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This edited collection examines the diversity of the Haitian experience in diaspora to ask how we might situate and conceptualize community in view of increased scholarly attention to transnational processes.
During the past ten years, political debates, legal disputes, and rising violence associated with the presence of Haitian migrants have flared up throughout the Caribbean basin in such places as Guadeloupe, the Dominican Republic, French Guiana, the Bahamas, and Jamaica. The contributors to this volume explore the common thread of prejudice against the Haitian diaspora as well as its potential role in the construction of national narratives from a comparative and interdisciplinary perspective. These essays, written by historians, anthropologists, sociologists, and Francophone studies scholars, examine how Haitians interact as an immigrant group with other parts of the Caribbean as well as how they are perceived and treated, particularly in terms of ethnicity and race, in their migration experience in the broader Caribbean. By discussing the prevalence of anti-Haitianism throughout the region alongside the challenges Haitians face as immigrants, this volume completes the global view of the Haitian diaspora saga.
This book briefly delineates the history of the Haitian diaspora in the United States in the nineteenth century, but it primarily concerns itself with the contemporary period and more specifically with the diasporic enclave in New York City. It uses a critical transnational perspective to convey the adaptation of the immigrants in American society and the border-crossing practices they engage in as they maintain their relations with the homeland. It further reproblematizes and reconceptualizes the notion of diasporic citizenship so as to take stock of the newer facets of the globalization process.
La Mal-aime nous entrane dans l'Hati corche de Papa Doc puis de Baby Doc et de leurs fameux tontons macoutes. Cet mouvant rcit nous fait comprendre la profondeur du malaise ayant exist une poque o la haine faisait loi sur ce bout de terre berc par la mer des Carabes. Ce roman fleuve, couper le souffle, va de rebondissement en rebondissement vers un dnouement tout fait imprvisible. Une saga haletante qui scotche le lecteur au livre jusqu' la dernire page dans le pur style Papillonien.
While excavating this history, I focus on the cosmological dimensions of what I call "law space" practices and discourses in order to show how efforts to reconfigure the legal armature of nation-state spatiality can refashion the contours of the worlds in which various subjects circulate. In this particular instance, the history of Haitian migration and Haitian rights lawfare is uniquely illuminating, because it sheds light on the medicalized geographies, the sovereign anxieties, and the liberal imaginaries of substantive nation-state self-fashioning that pre-existed but also prefigured the legal shifts of the contemporary, post-9/11 moment. In order to investigate these histories, I interrogate the production of legal framing narratives and ideologies in sites ranging from federal court houses to asylum pre-screening stations at Guantanamo Bay. By tying the intricate but often haphazard processes through which such legal edifices are established to the anxieties of eroding sovereignty and imaginaries of threatening social and biological pathologies that often drive them, I show how new spatio-temporal incarnations of the nation-state arose in the border laboratories of Haitian rights lawfare.
DIVA study of how migrants adapt to their new country while still maintaining ties to the old with an emphasis on Haitian migrants to the US./div
In 1981 I was asked by some DePauw University students to serve as faculty adviser for a group planning to work in rural Haiti during the nearly month-long interim term. I accepted the offer for several reasons. I had enjoyed being the faculty adviser for two previous work projects in Guatemala and Jamaica. I had found the experience was educationally valuable for undergraduates, and I could use it to enhance classroom learning during the semester. In addition, the experience of living and working in a radically different environment was intellectually stimulating for me as a social scientist interested in welfare economics. Finally, because such volunteer projects were rare in the early 1980s, I realized the opportunity should not be passed up. It was a chance to see a part of the world I had heard of but knew little or nothing about except from accounts found in newspaper and magazine articles.
One glaring lacuna in studies of Haitian Vodou is the scarcity of works exploring the connection between the religion and its main roots, traditional Yoruba religion. Discussions of Vodou very often seem to present the religion in vacuo, as a sui generis phenomenon that arose in Saint-Domingue and evolved in Haiti, with no antecedents. What is sorely needed then is more comparative studies of Haitian Vodou that would examine its connections to traditional Yoruba religion and thus illuminate certain aspects of its mythology, belief system, practices, and rituals. This book seeks to bridge these gaps. Vodou in the Haitian Experience studies comparatively the connections and relationships between Vodou and African traditional religions such as Yoruba religion and Egyptian religion. Such studies might enhance our understanding of the religion, and the connections between Africa and its Diaspora through shared religious patterns and practices. The general reader should be mindful of the transnational and transcultural perspectives of Vodou, as well as the cultural, socio-economic, and political context which gave birth to different visions and ideas of Vodou. The chapters in this collection tell a story about the dynamics of the Vodou faith and the rich ways Vodou has molded the Haitian narrative and psyche. The contributors of this book examine this constructed narrative from a multicultural voice that engages critically the discipline of ethnomusicology, drama, performance, art, anthropology, ethnography, economics, literature, intellectual history, philosophy, psychology, sociology, religion, and theology. Vodou is also studied from multiple theoretical approaches including queer, feminist theory, critical race theory, Marxism, postcolonial criticism, postmodernism, and psychoanalysis.
This volume of essays explores what it is that has brought marginalized and often exiled writers, seen as treacherous, alienated, and/or queer by their societies and nations together by way of Paris. Spanning from the inter-war period of the late 1920s to the present millennium, this volume considers many seminal questions that have influenced and continue to shape the realm of exiled writers who have sought refuge in Paris in order to write. Additionally, the volume’s essays seek to define alienation and marginalization as not solely subscribing to any single denominator -- sexual preference, gender, or nationality-- but rather as shared modes of being that allow authors to explore what it is to write from abroad in a place that is foreign yet freed of the constrictions of one’s home space. What makes Paris a particularly fruitful space that has allowed these authors and their writings to cross national, ethnic, racial, religious, and linguistic boundaries for over a century? What is it that brings together writers such as Moroccan Abdellah Taïa, Americans James Baldwin, Richard Wright and, most recently, Ta-Nehisi Coates and Shay Youngblood, Algerian Nabile Farès, Franco-Algerian Leila Sebbar, Canadian Nancy Huston, French Jean Genet and French-Vietnamese Linda Lê? How do their representations and understanding of transgression and marginalization transcend national, linguistic and ethnic boundaries, leading ultimately to revolution, both literary and literal? How does their writing help us to trace the history of Paris as a literary and artistic capital that has been useful for authors’ exploration of the Self, race and home country? These are but a few of the many questions explored in this volume. This book relies on an inherently intersectional approach, which is not based in reified identities, whether they be LGBT, postcolonial, ethnic, national, or linguistic. Instead, we posit that, for example, queer theory, and a “politics of difference”i can help us investigate the dynamics of these multiple identity positions, and hence provide a broader understanding of the lived experiences of these writers, and, perhaps, their readers from the early 1940s to the present.