Movimento Negro brasileiro pede expulsão do Cônsul Geral do Haiti

PRESS RELEASE,
Monday, 18 January 2010, 19:10
The United Black Movement in Brazil is requesting that their government expel the Consul General of Haiti, George Samuel Antoine, from Brazil for his racist statements and attack against Voodoo. The statements of the Consul General were recorded by a journalist in São Paulo on 13-January 2010. The recording can be seen online by searching “Haiti Consul General Brasil”.

Para: midialivre@yahoo.com.br
Data: Segunda-feira, 18 de Janeiro de 2010, 19:32

Movimento Negro brasileiro pede expulsão do Cônsul Geral do Haiti

Organizações negras, líderes religiosos e intelectuais de todo o país estão manifestando-se em relação às declarações racistas do cônsul geral do Haiti em São Paulo, George Samuel Antoine e pedem sua expulsão imediata do Brasil.

Sem saber que estava sendo gravado pela equipe do SBT, Antonie diz que a culpa do terremoto que destruiu o Haiti foi do Vodu, religião da origem africana popular naquele país. “Acho que de, tanto mexer com macumba, não sei o que é aquilo… O africano em si tem uma maldição” e afirma que a catástrofe, que vitimou centena de milhares de haitianos, foi boa para o Consulado “A desgraça de lá está sendo uma boa pra gente aqui, fica conhecido”, afirmou o representante do país no Brasil. “Todo lugar que tem africano lá tá f…”, completa.

As afirmações exibidas no último dia (14), no jornal “SBT Brasil”, causaram indignação dos ativistas negros que as consideram como racista e despeitosa com todos os afrodescendentes no mundo. Para Silvio Humberto Cunha, diretor do Instituto Steve Biko “essa declaração demonstra como o racismo não tem fronteiras, as pessoas vêm os negros como sub-humanos”. Silvio Humberto pede que Itamaraty tome “medidas energéticas” em relação ao caso e conclama o movimento negro a se posicionar.

O vídeo, divulgando no site YouTube, já foi traduzido para inglês e espanhol e está causando uma série de manifestações internacionais, sobretudo por somar-se às declarações do pastor americano Pat Robertson dono do canal “Christian Broadcasting Network” quando afirmou que a causa do terremoto foi um “pacto com o diabo” realizado pelos haitianos para que o país se tornasse independente da França.

O Conselho Nacional de Negras e Negros Cristãos (CNNC), afirma em seu blog que “estes fatos nos trazem a reflexão do racismo e intolerância com o povo haitiano” e lembra o comentário feito pelo jornalista Arnaldo Jabor para quem uma das causas da falta de democracia no Haiti são as “raízes africanas tribais e bárbaras”.

A presidente do Conselho do Desenvolvimento da Comunidade Negra da Bahia (CDCN), Vilma Reis, afirma que o discurso do Antonie reflete o pensamento racista dominante “ele apenas verbalizou o que maioria dos racistas pensa sobre nós” e lembra que muitos diplomatas vivem da miséria do povo haitiano fazendo carreiras nos órgãos internacionais.

Na próxima quarta-feira, 20/01, às 19h, organizações do movimento negro baiano e membros de religiões de matriz africana convocarão a imprensa para uma manifestação conjunta em favor da expulsão do cônsul George Samuel Antoine. A reunião será realizada na sede do Instituto Steve Biko, Largo do Carmo, Pelourinho, em Salvador.

O vídeo com os comentários racistas encontra-se no site http://correionago.ning.com/video/terremoto-no-haiti-consul

* Por Paulo Rogério Nunes

Thabo Mbeki on Haiti

We must do all we can to help the island nation safeguard its dignity, writes Thabo Mbeki
The Big Read: It was difficult to hold back the tears as a deluge of news told of the catastrophe visited on the people of Haiti by the earthquake that struck Port-au-Prince on January 12.

Jan 24, 2010 10:15 PM | Times Live, South Africa http://www.timeslive.co.za/opinion/article275664.ece

After the tragedies in Asia resulting from the Indonesia tsunami in 2004 and from Hurricane Katrina in the US city of New Orleans in 2005, it was possible to imagine that we could respond to future natural calamities with a certain degree of stoicism.

But when the full picture began to emerge about the destruction in Haiti, this proved to be little more than a delusion born of the wish to limit the pain all of us feel when merciless nature strikes suddenly, brutally claiming the lives of many helpless fellow human beings.

It was not necessary for us to see the human limbs protruding from under the rubble or to see lifeless bodies lying in the streets to know the terrible cost the earthquake had imposed on thousands of Haitians.

