Books in 2014: A Personal Selection

These are a few of the books that, for good or ill, made an impression upon me this year. MD


Peaceland: Conflict Resolution and the Everyday Politics of International Intervention by Séverine Autesserre

An important book that minutely deconstructs both the structural and day-to-day weaknesses of the current model of international peacebuilding, and with recommendations should be seriously considered by peace builders who do not wish to replicate the mistakes of the past.

Nan Domi: An Initiate's Journey into Haitian Vodou by Mimerose Beaubrun,

A welcome addition to the canon of vodou scholarship and a deeply felt inside account of a faith of often daunting complexity by one of the leaders of the Haitian vodou-rock band Boukman Eksperyans.

A Lost Lady by Willa Cather

Amid some beautiful descriptions of the natural world of the Western plains rests finely observed character sketches that are distinctly, recognizably American, and which present two competing - even warring - visions of American identity. One is of “unpractical... dreamers, great-hearted adventurers” and one of “men...who had never dared anything, never risked anything” seeking to destroy a magnificent land and to “cut [it] up into profitable bits, as the match factory splinters the primeval forest.”  The nasty, gossipy spitefulness of small-town America is also displayed in what is, finally,  an elegy for the end of the era of the pioneer.

The Dud Avocado by Elaine Dundy

A little gem of a book telling the story of a young American woman in the France of the 1950s, this tale is, despite being very funny, a story of unexpected depth, suffused through with the excitement, energy and wistfulness of youth.

China’s Second Continent: How A Million Migrants Are Building A New Empire in Africa by Howard French

The veteran journalist French paints a picture of China venturing forth into Africa that is not a pretty one. Despite banal slogans of a “win-win” relationship, the Chinese he meets seem surprisingly unaware of how often the ground they have entered has been trod before, and many appear casually racist about the inhabitants of their new home in a way that one might have thought had largely disappeared from public discourse (if not private thought). But by the end of the book, though, it is hard to argue with French’s conclusion that “here [are] the beginnings of an empire, a haphazard empire, perhaps, but an empire nonetheless."

For Whom the Bells Tolls by Ernest Hemingway

One of the American author’s very best books, this remains, in many ways, the fictional counterpoint to George Orwell’s brilliant Homage to Catalonia, detailing the bravery of those fighting on the Republican side during the Spanish Civil War (and the humanity of some of those on the other side), the squalid politicking of those directing it (on both sides) and containing some of Hemingway’s finest writing, such as the wrenching account of the last stand of a Spanish guerilla fighter, made all the more so because it is utterly drained of sentimentality.

The Holocaust in Romania: The Destruction of Jews and Gypsies Under the Antonescu Regime, 1940-1944 by Radu Ioanid

An important work that documents what, far from being a sideshow to the campaign of extermination against Jews elsewhere in Europe, represented perhaps the most frenzied episode of all in violence during fascism’s ascendance. By documenting in grim detail the atrocities committed by Romanian military forces, paramilitary elements and ordinary civilians (often working in tandem with elements of the German military) Ioanid brings the reader vividly back to the madness of such incidents as the 1941 pogrom at Iasi, and reminds the reader that the fever that took over Europe was by no means a German-only affair.

George Groz: Art and Politics in the Weimar Republic by Beth Irwin Lewis

A fascinating biography of a truly politically-engaged artist , a singularly powerful and committed creative soul living through a chaotic national crisis and responding to it the best way he knew how, by creative defiance.

Miami and the Siege of Chicago by Norman Mailer

A glimpse of a pivotal moment in U.S. history, the 1968 Republican and Democratic conventions (in Miami and Chicago, respectively) penned by the sometimes intriguing, sometimes thuddingly dull literary lion, this book is in many way about the author confronting his own fear; fear of where America was heading, fear of the meagre talents of the politicians tasked with shepherding it to a new day and, perhaps, fear of what he saw when he looked within himself.  Also a glimpse of two American cities that, for all purposes, have ceased to exist in the form that Mailer describes them decades ago.

The Wind-Up Bird Chronicle Book by Haruki Murakami

A deeply strange novel that suffused with disappearing spouses, precocious schoolgirls, echoes of World War II and wayward cats, this was the first book I had read by the man who is perhaps Japan’s foremost modern author. A longtime fan of Japanese writers such as Yukio Mishima, Yasunari Kawabata and Osamu Dazai, I found this book a fascinating if sometimes perplexing evocation of that country, particularly Tokyo, one that made me interested to delve into the author’s works further.

