“This is one of two pages aligned to the website: HaitiUnearthed (http://haitiunearthed.com/)  wherein I am compiling a one stop info resource on Haiti and am putting preliminary information in/into on/about Haiti. These pages will be updated on a regular and ongoing basis and then put into the “http://haitiuncovered.ning.com/ the Social network section of (http://haitiunearthed.com/ We are seeking to create a Social Network and Solidarity website devoted exclusively to Haiti and its inhabitants. Let me know what you think and any suggestions you may have.…

The two links are: http://docs.google.com/View?id=dgc4ct37_23ggqc9b38 Dedicated info resource giving history politics etc: http://docs.google.com/View?id=dgc4ct37_27222t9ndn “

The five caciquedoms of Hispaniola	Flag	Coat of arms	Motto: “L’Union Fait La Force” (French) “Unity Creates Strength”

Haiti (pronounced /ˈheɪtiː/; French Haïti, pronounced: [a.iti]; Haitian Creole: Ayiti), officially the Republic of Haiti (République d’Haïti ; Repiblik Ayiti) is a Caribbean country. Along with the Dominican Republic, it occupies the island of Hispaniola, in the Greater Antillean archipelago. Ayiti (land of high mountains) was the indigenous Taíno or Amerindian name for the mountainous western side of the island. The country’s highest point is Pic la Selle, at 2,680 metres (8,793 ft). The total area of Haiti is 27,750 square kilometres (10,714 sq mi) and its capital is Port-au-Prince. Haitian Creole and French are the official languages.

Haiti’s regional, historical and ethnolinguistic position is unique for several reasons. It was the first independent nation in Latin America, the first post-colonial independent black-led nation in the world, and the only nation whose independence was gained as part of a successful slave rebellion. Despite having common cultural links with its Hispano-Caribbean neighbors, Haiti is the only predominantly Francophone independent nation in the Americas. It is one of only two independent nations in the Western Hemisphere (along with Canada) that designate French as an official language; the other French-speaking areas are all overseas départements, or collectivités, of France.

On January 12, 2010, a 7.0-magnitude earthquake struck Haiti, with its epicenter 16 miles west of the capital and largest city, Port-au-Prince, which was devastated. At least tens of thousands of people were killed, although it will take time to determine the exact number of dead; the Presidential palace, Parliament and many other important structures were destroyed, along with countless homes, businesses, hospitals, schools and shantytowns.^[5]

1 History 1.1 Precolonial and Spanish colonial periods 1.2 17th century settlement 1.3 Treaty of Ryswick and slave colony 1.4 Haitian Revolution 1.5 Independence 1.6 Since 1915 1.7 1957–1986 1.8 1990s 1.9 2000s 1.10 2010s 1.10.1 2010 earthquake 2 Politics 3 Departments, arrondissements, and communes 4 Geography 5 Environment 6 Health 7 Economy 8 Education 9 Demographics 9.1 Haitian diaspora 9.1.1 In North America 9.2 Languages 10 Religion 11 Culture 11.1 Music 11.2 Cuisine 12 See also 13 Notes 14 References 15 Further reading 16 External links

Capital (and largest city) Port-au-Prince 18°32′N 72°20′W / 18.533°N 72.333°W / 18.533; -72.333 Official languages Haitian Creole, French Ethnic groups 95.0% black, 5% mulatto and white[1] Demonym Haitian Government Parliamentary republic – President René Préval – Prime Minister Jean-Max Bellerive Formation – as Saint-Domingue 1697 – Independence from France 1 January 1804 Area – Total 27,751 km2 (140th) 10,714 sq mi – Water (%) 0.7 Population – 2009 estimate 10,033,000[2] (82nd) – Density 361.5/km2 (31st) 936.4/sq mi GDP (PPP) 2008 estimate – Total $11.570 billion[3] – Per capita $1,317[3] GDP (nominal) 2008 estimate – Total $6.943 billion[3] – Per capita $790[3] Gini (2001) 59.2 (high) HDI (2007) ▲ 0.532[4] (medium) (149th) Currency Gourde (HTG) Time zone (UTC-5) Drives on the right Internet TLD .ht Calling code 509

History

Precolonial and Spanish colonial periods

The island of Hispaniola, of which Haiti occupies the western third, is one of many Caribbean islands inhabited at the time of European arrival by the Taíno Indians, speakers of an Arawakan language. The Taíno name for the entire island was Kiskeya. In the Taíno societies of the Caribbean Islands, the largest unit of political organization was led by a cacique; hence the term ‘caciquedom’ (French caciquat, Spanish cacicazgo) for these Taíno polities, which are often called “chiefdoms“. Before the arrival of Christopher Columbus, the island of Hispaniola was divided among five or six long-established caciquedoms.^[6][7]

The caciquedoms were tributary kingdoms, with payment consisting of harvests. Taíno cultural artifacts include cave paintings in several locations in the country, which have become national symbols of Haiti and tourist attractions. Modern-day Léogane, a town in the southwest, is at the site of Xaragua’s former capital.

Christopher Columbus landed at Môle Saint-Nicolas on 5 December 1492, and claimed the island for Spain. Nineteen days later, his ship the Santa María ran aground near the present site of Cap-Haïtien; Columbus was forced to leave behind 39 men, founding the settlement of La Navidad. Following the destruction of La Navidad by the local indigenous people, Columbus moved to the eastern side of the island and established La Isabela. One of the earliest leaders to fight off Spanish conquest was Queen Anacaona, a princess of Xaragua who married Caonabo, the cacique of Maguana. The couple resisted Spanish rule in vain; she was captured by the Spanish and executed in front of her people. To this day, Anacaona is revered in Haiti as one of the country’s founders.* Map of Haiti

The Spaniards exploited the island for its gold, mined chiefly by local Amerindians directed by the Spanish occupiers. Those refusing to work in the mines were killed or sold into slavery. Europeans brought with them chronic infectious diseases that were new to the Caribbean, to which the indigenous population lacked immunity. These new diseases were the chief cause of the dying off of the Taíno,^[8] but ill treatment, malnutrition, and a drastic drop in the birthrate as a result of societal disruption also contributed. The first recorded smallpox outbreak in the Americas occurred on Hispaniola in 1507. ^[9]

The Laws of Burgos, 1512–1513, were the first nationally codified set of laws’ governing the behavior of Spanish settlers in America, particularly with regards to native Indians. They forbade the maltreatment of natives, and endorsed their conversion to Catholicism.^[10] The national government of Spain found it difficult to enforce these laws in a distant colony.

The Spanish governors began importing enslaved Africans for labor. In 1517, Charles V authorized the draft of slaves. The Taínos became virtually, but not completely, extinct on the island of Hispaniola. Some who evaded capture fled to the mountains and established independent settlements. Survivors mixed with escaped African slaves (runaways called maroons) and produced a multiracial generation called zambos. French settlers later called people of mixed African and Amerindian ancestry marabou. The mestizo were children born to relationships between native women and European – usually Spanish – men. During French rule, children of mixed race, usually born of unions between African women and European men, were called mulâtres. Creoles ^[11] are a mixture of European, Amerindian, and African ancestry regardless of skin color.

As a gateway to the Caribbean, Hispaniola became a haven for pirates. The western part of the island was settled by French buccaneers. Among them was Bertrand d’Ogeron, who succeeded in growing tobacco. His success prompted many of the numerous buccaneers and freebooters to turn into settlers. This population did not submit to Spanish royal authority until the year 1660 and caused a number of conflicts. By 1640, the buccaneers of Tortuga were calling themselves the Brethren of the Coast. French pirate Jean Lafitte, who operated in New Orleans and Galveston, was born in Port-au-Prince around 1782. ^[12]

One of the best known early Saint-Domingue immigrants to mainland North America was Jean Baptiste Point du Sable, who was born in St Marc, Saint-Domingue in 1745 and established a fur trading post at present-day Chicago, Illinois. John James Audubon, the renowned ornithologist and painter, was born in 1785 in Les Cayes, Saint-Domingue and painted, cataloged and described the birds of North America.

In 1779 more than 500 volunteers from Saint-Domingue, under the command of Comte d’Estaing, fought alongside American colonial troops against the British in the Siege of Savannah, one of the most significant foreign contributions to the American Revolutionary War.^{[citation needed]}

17th century settlement

Bertrand d’Orgeron attracted many colonists from Martinique and Guadeloupe, such as the Roy family (Jean Roy, 1625–1707); Hebert (Jean Hebert, 1624, with his family) and Barre (Guillaume Barre, 1642, with his family). They and others were driven from their lands when more land was needed for the extension of the sugar plantations. From 1670 to 1690, a drop in the tobacco markets affected the island and significantly reduced the number of settlers.

The first windmill for processing sugar was created in 1685.

Treaty of Ryswick and slave colony

France and Spain settled hostilities on the island by the Treaty of Ryswick of 1697, which divided Hispaniola between them. France received the western third and subsequently named it Saint-Domingue (not the current Santo-Domingo, which is in the Dominican Republic and was part of the eastern side given to the Spanish through the treaty). Many French colonists soon arrived and established plantations in Saint-Domingue due to high profit potential. From 1713 to 1787, approximately 30,000 French colonists emigrated (chiefly from Bordeaux) to the western part of the island^{[citation needed]}, while by 1763 the French population of Canada numbered only 65,000.^[13]

By about 1790, Saint-Domingue had greatly overshadowed its eastern counterpart in terms of wealth and population. It quickly became the richest French colony in the New World due to the immense profits from the sugar, coffee and indigo industries. This outcome was made possible by the labor and knowledge of thousands of enslaved Africans who brought to the island skills and technology for indigo production. The French-enacted Code Noir (Black Code), prepared by Jean-Baptiste Colbert and ratified by Louis XIV, established rigid rules on slave treatment and permissible freedom. Saint-Domingue has been described as one of the most brutally efficient slave colonies; one-third of newly imported Africans died within a few years. ^[14]

Haitian Revolution

Main article: Haitian Revolution

Inspired by the French Revolution and principles of the rights of men, free people of color and slaves in Saint-Domingue and the French and West Indies pressed for freedom and more civil rights. Most important was the revolution of the slaves in Saint-Domingue, starting in the heavily African-majority northern plains in 1791. In 1792 the French government sent three commissioners with troops to try to reestablish control. They began to build an alliance with the free people of color who wanted more civil rights. In 1793, France and Great Britain went to war, and British troops invaded Saint-Domingue. The execution of Louis XVI heightened tensions in the colony. To build an alliance with the gens de couleur and slaves, the French commissioners Sonthonax and Polverel abolished slavery in the colony. Six months later, the National Convention led by the Jacobins endorsed abolition and extended it to all the French colonies. ^[15]

Toussaint l’Ouverture, a former slave and leader in the slave revolt –a man who rose in importance as a military commander because of his many skills – achieved peace in Saint-Domingue after years of war against both external invaders and internal dissension. Having established a disciplined, flexible army, l’Ouverture drove out not only the Spaniards but also the British invaders who threatened the colony. He restored stability and prosperity by daring measures which included inviting the return of planters and insisting that freed men work on plantations to renew revenues for the island. He also renewed trading ties with Great Britain and the United States. In the uncertain years of revolution, the United States played both sides, with traders supplying both the French and the rebels. ^[16]

Independence

When the French government changed, new members of the national legislature, lobbied by planters, began to rethink their decisions on colonial slavery. After Toussaint l’Ouverture created a separatist constitution, Napoleon Bonaparte sent an expedition of 20,000 men under the command of his brother-in-law, General Charles Leclerc, to retake the island. Leclerc’s mission was to oust l’Ouverture and restore slavery. The French achieved some victories, but within a few months, yellow fever had killed most of the French soldiers. ^[17] Leclerc invited Toussaint l’Ouverture to a parley, kidnapped him and sent him to France, where he was imprisoned at Fort de Joux. He died there in 1803 of exposure and tuberculosis ^[14] or malnutrition and pneumonia. In its attempt to retake the colony, France had lost more than 50,000 soldiers, including 18 generals. ^[18]

Slaves, free gens du couleur and allies continued their fight for independence after the French transported L’Ouverture to France.

The native leader Jean-Jacques Dessalines – long an ally and general of Toussaint l’Ouverture – defeated French troops led by Donatien-Marie-Joseph de Vimeur, vicomte de Rochambeau, at the Battle of Vertières. At the end of the double battle for emancipation and independence, former slaves proclaimed the independence of Saint-Domingue on 1 January 1804,^[20] declaring the new nation be named Haïti, to honor one of the indigenous Taíno names for the island. Haiti is the only nation born of a slave revolt. ^[14] Historians have estimated the slave rebellion resulted in the death of 100,000 blacks and 24,000 of the 40,000 white colonists. ^[21]

The revolution in Saint Domingue unleashed a massive multiracial exodus: French Créole colonists fled with those slaves they still held, as did numerous free people of color, some of whom were slaveholders and also transported slaves with them.^[22] In 1809, nearly 10,000 refugees from Saint-Domingue arrived from Cuba, where they had first fled, to settle en masse in New Orleans.^[23] They doubled that city’s population and helped preserve its French language and culture for several generations. In addition, the newly arrived slaves added to the city’s African and multiracial culture.^[24]

Dessalines was proclaimed Emperor for life by his troops.^[25] He exiled or killed the remaining whites and ruled as a despot.^[26] In the continuing competition for power, he was assassinated on 17 October 1806.^[20] The country was divided then between a kingdom in the north directed by Henri I, and a republic in the south directed by Alexandre Pétion, an homme de couleur. Henri I is best known for constructing the Citadelle Laferrière, the largest fortress in the Western Hemisphere, to defend the island against the French.

