TIGblogs TIG | TIGblogs GROUP TIGBLOGS LOGIN SIGNUP
orifique's Blog
orifique's Blog
« previous 100


Développement durable >Changement climatique : Trois pays caribéens, dont Haïti, pour un couloir biologique dans la région
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic

Durable development >Changement climatic: Three countries caribéens, of which Haiti, for a biological corridor in the area
Automatically translated into English thanks to WorldLingo
durable

http://www.alterpresse.org/spip.php?article6289 Development >

climatic Change: Three countries caribéens, of which Haiti, for a biological corridor in the area

Thursday August 9, 2007

P-with-p, August 9, 07 [AlterPresse] --- Did Haiti, Cuba and the Dominican Republic take on Tuesday August 7, 2007 to create a biological corridor in the Caribbean in response to the climatic change in the area, according to the information obtained by L? arrange in AlterPresse line.

The solid mass of the saddle or wet mountain, which goes from the Dominican Republic to Miragoâne (Haiti), the solid mass of the hood and Macaya (Haiti), belonging to these biological corridors, will make it possible to create richnesses, indicates Jean-Marie Claude Germain, Haitian minister of L? environment.

This biological corridor, supports the Germain minister, will have as a virtue D? to attract the foreign tourists.

Did Jean-Marie Claude Germain take part, with Port-with-Prince, the ceremony of closure month of L? environment at the sides of its counterparts cuban and Dominican, respectively Fernando Mario Gonzalez and max Puig.

According to the Haitian minister of L? environment, the ecosystems of the insular countries are fragile and the islands will be affected by the climatic changes.

L? commitment entered into by these three countries, through their respective ministries of L? does environment, return within the framework of the Objectives of the millenium for the development (Omd), adopted by the L? United Nations (UNO) at the beginning of the century.

“By burning the ground and by stripping it of the trees, our farmers contribute to the degradation of L? does environment”, consider the minister Haitian of L? environment Jean-Marie Claude Germain.

In 2007, did the planet Ground know the most extreme climates since qu? they started to be recorded in 1880, underlines L? World weather organization (Omm) in an official statement published in Geneva (Swiss) on August 7, 2007.

L? international organization enumerates the records of temperatures and the weather episodes outstanding which were recorded this year in various places of the world.

Asian monsoons were particularly severe, thus causing floods in India, in Pakistan and Bangladesh. Did the South of China also know strong floods, specifies L? organization.

L? South America, it, suffered from cold waves without precedent.

In addition, C? is first time qu? one reports a cyclone in the sea D? Oman, the Gonu cyclone, which touched more than 20,000 people.

L? Was Europe also the theatre of surprising weather phenomena, L? England and Wales recording the pluviometric statements highest since 1789.

In fact also heatwaves marked this year L? Europe of South-east and Russia.

The last report/ratio of the Group D? experts, intergovernmental, on L? evolution of the climate (Ipcc, in English), created by L? Omm and the Program of the United Nations for L? environment (Pnue), confirms that the fifty last years knew unusual weather phenomena.

Is the reheating of the climate a reality, underlines this report/ratio of L? Omm, specifying that hundred last years the average temperature did increase by 0.74 degrees, but during fifty last years, C? is an increase of 0.13 degrees per decade which could be observed.

Do projections state in addition that the extreme temperatures and the torrential rains should be even more frequent with L? future.

October 30, 2007 | 9:56 PM Comments  0 comments


Une école haïtienne participe au programme des Nations unies
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic

An Haitian school takes part in the program of the United Nations
Automatically translated into English thanks to WorldLingo
www.lenouvelliste.com

an Haitian school takes part in the program of the United Nations

Marie-Marguerite B. Clérié, director of Boucledart-House of the Children, announces today that its institution from now on is affiliated in “Montessori Model United Nations Program” thus returning the curriculum vitae of the MMUN available for its pupils of the primary and secondary classes old from 9 to 15 years.

According to Judith Cunningham, executive Director of program MMUN, “the model Program of the United Nations proved in the past her capacity to help the children to evolve/move academically and socially all while helping them with better including/understanding than we have a whole a responsibility to divide the ones towards the others”.

