holds degrees in theological and religious studies. He serves in the editorial board and Chair of The Journal of Pan African Studies Regional Advisory Board; he also the curator of “Haiti: Then and Now.” He edited JPAS special issue on Wole Soyinka entitled “Rethinking Wole Soyinka: 80 Years of Protracted Engagement” (2015). Dr. Joseph is interested in the intersections of literature, history, race, religion, theology, and history of ideas.

Professor Joseph is the author of several books including Race, Religion, and the Haitian Revolution: Essays on Faith, Freedom, and Decolonization (2012), From Toussaint to Price-Mars: Rhetoric, Race, and Religion in Haitian Thought (2013), Haitian Modernity and Liberative Interruptions: Discourse on Race, Religion, and Freedom (2013), God Loves Haiti (2015). He has also contributed several encyclopedia entries and scholarly articles in various journals. His forthcoming book is entitled Thinking in Public: Faith, Secular Humanism, and Development in Jacques Roumain (Wipf and Stock Publishers, 2016). He is the lead editor of a forthcoming two volume anthology entitled Vodou in Haitian Memory: The Idea and Representation of Vodou in Haitian Imagination (Collection 1), and Vodou in the Haitian Experience: A Black Atlantic Perspective (Collection 2)—to be published by Lexington Books in 2016. He is currently working on a volume on Jean-Bertrand Aristide, former President of Haiti and Catholic-Priest Liberation Theology entitled Aristide: A Theological and Political Introduction (under contract with Fortress Press).

Academic Bio of Jean Eddy Saint Paul, PhD, Sociologist,
Professor of Sociology and Politics
Universidad of Guanajuato (Guanajuato, Mexico).

Jean Eddy Saint Paul is a Haitian scholar and social scientist. He received his Ph.D. in Sociology from El Colegio de México (2008), an M.A. in Latin American Studies from Pontificia Universidad Javeriana, Bogotá (2002) and a B.A. in Social Work from the State University of Haiti. Dr. Saint Paul is a Professor of Politics and Sociology whose specializations include Religions, Citizenship, and Democracy, and Elites, Political Discourse and Ideologies. He currently works as a Professor for the Division of Law, Politics and Government at the Universidad of Guanajuato (Guanajuato, Mexico). He is also a regular Professor at the Inter-Institutional Doctorate (Ph.D.) Program in Law. Dr. Saint Paul is one of the founders of the Doctorate Program in Law, Politics and Government, and the Master Program in Political Analysis at the Universidad de Guanajuato. He usually teaches in the undergraduate and graduate programs and offers courses such as “Political Science”, “Sociological Theory”, “Politics and Religions”, “Political Theory” and “Qualitative Research Methods.” Before joining the University of Guanajuato, Dr. Saint Paul was a visiting professor of “Comparative Politics” and “Political Theory” at the Ph.D. Program in Political Science and Master Program in Sociology at the Universidad Iberoamericana in Mexico City.

Prof. Saint Paul’s work covers an unusually broad spectrum of topic including Historical Sociology of Politics, Politics and Religions (Secular State for Civil Liberties and Human Rights), Civil Society, Politics of Memory and Citizenship, Civil Society and Democratization from a Political & Sociological Perspective, Sociology of Violence, Patrimonialism, Neopatrimonialism, and Politics of the Belly. A Member of the National System of Scholars-CONACyT, level 1, Professor Jean Eddy Saint Paul was in 2013 a “Visiting Scholar” at the Carter G. Woodson Institute for African-American and African Studies at the University of Virginia (Charlottesville, Va. United States of America) and previously in 2011 was a “Visiting Fellow” at the Centre d’études et de recherches internationales (Centre for International Studies and Research (CERI), SciencesPo, CNRS, Paris.

Dr. Saint Paul conducts research on Latin America and the Caribbean, and has published his works in prestigious national and international press, like Karthala (Paris), Maison des sciences de l’homme (Paris) and El Colegio de México (Mexico). Among his recent publications on Haiti, it is important to mention: Chimè et Tontons Macoutes comme milices armées en Haïti. Essai sociologique, published in 2015 by the Cidihca press in Montreal (Québec), Canada; “La laïcité en Haïti. Approche sociologique des erreurs épistémologiques et théoriques dans les débats récents,” published in the international Peer Review Journal: Histoire, Monde et Cultures Religieuses (HMC), Thematic Number: Etat, Religions et Politique en Haïti (XVIII-XXI siècles), # 29, April 15, 2014, Paris: Karthala, pp. 83-100. ISBN: 9782811111540. Currently, he is working on two new books: Duvalierism, Rhetoric and Political Practices, and Civil Society and Politics of Memory in Haiti”.
Prof. Saint Paul is fluent in Haitian Creole, French, English and Spanish.

https://ugto.academia.edu/JeanEddySaintPaul.
Email address: jsaintpaul@yahoo.fr or jsaint@colmex.mx
Professional link: https://ugto.academia.edu/JeanEddy
His new book: Chimè et Tontons Macoutes comme milices armées en Haïti. Essai Sociologique. Montreal, Ca.: Cidihca, 2015.
http://lenouvelliste.com/…/Chime-et-tontons-macoutes-la-log…
http://lenouvelliste.com/…/Chime-et-tontons-macoutes-la-log…
Skype: Jean Eddy Saint Paul (Charlottesville)

Bio for Glodel Mezillas, PhD

Glodel Mezillas is a political scientist, diplomat, theorist, philosopher, and a scholar of Caribbean and Latin American Studies. He received his PhD in Latin American Studies from the Universidad Nacional Autónoma de Mexico (UNAM), a Master’s degree in International Studies from Universidad Complutense de Madrid, 2001-2002. He also studied at the Ecole Normale Supérieure (ENS) of the Université d’Etat d’Haïti, UEH), from which he received a Bachelor’s degree in Modern Letters, and at the Université Toussaint Louverture a B.A. in Political Sciences He has also done special studies in Diplomacy and International Politics at Escuela Diplomática de Madrid, and in International Public Administration (ONU) at the École Nationale d’Administration de Paris, Institut des Relations Internationales du Cameroun (IRIC),and at the Institut des Nations Unies de la Recherche et la Formation (UNITAR), he specialized in the field of United Nations System.

