Giving Thanks

katia-photo-at-library.jpgIf you can read this, thank a teacher.

I am thankful I was not born a turkey.

With my luck, I would not have been the one pardoned at the White House this morning. I can see me now: nice and golden brown; a ton of stuffing between my legs. A freshly-sharpened carving knife on stand-by. Every eye is on my neck, breasts, and thighs. No thanks.

But I am thankful.

100_8006I am thankful for my true family, for great friends: old and new. I am thankful many of the flowering plants in my garden think it’s still summer. I am thankful for my neighbor Jude’s cat, Perdita Trouvé. She and our male cat, Gray, love each other. They’re not interested in making babies; they could not, even if they tried. They’re just good neighbors. They welcome and accept each other’s oddness. The world could learn something from them.

Baltimore, MD-4/8/15 - Reema Alfaheed, left, at home with her younger brother, Ahmed Alfaheed, 15, look at videos depicting the Iraq refugee camp near the border with Jordan, where they lived for six years after fleeing Baghdad. Amy Davis/Baltimore Sun Staff Photographer - #2383
Baltimore, MD-4/8/15 – Reema Alfaheed, left, at home with her younger brother, Ahmed Alfaheed, 15, look at videos depicting the Iraq refugee camp near the border with Jordan, where they lived for six years after fleeing Baghdad. Amy Davis/Baltimore Sun Staff Photographer – #2383

I am thankful for the opportunity to teach amazing students who come from war-torn countries, and still thrive. I get to use a part of my life to let hundreds of young people know how awesome they are—no matter what the critics say. I am thankful.

I am thankful for knowing how to read, and for writers who tell stories so juicy I curse the fact that I need sleep to live.

Felicie Montfleury 8/15/1921 - 4/1/2012
Felicie Montfleury 8/15/1921 – 4/1/2012

I am thankful I knew Felicie Montfleury, my Nenenn/Grandmother. She passed away three years ago, but our bond is stronger than ever. I understand her much better now. She had this notion that “Family, Love, and Loyalty” were action words meant to be conjugated in the present tense.

My only regret is that I didn’t bury my Nenenn in her signature talon-kikit stilettos. I can picture her now, skipping across the sky. I can see her colorful scarf fluttering in the breeze.

When I visited my Nennen’s grave a few days ago, I noticed the message chiseled on her neighbor’s shiny new headstone. The black and white photograph introduced me to the deceased.

20151123_111751_HDRThis lady, I.H.B.,  looks very much alive in the picture. Her kind face is pillow-soft. She gives the warmest hugs. She likes to cook. Thanksgiving Dinner is always at her place.  She is strict, but fair. She takes pride in knowing how to set a table properly. She wears talcum powder at night. Her housecoat is folded on the footboard.  She applies a light layer of Vaseline on her lips before going to bed–an old habit. She owns several bottles of perfume, but wears only Chanel No. 5.  That bottle is half full. She rolls her hair at night with sponge rollers: pink. She holds the rollers in place with a white mesh hairnet. She owns an alarm clock, but means to give it away.

I.H.B. wakes up before dawn. She makes breakfast: one egg, one slice of bread, and a cup of mint tea. She eats on China that is three times as old as she will be when she dies. She does not worry about dying someday. She understands death is a part of life. This is why she gives thanks every morning and night.

100_5174I.H.B. wears pantyhose, even in summer. She knows how to knit, but does not. She owns two raincoats and two umbrellas—in case someone else needs to borrow them. She treasures her old friends, many of whom she has not seen in decades.  She packs snacks in her purse, in case someone she meets needs something to eat.

She does not tighten her grip on her purse, when she walks past a group of loud loiterers dressed in saggy pants and black hoodies. The loiterers offer to help her carry her groceries. She does not need help; she  swims like a champion five times a week at the YWCA. She wants the loiterers to know she is not afraid of them. She wants them to know she trusts them. “Thank you, children,” she says.