In 1815 Simon Bolivar, the South American political leader who was instrumental in Latin America’s struggle for independence from Spain, received military and financial assistance from Haiti, which was at the time a young republic that had won its independence from France in the world’s first (and only) successful slave revolt. Bolivar had fled to Haiti after an attempt had been made on his life in Jamaica, where he had unsuccessfully sought support for his efforts. In 1817, on condition that Bolivar free any enslaved people he encountered in his fight for South American independence, Haiti provided Bolivar with soldiers, weapons and financial assistance, which were critical in enabling him to liberate New Granada (now Colombia), Venezuela, Ecuador, Panama and Peru.^{[citation needed]}

Beginning in 1821, President Jean Pierre Boyer, also an homme de couleur and successor to Pétion, managed to reunify the two parts of St. Domingue and extend control over the western part of the island. ^[27] In addition, after Santo Domingo declared its independence from Spain, Boyer sent forces in to take control. Boyer then ruled the entire island. Dominican historians have portrayed the period of the Haitian occupation (1822–42) as cruel and barbarous. During this time, however, Boyer also freed Santo Domingo’s slaves.^[28] During his presidency, Boyer tried to halt the downward trend of the economy by passing the Code Rural. Its provisions sought to tie the peasant labourers to plantation land by denying them the right to leave the land, enter the towns, or start farms or shops of their own.^[29]

During his administration, Boyer’s government negotiated with Loring D. Dewey, an agent of the American Colonization Society (ACS), to encourage free blacks from the United States (US) to emigrate to Haiti. They hoped to gain people with skills to contribute to the independent nation. In the early 19th century, the ACS, an uneasy blend of abolitionists and slaveholders, proposed resettlement of American free blacks to other countries, primarily to a colony in Liberia, as a solution to problems of racism in the US. Starting in September 1824, more than 6,000 American free blacks migrated to Haiti, with transportation paid by the ACS.^[30] Due to the poverty and other difficult conditions there, many returned to the US within a short time.

In July 1825, King Charles X of France sent a fleet of fourteen vessels and thousands of troops to reconquer the island. Under pressure, President Boyer agreed to a treaty by which France formally recognized the independence of the nation in exchange for a payment of 150 million francs (the sum was reduced in 1838 to 90 million francs) – an indemnity for profits lost from the slave trade. French abolitionist Victor Schoelcher wrote, “Imposing an indemnity on the victorious slaves was equivalent to making them pay with money that which they had already paid with their blood.”

After losing the support of Haiti’s elite, Boyer was ousted in 1843. A long succession of coups followed his departure to exile. In its 200-year history, Haiti has suffered 32 coups; the instability of government and society has hampered its progress.^[31] National authority was disputed by factions of the army, the elite class, and the growing commercial class, increasingly made up of numerous immigrant businessmen: Germans, Americans, French and English. In 1912 Syrians residing in Haiti participated in a plot in which the presidential palace was destroyed. On more than one occasion, French, U.S., German and British forces claimed large sums of money from the vaults of the National Bank of Haiti.^[32] Expatriates bankrolled and armed opposing groups.

In addition, national governments intervened in Haitian affairs. For instance, U.S. Marines supported a military revolt against the government in 1888. In 1892 the German government supported suppression of the reform movement of Anténor Firmin. In January 1914, British, German and United States forces entered Haiti, ostensibly to protect their citizens from civil unrest.^[32]

Since 1915

The United States occupied the island from 1915 to 1934. This occupation was initially resisted by a peasant revolt termed the “cacos” insurrection which was led by Charlemagne Péralte. Accusations of “indiscriminate” killing by US Marines were formally investigated by US Brigadier General George Barnett who concluded that 3250 “natives” were killed.^[33] A later investigation noted that 98 Marines perished in the conflict as well.^[33] The Haitian administration dismantled the constitutional system, built roads, and established the National Guards that ran the country after the Marines left.

Scholars agree that Haiti was in much better shape after the occupation than before, but some accuse the US of estabishing a “shaky” foundation that left the country with a doomed financial structure. This was due to a 1922 $40 million loan owed to the US as well as the country’s national treasury and to the Banque Nationale owned by a New York bank.^[33] The result was a financial system that siphoned the country’s wealth to offshore creditors instead of reinvesting it in the country’s economy.^[33]

The US occupation forces established a boundary between Haiti and the Dominican Republic by taking disputed land from the latter. When the US left in 1937, Dominican dictator Rafael Trujillo – in an event known as the Parsley Massacre – ordered his Army to kill Haitians living on the Dominican side of the border. ^[33][34] In a “three-day genocidal spree”, he murdered between 10,000 and 20,000 Haitians.^[33] He then developed a uniquely Dominican policy of racial discrimination, Antihaitianismo (“anti-Haitianism”), targeting the mostly-black inhabitants of his neighboring country.

1957–1986

From 1957 to 1986, the Duvalier family reigned as dictators, with a personality cult and major corruption. Dr. François Duvalier, known as “Papa Doc“, was the President of Haiti from 1957 until his death in 1971; he was succeeded by his son, Jean-Claude Duvalier, also known as “Baby Doc“, who ruled from 1971 until his ouster in 1986. The Duvalier regimes created the private army and terrorist death squads known as Tonton Macoutes. Many Haitians fled to exile in the United States and Canada, especially French-speaking Québec. In the 1970s the United States funded major efforts to establish assembly plants in Haiti for U.S. manufacturers. In the mid 1980s the US continued military and economic aid to the regime.^[36]

In the 1960s and 1970s Haiti’s diaspora made vital contributions to the establishment of francophone Africa’s newly independent countries as university professors, medical doctors, administrators and development specialists emigrated to these countries^{[citation needed]}. The Africa Regional Office of the United Nations Food and Agriculture Organization (FAO), based in Ghana, was headed during most of the 1960s by a prominent Haitian agronomist, Garvey Laurent (born in Jeremie, Haiti, 1923). During the 1970s Laurent negotiated the establishment of most of the FAO’s Country Representative Offices throughout Africa.

In 1986, protests against “Baby Doc” led the U.S. to arrange for Jean-Claude Duvalier and his family to be exiled to France. Army leader General Henri Namphy headed a new National Governing Council.^[36]

In March 1987, a new Constitution was overwhelmingly approved by Haiti’s population. General elections in November were aborted hours after dozens of inhabitants were shot in the capital by soldiers and the Tonton Macoute, and scores more were massacred around the country.

1990s

In December 1990, the former priest Jean-Bertrand Aristide was elected President in the Haitian general election, winning by more than two thirds of the vote. His 5 year mandate began on 7 February 1991. In August 1991, Jean-Bertrand Aristide’s government faced a non-confidence vote within the Haitian Chamber of Deputies and Senate. Eighty three voted against him, while only eleven members voted in support of Aristide’s government. Following a coup d’ état in September 1991, President Aristide was flown into exile. In accordance with Article 149 of Haiti’s Constitution of 1987, Supreme Court Justice Joseph Nerette was named Provisional President and elections were called for December 1991 – elections which were blocked by the international community^{[citation needed]} – and the resulting chaos extended into 1994.

In 1994, Haitian General Raoul Cédras asked former U.S. President Jimmy Carter to help avoid a U.S. military invasion of Haiti. ^[37] President Carter relayed this information to President Clinton, who asked Carter, in his role as founder of The Carter Center, to undertake a mission to Haiti with Senator Sam Nunn, D-GA, and former Joint Chiefs of Staff Chairman Colin Powell. ^[37] The team successfully negotiated the departure of Haiti’s military leaders and the peaceful entry of U.S. forces under Operation Uphold Democracy, thereby paving the way for the restoration of Jean-Bertrand Aristide as president. ^[37] In October 1994, Aristide returned to Haiti to complete his term in office.^[38] Aristide disbanded the Haitian army, and established a civilian police force. Aristide vacated the presidency in February 1996, which had been the scheduled end of his 5 year term based on the date of his inauguration.

In 1996, René Préval was elected as president for a five-year term, winning 88% of the popular vote. Préval had previously served as Aristide’s Prime Minister from February to October 1991.

2000s

Aristide was re-elected in 2000. His second term was marked by accusations of corruption. In 2004 a paramilitary coup ousted Aristide a second time. (See 2004 Haitian rebellion.) Aristide was removed by U.S. Marines from his home in what he described as a “kidnapping”, and was then briefly held by the government of the Central African Republic (to which the U.S. had decided to fly him). Aristide obtained his release and went into exile in South Africa.

Boniface Alexandre assumed interim authority. In February 2006, following elections marked by uncertainties and popular demonstrations, René Préval (close to the still-popular Aristide and former president of the Republic of Haiti between 1995 and 2000) was elected president.

The United Nations Stabilization Mission in Haiti (also known as MINUSTAH) has been in the country since the 2004 Haiti Rebellion.

2010s

2010 earthquake

On January 12, 2010, at 21:53 UTC, (4:53 pm local time) Haiti was struck by a magnitude-7.0 earthquake, the country’s most severe earthquake in over 200 years.^[39] The epicenter of the quake was just off the Haitian capital Port-au-Prince.^[40] The focus was about 6 miles (10 km) underground, according to the USGS.

It has been estimated that the death toll could reach 200,000.^[41] Widespread damage resulted from the quake, with a majority of buildings collapsing due to poor structural design and construction. The capital city was devastated. The Presidential Palace was badly damaged, with the second floor entirely collapsing onto the first floor; the Haitan Parliament building and the National Cathedral were also destroyed.

Politics

The government of Haiti is a semi-presidential republic, a pluriform multiparty system wherein the President of Haiti is head of state elected directly by popular elections.^{[citation needed]} The Prime Minister acts as head of government and is appointed by the President, chosen from the majority party in the National Assembly. Executive power is exercised by the President and Prime Minister who together constitute the government.

Legislative power is vested in both the government and the two chambers of the National Assembly of Haiti. The government is organized unitarily, thus the central government delegates powers to the departments without a constitutional need for consent. The current structure of Haiti’s political system was set forth in the Constitution of Haiti on 29 March 1987. The current president is René Préval.

Haitian politics have been contentious. Most Haitians are aware of Haiti’s history as the only country in the Western Hemisphere to undergo a successful slave revolution. On the other hand, the long history of oppression by dictators – including François Duvalier and his son Jean-Claude Duvalier – has markedly affected the nation. France and the United States have repeatedly intervened in Haitian politics since the country’s founding, sometimes at the request of one party or another. In January 2010, up to 10,000 U.S. troops are to be sent to earthquake-hit Haiti.^[42]

Cité Soleil, Haiti’s largest slum in the capital of Port-au-Prince, has been called “the most dangerous place on Earth” by the United Nations. ^[43] The slum is a stronghold of supporters of former Haitian President Jean-Bertrand Aristide, ^[44] who, according to the BBC, “accused the US of forcing him out – an accusation the US rejected as ‘absurd’”.^[45]

According to Corruption Perceptions Index, Haiti has a particularly high level of corruption. ^[46][47]

Departments, arrondissements, and communes

Haiti is divided into ten departments. The departments are listed below, with the departmental capital cities in parentheses.

1. Artibonite (Gonaïves)
2. Centre (Hinche)
3. Grand’Anse (Jérémie)
4. Nippes (Miragoâne)
5. Nord (Cap-Haïtien)
6. Nord-Est (Fort-Liberté)
7. Nord-Ouest (Port-de-Paix)
8. Ouest (Port-au-Prince)
9. Sud-Est (Jacmel)
10. Sud (Les Cayes)

The departments are further divided into 41 arrondissements, and 133 communes which serve as second- and third-level administrative divisions.

Geography

Haiti is situated on the western part of Hispaniola, the second largest island in the Greater Antilles. Haiti is the third largest country in the Caribbean behind Cuba and the Dominican Republic (the latter shares a 360 kilometer (224 mi) border with Haiti). Haiti at its closest point is only about 45 nautical miles (80 km; 50 mi) away from Cuba and has the second longest coastline (1,771 km/1,100 mi) in the Greater Antilles, Cuba having the longest. Haiti’s terrain consists mainly of rugged mountains interspersed with small coastal plains and river valleys.

The northern region consists of the Massif du Nord (Northern Massif) and the Plaine du Nord (Northern Plain). The Massif du Nord is an extension of the Cordillera Central in the Dominican Republic. It begins at Haiti’s eastern border, north of the Guayamouc River, and extends to the northwest through the northern peninsula. The lowlands of the Plaine du Nord lie along the northern border with the Dominican Republic, between the Massif du Nord and the North Atlantic Ocean. The central region consists of two plains and two sets of mountain ranges. The Plateau Central (Central Plateau) extends along both sides of the Guayamouc River, south of the Massif du Nord. It runs from the southeast to the northwest. To the southwest of the Plateau Central are the Montagnes Noires, whose most northwestern part merges with the Massif du Nord. Its westernmost point is known as Cap Carcasse.

