Haiti and the adoption issue

By Jean H Charles:


Some forty years ago, upon graduation from Columbia University School of Social Work, I was eager to engage in the kind of hard core advocacy championed by my late professor cum community organizer, George Bragger.

He had convinced the then mayor of New York City, John Lindsay, through theoretical essays and street demonstrations, that black people coming from the south of the United States to escape inhospitality in their hometowns were as American as apple pie and as such deserved decent housing, a solid education and upward mobility.

I wanted to replicate the same engagement for and towards the newly formed Caribbean immigrant population migrating into New York City from Jamaica, Trinidad, Guyana and Haiti.

I enrolled in the Association of Black Social Workers to network with and synergize the movement in the black community. My enthusiasm was dampened, though, by the leadership of the then president of the association, the late Ciney Williams, who strongly opposed the adoption of black children by white parents.

Coming from a culture where the national ethos through self-determination has long overcome the per se prejudice of black-white racism, I felt uncomfortable with that policy. My own reasoning told me that a child, irrespective of the color of her or his skin, needs a window of opportunity of 16 to 18 years in a stable and secure home to turn into a well adjusted and mature individual, ready to face the vagaries of life.

In fact, some forty years later the damages of that policy are staggering. The few black children adopted by or born into a mixed or white family turn out to be like… say, Barack Obama! They are as American as apple pie, and as black as Frederick Douglass.

Fast forward to the adoption issue in Haiti; the debate is already fierce amongst this huge tragedy that has caused almost a million orphan children. The issue is whether the Haitian government and the adoptive countries should develop a liberal policy towards facilitating as many adoptions as possible while eliciting a stringent method of monitoring of post adoption follow up to weed out child exploitation. A cursory visit, more frequent at the beginning, less frequent later, will delineate the bad apples from the good ones.

UNICEF has indicated there might be more than a million orphaned children after the earthquake. Haiti does not have the means to handle such a large number of displaced children before the earthquake, voire after the tragedy. The large amount of sympathy from all corners of the globe that engulfed the country should not be dampened by the alleged issue of child exploitation launched by the public relations machine of the same UNICEF.

The Haitian government recently detained ten US Baptist church members, who were trying to cross the border to the Dominican Republic with 33 alleged orphaned children without the proper exit documents. They spent some time in jail on the serious offence of Mafioso pending a judicial determination on the criminal intent of the missionaries: child snatcher’s or misguided do-gooders?

All indications are that they fall within the range of the latter.

They have no history of child exploitation, they were bringing the children into an orphanage in the Dominican Republic, and they even have the authorization, albeit not written, of the children’s parents. The Haitian government is flexing its muscle on the back of the missionaries to demonstrate some remnant of effective power and leadership that it has failed to exhibit before and, above all, after the earthquake.

The scope of the international media that should focus on the three million displaced persons has been displaced to zero on the fate of the jailed missionaries. The jazzy and controversial story of the white Americans languishing into a Haitian jail after a devastating earthquake is spicier than the fate of the mothers and the children deprived of food, shelter, and water. The sooner this travesty of justice ends, the better it will be for the millions of orphans and quasi orphans no longer secured of their immediate and long range future.

May reason, conscience and good faith prevail! God’s thunder is still on display! The mistreatment of the Haitian people, the mistreatment of its children in particular by its own government, as well as by the international community is repugnant to His benevolent magnitude!

Note: A Haitian judge has released pending further investigation the missionaries from the Haitian jail. One step for justice, two steps for common sense.

February 13, 2010

caribbeannetnews

Bahamas Blog International

Bahamas, Bahamians, Haiti, Haitians, Haitian Bahamians ...: The Myth of Identity and Our Dirty Little Secret

The Myth of Identity and Our Dirty Little Secret
By NOELLE NICOLLS

Tribune Staff Reporter

nnicolls@tribunemedia.net:

BAHAMIANS base their very survival and sense of self worth on preserving what is believed to be the quintessential Bahamian way of life. With a possessive, sometimes almost fanatical sense of pride, they stand unwavering in defence of this identity. Unfortunately, the concept of a Bahamian national identity is so problematic it essentially boils down to an evolving fantasy.

Just one generation ago, in the era of my father as a young child, Bahamians were British subjects with British travel documents. The first concept of 'The Bahamas was formulated in the 1600s by the Eleutherian adventurers. The first Bahamian constitution was brought into being only in 1963.

The basis of the Bahamian national identity is the political framework established by the constitution. This legal document, inherited from the colonial era, defines who is and who is not a Bahamian.

The Bahamian national identity, in this sense, is a political identity that emerged by necessity, along with all other post-colonial nation-state identities, as a pragmatic way to construct modern constitutional democracies.

The matter becomes problematic when this political identity is mistaken for an actual cultural identity, because it was for similarly pragmatic reasons that the collective cultural expression of European and African descendants in the Bahamas became known as Bahamian culture. At best, the Bahamas as a cultural identity could be described as embryonic, but it would probably more accurately be described as a myth.

The cultural identity of people living in the Bahamas prior to the adoption of the nation-state identity was primarily African or European. The Yoruba in the Bahamas identified with their Yoruba cultural heritage. The same was true for the Kongos. This extended into the twentieth century, as Dr Cleveland W. Eneas documents in his autobiography, "Bain Town".

At some point along the way, being African became irreconcilable with being Bahamian in the psyche of Bahamians of African descent. The mythological Bahamian identity was all they now accepted. This came at the expense of being disconnected from the deeply rooted cultural and genealogical connections to Africans across the colonial empire in the West and on the African continent. This leaves Bahamians of European descent at the same place Africans are, in need of reconnecting to their cultural heritage, before "The Bahamas", which is the true source of their identity.

This explains why Bahamians feel no sense of kinship with Haitians, Jamaicans, Cubans or Africans; they are completely identified with their modern political identity and have little depth of character when it comes to cultural heritage. The perceived threat Haitians pose to the Bahamian identity is a farce, because culturally speaking the two countries share the same African heritage, even though the colonial experience produced diverse cultural expressions. Yoruba in the Bahamas, Santaria in Cuba and Voodoo in Haiti - all afro-religious retentions - are expressed differently, but the parallelism is unmistakable.

