Price-Mars asks for evening schools for the urban poor

On 4 June 1917 Jean Price-Mars published a piece in the Port-au-Prince paper L'Essor arguing for evening schools for the poor of the city. His case was that instruction had to reach people who worked through the day, and that no country improves while the majority of its population is shut out of learning. The proposal is modest and the timing is not. Haiti was two years into the American occupation, its customs and its treasury were run by a foreign adviser, and its legislature would be dissolved within a fortnight of the following year. Price-Mars answered that condition by raising the internal question the elite had avoided since 1804, which is the state's relationship to the people it governs and rarely teaches. The same argument runs through the ethnographic work he began publishing in the following decade, where the culture of the peasantry stops being an embarrassment and becomes the subject. Evening classes for workers in 1917 and the study of rural Haiti in the 1920s are one programme.

What the marines were doing to Haitian girls became a concern for Black women across the region, who recognised the methods from their own countries. By 1920 Margaret Washington and Mary Church Terrell, who presided over the National Association of Colored Women, had swung their organisation toward anti-Black violence in the Caribbean and at home. In August 1922 a small group of them set up the International Council of Women of the Darker Races. It took in Terrell, Washington, Addie Hunton, Mary McLeod Bethune, Mme. Charles Dube, a Haitian teacher and philanthropist, and Theodora Holly, an African American activist living in Haiti who edited the French pages of the Negro World for Garvey's association. The council spent its first year on Haitian women and children. Holly ran most of the investigation. She was the daughter of Bishop James Theodore Holly, whose family had emigrated from the United States to Haiti to get away from American racism, and she worked in English and French. Black women were assembling the machinery for holding an empire to account.

By the 1930s African dissatisfaction with mission education was general. In South Africa the Zionist churches, which had white roots in the late nineteenth century, grew through the interwar years by folding African religious practice into Christian belief. Zionists accepted polygamy and gave women prominent roles. The mission school had no answer for people whose incomes had collapsed, and the doctrine it taught had begun to sound wrong: a white Christ, a salvation and an equality that appeared to be handed out selectively, and a demand for unconditional loyalty to the colonial state routed through the Church. Independent congregations multiplied in direct proportion to hardship. One was founded in Southern Rhodesia in 1934 by a group of unemployed men. Political argument travelled inside religious language. The Watchtower movement went into the mining compounds of southern Africa, recruited workers, offered a spiritual account of compound life and told them that at the second coming they would be among the elect. It built the first worker consciousness those compounds had, in the only vocabulary on offer.

Charlemagne Masséna Péralte of Hinche was a graduate of Saint Louis de Gonzague, a former commandant de la place at Port-de-Paix and at Léogâne, and a brother in law of Oreste Zamor, which made him an enemy of Dartiguenave. In early 1918 he was convicted of taking part in a night raid on Gendarmerie headquarters at Hinche, where a payroll of twelve thousand dollars had just arrived. Caught at Ouanaminthe before he could reach the border, he was sentenced to five years of hard labour in the civil prison at the Cap and set to sweeping the gutters under guard. On 3 September 1918 he persuaded his guard to run with him into the mountains behind the Plaine du Nord. He gathered Bobo's old Cacos and Zamorist bands from Hinche and declared war to drive the invaders into the sea. On the night of 17 October a hundred Cacos wearing the scarlet badge of Ogoun attacked Hinche and lost thirty five dead to a garrison that had been warned. On 10 November sixty of them took Maïssade.