The southern region consists of the Plaine du Cul-de-Sac (the southeast) and the mountainous southern peninsula (also known as the Tiburon Peninsula). The Plaine du Cul-de-Sac is a natural depression which harbors the country’s saline lakes, such as Trou Caïman and Haiti’s largest lake, Lac Azuei. The Chaîne de la Selle mountain range – an extension of the southern mountain chain of the Dominican Republic (the Sierra de Baoruco) – extends from the Massif de la Selle in the east to the Massif de la Hotte in the west. This mountain range harbors Pic la Selle, the highest point in Haiti at 2,680 metres (8,793 ft) * Map of Haiti.

The country’s most important valley in terms of crops is the Plaine de l’Artibonite, which is oriented south of the Montagnes Noires. This region supports the country’s (also Hispaniola’s) longest river, the Riviere l’Artibonite which begins in the western region of the Dominican Republic and continues most of its length through central Haiti and onward where it empties into the Golfe de la Gonâve. The eastern and central region of the island is a large elevated plateau. Haiti also includes various offshore islands. The historically famous island of Tortuga (Île de la Tortue) is located off the coast of northern Haiti. The arrondissement of La Gonâve is located on the island of the same name, in the Golfe de la Gonâve. Gonâve Island is moderately populated by rural villagers. Île à Vache (Cow Island), a lush island with many beautiful sights, is located off the tip of southwestern Haiti. Also part of Haiti are the Cayemites and Île d’ Anacaona.

Environment

In 1925, Haiti was lush, with 60% of its original forest covering the lands and mountainous regions. Since then, the population has cut down an estimated 98% of its original forest cover for use as fuel for cookstoves, and in the process has destroyed fertile farmland soils, contributing to desertification.^[48]

In addition to soil erosion, deforestation has caused periodic flooding, as seen on 17 September 2004. Tropical storm Jeanne skimmed the north coast of Haiti, leaving 3,006 people dead in flooding and mudslides, mostly in the city of Gonaïves.^[49] Earlier that year in May, floods had killed over 3,000 people on Haiti’s southern border with the Dominican Republic.^[50]

Health

Half of the children in Haiti are unvaccinated and just 40% of the population has access to basic health care.^[51] Even before the 2010 earthquake, nearly half the causes of deaths have been attributed to HIV/AIDS, respiratory infections, meningitis and diarrheal diseases, including cholera and typhoid, according to the World Health Organization.^[52] Ninety percent of Haiti’s children suffer from waterborne diseases and intestinal parasites.^[53] Approximately 5% of Haiti’s adult population is infected with HIV.^[54] Cases of tuberculosis (TB) in Haiti are more than ten times as high as those in other Latin American countries.^[55] Some 30,000 people in Haiti suffer each year from malaria.^[56]

Economy

By most economic measures, Haiti is the poorest country in the Americas. It had a nominal GDP of 7.018 billion USD in 2009, with a GDP per capita of 790 USD, about $2 per person per day.^[57]

It is an impoverished country, one of the world’s poorest and least developed. Comparative social and economic indicators show Haiti falling behind other low-income developing countries (particularly in the hemisphere) since the 1980s. Haiti now ranks 149th of 182 countries in the United Nations Human Development Index (2006). About 80% of the population were estimated to be living in poverty in 2003.^[58] Most Haitians live on $2 or less per day. ^[59] Haiti has 50% illiteracy,^[60] and over 80% of college graduates from Haiti have emigrated, mostly to the United States.^[61] Cité Soleil is considered one of the worst slums in the Americas,^[62] most of its 500,000 residents live in extreme poverty.^[43] Poverty has forced at least 225,000 children in Haiti’s cities into slavery, working as unpaid household servants.^[63]

About 66% of all Haitians work in the agricultural sector, which consists mainly of small-scale subsistence farming,^[64] but this activity makes up only 30% of the GDP. The country has experienced little formal job-creation over the past decade, although the informal economy is growing. Mangoes and coffee are two of Haiti’s most important exports.^[64] Haiti’s richest 1% own nearly half the country’s wealth.^[65] Haiti has consistently ranked among the most corrupt countries in the world on the Corruption Perceptions Index.^[66] Since the day of “Papa Doc” Duvalier, Haiti’s government has been notorious for its corruption. Haitian dictator “Baby Doc” Duvalier, his wife Michelle, and three other people are believed to have taken $504 million from the Haitian public treasury between 1971 and 1986.^[67]

Foreign aid makes up approximately 30–40% of the national government’s budget. The largest donor is the United States – followed by Canada, and the European Union also contributes aid.^[68] From 1990 to 2003, Haiti received more than $4 billion in aid. The United States alone had provided Haiti with 1.5 billion in aid. ^[69] Venezuela and Cuba also make various contributions to Haiti’s economy, especially after alliances were renewed in 2006 and 2007. In January 2010, China promised $4.2 million for the quake-hit island,^[70] and President Obama pledged $100 million in US assistance.^[71] European Union nations promised more than 400 million euros ($616 million) in emergency aid and reconstruction funds for Haiti.^[72]

U.S. aid to the Haitian government was completely cut off in 2001–2004 after the 2000 election was disputed and President Aristide was accused of various misdeeds.^[73] After Aristide’s departure in 2004, aid was restored, and the Brazilian army led the United Nations Stabilization Mission in Haiti peacekeeping operation. Following almost 4 years of recession ending in 2004, the economy grew by 1.5% in 2005.^[74]

In 2005 Haiti’s total external debt reached an estimated US$1.3 billion, which corresponds to a debt per capita of US$169. In September 2009, Haiti met the conditions set out by the IMF and World Bank’s Heavily Indebted Poor Countries program to qualify for cancellation of its external debt. ^[75]

Education

Of Haiti’s 8.7 million inhabitants, the literacy rate of 65.9% is the lowest in the region.^[which?] Haiti counts 15,200 primary schools, of which 90% are non-public and managed by the communities, religious organizations or NGOs.^[76] The enrollment rate for primary school is 67%, and fewer than 30% reach 6th grade. Secondary schools enroll 20% of eligible-age children. Charity organizations like Food for the Poor and Haitian Health Foundation are currently working on building schools for children as well as providing them necessary school supplies.

The educational system of Haiti is based on the French system. Higher education – under the responsibility of the Ministry of Education.[69] is provided by universities and other public and private institutions. ^[77]

A list of universities in Haiti includes:

• University of Caraibe (Université Caraïbe) (CUC)
• University of Haiti (Université d’État d’Haïti) (UEH)
• University Notre Dame of Haiti (Université Notre Dame d’Haïti) (UNDH)
• Université Chrétienne du Nord d’Haïti (UCNH)
• Université Lumière / MEBSH
• Université Quisqueya (UNIQ)
• Ecole Supérieure d’Infotronique d’Haïti (ESIH)
• Université Roi Henri Christophe
• Université Publique de l’Artibonite aux Gonaïves (UPAG)
• Université Publique du Nord au Cap-Haïtien (UPNCH)
• Université Publique du Sud au Cayes (UPSAC)
• Universite de Fondwa (UNIF)
• Ecole Le Bon Samaritain

Demographics

Although Haiti averages approximately 360 people per square kilometer (940 per sq mi.), its population is concentrated most heavily in urban areas, coastal plains, and valleys. Haiti’s population was about 9.8 million according to UN 2008 estimates,^[78] with half of the population being under 20 years.^[79] The first formal census, taken in 1950, showed that the population was 3.1 million.^[80] Haiti has the highest fertility rate in the Western Hemisphere.^[81]

90–95% of Haitians (depending on the source) are of predominately African descent; the remaining 5–10% of the population are mostly of mixed-race background. A small percentage of the non-black population consists primarily of Caucasian/white Haitians; mostly of Arab,^[82] Western European (French, German, Polish, Portuguese and Spanish), and Jewish origin.^[83][84] Haitians of Asian descent (mostly of Chinese origin) number approximately 400.^[83]

Haitians of mixed race live mostly in the wealthier suburbs of the capital, such as Pétionville or Kenscoff. Many were born in the southwestern regions of Haiti, such as: Jacmel, Les Cayes, Cavaillon. During the colonial years there was a higher proportion of Europeans in this area than in the north, which was more isolated, had fewer cities and was devoted to large plantations with extensive populations of enslaved Africans. Some of the white planter fathers ensured the education of their sons (and sometimes daughters), even sending some to school in France. Some of the mixed-race population was therefore able to build more social capital than those in the north of mostly African descent. In addition, the free people of color (les gens du couleur libre) (or mulatto) population had more civil rights than did Africans who were free. By the time of the revolution, there were numerous educated mixed-race men who became part of the leadership of the country. As in most Latin American countries, there is no one-drop rule regarding African ancestry in Haiti.

Haitian diaspora

Millions of Haitians live abroad, chiefly in North America: the Dominican Republic, United States, Cuba, Canada (primarily Montreal) and Bahamas. They live in other nations like France, French Antilles, the Turks and Caicos, Venezuela and French Guiana.

In the United States alone there are an estimated 600,000 Haitians,^[85] plus 100,000 in Canada^[86] and an estimated 800,000 in the Dominican Republic.^[87] The Haitian community in France numbers about 80,000,^[88] and up to 80,000 Haitians now live in the Bahamas.^[89] A U.N. envoy in October 2007 found racism against blacks in general, and Haitians in particular, to be rampant in every segment of Dominican society.^[90] The Obama administration has made Haiti a priority in the hemisphere, reviewing immigration policy.^[91]

In January 2010, Canadian Prime Minister Stephen Harper announced that Canada will consider fast-tracking immigration to help Haitian earthquake refugees.^[92] U.S. Homeland Security Secretary Janet Napolitano announced that the estimated 100,000 to 200,000 Haitians “not legally in the United States” as of January 12, 2010, would be granted a form of asylum called temporary protected status (TPS).^[93] Thousands of Haiti earthquake survivors, including Haitian children left orphaned in the aftermath of earthquake, could be relocated to the United States.^[94] Senegal is offering parcels of land – even an entire region if they come en masse – to people affected by the earthquake in Haiti.^[95]

In North America

There is a significant Haitian population in South Florida, specifically the Miami enclave of Little Haiti. New Orleans, Louisiana has many historic ties to Haiti that date back to the Haitian Revolution. New York City, especially in Flatbush, East Flatbush and Springfield Gardens, also has a thriving émigré community with the second largest population of Haitians of any state in the nation. There are also large and active Haitian communities in Boston, Spring Valley (New York), New Jersey, Washington D.C., Providence, Rhode Island, Georgia, Connecticut and Pennsylvania. There are also large Haitian communities in Montreal, Quebec, Paris, France, Havana, Cuba and Kingston, Jamaica.

Michaëlle Jean, the current Governor General of Canada, was a refugee from Haiti coming to Canada in 1968 at age 11.

Languages

One of Haiti’s two official languages is French, which is the principal written, spoken in schools, and administratively authorized language. It is spoken by most educated Haitians and is used in the business sector. The second is the recently standardized Haitian Creole,^[96] which is spoken by virtually the entire population of Haiti. Haitian creole is one of the French-based creole languages, which also contains significant African influence, as well as influence from Spanish and Taíno. Haitian creole is closely related to Louisiana Creole. Spanish is also spoken by a good portion of the population, though it is not an official language.

Religion

Haiti is a largely Christian country, with Roman Catholicism professed by 80% of Haitians. Protestants make up about 16% of the population. Haitian Vodou, a New World Afro-diasporic faith unique to the country, is practiced by roughly half the population.^[97] Religious practice often spans Haiti and its diaspora as those who have migrated interact through religion with family in Haiti.^[98]

Culture

Haiti has a long and storied history and therefore retains a very rich culture. Haitian culture is a mixture of primarily French, African elements, and native Taíno, with some lesser influence from the colonial Spanish. The country’s customs essentially are a blend of cultural beliefs that derived from the various ethnic groups that inhabited the island of Hispaniola. In nearly all aspects of modern Haitian society however, the European and African elements dominate. Haiti is world famous for its distinctive art, notably painting and sculpture.

Music

The music of Haiti is influenced mostly by European colonial ties and African migration (through slavery). In the case of European colonization, musical influence has derived primarily from the French, however Haitian music has been influenced to a significant extent by its Spanish-speaking neighbors, the Dominican Republic and Cuba, whose Spanish-infused music has contributed much to the country’s musical genres as well. Styles of music unique to the nation of Haiti include music derived from vodou ceremonical traditions and the wildly popular Compas.

Compas (in French) or Kompa (in Creole) is a complex, ever-changing music that arose from African rhythms and European ballroom dancing, mixed with Haiti’s bourgeois culture. It is a refined music, played with an underpinning of tipico, and méringue (related to Dominican merengue) as a basic rhythm. Haiti didn’t have any recorded music until 1937 when Jazz Guignard was recorded non-commercially. One of the most popular Haitian artists is Wyclef Jean. His music is somewhat hip-hop mixed with world music.

Cuisine

The cuisine of Haiti originates from several culinary styles from the various historical ethnic groups that populated the western portion of the island of Hispaniola, namely the French, African, and the Taíno Amerindians.

