Academic literature on the topic 'New Haitian Americans'
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Journal articles on the topic "New Haitian Americans"
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Schuller, Mark. "Working with Students on a Mixed-Methods, Social Justice Approach to Understanding Haiti's Internally Displaced Persons Camps." Practicing Anthropology 35, no. 3 (July 1, 2013): 3–7. http://dx.doi.org/10.17730/praa.35.3.c8nq412h7331mm6n.
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Haiti's earthquake inspired one of the most generous outpourings of aid ever. Over half of United States households and 80 percent of African American households contributed something to the effort. In addition to an astonishing $1.3 billion contributed in cash donations, many people wanted to volunteer their time and efforts. To accommodate this demand, daily flights to Haiti doubled, and a new air carrier joined the two major United States companies. I was at one of the schools with the highest percentage of Haitian students, York College, so I fielded dozens of requests-from Haitian Americans as well as others, students as well as faculty and staff-to take them with me on a trip to Haiti. Would this have been useful? I pondered. In addition, echoing similar concerns of the National Science Foundation (NSF) program officer, would they be safe? More basically, is this desire to help useful, beyond the tangible results seen in a local effort accompanied by the good feelings of having done something? Also, from the perspective of an applied anthropologist employed as an academic, would the benefits of undergraduate student participation in a research project outweigh the risks? In the end, I would have to say yes.
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Đokić, Borivoje-Boris, Rhonda Polak, Jeanette D. Francis, and Bahaudin G. Mujtaba. "A Study of Haitian Immigrant’s Assimilation to Western Practices of Using the Telephony and Internet Technologies / Proučavanje Asimilacije Imigranata Sa Haitija Na Zapadnjačku Praksu Korišćenja Telefonskih I Internet Tehnologija." Singidunum Journal of Applied Sciences 10, no. 2 (October 1, 2013): 53–63. http://dx.doi.org/10.2478/sjas10-4207.
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Abstract This study examines the relationship between the use of technology to stay connected with home country and culture while adapting and integrating into the host culture. Through a survey the authors probe into how Haitian immigrants living in South Florida with varying levels of contact with their home country acculturate into the receiving society, exploring an increasingly salient experience of contemporary global migrants. Immigration is the experience of acculturation by individuals and the emergence of culturally plural societies, where both immigrants and host country citizens can live together in a positive environment. In this study, we report our exploratory findings and insights from a survey conducted among Haitian immigrants in South Florida area, studying the relationship between the scope of their electronic communication, and their level of integration into the mainstream American culture. Considerable research has been devoted to the understanding of immigration, acculturation and adaptation of adults, but much less has addressed these phenomena among Haitian population in reference to the use of communication technologies to keep in touch with their loved ones overseas and being fully adapted to their host country at the same time, asserting both identities. In other words, to what extend Haitians who wish to have contact with American culture, while maintaining their cultural attributes do so through the Internet and telecommunication technologies. The objective of this study is to explore the correlation between cultural integration process and the level of Internet and telephony technologies usage among Haitians living in South Florida. The Internet and telephones are a necessity becoming central for one’s knowledge of environment, for the retention of one’s social contacts but also for the organization of one’s life. This is especially true for immigrants who often rely on their new and old social networks in order to adjust to the host country. This study looks at five well understood measures or indicators of the acculturation process, namely language proficiency, language use, length of time in the host culture, age, and peer contact. It also looks at the preferences of Internet related tools to contact friends and relatives both in Haiti and the USA by email, text messaging, and social sites. In our study, highly integrated Haitian immigrants are those who are young, have lived here for a long time, are proficient in Creole and English, speak to friends and relatives in both languages, and spend their free time with both Americans and other Haitians.
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Waters, Mary C. "Ethnic and Racial Identities of Second-Generation Black Immigrants in New York City." International Migration Review 28, no. 4 (December 1994): 795–820. http://dx.doi.org/10.1177/019791839402800408.
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This article explores the types of racial and ethnic identities adopted by a sample of 83 adolescent second-generation West Indian and Haitian Americans in New York City. The subjective understandings these youngsters have of being American, of being black American, and of their ethnic identities are described and contrasted with the identities and reactions of first-generation immigrants from the same countries. Three types of identities are evident among the second generation – a black American identity, an ethnic or hyphenated national origin identity, and an immigrant identity. These different identities are related to different perceptions and understandings of race relations and of opportunities in the United States. Those youngsters who identify as black Americans tend to see more racial discrimination and limits to opportunities for blacks in the United States. Those who identify as ethnic West Indians tend to see more opportunities and rewards for individual effort and initiative. I suggest that assimilation to America for the second-generation black immigrant is complicated by race and class and their interaction, with upwardly mobile second-generation youngsters maintaining ethnic ties to their parents’ national origins and with poor inner city youngsters assimilating to the black American peer culture that surrounds them.
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WILLSON, NICOLE. "Caribbean Crossing: African Americans and the Haitian Emigration Movement. By Sara Fanning. New York University Press. 2015. xii + 167pp. $35.00." History 101, no. 345 (March 21, 2016): 330–31. http://dx.doi.org/10.1111/1468-229x.12206.
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SWEENEY, FIONNGHUALA. "“It Will Come at Last”: Acts of Emancipation in the Art, Culture and Politics of the Black Diaspora." Journal of American Studies 49, no. 2 (May 2015): 225–39. http://dx.doi.org/10.1017/s0021875815000092.
