Lescot bans the ceremonies and a band answers the next year

The government of Elie Lescot banned Vodou ceremonies, Mardi Gras and the Rara festivals in 1942, on the argument that they were relics of savagery inherited from Africa. The ban was the working end of the antisuperstition campaign the Catholic clergy had pressed for. The answer came from musicians. In 1943 the Jazz des Jeunes was founded to promote the music and folklore of the country using its own rhythms, the yanvalou, the ibo and the petro, all drawn from the ritual repertoire. For a long time it was one of very few groups playing them, which earned it the scorn of the fundamentalist Protestant missions. It became an institution and kept its fiftieth anniversary in 1993. The generation that founded it had grown up with the family orchestras of the 1930s, led by men such as Felix Guignard and the brothers Lincee and Fabre Duroseau, who played the Haitian meringue over a kongo rhythm taken from the temple.

Portugal and Belgium ran smaller economies than Britain or France, had fewer options, and held on hardest. For Antonio Salazar's government in Lisbon the colonies absorbed surplus Portuguese population, in the way Fascist Italy had imagined using Eritrea and Ethiopia, and supplied markets and raw materials on the nineteenth century pattern. Portugal exported its own authoritarian system wholesale to Angola, Mozambique and Guinea-Bissau, where opposition was not permitted and reform was not discussed. The Belgian Congo boomed during and after the war on copper, rubber, gold and tin sold to the Allied war effort, and on uranium that went into the atomic bombs used against Hiroshima and Nagasaki. Some of that money reached an emerging Congolese middle class. Most of its purpose was Belgium's own recovery. Lisbon feared that any reform in its African territories would open the door to British and French interests. The powers with the least room to manoeuvre eventually left their colonies with the most violence.

Kenscoff is a commune of about a hundred square miles in the mountains south west of Port-au-Prince, with roughly fifteen thousand inhabitants in the 1950s. Its main settlement is the bourg, called the buk in peasant speech, a word traced to mbuka, meaning village in the Kikongo of the Lower Congo, where a large part of the ancestors of the settlers came from. A motor road from Port-au-Prince opened in 1932, putting the bourg forty five minutes from the capital by car. In 1934 it was made the administrative centre of a commune. Because the summer temperature there sits between fifty two and seventy nine degrees, families from the capital began taking houses. Visitors saw crowded hotels, cars, villas and gardens and called it a small town. The peasant owners had sold only the strips along the road. From the first rains in the middle of September the holidaymakers left, and for the next nine months they were gone.

A man in the Kenscoff mountains who was already legally married could not easily register as his own the children he had by a plase wife. If he was well known in his own commune he might travel to another one to do it. Where he did nothing, the mother's father would commonly declare the child as his own by an invented woman. If the grandfather was dead, or the mother was over thirty and had been settled with a man for some years, she could register the birth herself, and the child was entered as born of an unknown father. In the bourg of Kenscoff between 1934 and 1956 there were forty eight such registrations, made by forty mothers. Twenty three of them concerned a woman who had been living with the child's father for between five and twenty four years. Ten of the children had no siblings. Three were made legitimate later when their parents married.