2017 LAS Noticias
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Culture Haiti
\. / '• ,-') HHHaitiHaaaiiitttiii # l~- ~~- J;,4' ). ~ History ' • The native Taino Amerindians inhabited the island of Hispaniola when discovered by Columbus in 1492 and were virtually annihilated by Spanish settlers within 25 years. • In the early 17th century, the French established a presence on Hispaniola, and in 1697, Spain ceded the western third of the island to the French which later became Haiti. • The French colony, based on forestry and sugar-related industries, became one of the wealthiest in the Caribbean, but only through the heavy importation of African slaves and considerable environmental degradation. • In the late 18th century, Haiti's nearly half million slaves revolted under Toussaint L'Ouverture. After a prolonged struggle, Haiti became the first black republic to declare its independence in 1804. The poorest country in the Western Hemisphere, Haiti has been plagued by political violence for most of its history. • After an armed rebellion led to the departure of President Jean-Bertrand Aristide in February 2004, an interim government took office to organize new elections under the auspices of the United Nations Stabilization Mission in Haiti (MINUSTAH). Continued violence and technical delays prompted repeated postponements, • Haiti inaugurated a democratically elected president and parliament in May of 2006. • Immigration: Immigrants to the US encounter the problems and difficulties common to many new arrivals, compounded by the fact that the Haitians are "triple minorities": they are foreigners, they speak Haitian Creole that no one else does, and they are black. • Results from Census 2000 show 419,317 foreign-born from Haiti live in the U.S., representing 1.3 percent of the total foreign-born population of 31.1 million and 0.1 percent of the total population of 281.4 million. -
Background on Haiti & Haitian Health Culture
A Cultural Competence Primer from Cook Ross Inc. Background on Haiti & Haitian Health Culture History & Population • Concept of Health • Beliefs, Religion & Spirituality • Language & Communication • Family Traditions • Gender Roles • Diet & Nutrition • Health Promotion/Disease Prevention • Illness-Related Issues • Treatment Issues • Labor, Birth & After Care • Death & Dying THIS PRIMER IS BEING SHARED PUBLICLY IN THE HOPE THAT IT WILL PROVIDE INFORMATION THAT WILL POSITIVELY IMPACT 2010 POST-EARTHQUAKE HUMANITARIAN RELIEF EFFORTS IN HAITI. D I S C L A I M E R Although the information contained in www.crcultureVision.com applies generally to groups, it is not intended to infer that these are beliefs and practices of all individuals within the group. This information is intended to be used as a basis for further exploration, not generalizations or stereotyping. C O P Y R I G H T Reproduction or redistribution without giving credit of authorship to Cook Ross Inc. is illegal and is prohibited without the express written permission of Cook Ross Inc. FOR MORE INFORMATION Contact Cook Ross Inc. [email protected] phone: 301-565-4035 website: www.CookRoss.com Background on Haiti & Haitian Health Culture Table of Contents Chapter 1: History & Population 3 Chapter 2: Concept of Health 6 Chapter 3: Beliefs, Religion & Spirituality 9 Chapter 4: Language & Communication 16 Chapter 5: Family Traditions 23 Chapter 6: Gender Roles 29 Chapter 7: Diet & Nutrition 30 Chapter 8: Health Promotion/Disease Prevention 35 Chapter 9: Illness-Related Issues 39 Chapter 10: Treatment Issues 57 Chapter 11: Labor, Birth & After Care 67 Chapter 12: Death & Dying 72 About CultureVision While health care is a universal concept which exists in every cultural group, different cultures vary in the ways in which health and illness are perceived and how care is given. -
Who Is Afro-Latin@? Examining the Social Construction of Race and Négritude in Latin America and the Caribbean
Social Education 81(1), pp 37–42 ©2017 National Council for the Social Studies Teaching and Learning African American History Who is Afro-Latin@? Examining the Social Construction of Race and Négritude in Latin America and the Caribbean Christopher L. Busey and Bárbara C. Cruz By the 1930s the négritude ideological movement, which fostered a pride and conscious- The rejection of négritude is not a ness of African heritage, gained prominence and acceptance among black intellectuals phenomenon unique to the Dominican in Europe, Africa, and the Americas. While embraced by many, some of African Republic, as many Latin American coun- descent rejected the philosophy, despite evident historical and cultural markers. Such tries and their respective social and polit- was the case of Rafael Trujillo, who had assumed power in the Dominican Republic ical institutions grapple with issues of in 1930. Trujillo, a dark-skinned Dominican whose grandmother was Haitian, used race and racism.5 For example, in Mexico, light-colored pancake make-up to appear whiter. He literally had his family history African descended Mexicans are socially rewritten and “whitewashed,” once he took power of the island nation. Beyond efforts isolated and negatively depicted in main- to alter his personal appearance and recast his own history, Trujillo also took extreme stream media, while socio-politically, for measures to erase blackness in Dominican society during his 31 years of dictatorial the first time in the country’s history the rule. On a national level, Trujillo promoted -
