Tous droits réservés. Republié avec l'autorisation du·de la détenteur·rice du droit d'auteur, Mus'Elles.

Neste artigo discutimos as condicionantes que contribuíram para a ocorrência de casos de abuso e exploração sexual feminina praticada por peacekeepers durante a Missão de Estabilização das Nações Unidas no Haiti (MINUSTAH). No trabalho, buscamos compreender a conjuntura a partir de uma perspectiva feminista, considerando a influência da masculinidade militarizada e das condições socioeconômicas do país para a perpetuação da violência contra meninas e mulheres durante o período de vigência da missão.

Tout lang sou latè reflete sa k ap pase nan yon kilti, se pou sa yo defini lang kòm yon eleman kiltirèl. Kòm yon lang se yon pwodiksyon sosyal ki dinamik, menm jan li pran nesans, li transfòme nan entèraksyon k ap fèt nan mitan moun anndan yon sosyete epi li ka disparèt tou. Tousa montre kouman yon lang se yon sistèm k ap bouje, ki ka chanje oswa k ap evolye nan relasyon k ap devlope ant moun ak moun, ant gwoup sosyal ak gwoup sosyal.

The purpose of this study was to explore the factors that promoted resilience in Haitian women earthquake survivors. The literature on mental health among Haitians is sparse. Furthermore, the concept of resilience is not easily translated across cultures. In the aftermath of the devastating 2010 Haiti earthquake, relocated victims struggled to adjust. This study looks at what factors helped women adjust to their new environment and cope with the traumas and losses suffered from the earthquake. A qualitative design was used to discover and describe resilience.

Ten years ago, on January 12, at 16:53 in the afternoon, a magnitude 7.0 earthquake struck Haiti. The country was left in shambles. So was the women’s movement. Three of its most prominent leaders lost their lives in the earthquake, and the implementation of gender policies came to a halt. This CMI Brief explores the challenges facing the women’s cause in Haiti after the earthquake and provides recommendations for how to get it back on track.

Aujourd'hui, nul ne peut comprendre pourquoi les femmes et les enfants de la République d'Haïti continuent à faire l'objet de toutes sortes de violences et, plus particulièrement, celles et ceux qui habitent dans les zones réputées fragiles ?

La société haïtienne fête chaque année la date du 8 mars comme Journée internationale des droits de la femme. Pour certains, cette date est considérée comme une avancée dans l’évolution de la vie des femmes, pour d’autres, c’est un symbole qui ne marque aucun progrès significatif dans la vie des femmes haïtiennes. La société haïtienne est toujours marquée par la supériorité masculine. La question de liberté pour les femmes haïtiennes n’est-elle pas un mythe ?

Malgré tous les efforts déployés par différentes structures de défense et de promotion des droits des femmes et des filles en Haïti, encore importantes paraissent les actions nécessaires à poser pour que cette catégorie sociale puisse se positionner sur le même pied d’égalité avec les hommes dans une société pratiquement matrifocale. La militante féministe Danielle Saint-Lot, présidente de la Danielle Saint Lot Haiti Women’s Foundation, évoque des éléments qu’elle croit pouvoir constituer des facteurs d’obstacles à l’émancipation des femmes.

This article uses Haitian anthropologist Suzanne Comhaire-Sylvain’s study of burial practices and kinship networks in the rural town of Kenscoff to consider the relationship between rituals for the dead and women’s rights activism following the United States occupation (1915-1934).

We remember, we advance,” read the marble plaque to the employees of the women’s ministry who were killed in the Haiti’s January 12 earthquake. Surrounding the plaque on the rubble-filled lot where the ministry stood until two months ago, hundreds of women gathered on International Women’s Day, March 8, to commemorate those they lost in the earthquake and to express their determination for a more just future. Other gatherings and marches took place throughout the country, from the streets in front of the destroyed national palace to rural villages.