Perhaps the root of the hostility is the fact that Haiti is the Bahamas' biggest secret. This secret is bigger than any news of any number of "outside" children; it is disruptive to the status quo. The Bahamas was populated by Haitians; at least, that is what Haitian elders say. They have a saying, "se Haitien ki peple naso". To them, it is laughable that Bahamians are contemptuous towards Haitians, all the while being ignorant of their heritage, as if they are unable to recognize themselves in a mirror.

It is true that Haitians have been migrating to the Bahamas from at least as early as 1804. Bahamians already accuse Haitians of breeding like lionfish, so with more than two hundred years of migration it is not difficult to do the math. United Nations statistics from 2001 show the fertility rate of Haiti was 4.4 while the Bahamas was 2.6. Considering the population of the Bahamas just exceeds quarter of one million, one could expect the density of Haitian heritage to be high.

"We have had blood relationships for hundreds of years with Haitians and the rest of the Caribbean. About 17 per cent of Bahamians have direct blood relationships with the rest of the Caribbean. Amongst those blood relationships, the majority come form Haiti, starting from 1804. It is a historical fact for which there is documentation that there have always been Haitians coming to the Bahamas," said Dr Eugene Newry, former Ambassador to Haiti. The large majority of the remaining 83 per cent have indirect relationships.

These Haitians were not simply of the breed many Bahamians picture today - economically depressed citizens sneaking in at the wee hours of night on questionably stable wooden sloops - these were middle and upper class Haitians. Some were free people of colour and some were light skinned mulattos, who fought with the French, among other categories. These were the men and women who started the nation building project that led to majority rule and the modern Bahamas.

Prominent men in the clergy, politics, judiciary and across society were Haitian born Bahamians or Bahamians of direct Haitian parentage. Goodman's Bay is named after John Goodman, who by current Bahamian standards would be a Haitian. Stephen Dillet, the first man of colour to be elected to serve in the House of Assembly, would be by current Bahamian standards a Haitian. The same goes for Peter Laroda, who is also a former member of the House of Assembly. The three men were brothers.

Anglican priest Canon Cooper is reputed to be a direct descendent of King Henri Christophe of Haiti, the black ruler who built the famous World Heritage Site in Haiti, the Citadel. Sir Arthur Foulkes, Bahamian civil rights activist, has a Haitian mother. Fred Smith, recently appointed Queen's Council, also has a Haitian mother.

Check any number of Bahamian names -- Deveaux, Moncur, Bonimy, Bonamy, Godet, Benjamin, Paul, Dillet, Maynard, Martin, Darvel, Bethel, Nicolls -- and you find they were originally Haitian names or have Haitian counterparts. The matter is further complicated because the British Empire forced immigrants from French colonies to anglicize their names. Many in the Lewis family, for example, were Louis.

Even the most internationally recognised cultural icon of the Bahamas, Sir Sidney Poitier, finds the notion of his Bahamian identity problematic. In his autobiography, "The measure of a Man", he writes: "As a matter of fact it's hard to tell where I came from, Poitier obviously is a French name. Given that we were in an English colonial possession and that Poitier in the Bahamas is associated only with black people, there is the strong implication that the bearers of that name came from Haiti, the nearest French colonial possession to the Bahamas."

Sir Sidney assumes his ancestors left Haiti on their own accord, considering there is no record of a Poitier family of whites in the Bahamas, and Africans in Haiti were free from 1804. The other French colonial possessions in the Caribbean were Martinique, St Martin and Guadeloupe. Sir Sidney found it hard to believe blacks from those territories "way, way, way deep in the Caribbean" would have migrated into the Bahamas.

"The speculation is that the family originated in Haiti and moved by escape routes to the Bahamas, settling eventually on Cat Island. Now mind you, the French in Haiti supported slavery as did the British colonies so at the time of my family's migration to the Bahamas, they were not coming from a slave state to a free state. But Cat Island was such an isolated place they probably had no difficulty in finding if not a family to work for then at least land that they could share crop and live on," he stated.

With such a rich and proud history and culture, it would seem like an honour to be able to own the fighting spirit that is embodied by the Haitian. I was personally disappointed in my genealogical research to learn the Haitian matriarch of my family, Hester Argo, mother of Stephen Dillet, was not a Haitian after all, but an Indian priestess from South America, according to elders in my family. So far my efforts show Stephen Dillet to be my great-great-great-great-grandfather through his outside son John "Papa Johnny" Dillet.

Historians say the story of Hester Argo's South American origin is a family myth that was probably propagated because of discriminatory attitudes towards Haitians. I say so at risk of fueling the fire within the family, which itself is a living case study of the battle between those trying to run away from their Haitian heritage and those trying to honour it. The records still show Stephen Dillet was born in Haiti to a Haitian mother.

An infusion of Haitian culture in the Bahamas does not have to be a threat; it could be an opportunity for the Bahamas to be enriched by the culture from which I dare same many if not most Bahamians came.

Here further is the dilemma of identity. I have Jamaican ancestry on the maternal side of my family. My mother and her descendants were Jamaican, but I know my great-great-great-great-grandmother was an African slave woman in Jamaica. There is barely any record of her name, which is still unknown to me, not to mention the village in Africa from which she came. She is buried in an unmarked grave beneath large white-stone boulders on family property in the hills of Westmoreland. The man who owned and impregnated her, Alexander Johnston, was a Scotsman. Who are we really as Bahamians?

Shea Edgecombe has done extensive research on her Haitian-Bahamian heritage, and her family roots in general, which stretch back to the Yoruba of West Africa. She is convinced that someone went to great lengths to deprive the Bahamian knowledge of self. She believes if Bahamians ever discovered who they really are, which can only be done through history in her view, their perspective on matters concerning Haiti and Haitians would change drastically, "guaranteed".

"The conspiracy to suppress the Haitian connection in the Bahamas is so grand. It is as deep as it is wide. What happened was this, the European plantation owners in the Bahamas sought to demonize the Haitians and turn the Bahamians against them because they were afraid the free Haitians who were coming here would introduce the Bahamian slave workers of plantation owners to the concept of freedom. So this stems way back and it is still alive today," said Mrs Edgecombe.