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For enslaved African Americans in the antebellum period, emancipation was writ large as the most pressing of political imperatives stemming from the most fundamental obligations of justice and humanity. That it could be achieved individually was clear from the activities of countless runaways, fugitives and cultural and political activists, Douglass and Jacobs included, who escaped territories of enslavement to become self-emancipated subjects on free soil. That it could be achieved collectively was evidenced by the success of the Haitian Revolution, with its army of enslaved and free black persons. This piece explores the ways in which emancipation is understood 150 years after US Emancipation at the end of the Civil War, and provides an introduction to the new scholarship on the many acts of emancipation, memorialization and practices of freedom discussed in this special issue.
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McAlister, Elizabeth. "Humanitarian Adhocracy, Transnational New Apostolic Missions, and Evangelical Anti-Dependency in a Haitian Refugee Camp." Nova Religio 16, no. 4 (February 2013): 11–34. http://dx.doi.org/10.1525/nr.2013.16.4.11.
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This article addresses religious responses to disaster by examining how one network of conservative evangelical Christians reacted to the Haiti earthquake and the humanitarian relief that followed. The charismatic Christian New Apostolic Reformation (or Spiritual Mapping movement) is a transnational network that created the conditions for post-earthquake, internally displaced Haitians to arrive at two positions that might seem contradictory. On one hand, Pentecostal Haitian refugees used the movement’s conservative, right-wing theology to develop a punitive theodicy of the quake as God’s punishment of a sinful nation. On the other hand, rather than resign themselves to victimhood and passivity, their strict moralism allowed these evangelical refugees to formulate an uncompromising critique of the Haitian government, the United Nations peacekeeping mission, and foreign humanitarian relief. They rejected material humanitarian aid when possible and developed a stance of Christian self-sufficiency, anti-foreign-aid, and anti-dependency. They accepted visits only from American missionaries with “spiritual,” and not material, missions, and they launched their own missions to parts of Haiti unaffected by the quake.
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Pégram, Scooter. "Being Ourselves: Immigrant Culture and Self-Identification Among Young Haitians in Montréal." Ethnic Studies Review 28, no. 1 (January 1, 2005): 1–20. http://dx.doi.org/10.1525/esr.2005.28.1.1.
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Since the early 1960s, large numbers of Haitians have emigrated from their native island nation. Changes in federal immigration legislation in the 1970s in both the United States and Canada enabled immigrants of colour a facilitated entry into the two countries, and this factor contributed to the arrival of Haitians to the North American continent. These newcomers primarily settled in cities along the eastern seaboard, in Boston, Miami, Montréal and New York. The initial motivator of this two-wave Haitian migration was the extreme political persecution that existed in Haiti under the iron-fisted rule of the Duvalier dictatorships and their secret police (popularly known as the “tontons macoutes”) over a thirty year period from the late 1950s to the mid 1980s.
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Gordon, Aaron S., Jeff Plumblee, Guy Higdon, and David Vaughn. "Engineering Sustainable Aquaculture in Rural Haiti: A Case Study." International Journal for Service Learning in Engineering, Humanitarian Engineering and Social Entrepreneurship 12, no. 2 (November 27, 2017): 15–33. http://dx.doi.org/10.24908/ijsle.v12i2.6631.
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Large commercial and small scale aquaculture programs have been attempted in Haiti with mixed results. This paper examines a case study where a grassroots Haitian organization worked with American engineers and university students to design and construct simple infrastructure to augment their hatchery. This small investment has also encouraged other Haitians to open up aquaculture programs, independent of international intervention, that utilize this new infrastructure. The practices and partnership exhibited in this case study can be replicated with similar outcomes for local enterprises and businesses. Aquaculture still has many obstacles but many infrastructure challenges can be overcome through such synergies.
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Boswell, Suzanne F. "“Jack In, Young Pioneer”: Frontier Politics, Ecological Entrapment, and the Architecture of Cyberspace." American Literature 93, no. 3 (July 26, 2021): 417–44. http://dx.doi.org/10.1215/00029831-9361251.
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Abstract This essay uncovers the environmental and historical conditions that played a role in cyberspace’s popularity in the 1980s and 1990s. Tracing both fictional and critical constructions of cyberspace in a roughly twenty-year period from the publication of William Gibson’s Sprawl trilogy (1984–1988) to the Telecommunications Act of 1996, this essay argues that cyberspace’s infinite, virtual territory provided a solution to the apparent ecological crisis of the 1980s: the fear that the United States was running out of physical room to expand due to overdevelopment. By discursively transforming the technology of cyberspace into an “electronic frontier,” technologists, lobbyists, and journalists turned cyberspace into a solution for the apparent American crisis of overdevelopment and resource loss. In a period when Americans felt detached from their own environment, cyberspace became a new frontier for exploration and a so-called American space to which the white user belonged as an indigenous inhabitant. Even Gibson’s critique of the sovereign cyberspace user in the Sprawl trilogy masks the violence of cybercolonialism by privileging the white American user. Sprawl portrays the impossibility of escaping overdevelopment through cyberspace, but it routes this impossibility through the specter of racial contamination by Caribbean hackers and Haitian gods. This racialized frontier imaginary shaped the form of internet technologies throughout the 1990s, influencing the modern user’s experience of the internet as a private space under their sovereign control. In turn, the individualism of the internet experience restricts our ability to create collective responses to the climate crisis, encouraging internet users to see themselves as disassociated from conditions of environmental and social catastrophe.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 73, no. 3-4 (January 1, 1999): 111–73. http://dx.doi.org/10.1163/13822373-90002582.
