Three laws in thirteen months rewrite what a Haitian woman may keep

The Ligue Feminine d'Action Sociale, founded in 1934, drafted, backed and carried three pieces of Haitian legislation in the 1940s. The wage law of January 1944 gave a woman the right to hold her own earnings, which the civil code had previously delivered to her husband to administer. The repeal of the child illegitimacy law in December 1944 gave children born outside legal marriage the same rights as children born inside it. The repeal of the marriage tax in January 1945 removed the fee that had put a civil wedding beyond the reach of poor couples. Three statutes in thirteen months moved three things: what a woman earned, what her children could claim, and what it cost to marry at all. The League had spent a decade arguing that Haitian women's difficulties were legal in structure before they were moral in character. In those thirteen months the statute book conceded the point, one clause at a time.

In August 1941 Churchill and Roosevelt issued the Atlantic Charter, proclaiming the right of all peoples to choose their own government and to be protected from aggression. Educated Africans read it and asked the obvious question. Churchill was obliged to reply that Britain already looked after its imperial subjects perfectly well. The reply did not hold.African newsletters multiplied through the 1940s and their contents travelled further by word of mouth than by print, and the comparison being drawn everywhere was between fascism in Europe and colonial rule in Africa. Organisers took the charter as evidence that the system was weak and the philosophy behind it bankrupt. Roosevelt, anti-imperial by instinct, pressed his ally for a postwar timetable. By the end of the war a generation of young Africans educated in Europe and the United States had gathered around pan-Africanism, and at the fifth Pan-African Congress at Manchester in 1945 they stopped submitting petitions. The demand was the dismantling of the colonial empires and total independence.

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.

Alice Garoute, Madeleine Sylvain, Jeanne Perez and Cleante Desgraves Valcin edited La Voix des Femmes and described it as a microphone for the oppressed. It would name injustice and abuse, they wrote, and bring Haitians together in a shared love of the country. Sylvain put the second aim plainly. The paper would link Haitians who knew too little about their own women, and would reach women anywhere in the world, free or not, on behalf of women's emancipation. It circulated in the main city of every region and in every town with a league chapter, among them Les Cayes, Cap-Haitien, Saint-Marc, Port-de-Paix and Jacmel. It went to North America by subscription, and Bryn Mawr College was taking it before Sylvain ever enrolled there. At the Paris Exposition of 1937 the writers won a prize for their reporting. Every number set aside a column in which invited respondents answered one question, for or against feminism, and reprinted essays and speeches by thinkers from Colombia, Cuba and Peru.