This paper explores the African Diaspora and the psychological, social, political, and economic effects of the Atlantic slave trade on people of African descent in the historical fiction text The Farming of Bones by Edwidge Danticat and the travel narrative The Atlantic Sound by Caryl Phillips. By examining the complex history of the British and French slave trade and its later consequences in the twentieth century, this paper examines the connection between the evidence of displacement and the search for identity coupled with the idea of healing in regards to trauma suffered by the spirits of Danticats' and Phillips' characters symbols of those in the African Diaspora.
[Frederick Douglass] lamented the fact that the U.S. continues to shun Haiti although it has enriched American merchants, farmers and the country overall. He acknowledged a common complaint of Americans at the time that Haiti was more friendly to France and other European countries than the U.S. However, he partly blamed the US for not reaching out to Haiti with respect and friendship. He also cited Haiti's many institutional and cultural connections to France - language, literature, laws and government - as reasons for its friendship with France. Still, Douglass asserted that the main reason for the United States' ambiguous attitude towards Haiti was racial. In discussing Haiti's geography, Douglass lavishly praises its climate; lofty mountains; strikingly beautiful valleys, lakes, rivers and plains; blue waters and the exquisite Bay of Portau-Prince and Mole St. Nicolas. Douglass noted that the U.S. wanted the Mole for a naval station in order to dominate the area's commercial market before and after the then anticipated Nicaragua Canal was completed. The U.S. was also considering taking the Mole by force, if necessary. However, Douglass warned them that Haiti would not peacefully give up the harbor and that it would cost too much to take it by force.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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193 p., Studies the writings of Toussaint Louverture and Aimé Césaire to examine how they conceived of and narrated two defining events in the decolonializing of the French Caribbean: the revolution that freed the French colony of Saint-Domingue in 1803 and the departmentalization of Martinique and other French colonies in 1946.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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"Revised and updated from Haiti : the Duvaliers and their legacy ... first published in 1988 by McGraw-Hill", 492 p, The tragic modern history of Haiti from 1957 to the present day, including the 2010 earthquake.
Denying Haiti credit where credit is due is an established tradition. In 1893, at the end of the century that started with Haitian Independence and the Slave Trade Act, the orator, statesman and emancipated slave Frederick Douglass told an audience at the Chicago World's Fair how Haiti "taught the world the danger of slavery and the value of liberty." He pointed out that: The world had a chance to recognize Haiti three years ago, during the celebration of Haiti's bicentennial. But once again, Haiti was penalized. On the big day, January 1, 2004, Thabo Mbeki, President of the most powerful African nation, South Africa, came to celebrate. But the former slaveholding nations, led by the United States, boycotted the events, and forced the less powerful countries of Africa and the Caribbean to stay away. Instead of sending congratulations to the Haitian people's elected representatives, the United States sent guns and money to those trying to overthrow the government. When the international spotlight came to Haiti in 2004, it was to witness the return to dictatorship rather than to celebrate freedom from slavery.
Acc-, After the earthquake, I knew that not much would change in Haiti precisely because of the people's resilience. It was almost like a self-fulfilling prophecy. I knew that people would soon be going about their business as if nothing had happened. That's what scared me most for the future of Haiti. Soon after they could circulate through the rubbles in Haiti, Haitians were walking down the streets to their neighbors, some street merchants, were trying to sell the little bit they had from their businesses, children were still trying to wipe-clean cars for a few half pennies, "tap-taps" were fishing for people, etc. And that was life as they know it. That's life as those who can afford better think the people deserve and that's why not much is being done to make things closer to equality in Haiti.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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160 p., Chronicles the history of slavery in Haiti through a recitation of the brutality of the colonisers and the often mundane and trivial ways in which they attempted to dehumanize Haitians. It seeks to illustrate how Haitians' 300-year journey to freedom was illuminated by the African philosophy of Ubuntu, a world view that embodies human solidarity, respect, dignity, justice, liberty, and love. In this philosophy, Africans found an unmatched strength to resist slavery.
New York: Cruising into History was the theme at a luncheon last Wednesday, hosted by editorial director of Essence Magazine, Susan Taylor onboard the Serenade of the Seas, a Royal Caribbean luxury liner. To commemorate Haiti's bi-centennial anniversary of independence, Ron Daniels, executive director of the Center for Constitutional Rights, developed the concept of Cruising into history. On August 12-21, 2004, `Cruising into History' will celebrate the 200th anniversary of Haitian Independence.