The heaps of bricks and mortar that had been houses necessarily invoked in the mind’s eye terrifying images of crushed bodies, of people still alive under the walls that had collapsed, but condemned to die slowly because help would not reach them on time, of human blood flowing into the canyons that had opened when the earth itself became an enemy of the Haitian humanity.

Those images in the mind, even without confirmation by the graphic television footage, were enough to produce the tears that are impossible to hold back.

But the tears also came because this tragedy engulfed this particular country – Haiti!

The fact of our birth into the South Africa that was, placed Haiti in a special place in our hearts and minds. This is because it has the indestructible distinction that 206 years ago, in 1804, it emerged as the very First Black Republic in the world.

More than the mere fact of this was the history of the extraordinary uprising which led to this outcome, which could not but serve as an unequalled inspiration to those engaged in struggle to achieve their own liberation.Watch movie online The Transporter Refueled (2015)

During a sustained military and political struggle, which ended with the birth of their Republic, the African slaves of Haiti, with many free mulattos as their allies, defeated the armies of the most powerful European powers of the day – Spain, Great Britain and France.

From this titanic struggle emerged true heroes of all oppressed peoples, including Toussaint L’Ouverture, Jean-Jacques Dessalines, Henri Christophe and Alexander Pétion, who together out-smarted some of the best Generals that Europe could produce.

When, in 1803, their armies defeated the French forces, which were first led by Napoleon’s brother-in-law, General Leclerc, they saved the United States of America from occupation by France.

Because the African slaves of Haiti annihilated the French army, this army could not proceed to occupy the US territory known as Louisiana, as ordered by Napoleon. Ultimately France had to sell this territory to the US, which is celebrated in the US as the Louisiana Purchase.

Free Haiti also provided the outstanding Latin American liberator, Simon Bolivar, with the war materials he needed to defeat the Spanish forces, secure independence for Venezuela and therefore guarantee the liberation of Latin America from Spanish occupation.

The Haitian Revolution was organically linked to the American and French Revolutions and should have taken its place alongside these in the construction of the new world order of the day. Sadly, this was not to be.

One important reason for this was explained by the US newspaper, the Wall Street Journal, in its January 2 2004 edition, in an article by José de Côrdoba headed “Impoverished Haiti pins hopes for future on a very old debt”.

The article said, “More than two decades after rebellious former slaves vanquished troops from Napoleon’s army here (in Haiti) in 1803, France’s King Charles X made the fledgling republic of Haiti an offer it couldn’t refuse.

“In 1825, as the king’s warships cruised just over the horizon from the Haitian capital, a French emissary demanded 150 million gold francs in exchange for recognising the new republic. The implicit alternative was invasion and re-enslavement.

“It was a huge sum, about five times Haiti’s annual export revenue. Haiti’s then-president reluctantly agreed, taking on a crushing debt.

“Today, as Haiti celebrates the 200th anniversary of its independence amid growing political unrest and a collapsing economy, one of its few glimmers of hope is that long-ago deal.

“Haiti wants its money back – with interest.

“Aided by US and French lawyers, the Haitian government is preparing a legal brief demanding nearly $22-billion in ‘restitution’ for what it regards as an act of gunboat diplomacy.”

After its defeat, France refused to recognise the Republic of Haiti. Frightened by the example it had set, the slave-owning US imposed economic sanctions against the young Republic.

France demanded that the Republic of Haiti must pay compensation for the losses sustained by French property-owners in what had been its wealthiest colony. The most valuable property for which the French claimed compensation was the slaves themselves!

The France of Liberté, Egalité et Fraternité sent a new expeditionary force to enforce its demand that the liberated slaves had to pay money to guarantee their freedom.

Haiti felt that it had no choice but to pay the compensation demanded by France. Remarkably, it took Haiti 122 years to settle this debt, with the final payment being made in 1947 to the US, after the latter had bought this debt from the French!

To indicate how heavy the burden of this debt was, in 1900 fully 80% of Haiti’s national budget had to be set aside to service the debt imposed on the country by France in 1825, which continued to expand because of the interest it carried.

What the poor of Haiti paid during 122 years, expressed in 2004 US dollars, was conservatively estimated to amount to $22-billion! In 2004, a French government commission established to assess Haiti’s demand for restitution said this demand was “not pertinent in both legal and historical terms”.

It is probably true that Haiti today is the poorest country in the Western Hemisphere. It is, however, also true that as their forebears did, the people of Haiti continue to stand out today as an inspiring example of human resilience and dedication to the cause of freedom.