House of Stone: A Memoir of Home, Family and a Lost Middle East by Anthony Shadid

A memoir by a truly great journalist - who died while covering the war in Syria at the tragically young age of 43 - this book is by turns moving, very funny and eerily prescient as Shadid recounts his effort to reconstruct his long-abandoned ancestral home in the Lebanese village of Marjayoun. Written by the author of Night Draws Near: Iraq's People in the Shadow of America's War, the greatest on-the-ground account of the U.S. invasion of Iraq, this book points to the great things that Shadid might have accomplished had he lived longer, a fact that adds a great and at times deeply sad poignancy to the book’s account of a veteran rover who seems to have finally found home. and observing that  “part of me was so wary of that old life of guns and misery.”

The Sound of Things Falling by Juan Gabriel Vasquez

This book, penned by the well-known Colombian author, came with many glittering endorsements, but I’m afraid I found it contrived (fake might be a better word), curiously unengaging and with devices to move the plot along that one could see coming a mile away. The rather whiny, narcissistic characters never felt real to me, and the setting - tangentially amid Colombia’s drug war - to me felt like a fictional conceit rather than something being written about with any level of authority. It does pick up towards the end, though. 

Florida in the Great Depression: Desperation and Defiance by Nick Wynne and Joseph Knetsch

A diffuse but interesting account of a time when the peninsula once looked upon as a promised land for its residents became something of a Canaan, the book educates the reader about such details as the devastating hurricanes of 1926 and 1928, how ticks and screw worms nearly wiped out the state’s population of cattle and how by 1920 nearly 50% of Miami’s black population was Bahamian. Reading it, ones is struck by how the casino-like fixation on land/real estate speculation as a lynchpin of the state's economy never in fact left.

Exploring the world of Haitian vodou

The Miami Herald 

Posted on Sun, Mar. 02, 2014 

Exploring the world of Haitian vodou   

By Michael Deibert 

(Read the original article here)

Mimerose Beaubrun's book Nan Dòmi: An Initiate's Journey into Haitian Vodou — the first part of the title refers to a spiritual state — is a welcome addition to the canon of vodou scholarship, a deeply felt inside account of a faith of often daunting complexity. 

Beaubrun is one of the leaders of the Haitian vodou-rock band Boukman Eksperyans — named for one of the heroes of Haiti's revolution — which features music that combines propulsive vodou drumming with Jimi Hendrix-like guitar runs. Beaubrun came to the religion as a trained anthropologist, but as the narrative makes clear, she soon found a deeper and more fundamental connection to it. 

Often given short shrift by journalists and others seeking to understand Haiti's turbulent political history, the vodou faith has been pivotal at many critical times in Haiti’s development, including during its long struggle for independence from France. Its relevance continues into the present day, when watchful eyes can discern subtle vodou imagery among Haiti's politicians. Vodou remains at the center of the daily experience for many in the country, its complex web of deities and rituals throbbing through life like the plangent sound of a rada drum beating in the tropical night. 

Over the years, outstanding books have been written about Haiti's distinctive blend of African religious faith and European-derived ceremonial flourish.  In 1953, the Russian-American avant-garde filmmaker Maya Deren published Divine Horsemen: The Living Gods of Haiti, a companion piece to her film of the same title, which chronicled four years of research into the faith. Five years later, the Swiss anthropologist Alfred Metraux published Voodoo in Haiti, in large part the result of his travels around the country with the great Haitian author Jacques Roumain. They documented vodou traditions for Haiti's Bureau d’Ethnologie, which Roumain had established to legitimize the study of Haiti's peasant traditions. 

To this tradition Beaubrun makes her contribution. Among her first-person accounts of possession and other interior aspects of the faith, readers are treated to a tapestry of invocations, consumption of esoteric, perhaps hallucinogenic, concoctions, lots of drumming, dancing and chanting. Some of the direct descriptions of vodou goings-on may seem esoteric to the point of magic realism to the lay reader, and the book could have used a heavier, more explanatory editorial hand. Many readers may be left wondering what a “caco” (basically an armed peasant rebel) is, for example, but the intimacy with which Beaubrun relates her strange tale gives a unique immediacy to the book. 

Beaubrun does not present her story in an overtly political context. But a shadow of Haiti's fratricidal political battles is apparent when one of Beaubrun's vodou mentors tells her that “each living being is a warrior and he is alone in combat. Depending on his magical force . . . to undertake battle, he will be the victor or the loser.” 