Dr. Mezillas has served as Professor of Genealogy of Postcolonialism at Instituto de Estudios Críticos, of International Relations and the Caribbean Studies at the Institut d'Études et Recherches Africaines (IERAH) de l'Université d'État d'Haiti, of International Relations at Université Polyvalente (Haiti), and Professor of Political Sciences and Epistemology of Social Sciences at the Université Toussaint Louverture. His teaching and scholarly research interests include Black Diaspora, Cultural, Political Theory and Epistemology of Social Sciences in Latin America and the Caribbean.
Dr. Mezillas is a prolific writer and has published in three languages English, Spanish, and French. His books including Que signifie philosopher en Haïti? Un nouveau concept du Vodou (L'Harmattan, 2015), El trauma colonial, entre la memoria y el discurso. Pensar (desde) el Caribe (EDUCAVISION, 2015), Qu’est-ce qu’une crise. Eléments d’une théorie critique (L’Harmattan, 2014), Civilisation et discours d’altérité. Enquête sur l’Islam, l’Occident et le Vodou (EDUCAVISION, 2014), Généalogie de la théorie sociale en Amérique Latine (Editions de l’Université d’Etat d’Haïti, 2013), and Haití más allá del espejo (Editorial Praxis, 2011).
E-mail address: glodelmezilas@hotmail.com

Bio for Jhon Picard Byron, PhD

Dr Byron is a Professor and Researcher at the Faculté d’Ethnologie at the State University of Haiti (UEH). His research interests are centered around Jean Price Mars’s work and legacy as well as the Construction of culture and citizenry in Haiti and the Caribbean. He is the Chair of a Research Unit working on Language, Discourses and Representations (LADIREP) and the Coordinator of the Masters Programme in Social Anthropology at the Faculté d’Ethnologie. His most recent publication is “La pensée de Jean Price-Mars : entre construction politique de la nation et affirmation de l’identité culturelle haïtienne.” In Production du savoir et construction sociale. L’ethnologie en Haïti. He has two forthcoming publications: one on the influence of Haitian Anthropology at the origin of François Duvalier’s discourse and the other on Jean Price Mars and the transformation of Haitian Anthropology: challenges and stakes.
E-mail: jpicard.byron@gmail.com


Sincerely,
Celucien L. Joseph, PhD
Assistant Professor of English
Indian River State College
Curator of “Haiti: Then and Now”
http://www.haitithenandnowhtn.com/

Jean Eddy Saint Paul, PhD
Professor of Sociology and Politics
Universidad of Guanajuato (Guanajuato, Mexico)
Email address: jsaintpaul@yahoo.fr or jsaint@colmex.mx
Professional link: https://ugto.academia.edu/JeanEddy

Glodel Mezilas, PhD
Counselor and Diplomat
Haitian Embassy in Spain

Jhon Picard Byron, PhD
Professor and Researcher at Faculté d’Ethnologie
State University of Haiti (UEH).

Friday, February 12, 2016

Haiti and the Americas Reviewed by Tammie Jenkins, PhD



Calarge, Carla, Raphael Dalleo, Luis Duno-Gottberg, and Clevis Headley, eds. Haiti and the Americas. Jackson, Mississippi: University of Mississippi Press, 2013. ISBN: 978-1617037573. 256 pp. Reviewed by Tammie Jenkins, PhD




