Fiction. Latinx Studies. African & African American Studies. THREE WOMEN OF HAITI, first published in German in 1980, is the final work by the great German writer, Anna Seghers. The three stories of the triptych concern women caught up in historical events across almost 500 years of Haitian history, beginning with the time of Christopher Columbus's exploratory voyages to the New World and ending in the 1970s with the repressive measures of the B b Doc Duvalier regime.

Enfants, nous avons appris sur l’esclavage. Nous nous sommes fait dire que le nombre d’esclaves qui se sont fait transportés et combien ont réussi à survire lors du voyage en bateau. Autrement dit, notre apprentissage relevait davantage de chiffres plutôt que de s’intéresser aux êtres humains qui se cachaient dernière eux. C’est ce qu’Évelyne Trouillot désire nous faire réaliser.

By 1791, the French Revolution had spread to Haïti, where slaves and free blacks alike had begun demanding civil rights guaranteed in the 1789 Declaration of the Rights of Man. Enter Romaine-la-Prophétesse, a free black Dominican coffee farmer who dressed in women's clothes and claimed that the Virgin Mary was his godmother. Inspired by mystical revelations from the Holy Mother, he amassed a large and volatile following of insurgents who would go on to sack countless plantations and conquer the coastal cities of Jacmel and Léogâne.

Cette étude sur la violence armée en Haïti, centrée sur les femmes communes des Cayes, Port-au-Prince et les Gonaïves, révèle que les sont à la fois victimes potentielles et actrices de cette violence. Les facteurs de risque identifiés, à la fois structurels et idéologiques, alimentent des cycles de violence armée entretenus par des groupes aux motivations diverses, souvent politico-criminels. L'étude clarifie le rôle des femmes dans ces groupes armés, soulignant leur utilisation d'armes non à feu telles que machettes, bouteilles en verre et pierres.

Haitian women have used protests and activism to negotiate their compromised positions in the national citizenry. Their protests reflect the nuanced and multiple social locations of women in Haiti and have varied from infanticide and marron‐age in the eighteenth century, to guerrilla warfare, public demonstrations, and political organization in the nineteenth century, to a “literature of revolution,” and the development of individual, national, and transnational feminist discourses by the twentieth and twenty‐first centuries.

Ce livre pose les jalons d’une histoire des femmes haïtiennes, et propose une synthèse des idées sur le thème de la libération féminine à travers le monde.

This chapter aims to analyse the roots and dynamics of the sexual politics and argues that such a counter-power is part of the strategy of resistance/survival, yet it also embodies empowerment. The material basis of male dominance and of the gender hierarchy generally resides in men’s control over women’s labour. This control is exercised by excluding women from access to essential productive resources and by restricting their sexuality. In Haiti, however, patriarchy as a specific form of the sex/gender system is very complex.

This study examines the trajectory of rural women’s labor in the wake of post-earthquake land appropriations in Haiti. Drawing on ethnographic field research conducted between 2010 and 2013, it explores gendered access to land in Haiti in both historical and contemporary contexts, paying attention to the nature of rural gender relations and how they influence women’s access to land and their roles in petty commerce. The study describes the stratification of rural market women, their lived experience, and how losing land access will affect their traditional roles as market women.

This discussion of the cult of the Virgin Mary in Haiti is the fruit of one of the most extensive ethnographical studies on religion yet conducted in the Caribbean. Rey reveals the differences between the Marian devotion of the Haitian poor and that of the Haitian elite, explains the forces that shape and underlie these differences, and explores the phenomena of Marian symbols, beliefs and practices with their correspondents in Haitian Voudou.