The pupils leaving the program became leaders in almost all the fields of the life, in particular the Supreme Court of justice and the International Court of Justice. Among them, we can quote celebrates it actor Samuel Jackson gaining of “Academy Award”.

In preparation with the introduction of the curriculum vitae, a group of five professors and parents of the primary classes of Boucledart, took part during three days in a first meeting with professors of various Montessori schools coming from the Virgin Islands, of China, of Canada, of Mexico, of Alaska and other States American for an intensive program of formation witnessed New York. We tested first hand, the impact of this program at the time of our meeting with the students having buckled it, organized by the Ambassador Francis Lorenzo who introduced with much success this program in Dominican Republic.

Although there is more than two hundred and fifty thousand (250.000) student in the Model program ONE universally, the majority of them are in secondary classes and at the university. The principal interest, for them, is centered on political sciences and the development of the techniques of communication. According to Judith Cunnigham, the project of the schools affiliated to the MMUN creates not only one total sensitizing, supports the techniques of communication but offers also an exciting environment which carries the pupil, the student to want to discover the world in which it lives and to develop an approach ordered and disciplined to learn, which will become for him, a practice from life. The student develops also a true smell of justice.

For our pupils, this is an incredible opportunity! They will be able to be not only impregnated in class of the exciting experiments of training but also will be able to divide them in April in the United Nations in New York with other Montessori pupils coming from everywhere, during meetings simulating the general assemblies and the Security Councils. They will meet also the ambassadors of the countries taking part in the program and the senior officials of the United Nations. It is a single opportunity for our pupils and their parents who will join us for this voyage.

In addition, while allowing our pupils to take part in this program of the MMUN, we give them the means of defending their right and of opening out as a leader which will protect the rights of the children from the generations having to succeed them.

To help us to cover the transport charges and all the costs relating to it, Boucledart will need the contest of the greatest number.

For all information:
Contact: Elsy B. Carrié
Telephones: 513-8822/401-3573
Email: info@boucledart.com

Help us all: Heads of undertakings, tradesmen, bankers, industrialists and private individuals, to carry out this beautiful project which will put Haiti at the honor and will support the training of the next leaders who are lacking so much to us.

October 25, 2007 | 4:46 PM Comments  0 comments


Gary Victor, passeur de mémoire vive
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic

Gary Victor, frontier runner of read-write memory
Automatically translated into English thanks to WorldLingo
WWW.LENOUVELLISTE.COM

Gary Victor, frontier runner of read-write memory


by Yves Chemla

Haiti occupies a singular place in the imaginary ones on this side of the Atlantic, by the takeover by force succeeded against the economy plantationnaire slave, which will have been one of the entrance points of the accumulation of capital, favourable with the release of the industrial revolutions, particularly in France. It is also, retrospectively, the demonstration of a concomitant emergence with ideological constructions of the French revolution, leaned with a design racialist of the world, design itself criticizes theories of the inequality in the course of assembly at the beginning of the XIXe century: négritude for the first time upright. The heroic figures quickly become emblems and this end of famous island to the face of the world, amazed a little, and which will make him pay it very expensive, Boukman, All Saints' day Louverture, Dessalines, Henry Christophe, Pétion, Boyer, etc Damnés of the ground, which one had realized, nevertheless, that they were equipped with a heart, reach the Paradise. The hagiography is reiterated with insistence, fomenting an iconography which becomes a major stake of the speeches: a good part of the Haitian writing of the XIXe century consists in describing the base, to install the emblematic figures, at the price admittedly of elimination from what escapes this order: what one calls the free bands, for example, but also, it should be recognized, the growers, who concentrate the opprobrium on them. History manichéenne of a combat of the Good against the Evil, simplifying designs that any history of the decolonizations, or the fights against colonialisms, begins again on its account since in imaginary even those which are the least suspect to yield to temptations belief. The true subjects of this fight make of them also the expenses: what one has habit to name “people”, which are unobtrusive representation, simply designated, in the distances of the literature, like decoration, and usually réifié through anthropological speeches, with very rare exception, or celebrated in the absence. As underlines it for similar contexts Piero Gorza in “Iconography of a revolt”, it is there, also, “of the inversions of directions which raise the weak one and locate it in imaginary at the use of the rich of the Earth”. The criticism of this hagiography is dubious, always prone to guarantee, often disqualified: to question the icons returns to abuse them, and make an attempt on the sovereignty of the Haitian State. Textual solid masses mark out this development of the representations: the baron de Vastey, Linstant, Bergeaud, Firmin, January, Delorme, Lhérisson, Marcellin, Hibbert, Price-March, Roumanian, Alexis, which gradually builds the figure of the character pauper who deals with his destiny, but which, with the threshold to manage to contradict the failure, is seen eliminated by the incarnation from the evil, resolutely installed on this ground, mining “a company which one inclines to believe sometimes forgotten of the Earth, the Men and the Gods”. The Haitian novel has this of private individual whom it almost always integrates these elements pointed out here summarily, like the conditions of its stating. One can take it again summarily: the Haitian novel posts without slackening its haitianity, and the registered voter as well in the representation of the beings as in that of the landscapes, and the history which built them. And by this fact even, having for recipient a nonHaitian public, it returns to the reader an image of itself, and history which also built it to him, in the form of against history. But at the same time, one could not neglect in this enigma, the negative image of Haiti built during the XIXème century and which mackles the Haitians: the country is regarded as a space penalized, even completely disqualified in the current representations, where it is tiny room to a territorial infamy and sociétale. It is well that, the question of the other which without slackening the literature of this country poses.