PROLOGUE Josephine Beheaded
PROLOGUE Josephine Beheaded Marble like Greece, like Faulkner’s South in stone Deciduous beauty prospered and is gone . —Derek Walcott, “Ruins of a Great House,” Collected Poems There is a spectacle in Martinique’s gracious Savane park that is hard to miss. The statue honoring one of the island’s most famous citizens, Josephine Tascher, the white creole woman who was to become Napoleon’s lover, wife, and empress, is defaced in the most curious and creative of ways. Her head is missing; she has been decapitated. But this is no ordinary defacement: the marble head has been cleanly sawed off—an effort that could not have been executed without the help of machinery and more than one pair of willing hands—and red paint has been dripped from her neck and her gown. The defacement is a beheading, a reenactment of the most visible of revolutionary France’s punitive and socially purifying acts—death by guillotine. The biographical record shows Josephine born of a slaveholding family of declining fortunes, married into the ranks of France’s minor aristocracy, and surviving the social chaos of the French Revolution, which sentenced countless members of the ancien régime to the guillotine. In the form of this statue, she received her comeuppance in twentieth-century Martinique, where she met the fate that she narrowly missed a century earlier. Scratched on the pedestal are the words—painted in red and penned in creole— “Respe ba Matinik. Respe ba 22 Me” [Respect Martinique. Respect May 22]. The date inscribed here of the anniversary of the 1848 slave rebellion that led to the abolition of slavery on Martinique is itself an act of postcolonial reinscription, one that challenges the of‹cial French-authored abolition proclamation of March 31, 1848, and 2 CULTURAL CONUNDRUMS Statue of Josephine in Fort-de-France, Martinique, today. -
Duquesne Studies, Spiritan Series 1: a History of the Congregation of The
; CHAPTER FIFTEEN THE WEST INDIES 1. HAITI a. The End of the Schism Rosati of St. Louis, cf . pp. 148 ff. In Chapter VI we saw how Archbishop Missouri, and Father Eugene Tisserant, Prefect Apostohc of Haiti, had been forced to abandon their efforts to heal the schism in which nearly all the priests and most of the people in Haiti were B. G. 2, 592 fi. living. Subsequently, the Holy See tried to remedy the situation H. R. H. by working through the Archbishops of Trinidad. Successively 427 ff. Archbishops Smith, Spaccapietra and Etheridge were given juris- diction over the island, but all their efforts to reconcile the schis- matics failed. Their lack of success was in great part reducible to one factor : the three dozen recalcitrant priests who were living ibid., 358 ff. on the island. With few exceptions, they were refugees from ecclesiastical discipline in France, Italy and Spain and they justly feared that the Holy See would put an end to their disorders if it regained control over the Church in Haiti. A few of these notori- ous characters, such as Fathers Cessens and Moussa, were old acquaintances of the Spiritans and did their utmost to prevent a ibid., 375 ff., restoration of Church discipline. They and their followers suc- 451 ff. ceeded in doing so as long as Emperor Soulouque (Faustin I) ruled Haiti. ibid., 475 ff. In 1860, however, when Haiti became a Republic, its President signed a concordat with the Holy See. At once the Propaganda asked the Congregation to lend its support to the delicate negotia- B. -
6. the Migration of Haitians Within Latin America: Significance for Brazilian Law and Policy on Asylum and Migration
6. The migration of Haitians within Latin America: significance for Brazilian law and policy on asylum and migration Andrea Pacheco Pacifico, Erika Pires Ramos, Carolina de Abreu Batista Claro and Nara Braga Cavalcante de Farias his chapter deals with an issue of great topical importance for migration and asylum law and policy in Latin America: recent migratory flows of Haitians towards Brazil in the aftermath of the 2010 earthquake and theT permanent residency for humanitarian reasons scheme that was introduced by the Brazilian government as a response. This increase in Haitian migration exemplifies global geographical shifts in the pattern of migration from south- north to an increasing south-south element. This chaotic and unexpected flow of migrants led the Brazilian government to create an important precedent in the protection of persons fleeing from humanitarian disasters outside the framework of refugee law. This chapter begins by describing and explaining the relevant features of the migratory flow of Haitians that has taken place between 2010−13. Addressing the Brazilian government’s particular policy response, the authors here attempt to show how it unfolded in relation to, and was shaped by, a wider Brazilian migration law and policy context devoid of clear parameters. The result is a policy that, although innovative, is fundamentally ad hoc in nature and unable to guarantee properly the rights of Haitians once in Brazil. The authors equally aim to show how factors other than humanitarian ones impacted on such legal and policy development. In particular, economic interests and a focused political desire to secure Brazil’s international reputation on the world stage play an important role. -
