After independence, many of the newly formed nations struggle to maintain their hard fought freedom, though there were many lingering colonial attachments; hostilities; and the difficulties that came with growing pains. Around 1789, the French Revolution was raging in France; two years later, a rebellion swept the northern part of the island like a massive tidal wave.
Toussaint Louverture was the leader of the Haitian Revolution. His military genius and political acumen led to the establishment of the independent Black state of Haiti. The success of the Haitian Revolution shook the institution of slavery throughout the New World. Toussaint Louverture began his military career as a leader of the 1791 slave rebellion in the French colony of Saint Domingue. He served from 1791-1803 and died in a French jail in 1803.
Poverty and suffering are nothing new to the brave Haitian people. They have survived the hellish reign of the murderous dictator Francois "Papa Doc" Duvalier and, later, his son, Jean-Claude "Baby Doc" Dulavier. They have lived through the nightmare of one military coup after another, barely existing at lower than subsistence levels. They have had to pay ransom money to France because they dared to fight for their freedom.
"A broad sector of Haitian grassroots organizations, women's groups, human rights activists and educators have made it clear that now is the time to end president [Aristide]'s forced exile in South Africa," said the letter, paid for by Haiti Action Committee. The letter accuses the Haitian government, the United States, France, Canada and the United Nations forces in Haiti of blocking Aristide's return. It said the Haitian government had not responded to Aristide's request for a passport and that U.S and U.N. officials had issued public statements opposing Aristide's return. The other: "We do not doubt President Aristide's desire to help the people of Haiti. But today Haiti needs to focus on its future, not its past."
Examines the relationship between the "form" (i.e., conventions, organization, and style/voice) and "content" (i.e., specific knowledge and understanding of science) of expository science writing among third grade ELL students in the beginning and at the end of each year during the three-year implementation of the intervention. The study involved 683 third graders during the first year, 661 third graders during the second year, and 676 third graders during the third year. Approximately half of the students were Hispanic and the other half were Black, including Haitians and Caribbean Islanders.
Examines Caribbean representations of race, gender and ethnicity, and how these influenced the labor allocations of female migrant workers in St Maarten's tourism economy. From the late 1970s to the 1990s, thousands of poor women from Haiti and the Dominican Republic worked in the service sector of St Maarten's tourism economy. St Maarten's black population, and especially its male residents, interacted with the migrant women, and created gendered and social-sexual images that privileged the Latina/mulatta women over the black Haitian women. These gendered/racial stereotypes helped to incorporate the Haitian and Dominican women into specific and different labor sectors of the tourism economy.
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.