Since the years 1990, that is to say starting from the fall of the Duvalier house (in 1986) which had given birth to so much from hope, a critical work on the representations is carried out by the authors, work which is often recognized by literary criticism. Side of the social sciences and history, in particular, this critical work also made it possible to moderate the official hagiography, and to recognize the eminent place of the armed bands which have, seems it, prolonged the fights out of Haiti, taking part in the decolonization of the Central America. It was necessary for that to relearn to hear, by adopting a shifted posture, by a step on decisive side, who determined a new way of inquiring and of writing. It is interior of the speeches, and not under the terms of an external imposition - what one will name here assignment - that the malefic proceedings of dementification from now on are opened into the representation, like a share necessary to comprehension. In this dialectical of the otherness, it seems to to me that the writer Gary Victor occupies a particular place.

Haitian writer undoubtedly more read in his country, it builds since 1981 a work which questions in the same movement the conditions of exercise of the capacity in mythological Haiti and their bases, the social markings printed since the Plantation, the place of the writing, and the intellectual, in these devices of representation. Gradually, the satire and derision cultivated in the beginnings, in particular into radio broadcasts which were an important success near a population very mainly isolated of education, slipped towards a reflexion on the myths founders of Haiti and its mythologies modern, déconstruisant whole sides of the current metaphysical illusion and ruining the ideological screen on which projected an agreed way to tell a history in conformity with waitings of recipients themselves locked up in misleading designs. The blow of initial gong was struck in Clair of Manbo: the night of the Haitian countryside, one of the stereotypes of the country novel, beneficial - there is also a malfaisant reverse, when it becomes the field of the wolves-garous -, loses its original purity definitively, appears “vitiated, carting all the maleficence of this ground which the white had taken to the Indians, Negros with the White, Mulattos with the Negros before the macoutes adapt it definitively”. That which perceives this truth is a politician, Hannibal Sérafin, makes of it a maker and a sensualist, who aspires to the presidency of the Republic, and which defines its alliances. After having believed to have been combined the forces of the gods, particularly that of the sea, Agwe, it is contacted by Djo Kokobe, a reject of humanity, Master in fact of night bands which reign by the imposition of sanguinary and scatologic forces, the chanpwèl. It is of its mouth that the true base of the Haitian anti-history is stated: “The history of this country is not written in the books and it is not even transmitted orally. The history, here, is written in the mud of the cemeteries, and the pacts which are tied in the corridors where vermins pullulate. The history of this country, it is the perpetual victory of the Evil over the Good. Spit the little runts of gods… “At the end of the adventure told by the novel, the majority of the actors will have disappeared, some literally dispersed in nothing, reduced to nothing, others aspired in a cosmogony given like the ultimate of legibility of the events of world, but so unknowable point, because remote, too remote. Remain only Sonson Pipirit, which after having been made pass for one of these former gods, becomes again a man who pâme in a sexual explosion renewed with the woman of Sérafin, appears of an ethnography more in research of feelings that of scientific truth. The remainder, it is the poor population which continues in the narrative background to try to move back the limits of survival once again.