            Haiti and the Americas, edited by Carla Calarge, Raphael Dalleo, Luis Duno-Gottberg, and Clevis Headley, is a collection of essays that provide the reader with contemporary interpretations of Haiti as more than the sum of its revolutionary roots in the New World. Exploring Haiti as a seat of transnationalism, in the diasporic world, each contributor uses Haiti’s complicated history as a point of departure while placing the island nation on a global stage as a powerful ally and symbol of empowerment whose narratives of freedom sparked discontentment among other European colonies in the Western hemisphere. The volume begins with a detailed introduction written by Raphael Dalleo that provides the scope and sequence for collection. With Dalleo introduction laying the foundation, Haiti and the Americas presents Haiti as “a crossroads to the Americas” (3) as each essay articulates its author’s linguistic vision regarding the role that Haiti played in the creation of other independent nations and countries during the nineteenth and twentieth centuries as well as its contemporary representations in the twentieth-first century.
            Advocating a sense of solidarity centered on Haiti’s early contributions to other Caribbean colonies anchored in the belief that they were all connected by a “shared history of slavery and imperialism” (60). Featuring nine chapters, an afterword, and an index, Haiti and the Americas, is subdivided into four sections united by overlapping themes of freedom: Part 1: “Haiti and Hemispheric Independence,” Part 2: “Haiti and Transnational Blackness,” Part 3: “The U. S. Occupation,” and Part 4: “Globalization and Crisis.” Highlighting Haiti’s role as a sanctuary for free people of color in the Caribbean, Sibylle Fischer’s Bolivar in Haiti Republicanism in the Revolutionary Atlantic uses correspondences exchanged between Bolivar and Petion to examine the ways in which Haiti inspired and supported Bolivar’s struggle for independence in Venezuela during the nineteenth century. Continuing along this vein, Mathew Casey’s Between Anti-Humanism and Anti-Imperialism: Haitian and Cuban Political Collaborations in the Nineteenth and Twentieth Centuries draws on the relationships between Haitians, Latin Americans, and Caribbean Creoles to document the ways that these people worked to free themselves and others from European rule. Connecting Haiti with other nations and countries in the Caribbean, Fischer’s and Casey’s essays lay the foundation for the discussion of Pan-Africanism and its role in these conversations.
            Part 2: “Haiti and Transnational Blackness,” investigates the growth of Pan-Africanism throughout the Caribbean, Africa, and the United States. Viewed as a production of dialogical exchanges and social interactions between expatriates from the Harlem Renaissance and intellectuals from former Francophone colonies such as Martinique and Algeria, Pan-Africanism emerged as a source of racial pride centered on an appreciation for Africa and the cultural heritage of diasporic Black people. In Haiti, Pan-Africanism, and Black Atlantic Writing Resistance, Jeff Karem positions the development of Pan-African ideology in Haiti as a reaction to international interference in the island nation’s political, social, and economic affairs. A new symbol of Haitian freedom, David R. Kilroy’s Being a Member of the Colored Race: The Mission of Charles Young, Military Attache to Haiti, 1904-1907 uses Young’s experiences to examine the development of “Pan-African ideologies” (77) as a response to racism and marginalization experienced by inhabitants on the island. Deconstructing perspectives of Haiti as a spectral presence in the New World, the second section of Haiti and the Americas provides the reader with positive images of Haiti by rewriting its narratives into large discourses of freedom.
            Shifting from the reconstruction of Haitian history during the years immediately following the revolution through the early twentieth century, Part 3: “The U. S. Occupation,” studies Haiti as a tactical location in “a larger Caribbean geostrategic puzzle” (99) used by writers and artists in their verbal and visual representations of the island nation. Drawing on American literary and cinematic uses of the Haitian Revolution this section presents essays that juxtapositions Haitian history with Black peoples’ disenfranchisement in the United States. In Haiti’s Revisionary Haunting of Charles Chesnutt’s “Careful” History in Paul Marchand, F. M. C., Bethany Aery Clerico situates Haiti in the lived experiences of Black people in the United States in ways that connect their struggle for a self-defined cultural identity with that of Haiti’s struggle for freedom in the New World. This theme is one that resurfaces in Lindsay Twa’s The Black Magic Island: The Artistic Journeys of Alexander King and Aaron Douglas form and to Haiti as the author considers how members of the Harlem Renaissance drew inspiration for their literary and artistic forms of cultural expression. Using verbal and visual renderings of Haiti and Haitian life, Harlem Renaissance writers and artists used their texts to feed the larger society’s curiosity for stories of their lived experiences and social realities in ways that reflected the sociopolitical climate of the times. This is a study that Nadeve Menard continues in Foreign Impulses in Annie Desroy’s Le Joung in which these this works show a marriage of Haitian and Black American ideologies through the use of Haitian-identified characters and their American counter-parts. Moving the conversations surrounding Haiti from one of revolution to that of a former island superpower weighted down by larger societal reluctance to make its contributions to the Western world a matter of public record.
            Tapping into their inherited “primal unconsciousness” (138) contributors to part 4: “Globalization and Crisis,” features essays that positions Haiti in larger societal conversations of sovereighty or territory by drawing parallels between the lived experiences and social realities of the Haitian populous with those in the United States. Using a documentary film Christopher Garland’s The Rhetoric of Crisis and Foreclosing the Future of Haiti in Ghosts of Cite Soleil explores the use of cinematic rhetoric to reinforce negative images and stereotypes of Haiti. Relying on symbolism to deconstruct prevailing views of Haiti as a country in need of saving and challenging its erasure from Western historical narratives, Myriam J. A. Chancy’s A Marshall Plan for Haiti at Peace: To Continue or End the Legacy of the Revolution ponders solutions for the rebuilding of Haiti and the recognition of its role in the development of other nations and countries in the New World. Relying on the use of counter-narratives, this section re-establishes Haiti’s narrative as an island nation founded by slaves while rejecting the status of exotic erotic in need of saving. This is a point of contention that J. Michael Dash expands upon in the afterword. Providing a fitting summation to the entire edited volume, Dash’s Neither France nor Senegal: Bovarysme and Haiti’s Hemispheric Identity ushers in the next phase of Haiti’s return to its post-revolutionary glory. This essay calls for a rebirth of Negritude and Pan-African philosophies in the Haitian consciousness and for political activism among its citizenry in an effort to reclaim not only its cultural heritage, but also aid it in the creation of a self-defined cultural identity.
            A collection of interrelated essays, Haiti and the Americas places the island nation on a continuum within larger societal conversations of freedom. Using a variety of conceptual frameworks and methodological lenses, each essay provides a fresh, unbiased rearticulation of many taken-for-granted assumptions regarding Haiti and its contributions to discourses of freedom in the Western hemisphere. One strength of the book is that each of the selected essays work in concert with one another while enabling each author to use their text to articulate their individual points of view. However, a weakness of the book was its limited discussion of the contribution of women to these discourses beyond the use of Annie Desroy’s text by Nadeve Menard. Overall, Haiti and the Americas is a balanced, research based collection of essays articulating the narratives of Haiti from its historical past to its present and future. Nonetheless, scholars interested in Diasporic Literature, Cultural Studies, Education, Haitian History, and Black Atlantic Studies may find Haiti and the Americas a useful pre-primer. 
Tammie Jenkins, Ph.D.
Independent Scholar

