Haitian Culture

ORIGINS OF CULTURE
The Republic of Haiti is a Caribbean country that shares the island of Hispaniola with the Dominican Republic. It is approximately 500 miles from Key West, Florida. It was first settled by the Spanish in the late 1400s, during the era of Columbus. After the entrance of Europeans, Hispaniola's indigenous population endured near-extinction, in what is perhaps the worst case of depopulation in the Americas. A generally believed hypothesis indicates the high mortality of this colony in part to Old World diseases to which the native people had no immunity due to a lack of exposure to the European diseases. A small number of Taínos, the natives to the island, were able to stay alive and set up villages elsewhere. Spanish attentiveness in Hispaniola began to diminish in the 1520s, as more profitable gold and silver deposits were found in Mexico and South America. It was the decreasing interest in Hispaniola that allowed the French to create a colony in the early 1600s. French buccaneers created a settlement on the island of Tortuga in 1625, and were soon united with like-minded English and Dutch privateers and pirates, who formed a anarchistic international community that survived by marauding Spanish ships and hunting wild cattle. Before the Seven Years' War (1756–63), the economy of Hispaniola slowly expanded, with sugar and coffee becoming important export crops. After the war the colony underwent rapid expansion. In 1767, it exported 72 million pounds of raw sugar and 51 million pounds of refined sugar, one million pounds of indigo, and two million pounds of cotton (Grolier, 1998). Haiti became known as the "Pearl of the Antilles" – one of the richest colonies in the 18th century French empire. By the 1780s, Haiti manufactured about 40 percent of all the sugar and 60 percent of all the coffee consumed in Europe. After the French government under the rule of Louis XIV again settled the nation between 1764 and 1771, the average importation of slaves varied between 10 000–15 000, by 1786 about 28 000, and, from 1787 onward, the colony received more than 40 000 slaves a year. The eruption of revolution in France in the summer of 1789 had a powerful effect on the colony. Within days of the fall of the Bastille, slaves were planning an uprising to gain their freedom. On August 22, 1791, slaves in the northern region of the colony staged a revolt that began the Haitian Revolution. Tradition marks the beginning of the revolution at a Vodou ceremony at Bois Caïman (French for Alligator Woods). The call to arms was issued by a Houngan (Vodou priest) named Dutty Boukman. Within hours, the northern plantations were burned to the ground. The rebellion rapidly spread through the entire colony (Coupeau, 2008). The revolution was born. Haiti eventually became free of outside control and is the world's oldest black republic as well as one of the oldest republics in the Western Hemisphere. Due to its unique history, it has several deep cultural influences. These include mainly African and French, and to a lesser extent Spanish. This is most clearly seen in its official languages, French and Haitian Creole, which is a blend of French and various African languages. Haitian culture is quite distinct and less well-known to many Americans than other cultural groups (such as Latino cultures, for example). Haitian culture and language is also quite distinct from that of other Caribbean cultures. Frequently these distinctions are not recognized.
KNOWLEDGE & UNDERSTANDING OF THE CULTURE
Haiti is recognized for its historical culture and rich folklore tradition. The country has numerous magical stories that are part of the tapestry of the Haitian Vodou tradition. Regrettably, Haitian dictator from 1957 until his death in 1971, François Duvalier (Papa Doc) was a devout believer in the country's Vodou folklore and manipulated parts of the belief system to terrify the people at large and propagate his brutal rule of the nation (Diederich, 2005). In addition to the military like police enforcing the draconian rule, the ruler also cultivated terror of the supernatural and unknown via Voudou. It is unfortunate and many negative stereotypes influence popular thought in American society. However, any examination of Haitian life and culture would be incomplete without mentioning the “Zombie” of lore. Many Westerners thought this was a complete myth, until they saw the “Zombies”. A Canadian doctor Edmund Wade Davis traveled in Haiti extensively conducting research on the “Zombie” phenomenon. He discovered that the “Zombies” were not mystical, nor were they created by the supernatural powers of a Vodou practitioner. The zombie effect was created by being buried alive and a lack of oxygen after a poison compiled by a Vodou practitioner from the puffer fish and other herbs was given to the unwitting victim. The poison, called tetrodotoxin passes into the bloodstream, paralyzing the victim and causing him to appear dead and thus “buried alive”. These victims are in a coma like state similar to that of deep anesthesia. In an area with so few doctors, it is easy to see how this can be misdiagnosed (Long, 2006).
