233 p., Analyzes three contemporary novels by Black women authors to argue that their daughter-protagonists gain a sense of their own subjectivities as women of African descent through their imaginative and creative responses to their respective muted paternal histories and legacies. These responses motivate the creation of ritualistic art forms rooted in communal practices such as storytelling, sculpting, music, dance-drama, folk medicine, and traditional cuisine. Maps the centrality of family, community, rituals, and art to the development of female subjectivity as represented in Marilene Felinto's As mulheres de Tijucopapo / The Women of Tijucopapo , Edwidge Danticat's The Dew Breaker , and Gayl Jones's Corregidora.
367 p., Examines the lasting consequences of the anticolonial, antislavery discourses of the Haitian Revolution on the way in which postcolonial Haitians understood the narrative structure of their national history from Independence (1804) to the end of the American Occupation of Haiti (1934). In this study Haitian intuitions of historical time are apprehended through an analysis of nineteenth and early twentieth century Haitian literary and historical works. These texts are scrutinized with respect to (a) formal narrative features such as truncation, ellipsis, elision, prolepsis and analepsis which reveal an implicit understanding of the disposition of the metahistorical categories of "past," "present," and "future" and (b) the analysis of the explicit reflections on history provided by narrators or authors. This dissertation argues, primarily, that the event of the "Haitian Revolution" (1791-1804) was fundamental to Haitian understandings of the emplotment of the whole of Haitian history.
239 p., Undertakes a critical task of "writing to" and "writing back to" Frantz Fanon on the issues of violence, masculinity, and nation-formation. The author deploys Brian Keith Axel's formulations of "national interruption" to position African diasporic women's novels--specifically Gayl Jones's Corregidora, Tsitsi Dangarembga's Nervous Conditions, and Edwidge Danticat's Breath, Eyes, Memory --as critical interruptions to Fanon's formulations.
237 p., Arrivé en Haïti avec les Noirs d'Afrique aux 15e et 16e siècles, le vodou est depuis ce temps un élément de la culture haïtienne. Il y a aujourd'hui une coexistence des catholiques, des protestants avec les vodouisants d'où le problème de syncrétisme qui caractérise le vodou. Le silence entretenu à son sujet, dans divers milieux et pour. différentes raisons, renforce les préjugés vieux de plusieurs siècles et rend difficile l'évangélisation. Évangéliser la personne vodouisante suppose de bien connaître sa perception de Dieu et les valeurs véhiculées par le vodou. Un sondage auprès des jeunes et d'adultes a enrichi mes connaissances sur le vodou et les moyens d'une évangélisation en Haïti.