On Intellectual Reparations: Hegel, Franklin Tavarès, Susan Buck-Morss, Revolutionary Haiti, and Caribbean Philosophical Association

On Intellectual Reparations: Hegel, Franklin Tavarès, Susan Buck-Morss, Revolutionary Haiti, and Caribbean Philosophical Association (CPA)
 by Celucien L. Joseph, PhD

About six to seven years ago in a short note, I voiced my concern about the decision of the Board of Caribbean Philosophical Association (CPA) to grant the Frantz Fanon 2009 Book Award to Susan Buck-Morss for her brilliant book on Hegel, Haiti, and Universal History (University of Pittsburgh Press, 2009). Professor Buck-Morss’ basic thesis is that the revolutionary events (1791-1803) in Saint-Domingue-Haiti had substantially influenced Georg Hegel’s master-slave dialectic in his major work “The Phenomenology of Spirit,” which he published in 1807—only four years after the Haitian Revolution—and that revolutionary Haiti had a profound impact on Western history of ideas and universal history, respectively. While Buck-Morss mentioned the writings of the African historian and intellectual Pierre Franklin Tavarès in her work, she failed to give serious attention to his major claims concerning Hegel and Haitian History.

The CPA board, as I mentioned in my previous message to them, has also failed to recognize the meritorious contribution of the African historian who was actually the first scholar to argue, in a series of articles based on his doctoral dissertation (1989) at Sorbonne, that Hegel’s dialectic thesis was influenced by the Haitian Revolution, and that Haiti had had a tremendous impact on Enlightenment modernity, and the history of thought in the West. The Frantz Fanon 2009 Book Award should have been given to Dr. Pierre Franklin—not Prof. Susan Buck-Morss whose thesis is heavily dependent on Tavarès.

In May 1992, the Haitian journal Chemins Critiques, Revue Haïtiano-Caraíbéenne, published an excerpt of Tavares’s 1989 doctoral dissertation ; the article is entitled “Hegel et Haiti ou le silence de Hegel sur Saint Domingue” (Chemins Critiques, Revue Haïtiano-Caraíbéenne, Vol. 2, No. 3, mai 1992, pp. 113-131.) The chief editor of the journal at that time was the renowned Haitian sociologist, anthropologist, and theologian Laënnec Hurbon; Georges Castera, Syto Cavé, Delano Gilbert, Monique Lafontant, Franklin Midy, Bérard Cénatus, Jacky Dahomay, Laënnec Hurbon, Georges Mauvois, Michèle D. Pierre-Louis, and Frantz Voltaire served on the editorial board of Chemins Critiques. Below is the first page of Tavares’ article that was published in Chemins Critiques:

Hegel and Haiti 2

(The interested reader is encouraged to consult some of Pierre Franklin Tavarès’ writings on the subject matter: “Hegel, critique de l’Afrique : introduction aux études critiques sur l’Afrique” (PhD dissertation, Paris 1 Panthéon Sorbonne, 19989) ; the article is entitled “Hegel et Haiti ou le silence de Hegel sur Saint Domingue” (Chemins Critiques, Revue Haïtiano-Caraíbéenne, Vol. 2, No. 3, mai 1992, pp. 113-131.) ; “Hegel et l’abbé Grégoire : question noire et révolution française” (Annales historiques de la Révolution française, 1993) ; “À propos de Hegel et Haïti Lettre de Pierre Franklin Tavares à Jean Ristat” (L’Humanité, 2006.

By contrast, eight years later after the publication of Tavares’s article in Chemins Critiques, in Summer 2000, Susan Buck-Morss would publish the influential essay entitled “Hegel and Haiti” in Critical Inquiry (Vol. 26, No. 4 (Summer, 2000), pp. 821-865)—published by The University of Chicago Press. Below is the first page of Buck-Morss’ essay, which she would expand in her 2009 book, Hegel, Haiti, and Universal History:

Susan Buck-Morss 

Susan Buck-Morss.jpg 2

In my doctoral dissertation, “The Haitian Turn: Haiti, Black ‘The Haitian Turn’: Haiti, the Black Atlantic, and Black Transnational Consciousness” (University of Texas at Dallas, 2012), I coined the expression “The Haitian Turn” to reclaim the significant impact of Haiti and Haitian history in the emergence of Black internationalism, Pan Africanism, and Black radicalism, as well as Haiti’s major impact on modern history of ideas in the West and the Black Atlantic; I also coined the theoretical concept of “black transnational consciousness” to explain and analyze the nature, content, and workings of black internationalism in the first half of the twentieth-century. In the same line of thought, I rightly acknowledged Tavarès’ vital contributions to scholarship and Haitian revolutionary studies. Subsequently, in a major article I wrote about the recent studies on the Haitian Revolution, I gave the credit to where it is due—to Dr. Tavarès (See, “’The Haitian Turn’: An Appraisal of Recent Literary and Historiographical Works on the Haitian Revolution,” The Journal of Pan African Studies, 5:6 (September 2012):37-55)