Haitian cuisine is similar to the rest of the Latin-Caribbean (the French and the Spanish-speaking countries of the Antilles) however it differs in several ways from its regional counterparts. Its primary influence derive from French, and African cuisine, with notable derivatives from native Taíno and Spanish culinary technique. Though similar to other cooking styles in the region, it carries a uniqueness native only to the country and an appeal to many visitors to the island. Haitians use vegetables and meats extensively and peppers and similar herbs are often used for strengthening flavor. Dishes tend to be seasoned liberally and consequently Haitian cuisine tends to be moderately spicy, not mild and not too hot. In the country, however, many businesses of foreign origin have been established introducing several foreign cuisines into the mainstream culture. Years of adaptation have led to these cuisines (ie: Levantine from Arab migration to Haiti) to merge into Haitian cuisine.

Rice and beans in several differing ways are eaten throughout the country regardless of location, becoming a sort of national dish. They form the staple diet, which consists of a lot of starch and is high in carbohydrates. In the more rural areas, however, at great distances from the major cities, other foods are eaten to a larger degree such as mais moulu; a dish comparable to cornmeal that can be eaten with sauce pois, a bean sauce made from one of many types of beans such as kidney, pinto, or garbanzo beans, or pigeon peas (known in other countries as gandules).

Mais Moulu can be eaten with fish (often red snapper), or alone depending on personal preference. Tomato, oregano, cabbage, avocado, red and green peppers are several of the many types of vegetables/fruits that are used in Haitian dishes. Banane Pésée, flattened plantain slices that are fried in soybean oil (known as tostones in the Dominican Republic and Puerto Rico), are eaten frequently in Haiti as both a snack food and as part of a meal. They are frequently eaten with tassot and/or griot, which is deep-fried goat and pork respectively.

THE BULK OF THIS INFORMATION HAS BEEN TAKEN FROM VARIOUS WIKIPEDIA SITES INCLUDING: http://en.wikipedia.org/wiki/Haiti
–
Alexzanda Gordon-King II

Haitian Vodou

From Wikipedia, the free encyclopedia

It has been suggested that Christian-Voodoo relations be merged into this article or section. (Discuss)

This article may require cleanup to meet Wikipedia’s quality standards. Please improve this article if you can. (January 2008)

This article may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (November 2009)

Haitian Vodou or Vaudou (French pronunciation: [vodu], Anglicised as Voodoo) is a syncretic^[1] religion originating from the Caribbean country of Haiti, located on the island of Hispaniola. It is based upon a merging of the beliefs and practices of West African peoples, (mainly the Fon and Ewe; see West African Vodun), with Roman Catholic Christianity, which was brought about as African slaves were brought to Haiti in the 16th century and forced to convert to the religion of their owners, while they largely still followed their traditional African beliefs.^[2]

Contents [hide] 1 Overview 2 Beliefs 2.1 Deities 2.1.1 Bondye 2.1.2 Loa 2.2 Morality 2.3 Orthodoxy and diversity 3 Practices 3.1 Liturgy and practice 3.2 Priests 4 History 4.1 African origins 4.2 Haitian Revolution 4.3 Contemporary 5 Myths and misconceptions 6 See also 7 Notes 8 References 9 External links

Overview

The principal belief in Haitian Vodou is that there are various deities, or Lwa (commonly spelled Loa), who are subordinate to a greater God, known as Bondyè, who does not interfere with human affairs. Therefore it is to the Lwa that Vodou worship is directed.^[3] Other characteristics of Vodou include veneration of the dead and protection against evil witchcraft.^[4]

Haitian Vodou shares many similarities with other faiths of the African diaspora, such as Louisiana Voodoo of New Orleans, Santería and Arará of Cuba, and Candomblé and Umbanda of Brazil. The Vodou temple is called a Hounfour.^[5]

In Haitian Vodou (Sèvis Lwa in Creole or “Service to the Lwa”), there are strong elements from the Bakongo of Central Africa and the Igbo and Yoruba of Nigeria, although many different nations of Africa have representation in the liturgy of the Sèvis Lwa. A large and significant portion of Haitian Vodou most often overlooked by scholars until recently is the Kongo component. The entire Northern area of Haiti is especially influenced by Kongo practice. In the North, it is more often called Kongo Rite or Lemba, from the Lemba rites of the Loango area and Mayombe. In the south, Kongo influence is called Petwo (Petro). Many loa or lwa (also a Kikongo term) are of Kongo origin such as Basimbi, Lemba, etc.

Haitian creole forms of Vodou exist in Haiti, the Dominican Republic, parts of Cuba,^[1] some of the out-islands of the Bahamas, the United States, and other places that Haitian immigrants dispersed to over the years. However, it is important to note that the Vodun religion (separate from Haitian Vodou) existed in the United States, having been brought over by West Africans enslaved in America, specifically from the Ewe, Fon, Mina, Kabaye, and Nago groups. Some of its more enduring forms still exist in the Gullah Islands. There is a re-emergence of these Vodun traditions in America, which maintains the same ritual and cosmological elements as is practiced in West Africa. These and other African-diasporic religions such as Lukumi or Regla de Ocha (also known as Santería) in Cuba, Candomblé and Umbanda in Brazil, all religions that evolved among descendants of transplanted Africans in the Americas.

Beliefs

Deities

Vodouisants believe in both a supreme God called Bondye , and many lesser spirits, known as the loa. This had been a belief held in several west African religions such as that of the Yoruba, Odinani, and Vodun, and when it came in contact with Roman Catholicism, the greater deity was associated with the Judeo-Christian God, and the loa with the saints.

[edit] Bondye

Haitian Vodouisants believe in a supreme god, known as Bondye ^[6] (from the French “Bon Dieu” or “Good God”). Vodouisants do not see Bondye as different from the Abrahamic conceptions of God, in the sense that Bondye is considered to be the creator of all. Bondye is distant from its creation, being a pandeist deity, and because of this, Vodouisants don’t believe that they can contact it for help.

Loa

Because Bondye is considered unreachable, Vodouisants focus their prayer and devotion to lesser entities, spirits known as loa, or mistè. Some of the most notable loa include Papa Legba the guardian of the crossroads, Erzulie Freda the spirit of love, Simbi the spirit of rain and magicians, Kouzin Zaka the spirit of agriculture, and The Marasa, who are divine twins considered to be the first children of Bondye^[7].

These loa can be divided into 21 nations, which include the Petwo, Rada, Congo and Nago ^[8].The Petwo and the Rada contrast most with one another, because the Petwo are hot or aggressive and restless, whereas the Rada are cool or calm and peaceful.

The loa also fall into family groups, who share a surname, such as Ogou, Ezili, Azaka or Ghede. For instance, “Ezili” is a family, Ezili Danto and Ezili Freda are two individual spirits in that family. Each family is associated with a specific aspect, for instance the Ogou family are soldiers, the Ezili govern the feminine spheres of life, the Azaka govern agriculture, the Ghede govern the sphere of death and fertility.

Each of the loa is associated with a particular Roman Catholic saint.

Morality

Vodou’s moral code focuses on the vices of dishonour and greed. There is also a notion of relative propriety — and what is appropriate to someone with Dambala Wedo as their head may be different from someone with Ogou Feray as their head. For example, one spirit is very cool and the other is very hot. Coolness overall is valued, and so is the ability and inclination to protect oneself and one’s own if necessary. Love and support within the family of the Vodou society seem to be the most important considerations. Generosity in giving to the community and to the poor is also an important value. One’s blessings come through the community and there is the idea that one should be willing to give back to it in turn. There are no “solitaries” in Vodou, only people separated geographically from their elders and house. A person without a relationship of some kind with elders will not be practicing Vodou as it is understood in Haiti and among Haitians.

Vodou is an ecstatic rather than a fertility based religion.^{[citation needed]}

Orthodoxy and diversity

There is a diversity of practice in Vodou across the country of Haiti and the Haitian diaspora. For instance in the north of Haiti the lave tèt (“head washing”) or kanzwe may be the only initiation, as it is in the Dominican Republic and Cuba, whereas in Port-au-Prince and the south they practice the kanzo rites with three grades of initiation – kanzo senp, si pwen, and asogwe – and the latter is the most familiar mode of practice outside of Haiti. Some lineages combine both, as Manbo Katherine Dunham reports from her personal experience in her book Island Possessed.

While the overall tendency in Vodou is very conservative in accord with its African roots, there is no singular, definitive form, only what is right in a particular house or lineage. Small details of service and the spirits served will vary from house to house, and information in books or on the internet therefore may seem contradictory. There is no central authority or “pope” in Haitian Vodou since “every manbo and houngan is the head of their own house”, as a popular saying in Haiti goes. Another consideration in terms of Haitian diversity are the many sects besides the Sèvi Gine in Haiti such as the Makaya, Rara, and other secret societies, each of which has its own distinct pantheon of spirits.

Practices

Liturgy and practice

After a dayor two of preparation setting up altars, ritually preparing and cooking fowl and other foods, etc., a Haitian Vodou service begins with a series of Catholic prayers and songs in French, then a litany in Kreyòl and African “langaj” that goes through all the European and African saints and lwa honored by the house, and then a series of verses for all the main spirits of the house. This is called the “Priyè Gine” or the African Prayer. After more introductory songs, beginning with saluting Hounto, the spirit of the drums, the songs for all the individual spirits are sung, starting with the Legba family through all the Rada spirits, then there is a break and the Petwo part of the service begins, which ends with the songs for the Gede family. As the songs are sung, participants believe that spirits come to visit the ceremony, by taking possession of individuals and speaking and acting through them. When a ceremony is made, only the family of those possessed is benefited. At this time it is believed that devious mambo or houngan can take away the luck of the worshippers through particular actions. For instance, if a priest asks for a drink of champagne, a wise participant will refuse. Sometimes these ceremonies may include dispute among the singers as to how a hymn is to be sung. In Haiti, these vodou ceremonies, depending on the Priest or Priestess, may be more organized. But in the United States, many vodou practitioners and clergy take it as a sort of non-serious party or “folly”.

Vodou ceremony, Jacmel, Haiti.

In a serious rite, each spirit is saluted and greeted by the initiates present and will give readings, advice and cures to those who approach them for help. Many hours later, as morning dawns, the last song is sung, the guests leave, and all the exhausted hounsis and houngans and manbos can go to sleep.

On the individual’s household level, a Vodouisant or “sèvitè”/”serviteur” may have one or more tables set out for their ancestors and the spirit or spirits that they serve with pictures or statues of the spirits, perfumes, foods, and other things favored by their spirits. The most basic set up is just a white candle and a clear glass of water and perhaps flowers. On a particular spirit’s day, one lights a candle and says an Our Father and Hail Mary, salutes Papa Legba and asks him to open the gate, and then one salutes and speaks to the particular spirit as an elder family member. Ancestors are approached directly, without the mediating of Papa Legba, since they are said to be “in the blood”.

Priests

Most Vodouisants are not initiated, referred to as being “bossale”; it is not a requirement to be an initiate in order to serve one’s spirits. There are clergy in Haitian Vodou whose responsibility it is to preserve the rituals and songs and maintain the relationship between the spirits and the community as a whole (though some of this is the responsibility of the whole community as well). They are entrusted with leading the service of all of the spirits of their lineage. Sometimes they are “called” to serve in a process called “being reclaimed,” which they may resist at first. ^[9] Priests are referred to as “Houngans” and priestesses as “Mambos“. Below the houngans and mambos are the hounsis, who are initiates who act as assistants during ceremonies and who are dedicated to their own personal mysteries.

History

African origins

The word vodou derives from vodũ, which in Fon, Ewe, and related language (distributed from contemporary Ghana to Benin) means spirit or divine creature (in the sense of divine creation).

The cultural area of the Fon, Ewe, and Yoruba peoples share common metaphysical conceptions around a dual cosmological divine principle Nana Buluku, the God-Creator, and the vodou(s) or God-Actor(s), daughters and sons of the Creator’s twin children Mawu (goddess of the moon) and Lisa (god of the sun). The God-Creator is the cosmogonical principle and does not trifle with the mundane; the vodou(s) are the God-Actor(s) who actually govern earthly issues.

The pantheon of vodoun is quite large and complex. In one version, there are seven male and female twins of Mawu, interethnic and related to natural phenomena or historical or mythical individuals, and dozens of ethnic vodous, defenders of a certain clan or tribe.^{[citation needed]}

West African Vodun has its primary emphasis on the ancestors, with each family of spirits having its own specialized priest- and priestesshood which are often hereditary. In many African clans, deities might include Mami Wata, who are gods and goddesses of the waters; Legba, who in some clans is virile and young in contrast to the old man form he takes in Haiti and in many parts of Togo; Gu (or Ogoun), ruling iron and smithcraft; Sakpata, who rules diseases; and many other spirits distinct in their own way to West Africa.

European colonialism, followed by totalitarian regimes in West Africa, suppressed Vodun as well as other forms of the religion. However, because the Vodou deities are born to each African clan-group, and its clergy is central to maintaining the moral, social, and political order and ancestral foundation of its villagers, it proved to be impossible to eradicate the religion. Though permitted by Haiti’s 1987 constitution, which recognizes religious equality, many books and films have sensationalized voodoo as black magic based on animal and human sacrifices to summon zombies and evil spirits.

