Land of the Free

Emancipated - Free Your Mind by @artbywak

“The reason black people are so far behind now is not because of now,” Clyde Ross told me. “It’s because of then.”

A 1943 brochure specified that such potential undesirables might include madams, bootleggers, gangsters—and “a colored man of means who was giving his children a college education and thought they were entitled to live among whites.” - A Case for Reparations

As a child I was told I needed to stay in school, get a degree, and get a good job. That is my ticket to success and some form of freedom in the United States. My grandmother and grandfather escaped Haiti after a US backed coup installed a dictator, Papa Doc Duvalier in the country. During that time much of Haiti’s intellectual class left the country as refugees. My grandmother came first to segregated Florida a year after the assassination of MLK. She was fair skinned so she avoided much of the Jim Crow laws. (They were still making black people sit in the back of the bus.) My grandfather, much darker skinned arrived, he was a college educated teacher and journalist. He kept looking for teaching jobs in Florida and employers told him his kind will only get cleaning jobs. So after that shock of coming to the “land of opportunity” he and my grandmother came to Boston to find better opportunity. They did, my grandmother became a nurse at New England Baptist Hospital and my grandfather after further education became a teacher at English High. My mother and uncle were sent for in Haiti after my grandparents could make enough money to rent an apartment. My mother, with speaking very little English landed right in the busing crisis and recalls not understanding why white people were throwing rocks and broken glass at her for going to school. My uncle remembers walking to school and being beat up by Irish kids in Hyde Park because he was black. This is the American Dream my mother and her parents were welcomed to.

Fast forward to my growing up and I graduate from college. Land a job with a manufacturing company in Plymouth. I’ve made it. I stayed in school and got a good job. Every once in awhile driving to work I’d see a pick up with a huge confederate flag driving around the area in which I worked. Only after some finding out about my other coworkers, I come to find the a-hole that sits across the desk from me that clearly has no etiquette or manners, in higher position and pay-grade, never went to college. He finished high school and is there because his father works there. My boss’ boss never went to college either and is directed our engineering department on where we should focus our efforts, he’s in sales. All these things were nerve racking to think I put myself in debt to be bossed around by some uneducated guy or subjected to the micro-aggressions of another not due to their qualifications to be there, but by nepotism, and white male privilege. Sociologist Devah Pager found in her research of hiring practices as of 2003 that white people with a criminal record were more likely to get a job over a black person without one. That is more than enough to show the status of race in the country at the present. Needless to say we have a racist, sexist, perverted, neo-fascist, xenophobic, blowhard that benefited from generational wealth trying to “make America great again” as one of the two “viable” choices for president of the “land of the free and home of the brave.”

Speaking of Black Folk

Source

I have no doubt that you’ve heard, at some time in your life, something like this: “Black people don’t do, say or think X,” where X is anything that can be done, said or thought. Claims of this form are made by many different people, and they’re so common in conversations by, about, and among Black folk, that they’re usually taken as Gospel. “Black people don’t skydive,” or, “Black people don’t listen to death metal,” or “Black people (all of them) believe God exists, and that church attendance is necessary for the good life.” Granted, you might not have heard these specific statements, but you no doubt, get my drift: when talking about the race—individual Black people taken collectively—there is a tendency of some (maybe most) speakers to generalize, universalize, stereotype and essentialize. (And yes, I did just the same thing in that sentence. But bear with me).

We all know how these conversations and comments sound, and even what they’re meant to describe. But do we really believe them? Do we take them “with a grain of salt”? Do we think such statements actually say something true, or point to something real, about the world and, specifically, the (Black) people in it? Whether you do or not, I want to suggest that when it comes to Black folk—whom I love and appreciate—we ought to be careful when engaging this conversation; specifically, the conversation about who is “really” or “authentically” Black.

“Come on son. Chill,” you might say. “It’s not that serious. I think we all know which statements about Black people are meant to be taken literally, figuratively, loosely or offensively.” Perhaps. I don’t doubt it. But it’s a curious thing, then—isn’t it?—that so many of us Black folk understand these nuances, yet harmful narratives and stereotypes persist and proliferate.[1] Growing up as a young Black student, for example, if you’re considered a nerd—because you read regularly, speak articulately, and earn good grades—that means you’re “acting white.” Really? But there’s a rich tradition of Black academic and scholastic achievement!

Why would one Black student tell another reading widely and speaking articulately is “acting white”? Are literacy and articulacy the sole property of white people? Are they all smart, well-read, and articulate? Are intelligence and critical thinking skills attainable only by white folk? And what does it say about Black folk “generally” when this insult is addressed by young Black students to other young Black students who want to learn, and strengthen their intellects? It turns out, wanting to read challenging texts, excel in math and science, and write clear prose, means you’re not really or authentically Black—you’re a sellout. The psychological damage of such messages—which one hopes are on the wane—requires no further comment.

