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Cement demand in Haiti triples in five years

1968 to 1973 · span · Haitian

The 1900sAnba Chèf1 source
1968 to 1973 · Haitianspan

Cement demand in Haiti triples in five years

The plant that had idled at half capacity ran out of room in 1972.

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Demand for cement in Haiti tripled between 1968 and 1973. Ciment d'Haiti, which had idled at half capacity through the 1960s, hit its full productive capacity in 1972 and had to build new facilities to keep up. Sand and steel reinforcement bar moved with it. Since cement, sand and rebar are the three components of reinforced concrete, those figures establish what the new districts spreading over the edges of Port-au-Prince were made of. The geographer Henri Godard recorded why returning Haitians built as they did. They wanted respect, and property was the visible proof of having risen. Nobody could count the returnees or the money they carried, because Haiti kept no reliable demographic statistics and no record of remittances, so the cement figures serve as the closest thing to a census of the boom that reshaped the capital.

Henri Godard Port-au-PrinceHaiti
Where this comes from Payton, C. A. (2021). Critical disaster studies. University of Pennsylvania Press. p. 75.
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Meanwhile, and next door

1967 · Diasporayear only

At Ibadan, Dessalines is played as a tyrant who sold Toussaint out

The later Nigerian play ends with a corrupt emperor rather than a victorious liberator.

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The play version of James's history was first performed at the University of Ibadan in Nigeria. Hogsbjerg contrasts its ending sharply with the 1934 script. Where the earlier play closed with the birth of a national flag, the later one ends with Dessalines toasting his position as emperor after personally betraying Toussaint to the French, and has the condemned Moise dismiss Toussaint as an old man with a dream of an impossible fraternity. Two other shifts are noted. The crowds are given even greater weight, with stage directions specifying that they say little but are powerfully felt at every critical moment, and the experience of women during the revolution is treated more directly. The editor accepts a contemporary judgement that the later play, for all its scale, lacks the earlier one's spark.

Arnold WeskerC. L. R. JamesDexter Lyndersay IbadanNigeria
Meanwhile, and next door Read these right here. You keep your place. Peek ›1923 to 1966Settler self rule in Southern Rhodesia splits the African nationalists
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1923 to 1966 · Africanspan

Settler self rule in Southern Rhodesia splits the African nationalists

Nkomo's ZAPU and Mugabe's ZANU divided in 1963 along Ndebele and Shona lines.

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Settlers in Southern Rhodesia held self government from 1923, more power than settlers ever won in Kenya, and successive white administrations copied South African segregation. In 1953 the territory was joined to Northern Rhodesia and Nyasaland in the Central African Federation, whose purpose was to place the regional economy, above all the Northern Rhodesian copper belt, under a single white authority. African nationalists opposed it as the guarantee of their permanent exclusion. Protest was already organised. Workers' movements ran a crippling general strike in 1948, and rapid expansion of white farming radicalised the countryside. Joshua Nkomo, a trade unionist, founded the African National Congress in 1957, which became ZAPU in 1962. Nkomo held back from harder tactics, and in 1963 Ndabaningi Sithole and Robert Mugabe broke away to form ZANU, a split running along the line between Nkomo's Ndebele support and ZANU's Shona base. After the white government in Salisbury declared unilateral independence from Britain in 1965, ZANU took up arms and launched its first guerrilla attacks the year after.

Joshua NkomoNdabaningi SitholeRobert MugabeZAPUZANU Southern RhodesiaNorthern RhodesiaNyasalandSalisburyKenya
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21 April 1971 · Haitian

A oungan performs the desounen over a president for life

The rite that separates a person from the lwa in the head was carried out on the corpse by candlelight.

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Francois Duvalier died on the evening of 21 April 1971, after dark, having tried to speak and failed to make himself understood. What happened next was arranged in the ounfo of the Cul-de-Sac plain. The rite is called desounen, and it separates the dead from the lwa that has ridden them in life. Edner Day is the oungan named. He traced a large cross in maize flour on the floor, the length of a body, then climbed onto the bed past the doctors and nurses, straddled the corpse under the sheet, and called on the met tet to withdraw and leave the dead in peace. Only when it has gone can the spiritual inheritance pass on, and it passed to Jean-Claude, standing silent at the foot of the bed with a candle. The body was seen to shift very slightly. The men in the room took that for the departure. Papa Doc had gone to Ginen.

Francois DuvalierEdner DayJean-Claude Duvalier Port-au-PrinceCul-de-Sac
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