The Haitian concept and definition of health is unique to their culture. The traditional Haitian concept of health is based on the balance and equilibrium of several factors. It is believed that Hot (cho) and cold (fret) influence health. It is very important to stay warm in order to stay healthy. Physical health is also fostered by proper diet, cleanliness, exercise and rest. Emotional health is maintained by positive relations with family members. It is thought that negative emotions build up and cause different illnesses. Illness is often believed to be a result of wrongdoing as punishment. Beauty is often synonymous with good health. Health is conveyed by looking and feeling good. And absence of pain or distress is the ideal, as with other cultures. Genetically, Haitians are similar in phenotype to African Americans. They often have darker-hued skin, dark eyes and weights vary with dietary intake. Unfortunately, Haitians are genetically predisposed to malignant hypertension which starts at a very early age and is completely unrelated to body mass, dietary intake or activity levels. Due primarily to a lack of education, STD rates are at an all-time high. Psychologically, they are similar to other Western nations, enduring similar mental illness rates to the United States. There are a few mental illnesses unique to their culture, such as Seizman (Severe fright: Similar to a panic attack). There are many variables that influence the achievement of health in Haiti. There is the lack of nutritious food to many in the nation due to the extreme poverty. Living in such harsh conditions for so long may have influenced the Haitian value system, which favors family over possessions. With a 78% poverty rate as designated by the World Bank study in 2005, many Haitians are malnourished and do not have enough to eat every day. However, an effort is made on celebrations like baptismal parties, first communions, and marriages include the mandatory Haitian colas, cake, native types of alcohol such as kleren (a spiced rum).The more well off or middle class and the elite have the same festivities with Western pop like Coca-Cola and Haitian rum. Much like the American tradition of eating black eyed peas for good luck, pumpkin soup is eaten on New Year's Day.
There is also a severe problem in Haitian society with drugs, tobacco and alcohol. Many Haitians drink to excess and alcoholism rates are on the rise. Another factor is the fact that traditional medicine is much older than western medicine and therefor has some credibility that makes it the first choice for many Haitians. Due to this preference among many Haitians, there is often a delay in seeking treatment. Because of this they will wait to see that the traditional treatment has not worked and only then seek out western medicine or surgery. Unfortunately, the perspective of some Haitians is distrustful of Western medicine due to racist discrimination they or family members have experienced. Historically, Haitians were blamed for bringing HIV/AIDS to the United States. This also lends itself to an attitude of mistrust. This “theory” of HIV being brought to the United States was proven to be completely untrue, however, but the pervasive stereotype of Haitians being disease carriers may influence how others treat them.
Another unfortunate fact that influences the perception of Haitians in the eyes of outsiders in the fact that more than 50 percent of school age children to not attend either high school or elementary school due to extreme poverty. Thus, many adolescents and young adults are illiterate or only have very rudimentary reading skills at their disposal. College attendance rates also hover around 50 percent. Without a basic education it is nearly impossible for a young adult to attend college.
Most Haitian people hold religious values that are traditional and very conservative. Same sex sexual activity between consenting adults in private homes became legal in 1996. Homosexuality is extremely taboo and openly gay men or women run the risk of being beaten or murdered. Most Haitian families will not admit to having a homosexual member. Homosexual Haitians are often shunned by friends and family, thus the vast majority of gays in Haiti are extremely secretive about their preference. Thus, in this regard, Haitians are very resistant to change. While social change has been embraced by much of the world, manifested by the advent of gay marriage becoming legalized in many countries and in some parts of the United States, Haiti clings to the old ways of homophobia.
Manners are very vital in Haitian society, children are taught from an early age to be formal in this regard and to always respect their elders. Children are put under great stress to do well in school. This may be due to the fact that school is expensive and many children do not have the opportunity to attend school at all. Greetings are always traded when going in to or leaving a public place, such as an office or a store, or when getting on a train or bus. When greeting friends, men usually shake hands. It is common for men to call each other by their last name only. Haitians also have an extremely vital work ethic, respecting not only the rewards of hard work but also the act of putting great effort in to a task. The Haitian people usually have a realistic attitude toward money and lending. A close friend may borrow money, but if the debt is not repaid it can bring shame to the borrower’s family. The Haitian ideal of beauty is similar to that of much of the west. Their concept of beauty is someone with a relatively low amount of body fat, light skinned, with much facial symmetry. The men generally regard physical strength as a very positive attribute, like much of the modern world does.
As more than 9 million Haitians fight to survive in the aftermath of a worldwide financial and localized natural disaster, they also face another challenge: the country’s crumbling health care system. This decline is due to the scarcity of health workers and lack of infrastructure. In the 1990s, large numbers of skilled health workers fled Haiti in search of better employment opportunities in Western countries, such as Canada, France and the United States. A study conducted by the World Bank in 2007 revealed that 83 percent of Haitian medical doctors live outside the country. This huge migration has taken a substantial toll on the already under-funded and brittle health system in Haiti. In Haiti, there is approximately one hospital bed for every 10,000 people. There are only about eight doctors and 10 nurses for every 100,000 people. This also contributes heavily to the poor state of healthcare in Haiti (Koehl, 2013).
Haitians are very expressive, and communicate well both verbally and non-verbally. However, many westerners can be confused by the fact that Haitians tend to be very indirect in communicating. Often, points are made with stories and fables, and often people take the long way around to get to the point. Haiti is very family and ancestor oriented, so a great way to start conversation is to ask about the individual’s family. Humor, smiles and laughter are important tools in communicating. A stoic westerner may have difficulty beginning conversations due to the importance of positive facial expression. Haitians in general are not afraid to maintain eye contact. This can also be unnerving to the unaware westerner. Haitians tend to like standing about an arm’s length from one another while speaking. This distance can obviously be closer among good friends or family members. Light touching to hands, arms or shoulders is common; however, romantic touching such as kissing in public is frowned upon. Haitians also do not subscribe to the Western views of time. In it is extremely common to have to wait for services and appointments. Haitians accept this as a norm and do not complain. Punctuality is not highly appreciated and being late is typically not considered rude. Busses do not tend to run on time and usually begin the journey when they are full. However, chronic malnutrition and poor sanitation lend themselves to widespread outbreaks of cholera and typhoid.
