#Hayti
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yearningforunity · 1 year ago
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A symbol of resistance
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Charlemagne Péralte
Charlemagne Péralte was a Haitian resistance leader shot by U.S. forces during the 1915 occupation.
After Péralte's death, U.S. troops displayed his body posed in a way that resembled a crucifixion – tied upright with a Haitian flag draped over him. This photo was intended to intimidate the Haitian population.
However, it backfired. The image resonated with Haitians, making Péralte a martyr and a symbol of resistance. There's even a famous Haitian painting called "The Crucifixion of Charlemagne Péralte for Freedom."
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unteriors · 10 months ago
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Redbird Avenue, Hayti, South Dakota.
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federer7 · 2 years ago
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July 1942. "Hayti, Missouri. Breaking a wishbone at the Cotton Carnival picnic."
Photo by Arthur Rothstein for the Office of War Information
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awesomehistoryloverblog · 2 years ago
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The 1791 Haitian Revolution of Black Slaves
Check out the newest LOST IN HISTORY blog post!
Haitian Black Slaves revolt against French control in 1791 The Haitian Revolution was the largest, most successful slave rebellion in the Western World. Black slaves initiated a rebellion in 1791 and by 1803, they’d ended not just slavery, but achieved independence over French colonial rule. Ironically, it was influenced by the French Revolution of 1789. This had brought forth new concepts of…
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amerikaz1 · 1 year ago
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This recent article from The Guardian explores the tragic history of Haiti.
Despite presenting facts from history, the article is labeled as an "opinion."
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lakayexpo · 1 year ago
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(via https://youtube.com/watch?v=V_asO5LawBo&si=aPG0AjHK89SPzFBl)
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modernamazons · 4 months ago
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vapeonlinestoreuk · 8 months ago
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Crystal Pro Max 4000 puffs disposable vape It is designed to provide a smooth and consistent vaping experience. The Pro Max 4000 puffs disposable vape is rechargeable and features a long-lasting battery. It has no leaking issues and is easy to use.
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dianasson · 3 months ago
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"Hoodoo" Introduction | Mules and Men by Zora Neale Hurston
"New Orleans is now and has ever been the hoodoo capital of America. Great names in rites that vie with those of Hayti in deeds that keep alive the powers of Africa. Hoodoo, or Voodoo, as pronounced by the whites, is burning with a flame in America, with all the intensity of a suppressed religion. It has its thousands of secret adherents. It adapts itself like Christianity to its locale, reclaiming some of its borrowed characteristics to itself, such as fire-worship as signified in the Christian church by the altar and the candles and the belief in the power of water to sanctify as in baptism. Belief in magic is older than writing. So nobody knows how it started. The way we tell it, hoodoo started way back there before everything. Six days of magic spells and mighty words and the world with its elements above and below was made. And now, God is leaning back taking a seventh day rest. When the eighth day comes around, He’ll start to making new again. Man wasn’t made until around half-past five on the sixth day, so he can’t know how anything was done. Kingdoms crushed and crumbled whilst man went gazing up into the sky and down into the hollows of the earth trying to catch God working with His hands so he could find out His secrets and learn how to accomplish and do. But no man yet has seen God’s hand, nor yet His finger-nails. All they could know was that God made everything to pass and perish except stones. God made stones for memory. He builds a mountain Himself when He wants things not forgot. Then His voice is heard in rumbling judgment. Moses was the first man who ever learned God’s power-compelling words and it took him forty years to learn ten words. So he made ten plagues and ten commandments. But God gave him His rod for a present, and showed him the back part of His glory. Then too, Moses could walk out of the sight of man. But Moses never would have stood before the Burning Bush, if he had not married Jethro’s daughter. Jethro was a great hoodoo man. Jethro could tell Moses could carry power as soon as he saw him. In fact he felt him coming. Therefore, he took Moses and crowned him and taught him. So Moses passed on beyond Jethro with his rod. He lifted it up and tore a nation out of Pharaoh’s side, and Pharaoh couldn’t help himself. Moses talked with the snake that lives in a hole right under God’s foot-rest. Moses had fire in his head and a cloud in his mouth. The snake had told him God’s making words. The words of doing and the words of obedience. Many a man thinks he is making something when he’s only changing things around. But God let Moses make. And then Moses had so much power he made the eight winged angels split open a mountain to bury him in, and shut up the hole behind them. And ever since the days of Moses, kings have been toting rods for a sign of power. But it’s mostly sham-polish because no king has ever had the power of even one of Moses’ ten words. Because Moses made a nation and a book, a thousand million leaves of ordinary men’s writing couldn’t tell what Moses said. Then when the moon had dragged a thousand tides behind her, Solomon was a man. So Sheba, from her country where she was, felt him carrying power and therefore she came to talk with Solomon and hear him. The Queen of Sheba was an Ethiopian just like Jethro, with power unequal to man. She didn’t have to deny herself to give gold to Solomon. She had gold-making words. But she was thirsty, and the country where she lived was dry to her mouth. So she listened to her talking ring and went to see Solomon, and the fountain in his garden quenched her thirst.