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-Michael D. Olien, Edmund T. Gordon, Disparate Diasporas: Identity and politics in an African-Nicaraguan community.Austin: University of Texas Press, 1998. xiv + 330 pp.-Donald Cosentino, Margarite Fernández Olmos ,Sacred possessions: Vodou, Santería, Obeah, and the Caribbean. New Brunswick NJ: Rutgers University Press, 1997. viii + 312 pp., Lizabeth Paravisini-Gebert (eds)-John P. Homiak, Lorna McDaniel, The big drum ritual of Carriacou: Praisesongs in rememory of flight. Gainesville: University Press of Florida, 1998. xiv + 198 pp.-Julian Gerstin, Gerdès Fleurant, Dancing spirits: Rhythms and rituals of Haitian Vodun, the Rada Rite. Westport CT: Greenwood, 1996. xvi + 240 pp.-Rose-Marie Chierici, Alex Stepick, Pride against Prejudice: Haitians in the United States. Boston: Allyn & Bacon, 1998. x + 134 pp.-Rose-Marie Chierici, Flore Zéphir, Haitian immigrants in Black America: A sociological and sociolinguistic portrait. Westport CT: Bergin & Garvey, 1996. xvi + 180 pp.-Luis Martínez-Fernández, Rosalie Schwartz, Pleasure Island: Tourism and temptation in Cuba. Lincoln: University of Nebraska Press, 1997. xxiv + 239 pp.-Jorge L. Giovannetti, My footsteps in Baraguá. Script and direction by Gloria Rolando. VHS, 53 minutes. Havana: Mundo Latino, 1996.-Gert Oostindie, Mona Rosendahl, Inside the revolution: Everyday life in socialist Cuba. Ithaca: Cornell University Press, 1997. x + 194 pp.-Frank Argote-Freyre, Lisa Brock ,Between race and empire: African-Americans and Cubans before the Cuban revolution. Philadelphia: Temple University Press, 1998. xii + 298 pp., Digna Castañeda Fuertes (eds)-José E. Cruz, Frances Negrón-Muntaner ,Puerto Rican Jam: Rethinking colonialism and nationalism. Minneapolis: University of Minnesota Press, 1997. x + 303 pp., Ramón Grosfoguel (eds)-Helen I. Safa, Félix V. Matos Rodríguez ,Puerto Rican Women's history: New perspectives. Armonk NY: M.E. Sharpe, 1998. x + 262 pp., Linda C. Delgado (eds)-Arlene Torres, Jean P. Peterman, Telling their stories: Puerto Rican Women and abortion. Boulder CO: Westview Press, 1996. ix + 112 pp.-Trevor W. Purcell, Philip Sherlock ,The story of the Jamaican People. Kingston: Ian Randle; Princeton: Markus Wiener, 1998. xii + 434 pp., Hazel Bennett (eds)-Howard Fergus, Donald Harman Akenson, If the Irish ran the world: Montserrat, 1630-1730. Liverpool: Liverpool University Press, 1997. xii + 273 pp.-John S. Brierley, Lawrence S. Grossman, The political ecology of bananas: Contract farming, peasants, and agrarian change in the Eastern Caribbean. Chapel Hill: University of North Carolina Press, 1998. xx + 268 pp.-Mindie Lazarus-Black, Jeannine M. Purdy, Common law and colonised peoples: Studies in Trinidad and Western Australia. Aldershot, UK: Ashgate Dartmouth, 1997. xii + 309.-Stephen Slemon, Barbara Lalla, Defining Jamaican fiction: Marronage and the discourse of survival. Tuscaloosa: University of Alabama Press, 1996. xi + 224 pp.-Stephen Slemon, Renu Juneja, Caribbean transactions: West Indian culture in literature.-Sue N. Greene, Richard F. Patteson, Caribbean Passages: A critical perspective on new fiction from the West Indies. Boulder CO: Lynne Rienner Publishers, 1998. ix + 187 pp.-Harold Munneke, Ivelaw L. Griffith ,Democracy and human rights in the Caribbean. Boulder CO: Westview Press, 1997. vii + 278 pp., Betty N. Sedoc-Dahlberg (eds)-Francisco E. Thoumi, Ivelaw Lloyd Griffith, Drugs and security in the Caribbean: Sovereignty under seige. University Park: Penn State University Press, 1997. xx + 295 pp.-Michiel Baud, Eric Paul Roorda, The dictator next door: The good neighbor policy and the Trujillo regime in the Dominican republic, 1930-1945. Durham NC: Duke University Press, 1998. xii + 337 pp.-Peter Mason, Wim Klooster, The Dutch in the Americas 1600-1800. Providence RI: The John Carter Brown Library, 1997. xviii + 101 pp.-David R. Watters, Aad H. Versteeg ,The archaeology of Aruba: The Tanki Flip site. Oranjestad; Archaeological Museum Aruba, 1997. 518 pp., Stéphen Rostain (eds)
Dissertations / Theses on the topic "New Haitian Americans"
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Georges, Jonas. "Integrating the concept of church-based community development in the process of a new church development project." Theological Research Exchange Network (TREN), access this title online, 1998. http://dx.doi.org/10.2986/tren.108-0014.