One can retain of Light of Manbo several considerations having milked with the evil: initially, at the end of a course rhetoric and metaphysics haletant, the real Haitian is given to perception like an aporia, ground of release and ground of the greatest evil. Then, this evil is given to reading like fault, suffering and injustice, the latter becoming the standard by which the human actions are justified. Lastly, for the narrator, and the narrataire, a question returns, throbbing: what happenhappen does comprehension, “this activity without end by which we endeavour to be in agreement with the world which is our common habitat”? Is this darkness which seems to wrap all the Haitian landscapes, possible to give an account of it while using of the most current tools and which precisely make it possible to reach a reasonable approach? It seems well that not, and that this darkness resists any work of rationality, as seems to prove it the failure of the preceding literatures. From now on, the majority of the novels of Gary Victor see their stories proceeding the night. With the Angle of the parallel streets, appeared the first time in 2000, still the blackness of the table accentuates, by detailing the insupportable acme: what it is necessary well to name the evil, for want of anything better, gangrene at the same time beings and landscapes, as an eruption which sweeps all the reference marks and takes “logic with the throat to make him return the heart”. The title of the novel establishes in a final way the loss of all the designs of rationality. And the narrator, who is also a murderer - by trouble, by preoccupation with an effectiveness, will to dissociate this absolute insanity - cannot make but the following report more: “I felt salt, salts to be myself, dirty to be enraciné in this ground, this country, this history. What were I to become, I going which drew my substance from all this magma of inconsistencies, misery, darkness, ignorance, selfishness and filth? “. The murder is generalized, and touches even God, the mirrors do not reflect more, the language is surbedded, being reversed completely, Haiti is definitively cut world: the question of becoming itself breaks down. But also, the writer is placed vis-a-vis his responsibilities in the statement for this collapse: it “continues, as recalled by Philippe Bernard, to try to remain upright in the middle of the gust of wind. It clamp to want free, to be wedged between a capacity which wants to handle it and an anonymous crowd which does not include/understand this assertion of the right to the difference ". To continue >





It is in the large night fresco of the Track of the magic spells that Gary Victor will explore the share of the insanity to work in the Haitian night. Sonson Pipirit leaves to the continuation his/her friend Persée Persifal, killed by a corrupted deputy, and who, taken along by a conveyor of zombi, Francoeur, follows the Track which makes him leave the world of the alive ones. But the fantastic epopee is especially the textual place where are convened the Haitian figures most outstanding, as well Heroes as gods, as well policies as subjects, and to take note of their requirements, which led the country to become this absence, which takes direction in and by the night. Against the injustice set up in system, it remains still some right, whose Persée Persifal, that which is at the same time pure of any stain, but also that which diverted the glance of Gorgone on itself. To manage to catch up with it, with the threshold of the final passage, and to bring back it, Sonson Pipirit is confronted with all the obstacles which the haitianity manages to cause: the presence still in these limbs of the traces prégnantes of the world of the plantation, the meeting of lying gods, who at every moment try to make it reconsider his decision, and that it manages to convince, but more especially the figures which seem to haunt the Haitian epopee, resistant to the lapse of memory in which the dominant ones always sought to lock up them: bands of runaway slaves, Small Christmas Prior, and all those which hesitated, and which pays it from now on. Universe misleads of it the eye, at the same time surprised in its appearances and quickly dissolved in this night epopee, it seems a time to constitute the reserve of the images and cultures which feeds “the other side”, that of the alive ones.

Gradually, Sonson Pipirit realizes that it is not acted in fact that of its outfall, also “soiled by the rot”.