History of Squamate Lizard Dac
History of Squamate Lizard Dactyloidae from the Eastern Caribbean, Origins of Anolis from Martinique, Zanndoli Matinik (Dactyloa roquet) Marcel Bourgade To cite this version: Marcel Bourgade. History of Squamate Lizard Dactyloidae from the Eastern Caribbean, Origins of Anolis from Martinique, Zanndoli Matinik (Dactyloa roquet). 2020. hal-02469738 HAL Id: hal-02469738 https://hal.archives-ouvertes.fr/hal-02469738 Submitted on 6 Feb 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Martinique, January 2020 History of Squamate Lizard Dactyloidae from the Eastern Caribbean Origins of Anolis from Martinique, Zanndoli Matinik (Dactyloa roquet) by Marcel BOURGADE 56 islet of Pointe Marin, 97227 Sainte-Anne, Martinique, Eastern Caribbean [email protected] 1 Summary – The Anolis of Martinique, Zanndoli (in Martinique), the species of reptile lizard Dactyloa roquet represents with the species of amphibian Hylode of Johnstonei, Eleutherodactylus johnstonei, the two species of herpetofauna endemic to the eastern Caribbean, the most widely widespread and present in large numbers throughout the territory of Martinique. The history of the Dactyloidae of the eastern Caribbean that we retrace is based on the most recent data publications, in terms of research in molecular systematics, crossed with the data of the geological history of this geographical region of the Eastern Caribbean. -
Narrating (Post) Colonial Caribbean Spaces: Geographies of Power and Resistance in Martinique and Guadeloupe
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 Narrating (Post) Colonial Space: Geographies of Power and Resistance in Martinique and Guadeloupe Randolph Turnbull III Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES NARRATING (POST) COLONIAL SPACE: GEOGRAPHIES OF POWER AND RESISTANCE IN MARTINIQUE AND GUADELOUPE By RANDOLPH TURNBULL III A Dissertation submitted to the Department of Modern Languages and Linguistics in partial fulfillment of the requirements for the degree of Doctor of Philosophy Degree Awarded: Fall Semester, 2012 Randolph Turnbull III defended this dissertation on October 29, 2012. The members of the supervisory committee were: Jose Gomariz Professor Directing Dissertation Rafe Blaufarb University Representative Alec Hargreaves Committee Member Aimée Boutin Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the dissertation has been approved in accordance with university requirements. ii For all those who’ve loved and supported me through this process. A special word of gratitude to Verna Araujo. You were the one who changed my life by instilling in me a love for the French language. iii ACKNOWLEDGEMENTS The writing of this dissertation is without doubt the single most significant academic accomplishment I have ever achieved. This would not be possible without the love, support, guidance, and patience of many people. Special thanks are extended to Dr. Gomariz, my major professor, and to my other committee members for their patience and words of encouragement during this process. -
The Haitian Diaspora in the United States
RAD Diaspora Profile Prepared for the Rockefeller Foundation-Aspen Institute Diaspora Program (RAD) The Haitian Diaspora in the United States July 2014 Summary Approximately 915,000 Haitian immigrants and their children (the first and second genera- tions) live in the United States, and Haiti-born individuals account for 1.5 percent of the total U.S. foreign-born population. The U.S. government has gone to extraordinary lengths to block illegal immigration from Haiti, but Haitians have benefited from several special programs that have permitted entry or temporary residence, as well as the normal channel of family spon- sorship. The size of the Haiti-born population in the United States has grown rapidly in recent decades; in 1980, about 90,000 Haitian immigrants resided in the United States. The majority of the Haitian immigrant population arrived in the United States before 2000, as is true for the U.S. immigrant population overall. Haitian immigrants in the United States have a median age of 45, the third-oldest immigrant population of the 15 groups in the Rockefeller Founda- tion-Aspen Institute Diaspora Program (RAD) analysis (after the Philippines and Colombia).1 As a result of the 2010 earthquake in Haiti, the U.S. government offered Temporary Protected Status (TPS) to approximately 58,000 qualifying Haitian immigrants who could otherwise face deportation from the United States. TPS beneficiaries are given a temporary reprieve DIASPORAfrom deportation and granted work authorization until their TPS designation expires (July 22, 2014, in the case of Haiti) or is extended. The Cuban-Haitian Entrant Program provides refugee resettlement services, such as assistance obtaining employment, housing, and basic necessities, to eligible groups of Haitian immigrants. -
The Haitian Migratory System in the Guianas: Beyond Borders
