A photographer is handed the job of raising the Baron from the dead

Each November the Gede, the spirits of the dead, assemble in the graveyards around Port-au-Prince. In November 1996 Phyllis Galembo was in a small public cemetery in the capital, where the graves had been weeded and whitewashed with chalk for the occasion, and the crowd was moving around the chief Gede, Bawon Samdi, mounted in the body of a respected priest named Sauveur St. Cyr. He invited her to a rite at his temple later. There he appeared as Gede, face powdered white below an undertaker's top hat, cotton stuffed into his eye sockets and mouth. She had planned to photograph him lying on the floor. Instead her camera was taken away for safekeeping, and she was told her job was to stand over the body and lift it. She linked her little fingers with his, raised her arms and brought him up.

Average daily calorie intake in Haiti stood at 1869 in 1997, about eighty percent of the standard recommended by the Food and Agriculture Organization, and below the figures estimated for the 1960s, which were 2140 in 1962 and 2000 in 1966. Life expectancy at birth was a little under fifty four years in 1998, an improvement on the figure below forty eight in 1970, and the gain came from sharp reductions in infant and under five mortality. The share of fifteen year olds who would die before reaching sixty rose for both sexes in the late 1990s and was the highest in the Western Hemisphere, at 340 per thousand for women and 432 for men. There were 0.2 physicians per thousand people in 1995, up from 0.1 in 1990, a figure that had been flat since the early 1970s and was barely above the level reported in 1952.

By the time Parham finished her fieldwork, an email list known as the Corbett List had been running for eight years and included some of the most influential leaders of the Haitian diaspora. Human rights advocates used it to circulate petitions and to gather support for changes in Haiti. Word of the list travelled along ties that already joined advocacy workers, academics and missionaries, and those ties held it together. She sets it beside a website forum that produced an organisation which folded inside a year. Her conclusion is that online space for a scattered nation serves expression well and organising badly, unless the people in it are already connected somewhere on the ground. About half the respondents in one Haitian forum she studied worked with advocacy organisations, and thirty of forty Haitian community groups she catalogued had an email address, a website, or both.

At a CARICOM summit in Montego Bay attended by president René Préval, the Jamaican prime minister P. J. Patterson announced that Haiti would be granted full membership. The application had been lodged on 10 May of the same year. Patterson called the decision historic and argued it would help build democratic structure inside Haiti through contact with sister nations. Others were sceptical. Jerry Tardieu described it as a dramatic break from twenty years of subregional integration built almost entirely on historical and political homogeneity and judged it more politically motivated than economically justified. Smith notes that Haitian membership raised the combined population from roughly six million to fourteen million, which made the single market proposal more attractive, and that Haitian intellectuals complained that the Préval administration had done almost nothing to explain CARICOM to Haitians. Where this account departs from the standard one: Smith argues that describing Haiti as a French-speaking country, as CARICOM's accession debate did, misstates the case, since fewer than fifteen percent of the population speak or comprehend French and proper integration would require formal recognition of Kreyòl as a CARICOM language.