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Baroco, Molly M. "Imagining Haiti: Representations of Haiti in the American Press during the U.S. Occupation, 1915-1934." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/history_theses/43.
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Throughout the United States occupation of Haiti from 1915 to 1934, the U.S. government and its supporters were forced to defend the legitimacy of American action. In order to justify it to the American public, officials and journalists created a dichotomy of capacity between an inferior Haiti and a superior U.S., and they presented the occupation as a charitable civilizing mission. This vision of Haiti and Haitians was elaborated in a racialized discourse wherein Haitians were assigned various negative traits that rendered them incapable of self-government. In examining how the New York Times, the National Geographic Magazine, and the Crisis represented Haiti, I demonstrate how race was the primary signifier, and how these representations were used to either perpetuate or challenge the American racial social hierarchy.
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Downes, Kathleen M. "Contagious Deadly Sins: Yellow Fever in Nineteenth-Century New Orleans Literature." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2065.
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Throughout the nineteenth century, New Orleans was repeatedly plagued by yellow fever epidemics. In this paper, cultural representations of yellow fever are considered in three novels: Baron Ludwig Von Reizenstein’s The Mysteries of New Orleans (1854-1855), George Washington Cable’s The Grandissimes (1880), and Mollie Evelyn Moore Davis’ The Queen’s Garden (1900). Because the etiology was unknown during the nineteenth century, yellow fever becomes a floating signifier on which to project the ills they observed in New Orleans society. Yellow fever thus becomes a representation of loose sexual mores, as well as a divinely retributive punishment for slavery, or a sign of adherence to an unequal, antiquated, aristocratic and un-American social system. Yellow fever, in these texts, exposes the struggles with race and racial superiority and illuminates tensions between groups of whites as New Orleans became an American city.
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Lindskoog, Carl. "Refugees and Resistance| International Activism for Grassroots Democracy and Human Rights in New York, Miami, and Haiti, 1957 to 1994." Thesis, City University of New York, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3561227.
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This dissertation explores the evolution of political activism among Haitians in the United States from the formation of Haitian New York in the late 1950s to the return of Haitian President Jean-Bertrand Aristide to Haiti in 1994. It traces the efforts of Haitian activists to build bridges connecting New York and Miami to the grassroots organizations in Haiti, finding a considerable degree of success in their efforts to construct a transnational movement that had a substantial impact both in Haiti and in the United States. Shedding additional light on the interconnected history of Haiti and the United States, this dissertation also adds to the growing historiography on immigrant activism and international campaigns for democracy and human rights.
At the outset, politics in Haitian New York was splintered among competing factions, though by the early 1970s there began to form a somewhat unified anti-Duvalier opposition movement. The arrival of the Haitian "boat people" in South Florida in the early 1970s continued the evolution of Haitian politics in the United States, triggering a refugee crisis that drew the attention of the activists in New York and forcing a reconsideration of political vision and strategy that had previously been solely concerned with the overthrow of the Duvalier dictatorship. The grassroots resistance in Haiti and in the United States saw a slight opening with the arrival of President Jimmy Carter, but with Carter's successor, Ronald Reagan, came a wave of repression in Haiti and stringent new policies toward Haitian refugees. The uprisings of 1985 and 1986 that toppled the Duvalier dictatorship transformed Haitian politics at home and abroad, enabling an expanded and tightened network of activism connecting New York, Miami, and Haiti, which grew from 1987 to 1989. The years 1990 and 1991 were the pinnacle moment for the linked popular movements in New York, Miami, and Haiti, though Haitian activists were soon forced to pour their energy into the overlapping campaigns aimed at reversing the coup against Haitian President Jean-Bertrand Aristide and defending the new wave of refugees that the coup produced.
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Prosper, Mamyrah. ""New" Social Movements: Alternative Modernities, (Trans)local Nationalisms, and Solidarity Economies." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1849.
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My dissertation is the first project on the Haitian Platform for Advocacy for an Alternative Development- PAPDA, a nation-building coalition founded by activists from varying sectors to coordinate one comprehensive nationalist movement against what they are calling an Occupation. My work not only provides information on this under-theorized popular movement but also situates it within the broader literature on the postcolonial nation-state as well as Latin American and Caribbean social movements. The dissertation analyzes the contentious relationship between local and global discourses and practices of citizenship. Furthermore, the research draws on transnational feminist theory to underline the scattered hegemonies that intersect to produce varied spaces and practices of sovereignty within the Haitian postcolonial nation-state. The dissertation highlights how race and class, gender and sexuality, education and language, and religion have been imagined and co-constituted by Haitian social movements in constructing ‘new’ collective identities that collapse the private and the public, the rural and the urban, the traditional and the modern. My project complements the scholarship on social movements and the postcolonial nation-state and pushes it forward by emphasizing its spatial dimensions. Moreover, the dissertation de-centers the state to underline the movement of capital, goods, resources, and populations that shape the postcolonial experience. I re-define the postcolonial nation-state as a network of local, regional, international, and transnational arrangements between different political agents, including social movement actors. To conduct this interdisciplinary research project, I employed ethnographic methods, discourse and textual analysis, as well as basic mapping and statistical descriptions in order to present a historically-rooted interpretation of individual and organizational negotiations for community-based autonomy and regional development.
