A priest's whole family is taken from a lit house on Bois Verna street

On 10 July 1964 a Santo Domingo newscast monitored in Haiti reported that the exiled priest Jean-Claude Bajeux had opened an office to help poor Haitians in the Dominican Republic. The following night cars carrying senior Macoutes and police filled the quiet Bois Verna street where his family lived. His mother, his brothers and three sisters, one of them engaged to be married, were dragged out in their nightclothes while neighbours watched from behind shutters. Nobody turned off the lights and the front door stayed open, so the house stood lit and silent for days as a warning. The yard boy, seized and briefly released, said everyone had been beaten at police headquarters. All were later reported executed at Fort Dimanche. Diederich calls reprisal against the relatives of exiles Duvalier's ultimate retribution, designed to make opponents abroad count the cost of acting.

The Congo became independent from Belgium in June 1960 and the Belgian administrators went home. Secretary General Dag Hammarskjold set up the Organisation des Nations Unies au Congo, which spent four years recruiting French speaking professionals from around the world to keep the country's services running. Hundreds of Haitians went, as teachers, professors, engineers and doctors. By 1962 Haitians formed the second largest national contingent of United Nations staff experts in the Congo. Maurice Dartigue was chief of the Africa Division of UNESCO. Athemas Bellerive, once director general of health in Haiti, ran the World Health Organisation medical team. In 1963 the military force of the operation was commanded by Max H. Dorsinville of Haiti. Large numbers of Haitians also worked in United Nations programmes in Benin and Cameroon, and an estimated 7,500 Haitians were living in African countries. Haitian migration is usually written as a movement towards New York, Montreal and Paris.

The Algerian war of decolonisation ran from 1954 to 1962 and ended with the country's liberation, which is dated to 1961 in the sequence set out here. Malik Bennabi, who lived from 1905 to 1973, wrote through those years and through the earlier decades when Algeria was ruled first from Istanbul and then from Paris. His two short works on the question of ideas in the Muslim world were conceived in late 1960 and 1961 and published a decade later. He was asking why ideas go dead in the societies that hold them, and what bilingualism does to a people who think in one language and are governed in another. Anyone whose body came into the world before 1961 and lived through that war carried a different set of intellectual and political concerns from anyone who did not. Haitian writers under the American occupation had made the same observation about themselves thirty years earlier.

C. L. R. James remarked at the time that the region was proceeding to independence as if to a funeral. Best quotes the line about 1962 and joins it to James's account of his own schooling at Queen's Royal College in Trinidad before 1932, where the masters, the curriculum and the code of morals all started from the position that Britain was the source of all light and leading, and where the pupil's job was to admire, to wonder, to imitate and to learn, with success measured by how close he came to a standard he could never reach. Best's claim is that the same problem of imperial education was as strong among the region's decision making class in 1962 as it had been in that classroom thirty years earlier. James was appalled by how little theoretical and philosophical work was being attempted at the university. The absence of a philosophy department was the smaller matter.