The urgent task all humanity faces today is to come to the aid of the Haitians, to confront and overcome the consequences of the deadly earthquake which has claimed the lives of thousands and wiped out the little wealth they had accumulated in the protracted struggle of many centuries merely to survive.

It was indeed truly inspiring to hear the international media reports about the efforts of fellow South Africans, working side by side with other foreign teams, to rescue Haitians from beneath the mounds of rubble in Port-au-Prince. It is this that makes it possible for one to say – I am proudly South African, and proudly human!

The time will come when other truths will have to be told about Haiti, to allow this country once again to set an example, this time to speak about what should be done and not done if, indeed, we are true to the humanist view that umuntu ngumuntu ngabanye – I am because you are!

When those truths are told, we will have the possibility to salute the people of South Africa that, during the year that Haiti celebrated its Liberation Bicentenary, they had the courage to welcome into their midst a distinguished Haitian family – the family of Jean Bertrand and Mildred Aristide and their two daughters.

Then we will tell of the bond of friendship that has developed between us and the poor of Haiti, including those who have resided in Cité Soleil, the biggest slum in Port-au-Prince, to which has been added the enormous destruction imposed by the January 12 earthquake.

We will also have the possibility fully to absorb the story told in Peter Hallward’s book, Damming the Flood, about what happened in 2004, as Haiti celebrated its Bicentenary and as it saw its elected president forcibly transported into exile in Africa, the ancestral home of the 1804 liberators of Haiti.

For now, we must convey our sympathy, condolences and solidarity to the Haitians who live among us, as well as the rest of the sister people of Haiti.

To give meaning to our words, we must join the rest of the world to do everything that has to be done to help ensure that tomorrow we shed tears of joy, as we see the people of Haiti realise the dreams which inspired the African slaves of Haiti to do what they did over two centuries ago, which affirmed the dignity of all Africans and all human beings, regardless of race, colour, gender or belief.

Stand Shoulder to Shoulder with the People of Haiti

–When asked “How are they surviving?” Haitian journalist Wadner Pierre responded, “Well, they’re all sharing. That’s what we do. That’s the way Haitians are.” (January 16)

–“The city has seen little violence, despite persistent fears that shortages of food, water and shelter will spark unrest.” (January 21)

–Photograph of a white female US Navy medic cradling and feeding a dehydrated Haitian child. (January 21)

I thank my local newspaper, the Contra Costa Times, for including the above images in its coverage of the disastrous January 12, 2010 earthquake in Haiti. These images are vital because they reflect our true human nature that is too often clouded by a pernicious deep structure.

In 2005, upon first hearing about hurricane Katrina on radio newscasts I thought in my head how tragic it was. But when I saw pictures of Katrina, showing how aid and rescue efforts had been needlessly slow to reach poor, African American neighborhoods amid unrealized fears of widespread looting and unrest, my heart was gripped with terror. I felt a visceral pain when faced with the reality that the deep structure of racism on which my nation was founded still persists, despite the abolition of slavery, passage of the Civil Rights Act, and the awakening consciousness of so many people of all races that we truly are equal.

This deep structure is built on the notion that poor people of African descent are less than human, to be exploited economically in good times and to be feared in times of crisis. It is a structure designed to protect the wealth of a few, at the expense of our common humanity.

After the earthquake struck Haiti, my heart was again gripped with terror to see more evidence of this deep structure: When I heard that the US response prioritized “security” over urgent humanitarian assistance; when I read that the US military took control of the Port-au-Prince airport and turned away airplanes carrying medical field hospitals; when I saw that donations of water, food and supplies were not reaching many affected areas at all and some only after thousands who survived the initial quake had needlessly died of infection and dehydration.

The deep structure of racism has infected much of the media that shapes people’s consciousness, but as our eyes and hearts are opened, the outpouring of solidarity at a basic human level emerges. As soon as we get to know people of different races and circumstances on a personal level, the deep structure already begins to crumble. I see people in my home town of Richmond, California breaking down the deep structure every day by seeing their neighbors as brothers and sisters, challenging the negative stereotypes of our city that this structure perpetuates. Ever since I was a teenager and first sensed the existence of this structure, I, a white woman, have been working on breaking it down within myself.

People all over the world are giving generously without hesitation to support those suffering in Haiti, and aid workers are rushing there to help. That’s what people do. It’s human nature. I suspect that individual soldiers, as evidenced from the photograph mentioned above, would rather care for people immediately than be ordered to guard shipments of supplies bottle-necked at the airport. Long before the earthquake, I learned about hundreds of people-to-people partnerships between local groups in the US and Haiti to collaborate on schools, clinics, and other constructive projects. Cuban doctors who have been in Haiti for years are joining Haitian doctors round the clock treating earthquake victims with minimal supplies (though the US military has turned away additional Cuban doctors who want to come). Everyone I know who travels to Haiti and becomes personally acquainted with Haitians and their invincible spirit invariably falls in love with them, as did I.