Allow me to reproduce below an important paragraph from the essay noted above:
In a 1989 Sorbonne dissertation, “Hegel, critique de l’Afrique,” Pierre Franklin Tavares strikingly argues that the revolution in Saint Domingue and the birth of Haiti—as a double event—were the main historical sources (but not unique) of the famous “figure of consciousness” entitled “Domination and bondage of the Phenomenology of Spirit,” which incorrectly named “the dialectic of master and slave.” Building on Tavares’s thesis, more recently, in an article (“Hegel and Haiti”) published in Critical Inquiry in 2000 and later extended in book form as Hegel, Haiti, and Universal History in 2009, Susan Buck-Morss contends that the events of revolutionary Haiti inspired the young Hegel distinctively in his development of the lord-servant dialectic, and substantially provides the concrete experimental resources for theorizing freedom and the process of history. She also insists that the Haitian Revolution has contributed significantly to European critical discourses on subjectivity, freedom, identity, and consciousness. Although the news about the revolution was censored in the French media after 1803, Buck-Morss informs us, “newspapers and journals in Britain (also in the United States and Poland) highlighted the events of the final revolutionary struggle in Saint-Domingue” (43-44). Buck-Morss asserts, “The Haitian Revolution was the crucible, the trial by fire for the ideals of the French Enlightenment. And every European who was part of the bourgeois reading public knew it” (44).

Furthermore, in the same article, I also wrote: “Buck-Morss and Tavares have convincingly demonstrated Hegel’s philosophy of freedom and philosophy of right (Nesbitt, “Troping Toussaint” 19-33) also were dependent on the Haitian Revolution, a signal event in human narrative of liberty that provided him the empirical data to think through freedom.”

Interestingly, in a recent essay, “Global History and The African: A New Reading of Hegel,” published this month (February, 2016) in Tanbou, Haitian writer Wilson Décembre, who understands the value and imperative of intellectual reparation, wrote these important paragraphs about the implication of Pierre Frankly Tavarès’s thesis in regard to Hegel, Haiti, and universal history:
“Franklin Tavarès has written a series of articles that grew out of his work on a doctoral dissertation. All these articles are about the connection between Hegel and the African participation in History. In the letter that he has sent to the French journalist Jean Ristat, he gave a short and clear explanation of his points of view. As I already pointed it out, he is the first scholar to ask the question whether Hegel was inspired by the revolutionary events of Saint-Domingue or not. For him, the African Revolution in Saint-Domingue and the birth of Haiti as a State must be considered as the main historical source (not the only one) of the famous “figure of consciousness” called “dominion and servitude” but that is improperly called, “the master-slave dialectic”. Nevertheless, for him, The Phenomenology of Mind refers to the Revolution of 1789 and to the victorious slave uprising in Saint-Domingue only as “figures of consciousness”. It’s up to the reader to find out the times and the historical events behind these figures of consciousness. For this reason, he affirms that the figure called “dominion and servitude” had many sources (Old Testament, Hercules, Spartacus, etc.) but that the main source is the book of L’Abbé Raynal, Histoire philosophique des établissements européens dans les deux Indes, in which, Raynal and Diderot, for the first time, announce the future victory of a Black slave over his master in the Black world. According to many historians, Toussaint Louverture, the leader of the Revolution in Saint-Domingue, has read the book.
According to Tavarès, Hegel read the book when he was in Berne. And by reading it, he became aware of the horrors of slavery. From then on, he became a violent opponent of slavery in the Caribbean. Because of that—and this is one of the points on which Susan Buck-Morss disagrees with him—Tavarès refuses to consider Hegel as a racist. He points out that Hegel had a long relationship with Abbé Grégoire friends’ circle. Moreover, he criticizes Buck-Morss for ignoring that particularly in The Philosophy of Mind, Hegel completely destroyed the racist and racialist arguments of his time, notably by criticizing and making a mock of Gall’s phrenology. According to Tavarès, Hegel is not the author of the texts that are attributed to him (Cf. in this report: “Hegel and Africa”). Hegel is considered as a racist because of texts that are apocryphal.”
Source: http://www.tanbou.com/2016/GlobalHistoryAndTheAfrican.htm#.Vrz2fgcE1e8.facebook

On the Importance of Intellectual Reparations

At the beginning of his short essay, Professor Décembre also wrote convincingly about Tavarès:
“Pierre Franklin Tavarès, a Cap-verdian born Hegelian scholar educated at the Sorbonne, is the one who started it all. He was the first to raise the question whether Hegel was inspired by events happening in Saint-Domingue at the end of the eighteen-century. He wrote a series of articles in the nineties in which he showed that Hegel was not unaffected by the issue of slavery that was very important at his time. He showed that Hegel criticized slavery in many texts even though the criticism is not obvious, due to many references made by Hegel to the ancients, notably Aristotle. Tavarès stated that Hegel read Diderot and Abbé Raynal’s History of the Indies in the center of which was the issue of slavery in the Caribbean. Therefore, for Tavarès, Hegel was aware of the problem and he was an abolitionist throughout his life.”

He also commented: “Susan Buck-Morss gave credit to Tavarès. Drawing on his conclusion, in her book called Hegel, Haiti and Universal History, she showed that the master and the slave that Hegel speaks of in the Phenomenology of Spirit are in fact “real slaves revolting against real masters” in a context that is the one of the Haitian Revolution of the end of the 18th century.”

