| Ezili
Dantò's Note: Remembering the July 6, 2005 massacre of more than
60 civilians in Site Soley by 1,400 UN troops, remembering the courage
and life of Emmanuel Dred Wilme
Ezili's HLLN send this first post out for our July 6 FreeHaitiMovement
events. It contains a link describing the Site Soley massacre through
declassified documents obtained through the freedom of information act
by Keith Yearman. (The
Cite Soleil Massacre Declassification Project Keith Yearman,
Assistant Professor of Geography, College of DuPage).
Dred Wilme spoke against the UN occupation of Haiti, for this he was
called "bandit." For the power and influence he held with
the approximately 400,000 people living in Site Soley, Haiti, he was
dubbed the Bandit King of Cite Soleil and the US/UN Most Wanted Man.
In the declassified report, Keith Yearman, lets Dred Wilme speak, sharing
an April 4, 2005 Lakou New York interview of Dred Wilme where he states:
“MINUSTAH has been shooting tear gas on the people. There are
children who have died from the gas and some people inside churches
have been shot. The Red Cross was with us. The Red Cross was just here
and might have just gone on to pick up more children and adults who
have gotten shot. The Red Cross is the only one helping us. The MINUSTAH
soldiers remain hidden in their tanks and just aim their guns and shoot
the people. They shoot people selling in the streets. They shoot people
just walking in the streets. They shoot people sitting and selling in
the marketplace.”
(For entire interview, go to: Listen to Dred Wilme (in Kreyol).
Read English
translation and Kreyol transcription of audio interview.)
In the early hours of July 6, 2005, 440 UN troops attacked Site Soley
in order to kill Dred Wilme, one lone Haitian man attacked at home in
the dead of night. And, according to the declassified documents an additional
1000 foreign soldiers secured the perimeter area. The UN soldiers fired
22,000 rounds of ammunition into Site Soley during the operation. Countless
Site Soley civilians, over 60 at last report, were also shot dead during
the raid. Dred Wilme stood alone, outgunned and outnumbered and fought
like Charlemagne Peralte against the 2004 US/UN invasion of Haiti. He
was hunted down for 17-months by the greatest armies – first the
US Marines than one night by 1,400 UN soldiers – armies from all
the nations, with the most advanced weaponry on earth. They assassinated
him in Haiti, at Site Soley, on July 6, 2005. The declassified documents
shows US Embassy cables describing the event from US Embassy perspective.
Notice also the paragraph from then Ambassador Foley citing HLLN's role
in being the first to report on the UN July 6, massacre.
"...Foley's July 26 cable is entitled “Human Rights Groups
Dispute Civilian Casualty Numbers from July 6 MINUSTAH Raid.”
In this cable, Foley accused Marguerite Laurent of the Haitian Lawyer's
Leadership Network of taking “the lead on spreading massacre rumors
on the Internet…[she] cited conclusions of a San Francisco-based
labor and human rights delegation which claimed video evidence of the
massacre.” (The
Cite Soleil Massacre Declassification Project. See the actual
articles written by Marguerite Laurent on Dred Wilme and his
death: "HELP
STOP THE CRUCIFICTION OF DREAD WILME BY U.S/UN TROOPS")
It's not the first time, nor obviously the last time Ezili has been
disparaged by a US Ambassador to Haiti intent on recolonization, assuring
foreign domination, and Haiti's continued pillage, plunder and containment
in poverty. It's part of the territory and started for this Ezili Danto
in 1995, when the then US Ambassador to Haiti, formally wrote a letter
to "advise" the Haitian minister of justice that US "reforms"
and monies to the justice system would be put in jeopardy because Ezili
Danto had a "conflict of interest!" and she must not remain
in her position as coordinator of donors interested in Haiti's judicial
reform...As everyone now know, the US spent BILLIONS supposedly in Haiti
for "reform" Haiti from 1995 to 1998 - Nothing was reformed
in Haiti. That was the net results Marguerite Laurent and Ezili's HLLN
fought against and was vilified for attempting to stop.
Similarly, Ezili's HLLN was the first and ONLY, only
voice with the courage to write non-stop and to ask, before
he was assassinated, that the UN not slaughter Dred Wilme.
