Explore the vast range of titles available.

Mainstream news coverage of the catastrophic earthquake of January 12, 2010, reproduced longstanding narratives of Haiti and stereotypes of Haitians. Cognizant that this Haiti, as it exists in the public sphere, is a rhetorically and graphically incarcerated one, the feminist anthropologist and performance artist Gina Athena Ulysse embarked on a writing spree that lasted over two years. As an ethnographer and a member of the diaspora, Ulysse delivers critical cultural analysis of geopolitics and daily life in a series of dispatches, op-eds and articles on post-quake Haiti. Her complex yet singular aim is to make sense of how the nation and its subjects continue to negotiate sovereignty and being in a world where, according to a Haitian saying, tout moun se moun, men tout moun pa menm (All people are human, but all humans are not the same). This collection contains thirty pieces, most of which were previously published in and on Haitian Times, Huffington Post, Ms Magazine, Ms Blog, NACLA, and other print and online venues. The book is trilingual (English, Kreyòl, and French) and includes a foreword by award-winning author and historian Robin D.G. Kelley.

\"Wait for me Jacob!\" \"I don't want to arrive after the bell rings. Only to disappear, like when the school mistress's eyes searched for where and how to vent her anger, on which buttock, on which face to land the smack filled with a bitterness aimed at life. Mama had gone to the town at dawn; it was market day. Pressed in amongst its leaves, I feel the little insects wander across my skin, I close my eyes and hold my breath.

Continuant a passer des ordres, a harasser employés et vendeurs, apostrophant les marchands ambulants qui selon elle passaient trop pres de sa devanture, permettant a un sourire crispé de détendre ses traits en croisant le regard des acheteurs jugés dignes de son attention. Elle, Marguerite Corneille Shabib, descendante d'une famille de grands commerçants depuis plusieurs generations, commerçante et entrepreneure elle-meme, PDG d'un consortium d'industries textiles, se trouver reduite a ce paquet d'os et de chair minable, incapable de se mouvoir sans assistance, impotente et frele. Car en effet, si son alliance avec les Shabib avait permis a Marguerite d'investir davantage dans l'importation de tissus, c'était son savoir-faire et son réseau social qui avaient confirmé le succes de leur entreprise. Quand je coiffais ma fille Nathanaělle car c'était elle qui lui faisait des tresses pour qu'elle aille a l'école.

Isabelle had long since understood that her father and mother had not married for love and that Marguerite even harbored feelings of resentment toward her husband's family. Why, on some days, did her mother lock herself in that little room she called her personal office, refusing all contact with her husband and her daughter? Thin with a pinched face, sporting stiletto heels, a matching handbag, and extravagant jewelry that caught the eye. The warm colors of her clothes could not resist the cold that invaded the space.

Lisette, a Saint-Domingue-born Creole slave and daughter of an African-born bossale , has inherited not only the condition of slavery but the traumatic memory of the Middle Passage as well.

[...]I had complete disregard for all historical and political discourse. Or, \"Pour faire l'acte de l'indépendance, pour écrire l'acte de l'indépendance, il faut la peau d'un Blanc pour parchemin, son crâne pour écritoire, son sang pour encre et une baïonette pour plume\"20 (To make the declaration of independence, to write the declaration of independence, we need a white's skin as the parchment, his skull as the inkpot, his blood as the ink and a bayonet as the pen). The Haitian literature that we learned was, of course, from before the 1940s, because they did not want us to get too close to the Duvalier era, as the literature of the 1940s was based to a large extent on political and social protest, and all of that had to be avoided. [...]we were always in a world of the past, in images of the past that were forever rehearsing the past. According to mythology Erzulie can make love with ten thousand men; she has ten thousand fiances. Jean Price-Mars (1876-1969). one of Haiti's most renowned intellectuals, is well known for his ethnological study of Haitian culture in Ainsi parla l'Onde (So Spoke the Uncle) (1928), in which he criticized the Haitian elite for their excessive francophile attitudes and celebrated Haiti's peasant culture, language, religion, and African heritage.