Showing posts with label Haitian Solidarity. Show all posts
Showing posts with label Haitian Solidarity. Show all posts

Monday, April 3, 2017

In Solidarity with Dr. Jean Eddy Saint Paul, Founding Director of The Haitian Studies Institute at The Brooklyn College

On Haitian Solidarity and In Solidarity with Dr. Jean Eddy Saint Paul, Founding Director of The Haitian Studies Institute at The Brooklyn College
by Celucien L. Joseph 

The Haitian Studies Institute at The Brooklyn College exists to serve the Haitian community and advance knowledge and understanding about the Haitian people in New York in the United States. Dr. Jean Eddy Saint Paul, the founding director, is a great guy who loves Haiti and has a BiG heart to serve both the Haitian scholarly community and the Haitian people in the United States.
Let’s join hands with Dr. Jean Eddy Saint Paul and support the work he is doing at the Institute for the cause of Haiti and the welfare of our people. Let's transcend our political differences and (intellectual) ideologies and put Haiti and the Haitian people first in our agenda. We do not have to agree with him in everything to collaborate (with him) in future projects that will enrich our people and push Haiti forward.


I want to close this short note with an analogy from the hero-- Manuel Jean-Joseph--of "Masters of the Dew," in which he stresses the imperative of collective optimism, Haitian solidarity, and reconciliation in order to foster emancipative future possibilities in Ayiti Cherie and the emancipation of our people:

I've found a spring that can water all the fields of the plain. But to bring it here, we need everyone's help--a general coumbite, that's what it'll take. What one hand can't do, two can. Let's lend each other a hand. I come to propose peace and reconciliation. What do any of us gain in being enemies? If you want an answer, look at your children! Look at your growing things--death is on them. Misery and desolation ravage Fonds Rouge [Haiti]. So let your better judgment have a voice. Yes, blood has been shed, I know, but water will wash the blood away. The new crop will grow out of the past and ripen in forgetfulness/ There's only one way to save ourselves--only one, not two. It's for us to make again one good family of peasants, to call together again in the name of brother to brother our union of tillers of the soil, to share our pain and our labor between comrades and comrades.---Jacques Roumain, Masters of the Dew, p.124

Monday, August 22, 2016

A Plea for Consistent Haitian Solidarity and Social Activism in the Haitian Diaspora

A Plea for Consistent Haitian Solidarity and Social Activism in the Haitian Diaspora
by Celucien L. Joseph

One of the contributing factors to Haiti's continual abject poverty, economic dilemma, and the decline of Haiti's civil and political societies lies in the lack of active financial and intellectual investments in Haiti's educational programs, as well as development projects--from the most resourceful Haitian professionals and thinkers in the Haitian Diaspora.

Whenever Haitians do not take ownership of the resources of their country and are hesitant to participate in the reconstruction and development processes of Haiti, we make a way for the infiltration of NGOs, neocolonization, imperial abuse, as well as for more foreign private sectors or foreign-government-supported programs and investors--both religious and non-religious-- that land in the country to exploit and abuse the Haitian people and the underclass majority. Some of these individuals and organizations come to Haiti under the banner and mask of humanitarian and Christian organizations; they are the tools of the empire and the devil himself to subdue, oppress, and rule over our people, and block our collective agency and emancipation.

It has been proven by scientific research and empirical studies that most foreign aids have not worked in Haiti and are still not working effectively to alleviate poverty, create jobs, and radically transform Haiti's dying and malfunctioning educational system. This is chiefly due to the intentions, goals, and strategic methods of dispensing those foreign supports and aids.

We need to change our collective attitude of waiting on the white man, white missionaries, and foreign interventions to come to save us from our misery and predicament. I'm just tired of waiting. I'm tired of receiving and expecting foreign aids that do not heal or repair our wounds, but rather prolong our suffering and keep us in a state of consistent dependency. Are you too not tired? This colonial mindset needs to go so we can make room for the deliberate decolonization of our minds and actions.

Ladies and Gentlemen in the Haitian Diaspora: We ought to be a people of a cause and a community known for its unrelenting service, giving, and investment in Haiti's present and future.

Join a cause Today to make the children, and young men and women in Haiti proud of themselves and dream of a different world and a more promising future. Let's join our hands together with men and women of good will to renew the Haitian society and foster optimistic future possibilities in the best interest of our people and for the proud of our beloved Ayiti Cherie.

Saturday, August 20, 2016

Jean Price-Mars and the Future of Haiti in the Twenty-first Century: On Haitian Solidarity, and the Renewal and Reconstruction of the Haitian society

Jean Price-Mars and the Future of Haiti in the Twenty-first Century: On Haitian Solidarity, and the Renewal and Reconstruction  of the Haitian society
 by Celucien L. Joseph 