For that and for Ezili's transformative work and denying the US Embassy
and State Department's propaganda that those who stand against the UN/US
occupation of Haiti are "bandits," for this the targeting
continues... From any perspective you look at it, this is no small threat.
And when and if this breathing Danto is silenced in this realm of things,
be assured there will be a thousand other Ezili Danto's who will rise,
again and again, until Haiti is free. Ginen poze, fanmi m yo. For, just
as Dessalines cannot be dismembered out of Haiti, neither can Manbo
Danto nor any of Haiti's Dred Wilmes' be slaughtered. The unborn and
free African soul, an irreducible essence, depi lan Ginen, cannot be
shot, burned, slaughtered or colonized. July 6, October 27, August 14
and May 18 are always commemorated by Ezili's FreeHaitiMovement. To
that end, in this beginning post for July 6, which is the date when
UN troops assassinated Emmanuel Dred Wilme, we re-post PM
Yvon Neptune's explosive and condemning August 23, 2004 letter from
Prison to US Ambassador James Foley, and HLLN
Honors Yvon Neptune, July 29, 2006
EMMANUEL "DREAD" WILMÈ,
The Bandit King of Cite Soleil and the US/UN Most Wanted Man
In Haiti right now, SPEAKS -
In his own words, (in Kreyol (audio)
& English Transcription). April 4, 2005
interview on Lakounewyork for Lakounewyork and for the Ezili Dantò
Witness
Project, Broadcast - April 4, 2005. (English
translation of interview for the
Ezili Dantò Witness Project is below.)
Ginen Poze
Ezili Danto
June 29, 2008
***********************
The Cite Soleil Massacre Declassification Project
The
Crucifiction of Emmanuel "Dread" Wilme, a historical perspective
Celebrating
the Life of Emmanuel "Drèd" Wilmè by Frantz
Jerome,
Haitian Perspectives, July 1, 2006
July
6, 2007 - HLLN Links to honor of Dred Wilmè and all the UN victims
in
Site Soley
Remembering
July 6, 2005 and the UN massacre of innocent civilians from Site Soley:
Demand UN soldiers stop killing innocent Haitian civilians and
brutalizing the Haitian public, Demand Justice for the UN victims from
Site
Soley (also in Kreyol)
In honor of Dred
Wilme, July 6 is known as - International Day Against the
Extermination of Black Youths
***********************
***********************
Lasous O M Pwale – Going Back to Root, translated by Ezili Danto,
June 30, 2008 dedicated to Dred Wilme for HLLN’s July 6 FreeHaitiMovement
Events
***********************
Haitian Epistemology: Lasous
O M Pwale - Going back to Root translated and Analyzed by Ezili Dantò,
June 30, 2008
The Haitian Vodun song - Lasous
O M Pwale meaning Going
Back to Root is an incantation, a tool, a means, and
a ritual for going back to source, to the river of life, the portal
of birth, a place of sanctuary, harmony, and creation.
The title, Lasous O M Pwale, means To the Beginning I'm Going or To
the Root I’m Going, or To the Source of Knowledge I’m Returning
and it embodies the healing way of Vodun.
This song cannot be translated literally. It's grounded in Vodun metaphors
that require extensive knowledge of Vodun and Kreyol. It is not all
that it says, but more. Kreyol says more in the hieroglyphics of the
vèvès.
So think of the forms being conjured up by the words. And their infinite
connections to more forms and pictures – from waters to waters,
ad infinitum.
It may be seen as a sort of anthem for the Vodouist, an affirmation,
and also a baptism, an immersion in the spring of life: Lasous O M Pwale
– Going Back to the Beginning, or Going Back to my Root.
Danbala and Ayida Wedo are the irreducible essences, the infinite intelligences,
the male/female Rada essences of creation. Danbala and Ayida Wedo are
the unborn cosmic serpents, the font of universal knowledge. The Initiate
or the Vodun worshiper at a Vodun ceremony calls on the Rada nations
first, they call on Ayida Dan Wedo, the gods of creation.
Their words shall not return void. The worshiper calls: Danbala
Wedo, Lasous O M Pwale, Ayida Wedo, Lasous O M Pwale.