Haitian Revolution

The majority of the Africans who were brought as slaves to Haiti were from Western and Central Africa. The Vodun practitioners brought over and enslaved in the United States primarily descend from the Ewe, Anlo-Ewe, and other West African groups.^{[citation needed]} The survival of the belief systems in the New World is remarkable, although the traditions have changed with time and have even taken on some Catholic forms of worship.^[1] Two important factors, however, characterize the uniqueness of Haitian Vodou as compared to African Vodun; the transplanted Africans of Haiti, similar to those of Cuba and Brazil, were obliged to disguise their loa (sometimes spelled lwa) or spirits as Roman Catholic saints, an element of a process called syncretism.

Roman Catholicism was mixed into the religion to hide their “pagan” religion from their masters, who had forbidden them to practice it. Thus, Haitian Vodou has roots in several West African religions, and incorporates some Roman Catholic and Arawak Amerindian influences. It is common for Haitians followers of the Vodou religion to integrate Roman Catholic practices by including Catholic prayers in Vodou worship. Throughout the history of the island from the day of independence of 1804 to the present, missionaries repeatedly came over to the island to convert the Haitians back to the Christian religion which previously had been forced on them. This has set many Haitians to project vodou as an evil religion, from the influence of the missionaries to abusive practitioners who use vodou to persecute.

Vodou, as it is known in Haiti and the Haitian diaspora, is the result of the pressures of many different cultures and ethnicities of people being uprooted from Africa and imported to Hispaniola during the African slave trade. Under slavery, African culture and religion was suppressed, lineages were fragmented, and people pooled their religious knowledge and from this fragmentation became culturally unified. In addition to combining the spirits of many different African and Amerindian nations, Vodou has incorporated pieces of Roman Catholic liturgy to replace lost prayers or elements. Images of Catholic saints are used to represent various spirits or “mistè” (“mysteries”, actually the preferred term in Haiti), and many saints themselves are honored in Vodou in their own right. This syncretism allows Vodou to encompass the African, the Indian, and the European ancestors in a whole and complete way. It is truly a Kreyòl religion.

The most historically important Vodou ceremony in Haitian history was the Bwa Kayiman or Bois Caïman ceremony of August 1791 that began the Haitian Revolution, in which the spirit Ezili Dantor possessed a priestess and received a black pig as an offering, and all those present pledged themselves to the fight for freedom.^[10] This ceremony ultimately resulted in the liberation of the Haitian people from French colonial rule in 1804, and the establishment of the first black people’s republic in the history of the world and the second independent nation in the Americas.

Contemporary

Today Vodou is practiced not only by Haitians but by Americans and people of many other nations who have been exposed to Haitian culture. However (as may occur within other religions), because of the loyalty and demand many have imposed on vodou, some high priests and priestesses have taken the opportunity to exploit their followers, asking large sums for work that brings no result. It has been asserted that vodou as a religion is dying because of the greed of many who practice it.

Many Haitians involved in the practice of vodou have been initiated as Houngans or Mambos. In Haiti, a houngan or mambo is considered a person of possible high power and status who acquire much money; it now is a growing occupation in Haiti, attracting many an impoverished citizen to its practice, not only to gain power but to gain money as well. Many vodou practitioners with a hunger to live a life of wealth and power became practitioners in order to exploit foreigners and Haitians who are uneducated about vodou, bringing them into a web of deceptions to collect large incomes in exchange for poor quality work.

In January 2010, after the Haiti earthquake there was an outburst of solidarity prayers in Benin with the victims. Traditional ceremonies were organized to appease the spirits and seek the blessing of ancestors for the Haitians. Also a “purification ceremony” was planned for Haiti ^[11].

Myths and misconceptions

Vodou has come to be associated in popular culture with the lore of Satanism, zombies and “voodoo dolls“. While there is evidence of zombie creation,^[12] it is a minor phenomenon within rural Haitian culture and not a part of the Vodou religion proper. Such manifestations fall under the auspices of the bokor or sorcerer rather than the priest of the Loa.

The practice of sticking pins in dolls has history in folk magic, but its exact origins are unclear. How it became known as a method of cursing an individual by some followers of what has come to be called New Orleans Voodoo, but more appropriately Hoodoo (folk magic), is unknown. This practice is not unique to vodou or hoodoo, however, and has as much basis in magical devices such as the poppet and the nkisi or bocio of West and Central Africa. These are in fact power objects, what in Haiti would be referred to as pwen, rather than magical surrogates for an intended target of sorcery whether for boon or for bane. Such vodou dolls are not a feature of Haitian religion, although dolls intended for tourists may be found in the Iron Market in Port au Prince. The practice became closely associated with the Vodou religions in the public mind through the vehicle of horror movies and popular novels.

There is a practice in Haiti of nailing crude poppets with a discarded shoe on trees near the cemetery to act as messengers to the otherworld, which is very different in function from how poppets are portrayed as being used by vodou worshippers in popular media and imagination, ie. for purposes of sympathetic magic towards another person. Another use of dolls in authentic Vodou practice is the incorporation of plastic doll babies in altars and objects used to represent or honor the spirits, or in pwen, which recalls the aforementioned use of bocio and nkisi figures in Africa.

Although Vodou is often associated with Satanism, Satan is rarely incorporated in Vodou tradition. Mississippi Delta folksongs mixes references to Vodou and to Satan.

Further adding to the dark reputation of Vodou were films such as The Serpent and the Rainbow and Live and Let Die (part of Ian Fleming‘s widely successful James Bond series). Fleming’s depiction of the schemings of a fiendish Soviet agent (see Mr. Big, Baron Samedi) using Vodou to intimidate and control a vast network of submissive black followers reached an incomparably greater audience than any careful scholarly work on the subject of Vodou.

To address the myths and misconceptions that have historically maligned the practice and present a more constructive view of the religion, in April 1997, thirteen scholars gathered at UCSB for a colloquium on Haitian Vodou, The Spirit and The Reality: Vodou and Haiti created a new association under the name, the Congress of Santa Barbara also known as KOSANBA[[1]].

See Haitian Vodou FOOTNOTES AT THE BOTTOM OF PAGE

Haiti National Football Team

From Wikipedia, the free encyclopedia

Haiti

Nickname(s)	Les Grenadiers, Le Rouge et Bleu
Association	Fédération Haïtienne de Football
Confederation	CONCACAF
Head coach	Jairo Rios Rendon
Captain	Pierre Richard Bruny
Top scorer	Golman Pierre (23)
Home stadium	Stade Sylvio Cator
FIFA code	HAI
FIFA ranking	90
Highest FIFA ranking	66 (November 2007)
Lowest FIFA ranking	155 (April 1996)
Elo ranking	101
Home colours Away colours Third colours
First international
Haiti 1 – 2 Jamaica (Haiti; March 22, 1925)
Biggest win
Haiti 12 – 1 USVI (Port-au-Prince, Haiti; April 10, 2001) Haiti 11 – 0 USVI (Kingston, Jamaica; November 24, 2004)
Biggest defeat
Mexico 8 – 0 Haiti (Mexico City, Mexico; July 19, 1953) Brazil 9 – 1 Haiti (Chicago, USA; August 30, 1959) Costa Rica 8 – 0 Haiti (San José, Costa Rica; March 19, 1961)
World Cup
Appearances	1 (First in 1974)
Best result	Round 1, 1974
CONCACAF Championship & Gold Cup
Appearances	11 (First in 1965)
Best result	Champions, 1973

The Haiti national football team is the national team of Haiti and is controlled by the Fédération Haïtienne de Football. They have made one appearance at the World Cup finals, in 1974, but were beaten convincingly in the opening qualifying stages by three of the pre-tournament favorites; Italy, Poland, and Argentina. Their most recent achievement was in 2007, when the national team won the 2007 Caribbean Cup.

Contents 1 History 1.1 The Golden Age 2 World Cup record 3 CONCACAF Championship record 4 Gold Cup record 5 Current squad 5.1 Recent call ups 6 List of Haiti Manager 7 Title

History

Haiti has one of the longest football traditions in the Caribbean and was an early participant in World Cup qualifying. Throughout the 60s, and 70s, Haiti’s footballing status in the region remained very strong, being considered the third strongest team in CONCACAF after Mexico and arguably Costa Rica. The Duvalier regime during the 70s ensured Haiti’s qualification in regional and world competition through heavy political support as a method of improving the island’s standing in sports. The strength of the national selection ultimately culminated in Haiti’s first ever World Cup appearance in 1974, in which they surprised the world in their opening goal against a considerably stronger Italian team. The island nation has produced many talented star players over the years.

The Golden Age

The period from the mid-1960s to early 1980s could be considered a golden age for Haitian football. With Antoine Tessy as coach for much of this period, Haiti would emerge as one of the strongest teams in the CONCACAF zone, being pooled with other regionally strong football nations such as Mexico and arguably Costa Rica. By 1965, players like Henri Francillon, Philippe Vorbe and Guy St-Vil were already playing in the team and would be stalwarts of the side in the coming years.

The team developed sufficiently to reach the final round of qualifying for 1970, where they faced El Salvador. After losing the first leg at home, Haiti pulled off a 3-0 win away but the rules of the day dictated a play-off on neutral ground which El Salvador won to secure a place in the 1970 FIFA World Cup.

In the 1974 qualifiers, Haiti once again reached the final round in a qualifying tournament completely played at home. Haitian military rule of the time would make sure Haiti qualified at all costs. This time, with all odds on their favor, they would top the group and qualify for the 1974 World Cup. In West Germany, they would be drawn in an extremely tough group with Italy, Argentina and Poland. However, they surprised the football world in their debut game when star forward Emmanuel Sanon scored to give Haiti a lead over Italy, at the same time ending Dino Zoff‘s still standing record run of 1142 minutes without conceding a goal in international matches. They eventually lost 1-3, and would lose to Poland (0-7) and Argentina (1-4), but their brave display against Italy is forgotten by few.

Haiti would reach the final rounds of 1978 and 1982 qualifiers, but failed to make the cut. The years since have seen Haiti’s footballing status decline markedly. In recent years, the political situation in the country has led to numerous defections from members of the soccer team. The team has rebuilt somewhat through the Haitian diaspora in Miami, Florida, and some Haitian home games have been played in Miami in recent years. Last time Haiti played in Miami was on August 28, 2007 against Club Atlético Boca Juniors. Haiti as of recently has been rising once again as a footballing power in CONCACAF.

World Cup record

• 1930 – Did not enter
• 1934 – Did not qualify
• 1938 – Did not enter
• 1950 – Did not enter
• 1954 – Did not qualify
• 1958 to 1966 – Did not enter
• 1970 – Did not qualify
• 1974 – Round 1
• 1978 to 1986 – Did not qualify
• 1990 – Did not enter
• 1994 to 2010 – Did not qualify

CONCACAF Championship record

• 1963 – Did not qualify
• 1965 – 6th place
• 1967 – 5th place
• 1969 – Disqualified
• 1971 – 2nd place
• 1973 – Champions
• 1977 -2nd place
• 1981 – 6th place
• 1985 -1st round
• 1989 – Did not enter

Gold Cup record

• 1991 – Did not qualify
• 1993 – Did not enter
• 1996 – Did not enter
• 1998 – Withdrew
• 2000 – Round 1
• 2002 – Quarterfinals
• 2003 – Did not qualify
• 2005 – Did not qualify
• 2007 – Round 1
• 2009 – Quarterfinals

Current squad

The following squad has been named for the WCQ 2010.

No. Pos. Player DoB (Age) Caps Goals Club 1 GK Gabard Fénélon 3 July 1981 (aged 28) 35 0 Racing Club Haïtien 18 GK Dominique Jean-Zérphirin 30 June 1982 (aged 27) 4 0 ES Fréjus 21 GK Johnny Placide 29 June 1988 (aged 21) 7 0 Le Havre AC 13 DF Jean Sony 23 January 1986 (aged 23) 26 4 Leixoes 6 DF Frantz Bertin 30 May 1983 (aged 26) 16 1 OFI 3 DF Frantz Gilles 1 January 1977 (aged 32) 70 1 AS Cavaly 2 DF Ednerson Raymond 19 May 1985 (aged 24) 24 1 Baltimore SC 7 DF Lesley Fellinga 29 September 1985 (aged 23) 7 0 Unattached 8 DF Judelin Aveska 21 October 1987 (aged 21) 7 0 Independiente Rivadavia 16 DF Jean-Francois Lescinel 2 October 1986 (aged 22) 1 0 Swindon Town 12 DF Pierre Bruny (Captain) 6 April 1972 (aged 37) 77 1 Don Bosco 5 DF Jean-Jacques Pierre 23 June 1981 (aged 28) 56 5 FC Nantes 13 MF Mones Chery 2 December 1981 (aged 27) 43 5 Racing Club 22 MF Brunel Fucien 26 September 1984 (aged 24) 28 8 Aigle 23 MF Vaniel Sirin 26 October 1989 (aged 19) 3 0 Tempête 14 MF Joseph Peterson 24 April 1990 (aged 19) 1 0 SC Braga 30 MF Mackorel Sampeur 20 March 1986 (aged 23) 13 0 Violette A.C. 17 FW Abel Thermeus 19 January 1983 (aged 26) 8 0 Levante UD 20 FW Davidson Charles 28 March 1983 (aged 26) 4 1 L’Entente SSG 9 FW Leonel Saint-Preux 12 May 1985 (aged 24) 20 2 Minnesota Thunder 15 FW Ricardo Pierre-Louis 2 November 1984 (aged 24) 26 6 Cleveland City Stars 10 FW Jean-Robens Jerome 26 April 1987 (aged 22) 2 1 Olimpia Bălţi 11 FW Fabrice Noel 21 July 1985 (aged 23) 10 3 Puerto Rico Islanders

Recent call ups

The following players have been called up for the team in 2008.