Since many Haitians have extremely restricted access to health care, they mainly depend on home remedies, folk healers or Vodou (voodoo) medicine, a type of local magic. Natural (as opposed to supernatural or illness caused by spirits) illnesses are typically treated with herbal home remedies. Vodou is unique, as it is a religion as well as a way of life. When somebody in the ve develops an illness, the mother, grandmother or aunt is often in control of diagnosing symptoms as well as keeping alive the customs of the family in treating sickness. Many different home remedies may be used, mostly made from herbs and roots native to the family home. The Vodou folk shaman is a priest who has studied the folklore of spirits and discerned the plants that have properties for home remedies. Treatment includes holy rites, herbal remedies as well as spell casting with herbs. A simple example is to take fresh herbs added to mojo bags for good luck or prosperity and carried in a purse (Cavendish, R., 1995). Some Haitian Vodou practitioners will “sacrifice” a chicken to banish evil spirits thought to be causing trouble, however the family will most often eat the chicken (Cavendish, R., 1996). Many Haitians from rural areas believe that disease can be of natural or supernatural origins. Natural illnesses are called malady pei (country diseases) or malady bon die (diseases of the Lord) and last for only a short time. Supernatural illnesses appear suddenly with no preceding signs. Angry voodoo spirits are believed to cause numerous types of illness, which often happen when a person insults the family’s Vodou spirit protector. A Vodou priest or priestess is asked to help with diagnosing and treating the illness. Many women are highly revered practitioners of Vodou, lending a sense of equality to the Vodou culture. The general culture and justice system do not share the sense of respect and equality for women, and men are rarely punished for incidents of domestic violence.
Families are very important in Haitian culture, perhaps the most important relationship. Families often live together for generations, with 3 or sometimes 4 generations living together in one home. The most common form of marriage between impoverished Haitians is called “plasaj”, a type of common law marriage. Although it is not recognized by the Haitian government as legal, plasaj is thought of as normal and appropriate among the poor. A Haitian may have many of these plasaj relationships during a lifetime. The children born of the same parent from another plasaj relationship will often regard each other as brothers and sisters, and might live in the same home. If the parents of the plasaj relationship separate, the child might take either the father or the mother's last name. Children are thought of as a blessing and a gift from God. Men and women subscribe to traditional gender roles, with men doing manual labor often outside of the home, and women being caretakers of the home and the children, or sometimes taking a job in an open market selling goods. All these relationships afford friendship, aid in times of want, and an outlet to news and gossip, as well as condolences in times of pain. There is a type of social network of homes to which rural children may travel to in an effort to make money and gain an education. These children are called “restaveks”, and are poor children from rural areas sent to the large cities by their parents. These children sometimes are able to attain their goal of an education, but often they become indentured servants to rich households. While homeopathy, herbalism, prayer and other alternative forms of healing are much older than much of accepted western medicine, they are obviously not case studied or peer reviewed, and thus not held to scientific standards. There may be some effectiveness of these treatments, but without scientific analysis, it is impossible to know if these are direct effects of the alternative treatment or an unaccounted variable the priest/priestess was not aware of. The problem with alternative medicines, herbs specifically, is that they may interact with western medications. Thus, the recipient of the treatment may erroneously believe that the western medicine harmed them-possibly even due to “angering” ancestors. Haiti is a fascinating country with a rich and extremely varied heritage. It is unfortunate that uncontrollable events have rendered the nation unsafe for tourist travel at this time. Perhaps, over time, the country can heal from the greed and tyranny it has endured as a nation, and regain its hard-fought independence from outside interests and become safe for all once again.

References
Cavendish, R., (1995). Man, myth & magic: the illustrated encyclopedia of mythology, religion, and the unknown. New York: M. Cavendish.
Coupeau, S. (2008). The history of Haiti. Westport, Conn.: Greenwood Press.
Diederich, B., & Burt, A. (2005). Papa Doc & the Tontons Macoutes. Princeton: M. Wiener Publishers.
Greenberg, K. E. (1998). A Haitian family. Minneapolis: Lerner Publications.
Grolier Encyclopedia of Knowledge. (1998). Danbury, Connecticut: Grolier.
Koehl, T. (2013, January 8). Haiti.htm. Haiti.htm. Retrieved February 7, 2013, from https://www.imaonline.org/Haiti.html
Long, C. M. (2006). A New Orleans voudou priestess: the legend and reality of Marie Laveau. Gainesville: University Press of Florida.
Marie Laveau's House of Voodoo - Official Site. (n.d.). Marie Laveau's House of Voodoo - Official Site. Retrieved February 12, 2013, from http://voodooneworleans.com/ MeÌtraux, A. (1972). Voodoo in Haiti. New York: Schocken Books.