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Jennings, Joshua Kerby. "On Making a Difference: How Photography and Narrative Produce the Short-Term Missions Experience." UKnowledge, 2017. http://uknowledge.uky.edu/cld_etds/32.
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Short-term missions participants encounter difference in purportedly captivating ways. Current research, however, indicates the practice does not lead to long-lasting, positive change. Brian M. Howell (2012) argues the short-term missions experience is confined to the limitations of the short-term missions narrative. People who engage in short-term missions build assumptions, seek experiences, understand difference, and convey meaning, as a result of this narrative. The process of telling and retelling travel stories is integral to the short-term missions experience. Drawing upon literature on tourism, narrative, development, and photography, this study intends to evaluate the inefficacy of short-term missions through the stories which produce and are produced by photography. Through storytelling and photography from 21 short-term missions participants who have served in Ouanaminthe, Haiti, this project deconstructs the short-term missions narrative to understand, what is the relationship between the use of photography and the short-term missions experience? The results indicate a unique relationship between people, photography, and experiences within the framework of short-term missions.
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Rogg, Aline. "Creole Gatherings. Race, Collecting and Canon-building in New Orleans (1830-1930)." Thesis, 2021. https://doi.org/10.7916/d8-c6rq-s955.
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Creole Gatherings examines the relationship between canon formation and belonging. It studies the evolution of a print culture in New Orleans during the nineteenth and early twentieth century, and argues that textual collection and other paratextual practices were a means of claiming cultural belonging in a society organized around linguistic and racial hierarchies. It proposes an extensive study of the Creole print culture of New Orleans that also takes into account New Orleans’ position as a major American city that entertained connections with many other places in the Atlantic world. Stepping away from a regionalist framework, the dissertation seeks to expand existing literary scholarship on Louisiana and to participate in the production of knowledge about literary exchange in the Atlantic.
The dissertation examines the category of identification “Creole,” which became racialized in the late nineteenth century, and the emergence of a scholarly discourse about a “Creole literature.” It argues that two canons were established in the twentieth century, an Afro-Creole canon that would, in time, become affiliated to the canon of African-American literature, and a white Creole canon that would fail to become part of either the American or French canons that formed in the second half of the twentieth century. The study of these canons relies on the analysis of a variety of texts, mainly anthologies, literary criticism, bibliographical essays, collections of poetry, and the literary sections of newspapers. These constitute a continuity of practices indicative of an attempt to record and organize literary production. This study reveals a tension between goals of protecting one’s culture and incorporating it into an emerging field of study and underscores the racializing processes at play within the category of “Creole literature.” Highlighting connections between New Orleans and Haiti’s literary cultures in the nineteenth century, the dissertation points to the need for a large-scale transnational study of these two cultures.
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Hashm, Faoz Abdulsalam A. "Breast tumor size at first presentation in Haitian breast cancer patients treated in a large U.S. safety net hospital: initial." Thesis, 2017. https://hdl.handle.net/2144/26893.
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This study assessed the tumor size at the time of first presentation of Haitian
breast cancer patients compared to Non-Haitian Black and White patient populations of a
large safety net hospital as an objective measure of diagnosis and treatment delay.
Studies have shown that race and ethnicity have an influence in determining the breast
cancer stage, treatment, and mortality rates. However, when we looked at the rates of
breast cancer, screening among Black subgroups, such as Haitian women, was assessed
and remained unclear because national studies do not differentiate Haitians from other
Black populations. Two population-based studies that investigated breast cancer
screening among Haitian women suggest that screening rates among Haitian women are
lower than that of White and Black women. For this reason, many studies are diagnosed
at later stages. This study to aimed to improved patient education. In this IRB approved
retrospective study used the hospital electronic medical records and the cancer registry of
breast cancer patients treated between 2013-2015. Female and male patients with
primary breast cancer treated with surgery, complete imaging and medical data sets were
included; patients with recurrent breast cancer or incomplete data sets were excluded.
Demographics/race/ethnicity, tumor type and stage, receptor status, onco-type,
proliferation rate as well as tumor size by radiology and pathology were recorded.
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Statistical analysis using ANOVA, T-test, U-test and Kruskal-Wallis, compared mean
and median tumor sizes. In this study only tumor size was analyzed and reported. The
results show 57/125 (45.6%) Haitian Black patients, 27/125 (21.6%) Non-Hispanic
White, 41/125 (32.8%), Non-Haitian Black were included in the initial analysis of this
study. The mean tumor size of Haitian Black (mean=3.09 cm, SD 2.91; median=2.3cm)
was significantly larger compared to Black (mean=2.07cm, SD=1.77; median=1.6cm;
p=0.022) or White (mean=1.88, SD=1.26; median=1.4; p = 0.008) patients. There was
no significant difference in tumor size between Non-Haitian Black and White patients.
Haitian Breast Cancer patients present with significantly larger tumors when compared to
other patient populations. Improved patient education and intensified out-reach programs
are needed to counteract this marked delay in initial diagnosis and treatment.
Education and socio-economic differences must be further evaluated and all possible
cofactors are needed to determine the most effective interaction to counteract this
disparity.
Books on the topic "New Haitian Americans"
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Melyon-Reinette, Stéphanie. Haïtiens à New York City: Entre Amérique noire et Amérique multiculturelle. Paris: Harmattan, 2009.
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Trends in ethnic identification among second-generation Haitian immigrants in New York City. Westport, Conn: Bergin & Garvey, 2001.