Intellectual Reparation, which aims at acknowledging and recognizing the contributions of non-Western writers and those who have been placed in the margins of universal history and the human narrative, has always been an important concern for African, Black, Asian, Hispanic, Latino/a, and non-Western thinkers in the history of Western scholarship and history of intellectual exclusion in Western academia. Intellectual historian Peter K. J. Park has brilliantly argued for intellectual reparations in his groundbreaking study: Africa, Asia, and the History of Philosophy: Racism in the Formation of the Philosophical Canon, 1780-1830 (SUNY Press, 2014). The content of the book is described in these words:

“In this provocative historiography, Peter K. J. Park provides a penetrating account of a crucial period in the development of philosophy as an academic discipline. During these decades, a number of European philosophers influenced by Immanuel Kant began to formulate the history of philosophy as a march of progress from the Greeks to Kant—a genealogy that supplanted existing accounts beginning in Egypt or Western Asia and at a time when European interest in Sanskrit and Persian literature was flourishing. Not without debate, these traditions were ultimately deemed outside the scope of philosophy and relegated to the study of religion. Park uncovers this debate and recounts the development of an exclusionary canon of philosophy in the decades of the late eighteenth and early nineteenth centuries. To what extent was this exclusion of Africa and Asia a result of the scientization of philosophy? To what extent was it a result of racism?
This book includes the most extensive description available anywhere of Joseph-Marie de Gérando’s Histoire comparée des systèmes de philosophie, Friedrich Schlegel’s lectures on the history of philosophy, Friedrich Ast’s and Thaddä Anselm Rixner’s systematic integration of Africa and Asia into the history of philosophy, and the controversy between G. W. F. Hegel and the theologian August Tholuck over “pantheism.”

I wholeheartedly applaud the board of CPA for recognizing the value and implications of this important study; Professor Peter’s book has won The Frantz Fanon Award for Outstanding Book in Caribbean Thought in 2016.

Aldon Morris, in his award-winning and stimulating book, The Scholar Denied: W. E. B. Du Bois and the Birth of Modern Sociology (University of California Press, 2015) — 2016 R.R. Hawkins Award, PROSE Award for Excellence—has also made the case for intellectual reparations in the example of the laudable contributions of W.E.B. Du Bois and his writings in the foundation of American sociology. As the blurb of the book reads:
“In this groundbreaking book, Aldon D. Morris’s ambition is truly monumental: to help rewrite the history of sociology and to acknowledge the primacy of W. E. B. Du Bois’s work in the founding of the discipline. Calling into question the prevailing narrative of how sociology developed, Morris, a major scholar of social movements, probes the way in which the history of the discipline has traditionally given credit to Robert E. Park at the University of Chicago, who worked with the conservative black leader Booker T. Washington to render Du Bois invisible. Morris uncovers the seminal theoretical work of Du Bois in developing a “scientific” sociology through a variety of methodologies and examines how the leading scholars of the day disparaged and ignored Du Bois’s work.”

Like Du Bois, the Haitian anthropologist and thinker Joseph Anténor Firmin—the first Black anthropologist—whose pioneering study, De l’égalité des races humaines : anthropologie positive (The Equality of Human Races/University of Illinois Press, 2002)) , which he published in 1885 at the emergence of anthropology as an academic discipline in the West, has been a victim of Western academic isolation. It was recently Firmin was recognized as a “pioneer of anthropology (for further detail, see Carolyn Fluehr-Lobban’s seminal article, “Anténor Firmin: Haitian Pioneer of Anthropology” (American Anthropologist, Vol. 102, No. 3 (Sep., 2000), pp. 449-466); however, Firmin’s work is not widely known in the academia in the Anglophone world, and unfortunately, Joseph Anténor Firmin as a founding father of Western anthropology is not widely accepted, for example, by American Anthropological Association. In the academic practice  of intellectual exclusion and epistemic disobedience, The Association of Black Anthropologists (ABA), which was founded in 1970, has yet to officially recognize Firmin as a founding father of Black anthropology. Nonetheless, careful scholarship does reveal that the history of thought in Francophone Black Atlantic, Hispanophone Black Atlantic, or Anglophone Black Atlantic, etc. intersect, converge, and confluence. This observation, however, does not undermine the prominence of décalage, and intellectual conflicts and misapprehensions in the wider Black Atlantic and African Diasporic thought and culture.

To bring this short reflection to a close, allow me to take us back to the core of the issue: unfortunately, the board of the Caribbean Philosophical Association who decided on The Frantz Fanon Award in 2009 has also missed the mark. It is never too late (to practice) for intellectual reparations. Pierre Franklin Tavarès is still alive!!! An important scholarly and professional guild like CPA cannot practice what it is been fighting for since its foundation that is “Shifting the geography of reason.” To me, the motto of CPA calls for our continuous efforts and collaboration to interrogate the (exclusive and absolute) value of Western intellectual hegemony and the practice of academic isolation—as it pertains to the works and ideas of Non-Western thinkers.

Intellectual reparation is the right thing to do. Joseph Anténor Firmin once declared, “Il faut réparer au nom de la philosophie morale” (“We must repair in the name of moral philosophy.”) In the same line of thought like Firmin, Frantz Fanon, and Walter D. Mignolo, the Haitian scholar and sociologist Jean Eddy Saint Paul has exclaimed, “Il faut réparer au nom de la décolonialité, une manière de faire justice aux damnés de la terre. Il faut réparer au nom de la désobéissance épistémique conçue ici comme contre-poétique décoloniale” (“We must repair in the name of decoloniality, a manner of doing justice to the wretched of the earth. We must repair in the name of epistemic disobedience as conceived here as decolonial poetics.”) Intellectual reparation is morally, ethically, and academically justified.