Imagine a temple, at the center is a poll called the Poto Mitan. The
Initiates’ move counter clockwise moving ever closer in circles
towards the center, the Poto Mitan. The body of the Vodun worshiper
is literally the cross, the poll intersecting from the seen into an
unseen world – the water world or Anba Dlo, Nan Ginen which literally
means "beneath the ocean, the waters" - where the beginning,
where our Ancestors, our Roots are. Where all that ever lived, will
live and is living will end up. (See, Ezili
Dantò's Anba Dlo definition and Ezili Dantò's
performance piece Anba
Dlo, Lan Ginen).
It is that primordial, cosmic space where all potentiality lives. It's
also the mythological "Haitian heaven" where all that ever
lived, will live and is living will end up. It is, to the African warriors
who founded African Haiti, the road back to that cosmic space where
the world began, where all is one and not conflicted. Lasous is a place
where refuge may be found, a place where one may enter to recharge.
Lasous is symbol for the cosmic womb or the Vodun repository where our
sacred energies, our strengths and force as an African Haitian peoples
lie. Lasous literally describes, in this song that the source is the
place where the water gushes forth at the head of the creek. But the
Vodouist is a metaphysician. Lasous is described in symbols, Lasous
is neither a physical or temporal place. It’s in another realm,
so any Vodouizan who goes to the source vanishes – “M
tounen teta nan dlo” – becomes one with all the sacred
stillness, cosmic place, where life sources issue from and return to,
that realm where - the Lwas - those sacred irreducible essences of the
Haitian/African soul, reside.
M tounen teta nan dlo. Teta are the tiny fishes or
wiggling creatures one can barely detect that are at the bottom of the
water. M tounen teta nan dlo. Mande kote ya we mwen, means
- I ask how can you see me when I’ve turned into something else,
I’ve metamorphed into a water born creature.
The cantor - Hounjènikon - is also addressing the water
world with this question. In that realm where physical form has no place.
Thus, to that human observer, the listeners of the song living in the
temporal world, this question means the opposite of what it symbolizes
or means to those listening in the mystical realm – Anba Dlo.
The words are, How can they - those in the spiritual realm - see me,
I ask? The inevitable answer is they too can’t hear or see you,
but for different reasons than why those in the temporal world may not
be able to see you. If the worshiper can still observe self, if you’re
still in some physical form and have consciousness, if you’re
still teta – an embryo - than you’re almost at the portal
back to root. But you’re not there yet. For, there’s no
form Anba
Dlo – but sacred energies.
How can they see me, I ask? - may then simply also mean what will make
me visible to both worlds, seen and unseen?
M tounen teta nan dlo – for this also imagine the metamorphosis
between egg and fish, that’s what the worshipper has become, something
else. Transformed. But is the transformation process complete. Has he/she
reached where they wanted to go, that destination? Are they one with
the water. No. not yet. You’re perhaps at the subconscious realm.
But, not at root yet.
The next sentence is showing homage to the Ancestors, homage to the
divinity of creation, it’s also a mirror, a display of Vodouist
knowledge. The worshiper says M poko rive la tande o Do - Hear me
o Do, I haven’t arrived there.
The name Do, may be a short version for the merger of the male and female
elements that give birth. It may literally stand for the unity of Ayida
Dan Wedo.
In any case, this line indicates the worshipper knows what to do, knows
he/she can’t “arrive.” He tells Ayida Dan Wedo, the
Haitian divinity of creation, I know I can’t “arrive”.
For before one leaves the physical realm, to “arrive” into
the sacred presence of Danbala, one must first pay respect, praise and
honor those who came before you – before transformation is possible.
This display of knowledge carries enormous meaning in Vodun. It is the
respect we pay to the Ancestors, to all the issues of the universe,
to humanity, towards nature, and the Vodun legacy we were left that
allows us to reach back to root to become one with the waters of creation.
In this song, that is symbolized by before you leave you salute the
flag – it also means you must salute the Vodun nations –
Rada to Petwo, all the Ancestors, you must salute also the Ancestral
presence where you are, the flag of the peristyle (temple) you’re
at, the flag of the country you are in. And so that’s the Haitian
way. Raising up the Ancestors, paying respect allows what’s worthy
of raising up to be manifested through the Vodouist in the temporal
world.
