This essay considers the participation of Port-au-Prince women in municipal and national politics during the later decades of the nineteenth century. The growth of Port-au-Prince changed the dynamics of these contests, as newly arrived women joined expanding popular neighborhoods, and many assumed a central role in feeding the city. Women moved freely through the heart of the capital and the immediate countryside on personal, commercial, and sometimes directly political itineraries.

This article examines the rites of passage for poor girls of Haitian descent living in the Dominican Republic. In the Dominican context, preparation for and the transition to wife and mother historically served as an important rite of passage to an adult identity. Industrialization and the global discourse surrounding young motherhood increasingly challenges this culturally sanctioned practice. No research has examined how perceptions around rites of passage to an adult female identity are evolving across generations within the Spanish Caribbean.

Haiti’s instability at the turn of the millennium demanded unprecedented changes towards community-based peacekeeping strategies. While deemed successful by some in reducing actualised violence, the UN Peace Support Operation, MINUSTAH, was wrought with allegations of sexual exploitation and abuse (SEA) and mired by the inadvertent introduction of cholera. To understand the host community’s experiences with MINUSTAH, data was collected around seven UN bases from 10 locations in Haiti between June and August 2017.

Women's nongovernmental organizations (NGOs) have become targets for increasing development funding in recent years, a bigger slice in a bigger overall pie. In addition to being a consequence of gradual shifts within development orthodoxy regarding gender, this targeting of women's NGOs results from two recent trends, gender "mainstreaming" and the scale-up of funding to combat HIV/AIDS.

Haitian-American author Edwidge Danticat's new novel Claire of the Sea Light (2013) explores themes of love, loss, and death. The first character that is presented to us is Claire of the Sea Light, a seven-year-old girl, whose mother died giving birth to her and who is missing. It is at the intersection of this little girl's loss that all the other characters and topics unfold. Madame Gaëlle, an upper class woman who has a fabric shop in Ville Rose, decides to adopt Claire in order to give her a better life.

In the immediate aftermath of the Haitian earthquake on January 12, 2010, the representative victim-survivor in multiple media sites appeared to the world in the face of the Haitian child-cum-orphan. This poignant image of loss and suffering lent urgency to a range of altruistic responses—or rather, paternalistic interventions—by white families in the U.S. I argue that in both narrative and practice, dominant constructions of normative (white) motherhood were exaggerated and made hypervisible, which propelled the actual lived experience of Haitian mothers further into oblivion.

This essay examines the ideas and activism of a woman calling herself Madame Parque, who traveled across the United States giving lectures to black and white audiences during the 1870s. Claiming to be a well-educated, multilingual, and mixed-race Haitian educator, Parque spoke at courthouses, black churches, and black schools throughout the United States, mocking racism and sexism and celebrating Afro-diasporic history and black identity.

Hypertension is a major global public health risk and significant precursor to cardiovascular disease, stroke, diabetes and maternal mortality. A possible strategy to reduce chronic disease in resource-poor areas is social intervention. Research into the possible relationship of social determinants and disease is needed to determine appropriate social interventions. This study aims to determine the association between social capital and hypertension in rural Haitian women.

Every year in Haiti and its diaspora, the Lenten and Vodou festivals of Rara occur through Easter Sunday. In this article, I argue that religious performances, such as Rara, are critical sites of Black women's social and economic empowerment. In particular, the women performers of Rara or the queens use Rara to empower themselves. Based on long-term ethnographic research in Haiti, I attend to the way Black women transform play and Black religious expression into labor or what I call spiritual play-labor. This concept builds on the works of Robin D.G.

This 2009 qualitative study investigated Haitian women's most pressing health needs, barriers to meeting those needs and proposed solutions, and how they thought the community and outside organizations should be involved in addressing their needs. The impetus for the study was to get community input into the development of a Family Health Centre in Leogane, Haiti. Individual interviews and focus group discussions were conducted with 52 adult women in six communities surrounding Leogane.