 In writing The Vocation of the Elite in the first half of the twentieth-century, a collection of public lectures on the moral leadership and responsibility of Haitian intellectuals he delivered in various locations in the country , the Haitian public intellectual and cultural critic Jean Price-Mars makes a clarion call to this represented group in the Haitian society to assume its leadership role and function. He writes with passion, conviction, brilliance, and persuasion on the importance of the Haitian elite to be in active solidarity with the Haitian masses, to serve them sacrificially, and to seek the best interest of the underclass and the uneducated majority-- toward the common good. Comparatively, Price-Mars is also concerned about the significance of the work of Haitian democracy and human relationality, and the triumph of Haitian solidarity and the success of " group kombite;" if Haitians in his time and by implication in  contemporary Haitian society would thrive, they would have to create an alternative future and more promising civil and political societies in the Caribbean nation. His goal was then and as it is for us today is arguably the holistic renewal, radical transformation and reconstruction of the Haitian society. Price-Mars published The Vocation of the Elite in 1919 in an era of national anguish and collective alienation; Haiti and the Haitian people were under the hostage of the American imperial might and military occupation, 1915-1934. We should also bear in mind that  Price-Mars delivered these series of lectures to the Haitian intelligentsia and elite-minority in the country. Below, I reproduce an excerpt from The Vocation of the Elite, in which he calls upon the Haitian intelligentsia and elite-minority to radically change the Haitian human condition by investing in the education of the Haitian masses for a better tomorrow. In this piece below, Price-Mars accentuates the importance of group social work and the active participation of the noted group above in the democratic process of Haiti, as well as in the modernization process of Haiti through effective education, mentoring, and adequate financial investment.

Our task at the moment is to contribute to a national way of thinking indicative of our feelings, our strengths and our weaknesses. We can do so by gleaning ideas generated by ideas contained in the masterpieces which are the pride of humanity's common heritage. This is the only way in which the study and assimilation of the works of the mind play an indispensable part in the enrichment of our culture.

But by the way, what is the true qualitative and quantitative worth of our intellectual achievements? That is yet another question which I have asked myself and that I have attempted to answer... Consider for a moment the deficiencies of our education system which were cited earlier. Think of the consequences if our elite had inadequate and unreliable schooling. Lastly, consider the various factors dividing our people into mistrustful, hostile groups opposing each other and you will agree with me that together, all those factors turn our social environment into an arena very ripe for the seed of disorder and destruction. You will also agree with me that of necessity, such an environment exerts an extremely destructive force on the morale of our country, making any attempt at sustained progress impossible. You will agree in short that together, these factors continue to make us responsible for the state of affairs through which an outsider dared raise his flag on the moral ruins of our country.

So, to assist in the reconstruction of our country on a different foundation, to have the elite and the masses exist in harmony in this reconstructed arena, I launch a firm appeal to all men, to all men of good will. The task before us is immense. Whatever its future status, our bounden duty is not is not to abandon our country, nor to let it be snatched away. If we remain with our arms folded in perpetual expectation of what will be will be, what will be will come about without us and against us. Our only alternative is to come together, to unite our forces through the creation of private social programmes. We have maintained an atavistic trait of mistrust one for the other and a pronounced reluctance--I almost said an inability--to unite. These are the main weaknesses used against us. Because of this impotence, we appear to be not only below other civilized peoples, but also quite below what we were when our enslaved forefathers united to oust the intruder from this land and far below our brothers in the United States.

Whenever I receive newspapers from that country [United States of America], my heart is filled with joy and I applaud what our American brothers are doing, while I feel ashamed at our inferiority because we can not imitate them. Would you like like some examples? Here is what I learned from the November issue of Crisis, a Negro magazine published in New York:

1. "The fortieth meeting of Free Masons in Alabama collected funds for the Lodge this year totaling $ 118, 855."

2. "At the 23rd meeting of the Lott Carey Baptist Foreign Mission in Virginia, $ 11, 000 was collected for religious work."

3. "At a conversion held in Tyler, Texas, Bishop Carter of the African Episcopal Church collected $ 14, 000 on the spot for work in education."

4. "The Negroes of Texas have given $ 10,000 to the Freedman's Aid Society to assist with its school programmes."

So there you have it. In one year, our brothers in a single American state collected $ 24, 000 tax free for religious and social work, from among only 690, 049 Negroes, almost three times less the size of Haiti's population. Are we not ashamed that with a population of two and a half million we can offer nothing that even remotely resembles such initiatives and such social solidarity? Are we so selfish or so indifferent that we can't impose a certain discipline for the defense of our rights and interests? Can't we set aside a mere tenth of our resources, even a tenth of what we spend on pleasure, for educational projects on which the safeguard and the future of our children depend? Of course, we readily spend thousands on clubs for fun and games and on the cinema, but we can't support a good literary magazine, set up clinics and night schools or build good secondary schools where, in contrast to the dilapidated schools provided by a State negligent of its mission or a traitor to it, we could provide a better education for the elite of tomorrow?

Shame! Shame on you who don't have the courage to devote your energies to a worthwhile activity in cordial cooperation with other conscientious entities in order to achieve the well-being of our people and our country.

I hear it being said everyday that nothing more can be done because we have no political power. That's the resignation of slaves and cowardice of eunuchs. On the contrary, against the state, whether local or foreign, we must pit the demands of the society in its desire to overcome any attempts to demoralize it.

All branches of society--the Church, the school, corporate entities-must have only one doctrine and one goal, which is to save our political heritage. It can only be saved by private groups within the goal of a better provision of a better education system.
Make a methodological, rational effort and if you don't succeed, try again. It is only when you have exhausted all your initiative and good will that you can look back forlornly on the past and say with regret: "Nothing more can be done."

Until that time comes, you have an obligation to keep o trying.

Source: Jean Price-Mars, "The Vocation of the Elite," translated by Bernadette Farquhar, in Yanique Hume and Aaron Kamugisha, "Caribbean Cultural Thought: From Plantation to Diaspora," pp. 25-7.