A pink register divides children born in the same hospital

In 2007 the Dominican electoral board created a separate civil register for foreigners, known as the Book of Foreigners or the pink registers. A child born in a Dominican hospital to parents who cannot show legal status is given a pink birth certificate and entered in that book. It is a document, and it is not citizenship: people registered in it cannot vote. In the same year the board issued a circular, also called Resolution 12, instructing registry officers to stop issuing identity papers to children of foreign parents whose births had been recorded irregularly. Adults who needed their own birth certificates to enrol at a university found them refused. Whether a father had used a ficha, the identity card handed out by a sugar mill, to register a birth years earlier became the mark that flagged a family. Thousands of people born in the country were left stateless while officials audited their papers.

On 5 February 2004 the FLRN seized Gonaives, the town where independence had been proclaimed two hundred years and one month before. Cap-Haitien fell on 22 February. By the end of the month the rebels stood at the edge of Port-au-Prince. Aristide resigned on 29 February and left the country, saying afterward that the American ambassador James Foley had forced the resignation and that he had been carried off against his will. Washington called it a rescue. Supreme Court Justice Boniface Alexandre became interim president and invited American, French and Canadian troops in to hold the capital. In March the United Nations authorised MINUSTAH, a peacekeeping force under Brazilian command that stayed thirteen years. Aristide settled in Pretoria. Whether his removal corrected a democracy or interrupted one has never been agreed, and the argument has the shape of most arguments about Haitian sovereignty, with Haitians on both sides of it and foreign governments holding the aircraft.

At the sixteenth international conference of the Academy of Latinity, held in Lima in 2006, the Haitian writer Evelyne Trouillot began her talk by saying that she was a woman, that she was black, and that she was Haitian. About two hundred and fifty people were in the room and all of them already knew these three facts. Stating them turned the talk into a confrontation with patriarchy, with racism and with imperial geopolitics before a single argument had been made. The claim underneath was about the right to speak from a position without being taken as a specimen of it. A scholar from Germany or France is heard as a theoretically minded person. A scholar from Haiti or Algeria is expected to talk about Haiti or Algeria and to stand for the place. Trouillot took the position and refused the representative function attached to it.

Famine became the standing image of modern Africa, and by the 1970s many states were importing the staples they had once grown. Sub-Saharan Africa combined the fastest population growth outside the West with the slowest growth in food production. Three explanations get offered. Climate is one, since Sahel rainfall stayed low through the 1970s and 1980s. Pressure on fragile land is another. The third is political, and it does most of the work, because in a great many famines the volume of food does not fall at all. What changes is price, distribution and who holds a claim on a share. War causes famine and famine feeds war. Zimbabwe kept grain reserves through the 1980s and had food security because of them; structural adjustment called reserves a distortion of the market, the government sold them for foreign exchange, and when the rains failed in the 1990s the silos were empty. Mugabe then withheld relief from districts that voted against him.