The earthquake is very personal for me because I first started to learn about Haiti and her history shortly before the political earthquake of the February 29, 2004 coup d’etat in which the US helped topple the vastly popular and democratically elected government of the Lavalas party, kidnapping President Aristide and banishing him from the Western Hemisphere. I visited Haiti twice since the coup and have many friends there who are struggling under UN military occupation to maintain strong networks to dismantle the deep structure of racism, asserting their dignity as human beings who care for their communities.

A tiny segment of Haiti’s population is fabulously wealthy, while the vast majority are desperately poor. Ever since the poor had the nerve to stand up for themselves and break the shackles of slavery and colonialism 206 years ago, the US government has colluded with the wealthy few to maintain this gross inequality, most recently taking the form of ensuring an abundant pool of cheap labor for offshore assembly plants.

Under the leadership of twice elected President Aristide, Haiti moved in the direction of improving the lives of the poor. Since the coup, he remains exiled in South Africa, ready to return home but not allowed to by the US controlled Haitian government. Why is Aristide so often demonized by media pundits? Is it because he challenges the Haitian elite’s contempt for the common people and invites them to stand shoulder to shoulder with blacks rather than get down on their knees with the whites? Is it because he calls for everyone to have a place at the table, including poor, rich, black, brown and white?

Now more than ever, the aftermath of Haiti’s earthquake beckons us to further dismantle the deep structure of racism that violates humanity, and stand shoulder to shoulder with our Haitian sisters and brothers. To this end we must insist that delivery of vital earthquake aid be accelerated, that Haiti’s foreign debt be cancelled and Haitians given the wherewithal to rebuild their own country on their own terms, that foreign military occupiers be removed, that the election ban on Haiti’s popular Lavalas party be lifted and that Aristide be allowed to return.

It’s time for the wealthy to get in touch with their true human nature and do a better job of sharing the resources of the earth. We must build new structures that join us together in embracing the Haitian motto “tout moun se moun”–Haitian Kreyol for “every person is a human being”.

Marilyn Langlois
Board member, Haiti Emergency Relief Fund
Member, Haiti Action Committee
www.haitiaction.net, www.haitisolidarity.net
Jan. 22, 2010

Haiti: O Terremoto Como uma Evidência da Hipocrisia da Desfarsatez Mundial — 1º Parte

O terremoto que atingiu o Haiti no último dia 12 de Janeiro, até o momento, apresenta-se como a “grande tragédia” do início do ano de 2010. Este acontecimento está servindo para demonstrar a hipocrisia e a desfaçatez de muitos daqueles – países e indivíduos – que agora procuraram desencarregar suas consciências enviando “ajuda humanitária” para as vítimas haitianas.

Assim como muitas das atuais repúblicas latino-americanas, a escravidão não foi uma exceção da antiga São Domingos, posteriormente, denominada Haiti2. Centro de disputas que envolveram Espanha, Inglaterra, Holanda e França3 durante a transição do período escravista para o período republicano na América Latina, a república de São Domingos foi o principal produtor e fornecedor de açúcar para o ocidente, após a decadência da produtividade brasileira. Sob colonização francesa, São Domingos representou interesses estratégicos que envolveram, por exemplo, a disputa pela liderança no Velho continente entre a França e a Inglaterra, as duas principais potências daquele período.

Sabemos da relação intrínseca entre escravidão e violência e que o próprio sistema escravista em si, apresentou-se como uma das principais formas de violência, ou talvez, a principal violência da época moderna. Nesse sentido não podemos esquecer as violências que a Espanha, uma das potências ocidentais que primeiro ocupou o território de São Domingos, – bastião da civilidade – perpetrou, primeiro sobre as populações indígenas nativas, e posteriormente sobre as populações africanas escravizadas. Assim:

“Os espanhóis, o povo mais adiantado da Europa daqueles dias, anexaram a ilha, à qual chamaram de Hispaniola, e tomaram os seus primitivos habitantes sob sua proteção. Introduziram o cristianismo, o trabalho forçado nas minas, o assassinato, o estupro, os cães de guarda, doenças desconhecidas e a fome forjada ( pela destruição dos cultivos para matar os rebeldes de fome). Esses e outros atributos das civilizações desenvolvidas reduziram a população nativa de estimadamente meio milhão, ou talvez um milhão, para sessenta mil em quinze anos.” (JAMES, 2000, p19).