“Black people don’t play violin.” Why not? According to whom? Perhaps in one’s personal experience, one has never encountered a Black violinist. That’s fair enough. But to assume that no Black person plays the violin is a gratuitous claim—really, a non-sequitur. And even if it was empirically verifiable—hypothetically-speaking—that not a single Black person plays the violin, would that mean, then, that this is merely something Black people don’t do (because of lack of interest, or they haven’t received the requisite training, etc.)? Or, would this signify a skill of which Black folk are inherently incapable of attaining? There is a difference.

Please do not miss my point here. It is not that Black folk have actually declared, “Black people don’t play violin,” or, “Black people don’t skydive”—though it’s plausible you’ve heard a Black person state something similar. The point here is that Black people are not a monolith. There exist myriad things Black folk do and don’t do, say and don’t say, think and don’t think. We are not a universally-agreed group who cheer on the same sports teams, read the same novels, watch the same shows on television (some of us watch little to no television at all!), listen to the same music and so on. That’s just not who we are!—if I might be permitted, for that brief moment, to speak for all of us. Moment over.

And here it should be remembered—in all this talk by Black folk about Black folk—that Blackness is not circumscribed to Black folk in America. “Black” signifies certain histories and cultural experiences in the U.S., sure. Read more expansively, however, it encompasses a diaspora, which includes the cultures and traditions of the range of African-descended folk, from Haitians to Jamaicans to Nigerians and so on.[2]

According to a 2009 social research poll, most Black people (in America) are religious. Note, however, that not all of us are religious, or have been. Atheism and agnositicism are respectable positions one can hold regarding the question of God (and there are several others). Moreover, although non-believers (generally considered) constitute a (growing) minority, some Black people do identify as atheists and agnostics—whether or not Black believers agree, or understand why.

Similarly, some Black folk are—though we liberals, Democrats and leftists wonder why—conservative or Republican. In fact, some Black folk identify politically as Democrat, but hold social views scarcely distinguishable from conservatives! Go figure! Black people are complicated, and there are one-million-and-one views out there up for debate. We are truly a motely crew.

This can go on and on. The notion, however, is this: when thinking about, and especially discussing, Black folk, it is imperative to mind the dissent, diversity, and differences that obtain (and always have) in our community. Ours is, and should ever remain, a cultural (or racial) democracy. Of course, we are united in our shared interests, histories, and cultures, but we are different as well. We are young and old; LGBTQI and heterosexual; believers and non-believers; Democrats and Republicans; Capitalists and Socialists; American, Jamaican, Haitian, Nigerian, etc.; upper-middle class, working class and underclass; and so on. These nuances matter. And, for the most part (forgive my idealism), this is a beautiful thing.

Thus, in our conversations about us, we should never pass over this beautiful diversity in silence. There exists no warrant to police Blackness whereby some of us claim that only certain Black folk are “really” or “authentically” Black. Our depth and breadth as a people transcend such myopic provincialism and stale essentialism.

As Audre Lorde reminds us:

It is not our differences that divide us. It is our inability to recognize, accept, and celebrate those differences. Our Dead Behind Us: Poems


 *And check out Black Public Media's Black Folk Don't series on YouTube.

Notes:

[1] I do not mean that these, “harmful narratives and stereotypes persist and proliferate,” exclusively because we Black folk advance them. Nothing could be further from the truth. However, to be sure, all (many) of us have probably perpetuated—or indifferently abided—harmful stereotypes about Black folk at some point in our lives.

[2] The African diaspora is extremely vast. For more information, see http://www2.coloradocollege.edu/Dept/HY/HY243Ruiz/Research/diaspora.html. I thank E. Rey for apprising me of this omission in an earlier draft of this piece.

You can follow the writer on twitter @__nolan_ 

The Moses of Port-au-Prince

Source

On the heels of the US occupation in Haiti, many political and social mechanisms were set in place that would lead to an elite, fair skinned class and a poor darker skinned class. Several fascist style leaders would be in control of Haiti upwards until the 1940's and 1950's. This further widened the economic gap between the rich and the poor and entrenched racial/social barriers in the country. While there were several elitists that would keep the needs of the poor class in their agenda, Willie Lynchism was in full effect. To the poor dark class; elitist were not to be trusted. In the same many elitist in the country did not want to over-extend their agreement with rights for the poor in fear of losing status and being ostracized.

A noirisme movement or Négritude movement for a strong black political power was thus born amidst an increasing poor black class in the capitol. While the light skinned class in Haiti held all political power and economic power it was time for change. In comes Daniel Fignolé.