The research of Sean McWeeney, former attorney general, reinforces the insights of Mrs Edgecombe. Mr McWeeney did extensive research on the Bahamian reaction to the revolutionary upheaval in Haiti in the early nineteenth century. He documented how there was an intensification of racial control by the colonial government in order to suppress any chances of free people of colour and slaves from organizing to act out potential revolutionary sentiments.

"When the slaves of Saint Domingue rose up in 1791 on a scale wholly without precedent, slave owners everywhere trembled in fear that insurrectionism of similarly apocalyptic tendency might prove contagious. Perhaps nowhere was this more keenly felt than in The Bahamas itself. For one, the sheer closeness of the madding crowd exacerbated the sense of terror. But it was not close proximity alone that accounted for the dreadful foreboding among white Bahamians," states Mr McWeeney.

The arrival of migrants in the advent of the Haitian revolution was a major concern. This was the first recorded wave of Haitians arriving to populate and develop the Bahamas. Middle and upper class Haitians fled the country, having been supporters of the French, and arrived in the Bahamas in droves with horror stories of the revolution. They arrived with Africans of every assortment: "Negroes, mulattos, mustees and other people of colour."

In a coincidence of history, this was the same era the white Loyalists from North America arrived with their enslaved Africans. There was an unprecedented and dramatic shift in the racial composition of the Bahamas, with non-whites significantly outnumbering whites.

The colonial government moved swiftly to contain revolutionary sentiments. In 1793 a tax was levied on Haitian slaves and free people of colour. The importation of slaves from Haiti was later outlawed. Free people of colour from Haiti were later given a two month amnesty to leave the country or risk arrest and deportation at their own expense. The Night Patrol Act of 1795 was put in place in the wave of a foiled plot, allegedly spearheaded by "French Negroes" to burn down Nassau.

This is the colonial mentality that lingers in the Bahamas today. It is not simply a matter of national security or economics, which is the typical rational for the intolerance of Bahamians today. It is politics. It is history. It is mental slavery, alive and well. Bahamians who spew out unsubstantiated, derogatory and prejudiced claims about Haitians would be hesitant to believe that their hate is an evolution of the mentality of their very own slave masters.

It was always the African element of Haiti with which the European world had a problem, and today that remains true with the West, Bahamians included. The vitriol expressed for the practice of Voodoo, is just one example of how the intolerant Christianized mind of the modern Bahamian has been disconnected from its roots. In the nineteenth century, the colonial government in cahoots with the Anglicans and Presbyterians, implemented strict regulations to suppress the Methodist and Baptist churches to which Africans belonged. They were not "real religions", in their view, and were prone to inciting insurrection and subversive behaviour, according to Mr McWeeney.

Today, the most venomous feelings towards Haitians are concentrated at the lowest end of the social ladder, according to some Bahamians and Haitians alike. Mr McWeeney said the United States has a similar problem, where the most radical and vocal critiques of progressive policies towards African Americans come from poor whites in the deep south, often labeled as "poor white trash."

Unlike the original migrants from Haiti, the other significant wave began in the post 1957 environment; this was after the social, political and economic destruction created by the repressive Duvalier dynasty. Haitians arriving in the Bahamas from this time were primarily from the North. This group contained few mulattos, and few who could pass as middle class. They came, as they continue to come, in search of economic opportunity.

Since 1957, many Haitians have fully integrated into Bahamian society and are indistinguishable from Bahamians with no Haitian heritage. Over time, many of them steadily moved up the social ladder.

"There is a special type of prejudice reserved for Haitians. They assimilate as a survival mechanism," said Mr McWeeney. He recalled that Sir Lynden Pindling's Jamaican father never lost his Jamaican accent, after years of living in the Bahamas. He said Haitians ensure that they do, because there is so much pressure on them to assimilate.

Ten years ago, Jessica Robertson, a master's student in international journalism at City University in London, wrote a thesis titled, "Haitians in the Bahamas - Burden or Contributors to Society." Her thesis could very well be published in its entirety today and be passed off as current research.

"Most Haitians interviewed said the brunt of the prejudice they have experienced has been dealt out by members of the lower class Bahamian society. Poor and black, like the Haitians they resent, the dispossessed and marginalized Bahamians are closest on the feeding chain to the poor Haitian immigrant. They compete for the same jobs, the seats in public school classrooms, and care at the public health clinics. It follows that they feel most threatened by the growing Haitian community," stated Ms Robertson in her thesis.

It is bad enough that so-called 'Bahamians' have no appetite for all things Haitian, but to deprive Haitian Bahamians of a sense of pride by failing to pay due respect to the contribution of Haitians in the Bahamian nation-building project is a recipe for ingrown hate and social upheaval.

For some time historians and social commentators have wondered in wait about when the generation of stateless Haitian Bahamians will rise and revolt in protest of their rights.

"We are facing the possibility of civil war or, at least, civil unrest; a threat to the domestic stability of the Bahamas," wrote Alfred Sears, former Minister of Education, in a 1994 edition of the "Journal of the Bahamas Historical Society." He was not speaking of an inherent violent streak in Haitian Bahamians, but rather their dispossession by the state and wider society.

Some people boast of their Bahamian credentials by saying this is where they "born and grow", but that is entirely problematic for the group Mrs Edgecombe calls "ghost children." Children "born and grow" in the Bahamas to a Haitian father, irrespective of the citizenship of their mother, are stateless for the most formative 18 years of their life. They have a one year window to obtain Bahamian citizenship, between ages 18 and 19, or else they are no longer entitled.

Up to age 18, who are they, if not Bahamian? The social implications of this statelessness are probably more real than the perceived negative social impact of the Haitian presence. Haitian Bahamians, for example, are made to pay international tuition rates when attending the college of the Bahamas. This is not likely to provoke the feared civil unrest, but it is still a significant reminder, not to mention financial strain, of that failure to belong experienced by many Haitian Bahamians.