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Haitians in New York City: Transnationalism and hometown associations. Gainesville: University Press of Florida, 2006.
Find full textBook chapters on the topic "New Haitian Americans"
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Forde, James. "“The Bonaparte of the New World”: American and British Reactions to the Emergence of Emperor Dessalines." In The Early Haitian State and the Question of Political Legitimacy, 25–69. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52608-5_2.
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Fanning, Sara. "Conclusion." In Caribbean Crossing. NYU Press, 2015. http://dx.doi.org/10.18574/nyu/9780814764930.003.0008.
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This concluding chapter argues that the 1820s was a critical time in the relationship between the United States and Haiti, a time when each exerted influence on the other that had the potential to change their respective histories even more radically. During this decade, Haitian President Jean-Pierre Boyer concentrated on U.S. relations in his work to improve the standing of his nation and opened up the island to African American emigrants as a gambit to strengthen his case for diplomatic recognition from the United States. Boyer's emigration plan found support among a diverse group of Americans, from abolitionists to black-community leaders to hard-nosed businessmen who all saw profit in the enterprise for different reasons. Ultimately, the project had a lasting effect on thousands of emigrants; on the black communities of Boston, Philadelphia, and New York; on Haitian-American relations; and on African American political discourse.
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Dossett, Kate. "Free at Lass!" In Radical Black Theatre in the New Deal, 203–50. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469654423.003.0006.
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The final chapter examines the Harlem Negro Unit’s immensely popular production of Haiti. Authored by white New York journalist William Dubois, white theatre critics attempted to place Haiti within a white dramatic tradition of Black primitivism which included Emperor Jones and Orson Welles’ recent Voodoo version of Macbeth. By contrast, the Black performance community worked to transform Dubois’s racist play into a celebration of the Haitian Republic’s Black heroes. The success of Haiti helped the Black performance community push the Federal Theatre to invest in Black dramatists. On the eve of the FTP’s closure two new Black dramas were being prepared for production: Panyared, (1939) explores the origins of African slavery and was the first instalment of a historical trilogy by Hughes Allison; Theodore Browne’s Go Down Moses (1938), is a dramatization of Harriet Tubman’s life which examines Black agency in ending slavery. While neither drama made it to the stage, centering Black theatre manuscripts, and the performance communities who developed them, allows us to see how African Americans imagined radical paths to the future.
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Gosin, Monika. "And Justice for All?" In The Racial Politics of Division, 91–121. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501738234.003.0004.
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Chapter 3 analyzes African-American responses to the Mariel boatlift in the Miami Times, a local black newspaper. The boatlift immediately followed the McDuffie Riot, an African-American uprising against the latest incident of police brutality. As the local government turned their attention to the large Cuban influx, some African-Americans feared Miami’s white dominant infrastructure would continue to ignore their concerns. The chapter reveals that the Times endorsed the idea that blacks and white Anglo were the “real Americans” and that Cubans, constructed as white, were receiving preferential treatment over black Haitian migrants. The chapter argues that the seeming disdain for Cuban immigration was a symptom of a pressing desire to challenge white supremacy and promote greater equality for all blacks in U.S. culture. However, the larger presence of Afro-Cubans among the new Cuban refugees forced African-Americans to reexamine modes of solidarity that decide group membership according to a black/white racial frame.
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Garrard, Virginia. "Earthquakes, Trauma, and Celestial Remedies." In New Faces of God in Latin America, 149–90. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.003.0005.
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Chapter 4 examines the effects of trauma on religion, both as a spiritual refugee and as a source of conflict and encounter between competing cosmological epistemologies. It pursues this through an examination of Pentecostalism in Haiti, where many thousands of Haitians flocked to churches in the aftermath of the catastrophic earthquake of January 2010. Many Haitians used these spaces as spiritual safe sites from which they could begin to cope with psychological and physical trauma. At the same time, Haiti’s Pentecostal spiritual warriors, placing blame for the earthquake and its many other historical woes on Haiti’s Vodou religion, declared “celestial war” on Haiti’s native religion, setting off an embodied turf war for Haiti’s soul.
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Lamas, Carmen E. "Morúa’s Continuum." In The Latino Continuum and the Nineteenth-Century Americas, 177–206. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198871484.003.0006.
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Martín Morúa Delgado’s vision for Cuba’s future and his concern for Afro Cubans on both sides of the Florida Straits extends beyond the island to the Americas and is found not simply in his literary production but in his translation practice. Completed in the early 1880s in New York City, just as Morúa’s disenchantment with the politics of Cubans in exile began, his translation of James Redpath’s rendition (1863) of John R. Beard’s The Life of Toussaint L’Ouverture: The Negro Patriot of Hayti (1853), reflects Morúa’s belief that the written word had the power to wield a hemispheric influence and could serve to support political transformation in Cuba and by extension the Americas. Toussaint L’Ouverture and this translation were at the center of this vision, for Morúa would reference the Haitian liberator throughout his literary and journalistic career, thereby expounding his belief that a leader modeled on L’Ouverture would bring true political independence to Cuba, inaugurating social change across the hemisphere. It is through this figure and the translation that Morúa conceived an alternative vision for Cuba and for the Americas, one that did not involve the leadership of the US-compromised Americanized Cubans and Latin Americans he so feared. Countering such political thinkers as Wendell Phillips, Rafael Serra, and Juan Gualberto Gómez, his vision placed Afro Latina/os, Afro Latin Americans, and African Americans as the new foundation of a truly politically and socially free hemisphere, one redeemed of its racial prejudices and biases.