The “children” are twice as tall as she is. They weigh fifty to one hundred pounds more than she does. The children say, “Yes, Ma’am.” They are grateful for this lady whose name they believe themselves unworthy of speaking. They know she loves them; they are grateful for her presence. They will never know that I.H.B blames herself for their plight. They are her grand-children, the children of a thousand former students. They will never know she thinks of them still.

20151123_111747_HDRI fell in love with my Nenenn’s grave-side neighbor, as soon as I read the inscription: “If you can read this, thank a teacher.” Even though I.H.B. is long gone, I knew I was in the presence of a hero. I am thankful someone like her lived in this world.  And if Susan Sontag was right, now that I’ve taken I.H.B.’s picture, we’re connected.

I am thankful.  I hope one day I will have touched half as many strangers’ lives as I.H.B. did. And still does.

What are you thankful for this Thanksgiving?

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“All photographs are memento mori. To take a photograph is to participate in another person’s (or thing’s) mortality, vulnerability, mutability. Precisely by slicing out this moment and freezing it, all photographs testify to time’s relentless melt.” Susan Sontag

A Giant Leap for Haitian-Kind

Gina Ulysse from her webpageHaiti Cultural Exchange kicks off a fantastic series today, 9/19/15: Revolution/Revolisyon. HCX could not have selected a better artist to get this program going. Here is a video of her Tedx Talk in 2013. If you’re in Brooklyn this afternoon, stop by the Brooklyn Public Library.

Saturday, September 19th | 1-3pm
Brooklyn Public Library | 10 Grand Army Plaza | Brooklyn, NY
Take the 2 or 3 train to Grand Army Plaza

The following statement was written by Gina A. Ulysse for Haiti Cultural Exchange:

A Little Meditation on Revolution and Liberty

If there were two words most emblematic of Haiti and Haitians, revolution and liberty would be my choices. One is our rightful claim to glory, a glory still denied, as pursuit of the other remains quite elusive. Overused terminologies, archaic narratives born of socially limited gazes ascribed to us, continue to fail to capture complexities that have always been ours. Revolution and liberty are not just part of our foundational scripts— a fundamental factor of global history, which ultimately forged reordering of humanity #1804— they are also a persistent common thread in our dailyness, expressive practices, which are in constant states of renewal. For us as a nation, a people diverse, an unevenly positioned part of a growing and overstretched diaspora lòt bò dlo, revolution and liberty have been discursive and practical blueprints integral to how we see, make and remake ourselves and our differences. Indeed, we can boldly assert that we hold near monopoly to unmatched creative survivalism. Yet, while we bled and gained our freedom from slavery, we certainly cannot claim to have ever possessed full liberty. The unfinished business of the revolution is a universal quest for blackness, a relic with too often fatal impact on a massive scale that is felt and lived every single moment of every day by one too many. We have become too intimate with struggle that has taken form in economic enslavement, occupations, dictatorships, exile, statelessness, faux performances of democracy, and torment. Indeed, we endure turbulent times inside and outside our borders and diasporas. These oppressive restrictions demand alerted and open consciousness, inventive and critical responses, strategies, and dedicated action. We have never been reducible to our conditions. We hold promise to achieving self-possession, pou nou vin mèt-tèt nou. It is in every breath that comes out of bodies pondering aspirations determined to tap into that revolutionary spirit to envision and chart new paths to fuller liberation.

On with our rasanblaj!

– Gina Athena Ulysse

A Haitian-American Planted in Two Worlds ~ Written by Brenda Fadeyibi

brenda 2When I was younger, I went through a phase where I would proudly declare that I was “American.” My father would pin me with his steely eyes and say, “You’re Haitian-American”; those two words have haunted me ever since.

For the past twenty-eight years, I have attempted to meld the two cultures in a way that is authentic. What exactly does it mean to be Haitian-American? In my mind, someone who goes by the label should have a firm grasp of both cultures; however, this was not the case for me.

