"I am particularly pleased that we were able to extend, for the first time, overdue trade preferences to the people of Haiti, Said [Charles B. Rangel], who represents New York's 15th Congressional District. "I welcome the opportunity to work with my colleagues to correct and improve legislation that better serves the American people," he added. "We can and will do more to ensure that our policies spread the benefits and opportunities of our trade and tax system to all levels of society," Rangel declared.
Traces the author's journey as a Black Caribbean immigrant from Haiti to the United States. Describes the underlying factors that led to the author's relocation in the U.S. diaspora while at the same time examining the ways in which the author has been racially and linguistically positioned. The author further explains the negotiation of this position. The author's immigrant story is situated in the larger U.S. sociopolitical, linguistic, and racial context where immigrants, particularly immigrants of color, have faced many challenges.
Analyzes current urban governance policies and the spatial politics of resistance embraced by communities under siege in Brazil. Space matters not only in terms of defining one's access to the polis, but also as a deadly tool through which police killings, economic marginalization, and mass incarceration produce the very geographies (here referred to as 'the black necropolis') that the state aims to counteract in its war against the black urban poor.
Examines welfare-reliant, female heads of households and the barriers they face in their attempts to obtain employment. Almost all the Latina respondents spoke only Spanish and were born in South or Central America, Cuba, or the West Indies. The study challenges the assumptions on which the Temporary Assistance for Need Families operates, including its political origins and its current regulations that mandate time limits on assistance in spite of persistent national economic problems.
While at its inception, the revolutionary ideals of the newly formed nation called Haiti held great promise, the reality as understood today detracts from this plesant image . Still , our rituals and their symbolic associations mirror these revolutionary ideals. For example, soup joummou, the New Year's and Independence Day celebratory pumpkin soup, signifies the communion of equals through the consumption of the once forbidden delicacy reserved for the colonial masters. Today, as family and friends gather around the dinner table, we are clearly proud of our freedom and accomplishments, yet know that there are countless Haitians who are hungry, sleeping under tents. Two hundred and eight years after independence, many Haitians live in abject poverty and have no rights as humans.
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.