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"Haiti." In The New Americans, 445–57. Harvard University Press, 2007. http://dx.doi.org/10.4159/9780674044937-033.
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Everill, Bronwen. "Experiments in Colonial Citizenship in Sierra Leone and Liberia." In New Directions in the Study of African American Recolonization. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054247.003.0010.
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Looking at African resettlement in Sierra Leone and Liberia within the context of the Atlantic world and movements like that in Haiti to define citizenship and subjecthood, Everill argues that these resettlement projects spawned numerous innovations in self-representation and constitutionalism. She maintains that, experimenting with ideas of colonial citizenship and representation, empires sought to retain and expand their influence in the wake of the American, Haitian, and Latin American revolutions for indepedence. Polities that did not consider themselves empires, however, like the United States, had to navigate ideas of citizenship, representation, and independence as they expanded beyond their original borders. As a result, she argues, the structures of colonial governance in early Sierra Leone and Liberia reflected the emergence of two competing models of constitutional colonial development.
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Portes, Alejandro, and Ariel C. Armony. "Miami through Latin American Eyes." In Global Edge, 127–47. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297104.003.0007.
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This chapter considers Latin American beliefs and attitudes toward the United States. These beliefs and attitudes are multidimensional. They express tensions, paradoxes, and often ambivalence. Studies have indicated that access to information and personal contact with the United States are vital in shaping people's dispositions because these concrete interactions have a direct impact on individuals' conceptions about the United States. Research has also demonstrated that anti-Americanism in Latin America is shaped by ideology and national context. Miami has become an extension of Latin America and the Caribbean, where the culture is as influenced by Cubans, Haitians, Venezuelans, and other Latin groups as it is by the sophistication and allure of New York City and Hollywood.
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"Cousin that’s not what you told me." In Stirring the Pot of Haitian History, edited by Mariana Past and Benjamin Hebblethwaite, 119–70. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800859678.003.0007.
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This final chapter opens with Toussaint Louverture in Santo Domingo in 1802, preoccupied with the possibility of a new French invasion. In February, General Leclerc invaded Cape Haitian in the north; Toussaint was captured by French troops and taken to France as prisoner. Although his demise occurred for various reasons, most problematic are the tactics he embraced during the period of 1793-1799, wherein he neglected the interests of the former enslaved people and instead allied himself with the upper class and military interests. The rallying cry of “freedom for all” for the population of the former French colony did not imply that formerly enslaved masses could enjoy autonomy or freely cultivate edible crops on their own properties. While not all rebel leaders fit into the same social category, they did have different interests than the former slaves. Trouillot reminds readers that a true revolution produces profound social changes, inverting the old social order; and thus formerly-enslaved people should have all become property owners. However, the competing revolutionary leaders (including Rigaud, Beauvais, and Toussaint) stunted this possibility, neglecting the needs of the poor majority. It was chiefly the economic aspect of independence that divided Toussaint from the masses. After taking control of the former colony, Toussaint imposed import and export taxes that benefited European countries and the United States instead of Haitians; U.S.-built warehouses popped up on the capital’s wharf, and Saint-Domingue remained economically dependent. The former slaves benefited in no way from growing the sugar, coffee or cotton that they were required to produce during Toussaint’s reign; they were punished for planting food crops. Worse still, Toussaint required that the ex-slaves “respect” the integrity of former plantations by staying and working on them, while he distributed free land to rebel officers. The idea of “freedom” thus lost its resonance amongst the masses. Although members of the State of Saint-Domingue and the ruling class gained economically, it was at the expense of the former enslaved workers. From this point, the behavior of the Haitian State was that of sitting heavily upon the new nation, since their economic and political interests were at odds with one another. A host of contradictions emerged: Dependence/ Independence, Plantations/Small Farms, Commodity/Food crops, White/Black, Mulatto/Black, Mulatto/White, Catholic/Vodou, and French/Creole. Although the Constitution of 1801 abolished slavery and supposedly “guaranteed freedom” to all, it reinforced these fundamental contradictions. The “Moyse Affair” in late 1801 illustrates Trouillot’s understanding of Toussaint’s betrayal of the Haitian people. Moyse, Toussaint’s adopted nephew, had populist political ideas that attracted the black masses. Fearing his potentially subversive ambitions, Toussaint had Moyse judged by a military commission that included Christophe, Vernet, and Pageaux. Moyse was condemned to death and executed, effectively crushing the interests of the masses. Throughout the Revolution Toussaint maintained power by crafting coalitions amongst a wide variety of social classes and competing interests. The dominance of the new military class was a social contradiction that had to be masked, and Toussaint’s actions showed a will to conceal it. Aspects of this problematic behavior and ideology have reappeared in Haiti under Dessalines, Christophe, Salomon, Estimé, Duvalier and others. Official discourse is grounded in several central notions that are easily manipulated by Haitian leaders: first, the notion of “family,” allowing the concealed dominance of one group and the privileging the organized Catholic religion; second, the idea that Haitians should “respect property”; and, the myth of nèg kapab (“capable people”) who possess an inherent right to govern and oppress the people. The political concept of “family,” common throughout Africa and countries with African descendants, was employed by Toussaint as a form of social control: throughout the revolution Toussaint