*This essay is also available as a PDF document. Click on the link below to access it:

Wednesday, February 3, 2016

HOPE OUTREACH PRODUCTIONS (HOP)

HOPE OUTREACH PRODUCTIONS (HOP)
 
 
 
Hope Outreach Productions est une compagnie multilingue, interdisciplinaire, et transnationale qui publie à la fois des livres académiques et non- académiques, et des livres de non fiction ou non romanesques. Nous sommes engagés de mettre en valeur la bonne vie humaine, et de promouvoir l'apprentissage et la compréhension constructive à travers des interactions dynamiques entre l'auteur, le texte, et le lecteur. Nous mettons l'emphase sur les qualités de production et nous maintenons la dignité de nos auteurs et nos lecteurs. Nous croyons que la qualité de production et le texte durable implique le partenariat collaboratif avec nos auteurs.

Les sujets d'intérêt particulier incluent : l’histoire, la philosophie, la religion, la littérature, la théologie, l’anthropologie, la biographie, l’économie, le sexe, et des études ethniques, etc… Hope Outreach Productions sollicite actuellement des manuscrits originaux pour la publication dans les disciplines de l’africanisme, de la diaspora noire, des études caribéennes, et des études africaines . Cependant, des idées littéraires dans d’autres disciplines qui pourraient contribuer potentiellement à la belle vie humaine, l’idée cosmopolitaine, du dialogue transculturel et inter-ethnique, et la compréhension inter - raciale sont fortement encouragés. Nous accueillons des manuscrits en anglais, français, espagnol, créole, etc...

Notre Vision et Philosophie

Hope Outreach Productions existe pour répondre aux extrêmes besoins de publier les œuvres des écrivains, des savants et penseurs de la majorité du monde, le soi-disant « Tiers-Monde » et leur donne une plateforme intellectuelle pour articuler leurs idées concernant leur monde, leur vision du monde global, et leur évaluation de la condition humaine à travers la parole écrite.
HOP priorise des œuvres de savants ou d'érudits et des non-savants qui sont transnationaux, multiculturels, multilingues, et émancipatif de la plume de ces individus qui promeuvent et défendent la dignité humaine et les droits humains de ceux qui vivent dans les marges de la société.

HOP affirme la valeur de la qualité productive des livres qui pourraient être utilisés instrumentalement pour encourager ou favoriser la collaboration culturelle transversale et l'alliance internationale entre les peuples de divers nationalité, et au-delà des limites géographiques et les politiques de culture, ethnie, sexe, et race.

La devise de Hope Outreach Productions est de s'engager à mettre en valeur la belle vie humaine (« the life of the mind ») et l'attention de la condition humaine à travers la production de bons livres. Si vous partagez notre philosophie et la façon dont nous procédons avec la publication des œuvres, nous vous invitons à soumettre votre manuscrit.

 
Guide de Soumission

Instructions sur comment soumettre un proposition de livre a nous:

1. Envoyez une lettre de couverture avec un titre de travail, le public cible, et tous renseignements utiles qui pourraient nous aider à évaluer votre travail. Par exemple, vous pouvez comparer votre livre à des titres similaires et faites ressortir comment votre livre contribuera distinctement à l'avancement de la connaissance humaine dans votre discipline ou dans des disciplines semblables.

2.Soumettez deux chapitres comme échantillon et table de matières.

3.Fournissez un résumé de chaque chapitre qui sera inclus dans le livre.

4.Soumettez votre cv et un bref résumé de vos qualifications: par exemple, vos publications antérieures, enseignement ou autres expériences d'affiliation.

N.B. Ne soumettez pas de manuscrite sauf si on l’a demandé ! HOP ne retournera pas des matériels á des auteurs à cause des nombres de propositions reçue. Svp accordez 6 à 8 semaines pour une réponse.

Vous pouvez nous voyer votre proposition de livre à cet email ci-dessous: hopeoutreachproductions@gmail.com
(sujet-livre propose) or envoyez-le à notre adresse ci-dessous.

Hope Outreach Productions (HOP)
Attention: Editeur
P.O. Box 7747
Port St. Lucie, FL 34985

Merci d’avoir considéré HOP comme votre maison d’édition.


Tuesday, February 2, 2016

Haitian Writers Series (to be published by Hope Outreach Productions): Call for Contributors



Haitian Writers Series (to be published by Hope Outreach Productions):
 Call for Contributors

Hope Outreach Productions, LCC, an interdisciplinary, transnational, and a multilingual publishing company, is pleased to announce the call for contributors for a new series entitled “Haitian Writer Series.” The designated Series focuses on major Haitian writers who have influenced Haitian life, literature, thought, and history, and whose impact goes beyond the Haitian geographical and intellectual borders.

Haitian Writers Series is a collection of critical biographies whose objective is to provide stimulating analysis, fresh perspectives, and informative insights into the lives, careers, and works of major Haitian writers, as well as to highlight their contributions to the Haitian society and experience.  Secondly, the Series is also an attempt to strengthen the Haitian education system and enhance the pedagogical process in Haiti. Thirdly, each critical biography in the Series will be used as a teaching tool in the Haitian classroom in the dispensation of knowledge toward a better appreciation of learning and the revalorization of the legacy of these thinkers.  Finally, the Haitian Writers Series is an effort to contribute to the nurturing of the life of the mind of young Haitian students and future generations through the writings and ideas of Haitian thinkers who have shaped the Caribbean nation.

