On January 12, 2010, Haiti was struck by one of the deadliest earthquakes in modern history, which killed upwards of 230,000 people and left millions homeless. The country’s National Palace, Port-au-Prince’s historic cathedral, and the headquarters of the U.N. mission in the country were demolished. As troops and relief workers rushed to help, the familiar tropes emerged again. Nearly every mention of Haiti in the press reminded readers that it was “the poorest nation in the Western Hemisphere,” a moniker incessantly repeated like some dogged trademark. The coverage often made the country sound like some place entirely outside the West—a primitive and incomprehensible territory—rather than as a place whose history has been deeply intertwined with that of Europe and the United States for three centuries. And when people wanted to know how Haiti had come to be so poor, and why its government barely functioned, pundits offered a plethora of ill-informed speculation, like so many modern-day Cochinats. Many seemed all too ready to believe that the fault must lie with the Haitians themselves.
The day after the earthquake, televangelist Pat Robertson famously opined that Haitians were suffering because they had sold themselves to the devil. A more polite version of the same argument came from New York Times columnist David Brooks, who accused Haiti of having “progress-resistant cultural influences,” including “the influence of the voodoo religion.” Why else would the country be so poor, so miserable, when its immediate neighbor the Dominican Republic—right there on the same island of Hispaniola—was a comparatively prosperous Caribbean tourist attraction? Many called openly for Haiti to be made a protectorate. Brooks advocated “intrusive paternalism” that would change the local culture by promoting “No Excuses countercultures.” Against such claims, other voices responded by placing the blame for the situation entirely on outside forces: foreign corporations, the U.S. and French governments, the International Monetary Fund. Nearly all of the coverage portrayed Haitians themselves as either simple villains or simple victims. More complex interpretations were few and far between.
But the true causes of Haiti’s poverty and instability are not mysterious, and they have nothing to do with any inherent shortcomings on the part of the Haitians themselves. Rather, Haiti’s present is the product of its history: of the nation’s founding by enslaved people who overthrew their masters and freed themselves; of the hostility that this revolution generated among the colonial powers surrounding the country; and of the intense struggle within Haiti itself to define that freedom and realize its promise.
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