A women's league writes its year end report as a war dispatch

The first decade of organised feminist politics in Haiti ran out at the same time as the Second World War, and Madeleine Sylvain-Bouchereau wrote her closing essays of 1943 in the register of a communiqué from the front. Coming into 1944, she wrote, they gathered under one flag to fight evil, ignorance, illness, misery and injustice, and by the steady work of everyone who gave themselves to it they would set society back on better foundations. The vocabulary was chosen. Governments across the Atlantic were describing their war in exactly those terms, and she was placing the campaign for Haitian women's rights on the same footing with the same enemies renamed. Illiteracy and untreated disease were her fascism. It also did work at home, since a movement that speaks in the language a wartime government uses about itself is harder for that government to dismiss as a private complaint.

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.

The Ligue Feminine d'Action Sociale opened libraries at Port-au-Prince and Port-de-Paix and ran night courses through its chapters, including those at Miragoane and Jacmel. The subjects were history, home economics and Haitian culture, with grammar, foreign languages and writing on the list as well. Classes averaged fifty students. For an organisation founded a year after the American occupation ended, with no ministry behind it and no money from the state, four towns and a standing timetable is a serious institutional footprint. The centre of the curriculum is the part worth reading twice. Whatever else was offered, the core courses were childcare and household management. The league was teaching women to run homes better while arguing in its newspaper that women were socially enslaved. Both things were true at once, and the distance between them is the ordinary condition of a reform movement working with the students, the teachers and the expectations it can actually get.

The Foyer was the house the Ligue Feminine d'Action Sociale kept for women in Port-au-Prince, and it worked as a fixed point for those who spent their days walking between the city's class zones. Suzanne Comhaire-Sylvain called them the femmes du peuple. One of them was Amise, who nursed Comhaire-Sylvain back to health through an illness and afterwards took her into zones four and three, the poorest districts in her own scheme. What Comhaire-Sylvain learned there, by her account, was how to celebrate death. The direction of instruction is worth pausing on, because for the period it runs backwards. A university-trained ethnographer from the elite was taken in hand by a working woman and shown parts of her own city she had no way into otherwise. The women who walked between the zones held together a city whose map showed those zones as separate. Their feet were the connection. The Foyer was where they could sit down.