Haitian Women Quotes

Speak, breathe, prophesy, get behind a pulpit and preach, mark exam papers, run a company or a nonprofit, clean your kitchen, put paint on a canvas, organize, rabble-rouse, find transcendence in the laundry pile while you pray in obscurity, deliver babies for Haitian mothers in the midwifery clinic—work the Love out and in and around you however God has made you and placed you to do it. Just do it. Don’t let the lies fence you in or hold you back.

There is a Haitian saying that might upset the aesthetic sensibilities of some women. ‘Nou led, nou la,’ it says. ‘We are ugly, but we are here.’ Like the modesty that is common in rural Haitian culture, this saying makes a deeper claim for poor Haitian women than maintaining beauty, be it skin-deep or otherwise. For women like my grandmother, what is worth celebrating is the fact that we are here, that against all odds, we exist.

A teacher once described the Haitians in her class as very obedient and polite. I said that's because their families will beat them if they get in trouble. Sensing my disapproval, she said it is good that they discipline their kids. Yes, but it can be taken too far when they instill fear of authority and beat the spirit out of their children.

Early in the colonys history, he argued, the European men who came to the colonies "burning with the desire to make a fortune" but "weakened by the heat of the climate, often sick, and deprived of the aid wives of their own color could have given them," turned to "African women." These slave women cared for them assiduously, hoping to gain "the greatest recompense, their liberty." "These first whites," Raimond explained, "lived with these women as if they were married" and had children with them. Some freed the women and married them, as the Code Noir stipulated whites who had children with slaves should do. Many whites left land and slaves to their partners and children. Indeed it was generally expected that they would do so, and Saint-Domingue whites resisted royal attempts to institute laws outlawing such bequests. As a result, a class of property-owning free people of color emerged in the colony.s

Thank God they didn't know about it, all those people who feared and needed and sucked up to Palmer Stoat, big-time lobbyist. All those important men and women clogging up his voice mail in Tallahassee... the mayor of Orlando, seeking Stoat's deft hand in obtaining $45 million in federal highway funds--Disney World, demanding yet another exit off Interstate 4; the president of a slot machine company, imploring Stoat to arrange a private dinner with the chief of the Seminole Indian Tribe; a United States Congresswoman from West Palm Beach, begging for box seats to the Marlins home opener (not for her personally, but for five sugar company executives who'd persuaded their Jamaican and Haitian cane pickers to donate generously--well beyond their means, in fact--to the Congresswoman's reelection account).

Wall Street and corporate American know there is no deal considered beneath the Clintons. If they will, as reported, wheel and deal off the human tragedy of the Haitian disaster, then they will indeed do anything. If they are willing to defame and destroy women abused by Bill Clinton, they will not only do that, but proclaim themselves feminists. They have created a huge shakedown conglomerate in the Clinton Foundation in Machiavellian fashion: the philanthropy brilliantly masks the cynical tapping of such funds for personal aggrandizement. Quid pro quos go through the foundation to “help” the helpless while providing the family the moral veneer to moonlight and rake in huge fees from foundation donors, who do not give such largess for nothing. Hitting up corporate finaglers for $70 million in tag-along private jet travel would be burdensome; but creating a tax-free “philanthropy” to provide such corporate one-percent travel for the three Clintons (whether to lecture on global warming or the unfair tax policies of the one-percent) is brilliant in the Medieval sense.

