Duvalier dies and the state offers him a national funeral

Jean-Claude Duvalier died of a heart attack on 4 October 2014 while the case against him was still moving through the courts. He had lodged an appeal in cassation against the ruling of the court of appeal, and it was still under examination. President Michel Martelly paid tribute to him as an authentic son of Haiti, and the government intended to give him an official state funeral. The reaction across several parts of the population forced a retreat. The sharpest of it came from a group of young people who formed an association of responsible citizens on the spot. Many duvalierists attended the private funeral, among them men named as co-accused. The coffin was covered with the blue and red flag, the same flag banned under the dictatorship and the one Haitians had died for. Under Haitian law the public action for punishment ends with the death of the accused, and the case against the co-accused continues.

Juliana Deguis Pierre was born in the Dominican Republic in 1984. Her parents lived and worked on a sugar plantation and neither had legal residence, and under the law of the time she was issued a birth certificate. In 2008, aged twenty four, she went to an office to request her cedula, the national identity card. The staff refused it and cancelled her birth certificate on the ground that both her parents carried Haitian surnames. In 2013 the new Constitutional Court took her appeal as one of its first cases and ruled that she had never been entitled to citizenship at all, that everyone in the same position should lose theirs, and that the records of people registered as Dominican between 1929 and 2007 should be audited and moved into the register for foreigners. The court also ordered the government to produce a plan within ninety days for migrants without papers.

Anyone taught anything about the Caribbean before Columbus was probably taught two peoples: the gentle Arawak, who were wiped out, and the fierce Carib, who ate them. James Michener sold the pair to millions of readers and early archaeology supplied the labels. William Keegan and Corinne Hofman argue that the division is a filing system rather than a finding. The islands held enormous variety in language, settlement, craft and politics, and communities built shifting alliances across water in ways a two tribe scheme cannot hold. The excavated record shows no series of clean displacements in which one people replaces another. It shows a kaleidoscope, their word, of movement and mixture, with goods, techniques, styles and people crossing between the islands and to and from the mainland for thousands of years. This matters for Haiti. The island that became Saint-Domingue is usually granted a single indigenous population that vanished, which is an easier story to tell than the one the sites support.

Johnson assembled fifteen printed world history textbooks with editions published across a five year window, gathering the information through scholars on social media. One contained no mention of the Haitian Revolution at all, three gave it less than a page, and four gave it four pages or more, which she reads as an overall increase in space since the earlier survey. Her more pointed finding concerns who writes these books. Only three had authors specialising in any aspect of Latin American history and only five had authors whose research concentrates on African history, while the largest group of contributors specialised in Asian history. She notes that many authors came from elite institutions and that several were late in their careers or had died since a first edition, and argues that early career scholars at teaching-focused institutions are largely absent.