For you are a mirror, a reflection of the sacred energies above and,
unlike in Judea-Christian ethos, in Vodun you’re not a pawn of
the divine. You may be master of sacred energies, the divine and spiritual
forces. As below so above. What you focus on, what you call forth will
be mirrored more strongly above and will be manifested, generation after
generation in physical forms below. What a Vodouist calls forth with
his/her lifeforce, the forces you bring to life in this realm will be
reinforced, made stronger in the spiritual and psychic realms and will
be multiplied, replicated, objectified, mirrored generation upon generation
on the earth plane. So the Vodouizan knows not to mirror what should
not be mirrored, to only call on the sacred energies, what will bring
forth honor, grace, peaceful co-existence and harmony. That’s
why a healed Vodouist always looks upon the carnal world ak kè
poze – with a calm heart - careful not to raise up, project
disturbing energies from the psychic plane of the many minds. This though
is a process for most, as the army of aliens, doubt and fears objectified
in the outer world we've inherited these last 500_plus-years have, for
most of us, found hosting space within the self and must be conquered
repeatedly, replaced with sacred energies and new visions for humanity
on earth. You skip all this when you carry and mirror your source, your
divinity and sacredness only.
The word Vodun, means sacred energies in the Fon African language. Vodouist
have a mèt tèt – have come to fulfill a purpose
in this realm, whatever that purpose may be, if at its root its not
extending love, knowledge, harmony, creativity, transformation that
brings balance and healing to collective humanity, yo pa Ginen Fran
- they’re not practicing the Vodun of the African Haitians. No.
The chant begins with the calling on the divinity of knowledge and harmony
– Ayida Dan Wedo – male/female, yang/yen. Then, the singer
says “M poko rive la, M tounen teta nan dlo – I
haven’t even arrived but I’ve transformed, metamorphosed
into Teta, sort of a wiggling fetus and become one with the water and
disappeared.
Mande kote ya we mwen. M poko rive la tande o Do means I’m
asking, how will they be able to see me when I’m in another dimension.
Hear me, I’ve sought refuge in the waters of Danbala.
The naked eye cannot see the source. Because the destination is not
the bank of the creek, not the head of the creek or spring as the song
taken literally would suggest. The destination is to become one with
the water. To vanish into the water world – tounen teta nan dlo.
The destination is to be immersed in Vodun values, the waters of collective
responsibility, harmony, honor and respect for the Ancestors, your fellow
human beings and nature.
Avan Male. O Dan mwen pwal salye drapo a. Before you may be transformed
however, you are required to show respect – which is here symbolized
by the act of saluting the flag.
This coalesces with the rituals of a Vodun ceremony. At the beginning
of any Vodun ceremony or ritual the worshipers salute the flag of the
peristyle (temple), draw out the vèvè
of the sacred energies being called forth and pay respect to the Ancestors
being raised up by the coming ceremony. Likewise the song tells us that
before you cross over to the other world – to Lasous – to
the head of the creek, the place where the water of life gushes forth
from, the spring head, before you go there to that realm, you salute
those who are there, pay your respects.
But, there are many planes in the invisible world, if you’re still
observing yourself, you may be at the psychic plane, the realm of many
minds where the most confident or strongest mind may take you over.
But at the psychic plane you haven’t arrived yet.
According to the song, the metamorphosis is complete only after you’ve
ritually saluted the inhabitants of the invisible realm – then,
“Sous la se p am” – You’re there. You’re
immersed. Non-resistant. One with all that there is. Flowing with all
that is. (See Ezili Danto’s I
Just Lost My Way). Make the call, then salut - praise and
give thanks to the Go(o)d -(African Ancestors')- within you.
This simple Haitian song is older than recorded time as Vodun is the
oldest spirituality, oldest religion, oldest psychology, philosophy
and way of life and the root of all such human knowledge that came after.
The Haitian Tainos living on the Island of Haiti before today’s
African Haitians, were also descendants of the Asian/Chinese and the
indigenous African civilizations that had, over time, inhabited distant
lands in the Western Hemisphere – millennia before Columbus arrived
and the European tribes began their over 500-year-old genocide, power
mongering and appropriation and hoarding of the planet’s natural
resources. (See,
Blacks
were the original peoples in the Americas, excerpted and
cited from the Three
Ideals of Dessalines.) The
Tainos and Africans fused cultures and co-existed peacefully, shared
similar beliefs, similar cosmologies, similar primordial and psychological
archetypes.