Even if at the end of a palpitating adventure during which all the Haitian anguishes are reactivated and returned in the backs world, Sonson Pipirit and Persée Persifal go up the four century old way of obstacles and miseries, and reinvest the world of the alive ones, the report of abandonment and dereliction is with its roof. And it returned among deaths since this other side where the gods themselves do not comply with any more the few rules which they had however enacted, in particular the smell of the honor, which Persée Persifal puts an end to its days, being hanging vis-a-vis the sea. All the explanations which aim at introducing a comprehension supra Haitian of the Haitian evil, in particular of the diabolisation like mode of action of the policy (Corten), prove illusory, and like such, dangerous. The breakdown is registered in the Haitian system, which are initially worth already and by the absence of joint project, and, perhaps, of company. Such is at least the conclusion to which seems to arrive Sonson Pipirit, which, this time, declares itself in love with a divinity, that it finds in the last lines of the text. It is in in on this side comprehension that the reason is declared, and well in the recognition of the appearance of the other, that discovers Sonson Pipirit gradually, through the progressive recollection itself of its relation with Persée Persifal. The obviousness of this relation is at the same time an initial data, which starts the impetus of Sonson Pipirit on the Track, and it becomes also a built intelligence, without damaging itself in complicity or complicity.

The operation of comprehension, tried up to that point in the Haitian letters, comes like scrambling this recognition, pushing back it out of the field of perception, even of that of humanization, unceasingly tries to renew. While following this Track, carrying out an effort which is not completely a search, Sonson Pipirit interprets the words of the night, while apprehending what constitutes it itself. But it will have been necessary to pass radically on other side, in this universe-outfall where “there is only death. Death! “, like the clamp a drunk god, Guédé Nibo, the spirit of the cheaters, animated by the desire of the rape, as the human ones require of him malefic receipts. Nothing in this way will have presented the face of the obviousness, and Sonson Pipirit will have had as a ceaseless task, even exhausting at certain times of this night bracket, to unceasingly reconsider the modes of appearance of the significance, in particular to pass from one zone to the other. It will have also had to apprehend what in him also belongs to the order of which it tries to be demolished, in particular its own violence. The final promise of the pleasure, for Sonson Pipirit, accompanied by the rap by a misfit, is with the measurement of this step on side, vis-a-vis the disaster. But at the same time also for the reader the glares of the reconstituted margins of this history resound, of which it knows that the cultures to which itself lends allegiance have to see with this night of humanity. Le travail de mémoire qui se déroule sur la Piste disjoint radicalement la reconnaissance de soi, de l'écran des représentations souvent fautives par lequel une Haïti de fiction s'est élaborée au cours des derniers siècles. Reconnaissance de dette, encore, car cette histoire fictive a transformé les paroles prononcées en un dépôt de cendres, une gloire nationale lointaine, éteinte comme une naine blanche, et qui laisse ses acteurs eux-mêmes ébahis dans les limbes : qu'a-t-il été fait de cette terre depuis sa libération, à part une terre guaste, un waste land, tout souillé de toutes les pourritures de la terre ? En les visitant dans les limbes, sur la Piste, Sonson Pipirit réactive une mémoire vive, qui réinscrit les dynamiques à la fois les plus anciennes, et les plus latentes, et qui continuent de travailler sourdement les êtres, à leur insu. La discordance entre l'histoire racontée comme une vérité intouchable et vécue dans sa chair comme une évidence actuelle et inactuelle à la fois, est sortie de l'opacité. C'est à partir de ce conflit que peut se tramer quelque chose comme la reconnaissance vivante de soi, au-delà de tout savoir éteint et de toute nomenclature des êtres et des choses à quoi semble se résumer Haïti depuis la publication de sa monumentale Description par Moreau de Saint-Méry , et que tant d'auteurs semblent chercher à parfaire. L'entaille ethnographique est profonde en Haïti, qui a vu se succéder parmi les penseurs et les écrivains précisément, voire même un président de la république, des ethnologues, comme si l'exercice de cette parole avait pour vocation de décaler l'altérité qui travaille cette société, mais aussi de sans cesse renforcer l'écran et de rendre un peu moins visible cette présence au reste du monde, par un effet de substitution, et de la contraindre dans l'assignation. Gary Victor déconstruit peu à peu cette fiction ainsi que ses modes opératoires. La Piste des sortilèges réactualise les mythologies haïtiennes, leurs angoisses de dévoration, de dispersion, leurs haines tellement entretenues qu'elles en semblent devenir inextinguibles, et qui voient la décision de l'échec primer sur la reconnaissance de l'autre. Sonson Pipirit fait le lien entre un passé qui s'est absenté et un avenir improbable, mais qu'il dépasse dans une espérance charnelle : ce que les dieux, et les déesses en l'occurrence, ont quand même de meilleur, il faut savoir le recevoir. C'est aussi sur cette ouverture jubilatoire que s'achève le roman.