Name	DOB	Club	Caps (goals)	Most Recent Call up
Goalkeepers
Pierre-Louis Wings		AS Mirebalais	0 (0)	v Trinidad and Tobago, July 30, 2008
Simeon Jonas	August 13, 1979	FC Tempête		v Guatemala, April 23, 2008
Yvenel Normil		Don Bosco		v Suriname, November 19, 2008
Defenders
Raymond Ednerson	May 14, 1985	Baltimore SC		v Trinidad and Tobago, July 30, 2008
Parnel Guerrier	April 5, 1985	Victory SC		v Trinidad and Tobago, July 30, 2008
Pierre Richard Bruny	April 6, 1972	Don Bosco		v Netherlands Antilles, June 22, 2008
Judelin Aveska	December 21, 1987	Independiente Rivadavia		v Netherlands Antilles, June 22, 2008
Pierre Mercier	June 7, 1982	FC Baulmes	6 (0)	v Netherlands Antilles, June 15, 2008
Regillio Nooitmeer	July 16, 1983	Drogheda United	1 (0)	v Ecuador, March 26, 2008
Romain Genevois	October 28, 1987	FC Gueugnon		v Venezuela, February 6, 2008
Paulin Jean	May 3, 1986		1 (0)	v El Salvador, January 29, 2008
Olrish Saurel	September 13, 1985	Don Bosco		v El Salvador, January 29, 2008
Midfielders
Alexandre Boucicaut	November 18, 1981	Violette AC		v Trinidad and Tobago, August 10, 2008
Jean-Marc Alexandre		Real Salt Lake	3 (0)	v Trinidad and Tobago, August 10, 2008
Sony Norde	July 27, 1989	San Luis	1 (0)	v Netherlands Antilles, June 22, 2008
James Dorcelus	January 4, 1980	Victory SC		v Ecuador, March 26, 2008
Chaderson Charlemagne			1 (0)	v El Salvador, January 29, 2008
Strikers
Leonel Saint-Preux	May 12, 1985	Minnesota Thunder		v Trinidad and Tobago, August 10, 2008
Alain Gustave	October 5, 1986		2 (0)	v Trinidad and Tobago, July 30, 2008
Éliphène Cadet	August 10, 1980	FC Tempête	32 (12)	v Netherlands Antilles, June 22, 2008
Davidson Charles	March 28, 1983	L’Entente SSG	4 (1)	v Guatemala, April 23, 2008
Jerrod Laventure	January 15, 1983	Newark Ironbound Express	3 (0)	v Guatemala, April 23, 2008
Abel Thermeus	January 19, 1983		3 (0)	v Venezuela, February 6, 200

List of Haiti Manager

• Antoine Tassy (1965-1975)
• Nono Baptiste
• Calix leherve
• Bernard Souilliez
• Jean-Michel Vaval
• Emmanuel Sanon (1999-2000)
• Jorge Castelli (2001-2002)
• Fernando Clavijo (2003-2005)
• Luis Armelio García (2006-2007)
• Wagneau Eloi (2008)
• Jairo Rios Rendon (2009-)
• Sepp Piontek (1976-1978)
• Paul Baron (1953)

Titles

Preceded by 2005 Jamaica

Digicel Caribbean Cup 2007 (First title)

Succeeded by incumbent

[show] v • d • e International football FIFA · World Cup · Confederations Cup · U-20 World Cup · U-17 World Cup · Olympics · Asian Games · All-Africa Games · Pan American Games · Minor tournaments · World Rankings · Player of the Year · Teams · Competitions · Federations · Codes Asia AFC – Asian Cup Africa CAF – Africa Cup of Nations North America CONCACAF – Gold Cup South America CONMEBOL – Copa América Oceania OFC – Nations Cup Europe UEFA – European Championship Non-FIFA NF Board – Viva World Cup

[show] v • d • e National association football teams of North America, Central America, and the Caribbean (CONCACAF) Anguilla · Antigua and Barbuda · Aruba · Bahamas · Barbados · Belize · Bermuda · British Virgin Islands · Canada · Cayman Islands · Costa Rica · Cuba · Dominica · Dominican Republic · El Salvador · French Guiana* · Grenada · Guadeloupe* · Guatemala · Guyana · Haiti · Honduras · Jamaica · Martinique* · Mexico · Montserrat · Netherlands Antilles · Nicaragua · Panama · Puerto Rico · Saint Kitts and Nevis · Saint Lucia · Saint-Martin* · Saint Vincent and the Grenadines · Sint Maarten* · Suriname · Trinidad and Tobago · Turks and Caicos Islands · U.S. Virgin Islands · United States *Not a member of FIFA

[show] v • d • e CONCACAF Championship / Gold Cup winners 8 titles Mexico (1965 · 1971 · 1977 · 1993 · 1996 · 1998 · 2003 · 2009) 4 titles United States (1991 · 2002 · 2005 · 2007) 3 titles Costa Rica (1963 · 1969 · 1989) 2 titles Canada (1985 · 2000) 1 title Guatemala (1967) Haiti (1973) Honduras (1981)