No caso dos africanos escravizados:

“Os escravos recebiam o chicote com mais regularidade e certeza do que recebiam comida. Era o incentivo para o trabalho zelador da disciplina. Mas não havia engenho que o medo ou a imaginação depravada não pudesse conceber para romper o ânimo dos escravos e satisfazer a luxúria e o ressentimento de seus proprietários e guardiães: ferro nas mãos e nos pés; blocos de madeira, que os escravos tinham que arrastar por onde fossem; a máscara de folha de lata para evitar que eles comessem a cana-de-açúcar, eo colar de ferro. O açoite era interrompido para esfregar um pedaço de madeira em brasa no traseiro da vítima; sal, pimenta, cidra, carvão, aloé e cinzas quentes eram deitadas nas feridas abertas. As mutilações eram comuns: membros, orelhas e, algumas vezes, as partes pudendas para despojá-los dos prazeres aos quais eles poderiam se entregar sem custos. Seus senhores derramavam cera quente em seus braços, mãos e ombros; despejavam o caldo fervente da cana nas suas cabeças; queimavam-nos vivos: assavam-nos em fogo brando; enchiam-nos de pólvora e os explodiam com uma mecha; enterravam-nos até o pescoço e lambuzavam as suas cabeças com açúcar para que as mocas as devorassem; amarravam-nos nas proximidades de ninhos de formigas ou de vespas; faziam-no comer seus próprios excrementos, beber a própria urina e lamber a saliva dos outros escravos. Um senhor ficou conhecido por, em momentos de raiva, lançar-se sobre seus escravos e cravar os dentes em suas carnes.” (JAMES, 2000, p.27).

A oposição dos africanos escravizados, sob a liderança de Toussain L’Ouverture, Dessalines e Christophe a essas formas – e outras não citadas devido a questão do espaço – sistematizadas de violência fez de São Domingos não apenas a primeira independência da América Latina, mas principalmente, o que é mais importante, a primeira independência dirigida por indivíduos de cor em nível planetário, naquele momento. Duas observações importantes devem ser feitas: a primeira delas esta relacionada com o período cronológico da independência de São Domingos, 1803, segundo C.L.R. James.

Ao analisarmos detidamente esta data, percebemos que o ano de 1803 está separado por apenas dois anos do início do século XIX que se inicia em 1801 e se finda em 1900. Ao seguir a historiografia ocidental, as evidências apontam para o século XIX como o século da biologização das idéias, ou seja, o momento onde a biologia através da construção do conceito de raça4, explicava – ou tentava – as diferenças entre os grupos humanos. Essa tentativa de explicar a diversidade intergrupal planetária foi responsável pela construção de uma pirâmide hierárquica onde as populações de cor e suas correlatas tinham seu espaço condicionado à base. Logo, não é difícil imaginar o impacto e os receios que a revolução do Haiti trouxe para um universo “supostamente dominado pela raça branca”.

A segunda observação, é que parte significativa da violência perpetrada no Haiti sobre os africanos escravizados e que desembocou na revolução de Toussaint foi levada a cabo pelo “exemplo” de civilização do século 18, a França. Inspiradora dos princípios da “LIBERDADE, IGUALDADE E FRATERNIDADE” entre os povos do ocidente, a França sob a governança de Napoleão Bonaparte, retardou ao máximo o fim da escravidão em São Domingos, futuro Haiti, na intenção de preservar seus interesses geoestratégicos na disputa pela liderança européia com a Inglaterra. O papel e o espaço que Napoleão ocupa na historiografia ocidental devem ser repensados, principalmente se considerarmos as atrocidades cometidas em São Domingos para a preservação dos interesses franceses. Logo, Napoleão dever ser visto como um criminoso e não apenas como o herói difusor dos princípios da revolução.

“Napoleão criminoso? Imagine só! A idéia é tão chocante quanto a palavra. Dizem que o número de livros escritos a respeito dele é igual a o número de dias que se passaram depois de sua morte. Será que nenhum desses livros trata de seus crimes? Muitas dessas obras se destinam às crianças. Seria possível que o criminoso lhe servisse de exemplo? E os tratados de história nada diriam a respeito disso? E todos esses institutos, fundações e associações que se apegam ruidosamente à perpetuação da memória do imperador: seria possível imaginar que os eminentes acadêmicos que os sustentam teriam coragem de louvar um culpado? E que dizer dos filmes, no cinema, na televisão, realizados com altas somas de dinheiro público proveniente dos impostos ou de adiantamento sobre a receita, que fazem de Napoleão um herói sem deeitos, um modelo para os franceses? (…)” (RIBBE, 2008, p.9).