And this simple African Haitian song reclaims that fused Haitian narrative
and worldview, tells something of African Haitian cosmology, tells the
story of the African Haitian psyche, its archetypes and says many, many
things. Amongst which are, one is transformed, revitalized when one
goes back to root. When one remembers, calls and shows reverence for
the African ancestors who had lived in harmony and paid respect to life,
the planet and nature during their temporal existence. When you’re
transformed, when you enter - Lasous - the unseen realm of existence,
others (without the third eye of Vodun) can’t see you then. You
become like the tiniest of water-born wiggly creatures – teta
nan dlo. You are one with the breath of life and knowledge, compellingly
one as the wiggle of inhale and exhale that is pictured to call up Ayida
and Danbala Wedo. One with all the natural forces, air, water, fire
as represented in the wiggling, zigzagging contraction and release hieroglyphs
or drawn vèvè
that symbolizes the two cosmic serpents – Ayida Dan Wedo. When
you enter this other realm of existence, earth (female) and sky (male)
merge and you’ve crossed over to the road back to humanity’s
roots, back to Lan Guinen – Mother Africa. When you enter this
other realm of existence, you are also in the water world, the universal
firmament – Anba Dlo – in that cosmic space where
the world began with Lè
Marasa, lè Mò e lè Mistè.
Looking within oneself and nourishing that spark of divinity within
us all with love is another metaphor for going to the source. Lasous,
is an ego free zone. The song tells us that it is when you transform
like teta nan dlo, when your ego self vanishes that you may enter the
mystical world of Danbala and Ayida Wedo. Can go back to that magical,
cosmic space that’s physically represented in this song by the
ritual of going to the water creek.
At every Vodun ceremony, a calabash is laid out with fresh spring water
from the head of the creek where Dan – the cosmic snake, where
the symbol of knowledge, swims. Fetching water in Haitian Vodun tradition
is a ritual, a symbol of calling upon Danbala and Ayida Wedo, and a
ritual for going back to root, to your beginning. Going to the river
is an omnipresent theme of African Haitian Vodun. It’s a ritual
that symbolizes looking deep inside the self to recharge, for healing
and insight. To drink from the fountain of knowledge. To touch creation,
everything that Danbala and Ayida Wedo are.
All waters on planet earth are connected, flow into one another. The
creek in Haitian Vodun symbolizes where Ayida Dan Wedo lives. When the
water becomes lake or river, it’s where Simbi Dlo lives and as
the water turns into an ocean, that’s where Agwe lives. But all
creation begins, at the creek – at the portal of Danbala and Ayida
Wedo. They symbolize the source of knowledge, and creation in the African
Haitian Vodun tradition.
© Ezili Dantò, June 30, 2008. All Rights Reserved
Vèvè - are sacred
Haitian hieroglyphics, divine drawings traditionally painted on the
ground at a Vodun ceremony, representing a particular divine spirit,
natural element or an irreducible essence of our African ancestors.
The act of drawing a vèvè is a calling forth of that particular
sacred energy.
Lè
Marasa, Lè Mò e lè Mistè - is basic
Haitian cosmology, basic Haitian trinity. It's also a means of explaining
the general process of manifestation. The concept of Lè Marasa,
Lè Mò e lè Mistè is also allegorical
for past, present, future. In the beginning, out of primordial space
came Lè Marasa, the sacred twin - male/female, yin/yang, earth/sky,
high/low, contraction/release, et al... The original twin had children
and then, as time passed away, the Parent(s) died becoming Lè
Mò - the Dead. Through the process of remembrance by their children
(present) the most significant, useful, achievement/part of the Dead,
if repeatedly raised up, will become, after untold generations of remembrances,
irreducible essences, Lè Mistè - or the Lwa yo, divine
archetypes. In authentic Haitian Vodun it is the good, useful and sacred
(Bondye - Good Eye) achievement/part that is raised up and repeated
and so that becomes Vodun's irreducible essences, sacred Haitian archetypes
- the Haitian gods. This is just a brief definition for the purposes
of this essay and not all inclusive of the concept - literally/historically,
mythological, metaphysically, metaphorically, or allegorically. One
and one is three!
