Fieldwork in New Providence, beginning in 2005, underpins this study of Haitian migrants in the Bahamas who have left Catholicism and Vodou for Baptist, Adventist, Nazarene and Pentecostal congregations. Louis's entry point is a distinction his interlocutors draw and scholars usually collapse. Pwotestan names anyone attached to a Protestant church, while Kretyen is reserved for those whose dress, conduct and fear of God show the conversion is genuine. The distinction does two jobs at once. It polices behaviour inside a migrant community, and it supplies a political programme, since believers hold that a Haiti remade as a Christian nation would escape its poverty. Louis ties this to Bahamian law and labour practice, which confine Haitians and their children to an exploited underclass defined against Bahamian surnames and Bahamian self-image, and to an evangelical reading of Bwa Kayiman as a pact with the devil that his consultants voiced years before Pat Robertson made it notorious.