Je sais quand Dieu se promène dans mon jardin, paru en 2004, fait replonger le lecteur dans le constat initial, la déshérence de la société haïtienne, et la déréliction absolue, marquée par sa dissociation d'avec elle-même, et qui s'achève par la décapitation de Dieu. Le sens dernier s'est définitivement absenté, il n'y plus de croyance possible, pas même, en dernier recours, dans la rationalité, et l'écrivain est cette figure qui incarne l'absolu de cette déréliction, par la conscience qu'il en a et qui le mine lui-même. C'est dans Les Cloches de la Brésilienne, paru en 2006, que le personnage principal se replonge dans l'obscur, mais pour parvenir cette fois à opérer une sortie radicale et quelque peu apaisée, si tant est que ce soit possible. L'inspecteur Azémar Dieuswalwe, cousin alcoolique du commissaire Llob de Yasmina Khadra, enquête sur les cloches du village de La Brésilienne : elles sont muettes ! Frappées par le gong, elles ne rendent aucun son. Cette disparition se produit dans un contexte de luttes entre deux hommes politiques, religieuses, qui renvoient à la situation actuelle d'Haïti. Luttes d'influence, de pouvoir, notamment sur les femmes, laissées-pour-compte, replis frileux sur soi des témoins étrangers, incapables, eux aussi, d'accomplir le décentrement nécessaire à une perception d'Haïti détachée des écrans habituels, constituent la trame du récit qui se déroule sur fond de violence et de meurtres. L'injustice, la souffrance et la faute sont ici toujours étroitement mêlées chez tous les protagonistes, y compris chez le narrateur inspecteur, alcoolique au dernier degré. Mais aussi, cet alcoolisme semble lui conférer une surconscience, à même de lui permettre de faire le départ entre l'immédiat placé sous les yeux, l'imaginaire comme mensonge, et l'imaginaire comme possibilité nécessaire de réinterprétation du réel, et de son opacité. Il faut seulement écouter les histoires se raconter, c'est-à-dire donner la possibilité à ceux qui ont besoin de les raconter de le tenter, et de les entendre. Azémar Dieswalwe devient alors un médiateur, et quitte momentanément les oripeaux de l'inspecteur, dépassant alors le cadre de la seule rationalité technique qu'on lui demande d'assumer, et qui se résoudrait dans le silence. Chargé de l'enquête, il lui est aussi demandé de ne pas la résoudre, selon un effet courant de dissociation entre les pouvoirs. Pour que les cloches se donnent encore à entendre, il faut remonter au plus près de la racine de l'injustifiable, de la souffrance, de l'injustice et de la faute, dénouer ce que les constructions les plus archaïques avaient ficelé, pour leur propre malheur, aussi. Azémar Dieswalwe se rend alors compte que pour pouvoir voir sans retenue, et sans risque, il faut aussi accepter d'être regardé. La reconnaissance commence aussi à cet endroit. Dans un petit matin "courtisé par des lueurs d'aube", il libère les sons, enfermés dans une calebasse. Ivre de cette liberté, ils jubilent dans des rythmes et des chants traditionnels du vaudou, avant de rejoindre le clocher de l'église, et "de reprendre possession des cloches". Et c'est une petite fille qui guide désormais l'inspecteur, celle qui précisément détenait les sons.

C'est une autre histoire qui pourrait commencer, celle d'un pays qui n'en finit pas de ne plus être, avant pourtant d'avoir été. C'est tout au moins cette contradiction absolue, cette aporie ultime, que les romans de Gary Victor placent sous notre regard, en nous rappelant à chaque instant qu'on ne saurait oublier que ce qui se passe, là-bas, a (eu) à voir avec des pans nocturnes de toutes les histoires du monde moderne.