So she made Solomon wise and gave him her talking ring. And Solomon built a room with a secret door and everyday he shut himself inside and listened to his ring. So he wrote down the ring-talk in books. That’s what the old ones said in ancient times and we talk it again."
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neges · 8 months ago
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Ayiti, Hayti, Haïti — Land Of High Mountains.
📍Cap-Haïtien, Haiti via Jean Oscar Augustin
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todaysdocument · 9 months ago
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Letter from George Jones to James G. Blaine Recommending Frederick Douglass as United States Minister to Haiti
Record Group 59: General Records of the Department of StateSeries: Applications and Recommendations for Public Office
Indianapolis, July 2nd, 1889
Hon James G. Blaine
Sec'y of State Wash D.C
My Dear Sir:
You [al, struck through] will allow me on the part of my people to congratulate you most heartily for commissioning Hon Frederick Douglass Minister to Hayti. He is the Lion of our race and represents in its [most, struck through] fullest sense the honor and dignity of our people
In this connection I might add that the appointment of Lynch and Townsend of Indiana and other recognition recently had is more than ample testimony of the fairness of the administration toward the colored people of the entire country.
Gratefully Yours
Geo. F. Jones
547 N. Miss St
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the-girl-who-didnt-smile · 4 months ago
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Baron Samedi vs. Papa Gede - Revisited
Many moons ago, I wrote this opinion piece regarding the differences between Baron Samedi and Papa Gede. I have since attempted to research this further, as it is necessary I revisit this subject. 
It appears that many Westerners like myself come to believe that Baron Samedi and Papa Gede are one in the same, due to a comment that was made by Maya Deren in Divine Horsemen. However, if you look to the back of the book, Deren cites many other sources, including the American novelist Harold Courlander.
Below are quotes from Courlander’s (1944) “Gods of the Haitian Mountains”:
“…Some Haitians feel that BARON SAMEDI and GEDE NIMBO are the same…” (p. 356)
“...In some parts of Haiti GEDE NIMBO is thought to be identical with BARON SAMEDI…” (pp. 361-362)
SOURCE: Courlander, Harold. “Gods of the Haitian Mountains.” The Journal of Negro History, vol. 29, no. 3, 1944, pp. 339–72. JSTOR, https://doi.org/10.2307/2714821. Accessed 22 Dec. 2024.
Similar comments are made in Courlander’s (1960) The Drum and the Hoe:
“...Gede Nimbo, also known as Baron Samedi…” (p. 56)
“...In some parts of Haiti, Gede is thought to be identical with Baron Samedi…” (p. 323)
“...They are so closely identified that some Haitians feel that Baron Samedi is merely another name for Gede Nimbo…” (p. 323)
SOURCE: Courlander, Harold. The Drum and the Hoe: Life and Lore of the Haitian People. United States, University of California Press, 1960. Retrieved from: https://archive.org/details/drumhoe0000unse/mode/2up 
Further context is provided in Courlander’s (1973) Haiti Singing: 
“Gede Nimbo , also known as Baron Samedi. (Rada loa.) Athough Gede is inferior to Baron la Croix, he is still one of the most important of all the family. In fact, he is one of the most powerful deities of the whole Haitian pantheon. He guards the cemetery and protects the graves, especially those of children. But Gede Nimbo is not simply another loa, he is sometimes a personification of death itself. He is always spoken of as “dressed all in black.” While people may give “pitit lament” or small money to the other loa, they pay heavily to Gede Nimbo. He is not pleasant when aroused. (In Mirebalais, Dr. Herskovits received the impression that Gede Nimbo and Baron Samedi are different loa. In the south they are considered the same.) Dr. Elsie Clews Parsons, who visited the south coast of Haiti on a folk tale collecting trip some years ago, recorded the following impressions of Gede: “He is like Ogun [Ogoun], but ‘worse,’ he is a grande diable. He makes all kinds of motions to make you laugh, but you must not laugh at him, for if you do, he makes you ‘stop laughing,’ which means inversely that he makes you go on laughing forever against your will. Anything you touch, he takes and never returns, and you have to give him more and more. He smokes cigarettes, not cigars. He wears a coat and a hat, and carries a stick. He can make himself short or tall, ‘as tall as a mast.’ ” (p. 34)
SOURCE: Courlander, Harold. Haiti Singing. United States, Cooper Square Publishers, 1973. Originally published in 1939. Retrieved from: https://archive.org/details/isbn_0815404611/page/34/mode/1up 
Although Courlander claims that Gede Nimbo and Baron Samedi are considered the same in Southern Haiti, this is contradicted by the source he provides.