"When the country you are born in does not want you. The country they claim you should go to has no knowledge of you. What positive attributes can a position like that manifest? What happens to children who have no sense of belonging? Aren't these more likely than not the children who are going to gravitate toward gangs and so on? The Bahamas is not just for Bahamians. The Bahamas is for Bahamians and people who live here and make a contribution. That is what our history tells us," said Mrs Edgecombe.

She recently staged an ambush on children at Stephen Dillet Primary School to ask if they knew who Stephen Dillet was and his contribution to the Bahamas. She said two out of three children in the group she spoke to were of Haitian heritage, and no one knew the answer.

When she informed them he was a famous Haitian-born Bahamian writer, orator and politician, the children were flabbergasted. They begged her to come back and tell the children in their class. The same happens when Haitians come to her husband's barber shop. The same happened when she gave a talk at the Kemp Road Urban Renewal Centre on the topic of Haitians in the Bahamas. They were surprised to hear a Bahamian speaking positively about Haiti and they were thirsty for information.

"When I was done they were like can you please come back and tell us more. They are sceptical, because for their entire lives they have been ostracised, criticised, condemned, and ridiculed, because they are children of Haitian ancestry," she said.

Aside from the political contributions to nation building in the Bahamas, and the genealogical connections, the Haitian impact was probably most profoundly felt in the area of agriculture and small business. Dr Newry said Haitians were always excellent farmers and builders, and some of their descendants still are.

"Haiti provided a significant contribution of food supplies to the Bahamas during World War II. That is significant. It is very interesting when Bahamians are now collecting food for Haiti (since they were struck by the 7.0 magnitude earthquake). That is what you call communal living and sharing," said Dr Newry.

"Without the Haitian agricultural worker in the Bahamas there can be no agriculture. (It is) not because Bahamians are stupid, but because Bahamians have a different perspective on the social prestige of being a farmer than a Haitian does. If you had a magnet that could suck out all of the Haitians, the Bahamas would be in economic chaos if you did that. That is why they make the occasional raid, but they will never get rid of everyone because they are needed," he said.

As far as the international community is concerned, Haiti also made history-shaping contributions. Haiti was the place of refuge for Simon Bolivar, who was the leader of the South American revolution. His direct actions are said to have resulted in independence for Venezuela, Colombia, Peru, Ecuador and Bolivia. Free blacks in Haiti, who had secured their freedom by conquering the French colonial empire militarily, financed and supported by other means the revolution to the south. Some say, Haiti will always be a friend of South America because of its instrumental role in supporting the fight for freedom there.

Haitians also fought in the American War of Independence. According to Ambassador Joseph, they sent soldiers to fight in Savannah, Georgia. Last year the city built a monument to commemorate the Haitian contribution to the war. The founder of the city of Chicago was Haitian born Jean Baptiste Pointe du Sable.

It could really be "better in the Bahamas" if the country recognised its Haitian roots and the Haitian presence, truly representing its rich and diverse cultural heritage. Imagine the positive impact Haitian Bahamians could make if they felt truly accepted as Bahamians and proud to be Haitians; if they were confident enough to emerge from behind the shadows.

Haitians and Haitian Bahamians are not a contained social group that can be rounded up and excised from the country to prevent them from infiltrating. Frequent news of raids or mass deportations may have Bahamians believing so. The cat is already out of the bag. Haitians are fully integrated into Bahamian society at all levels of the social ladder. "They been here and they ain goin no where."

"It is not true; it is not fair to say they are only employed in menial jobs. They are a part of the middle class. They are a part of the business sector. They do not mention that because now they are living as Bahamians, but if you go back you will realise they have Haitian origins and they contribute to this country," said Louis Harold Joseph, Haitian Ambassador.

"Even though some people do not mention that, very quietly you find a lot of Haitians living here working in the public sector, private sector, in the banks. These are Bahamians of Haitian origin who contribute proudly to this country," said Ambassador Joseph.

I know there are people who would prefer if the government based its policies on tactics from the Apartheid era. At a community forum hosted by psychiatrist Dr David Allen, a participant vocalized what some Bahamians feel privately that Haitians should carry a passbook.

I think it is fair to say, xenophobic policies and ignorant attitudes win out at the eventual peril of Bahamians. Those committed to the war against Haitians might as well keep banging their heads against the wall. What is needed is sensible and informed attitudes, behaviours and policies towards Haitian immigration and Haitian integration.

February 08, 2010


tribune242

White "Savior-Afflicted" Christians, Black Haitian Babies: This Won't End Well

By devona walker:

Would the Baptists accused of taking Haitian kids out of the country illegally have tried to pull this off in a predominantly white country? Doubtful.

Utah missionaries taken into custody on kidnapping charges

This story is particularly troubling. Ten white missionaries, from Idaho no less, went down to Haiti. In the chaos and the destruction, they just grabbed some young Haitian children and tried to leave the country with them. They were found out when they tried to cross the border into the Dominician Republic. Now, they are stuck in a Haitian prison, sending home cell phone pics and videos and cloaking themselves in the “Lord’s work.”

While I don’t believe these folks were actually engaging in human trafficking, as very often happens in poor countries. Whether it’s for sex or body parts (check out this, this, and this on the organ trafficking business.), but it is a very real issue.

What strikes me strange here is sheer arrogance, the blindness of white privilege and the blatant ignorance of "so-called" Christians. Even if the children were in fact orphans, and it appears that some weren’t, who on Earth would waltz into a country, ingore their laws, and honestly think they could just grab the nearest babies they found and walk away with them?

The answer: White Americans in a poor black country.

They would have never tried these shananigans in Croatia or any other predominately white and poor country in the world. It’s as if the history of slavery and the history of European colonialism has been entirely missed.

Now, sure there must be something to say for the pure motives here. They were perhaps motivated by their desire to save children, some of whom may die. You can argue they simply wanted to give these children a better life. But where? And with whom? Removing a child from their culture, their family, without the consent of that family, sounds less like Christian empathy than “soul snatching.” And what they were just going to cart them back here without birth certificates or papers? And then put them into the U.S. adoption system? Even if they were eventually adopted by a good Christian family, it's not THEIR family.

And how did Haiti become such a poor country anyway? Wrought by corruption, delapidated infrastructure, disease and malnutrition? It is somewhat due to the same white savior complex from which these fools in Utah appear to suffer.