FOOTNOTES FOR HAITI ONE (1)  AT TOP OF PAGE	Haitian Vodou FOOTNOTES
Haiti portal Geography portal Main article: Outline of Haiti Index of Haiti-related articles Wikipedia in Haitian Kreyol Notes ^ “CIA – The World Factbook – Haiti”. US Central Intelligence Agency. https://www.cia.gov/library/publications/the-world-factbook/geos/ha.html. Retrieved January 13, 2010. ^ Department of Economic and Social Affairs Population Division (2009) (PDF). World Population Prospects, Table A.1. 2008 revision. United Nations. http://www.un.org/esa/population/publications/wpp2008/wpp2008_text_tables.pdf. Retrieved December 3, 2009. ^ a b c d “Haiti”. International Monetary Fund. http://www.imf.org/external/pubs/ft/weo/2009/02/weodata/weorept.aspx?sy=2006&ey=2009&scsm=1&ssd=1&sort=country&ds=.&br=1&c=263&s=NGDPD%2CNGDPDPC%2CPPPGDP%2CPPPPC%2CLP&grp=0&a=&pr.x=47&pr.y=12. Retrieved October 1, 2009. ^ “Human Development Report 2009. Human development index trends: Table G”. The United Nations. http://hdr.undp.org/en/media/HDR_2009_EN_Complete.pdf. Retrieved October 18, 2009. ^ NewYorkTimes earthquake story ^ Cassá 1995: 126 ^ Wilson 1990: 110 ^ “David A. Koplow, Smallpox: The Fight to Eradicate a Global Scourge“. http://www.ucpress.edu/books/pages/9968/9968.ch01.php. Retrieved January 13, 2010. ^ “History of Smallpox – Smallpox Through the Ages” Texas Department of State Health Services Retrieved January 14, 2010 ^ “Laws of Burgos, 1512–1513” Retrieved January 14, 2010 ^ “French Creole”. http://www.frenchcreoles.com/CreoleCulture/quadroons/mulattoes,%20mixed%20race,%20creoles.htm. Retrieved January 13, 2010. ^ “Saving New Orleans” Smithsonian magazine, August 2006 ^ “Immigration History of Canada” L’Encyclopédie de l’histoire du Québec / The Quebec History Encyclopedia, Retrieved January 14, 2010 ^ a b c Paul Farmer (April 15, 2004), “Who removed Aristide?”, archived from the original on June 6, 2008, http://web.archive.org/web/20080608222428/http://www.lrb.co.uk/v26/n08/farm01_.html, retrieved January 13, 2010 ^ “Decree of the National Convention of 4 February 1794, Abolishing Slavery in all the Colonies” Retrieved January 14, 2010 ^ “Poles in Haiti”, The New York Times, March 22, 1987; Retrieved January 14, 2010 ^ “The Haitian Debacle: Yellow Fever and the Fate of the French” Montana State University; Retrieved January 14, 2010 ^ Birth of a Nation / “Has the bloody 200-year history of Haiti doomed it to more violence?”, San Francisco Chronicle, May 30, 2004 ^ Pachonski, “Book Review”, Poland’s Caribbean Tragedy: A Study of Polish Legions in the Haitian War of Independence 1802–1803, Webster University ^ a b “A Brief History of Dessalines from 1825 Missionary Journal“, Webster University ^ Blackpast.com “Haitian Revolution 1791–1804″ ^ “From Saint-Domingue to Louisiana“. The African-American Migration Experience. ^ “In Congo Square: Colonial New Orleans”, The Nation, December 10, 2008 ^ “Haitians“, University of Louisiana ^ Constitution of Haity sic New-York Evening Post July 15 1805 ^ Independent Haiti Library of Congress Country Studies ^ Sagás, Ernesto (October 14, 1994). “An apparent contradiction? Popular perceptions of Haiti and the foreign policy of the Dominican Republic”. Sixth Annual Conference of the Haitian Studies Association. http://haitiforever.com/windowsonhaiti/esagas2.shtml. Retrieved August 19, 2007. ^ “Dominican Republic – History Dominican Republic”, Encyclopædia Britannica ^ “1820 — 1843: The rule of Jean-Pierre Boyer“, Webster University ^ US Gazette, Philadelphia, 1824, from Girard Alphonse Firire, Ph.D., “HAITI AND ITS DIASPORA: NEW HISTORICAL, CULTURAL AND ECONOMIC FRONTIERS”, 27 August 1999, accessed 15 January 2010 ^ “Haiti Starts Over, Once Again”, NPR: National Public Radio. ^ a b Paul Farmer, The Uses of Haiti (Common Courage Press: 1994) ^ a b c d e f Paul Farmer, Aids and accusation: Haiti and the geography of blame 2006 California University Press ISBN 9780520248397, pp. 180-181 ^ Wucker, Michele. “Why the Cocks Fight: Dominicans, Haitians and the Struggle for Hispaniola”. Windows on Haiti. http://www.ling.upenn.edu/courses/Fall_2003/ling001/wucker.html. Retrieved December 26, 2007. ^ “François Duvalier (president of Haiti)” Encyclopædia Britannica ^ a b US Embassy to Haiti website Retrieved January 13, 2010 ^ a b c The Carter Center, “Activities by Country: Haiti”, http://www.cartercenter.org/countries/haiti.html, retrieved July 17, 2008 ^ MISSION TO HAITI: THE SCENE; For Aristide’s Followers, Every Step Is a Dance, Every Cheer a Song NYTimes.com ^ “Magnitude 7.0 – Haiti Region”. http://earthquake.usgs.gov/earthquakes/eqinthenews/2010/us2010rja6/. Retrieved January 12, 2010. ^ “Major earthquake off Haiti causes hospital to collapse – Telegraph”. telegraph.co.uk. http://www.telegraph.co.uk/news/worldnews/centralamericaandthecaribbean/haiti/6977308/Major-earthquake-off-Haiti-causes-hospital-to-collapse.html. Retrieved January 12, 2010. ^ “Haiti says 200,000 may be dead, violence breaks out – Reuters”. reuters.com. http://www.reuters.com/article/idUSTRE66B5IZ20100115. Retrieved January 14, 2010. ^ “US sending 10,000 troops to earthquake-hit Haiti” BBC News, January 15, 2010 ^ a b ““Ghosts of Cité Soleil” a harrowing look at Haiti’s hellish slums” The Seattle Times, August 10, 2007 ^ “Haitian Gangs Seek Truce That Would Ease Elections (Update1)” Bloomberg.com, August 25, 2005 ^ “The long history of troubled ties between Haiti and the US ” BBC News, January 16, 2010 ^ “2006 Corruption Perceptions Index reinforces link between poverty and corruption”. Transparency International. November 6, 2006. http://www.transparency.org/news_room/latest_news/press_releases/2006/en_2006_11_06_cpi_2006. Retrieved January 15, 2009. ^ “Hoping for change in Haiti’s Cité-Soleil”. International Red Cross. http://www.redcross.int/EN/mag/magazine2006_2/10-11.html. Retrieved January 15, 2009. ^ “Forestry”. http://countrystudies.us/haiti/53.htm. Retrieved September 18, 2006. ^ “Photo Gallery: Jeanne hits Haiti”. Orlando Sentinel. http://www.orlandosentinel.com/sfl-0923haitigallery,0,7266223.photogallery. Retrieved September 18, 2006. ^ Deforestation Exacerbates Haiti Floods ^ “Haiti Survivors Face Outbreaks of Diarrhea, Malaria (Update1)” BusinessWeek, January 14, 2010 ^ “Haiti earthquake could trigger possible medical ‘perfect storm’” CNN.com, January 13, 2010 ^ “ENVIRONMENT: Haiti Can’t Face More Defeats” IPS ipsnews.net, November 13, 2008 ^ “Haiti’s Aids and voodoo challenge” BBC News, November 20, 2003 ^ “Haiti Introduction” Globalsecurity.org ^ “Haiti and Dominican Republic Look to Eradicate Malaria” FOXNews.com, October 8, 2009 ^ “CIA – The World Factbook – Haiti”. US Central Intelligence Agency. https://www.cia.gov/library/publications/the-world-factbook/geos/ha.html. Retrieved January 13, 2010. ^ CIA – The World Factbook – Haiti ^ “Haitians Hit Hard by Food Crisis“. National Public Radio (NPR), February 7, 2008 ^ “Country Profile: Haiti” British Foreign and Commonwealth Office ^ “Latin America Shouldn’t Bet Everything On Remittances – World Bank“ ^ “U.N. Troops Fight Haiti Gangs One Street at a Time” The New York Times, February 10, 2007 ^ “Report: 225,000 Haiti children in slavery” USATODAY.com, December 22, 2009 ^ a b “CIA – The World Factbook – Haiti”. United States. March 20, 2008. https://www.cia.gov/library/publications/the-world-factbook/geos/ha.html. Retrieved December 20, 2007. ^ “Haiti: An economic basket-case” BBC News, March 1, 2004 ^ “Haiti tops world corruption table” BBC News, November 6, 2006 ^ “Haiti: The Long Road to Recovery” Public Broadcasting Service (PBS) ^ “$1 Billion Is Pledged to Help Haiti Rebuild, Topping Request” The New York Times, July 21, 2004 ^ “Q+A-Haiti’s aid controversy” Reuters, September 28, 2009 ^ “Haiti aid a telling test of China-Taiwan relations” San Francisco Chronicle, January 16, 2010 ^ “Obama pledges $100 million in aid for Haiti earthquake” Los Angeles Times, January 14, 2010 ^ “Haiti fears grows despite surge in relief effort“. Yahoo News. January 18, 2009. ^ “Before fall of Aristide, Haiti hit by aid cutoff” The Boston Globe, March 7, 2004 ^ “Haiti: Economy” Michigan State University ^ Haiti: Enhanced Initiative for Heavily Indebted Poor Countries – Completion Point Document – International Monetary Fund, September 2009 ^ “Education: Overview”. United States Agency for International Development. http://www.usaid.gov/ht/education.htm. Retrieved November 15, 2007. ^ “Education in Haiti; Primary Education”. http://www.buildingwithbooks.org/intra/Intl_Programs/profile_Haiti.html. Retrieved 2007-11-15. ^ “Country profile: Haiti” BBC News, November 10, 2008 ^ “New Haiti Census Shows Drastic Lack of Jobs, Education, Maternal Health Services” United Nations Population Fund (UNFPA) ^ “Haiti – Population” Library of Congress Country Studies ^ “Reaching Out to a Devastated Haiti” The New York Times, January 14, 2010 ^ “The Upper Class” Library of Congress Country Studies ^ a b Joshua Project. “Aimaq, Firozkohi of Afghanistan Ethnic People Profile”. Joshua Project. http://www.joshuaproject.net/peopctry.php. Retrieved January 14, 2010. ^ “The Virtual Jewish History Tour: Haiti”. Jewishvirtuallibrary.org. http://www.jewishvirtuallibrary.org/jsource/vjw/haiti.html. Retrieved January 14, 2010. ^ “Haiti’s chaos reverberates for expatriates in American cities“. Csmonitor.com, March 3, 2004 ^ Ethnic origins, 2006 counts, for Canada, provinces and territories – 20% sample data, Statistics Canada (2006) Retrieved on August 11, 2008 ^ Pina, Diógenes. “DOMINICAN REPUBLIC: Deport Thy (Darker-Skinned) Neighbour”. Inter Press Service (IPS). http://ipsnews.net/news.asp?idnews=37018. Retrieved October 14, 2008. ^ “France Suspends Expulsions Of Illegal Haitians” CBC News, January 14, 2010 ^ “Bahamas outlook clouds for Haitians ” BBC News, September 20, 2009 ^ “UN experts find ‘profound and entrenched’ racial bias in Dominican Republic” UN News Centre ^ “Divided diaspora hopes to find a single vision for Haiti’s future” MiamiHerald.com, May 8, 2009 ^ Canada considers fast-tracking Haitian immigration, CBC News (January 15, 2010) Retrieved on January 15, 2010 ^ “Earthquake Leads U.S. to Relax Policy on Haitian Refugees” Time January, 15, 2010 ^ “Report: Thousands of Haiti earthquake survivors could be sent to Orlando” OrlandoSentinel.com, January 15, 2010 ^ “Senegal offers land to Haitians” BBC News, January 17, 2010 ^ “creolenationallanguageofhaiti”. Indiana.edu. http://www.indiana.edu/~creole/creolenatllangofhaiti.html. Retrieved January 14, 2010. ^ CIA World Facts Book – Haiti ^ *McAlister, Elizabeth. 1998. “The Madonna of 115th St. Revisited: Vodou and Haitian Catholicism in the Age of Transnationalism.” In S. Warner, ed., Gatherings in Diaspora Philadelphia: Temple University Press References Cassá, Roberto. 1995. Los indios de las Antillas. Madrid: MAPFRE. Series: Pueblos y lenguas indígenas, 10. Wilson, Samuel M. 1990. Hispaniola: Caribbean chiefdoms in the age of Columbus. Univ. of Alabama Press. Further reading Paul Butel. Histoire des Antilles Françaises XVIIe – XXe siècle, Perrin 2002 ISBN 978-2-2620154-0-6 Noam Chomsky. U.S. & Haiti. Z magazine, April 2004 Accessed 2008-05-07. Edwidge Danticat. “Breath, Eyes, Memory” & “Krik? Krak!” as well as many other books. 1994–present. Wade Davis The Serpent and The Rainbow. New York: Simon and Schuster, 1985 Michael Deibert. Notes from the Last Testament: The Struggle for Haiti. Seven Stories Press, New York, 2005. ISBN 1583226974. Jared Diamond. 2005. Collapse: How Societies Choose to Fail or Succeed. New York: Viking. ISBN 0-670-03337-5. Paul Farmer. Pathologies of Power: Health, Human Rights, and the New War on the Poor. Berkeley: University of California Press, 2003, 2005 edition. ISBN 978-0-520-24326-2. Paul Farmer. The uses of Haiti. Monroe, Maine: Common Courage Press 2003. ISBN 1-56751-242-9 Carolyn E. Fick. The Making of Haiti: The Saint Domingue Revolution from Below. Knoxville: University of Tennessee Press. first ed edition (1 February 1990). ISBN 0870496670, ISBN 978-0870496677 Robert Debs Heinl and Nancy Gordon Heinl. Written in Blood: The Story of the Haitian People 1492–1995. Lanham, MD: University Press of America, 1996. ISBN 0761831770 C. L. R. James. The Black Jacobins: Toussaint L’Ouverture and the San Domingo Revolution. Vintage, 1938. ISBN 0-679-72467-2. J. Christopher Kovats-Bernat. Sleeping Rough in Port-au-Prince: An Ethnography of Violence and Street Children in Haiti. University Press of Florida, 2006. ISBN 0-8130-3009-9 Mark Kurlansky. A Continent of Islands: Searching for the Caribbean Destiny. Addison-Wesley Publishing, 1992. ISBN 0-201-52396-5. Elizabeth McAlister. Rara! Vodou, Power, and Performance in Haiti and its Diaspora. Berkeley: University of California Press, 2002. ISBN 0-520-22823-5. Melinda Miles and Eugenia Charles, eds. Let Haiti Live: Unjust U.S. Policies Toward Its Oldest Neighbor. 2004. Jack Claude Nezat. The Nezat And Allied Families 1630–2007 Lulu 2007 ISBN 978-2-9528339-2-9, ISBN 978-0-6151-5001-7 Randall Robinson. An Unbroken Agony: Haiti, from Revolution to the Kidnapping of a President. New York: Perseus Books Group, 2007. ISBN 0465070507. Martin Ros. Night of Fire – The Black Napoleon and the Battle for Haiti. New York: DaCapo Press, 1993. ISBN 0-9627613-8-9 External links Find more about Haiti on Wikipedia’s sister projects: Definitions from Wiktionary Textbooks from Wikibooks Quotations from Wikiquote Source texts from Wikisource Images and media from Commons News stories from Wikinews Learning resources from Wikiversity Government Republic of Haiti Ministry of Foreign Affairs official website General information Haiti at Encyclopaedia Britannica Haiti entry at The World Factbook Haiti at UCB Libraries GovPubs A Country Study: Haiti from the U.S. Library of Congress (December 1989) Haiti at the Open Directory Project Wikimedia Atlas of Haiti Maps Map of Haiti from Elahmad.com Collection of maps from the Perry-Castañeda Library at the University of Texas Map of Haiti from the United Nations Maps of Haiti from the US Army Corps of Engineers, Army Geospatial Center, including geology, hydrology, geography and trafficability News media Le Nouvelliste major newspaper in Haiti (French) Travel Haiti travel guide from Wikitravel Other United Nations Stabilization Mission in Haiti (MINUSTAH) Stabilization and Reconstruction Task Force (START), Government of Canada Updates on nation rebuilding status in Haiti Canadian Reconstruction and Development in Haiti VOA kreyol The place to share Haiti News, chat, economic ideas, music, and haitian movies. Haiti: Current events, news, politics, nonprofit International Action: Fighting the Water Crisis in Haiti The CRUDEM Foundation and Hôpital Sacré Coeur: Providing quality health care in northern Haiti Hope for Haiti: Education and grassroots development in rural Haiti Search engine for the.ht tld (in french) Official website of The National Telecommunications Council, Conatel (in French) National Archives of Haiti materials in the Digital Library of the Caribbean Haiti List Video of Haiti Page The Carter Center information on Haiti Voodoo Democracy: Toussaint L’Ouverture and Democracy in Haiti Reiser Relief serving the poorest of the poor in Haiti MPAH Motion Picture Association of Haiti WWDS Win Win Distribution System (Movie Distribution) Movie Lakay Information about Haitian movies	Wikimedia Commons has media related to: Voodoo Afro-American religion Baron Samedi Gullah Haitian mythology Homosexuality and Voodoo Hoodoo KOSANBA Kumina Louisiana Voodoo Obeah Santeria West African Vodun Notes ^ a b c Stevens-Arroyo, Anthony M. (2002). “The Contribution of Catholic Orthodoxy to Caribbean Syncretism” (PDF). Archives de Sciences Sociales des Religions 19 (117 (January-March)): 37–58. http://assr.revues.org/index2477.html?file=1. Retrieved 2009-04-26. ^ The Book of Vodou, Leah Gordon, page 10 ^ The Book of Vodou, Leah Gordon, page 48 ^ The Book of Vodou, Leah Gordon, page 16 ^ The African Diaspora: Interpretive Essays, Martin Kilson, Robert I. Rotberg, page 345 ^ The Book of Vodou, Leah Gordon, page 48 ^ The Book of Vodoo, Leah Gordon, page 54 ^ Alvarado, D. (2008). The Voodoo Hoodoo Spellbook, The Mystic Voodoo. ^ *McAlister, Elizabeth. 1993.“Sacred Stories from the Haitian Diaspora: A Collective Biography of Seven Vodou Priestesses in New York City.” Journal of Caribbean Studies, Vol. 9, Nos 1 & 2 (Winter 1993): 10-27. ^ Thylefors, Markel (March 2009). “‘Our Government is in Bwa Kayiman:’ a Vodou Ceremony in 1791 and its Contemporary Signifcations” STOCKHOLM REVIEW OF LATIN AMERICAN STUDIES, Issue No. 4 ^ “Benin voodoo to calm evil spirits in Haiti” ^ Davis, Wade. Passage of Darkness: The Ethnobiology of the Haitian Zombie. References This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (November 2008) Ajayi, Ade, J.F. & Espie , Ian, A Thousand Years of West African History, Great Britain, University of Ibadan, 1967. Alapini Julien, Le Petit Dahomeen, Grammaire. Vocabulaire, Lexique En Langue Du Dahomey, Avignon, Les Presses Universelles, 1955. Anderson, Jeffrey. 2005. Conjure In African American Society. Baton Rouge: Louisiana State University Press. Angels in the Mirror: Vodou Musics of Haiti. Roslyn, NY: Ellipsis Arts. 1997. Compact Disc and small book. Argyle, W.J., The Fon of Dahomey: A History and Ethnography of the Old Kingdom, Oxford, Oxford University Press, 1966. Stevens-Arroyo, Anthony M. (2002). “The Contribution of Catholic Orthodoxy to Caribbean Syncretism” (PDF). Archives de Sciences Sociales des Religions 19 (117 (January-March)): 37–58. http://assr.revues.org/index2477.html?file=1. Retrieved 2009-04-26. Bellegarde-Smith and Claudine, Michel. Haitian Vodou: Spirit, Myth & Reality. Indiana University Press, 2006. Broussalis, Martín and Joseph Senatus Ti Wouj:”Voodoo percussion”, 2007. A CD with text containing the ritual drumming. Chesi, Gert, Voodoo: Africa’s Secret Power, Austria, Perliner, 1980. Chireau, Yvonne. 2003. Black Magic: Religion and the African American Conjuring Tradition. Berkeley: University of California Press. Cosentino, Donald. 1995. “Imagine Heaven” in Sacred Arts of Haitian Vodou. Edited by Cosentino, Donald et al. Berkeley: University of California Press. Decalo, Samuel, Historical Dictionary of Dahomey, (People’s Republic of Benin), N.J., The Scarecrow Press, Inc., 1976. Ellis, A.B., The Ewe Speaking Peoples of the Slave Coast of West Africa, Chicago, Benin Press Ldt, 1965. Fandrich, Ina. 2005. The Mysterious Voodoo Queen, Marie Laveaux: A Study of Powerful Female Leadership in Nineteenth-Century New Orleans. New York: Routledge. Le Herisee, A. & Rivet, P., The Royanume d’Ardra et son evangelisation au XVIIIe siecle, Travaux et Memories de “‘Institut d’Enthnologie, no. 7, Paris, 1929. Long, Carolyn. 2001. Spiritual Merchants: Magic, Religion and Commerce. Knoxville: University of Tennessee Press. McAlister, Elizabeth. 2002. Rara! Vodou, Power, and Performance in Haiti and its Diaspora. Berkeley: University of California Press. McAlister, Elizabeth. 1995. “Sorcerer’s Bottle: The Visual Art of Magic in Haiti.” In Donald J. Cosentino, ed., Sacred Arts of Haitian Vodou. UCLA Fowler Museum, 1995. McAlister, Elizabeth. 2000 “Sex, and Gender Embodied: The Spirits of Haitian Vodou.” In J. Runzo and N. Martin, eds, Love, Sex, and Gender in the World Religions. Oxford: Oneworld Press. McAlister, Elizabeth. 1998. “Madonna of 115th St. Revisited: Vodou and Haitian Catholicism in the Age of Transnationalism.” In S. Warner, ed., Gatherings in Diaspora. Philadelphia: Temple Univ. Press. Rhythms of Rapture: Sacred Musics of Haitian Vodou. Smithsonian Folkways, 1005. Compact Disc and Liner Notes Saint-Lot, Marie-José Alcide. 2003. Vodou: A Sacred Theatre. Coconut Grove: Educa Vision, Inc. Tallant, Robert. “Reference materials on voodoo, folklore, spirituals, etc. 6-1 to 6-5 -Published references on folklore and spiritualism.” The Robert Tallant Papers. New Orleans Public Library. fiche 7 and 8, grids 1-22. Accessed 5 May 2005. Thornton, John K. 1988. “On the trail of Voodoo: African Christianity in Africa and the Americas” The Americas Vol: 44.3 Pp 261–278. Vanhee, Hein. 2002. “Central African Popular Christianity and the Making of Haitian Vodou Religion.” in Central Africans and Cultural Transformations in the American Diaspora Edited by: L. M. Heywood. Cambridge: Cambridge University Press, 243-64. Verger, Pierre Fátúmbí, Dieux d’Afrique: Culte des Orishas et Vodouns à l’ancienne Côte des Esclaves en Afrique et à Bahia, la Baie de Tous Les Saints au Brésil. 1954. Grey, Kathy S., M.S., 2008. The VODOU Page – http://members.aol.com/racine125/index.html Ward, Martha. 2004. Voodoo Queen: The Spirited Lives of Marie Laveau Jackson: University of Mississippi Press. Warren, Dennis, D., The Akan of Ghana, Accra, Pointer Limited, 1973. 9. Kinaz Filan‘s The Haitian Vodou Handbook is an informative primer for the new student. Destiny Books (of Inner Traditions International), 2007. External links Haiti in Cuba: Vodou, Racism & DominationBy Dimitri Prieto, Havana Times, June 8 2009 http://rara.wesleyan.edu Rara: Vodou, Power and Performance in Haiti and Its Diaspora v • d • e American religions with African roots Religions Abakua · Candomblé (Bantu · Jejé · Ketu) · Hoodoo · Kumina · Obeah · Palo · Quimbanda · Santería (Lukumí) · Spiritual Baptist · Umbanda · Haitian Vodou · Louisiana Voodoo · Winti Deities Babalu Aye · Eshu · Iansan · Mami Wata · Obàtálá · Ogun · Ọlọrun · Orunmila · Ọṣun · Shango · Yemaja Roots West African Vodun · Ifá, Oriṣa (Yorùbá) · Lwa (Dahomey) · Nkisi (Kongo) · Catholicism (Portugal, Spain) Related articles Christian-Voodoo relations · LGBT topics and Voodoo Shaman, V., & Heaven, R. March, 2005. Culture of Haiti – Religion of Haiti. In the Culture of Haiti: Encyclopedia II – Culture of Haiti – Religion of Haiti. (Vol. 2 pp. 211 – 245). Jacques Romain Retrieved from “http://en.wikipedia.org/wiki/Haitian_Vodou“ Categories: Afro-American religion | Vodou | Christian interfaith and secular relations ______________________________________________________________ Haitian Revolution FOOTNOTES ____________________________________________________________ Mawon Polish Legions in Italy U.S. Reaction to the Haitian Revolution The Crime of Napoleon (book) Bug-Jargal (book) Notes *Please note that the URL in a footnote whose link is followed by an asterisk may occasionally require special attention.[22] ^ a b Anne Greene. “Chapter 6 – “Haiti: Historical Setting”, in A Country Study: Haiti“. * Federal Research Service of Library of Congress. http://lcweb2.loc.gov/frd/cs/httoc.html#ht0013. ^ a b c d Rogozinski, Jan (1999). A Brief History of the Caribbean (Revised ed.). New York: Facts on File. pp. 85, 116–117, 164–165. ISBN 0-8160-3811-2. ^ “Haiti – French Colonialism”. http://www.kreyol.com/history003.html. Retrieved 27 November 2006. ^ “The Haitian Revolution – The Slave Rebellion of 1791″. kreyol.com. http://www.kreyol.com/history004.html. Retrieved 22 August 2007. ^ a b c d “The Slave Rebellion of 1791″. http://www.kreyol.com/history004.html. Retrieved 27 November 2006. ^ Herbert Klein, Transatlantic Slave Trade, Pg. 32-33 ^ Tim Matthewson, A Pro-Slavery Foreign Policy: Haitian-American Relations During the Early Republic, (Praeger: Westport, Ct. and London, 2003) Pg. 3 ^ a b c Knight, Franklin W. (1990). The Caribbean: The Genesis of a Fragmented Nationalism (3rd ed.). New York: Oxford University Press. pp. 204–208. ISBN 0-19-505441-5. ^ C.L.R. James, Black Jacobins (Vintage, 1989) Pg. 29 ^ Robert Heinl, Written in Blood: The History of the Haitian People, New York: Lanham, 1996, p. 45 ^ Hochschild, Adam Bury the Chains: The British Struggle to Abolish Slavery (2006) ^ Center and Hunt, Liberty, Equality and Fraternity, 119. ^ Blackburn, “Haiti’s Slavery in the Age of the Democratic Revolution”, William and Mary Quarterly 63.4, 633-644 (2006). ^ Censer and Hunt, Liberty, Equality, and Fraternity, 123. Dutty Boukman, Haitianite.com [1] ^ a b c Censer and Hunt, Liberty, Equality, and Fraternity, 124. ^ Blackpast.com[2], Haitian Revolution 1791-1804 ^ Thomas Carlyle, The French Revolution: A History, Chapter 2.5.IV. “No Sugar” [3] ^ “Review of Haitian Revolution Part II”. http://www.webster.edu/~corbetre/haiti/history/revolution/revolution3.htm. Retrieved 27 November 2006. ^ “Independent Haiti”. http://www.kreyol.com/history005.html. Retrieved 27 November 2006. ^ “A Country Study: Haiti — Boyer: Expansion and Decline”. * Library of Congress. 200a. http://lcweb2.loc.gov/frd/cs/httoc.html#ht0021. Retrieved 30 August 2007. ^ “Asamblea aprueba 9 millones de dólares para Danny Glover”. El Universal.com. http://www.eluniversal.com/2008/04/10/til_art_asamblea-aprueba-9-m_800033.shtml. Retrieved 15 January 2010. ^ Web pages for FRD Country Studies are subject to changes of URL. If a page linked from a footnote that cites the Haiti study bears a title different from that cited next to the link, consult A Country Study: Haiti for the revised URL. References Blackburn, Robin. “Haiti, Slavery, and the Age of the Democratic Revolution”, William and Mary Quarterly 63.4, 633-674 (2006) Blackpast.org. Haitian Revolution (1791-1804). Censer, Jack & Lynn Hunt. Liberty, Equality, Fraternity: Exploring the French Revolution. University Park, Pennsylvania.: Pennsylvania State University Press (2001) ISBN 0-271-02088-1. Dubois, Laurent. Avengers of the New World: The Story of the Haitian Revolution. Cambridge, Mass.: Belknap Press of Harvard University (2005) ISBN 0-674-01826-5. Dubois, Laurent & Garrigus, John D. Slave Revolution in the Caribbean, 1789–1804: A Brief History with Documents. Bedford/St. Martin’s Press (2006) ISBN 0-312-41501-X. Garrigus, John D. Before Haiti: Race and Citizenship in Saint-Domingue. Palgrave-Macmillan, (2006) ISBN 1-4039-7140-4. Geggus, David P. Haitian Revolutionary Studies. University of South Carolina Press, (2002) ISBN 1-57003-416-8. James, C.L.R. The Black Jacobins: Toussaint L’Ouverture and the San Domingo Revolution. Vintage, 2nd edition, (1989) ISBN 0-679-72467-2. Haitianite.com. Dutty Boukman – Samba Boukman, 2 December 2006 Ott, Thomas O. The Haitian Revolution, 1789–1804. University of Tennessee Press, 1973. Peyre-Ferry, Joseph Elysée. Journal des opérations militaires de l’armée francaise à Saint-Domingue,1802-1803 (2006), ISBN 2846210527. External links Haiti: Revolutionary War 1791 – 1803 The Louverture Project, a wiki about the history of Haiti Timeline of Events in Haitian Revolutionary History Portals to the World – Haiti Haitian Constitution of 1801 (English) Haiti Archives Haiti – The First Black Republic in the World “Égalité for All: Toussaint Louverture and the Haitian Revolution”. Noland Walker. PBS documentary. 2009. Retrieved from “http://en.wikipedia.org/wiki/Haitian_Revolution“ Categories: History of Haiti | 1791 events of the French Revolution | 1792 events of the French Revolution | 1793 events of the French Revolution | 1794 events of the French Revolution | 1795 events of the French Revolution | 1796 events of the French Revolution | 1797 events of the French Revolution | 1798 events of the French Revolution | 1799 events of the French Revolution | 1800 events of the French Revolution | 1801 events of the French Revolution | 1802 events of the French Revolution | 1803 events of the French Revolution | 1804 events of the French Revolution | Haitian Revolution | 18th-century revolutions | 18th-century rebellions | 19th-century rebellions | Slave rebellions | Wars of independence _____________________________________________________________ Haitian (Heroes) FOOTNOTES ________ SEE Haitian (Heroes) FOOTNOTES AT THE BOTTOM OF PAGE References ^ http://www.nbc.com/Heroes/novels/downloads/Heroes_novel_035.pdf ^ http://www.comicbookresources.com/?page=article&id=18984 v • d • e Heroes Main characters Claire Bennet • Noah Bennet • Elle Bishop • Monica Dawson • Simone Deveaux • D. L. Hawkins • Maya Herrera • Ando Masahashi • Isaac Mendez • Adam Monroe • Hiro Nakamura • Matt Parkman • Angela Petrelli • Nathan Petrelli • Peter Petrelli • Micah Sanders • Niki Sanders • Tracy Strauss • Mohinder Suresh • Sylar Other characters The Haitian • Molly Walker Universe 9th Wonders! • Artwork of Isaac Mendez • The Company • Mythology Production Characters • Cast members • Episodes • Graphic novels • Heroes Evolutions • Heroes: Original Soundtrack • Heroes: Original Score • Heroes: Saving Charlie • Heroes Unmasked • The Post Show • Tim Kring ______________________________________________________