Basic Requirements

1.      The contributor should be acquainted with Haitian studies or has contributed to the advancement of Haitian scholarship.
2.    Because the Haitian Writers Series is designed to be used in schools in Haiti, therefore, each biography will be written in French or the Haitian Creole.
3.      Each critical biography should be about 50 to 75 pages.
4.      The intended audience is High School and College Students.

Potential writers to be addressed include (but are not limited to) the following:

1.      19th century authors

·         Baron de Vastey                     Joseph Antenor Firmin            Gerard Mentor Laurent
·         Massillon Coicou                    Beaubrun Ardouin                  Thomas Madiou
·         Joseph Saint-Remy                 Beauvais Lespinasse               Frédéric Marcelin
·         Jean-Demesvar Delorme         Louis Joseph Janvier               Justin Lhérisson
·         Céligny Ardouin                     Ignace Nau                              Louis-Joseph Janvier
·         Charles Alexis Oswald Durand                                              Maurice Alcibiabe Lubin
·         Emile Auguste Nau                 Etzer Vilair                              Philippe Hannibal Price
·         Masillon Coicou                      Hérard Dumesle                      Jules Solime Milscent
·         Solon Menos                           Dumai Lespinasse                   Beauvais Lespinasse  


2.      20th century authors

·         Jean Price-Mars                             Jacques Roumain                    Dantes Bellegarde
·         François Duvalier                          Louis Diaquoi                         Roger Dorsinville
·         Lorimer Denis                               Carl Brouard                           Léon Laleau               
·         Jacques Stephen Alexis                 Milo Rigaud                            René Dépestre            
·         Frankétienne (Franck Étienne)      Félix Morisseau-Leroy            Roger Dorsinville       
·         Jean Ferdinand Brierre                  Roussan Camille                     Pierre Marcelin           
·         Marie Vieux-Chauvet                    Paulette Poujol Oriol              René Philoctète
·         Gertrude Florentine Félicitée Ida (Ida Faubert)                           Jean Claude Fignolé
·         Georges Anglade                          Roger Dorsinville                    Henock Trouillot
·         Ghislain Gouraige                         Jean Fouchard                         Catts Pressoir
·         Duracine Vaval                             Fernand Hibbert                      Roussan Camille
·         Phillipe Thoby-Marcelin                Pierre Thoby-Marcelin Normil Sylvain
·         Pradel Pompilus                            Jean-Baptiste Cineas               Edris Saint-Amand
·         Emile Olivier                                 Jean-Claude Fignolé               Léon Audain
·         Jean-Louis Windsor Bellegarde    H. Pauléus Sanon                    Louis Borno
·         Francois Stanislas Ramir Dalencour         Lorimer Denis             Frédéric Doret
·         Justin-Chrysostome Dorsainvil (J.C.)       Franck Fouche            Mona Rouzier Guerin
·         Luc Grimard                                 Daniel Heurtelou                     Camille Lherisson      
·         Alfred Auguste Nemours             Emile Paultre                           Anthonly Phelps
·         Rene Piquion                                 Charles Fernand Pressoir        Alice Garoute
·         Lucienne Heurtelou (Estime)        Jean-Baptiste Romain             Émile Roumer
·         Marie-Thérèse Colimon-Hall         Horace Pauleus Sannon          Georges Sylvain
·         Duracine Vaval                             Rene Victor                             Stenio Vincent
·         Maurice A. Lubin                          Anthony Lepes                       Antoine Michel
·         Timoleon C. Brutus                       Auguste Magloire                   Etienne Charles
·         Francois Dalencour


3.      21st century authors


·         Edwidge Danticat                   Yanick Lahens                        Myriam J.A. Chancy
·         Lyonel Trouillot                      Dany Laferrière                        Évelyne Trouillot
·         Jean-Bertrand Aristide             Laënnec Hurbon                    Gary Victor
·         Leslie F. Manigat                    Anthony Phelps                      Josaphat-Robert Large
·         Louis-Philippe Dalembert       Marie-Célie Agnant                Georges Castera
·         Kettly Mars                             Ertha Pascal-Trouillot             Michel-Rolph Trouillot          
·         Marie-Célie Agnant                Jean Metellus             


About Hope Outreach Productions (HOP)

Hope Outreach Productions is an interdisciplinary, transnational, and a multilingual publishing company that publishes both academic and non-academic works, fiction and non-fiction books. We are committed to enhancing the life of the mind and promoting constructive learning and understanding through the production of good books, and through dynamic interaction between the author, the text, and the reader. We emphasize quality production, and uphold the dignity of our authors and readers. We believe that producing quality and enduring texts involve collaborative partnership with our authors.

The motto of Hope Outreach Productions is expressed in this sentence: “HOP is committed to enhancing the life of the mind and the human condition through the production of good books.”
Official page: http://www.hopeoutreachproductions.com/home.html

Interested contributors should send, along with their CV, a 300 word abstract by May 27, 2016 to Dr. Celucien L. Joseph (celucienjoseph@gmail.com) and Dr. Jean Eddy Saint Jean (jsaintpaul@yahoo.fr)

Sincerely,
Celucien L. Joseph, PhD
President and Editor in Chief
Hope Outreach Productions, LCC