E ainda

“O crime de que falo é precisamente o que foi cometido a partir de 1802 contra os africanos e as populações de origem africana deportados, escravizados e massacrados nas colônias francesas. Nelas, Napoleão restaurou a escravidão e o tráfico que a revolução havia colocado fora da lei oito anos antes. E como a resistência dos haitianos, após a luta heróica dos guadalupenses, tornou impossível a aplicação do seu programa na principal daquelas colônias, a de Saint-Domingue, ele perpetrou massacres (…)” (RIBBE, 2008, p.10)

Após a sua independência e o advento dos séculos posteriores a ex-colônia de São Domingos pagaria o preço de ter sido não somente a primeira independência da América Latina, mas por ter sido a primeira independência comandada por populações africanas escravizadas.

The Kimbanguist Community in Kinshasa responds to the suffering in Haiti

On 17 January 2010 12:46, Ernest Wamba dia Wamba wrote:
Dear All,
I just returned from the culte d’action de grace for Haiti at the Centre Kimbanguiste (at Force Publique et Sao, commune de Kasa Vubu) in Kinshasa. It was very moving. First, the crowd was immense, mostly women as is often the case (it was the women who had the courage to go first to Jesus’s tomb).

The prayers were very remarkable, you had the feeling as if you are really before God as the case of the Haitians is being pleaded so emotionally. Two Congolese and one Haitian pastor prayed. The Haitian touched every heart, some weeping.

Pasteur Elebe, who preached, was also impeccable. He spoke of the so many black people who have suffered: 210 million slaves, colonization, epidemics, even the figures of HIV sufferers, the % of blacks is higher and on top of that they go hungry. In the spirit of S. Kimbangu he asked that this year blacks should have a rest. He asked Haitians to now more than ever love more your country in its very devasted nature; it is that love that will build it and change the situation. A very simple summary of a very profound predication. It was unifying as well.

Jean-Francois David, le consul général de la République de Haiti, spoke on behalf of Haitians living here. His speech was brief but good. While Israelis had their country given by God, he said, Haiti was a prison, where we were sent, that we learned to love. Funds were raised for Haiti.

The government of the République Démocratique du Congo has decided to send an aid of US $2,5 million.

Ernest Wamba dia Wamba
Kinshasa, RDC

Il ya 49 Ans Mourrait/Naissait Lumumba

Il y a 49 ans
Un long calvaire se terminait
Quelque part au Katanga
Finissaient
Les souffrances
Okito
Mpolo
Lumumba
Un calvaire de quelques semaines
Annonciateur d’un calvaire sans fin
Quelque part en Afrique
La RDCongo punie sans fin
Pour avoir choisi
Patrice
Emery
Lumumba
Premier Ministre

Il y a plus de 200 ans
Un autre calvaire se terminait
Quelque part dans les Caraïbes
Finissait
Le Code Noir
Calvaire
De Canaan*
Annonciateur d’un calvaire sans fin
Quelque part dans les Caraïbes
Les africains punis sans fin
Pour avoir choisi
Liberté
Fraternité
Egalité

Il y a plus de 300 ans
Prenait fin
Quelque part au Brésil
Le Quilombo de Palmares
Epopée héroïque
Nganga
Zumbi
A la tête
Maintenant presque béatifié
Héros national
Pour avoir suivi
Sa conscience
Avec patience
Et persistance

Il y a plus de 150 ans
Prenait fin
Quelque part en Amérique du nord
La Longue Marche des Cherokees
The Trail where they Cried
La Marche où ils ont pleuré
Déplacés
Réfugiés
Parqués
Dans des parcs/réserves
Pour avoir osé dire
Leur humanité
Fidèles aux vérités
Egalité
Liberté
Fraternité

Il y a plus de 150 heures
Dans le pays de Toussaint
La conscience de l’humanité
A été secouée
Choisira-t-elle
la reconstruction dictée
par la loi du marché
ou la guérison distillée

il y a plus de 200 ans
chantée par l’humanité
libérée des chaines
refusant d’alimenter
un crime contre soi

Il y a 49 ans mourraient
Okito
Mpolo
Lumumba
Quelque part au Katanga
Il y a 49 ans naissaient
Des Lumumba
Lumumba
Di-Aping
Soudanais
Principal négociateur du G-77
A Copenhague
Patrice Emery fier
De Di-Aping qui a appelé
les propositions/le marché
des pays les plus riches
Un suicide pour l’Afrique
Il y a 49 ans mourrait
Patrice Emery Lumumba
Il ya 49 ans naissait
Lumumba Di-Aping

