A spiritual church opens in New Orleans as a legal shelter

Mother Leafy Anderson founded the Eternal Life Spiritual Church in New Orleans in 1918, the first of the Spiritual churches of that city. The form was protective. With Vodou practice exposed to prosecution, a congregation with a spiritualist name was legally safe, and the churches carried Vodou, Pentecostalism, spiritualism and Catholicism together: elaborate altars to ancestors, saints and spirit guides, women serving as priests and as mothers, prophecy and healing performed in ecstatic trance. Catholic Creoles of colour used a second cover, the seance, in which a medium delivered detailed messages in French from the dead. Rene Grandjean, born in France and resident in Haiti for several years, kept written records of those Creole seances. Zora Neale Hurston, working in the city in this period, put the arrangement plainly: the practice was in disrepute and parts of it were illegal, so a spiritualist name protected the congregation and worked as camouflage.

The treaty provided for five American services in Haiti: financial adviser, customs receivership, public works, public health and gendarmerie. The gendarmerie came first. The Haitian army was dissolved, and on 1 February 1916 the Gendarmerie d'Haïti took over policing the whole country with 1,500 men. French speaking American officers held the senior posts, while Marine sergeants and navy hospital corpsmen were made junior officers. The first commandant was Smedley Butler, whom Dartiguenave commissioned a général de division; Butler later said the rank made him chief of police. Recruits were easy to find, many of them former Cacos, because the pay arrived on time and the rations were decent. By June 1916 the force numbered 2,553 under 115 Americans. Medical examinations found malaria, yaws or syphilis in 95 percent of recruits and intestinal parasites in 85 percent. An American writing in 1919 noted that a Marine serving as a gendarmerie officer judged the civil and criminal cases of his district, paid out all national government money there, ran its schools and controlled its mayor and council.

The Prix Goncourt is the most prominent literary award in France. In 1921 it went to Batouala, a novel by Rene Maran set among Africans in French Equatorial Africa. The decision mattered a long way from Paris. Black writers and artists in Haiti and elsewhere read it as evidence that African life could be the subject of serious literature in the language of the colonisers, and interest in Africa among them sharpened afterwards. Haiti at the time was six years into an American military occupation, and its intellectuals were in the middle of a long argument about where the country's culture had come from. The generation that produced Jean Price-Mars and the indigenist movement was reaching for African descent as an answer. A prize handed out in a Paris dining room supplied a piece of that case. Nicholls puts it in a Haitian political history for that reason, since the arguments Haitians were having about Africa were arguments about themselves.

In the 1930s the Haitian legislature declared that all Jews were of African ancestry, on the reasoning that they had come out of Egypt with Moses at the time of the Exodus. The finding had a practical purpose. The Haitian constitution permitted land ownership only to people of African descent, so the declaration allowed European Jews to settle in the country as enfranchised citizens. During the Holocaust some French and German Jews reached Haiti by steamship. Most moved on to North America or to Israel and a handful stayed to the end of their lives. Ashkenazi families had begun arriving in the late nineteenth century, and there were Jews among the Middle Eastern migrants of the early twentieth century who became known in Haiti as Siryen whatever their actual nationality. No synagogue is known to have existed in the country. One Jewish cemetery was laid out in the colonial period and was abandoned long ago.