Queer contagion, including the anxiety triggered by gender nonnormativity, found its viral materiality in the early 1980s. The diagnosis of gay cancer, or GRID (gay-related immune disorder), the original name for AIDS, was a vengeful nomenclature for the perversion of existing in a world held together, at least in part, by trans/queer undoing. Found by chance, queers began showing symptoms of unexplainable illnesses such as Kaposi's sarcoma (KS) and Pneumocystis carinii pneumonia (PCP). Unresponsive to the most aggressive treatments, otherwise healthy, often well-resourced and white, young men were deteriorating and dying with genocidal speed. Without remedy, normative culture celebrated its triumph in knowing the tragic ends they always imagined queers would meet. This, while the deaths of Black, Brown, and Indigenous trans and cis women (queer or otherwise) were unthought beyond the communities directly around them. These women, along with many others, were stripped of any claim to tragedy under the conditions of trans/misogyny. Among the architects of this silence was then-President Ronald Reagan, who infamously refused to mention HIV/AIDS in public until 1986. By then, at least 16,000 had died in the U.S. alone. Collective fantasies of mass disappearance through the pulsing death of trans/queer people, Haitians, and drug users - the wish fulfillment of a nightmare world concertized the rhetoric that had always been spoken from the lips of power. The true terror of this response to HIV/AIDS was not only its methodological denial but its joyful humor. In Scott Calonico's experimental short film, "When AIDS Was Funny", a voice-over of Reagan's press secretary Larry Speakes is accompanied by iconic still images of people close to death in hospital beds. LESTER KINSOLVING: "Over a third of them have died. It's known as a 'gay plague.' [Press pool laughter.] No, it is. It's a pretty serious thing. One in every three people that get this have died. And I wonder if the president was aware of this." LARRY SPEAKES: "I don't have it. [Press pool laughter.] Do you?" LESTER KINSOLVING: "You don't have it? Well, I'm relieved to hear that, Larry!" [Press pool laughter.] LARRY SPEAKES: "Do you?" LESTER KINSOLVING: "No, I don't.

No place in Haiti was easy to get to and to drive to their lodge would take a couple of hours, so they sent a van to pick us up. It was already evening and the sun had just set, as we made our way up into the mountains behind Port-au-Prince. As we bounced along the dirt road winding through the hills, I could distinctly hear the rhythm of drums and see fires on the distant mountains. Mrs. Allen, who was with us, explained that in the 1940’s devout members of the Catholic faith considered the Voodoo rites an abomination of their faith. They armed themselves and started to eradicate from Haiti what they considered a cult. The entire thing turned into a war! They burned voodoo temples and shrines, and killed some of the practitioners as well as voodoo priests. In the end, the Catholic hierarchy gave up and after a time reached a tacit understanding with them. They now allowed Voodoo drums and songs to be sung in Catholic Church services and ignored what they once called devil worship. At the lodge, we were assigned rooms with real beds instead of the cots we were used to on the ship. Dinner consisted of chicken in a hot tomato and garlic sauce, over rice, with a heap of picklese on the side. Picklese is a pickled dish or Vinaigre Piquant, indigenous to Haiti consisting of peppers, shredded cabbage, onions, carrots, peas, vinegar, peppercorns and cloves. The dessert was Haitian Flan. It could not have been better and I was glad that I had availed myself of this generous offer. After dinner we went outside to where there was a large fire roaring, surrounded by benches made of split logs. We were warned that it gets cool in these mountains, and I was glad that I had brought along a sweater and jacket. We seated ourselves on the logs around the fire and listened to a gaunt-looking old Haitian woman explain what Voodoo was. She sounded convincing as she told of the Grand Voodoo Zombie rituals that were held at “Wishing Spot,” and how snakes slithered about the feet of the young women dancers. She spoke reverently about the walking dead in the Lower Artibonite Valley and the Spirits trapped in bottles near Cape Haitian. It was all very spooky and gave me something to think about that night. However before her talk ended, she came directly up to me and, looking deep into my eyes, said that I was to beware…. “I would witness death before leaving the island….” Ouch!

She rises- hips rippling to a silent merengue bearing sloshing vessels homeward, a little water breaking the relief of dust on her feet- reflecting how women seem to grip the secret of wringing the blue cloth of sorrow dry to make wine. -Excerpt from Sandra Sealy's poem "Haitian Water Bearer" in "Chronicles Of A Seawoman: A Collection Of Poems