Obviously, Pat Robertson never read Goethe’s Mephistopheles… So, here is a response to Pat Robertson from you know who…

Dear Pat Robertson,
I know that you know that all press is good press, so I appreciate the shout-out. And you make God look like a big mean bully who kicks people when they are down, so I’m all over that action. But when you say that Haiti has made a pact with me, it is totally humiliating. I may be evil incarnate, but I’m no miser. The way you put it, making a deal with me leaves folks desperate and impoverished.

Sure, in the afterlife, but when I strike bargains with people, they first get something here on earth — glamour, beauty, talent, wealth, fame, glory, a golden fiddle. Those Haitians have nothing, and I mean nothing. And that was before the earthquake. Haven’t you seen “Crossroads”? Or “Damn Yankees”?
If I had a thing going with Haiti, there’d be lots of banks, skyscrapers, SUVs, exclusive night clubs, high roller gambling — that kind of thing. An 80 percent poverty rate is so not my style. Nothing against it but– I’m just saying: That is not how I roll.
You have been doing great work so far, Pat, and I don’t want to clip your wings — just, come on, you’re making me look bad. And not the good kind of bad. Keep blaming God. That’s working. But leave me out of it, please, or we may need to renegotiate your own contract.

Best, Satan

Solomon Eyob

Haiti Six Months Later: Where Do Things Stand?

ABC’s David Muir Returns to Haiti Six Months After the Quake to See Where Things Stand

Recommended Partners

Articles from ABCNews.com Preferred Sources

Jean-Jean’s Survival: What Is the Worth of a Haitian Child (Part I)