The U.S. military took down president Aristide, deported him to Central Africa, and took over Haiti with hired thugs and death squads, then used the UN and the NGO squads to deflect charges of terror, racism and imperialism.

The U.N. remains there, but not to protect Haitian rights and the sovereignty, but to clear the road for corporations that build sweatshops, trans-national corporations that rape the countyr of its gold, iridium, copper, oil and diamonds. And of course the oil companies there do whatever the hell they please.

But when that massive earthquake hit the country, we were all just entrhalled by the level of poverty. We shook in our boots at the idea that some folks were forced to drink their own urine in order to survive. And one of our sanctified “white saviors,” Pat Robertson, tells the world that disaster in Haiti has nothing to do with corporate, greed, colonialism, or our constant meddling in the governing of other countries. No, it’s because the Haitian people made a pact with the devil. Nice.

02/04/2010

theloop21

Bahamas: Conspiring to destroy Haiti: Past and present

By NOELLE NICOLLS
Tribune Staff Reporter
nnicolls@tribunemedia.net:


THE transformative power of the spoken word has been proven throughout the centuries, but one wonders if declaring the Bahamas a Christian nation through constitutional declaration and use of the public pulpit is sufficient to make it actually so. The nation's claim to Christian credentials is probably most questionable when sifting through the public perception of Haiti and Haitians.

The word "Haitian", once a symbol of black liberation, has morphed into a derogatory insult in the Bahamian psyche, parallel only to the likes of racial epitaphs like "nigger" or "boy".

Former Member of Parliament, Keod Smith, furiously refuted claims of his Haitian heritage probably as a strategy to preserve his political career. He could very well have manufactured signs reading: "Not a Haitian."

Young Haitian-Bahamians go to great lengths to hide or subdue their Haitian heritage to increase their chances of gaining basic social acceptance.

Unfortunately, it is clear that public perception of Haiti is heavily influenced by what Sir Hilary Beckles, pro-vice chancellor of the University of the West Indies (UWI), calls "imperial propaganda". It is no surprise that some people like Tony, a Bahamian with Haitian heritage, are rendered speechless by the "ignorance" of people.

Someone like Tony could wonder where the context, the perspective, the truth went in the debate about Haiti. It is telling how an American news reporter says with full self-assurance, "Haiti's government was incompetent at best, even before the earthquake", and some Bahamians believe this to be a fact. There seems to be no formulae to break the stranglehold on the Bahamian psyche from this lingering colonial mentality.

Haiti was battered by the 7.0 magnitude earthquake striking 10-miles off the coast of Port-au-Prince on January 12. The quake reduced the capital to rubble and dust. Hundreds of thousands of people lost their lives; almost as many lost their limbs in a wave of sweeping amputations, and even more lost their homes and livelihoods. Just two years ago, Haiti was battered by a series of four hurricanes in the space of two weeks. The damage was so severe that there was enough international goodwill for Haiti to secure $1.2 billion in debt relief from the World Bank, International Monetary Fund (IMF) and other creditors.

In the wake of the quake, the international community is pushing for total debt relief for Haiti. Most of the country's remaining debt is owed to Taiwan and Venezuela.

Just last week, Venezuela President Hugo Chavez announced the Bolivarian Alliance for the Americas (ALBA) plan for Haiti, including debt relief, a $20 million donation for the health sector and further investment funds.

"Haiti has no debt with Venezuela, just the opposite: Venezuela has a historical debt with that nation, with that people for whom we feel not pity but rather admiration, and we share their faith, their hope," said Chavez after the meeting of ALBA foreign ministers.

The case of Haiti is far from black and white, although it is easy to apply labels such as ungodly, corrupt and backwards to account for its status as the most economically impoverished country in the western hemisphere.

Superficially, it would appear that Haiti is doomed, even cursed, but the natural disasters in Haiti's history barely match the political, socio-economic earthquakes that have been engineered by external forces for centuries; those seeking to undermine Haiti's ability to be a beacon of light for African people.

Napoleon Bonaparte, French Emperor during Haiti's revolution, said of his colonial empire: "My decision to destroy the authority of the blacks in Saint Dominque (Haiti) is not so much based on considerations of commerce and money, as on the need to block forever the march of the blacks in the world."

In the minds of some, this endeavour has been successful, but there are those who see through the disparity, into the hope that is Haiti.

"Wake up Bahamas! Ours is a country that has been built -- for literally the last 30 years -- on the strength, sweat and hard work of our Haitian brethren. Many of us are descended from immigrants, recent or old, from Haiti, even though we may neither know nor admit it," said Dr Nicolette Bethel, COB lecturer and former Director of Culture.

Haitians may flee their country in search of better economic conditions, but their national pride is largely unshaken. Prosper Bazard has lived in the Bahamas for 28 years. The biggest thing that makes him proud to be a Haitian is the knowledge that his forefathers fought the heavily equipped French army with their bare-hands and won.

"Another thing that makes me feel proud is we are a nation that can fight for a living. We don't have so much money but we can manage to find a way to live. Even if a Haitian is very poor, they will find a way to survive. He is not going to steal. We believe in hard work, we prefer to suffer and not steal," said Mr Bazard.

Haiti is the second free republic in the western hemisphere following the United States, but the first black republic in the post-colonial world. This might appear to be an historical footnote, even ancient history, but on the contrary, all progress in the modern world, particularly for people of African descent, rests firmly on the back of the ten-year war waged by Haitian freedom fighters for self-rule from the French. The legacy of Haiti and the contribution of Haitians in shaping liberation consciousness in the modern world is more like a keystone, indispensable and perpetually relevant.

"Bahamians probably do not know much about Haitian history. I don't think history is high on the list; neither is context. Haitian people have been demonized as beggars of the Caribbean and I think that is what is ingrained in our psyche," said Fred Mitchell, opposition spokesperson on foreign affairs.

"It is nonsense, because first of all they bring their talents, expertise and skills as migrants to the country. They helped us to build our country," he said.