Clearly, our immigration policies should be reexamined. A convincing case can be made on environmental grounds alone that a nation of 300,000,000 needs no more people, especially since it would enjoy natural growth if the borders were closed tomorrow. How can we possibly claim to be fighting environmental degradation or hope for energy independence when we import a million or more people every year? How can we claim to be fighting poverty, crime, school failure, or disease when we import people who are more likely than natives to be poor, criminals, school failures, and to suffer from strange diseases? Immigration is even harder to justify when many newcomers speak no English, maintain foreign loyalties, or practice disconcerting religions. It is profoundly unwise to add yet more disparate elements to a population already divided by diversity. [D]emographers and economists are making dire projections based on the lower likelihood of blacks and Hispanics to become productive workers. These people go on to insist that the solution is to improve education for blacks and Hispanics, but the United States has already made enormous efforts to that end. There is no reason to think some kind of breakthrough is imminent. Clearly, the solution to the problems posed by an increasing Hispanic population is to stop Hispanic immigration. However, [...], our policy-makers are too afraid of accusations of racism to draw such an obvious conclusion. Americans must open their eyes to the fact that a changing population could change everything in America. The United States could come to resemble the developing world rather than Europe—in some places it already does. One recent book on immigration to Europe sounded a similar alarm when the author asked: “Can you have the same Europe with different people?” His answer was a forthright “no.” It should be clear from the changes that have already taken place in the United States that we cannot have the same America with different people, either. Different populations build different societies. The principles of European and European-derived societies—freedom of speech, the rule of law, respect for women, representative government, low levels of corruption—do not easily take root elsewhere. They were born out of centuries of struggle, false starts, and setbacks, and cannot be taken for granted. A poorer, more desperate America, one riven with racial rivalries, one increasingly populated by people who come from non-Western traditions could turn its back on those principles. Many people assert that all people can understand and assimilate Western thinking—and yet cultures are very different. Can you, the reader, imagine emigrating to Cambodia or Saudi Arabia or Tanzania and assimilating perfectly? Probably not; yet everyone in the world is thought to be a potential American. Even if there is only a small chance that non-Western immigrants will establish alien and unsettling practices, why take this risk? Immigration to the United States, like immigration to any nation, is a favor granted by citizens to foreigners. It is not a right. Immigration advocates often point to the objections Anglo-Americans made to turn-of-the-century immigrants from Italy, Ireland, Hungary, and other “non-Nordic” countries. They point out that these immigrants assimilated, and insist that Mexicans and Haitians will do the same. Those advocates overlook the fundamental importance of race. They forget that the United States already had two ill assimilated racial groups long before the arrival of European ethnics—blacks and American Indians—and that those groups are still uncomfortably distinct elements in American society. Different European groups assimilated across ethnic lines after a few generations because they were of the same race. There are many societal fault lines in “diverse” societies—language, religion, ethnicity—but the fault line of race is deepest.

I'm learning daily the walk that comes with the talk, can bear a heavy burden. Being a leader, a mentor, a STRONG WOMAN, means you will be tested, challenged, embattled. You don't get to just say you are "tough" and "no-nonsense" and declare you are not taking crap. You better be ready to withstand the shots that come with it. People aren't just gonna get out of your way or respect you simply because you say you are "that chick". You better be ready to defend that crown and protect it too! In the end, when you know you've stood for something, you protected your dignity, you can share the lessons because you live by what you teach, and you inspired someone to be true to who they are and to take control of their destiny and walk into their strength and greatness., you will understand why it is so important for you to shoulder the struggles. Your purpose is greater than the discomfort of hard knocks. In the end, owning all that is empowering is worth the price of admission. Push through Queens. It's what we do. And we are built for it!

Last night I had a dream I lost someone I loved (Yes, this is a very Haitian thing to say, but don't judge me, I am now officially my mother

The thing about power is, EVERYONE has power in some form or another. How, why, where, and with (or against) whom you use your power is what sets you apart from others. Powerful people act strategically to reach a meaningful, beneficial goal; an outcome that serves the greater good. A lot of people *with* power (there is a difference) act to keep you from reaching goals. They are self-serving and insecure; they overcompensate by wielding power to mask weaknesses. Someone who weaponizes power has little understanding of how the influence works. Ultimately, how you choose to use (or abuse) power, is completely your choice and a reflection of your character.

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The last Haitian woman I dated in Haiti accused me of rape after leaving her for cheating.