By Kate Quinn, Paul Sutton (eds.)
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Sample text
MICH A EL DASH and sacrificed themselves for their homeland. One of the first things the despot Duvalier tried to take away from them was the mythic element of their stories. In the propaganda that preceded their execution, he labeled them not Haitian, but foreign rebels, good-for-nothing blans. (2010, p. 7) Otherness could be deployed in a deadly manner by the Duvalier state. Danticat goes on to say that the late agronomist turned journalist Jean Dominique was one of the few to defend those who were not seen as true Haitians.
The magical “ville natale” of Metellus and Depestre is replaced by Paris and New York and many of his works are situated in sites of mobile identity such as the airport lobby, the hotel, and the taxi as sites for the Haitian imaginary. The question of who is a true Haitian is indirectly addressed in the novels Manhattan Blues (1985) and Ferdinand Je Suis a Paris (1987) in terms of the recurring reference to the Polish soldiers who deserted Leclerc to fight for independence with the Haitian army.
The story of Haiti’s early years suggests that the violent decolonization struggle failed to bind Haitians together into an independent and united nation,” he wrote (1979, p. 251). A little earlier in the same work a University of the West Indies colleague, the far less eminent Archibald Singham, suffered a similar fate. , p. 249). He was no less brutal in deflating the self-importance of Haitian intellectuals. The leader of the Christian Social Party, the unfortunate Edouard Tardieu, might have quietly slipped into oblivion were it not for this memorably comic anecdote that Nicholls included not only in From Dessalines to Duvalier but also in Haiti in Caribbean Context.