(See also
Black Women: Mother of All the Races- HOW THAT
BLACK WOMAN CAME TO BE by Ezili Dantò)
******************
|
Bwa
Kayiman, 2008: Reclaiming
the Haitian People's Vodun Narrative at Bwa Kayiman
by Ezili Danto, August 1, 2008, Haitian Perspectives
The Bwa Kayiman Prophecy and Call:
E, e, Mbomba, e, e! Kanga Bafyòti. Kanga Mundele. Kanga Ndòki.
Kanga yo!
Ezili's English translation: The Supreme Creator (E,
e, Mbomba, e, e!), Master of Breath shall foil the black collaborators/traitors
(kanga bafyòti). Kill the tyrannical white settlers/blan strangers
(kanga mundele). Bind all evil forces/sorcerers (kanga Ndòki).
Stop them!
(Listen to the Welfare
Poets's song Sak Pase and their reciting (2:05) of the Bwa
Kayiman invocation: E, e, Mbomba! Kanga Bafyòti. Kanga Mundele.
Kanga Ndòki. Kanga li! - http://www.youtube.com/watch?v=H1DnBmvMjkU)
*
Ezili Danto's Note on Bwa Kayiman
2008: Reclaiming
the Haitian People's Vodun Narrative at Bwa Kayiman
Haiti struggles to survive within a hostile American Mediterranean,
struggles to be how it was born to be - independent, free, Vodun, African
and Kreyol.
It's been a long and tiresome struggle to return to source. But, Haitians
are still the pioneers of this human rights struggle in this Hemisphere,
pioneers of a more than 200-year struggle post independence and a pre-independence
struggle that began in 1503 when the first African enslaved was forcibly
brought to Haiti to work the Europeans' plantations. So, for over 500
years we've toiled in this scorching furnace made of this earth for
Black and Brown by the US/Euro white settlers.
But Ginen poze. But all is calm in the Haitian collective soul- Ginen
poze - because of Haiti's wholesome Vodun culture, epistemology
and psychology.
80 thousand years out of Africa is a whole lot longer and makes 500plus-years
of European conquest or even 1,000 years of Arab conquest seem fairly
nanosecond small. Some say the Taino understood that, the Incas, Mayan
and Aztecs too. But the sacred African Chronicles and living libraries
still in existence evidence how Africans are used to studying one great
sun/lunar cycle of 29 or so thousand years know the Ancestors’
line goes too far back to eternity to be uprooted or erased. Ginen poze.
Death doesn't scare the African, only how one lives and the energies
(values/principles/ archetypes) one allows to mount and be extended.
The amalgamated Africans who became Haitian in the land of the Taino
on the Island of Haiti are an ancient people with ancient wisdom, memories
and mythologies. Their direct African ancestors reached Europe some
50 thousand years ago and according to the most advance scientific mitochondria/
DNA evidence, (See Discovery Channels the Real Eve), the Neanderthals
original to Europe, Central Asia and the Middle East apparently eventually
died out when brought into contact with modern humans, the descendants
of Africa (Cro-Magnons). But sometimes one wonders... For who but a
sort of Neanderthal would commit the crimes of genocide to the degree
of the European tribes: 100 million Africans slaughtered in the Maafa
(European Slave Trade) not including those sentient beings enslaved
and slaughtered in the European Mediterranean slave trade; the European’s
Amerindian genocide in the Americas; the over 100 million, mostly Black
and Brown, slaughtered in the two European world wars and their Cold
War of the 20th century and 80 million suffering Russians passing through
the Russian gulags (prison system) over the course of the Cold War…not
to mention 1000 years of incessant European tribal warfare before going
global beginning in 1492 to the present, or, the crusades, the Spanish
inquisition, the European witch hunts, the Jewish holocaust, the Japanese
civilians killed when the US dropped the nuclear bomb on Hiroshima (130,000
killed) and on Nagasaki (70,000 killed), et al.