Few Bahamians learn about the Haitian revolution, or the history of Haitian-Bahamian relations, because the standard Bahamian school curriculum does not feature Haiti. Not surprisingly, with its roots still grounded in the colonial world view, "Discovery Day" is still celebrated in the Bahamas after all. This is despite the fact that next to the United States, Haiti probably has the largest external influence on the Bahamas, for good and for bad.

Even Dr Gail Saunders, scholar in residence at the College of the Bahamas and former Director General of Heritage, said she was not well versed in Haitian history. She welcomed the opportunity created by this latest tragedy to spread awareness of Haitian issues and history. (Next week in Insight: an in depth look at the Bahamas and the world without Haiti).

"When Haiti became independent, no country on earth recognized Haiti, and they did so for practical reasons. Haiti was a slave economy and the slaves threw off the slave masters. Haiti's present day economic woes began back in 1804. Haiti did not just become like it is now," said Dr Eugene Newry, former Bahamas Ambassador to Haiti.

"They won their independence militarily. Psychologically it has a different effect than sitting around a table with someone coming back from London with some papers saying you are free," he said.

The audacity of the Haitian revolution was an unbearable embarrassment to the French. It was threatening to the slave-based economy of the United States, which failed to live up to its promise of life, liberty and the pursuit of happiness for all. In its first constitution, Haiti declared it would grant automatic citizenship to any person of African descent arriving on its shores. The world decided to starve the population with economic embargo and isolation instead of recognising its freedom.

"It was the most vicious example of national strangulation recorded in modern history. Haiti did not fail. It was destroyed by two of the most powerful nations on earth, both of which continue to have primary interest in its current condition. The sudden quake has come in the aftermath of summers of hate. In many ways the quake has been less destructive than the hate. Human life was snuffed out by the quake, while the hate has been a long and inhumane suffocation -- a crime against humanity," stated Sir Hilary Beckles, in an article widely published by Caribbean news agencies.

The UWI is currently convening a major conference on the theme "Rethinking and Rebuilding Haiti" to dig beneath the rubble of public perception.

In order to gain access to international trade, in 1825 Haiti agreed to pay France reparations of 150 million gold francs in exchange for recognition and an end to the embargo. French accountants and actuaries valued land, animals, former slaves, and other commercial properties and services. Haiti borrowed money from American Citibank to service this debt. It took more than 100 years to buy its recognition in the international community.

While the reparations debate for African descendants is scorned by the West, and avoided by the descendants themselves, France stands proudly having lived large off the modern equivalent of $21 billion in reparations for losing land and human property while enslaving Haitians.

"Haiti was crushed by this debt repayment. It descended into financial and social chaos. France was enriched and it took pleasure from the fact that having been defeated by Haitians on the battlefield, it had won on the field of finance," said Sir Hilary Beckles.

At the 2001 United Nations Conference on Race in Durban, South Africa, the Caribbean made strong representation for France to repay Haiti. The Caribbean Community (Caricom) reaffirmed this call in 2007, during the anniversary celebrations for the two hundredth anniversary of the abolition of the transatlantic slave trade.

Former Haitian president Jean-Bertrand Aristide was a strong proponent of this initiative. His tenure was heralded as a return to order for Haiti, until he was finally escorted out of the country in 2004, under armed guard by American Central Intelligence Agency (CIA) officials. Haiti became a United Nations protectorate.

Thousands of government officials under the Aristide-government were removed from office during the questionable coup. The Americans claim they gave President Aristide a plane ride to the Central Africa Republic, where he now lives in exile. President Aristide maintains he was kidnapped. The new Haitian government, still in power, wasted little time to withdraw the request from France to repay the reparations money.

America pundits in the mainstream media rarely, if ever, talk about America's involvement in Haiti, although America invaded the country in 1915 and occupied it for almost 20 years to secure its economic interests. Americans oversaw the introduction of foreign land ownership to the Haitian constitution, never present since independence. During their rule, foreign economic interests in the country grew, and racial stratification between blacks and mulattos became more ingrained, akin to segregated American states.

Under American rule, Haitian financial reserves were managed from Washington. Debt servicing accounted for 40 per cent of Haiti's annual income, primarily to service American financial institutions. America's grip on Haiti's finances was so tight that they withheld the salaries of government officials on one occasion to coerce them to sign a bilateral agreement without modification, according to historians.

Even after the Americans left in 1934, they did not return control of the national treasury to Haiti until the 1940s. The only stable public institution they left was the US-trained Haitian military. A series of military coups followed for the next few decades, ending with the infamous Duvalier dynasty.

Former Haitian president François "Papa Doc" Duvalier, said to be born in the Bahamas to a father from Mayaguana and mother from Haiti, is blamed for many of Haiti's current social and economic troubles. During his 14 year rule, he established the infamous secret police force, the Tonton Macoute, and crippled the Haitian national army.

He embezzled money and was responsible for political assassinations. His presidency was supported by the United States because of his anti-Communist views. He was succeeded by his 19-year-old son, Jean-Claude "Baby Doc" Duvalier, who was just as oppressive.

Much of Haiti's debt, still being serviced today, was accumulated under the Duvalier regimes. Rather than being used for national development, much of the borrowed money was squandered and outright stolen.

Massive deforestation in Haiti was another source of instability, particularly for the natural environment. Most commentators attribute this to the "poor masses" cutting down trees to burn fire wood. Dr Newry said this is only half of the story. Haitian poverty has contributed to deforestation in modern days, but, he said, the problem began with the French, Spanish and other European countries, cutting down forests to grow coffee, sugar, tobacco and other products on a commercial scale.

In the 1940s, Haitians also endured the violent anti-Voodoo crusade of Catholic missionaries. During this period, called the Rejete massacre, they killed Voodoo priests, destroyed sacred temples and burned forests with centuries-old trees that were honoured by the Haitians.

Haiti's history of triumph and tragedy is too complex to unravel in one article. External forces were at play at the same time destabilizing internal forces that were at play. The internal forces are not to be absolved. The hands of many Haitian nationals are no doubt stained with the tears of many in the starving masses, from corrupt practices, mismanagement, incompetence and warfare. These conditions appear to be ingrown defects of ancient and modern governmental systems, as many nations well know. But to take a simplistic look at Haiti, as many seem inclined to do, and pass judgment on the nation without understanding or perspective is to be blinded by ignorance.