Fignolé moved into the city at the age of 14 and would work and school until he became a mathematics professor at College Odeide, Petit Seminaire College St-Martial, and Lycee Petion. Fignolé’s ideals would come from several Haitian idealists, socialism, and the heavy noirisme movement that was brewing in the country. He would often frequent Sunday debates with elitists that would draw many of his own students. He and several other partners (François Duvalier) included, went on to found a liberal newspaper called Chaniers in 1942 with a goal to “establish in Haiti true democracy in the freedom, equality, and culture of the nation.” His newspaper often called for reform under current president Lescot and was forcibly shutdown by then president. He was then forced to write for other newspapers often under pseudonyms.

Source

Fignolé would find himself unemployed and in turn devoted himself solely to political activism in which he was an excellent orator; delivering his speeches in Kreyol. This being at a time where French was seen as a language of higher class. In a country lacking of good education he would gain the nickname, “le professeur” and become somewhat of an urban legend among the labor movement, poor class, and unemployed in Port-au-Prince with his electric style of speaking. He could generate flash mobs of people referred to as “woulos” or steam rollers that would flood the streets at a moment’s notice. 

His power in Port-au-Prince was so unmatched by any and all political leaders at the time. He went on to leading the Mouvement Ouvrier Paysan ("Peasant Worker Movement" or MOP) in his bid for a presidential election. Although he was barred from running for president, on May 25th, 1957 he would be ushered in as provisional president by demand of the masses and popular vote.

Like many other countries with radical socialist, anti-elitist presidents or leaders, this drew the eye from America. Under President Eisenhower, Vice-President Nixon, and CIA-director Allen Dulles, Fignolé was seen as a threat to US interests. The red scare was heavy and his views were quickly associated with communism although he never sided with the ideals of communism. His own plan was even related to FDR's new plan. Fignolé’s idea of redistributing the country’s wealth and not favorable to the US put him in the sights of the CIA. The US did not recognize Fignolé as president during his time in office. During Fignolé’s time in office, Haitian ties with African Americans was cut off because of their own civil rights movement (NAACP being a large force to call an end to the US occupation of Haiti ending in 1934) This disconnect was largely due to the death of Walter White an advocate for Haiti in the NAACP.

Without international support it was Fignolé versus the United States. Not only was Fignolé not in good with the US but he lacked support outside of the capitol in Haiti. On June 14th, 1957 a military coup (thought to be backed by the CIA) ousted President Daniel Fignolé. He would go into exile in New York. Haiti was then under military rule, Fignolé supporters massacred and then the Duvalier family would hold a brutal dictatorship of the country for years to come. Fignolé would return from exile after the Duvalier regime and pass away at 73 a few months later. Thus is the story of the 19 day, progressive, labor movement, and charismatic President of Haiti, Daniel Fignolé.

Written by: E. Rey

Sources:

Smith, Matthew J. Red and Black in Haiti: Radicalism, Conflict, and Political Change, 1934-1957. The University of North Carolina Press, 2009. Print

http://content.time.com/time/magazine/article/0,9171,825027,00.html

http://en.wikipedia.org/wiki/Daniel_Fignol%C3%A9

Black History Month: Général Thomas-Alexandre Dumas

March 25, 1762 - February 26, 1806

“It realigns the story of race and racism in the West. It makes you realize it's not what we think it is. Great things were done before by black people, and it's not all just happening now. Those great things can be suppressed and written out of history.”

- Tom Reiss author of The Black Count: Glory, Revolution, Betrayal and the Real Count of Monte Cristo

Born in Jérémie, Haiti, Dumas was the son of a French nobleman and Haitian slave. He was later brought back to France in his childhood where slavery was outlawed. It was in France that he would join the French army and be a key figure in France's Revolutionary wars with several European monarchies. He was so skilled and talented that he rose to the ranks of a Four-Star general. This rank in military command, in a predominately white army, has not been surpassed by any officer of color in human history. However, this status is now shared by Colin Powell. Dumas was referred to as “the black devil” by many in the Austrian empire for he would fight ferociously against opponents in battle. His victories were key in France's liberation and vital to their independence as a nation.

It is Dumas in fact, who the book “The Count of Monte Christo” has a main character (Edmond Dantès) fashioned after. General Dumas’ son, Alexandre Dumas, went on to write The Count of Monte Christo, The Three Musketeers, and became one of France’s greatest writers in its history. Interestingly, France wrote much of General Dumas’ greatness right out of their history books. This would make sense however, seeing that a person from their former slave colony, Haiti, was one of the country’s greatest generals in French history. Thomas-Alexandre Dumas had one statue in his honor but was torn down in Paris during the Nazi invasion. In any event his legendary story has gone largely unrecognized to this day.

