"IBM is honored to sponsor this spectacular exhibition that tells the story of a nation's history while giving all of us a broader view of Haiti's cultural heritage," said Gregg A. DeMar, general manager, Great Lakes Area, IBM Corporation. "Through the study of diverse cultures we often learn more about ourselves, our beliefs and values, as well as gain insight into those whose heritage is represented in an exhibition such as `Sacred Arts of Haitian Vodou.'" The predominant religion of the Haitian people, Vodou was created by enslaved Africans who transformed their beliefs and rituals according to the conditions they had to face in the New World. These African traditions encountered European traditions -- the art and ritual practices of Roman Catholicism -- to emerge in an original form, Vodou. The word "Vodou," meaning "sacred," was borrowed into Haitian Creole from the Fon language of West Africa. Parallel African-derived religions now flourish in the Caribbean, South America and major cities of the United States and Canada.
In 1996, the colleges and universities of America yielded thousands of graduates, 27% of them black, and of those, 12% were of Caribbean descent. These young Caribbean graduates are a unique entity. They represent a conglomerate of knowledge that could be utilized in America or in the Caribbean. Each year, a new group of Caribbean graduates faces an interesting dilemma: to build a life in the country that has educated them or to build a life in the country that holds their heritage, culture, and traditions. Should a young man from Jamaica who has come to the U.S. to become a doctor not go back to Jamaica at the end of his schooling armed with and American degree and better his own country? Should the young woman from Belize with a B.S. in biology from Cornell not return to Belize and put her knowledge to work for the betterment of her country?
This article uses a Latina/o critical theory perspective to examine thirty Afro-Caribbean youths' experiences with and perceptions of New York City police. Study findings highlight respondents' views that aggressive policing tactics are intended to restrict and criminalize Latino/a youths' use of public space.
The irony of the black man with his top off - such as almost any black music star you care to mention - is that it doesn't say to me: "Look at this wonderful black man with his six-pack." We were never wanted for our minds, which was why it was illegal to teach slaves to read. We were flesh, a commodity, labour. As today's black man shows off his pride and joy, the modern billboard becomes the equivalent of yesteryear's slave stocks. The tragedy with the flesh doesn't end there. Too many of us are impressed by a black fascism which fails to question the oppressive power structures of idealised family structures or the obsession with genes, blood and national pride.
Bennie G. Rodgers left us recently. Bennie G. Rodgers, 86, longtime executive editor and columnist for the St. Louis American, one of the leading black community newspapers in America. Jean Leopold Dominique (1930-2000) was violently snatched from our lives. Jean Léopold Dominique was a Haitian journalist who spoke out against successive dictatorships. He was one of the first people in Haiti to broadcast in Haitian Creole, the language spoken by most of the populace.
Who is it that speaks for our private face? Those of us who take communion at Mass on Sunday morning still intoxicated with the echoes of beating drums from the Vodun ceremony the night before. You know the saying: We are 95% Roman Catholic and 95% percent Vodun. What is it that makes a former Catholic priest more apt to run a country than say, a Vodun priest, a Hougan? To most of us, this would be an atrocity. The country would certainly fall into the wrath of hell if this were to take place. We are trying to move forward not backward, the voices of decency would say. And besides, you would not find a well-educated, well-traveled Vodun priest in the mountains of Ayiti. Ayiti's vision is found in Vodun. Not the religion that it has become, but the very essence of the spirituality. It is the essence of the Ayitian people. After all, these were the conditions under which Ayiti gained its independence. Our country was formed in a ritual - a ritual that called on the guidance and protection of our ancestors who survived the journey from Guinea, as they say in Vodun, and those who were indigenous to the land. The essence of Vodun is to give honor to those whose shoulders we stand on. It is a reverence to the unseen forces that truly determine our fate as a country and it is a time-tested method handed down to us to ensure a successful life.
Mr. [Kevin Murray] explained that one of the best ways to help the people of Haiti is to buy pigs for them. This is what the money they raised will be used for. The students learned that not too long ago in Haiti all the pigs were lost due to a flu outbreak. He told the students that in Haiti these new pigs would be bred. Some of the animals would be used for food and others would be sold to help them pay for shelter and clothing. He thanked them for their help.
Pierre Toussaint, considered the first American Black saint, is also of Saint-Domingan origin. He was born in 1778 of Haitian slaves in Saint-Domingue, and was owned by a well-educated French family, the Bérards, who brought him to New York with them in 1797 when they fled the slave uprising. While living with the family as a domestic slave, Toussaint learned to read and write and also learned how to be a hairstylist. It is said that he developed a devoted clientele among the city's social elite and was allowed to keep his earnings. Mrs. Bérard freed Toussaint before she died in 1807. Upon Mrs. Bérard's death, Toussaint married a woman from Haiti and, since they had no children of their own, they took in orphans, refugees, and other unfortunate people. In fact, he co-founded with Elizabeth Seton one of the first orphanages in New York City, and helped with fundraising for the city's first cathedral.
With many of our local elections already gone and the presidential election fast-approaching, I sat back and took a long look at the candidates that ran for the various seats. I noticed something that truly startled me. There was not one candidate of Caribbean descent in any of the many elections that took place on September 3. Although it's a sad commentary on what's happening in the Caribbean community, it is also a chance for the community to make changes for the future. So many of us are American citizens of Caribbean heritage and have all right to run for election. Caribbean-Americans could be a very influential enclave in this town, not only economically, but politically as well. Hispanic candidates turned out in droves. In practically every race there was at least one Hispanic candidate. Black Americans also managed a strong showing. Most notable, with Arthur E.
One basic but tremendously important strategy is becoming and staying involved in our daughters' education. Our girls need to be told and reminded that all professions are open to them and that they must begin from an early age to prepare for these professions. Historically, girls do not take as many math and science courses as boys do, yet many top-paying professions require these subjects. Let your daughters know that math, chemistry, physics, etc., are not boy' exclusive domain but that girls have the aptitude to do just as well in these areas. These are women whose lives speak eloquently of courage, determination and achievement. Contemporary women also provide striking examples of qualities our own daughters can emulate. Within our churches, schools and communities are countless women with stories worth sharing.