But it is Haitians, earth-centered Vodun and Haitian independence and
struggle to be free from Euro/US dominance and dependency, the world
has been taught is backwards, violent
and uncivilized, not the European tribes, their white settler derivatives
and their bourgeois
freedoms,
patriarchal warmongering, monarchies, papacy and versions of Christianity.
Haitians are an ancient people as old as Vodun. This generation of Haitians
are in the process of reclaiming the Haitian – konesans
- narrative. “Pale Fransè pa vle di lespri.”
Indeed generations of Haitians have reclaimed the Haitian narrative,
in a myriad of ways, even within the swirl of chaos, even under the
veil of the subcontracted, Haitian collaborators’ imposed Western
fratricide (Kolon Bafyòti e Ndòki (fòs djab)
yo k ap trayi Negès e Neg Guinen depi lan Guinen, pote nou bay
blan - Mundele), its Christian, French and colonial graven images,
treachery and foreign domination. Ginen poze. Ours, has always been
the serpentine, not linear, path.
Overlapping the misery and chaos imposed on Haiti by the colonially
insane and morally-repugnant-let’s-hoard-it-all global economic
elite, containing Haiti in deliberate poverty post independence, there
is Vodun. Vodun is perennially replacing their chaos with the order,
organization, rites, rituals, rhythms, dances, vèvès and
the hierarchies (Manbo, Hougan, Sèrvitè, Pòt Drapo,
Tanbouyè, Hounsi Bosal, Hounsi Djò, Hounsi Kanzo, Hounsi
Sou-Pwen, Hounsi Desounen, Hounjènikon, Konfyans...et al) in
Vodun which anchors the Haitian, is the vehicle for the manifestation
of the Haitian into the world towards collective perfection. Towards
allowing self to only be mounted by good, so to extend collective good
and perfection. Towards, leaving a responsible legacy that will be raised
up by future Haitians, become saint.
This is why the Ginen Haitian cannot be enslaved or colonized. Vodun
values directs that a moral life is about letting only good or godly
spirits mount them. This is why the subcontracted colonial zombies -
Haitian collaborators - mounted by Empire’s interests are so reviled
in Haiti and never make it into Haitian folklore or otherwise enter
the holy Vodun pantheon. A Haitian doesn't have to be an initiate to
have wholly imbibed Vodun's popular values and extend them. But, from
the Haitian revolution, only one general amongst the four (Toussaint,
Dessalines, Petion, Christophe) ordinarily identified as the founding
fathers of Haiti are venerated by the PEOPLE of Haiti and, in Vodun
as a Lwa, as an essence worthy of Vodun veneration, popular veneration,
worthy of being lifted up as an African ancestral spirit – a Lwa
– after death. His name is Jean Jacques Dessalines. Dessalines'
Ideals, Boukman's Prayer and Boukman and Cecil Fatiman's
words initiating the successful Haitian revolution at Bwa Kayiman on
August 14, 1791, still provide the leadership the PEOPLE of Haiti (in
contrast with the trapped nation of Haiti) follow today:
Kill the black collaborators and traitors. Kill the white colonizers
and enslavers. Kill all their evil forces. Kill them!
Rèl Boukman, rèl Cecil Fatiman e rèl tout Zanset
Afriken nou yo ki te patisipe lan Bwa Kayiman pakapab janm efase. Koute
vwa libète sa a k ap toujou chantè lan kè Ayisyen
Ginen: E, e, Mbomba, e, e! Kanga bafyòti. Kanga Mundele. Kanga
Ndòki. Kanga yo!
Jete dlo, jete dlo, jete yon kout kleren. Lasous
nou pwale…Zanset yo e Timoun yo, yo la! Gran moun pa
lan jwet. Yo pa lan blag. Yo p ap achte. Yo p ap van. Ginen Fran poze.
Kolon Bafyòti e Ndoki yo pa kapab fè Ginen fè yon
pa Nago yon pa Kita.
Malè y ap eseye mete sou tèt Ayisyen Ginen an p ap janm
gen pye pou l mache ditou, ditou. Tout moun koudeta yo, tout kolon nwa
yo (Bafyòti yo) – Category Zero yo – k ap krisifye
pitit Desalin yo, k ap chèche kraze tra
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Little
Girl 
