A bishop gives Haitian painters the walls of his cathedral

Selden Rodman was codirector of the Centre d'Art in 1949 and he watched the best Haitian canvases leave the country almost before they dried. His proposal was that Haitian painters cover the walls of the buildings going up for the bicentennial. Almost nobody took him up on it, which turned out to be lucky, since most of those buildings are gone. The Episcopal bishop of Haiti, C. Alfred Voegeli, said yes. Money had to be found, the cathedral roof repaired, and a paint chosen that would survive tropical damp. What went onto the walls of Holy Trinity was the New Testament told in the visual language of Haitian country life. Wilson Bigaud painted the wedding at Cana with the wine flowing. The Nativity was set in a Haitian village. The saints wore the clothes of market women and cane cutters. A European religion had arrived in the colony as an instrument of control, and the painters handed it back with Haitian faces on every figure in it.

After the disturbances in the Gold Coast, the British appointed the Coussey Commission to find out what had gone wrong in their model colony. It recommended more African representation and constitutional reform, and officials hoped this would strengthen the moderate elite of the United Gold Coast Convention. They presented Kwame Nkrumah as a dangerous radical and J. B. Danquah as the safe alternative. In the 1951 elections Nkrumah's Convention People's Party won heavily, and the British released him from prison and worked with him because there was nothing else to do. He became leader of government business and pushed decolonisation along steadily, arguing in private that a settlement was the only guard against disorder while speaking in public as a radical. Internal self-government came in 1954 and full independence in 1957, the first anywhere in sub-Saharan Africa. Two things produced it: mass protest that forced constitutional concessions, and a campaign of strikes and boycotts that made governing expensive while giving the troops nobody to shoot at. The habit of one commanding figure standing for a whole movement shaped what these new states became.

Alejo Carpentier published El reino de este mundo in 1949. The novel follows Mackandal, Boukman, Henri Christophe and Pauline Bonaparte through the revolution and its aftermath, and it holds Vodou, revolutionary violence and European reason in one frame. In the prologue Carpentier set out what he called lo real maravilloso, the marvellous real, arguing that the ordinary substance of Caribbean life already contains what the European surrealists had to manufacture in a studio. He had visited Haiti in 1943 and seen Sans Souci and the Citadelle, and the trip gave him both the setting and the argument. That prologue became the founding statement of magical realism, the mode that Gabriel Garcia Marquez and a generation after him carried to the rest of the world. The line runs from a ruined palace in the Haitian north to a Colombian village to the international bestseller list. Haiti sent out a revolution in 1804. In 1949 it sent out a way of seeing.

The Arab League was founded on 22 March 1945, less than two months before the war in Europe ended. It confirmed the independence and sovereignty of its member states while laying the basis for a federation in which they could strengthen political, economic and cultural ties without interfering in one another's form of government. Its immediate precursor was Anthony Eden's statement at the Mansion House on 29 May 1941 promising British support for any scheme of Arab unity that won general approval. Independence came in a rush around the same date. French and British troops left Syria on 17 April 1946 and Lebanon on 31 December of that year, and Transjordan became independent on 22 March 1946, with Abd Allah proclaimed king two months later. Two world wars and a quarter century of dealings with Europe had made one thing plain, which was that Arab nationalism could no longer be ignored.