Il y a 5000 ans la civilisation
Naissait en Afrique
Pour que vive l’humanité

Salvador, le 17 janvier 2010

Two Hundred Years on and Still Fighting for Complete and Total Emancipation

Unfortunately, ever since the first slave revolt by Haitians in 1791, the country has been beset by abuses caused from within and without. It has never been able to fulfill its potential as a nation. Bill Clinton, What Haiti Needs in Time Magazine January 14, 2010

In the above quote, one gets a clear sense of how and where the troubles of Haiti began and how they were perpetuated. The problems of Haiti, typically, started when they sought to free themselves from slavery. President Bill Clinton (PBC) thinks of the 1791 uprising as “unfortunate”. In the very last paragraph (see the full quote below) of his piece on how to fix Haiti he calls for getting Haiti out of his past 200 years in chains.

If PBC were to make a little humble effort to read about the history of Haiti, and understand it within the parameters of what the Africans were confronted with, he would have to admit that there is more to Haitian history then his attempt at summarizing and silencing its most crucial parts.

For PBC, the model history is that of the US and how the US tackles disasters (e.g.Oklahoma City bombing 1995), it does not occur to PBC that to any history, especially one dealing with such disasters as confronting slavery, there are at least two sides: the one which wins and the one which loses. In the history of Humanity, the losing side may, one day, being the winning side. And vice-versa. As fables recount the world over, the side which reduces everything to how it sees things, will one day regret such shortsightedness.

From 1791 through 1804, the Africans who had turned Saint Domingue into the pearl of the French economic possessions had sworn at Bois Caiman (Televangelist Robertson calls this vow a pact with the devil) to end slavery. For an enslaved person to end slavery or any form of submission on his/her own timing is more than an affront to the enslaver (and his allies). Likewise with the colonized who seeks the end of his/her colonized status against the wishes of the colonizer. In the history of Africans, such thirst for freedom/liberty can only clash with the freedom/liberty of the owners of the physical and/or mental chains. This liberty is the liberty of capital. Ever since slavery, to this day, the liberty of capital has dictated the conditions under which it, and only it must prevail.

This is what PBC seeks to convey at the very end of his piece:

Before this disaster, Haiti had the best chance in my lifetime to fulfill its potential as a country, to basically escape the chains of the past 200 years. I still believe that if we rally around them now and support them in the right way, the Haitian people can reclaim their destiny.

“The chains of the past 200 years” were imposed because the Africans had removed the chains of slavery. And, clearly, the “right way” has to be in PBC’s mind the American way. The imperial language could not be clearer.

For the past 200 years, Africans of all stripes in Africa and beyond its borders, have been trying to unchain themselves from shackles of a predatory system which is against nature and against the principles of life. The responses from the system has been the same, over and over. PBC’s piece on what Haiti needs shows the formatting at work. Let Haiti be Haiti, let President Aristide go back to where he belongs. There is no better way of healing than allowing all Haitians, including President Aristide, and those who have been marginalized and/or rusticated for political reasons, to come together and recover.

Declaration du Dr Jean-Bertrand Aristide

Dr Jean-Bertrand Aristide
Ancien Président d’Haïti

15 Janvier 2010

Nous remercions tous les vrais amis d’Haïti, en particulier le Gouvernement et le peuple d’Afrique du Sud pour leur solidarité avec les victimes d’Haïti.

L’action concrète menée par Rescue South Africa et Gift of the Givers est l’expression claire d’Ubuntu. Ubuntu ngumuntu ngabantu. Comme nous le savons tous, beaucoup de gens restent ensevelis sous des tonnes de débris et attendent d’être secourus. Quand nous pensons à leurs souffrances, nous sentons sincèrement et profondément que nous devrions être là, en Haïti, avec eux, en essayant de notre mieux d’empêcher le décès.

Pour symboliser cette volonté, nous avons décidé de rencontrer pas n’importe où, mais ici, dans l’ombre de l’aéroport international Oliver Tambo. En ce qui nous concerne, nous sommes prêts à partir aujourd’hui, demain, à tout moment nous joindre au peuple d’Haïti, pour partager leurs souffrances, aider à reconstruire le pays, aller de la misère à la pauvreté dans la dignité. Des amis du monde entier ont confirmé leur volonté d’organiser un vol transportant des fournitures médicales, des besoins d’urgence et nous-mêmes.