Where George Simpson studied Vodou in Northern Haiti, Dr. Elsie Clews Parsons reported his observations from “a recent folk-tale collecting trip to the south coast of Hayti”. He clearly differentiates between Baron Samedi and Gede Nimbo, like so:
"On this higglety pigglety pantheon my notes read: Loi Gede or Gede-nibo talks through his nose (i.e. when he takes possession of any one). He eats only casaba and peppers and herring. He "ties his jaw" just like the dead, with cotton in the nostrils, for he is «master of the cemetery» mait' e cimetière). He is the "head loi". At the capital, Port-au-Prince, "most people have the loi Gede..." His papa loi (devotee) wears habitually (?) a white handkerchief around the head…." (p. 158)
“Loi Ba-un-Samedi (? gives or for Saturday). He is like Ogun, but "worse", he is a grande diable. He makes all kinds of motions to make you laugh, but you must not laugh at him, for if you do, he makes you "stop laughing", which means inversely that he makes you go on laughing forever against your will. Anything you touch, he takes and never returns, and you have to give him more and more. He smokes cigarettes, not cigars. He wears a coat and hat, and carries a stick. He can make himself short or tall, "as tall as a mast…."” (p. 162)
SOURCE: PARSONS, Elsie Clews. “SPIRIT CULT IN HAYTI.” Journal de La Société Des Américanistes, vol. 20, 1928, pp. 157–79. JSTOR, http://www.jstor.org/stable/24720068. Accessed 22 Dec. 2024.
(as a side-note, I fucking love how he uses the phrase “higglety pigglety pantheon”)
Did Courlander make a mistake, or did he correctly observe a regional difference in Haiti? 
When reporting his observations in Haiti, Melville Herskovits supplied three different lists of loa from three different sources. He noted the contradictions between the lists, like so:
"Some of the inconsistencies and individual variations in the naming of the gods as demonstrated in these lists may be specified. Outstanding are the differences found in the manner of naming a single god, as when General Ogun is called Ogun Gallone or Papa Ogun, or when Aizan Damballa is listed as two loa, Mait' Damballa and Mait' Aizan..."
SOURCE: Herskovits, Melville Jean. Life in a Haitian Valley. New York, Octagon Books Inc., 1964. pp. 309-319. Retrieved from: https://archive.org/details/lifeinhaitianval0000hers/page/308/mode/2up 
The point is, there are legitimate regional differences in Haiti. As a consequence of this, two different credible sources can give you very different answers to questions, including the manner in which certain loa are classified.
With this in mind, it was improper of me to make such accusations against Deren, and Hurston, with this degree of uncertainty. It is possible they were correct; without a time machine, it is impossible to say. 
At that, this could potentially explain the representation of Baron Samedi in New Orleans - the “revitalization” may have been influenced by someone(s) from a region of Haiti where Baron Samedi was (is?) equated with Gede Nibo.
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retropopcult · 2 years ago
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"Hayti, Missouri. Family of Glen Eaker (seated), superintendent of the local Rural Electrification Administration (REA) cooperative." Photographed 1942 by Arthur Rothstein for the U.S. Foreign Information Service.
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roachliquid · 1 year ago
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Was Lovecraft Ableist? An Examination of "Lovecraftian Madness", Part 2: The Call of Cthulhu
(Warnings for this post include spoilers for The Call of Cthulhu, and Lovecraft-typical racism as well as period-typical ableism.)
In my last post about Lovecraft, I began an examination of the subject of "Lovecraftian madness" - specifically, how the term is used today, what people believe it to mean, and whether Lovecraft intended it in an ableist and derogatory sense. To figure this out, I decided to look at two of his best known works: At the Mountains of Madness, a story that uses the word "madness" more often than I change my underwear, and The Call of Cthulhu, a story notorious for its plot point of people getting the brain scramblies from seeing visions of an elder god.
Since this is a pretty in-depth topic, I've split it into two posts. In the last one I examined At the Mountains of Madness and its relationship to the infamous word. Based on the context and usage within the story, I determined that while it wasn't without its issues, it had nothing to do with the concept of mental illness at the time and, generally speaking, was not ableist of Lovecraft to use.