I grew up in a culturally diverse area north of Manhattan where a large percentage of Haitians resided. I attended a large church where services were held in French and Kreyòl. My parents kept the radio on two stations: Family Radio and the local Haitian station. My father was determined that we become well-versed in every detail of Haitian history. I recall evenings when he would park himself in front of my friends’ houses as he finished lengthy lectures on history and politics . . .

Despite all this, I still struggled to master Kreyòl with a fluent tongue. Instead, I spoke with a hesitant and clumsy one, throwing in phrases of English where my grasp of my parents’ native tongue fell short.

From a very young age, I was thrust in the middle of two worlds. I learned quickly that I was the English ambassador for my non-fluent-English speaking parents. They would look to my siblings and me to translate important documents, or make their needs known to the moun blan. At the same time, I was ordered to speak Kreyòl when I met any church elders or distant relatives. When I uttered the obligatory “Kijan ou ye,” I was immediately ridiculed. I did not speak the language like a native.

Somehow, I existed with my dual roles. Many of my friends were also Haitian-American and we exchanged Kreyòl phrases like we used to pass sexy urban paperbacks in high school. This was also when I learned how to talk about people, in front of their face. Being bi-lingual had its benefits.

Although I suffered mild derision from native Haitians, it was nothing compared to what I experienced as a young adult. I could take their gentle ribbing or calling me “Blan” whenever I ventured to hold a conversation in Kreyòl. In turn, I would poke fun at their heavy accents or mispronunciation of English words. Rather, it was the natives who verbally stripped me of my heritage that really upset me.

I worked in a large inner city hospital where I had the opportunity to evaluate an elderly Haitian woman who only spoke Kreyòl and understood French. I was able to hold a conversation with her in Kreyòl; other than a few verbal stumbles on my part, we understood each other fine.

Another member of the hospital staff, who was also Haitian, heard that I was conducting the evaluation and doubted my authenticity. After leaving the patient’s room, she feigned a conversation with me about the patient’s status. Little did I know she was silently judging every word that left my mouth. At the end of our conversation she declared, “I give you a C. You speak Kreyòl like my daughters.”

That was the last time I spoke with her in our shared tongue.

I had another patient who was Haitian and, of course, there were no translators present. The woman was overjoyed to encounter someone who could speak her native language. When I looked in her eyes, I saw only gratitude, not judgment. Once again, I was the ambassador.

As soon as the hospital staff heard that I could speak Kreyòl, I became a translator. Suddenly, it did not matter how well I spoke he language, it was just important that I could. It was one of the few times I didn’t feel inadequate as a Haitian-American and it made me realize that despite all of my shortcomings, there was a place for me.

I do not know what a Haitian-American is supposed to look like. Am I an American who can trace her roots back to Haiti? Or am I a Haitian girl living in America? Maybe this is it. Maybe it is a woman who has her feet firmly planted in two worlds. Somewhat imperfectly, but in some twisted way, it works.

Brenda Prince Fadeyibi, Occupational Therapist and aspiring author.

“Haitian-American: Planted in Two Worlds” was written by Brenda Prince Fadeyibi.

She is a New York City based Occupational Therapist by day and aspiring author by night. She also maintains a personal blog: cakeandeggs.com, where she chronicles everything from daily life experiences to reviews of her favorite books. You can also follow her on twitter @cakeandeggs.

 

Carline Ruiz And the New Revolution

Cécile_FatimanCecile Fatiman stood among the men at Bois Caiman and gave them the courage they would need to accomplish the impossible. Marie-Jeanne Lamartiniére put on a male uniform and fought alongside the men to bring about the only successful slave revolt in history.  Catherine Flon, by the light of a candle, sewed the first Haitian flag. And after Dessalines was assassinated, Marie Sainte Dédée Bazile (Defilé) was the only one bold enough to gather his remains and give him a proper burial.

