251 p., Analysis of characteristic traits of Afrodescendants in the Atabaque and the Conférence Haïtienne des Religieux et Religieuses research work. These publications are used to bring to light the Afro-Brazilian and Haitian theological reflection as an expression of their commitment to multicultural and mestizo Brazil as well as black Haiti. Based on the comparative study of the content of these theologies developed in Brazil and in Haiti, highlights two separate currents from 1986 to 2004 in theological databases. This delimitation corresponds to the phase of publication of results of three consultations about black theologies in Brazil in 1986, in 1995 and 2004. The CHR's works date from 1991 to 1999. This study aims to trace their practice of the Christian faith, as well as their development and their evolution.
At the 32nd convention of Black Mayors, which was held in Memphis, Tennessee, from April 26 to 30, 2006, Minister of Interior and Territorial Collectivities Paul Magloire led the Haitian delegation. In the name of the interim government of Haiti, here is the speech he pronounced April 28, on the third day.
395 p., Inspired by the study of Western historiography and the processes by which silence enters into history in Michel-Rolph Trouillot's seminal work, Silencing the Past: Power and the Production of History, this dissertation demonstrates that fiction can be used both for silencing the past and for rewriting it. This study focuses on seven novels, one short story and two plays published between 1798 to 2007: Adonis ou le Bon Nègre by Jean-Baptiste Picquenard, L'Habitation de Saint-Domingue ou L'Insurrection by Charles de Rémusat, Benito Cereno by Herman Melville, Les Nuits chaudes du Cap-Français by Hugues Rebell, Drums at Dusk by Arna Bontemps, Le Royaume de ce monde (El reino de este mundo ) by Alejo Carpentier, Monsieur Toussaint by Edouard Glissant, and the trilogy of the historical novel (Le SouleÌvement des âmes, Le Maître des carrefours, La Pierre du bâtisseur ) by Madison Smartt Bell.
For the last three weeks, the readers of this column have been able to follow Dr. [Anthony P. Maingot]'s speech about Haiti's history of war of liberation and internicine struggles which have been such a burden for the First Black Republic. He began with "the issue of the moment," namely the reparation from France for 200 years of slavery. Haiti's political culture, its "developed legacy of behavior, " is not conducive to development. The second issue studied by Dr. Maingot is the U.S. occupation of Haiti, which "rested on the idea of the White Man's burden" - its Manifest Destiny. But, on balance, the occupation was not entirely negative. The very racism of the White invaders was a reality check for Haitian society. Yes, by treating all Haitians (whether dark skinned or light skinned Mulattoes) as "Niggers," no more no less, the foreign invaders reconciled the subjective ideas of superiority and/or inferiority of the Haitians with their own, i.e., their more objective, non involved, opinions as powerful occupying forces. Thirdly, Dr. Maingot analysed a cultural element that had, and continues to have, a great impact on Haitian society. That major cultural factor, of course, is the syncretic religion called vodoo.
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.