Written by: E. Rey
Follow @DaHaitianProfet
 
Sources:

http://www.theroot.com/articles/culture/2012/11/alexandre_dumas_author_tom_reiss_on_black_french_revolution_hero.html?page=0,1

http://www.nytimes.com/2012/09/16/books/review/the-black-count-by-tom-reiss.html?_r=0

Haiti: The Donation Dismay

"All human wisdom is summed up in two words; wait and hope."

-Alexandre Dumas

This follows the first blog post on the site called "Haiti: 209 years later". It was more or less looking at some of the issues that have plagued the country of my parents and ancestors since its conception in 1804. The earlier piece touched upon the cholera epidemic caused by a certain UN official and the UN’s refusal of compensation. Earlier there was historical context referred to in regards to the  beginnings where France and the US played major roles in the demise of the country's progression. At this point in time there  are still many problems hurting the people of Haiti. Furthermore, the goal of this is to shed light on things the media is less inclined to cover. Americans and much of the world doesn't necessarily turn a blind eye to Haiti but the news coverage and media does little to shed light on the dark things going on. This piece will be focusing on the paper trail of the billions of dollars supposedly donated to the Haitian people.

The UK’s Daily Mail does quite an astonishing job covering the wrongs committed to the Haitian people even after billions was reportedly donated after the earthquake in 2010. Below are couple facts on what has happened to all that donation money people generously gave, with good intentions in mind:

• An estimated $13.5 Billion USD was donated world wide to Haiti with 1.5 billion coming from the US alone.
• For every dollar donated, 40 cents was used just to run the charities and other organizations that relocated to Haiti after the earthquake.
• As of January 2012 about 4,800 homes were built and 13,000 repaired.
• About 300,000 are still living in tent communities.
• Of the millions of dollars donated by the US only 1% made it directly to Haitian contractors, companies, or organizations.

What makes me really sick are all the people that work for these charitable organizations. They are benefiting from the despair of the Haitian people, whom are literally dying in the conditions the earthquake has left them in. Not to mention every hurricane season one or two large hurricanes sweep through the island of Hispaniola. One cannot forget the close to 8000 that have already died of cholera which has run rampant through these tent communities. An excerpt from the Miami Herald can illustrate the spending by non-profit organizations:

Oxfam is among the few groups that spell out how much it spent just on management: $14.4 million. It also spent $150,000 a month trucking water and $30,000 per month on warehouse fees.

“You have to have security, you have to have cars, you have to have a driver — one in the morning and one in the afternoon,” lamented Oxfam acting country director Cecilia Millan. “Many people got rich selling supplies. Well, actually, not a lot of people got rich — a few people who could do business got very rich.”

The average citizen naturally would want to donate to help out people in need. Looking at the pictures of Haitians in despair and anyone would have been quick to donate. However, just as the Stop Kony campaign turned out to be a scam, the American people and the world were bamboozled by these charities. Additionally, leadership in Haiti has shown to be less than capable of going after the money owed or distributing the money appropriately.

The government rule in Haiti is not one that was voted by the people but more so put in place by former colonial powers. This ties into the funneling of money that has disappeared from donations. Current president Michel "Sweet Micky" Martelly is a questionable leader at best so it would make sense the money used by the government may not be going in the right places. Haïti Liberté covered an article a couple years back pointing out my sentiments of a puppet governor in one Sweet Micky. Not only was he a supporter of US backed dictator Baby Doc Duvalier but also had ties to the 2004 uprising that unseated former president Aristide.

In short, the government is not even a democratically elected government so not coming to the aide of its citizens isn't far fetched. To come full circle with the the donation issues; Haitians are dying of disease, starvation, malnutrition, and left to live in tent or mountain communities. It's reported that about 60,000 people living in tents on private land are now being evicted as if not having a home to go to is not enough to catch a break.

If you are to get one thing from this article it is that the people of Haiti are still in need. Simply texting a donation to the Red Cross or some big fancy organization is not helping, but hurting the people in dire straits. If you are in a community with a large Haitian population then go to a church. See if you can help through some church officials that way you know. This way you have a direct path to the people you want to help. Alert your friends to the problems that are still faced 3 years after the earthquake.

These are simply glimpses of the problems faced by the people of Haiti. Many face an everyday battle just to live and that is something that hurts for any human being to hear. As mentioned earlier, the plan is to continue coverage of Haiti in a series of posts considering the country is being attacked from every angle possible. The hope is, after reading this, you don't stop here and go on to look into the matter yourself.

Written by: E. Rey
Follow @DaHaitianProfet

Sources:

http://www.miamiherald.com/2012/01/10/2582235/questions-arise-about-how-haiti.html
http://socialistworker.org/2013/01/10/haitis-buried-cry-for-help
http://www.dailymail.co.uk/news/article-2092425/Haiti-earthquake-How-donated-billions-INCREASED-poverty-corruption.html
http://money.cnn.com/2010/07/09/news/international/haiti_donation/index.htm