Bien que nous ne puissions pas attendre d’être avec nos soeurs et frères en Haïti, nous partageons l’angoisse de tous les Haïtiens de la diaspora qui cherchent désespérément à rejoindre la famille et les proches.

Soufrans youn nan nou se soufrans nou tout.Watch Full Movie Online Streaming Online and Download

L’union fait la force. Kouraj! Kenbe! Kenbe!

Youn nan lòt soutni Lespri Mem Amou an.

Nous transmettons notre amour pour la nation aujourd’hui appelée la plus pauvre de l’hémisphère occidental. Toutefois, l’esprit de ubuntu qui fit de Haïti la première nation indépendante noire en 1804, a aidé le Venezuela, la Colombie et l’Equateur à réaliser la liberté, et c’est le même esprit qui a inspiré nos ancêtres à verser leur sang pour l’indépendance des Etats-Unis. Cet esprit ne peut pas mourir. Aujourd’hui, cet esprit de solidarité doit nous permettre, tous ensemble, de reconstruire Haïti.

Ukwanda kwaliwa umthakathi.

Merci.

Reparations for Haiti

When Haitian forces led by Toussaint L’Ouverture defeated the French, and Haiti became an independent republic in 1804, France, the US, and Canada refused to recognize the new government and placed an embargo against trade with Haiti. The reason? Haiti had stolen France’s “property” when it freed the slaves. To survive, Haiti eventually agreed to compensate France’s slaveholders, and in addition to bankrupting its treasury, was forced to borrow money from French banks to make the first payment. So, the new republic began life crippled by terrible debt and beholden to the bankers of France—a nation whose prosperity derived in part from the sugar plantations and slave labor of its former colony.

Haiti is often described in the media as “the poorest country in the western hemisphere,” but as Peter Hallward notes in a 1/13/10 article in The Guardian, “This poverty is the direct legacy of perhaps the most brutal system of colonial exploitation in world history, compounded by decades of systematic postcolonial oppression.”

The 19-year occupation by US Marines ending in 1934, US support of the notoriously brutal dictatorships of “Papa Doc” Duvalier and his son, the recent US assisted removal of the popularly elected president Jean-Bertrand Aristide—all have prevented Haitians from governing their own country for their own benefit.. The result? Hallward again: “Haiti is now a country where, according to the best available study, around 75% of the population ‘lives on less than $2 per day, and 56% – four and a half million people – live on less than $1 per day’.” Since the 1970s, US dumping of cheap foodstuffs has forced tens of thousands of small farmers off their land and into urban areas to look for work. They lived in substandard housing on steep deforested hills. Most of them are now dead. Their houses collapsed and slid down the treeless hills on January 12.

It did not have to be like this. Earthquakes are a fact of nature, but the decimation of Port-au-Prince was caused by human hands—criminal hands—reaching back hundreds of years. The Haitian people are long overdue for compensation.

Susan Lyon
Jan-15-2010
Why is Haiti Poor?

Statement from Dr Jean-Bertrand Aristide

Former President of Haiti
15 January 2010

We thank all the true friends of Haiti, in particular the Government and the people of South Africa for their solidarity with the victims of Haiti.

The concrete action undertaken by Rescue South Africa and Gift of the Givers is a clear expression of ubuntu. Ubuntu ngumuntu ngabantu. As we all know, many people remain buried under tons of ruble and debris waiting to be rescued. When we think of their suffering, we feel deeply and profoundly that we should be there, in Haiti, with them, trying our best to prevent death.

To symbolize this readiness we have decided to meet not just anywhere, but here, in the shadow of the Oliver Tambo International Airport. As far as we are concerned, we are ready to leave today, tomorrow, at any time to join the people of Haiti, to share in their suffering, help rebuild the country, moving from misery to poverty with dignity. Friends from around the world have confirmed their willingness to organize an airplane carrying medical supplies, emergency needs and ourselves.

While we cannot wait to be with our sisters and brothers in Haiti, we share the anguish of all Haitians in the Diaspora who are desperate to reach family and loved ones.

Soufrans youn nan nou se soufrans nou tout.
L’Union fait la force. Kouraj! Kenbe! Kenbe!
Youn soutni lòt nan lespri Mèm Amou an.

Our love to the nation now labeled the poorest of the western hemisphere. However, the spirit of ubuntu that once led Haiti to emerge as the first independent Black nation in 1804; helped Venezuela, Columbia and Ecuador attain liberty; and inspired our forefathers to shed their blood for the United States’ independence, cannot die. Today this spirit of solidarity must and will empower all of us to rebuild Haiti.

Ukwanda kwaliwa umthakathi.
Thank you.