Yves Chemla est docteur ès lettre et sciences humaines de la Sorbonne (Paris IV). Chercheur et critique littéraire, il a publié un essai sur le roman haïtien contemporain ainsi que de nombreux articles consacrés aux littératures du Sud, dans des revues institutionnelles ainsi que dans des ouvrages collectifs (www.ychemla.net)



Yves Chemla

Ce texte est à paraître, dans une version remaniée dans le prochain numéro de la revue Balises, cahiers de poétique des Archives & Musée de la Littérature, numéro consacré à "Dire le mal, 3"

October 22, 2007 | 10:26 PM Comments  0 comments


Ouf de soulagement à Croix-des-Bouquets
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic

Ouf of relief to Cross-of-Bouquets
Automatically translated into English thanks to WorldLingo
WWW.LENOUVELLISTE.COM

Ouf of relief to Cross-of-Bouquets

the piles of rubbish which soiled the entry of the commune of Cross-of-Bouquets disappeared. The parking spaces of the freight vehicles definitively changed place. The commercial ones give up little by little the pavements, and the congestions monsters decreased considerably with the crossroads… The residents of this commune breathe finally a new air.

It is at the time of the employers' festival of this commune, the Notre-Dame of the Rosary, celebrated last on October 7, that the municipal authorities made considerable efforts in order to present a new face of the zone at the visitors. Work of infrastructure and a vast cleansing campaign had previously been set up there. Result: the “city of cut out iron” presents a quasi pleasant environment today.

“Now we are living in a more or less livable space”, was delighted a septuagénaire which resides since its birth at the street Midsummer's Day. Satisfied with the work of cleaning coldly completed by the town council, the widow known as to hope that Cruciens will join again with the cleanliness of antan.

To make the city attractive, a small public place was recently built at the entry of the old room of the public market where merchants - especially of small commercial - installed their products freely. Arranged by the municipal authorities in.liaison.with certain citizens, according to a source worthy of faith, this space was transformed during two days into a true site of exposure of artisanal products at the time of the celebration of the Notre-Dame of the Rosary.

On one of the walls enclosing this place of attraction, a message of sensitizing, which calls with solidarity, is launched to all wire and girls of the commune: “Mezanmi year kenbe komin nou year pwòp”. In French: “My friends, let us keep our own commune”.

“If the authorities continue to undertake these drainage works and if the inhabitants decide to contribute their share for the good use of environmental space, Cross-of-Bouquets will be able to become really a city worthy of this name”, estimates an inhabitant, like congratulating the employees on the town hall and inviting, at the same time, the population to put the shoulder to the wheel.

Applauding with the two hands the efforts of the town hall, other residents think however that it remains still much to make with the current town council. “Of the sections of road still await the intervention of the authorities concerned. Citizens, who do not cease building houses in an anarchistic way in the city, must be questioned. Certain points of parking of the “Tap-Tap” deserve to be revised. ”

After the unseating of the merchants, last June, of the old room of the public market located not far from the crossroads Martyrdom, the titular mayor, Jean Darius Saint-Angel, had planned to build a commercial complex and a hospital complex at this place. “We intend to reserve this space for the construction of a hospital and of a shopping centre”, it had declared. While waiting for this realization, the residents of the “city of cut out iron” push a ouf relief contrary to the last six months.




Victor Jean Junior
djune14@yahoo.fr

October 21, 2007 | 1:52 AM Comments  0 comments


Haiti - Judith Craig cherche sa mère
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic

Haiti - Judith Craig seeks her mother
Automatically translated into English thanks to WorldLingo
www.lenouvelliste.com

Judith Craig seeks her mother


It is called Judith Craig. It is 27 years old. It came in the world to the Cape-Haitian, in the north of the country, in 1979. Its existence could have been that of considerable Haitian children. By miracle or chance, its destiny was going to be very different when the missionary James Craig and his wife Juanita Miles adopted it four months after his birth. Travel in the past of this young woman who hopelessly comes to Haiti to research from her biological mother.


“I came to Haiti with an aim of finding my biological family if possible, to tie relations with the Haitians, to know my roots and my culture”, explained Judith Craig with the newspaper this Thursday.

Judith was born with the Cape-Haitian. But it had been abandoned and pier in a street of the metropolis of north by her biological mother few days after its birth. And happily, it was collected by the unknown ones which have it, thereafter, brought to the Justinien Hospital of the Cape-Haitian.