Dossiê JOSEPH, Handerson. The haitian migratory system in the guianas: beyond borders 2177-2940 The haitian migratory system in the guianas: beyond borders https://doi.org/10.4025/dialogos.v24i2.54154 Handerson Joseph https://orcid.org/0000-0002-8634-9435 Universidade Federal do Amapá, Brasil. E-mail: [email protected] The haitian migratory system in the guianas: beyond borders Abstract: The Guianas are an important field in the Caribbean migratory system, whereby goods, objects, currencies, and populations circulate for different reasons: geographical, cultural proximity, climatic, geopolitical and socioeconomic factors. From the 1960s and 1970s, Haitian migration increased in the Guianas. Five decades later, after the January 2010 earthquake, the migratory spaces were intensified in the region, Brazil became part of them as a country of residence and transit to reach French Guiana and Suriname. In 2013, the routes were altered. Some migrants started to use the Republic of Guyana to enter Brazil through the border with Roraima, in the Amazon, or to cross the border towards Suriname and French Guiana. This article is divided into two levels. First, it describes the way in which migrants' practices and trajectories intersect national borders in the Guianas. Then, it analyzes the migratory system, documents and papers, and the problems that the different Haitian migratory generations raise in space and time. The ethnographic research is based on the Triple Border Brazil, Colombia and Peru, but also in Suriname, French Guiana and Haiti. Key words: Haitian migration; Migration system; Suriname; French Guiana; Brazil; Borders. O sistema migratório haitiano nas guianas: para além das fronteiras Resumo: As Guianas constituem um importante campo no sistema migratório caribenho, pelo qual circulam mercadorias, objetos, moedas e populações por razões diversas: proximidade geográfica, cultural, fatores climáticos, geopolíticos e socioeconômicos. -
Unmapping Knowledge: Connecting Histories About Haitians in Cuba
OLÍVIA MARIA GOMES DA CUNHA Unmapping knowledge: connecting histories about Haitians in Cuba This article is an exercise in comparing narratives that depict the ‘presence’ of Haitians in Cuba. It focuses on the creative forms through which groups of residentes and descendientes, formally designated asociaciones, are experimenting with new modes of creating relationships with kin, histories, places and times. Rather than emerging exclusively from the memories of past experiences of immigration and the belonging to ‘communities’, these actors seem to emphasise that histories apparently associating them with certain bounded existential territories can in fact be created and recreated in multiple forms, mediated by diverse objects and events, and apprehended through a critical perspective, albeit one subject to personal interpretations. Key words ethnography, history, Cuba, knowledge, migration Introduction In an old building in downtown Havana, around the end of 2004, a group of about ten people gather every week to rehearse presentations of Creole songs and dances. This small collective formed part of a larger group called Dessaline, whose members are children and grandchildren of Haitian immigrants. During one of their rehearsals, Felicia told me how a friend’scravingfora dish of Haitian origin had put her in contact with countless paisanos (‘fellow countrymen’) living in Havana. Far from the Cuban capital, on the outskirts of the city of Villa Morena, a group of pensioners would also meet regularly to hear and discuss Haitian history. Every month, and on special commemorative dates, an asociación (‘association’) called Los Hatianos (hereafter LH) organised meetings of local residentes (as those born in Haiti are called) and descendientes (chil- dren of Haitians born in Cuba). -
A. Arnold the Erotics of Colonialism in Contemporary French West Indian
A. Arnold The erotics of colonialism in contemporary French West Indian literary culture Argues that creolité, antillanité and Negritude are not only masculine but masculinist as well. They permit only male talents to emerge within these movements and push literature written by women into the background. Concludes that in the French Caribbean there are 2 literary cultures: the one practiced by male creolistes and the other practiced by a disparate group of women writers. In: New West Indian Guide/ Nieuwe West-Indische Gids 68 (1994), no: 1/2, Leiden, 5-22 This PDF-file was downloaded from http://www.kitlv-journals.nl A. JAMES ARNOLD THE EROTICS OF COLONIALISM IN CONTEMPORARY FRENCH WEST INDIAN LITERARY CULTURE The créolité movement has inherited from its antecedents, antillanité and Negritude, a sharply gendered identity. Like them, it is not only masculine but masculinist. Like them, it permits only male talents to emerge within the movement, to carry its seal of approval. And, like them, it pushes literature written by women into the background. This characteristic is not, however, unique to the French West Indies. It can be found, mutatis mutandis, across the Caribbean archipelago with its variations on the "repeating island," in Antonio Benitez-Rojo's (1992:1-29) felicitous expression. In a word, créo- lité is the latest avatar of the masculinist culture of the French West Indies, which is being steadily challenged by the more recently emerged, less theo- retically articulated, womanist culture, to borrow a term from the Anglo- phone West Indies. These two sharply gendered cultural visions are cur- rently in a state of competition and struggle.