As the international community convened in Canada late last month to begin forming a strategic plan for the reconstruction of Haiti, many in the Caribbean community were watching keenly with an eye on the past and an eye on the future. A major international conference is to be held in the spring to further the strategic planning agenda.

The heart of the matter is: Haiti is inextricably linked to the Bahamas, the Americas and the modern world. Those who know this to be true are watching closely as the world mobilizes behind the latest international fad that is Haiti. As donor fatigue will inevitably set in, those who know will be the ones still standing shoulder-to-shoulder with Haiti, embracing Haitians as their brothers and sisters, wondering if the rallying cry, "not without Haiti" will ever light a fire in the Bahamian psyche.

February 01, 2010

tribune242

Bahamas Blog International

Missionaries charged with kidnapping Haitian babies

By Anthony L. Hall:


Yesterday, 10 Baptist missionaries from the United States were formally charged with conspiracy and child kidnapping for allegedly trying to abscond from Haiti with 33 children.

They were arrested a week ago today while crossing the border between Haiti and the Dominican Republic. The missionaries claim that all of the children were left homeless, and in some cases orphaned, by the January 12 earthquake. And that they had proper authorization - such as could be granted by Haiti’s fractured government.

Yet they now face 5 to 15 years in prison and remain in custody pending further determination by an investigative judge; i.e., no bail!

But, even for Haiti, this is surreal:

First and foremost, instead of inciting moral indignation, this story fills me with hope. After all, if law enforcement in Haiti is already functioning well enough to apprehend white-collar criminals, this must auger well for Haiti’s rapid recovery.

It’s just too bad the police do not appear to be doing as good a job of arresting the violent criminals who are preying on the millions of displaced women and children now living in tent cities all over Haiti.

Then there’s the almost farcical scene of these missionaries in court pleading that they were engaged in the work of the Lord, not in child trafficking. But am I the only one who thinks it’s crazy that these folks are being prosecuted for attempting to whisk 33 kids off to a better life when there are probably a thousand times that many desperately wishing, waiting for that opportunity...?

Whatever the case, this story is an unfortunate distraction; not least because the international media are now focusing far more on the fate of these 10 missionaries than on the fate of 10 million Haitians.

Frankly, this judge would be well-advised to release these missionaries on humanitarian grounds as soon as possible – recognizing the good, even if misguided, intentions of the defendants, as well as the overriding welfare of the Haitian people.

“That judge can free you but he can also continue to hold you for further proceedings.”

This, according to Reuters, is the damoclean hope the prosecutor offered the missionaries at their hearing yesterday. I have to think, though, that the judge will find in fairly short order that the dysfunctional nature of life in Haiti alone raises reasonable doubts about their guilt.

In any case, the charge of child trafficking becomes patently absurd when one considers that the missionaries had parental consent (in some cases); and moreover, that they were involved in trying to help poor Haitian children long before it became fashionable.

Not to mention that even if they were tried and convicted, former President Bill Clinton, who is now the de facto leader of that country, would procure an immediate pardon. This is, after all, the roving American ambassador who flew all the way to North Korea to procure the release of just two Americans who were convicted on equally dubious charges.

So, point made: Haitian children are not for sale! And a religious calling to “save the children” does not confer the right to circumvent the laws of poor, earthquake-ravaged Haiti to do so.

Now, for the sake of their country, I hope foolish pride does not prevent Haitian authorities from disposing of this case with dispatch.

NOTE: Many people are accusing these missionaries of cultural and religious arrogance. But I’ll bet that these are the same people who praised Madonna for taking kids from their poor parents in Malawi by promising that she could give them a better life - complete with Kabbalah indoctrination no doubt.

February 5, 2010

caribbeannetnews

Bahamas Blog International

Dancing to Caribbean drums: An appreciation of the life of Rex Nettleford

By Sir Ronald Sanders:



PROF. REX NETTLEFORD, O.M., F.I.J., OCC


This commentary is being written in the first blush of the news that Rex Nettleford has died. A profound and deep sense of loss overcame me, and I have no doubt enveloped many throughout the Caribbean, including those who did not know him personally. What everyone understands - those who knew him personally and those who didn’t - is that he was a Caribbean champion; a man who fervently believed in the worth of the term, “Caribbean person” and gave it both intellectual meaning and depiction.

The entire Caribbean knows, in the inner place that is our Caribbean soul, that, with Nettleford’s passing, the region has lost an essence – an essential ingredient of our own validation as a Caribbean civilization – that was unique and is irreplaceable.

Rex Nettleford simply made Caribbean people more assured of themselves; more comfortable in their skins of whatever colour; and more confident that, despite the fact that they are a transplanted people, they had established a unique cultural identity equal to any in the world.

Nettleford was a Jamaican, but he was Caribbean too. As he said: “The typical West Indian is part-African, part-European, part-Asian, part-Native American but totally Caribbean”. He developed the point by saying: “The texture of character and the sophistication of sense and sensibility engaging the Planet’s systemic contradictions were ironically colonialism’s benefits for a couple of generations in the West Indies. In dealing with the dilemma of difference manifested in the ability to assert without rancor, to draw on a sense of rightness without hubris, to remain human (e) in the face of persistent obscenities that plague the human condition, all such attributes in turn served to endow the Caribbean man with the conviction that Planet Earth is, in the end, one world to share”.

He drew on that reality and his fervent belief in it to serve not only multi-ethnic Jamaica, but the wider multi-ethnic, multi-religious Caribbean, and to be a respected regional representative on the world’s stage including on the Executive Board of the United Nations Education, Social and Cultural Organization (UNESCO).

All who knew him in his several incarnations at the University of the West Indies, as Professor, as Vice Chancellor and as emeritus Vice Chancellor, will testify to his great erudition; his capacity to argue passionately and convincingly ; and to the breadth of his knowledge.