Carline Ruiz En IndienneIt’s been 209  years since the “1804” has been branded on every Haitian’s heart and mind. Even if parts of our country are now scuffed beyond recognition, the Pearl of the Antilles did shine brilliantly once. That much we know. But what would Marie-Janne Lanartiniére say if she saw Haïti today? How would Dessalines react if he saw all the foreign nationals roaming freely on Haitian soil; many with guns in their hands.  Would Catherine Flon cry? It’s been 209 years since they gladly died to give us our  freedom. What would Dédée Bazile say to us today?

One of the best quotes I heard in 2012 came from Leonie Hermantin. She said: “Don’t just wrap yourself in a flag, do something.” I love that quote because so many of us wrap ourselves in the Haitian flag but do nothing to help fix the mess our country is in. Our culture’s pants have fallen below its knees; we point fingers at “those people,” and yet we do nothing. Strangers have bottled up our culture to sell it right back to us. We pay high prices for goods that belong to us. What would our our ancestors say?

Carline Ruiz in hatYes, the flag looks fantastic on our heads and on our backs, but who’s rebuilding the National Palace? Who is taking care of the orphaned babies? Who’s working to get the displaced from under the tents and into homes. Who’s selling our legacy acre by acre?

Our great-grandparents left us land galore; now when we go “home,” we have to rent a little spot from a stranger, and pay in U.S. dollars. Is this the new Pearl of the Antilles? Manman Flon, speak a word to us.

On this Independence Day, VoicesfromHaiti remembers the legacy of Cecile Fatiman, Catherine Flon, Marie Sainte Dédée Bazile, and Marie-Janne Lanartiniére for standing up against the worst kind of abuse. We celebrate also all people who carry a torch in Haiti’s name. We celebrate the politicians, the lawyers, the judges who work for real justice. We celebrate the young people who are searching for life. We celebrate the hundreds of thousands who passed away as a result of the earthquake, floods, and hurricanes. We remember the ones who lost their lives for no particular reason. We applaud our authors, our poets, our teachers, and our students who study by the light of the moon. We bow down to the grandmothers and grandfathers in whose heads the history of Haiti lives. We honor Haiti’s glorious past, and we celebrate the new journey.

Carline RuizWe say ochan for one of the boldest women who collects the remains of Haitian culture and breathes life into them: Ms. Carline Ruiz.

Carline was born during a thunderstorm in Port-au-Prince, in 1969. From an early age, all she wanted to do was dance, sing, write, and tell stories. When she was twenty years old, she became part of the group KNK: (konbit neg kay); at the same time she co-founded ADJAH: (Association for the development of young Haitian Artists).

Carline, along with a few others, kept Haitian culture alive by teaching more than four hundred children traditional dance, drumming, theater, and craft-making. The following year, Carline helped to create one of Haiti biggest folk bands: Boukan Ginen. The band would go on to represent Haïti all over the world.

Carline Ruiz in red scarf around her waist“If our culture disappears, we will forget who we are,” Carline says, And when that happens, we will become a lost people.”

Carline continues: “The way we as Haitians and Haitian-Americans can preserve and promote our culture is by educating the young people. We must teach our foreign-born kids what it means to be Haitian. We must teach them our history. Our youth today lack a sense of pride. Too many young foreign-born Haitians shun their own culture; they would rather say they’re from anywhere but Haïti. We need to teach them to embrace who they are. It is our civic duty to promote Haitian culture; to teach the new generation the way of our ancestors; to keep our tradition from disappearing. No matter what tragedies we endure, we have to continue to promote our legacy. Our ancestors told us that together we are strong. If we lose our identity, we will be divided. Everyone will speak a different language; we will not recognize ourselves. I say let’s work to preserve our identity. United we are strong. Now more than ever, we need to come together and do the work before us. Or watch ourselves fade away.”

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Carline Ruiz is the founder of Rhythm, Dance, et Traditions. Her forthcoming CD is a tribute to the women of Haïti who continue to fight for our art forms and cultural freedom.