refers to the new Haitian society as a family in order to advance his own “paternal” political objectives and conceal its many contradictions. The state—which his ideology came to epitomize—began to take advantage of the people; it was akin to a vèvè, a matrix holding society together, and a Gordian knot, where complex and twisted socio-economic contradictions favoring a certain class were inscribed. Although Toussaint was kidnapped by the invasion of Leclerc in 1802, this motivated the Haitian masses to stand up and fight for independence from France, which ultimately led to freedom. Thus, living up to the surname of “Louverture” that was given him, Toussaint indeed opened the barrier to independence and warrants appreciation for that. When one revisits the ideology of Toussaint Louverture, and concurrently that of the state of Saint-Domingue, one must not forget that, in spite of all its weaknesses, libèté jénéral (“freedom for all”, or “universal freedom” in today’s terms) was originally a powerful unifying factor, which merits recognition: it helped Toussaint’s troops defeat the British, crush Hédouville, etc. Toussaint was betrayed by plantation owners and French and American commissioners alike, and he always maintained some faith in France, even if the masses did not. Trouillot implies that Toussaint understood the direction in which he wanted to go, but he got lost on the way. To his credit, Toussaint’s experience demonstrated that liberty without political independence was a senseless notion, and others (such as Dessalines) were able to break with his approach and capitalize on this lesson. The book closes with Grinn Prominnin declaring that he is exhausted and that everyone must return to discuss the situation tomorrow to reach a conclusion. The scene remains peaceful, the people complacent. Trouillot suggests that, more than 170 years after the revolution, the task of bringing about real social change in Haiti—and seeing the ambitions of the Revolution fulfilled—remains starkly inert. Readers easily infer that Haiti’s stagnant socio-economic and political situation (in 1977) is due not only to the as yet unfulfilled promises of the Revolution and War for Independence, but also to the escalating damages wreaked upon the Haitian nation by the Duvalier regime and its manipulative cronyism coupled with its totalitarian indigenist ideology.
Conference papers on the topic "New Haitian Americans"
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Noble, Peter G. "Lessons to be Learned from the Study of Indigenous Craft." In SNAME 13th International Conference on Fast Sea Transportation. SNAME, 2015. http://dx.doi.org/10.5957/fast-2015-054.
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By looking backwards we can often discover solutions that will allow forward progress. We see in the bible the idea that history repeats itself: What has been will be again, what has been done will be done again; there is nothing new under the sun. Ecclesiastes 1:9 But the author subscribes to the idea put forward by the American humorist, Mark Twain: History doesn’t repeat itself, but sometimes it rhymes. The design and construction of water-borne craft using “scientific” methods is a relatively recent development in the context of the whole history of that activity, and is by no means universally applied even today Many traditional craft in current service still rely on the process akin to natural selection, as proposed by Darwin, that is, it is not the strongest, most intelligent nor the fittest that survive but those that best adapt. And the evolutionary process continues today. From Bangkok water taxis with “long-tail” propulsion systems, and from Haitian fishing boats with high performance new sails to whaling umiaks in NW Alaska covered with tensioned membrane skins made from walrus hide and equipped with outboard motors, there can be value in studying the design, construction and operational approaches of these craft. Such consideration can lead to insights for the modern naval architect. A number of well-researched publications (Tapan Adney, 1964) and (Haddon, 1975) give a wealth of information on indigenous craft. Sturgeon Nose Canoe USN ZUMWALT Class Destroyer. Noble Lessons to be learned from the study of indigenous craft 2 Lessons such as optimizing weight/strength ratios, minimizing resistance, utilizing materials in clever ways, developing repairable structures etc., can all be learned from the study of indigenous craft. The sense of continuity with a living past obtained by the study of the work of previous generations of designers and builders, realizing that many current problems were their problems too, is both valuable and satisfying. That said, not all examples given in this paper can be directly linked to designers actively seeking out past developments. Some examples have occurred by coincidence, some by accident and some by unwitting “reinvention of the wheel”. Many “new” ideas, however, have been tried before and it is very often possible to test a new idea against past experience. This paper builds on previous ethno-technical study, (Noble 1994) describing the author’s experience in this field and uses a number of specific examples to illustrate the premise.
Reports on the topic "New Haitian Americans"
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Denaro, Desirée. How Do Disruptive Innovators Prepare Today's Students to Be Tomorrow's Workforce?: Scholas' Approach to Engage Youth. Inter-American Development Bank, December 2020. http://dx.doi.org/10.18235/0002899.
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The lack of motivation and sense of community within schools have proven to be the two most relevant factors behind the decision to drop out. Despite the notable progress made in school access in countries in Latin America and the Caribbean, dropping out of school has still been a problem. This paper explores Scholas Occurrentes pedagogical approach to address these dropouts. Scholas focuses on the voice of students. It seeks to act positively on their motivation by listening to them, creating spaces for discussion, and strengthening soft skills and civic engagement. Scholas aims to enhance the sense of community within schools by gathering students from different social and economic backgrounds and involving teachers, families, and societal actors. This will break down the walls between schools and the whole community. This paper presents Scholas work with three examples from Paraguay, Haiti, and Argentina. It analyzes the positive impacts that Scholas' intervention had on the participants. Then, it focuses on future challenges regarding the scalability and involvement of the institutions in the formulation of new public policies. The approach highlights the participatory nature of education and the importance of all actors engagement.