Chocolate éclairs, which at the time worked in this hospital complex, entrusted it to an orphanage with Port-with-Prince. And it is as from this moment that at the horizon for it a new destiny took shape. Indeed, four months later, a protesting missionary of the name of James Craig of Canadian nationality and his wife adopted it.

The couple which had already a fore-mentioned girl Kathrine is installed temporarily in Quebec during two years, then moved in Toronto. When it left the country, it still made wee in its layers.

Without resentment for mom

Made at Canada, the small Judith was high in an anglophone medium, but, she, “I say was always animated by the irresistible desire for meeting my mother, my biological family and for including/understanding why that which put to me in the world acted of the kind”.

“I do not keep any aversion against my biological mother. On the contrary, I would have been very happy to meet her. I am with the current a little the situation of the country. I am ready to meet her and make knowledge, if possible, with the other possible members of my family: my father, my brothers and sisters… What I want, it is to meet them and find my origins”, known as Judith with an enthusiasm as large as the vacuum as it carries in it.

With the question “with which feeling would you have accomodated your mother if you would have met it? ”, it exclaimed of joy and the sparks left its eyes literally: “I do not know! They would be marvellous! I would have had the chance to pose a heap of questions to him on my father, my history, the circumstances which pushed it to act thus. Fun the festival would be had. ”

A social Hard-working

innate vocation of formation and profession, Judith currently lives in London, in England. It affirms to have been all its life treated always well and cherished well in its adoptive family which, had increased with the birth of another brother of the first name of Matthew and the adoption of Timothée, another child of Haitian extraction. “I was always happy, but there was nobody who resembles to me. And I always missed that”, it declared with this grace which points out the innocence of childhood. To continue >





It dreams to come to settle in Haiti and to work there with the children, who they are orphan or not. “I love the children enormously”. With its opinion, it would be necessary that one sets up in Haiti a social protection system in favour of the young mothers, to help them to continue their studies and to put them in situation so that they are not obliged to give up their offspring. In its eyes, it is also important that the children are high in their place of origin instead of being expatriates.

“I am not against the adoption, because in many cases it offers enormous opportunities to problem childs, as it was my case, to know a better destiny. But it would be preferable that there is a social protection system in favour of these children so that they can be useful to their community. ”

Difficult but not impossible

Judith Craig recognizes that its company consisting to seek and find his/her mother in Haiti is very difficult. But it puts a faith able at it to raise the mountains. “It is really a great advisability for somebody of living in a company as that of Canada where education is free, and where the individual is likely all to make a success of its life. But, in spite of all these opportunities, I grew with a great vacuum: I was not likely to appreciate the culture of my country, I do not speak his language. With my return here, I can see my eyes the situation in Haiti and make me a real idea. It is true that many misses here, but, despite everything, this vacuum which is in me will take time to be filled. ”

Haiti does not make good press abroad and Judith testifies to a great admiration for her adoptive family which put it safe from information which could have a negative impact on it. But once become adult, she wants to include/understand why the country is in this situation, and from its passage in Haiti she drew some from the lessons.

“The situation of poverty and misery, as outside described, is real and even worse. However, when one is in Canada or the United States, one intends lobbyists to say what make these economic powers to help Haiti. But on the ground, reality is completely different. No impact is seen. And testimonys of Haitians of the interior, explaining us how is used the foreign assistance, make it possible to differently see this situation compared to what one hears in the media”, it with bitterness notes.

It has very few Haitian friends and would like to multiply them. The natives and/or amenable Haitian notorious that she knows are Mega star Wyclef Jean; Gouverneure general of Canada, Michaëlle Jean and the writer Edwidge Danticat. Judith would have liked to better know the Haitian culture. Before its departure for London where it has resided for two years, it projects to make provisions of works, Haitian discs and of all that can bring closer to him more its native soil “in order to be penetrated by this culture which is also mienne”, it concluded. Already it learns from the creole words. “Bonjou”, “S ak last? ” and “M ap ball” are what it can say for the moment in its mother tongue.


Samuel BAUCICAUT
baucicaut@yahoo.fr

October 7, 2007 | 1:34 AM Comments  0 comments


Haiiti - Lèt Agogo » dans les écoles nationales
Related to country: Haiti
Translations available in: French (original) | Spanish | Italian | German | Portuguese | English | Swedish | Russian | Dutch | Arabic