I recall well one such international outing when at a biennial meeting of foreign ministers from the UK and the Caribbean, he represented the University of the West Indies in a discussion of the role of education in Caribbean development. I led a delegation from Antigua and Barbuda that included the late Leonard Tim Hector, himself an educator and historian. The discussion on the role of education in development was dominated by Nettleford and Hector, and somewhere in the British archives of that meeting held in London is the verbatim record of their enthralling presentations. It was a discussion conducted without a note by the two main speakers, and none who heard it could fail to be impressed by the quality and force of the arguments. But, they did a major service to Caribbean scholars. The Chevening Scholarship resulted from it, and annually Caribbean students journey to the UK for post-graduate work.

From his overarching position as Vice Chancellor of UWI, Nettleford knew, in his own words, that “the world is changing as if in a contest with the speed of light” and UWI had to produce skills “so that its graduates can find firm place and sustained purpose in the ‘knowledge society’ of the third millennium, even while maintaining standards and delivering education of excellence”. “The challenges of politics, economics, social development in the new global situation,” he said, “demanded no less”.

It was a task to which he set his hand with determination as the University’s principal officer. But, he also knew, as he put it, that the University had “to place great emphasis on the exercise of the creative attributes of the mind”. The University had to produce the skills that would make the Caribbean competitive in the global economy, but it had the ongoing responsibility too of nurturing thinkers, ideas-people, innovators – Caribbean people who, from the richness of their own cohabitation and intermingling, could contribute to domestic and global thinking on religious tolerance, international relations, ending racism, and solving conflicts.

Students from every Caribbean Community and Common Market (CARICOM) country encountered Nettleford in one or other of his many roles in the University for decades. They were inspired and motivated by him, and they admired him greatly. Therefore, it is not surprising that Caribbean people - in their separate states with their national flags and national anthems – are united in their sense of loss – a sense that the essence of the region’s single Caribbean soul is yet again diminished.

Rex Nettleford is to Caribbean cultural identity what Shridath ‘Sonny’ Ramphal, Alister McIntryre and the late William Demas are to the Caribbean’s political and economic identity as a region and in the region’s interaction with the global community. He belongs to a select group of Caribbean visionaries who the region’s people know without doubt championed them selflessly and faithfully and validated them in the world.

In the rebuilding of Haitian society – occasioned by the massive physical destruction of Haiti by last January’s earthquake – Rex Nettleford would have been a perfect resource for CARICOM’s P J Patterson, Jamaica’s former Prime Minister, as he leads the regional argument not only for the rebuilding of Haiti, but also for the restoration of Haitian society, socially, culturally and politically.

Nettelford was a dancer and choreographer – two disciplines he personally enjoyed and in which his creativity gave enjoyment to audiences throughout the Caribbean. In these disciplines, he danced to many drums and he was spectacular in his performance. But, it is in the dance to the drums of his Caribbean life that he is a motivating force – Jamaican he was by birth and commitment, but Caribbean he also was by intellectual understanding, cultural recognition, and passionate embrace.

It would be to the Caribbean’s lasting benefit if from the shared sense of loss felt throughout the region, there could be a sustained revival of the drums of Caribbean union to which Rex Nettleford danced in his lifetime.

February 4, 2010

caribbeannetnews

Bahamas Blog International

Parents 'reclaim' children in Haiti abduction-adoption row

WASHINGTON, USA (AFP) -- The 33 infants and children that an American Christian group tried to smuggle out of quake-hit Haiti are being reunited with their families, the US-based aid group now caring for them said Tuesday.

The children were picked up last week by members of an Idaho-based Baptist group called New Life Children's Refuge who tried to take them across the border to the Dominican Republic where they planned to establish an orphanage.

But some of the children are not orphans at all.

A woman who identified herself as the mother of one of the 33 children caught up in the process of ten members of a US Christian group charged with child-trafficking speaks to the press. AFP PHOTO

"The parents now are coming to the village to reclaim their children," Heather Paul, the CEO of SOS Children's Villages USA, told NBC's "Today Show". "We already hear that many are saying that we have parents."

Police seized five men and five women with US passports, as well as two Haitians, as they tried late Friday to cross into the neighboring Dominican Republic with the children aged between two months and 14 years.

The case came to light as authorities in the capital Port-au-Prince expressed concern that some Haitian children may have fallen prey to human traffickers or been misidentified as orphans.

Paul said the children had been in poor condition when her group first received them but that they appeared to be on the mend.

"They came quite traumatized, as you can imagine, for a number of reasons. First, the devastation of the earthquake and then the mystery or confusion of their family's disappearance."

"They're getting better," she said.

Paul added that while in the care of the US Baptist group, the children, "weren't well dressed, they were dehydrated. They needed medical assistance."

She said the case underscored the need for stricter rules and greater vigilance in dealing with children in Haiti.

"I don't know all the facts, but if they were good intentions, they've certainly gone awry," she said.

"I think this is proof positive for all those people around the world who would like to adopt Haitian children, that we must wait on the right registration."

Laura Silsby, head of New Life Children's Refuge, has insisted the group's aims were entirely altruistic.

"We came here literally to just help the children. Our intentions were good," she told AFP from police detention. "We wanted to help those who lost parents in the quake or were abandoned."

In Port-au-Prince, interim prosecutor Mazar Fortil said the Christians may face a charge of criminal conspiracy in Haiti as well as possible charges of kidnapping minors and child-trafficking.

US consular officials visited the detained Americans and brought them food and insect repellent, but relatives back in the United States said they had hoped American officials might have done more.

"I've seen them on TV and they look like they're in good spirits," Sean Lankford, whose wife and 18-year-old daughter were among those held, told NBC.

He said he had not been able to speak to them since their arrest and was concerned that they had not received better treatment in detention.

"First off, you know, I think they were required to give them food and water. I mean, the basic essentials for life. And they were to help them to contact counselors on their behalf -- at least to give them the ability to do that. They were late in doing that," Lankford complained.

"I appreciate everything they have done. I know that it took them a while to find them first off. I know also that there's a lot of needs that are happening in Haiti," the Meridian, Idaho resident said.

But he added "as a dad and a husband, you know, I just want to make sure that my wife and my daughter have everything that they need, and my friends there have everything they need to stay healthy while they work through this, and while we try to help them work through this."

caribbeannetnews

Bahamas Blog International