A baby girl is taken from the water at LaSaline in the first days of 1944

In the first days of 1944 a newborn girl was found alive by the water at LaSaline, the settlement on unsecured ground at the edge of Port-au-Prince. Sanders Johnson makes no claim about who left her or who found her. She sets out what the geography permits. Darkness covered a parent who could see no future for a child on that land, and covered her from neighbours who would have read the act as sickness rather than as arithmetic. The road running beside the sea past the old ports was the same road the women took when they walked home from their evening classes at the Foyer. One of those groups may have heard the child. A single person walking home may have heard her. Someone carried her across town to the maternity ward at the general hospital. The account is left open on purpose. The women who walked home together at night may also have been the women who carried a baby back from the sea.

Allied flags flew between Cairo and Casablanca in 1945, and none of the powers holding them had a secure future in North Africa. Moroccans expected full sovereignty once the war was won, on a promise reported to have come from Roosevelt himself. France answered by suppressing the new nationalist party Istiqlal, and the sultan Sidi Mohammad became the central figure of the struggle over the rest of the decade. In Algeria the American landings gave nationalism a push. Ferhat Abbas and other men schooled in French put their names to a Manifesto of the Algerian People that demanded reform. Abbas then set up the AML to argue for a republic federated with France. He was attacked by the settlers on one flank and by Ahmed Messali's PPA on the other for asking too little. Protest turned violent in 1945 and was put down with great brutality, and the years that followed brought French backing for the settlers and rigged elections. Tunisia lost its reforming monarch Moncef Bey to exile while Bourguiba held to the Free French. In Egypt the Muslim Brotherhood turned nationalist while London thought about the canal.

Jeanne Perez travelled to New York in 1947, and an account of the trip records that she formed a great liking for Harlem, a place she had heard a great deal about. Harlem in 1947 held the largest concentration of black political and artistic life in the United States, with its own newspapers, theatres, churches and organisations. Perez had spent years teaching Haitian girls, her niece among them, that their country's revolution and its monuments belonged to them, and she had written the girl a tour of the fortress Henry Christophe built in the northern mountains. The Harlem visit extended that education outward. What she wanted to leave behind was a habit of recognition, so that a Haitian girl reading about black life in another country would take it as connected to her own and not as foreign business. The geography of the lesson grew from the mountains above Cap-Haitien to the avenues north of Central Park.

In February 1944 Francois Duvalier published an article on the stadial evolution of Vodou in the bulletin of Haiti's Bureau of Ethnology. In it he credited Jean Price Mars with proclaiming to the Society of History and Geography what he called an essential truth: that 1804 issued from Vodou. His own reasoning, he added, had been bound to arrive at the same conclusion. Duvalier was then a doctor and an ethnologist, thirteen years away from the presidency. The formula compressed the whole indigenist reading of Haitian independence into a slogan, and it gave the future dictatorship a claim on the religion of the majority and on the founding event of the country in one move. Once in power he presented himself as a spiritual father and encouraged the identification. The intellectual equipment was assembled well before there was a regime to use it.