So what about the story that started it all? And I don't just mean "Lovecraftian madness" - I mean evil cults trying to summon their apocalyptic gods, the aforementioned and legendary brain scramblies, and the introduction of the Mythos' most iconic and misunderstood character, Cthulhu* himself.
Well, The Call of Cthulhu is already notorious for its disturbing levels of racism, so it wouldn't be terribly surprising to find out that it was ableist as well. What did surprise me is that, contrary to the insistence of many of Lovecraft's fans... not once did he describe the phenomenon that everyone is familiar with as "madness".
So, what did he call it? Well, the story features a diverse assortment of terms and euphemisms. A few of the choicest entries:
The (newspaper) cuttings largely alluded to outré mental illnesses and outbreaks of group folly or mania in the spring of 1925.
On March 23d, the manuscript continued, Wilcox failed to appear; and inquiries at his quarters revealed that he had been stricken with an obscure sort of fever and taken to the home of his family in Waterman Street… …Reference to this object, the doctor added, was invariably a prelude to the young man’s subsidence into lethargy. His temperature, oddly enough, was not greatly above normal; but his whole condition was otherwise such as to suggest true fever rather than mental disorder.
The subject, a widely known architect with leanings toward theosophy and occultism, went violently insane on the date of young Wilcox’s seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell.
Mental illness, mental disorder, and violent insanity. Yikes.
But he doesn't stop there. Having pathologized the hell out of anyone affected by this phenomenon, Lovecraft goes on to take potshots at some of his least favorite people:
Voodoo orgies multiply in Hayti, and African outposts report ominous mutterings. American officers in the Philippines find certain tribes bothersome about this time, and New York policemen are mobbed by hysterical Levantines on the night of March 22–23.
From what I've been able to glean, "Levantine" is a general term referring to people from the Levant region, but this being Lovecraft, he may in fact have been referring to Jewish people - I have no way of knowing for sure.
He gives us a parting shot at the mentally ill, for good measure:
And so numerous are the recorded troubles in insane asylums, that only a miracle can have stopped the medical fraternity from noting strange parallelisms and drawing mystified conclusions.
Now, before I continue, there are a couple of things that I want to make note of. First, while Lovecraft's hatred for minority races went above and beyond the norms of his time, many of his prejudicial beliefs were standard, and that includes the way he talks about mental illness in this story.
Second, Lovecraft's relationship to the entire concept of mental illness was both deeply personal and fraught with torment. Lovecraft's own parents were institutionalized at different points, and he himself suffered from what may well have been an undiagnosed anxiety disorder, as well as possible issues with emotional dysregulation, and a sensitivity to stress that profoundly impacted his mental and physical health. This, in turn, contributed to an unhealthy preoccupation with the concept of mental illness, specifically the fear that he would succumb to the same fate as his father.
Essentially, what I'm saying is, this isn't a scathing indictment on his character in the way that his racism was. However, what this does not change is one simple, undeniable fact:
The Call of Cthulhu, and the associated notion of elder gods melting your brains with their mere presence, is rooted in ableism.
This entire story describes some kind of mental plague that disproportionately affects people like Lovecraft himself - the emotionally sensitive, the mentally ill, and so on. While we can take this as the internalized ableism and self-deprecation that it was, it was still an exhibition of bigotry toward the neurodivergent.
And despite people's best intentions, changing "mental illness" to "madness" does not magically erase that fact. And anyone who tries to tell you that Lovecraft never intended it to be about mental illness, it was just alien influence, I swear! is either lying, or in desperate need of a reread of this story.
Now, that doesn't mean that there aren't ways to make this concept less shitty. You could get away from the whole 'mental illness' thing and lean into the Psychic Exposure To Alien Minds angle - provided you're careful not to produce some tacit implication that some people are just weaker minded, as Lovecraft did. Or you could go the Mountains of Madness route and not talk about psychic aliens at all, just the consequences of stress and trauma on the human mind.
But what doesn't work, and what doesn't help anyone who suffers from mental illness, is to pretend that the ableism was never there. That's never going to be true, however fervently we can wish it was.
*Pronounced Ckhloo-loo, if you're a Mythos purist. Neat little tidbit I picked up while researching on www.hplovecraft.com.
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frithwontdie · 2 years ago
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Upon reading my physical copy of a history book called Hayti or the Black Republic by Spencer St John. When it talks about a man named Léger-Félicité Sonthonax who was a French abolitionist and a Former Commissioner of Saint-Domingue and a member of the 'Society of Friends Of The Blacks' (he was definitely not a friend to anyone). With some extra digging, seems like he was responsible for the influence of the white genocide in Haiti. Turning different races against each other, even against their own. Seems that I noticed a familiar pattern.
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