At one point in the narrative, one member of Haiti’s vodou pantheon — said to have been a Carib chieftain on the pre-colonial island — is said to have prophesied that Haiti was “going to experience two hundred years of tribulations” but “she will not perish.” In the faith documented in Nan Dòmi, the reader begins to get a flavor for how such a seemingly benighted place could have endured for so long.  

Michael Deibert is the author of The Democratic Republic of Congo: Between Hope and Despair.

Saint Jacques

Photo © Michael Deibert

Thoughts on recent Haiti commentaries

As a progressive reporter and analyst working on the ground in Haiti, I have gotten fairly used to reading ignorant commentary on the Caribbean nation of 9 million over the years.

Last month, the dust had not even settled from the earthquake that destroyed large sections of Port-au-Prince and killed some 2000,000 people when the voices of intolerance and opportunism set about savaging a country that was already on its knees.

The irony of Rush Limbaugh - a man so obese that he can barely stand maligning a nation of the chronically underfed - telling listeners not to support the hundreds of thousands made homeless by the quake met the venomous snake-oil rhetoric of Pat Robertson, who denounced those buried under the rumble for having made “a pact with the Devil.” Further libeling the dead, the American basketball player Paul Shirley wrote that “shouldn’t much of the responsibility for the disaster lie with the victims of that disaster,” a remark that got him wisely fired by ESPN.

Unfortunately, though, the right are not the only ones whose views of Haiti seems to have been colored by political prejudice and misunderstanding. In recent years, a small but noisy sector of the international left has been equally irresponsible in its commentary about Haiti, with some commentators wishing to see all foreign countries in terms of facile good guy-bad guy scenarios

Center for Economic and Policy Research co-director Mark Weisbrot - a man so intellectually lazy he often gets the basic details of Haiti’s history wrong - characterizes despotic former Haitian ruler Jean-Bertrand Aristide as “Haiti's democratically elected president...kidnapped by the US and flown to exile in Africa,” Naomi Klein, interviewing Aristide in his gilded South Africa exile (where the South African government underwrites his expenses to the tune of that of a government minister), wrote that Aristide is proof of her own anti-globalization credo, as she credulously repeats Aristide’s contention that he was ousted because of his resistance to the “privatization” of Haiti’s state industries. Writing in the Guardian after having spent only two months in Haiti and having written of his support of Mr. Aristide before having ever set foot in the country, the academic Peter Hallward concludes that “Aristide's own government...was overthrown by an internationally sponsored coup in 2004 that killed several thousand people and left much of the population smouldering in resentment.”

These assertions would likely be news to the people I spoke to in Haiti’s capital, Port-au-Prince, when the city was still reeling from the impact of the quake, the fires still smoldering and the bodies still perfuming the air with the sickly-sweet decay of human flesh. To the people I did speak to in places like the capital’s crowded Delmas road, along, the busy Route Freres and even in Aristide’s former home of Tabarre, the reaction to the former president’s January offer to be flown to Haiti veered between disparaging comments that Aristide was a criminal to bitter observations that Aristide should buy a ticket and come dig with his hands through the rubble like everyone else, rather than waiting to be ferried home like a returning emperor. During a visit to Haiti’s countryside last summer, I found the response to the mention of Aristide’s name even more hostile. The president’s Fanmi Lavalas party, badly divided and unwisely banned from upcoming legislative elections, can still rouse a few thousand people for street rallies in the capital, but the movement seems largely a spent force and Haitians seem largely to have moved on.

In Haiti, a small, poor country where few people can speak or write English proficiently, the left, like the right, seems to feel that they have found the perfect canvas on which to outline their own theories and agendas, no matter how irrelevant they may be to the struggles of Haitians as whole. This cock-eyed view of history is only heightened by the habit of visiting foreigners to surround themselves with the capital’s political class, a strata of society that the Haitians themselves have learned to despise to such a degree that many poor people I spoke to last month openly hoped for a U.S. occupation of the country (something I think would be a mistake).

Perhaps the palme d'or of recent ignorant commentary on Haiti may belong to Lawrence Harrison, director of the Cultural Change Institute at the Fletcher School of International Affairs at Tufts University and the former director of the USAID mission to Haiti from 1977 to 1979.

Writing in the Wall Street Journal, Harrison lays the blame for Haiti’s ills at the altar of the country’s indigenous religious construct of vodou, opining that “its followers believe that their destinies are controlled by hundreds of capricious spirits who must be propitiated through voodoo ceremonies...a species of the sorcery religions that Cameroonian development expert Daniel Etounga-Manguelle identifies as one of the principal obstacles to progress in Africa.”

Further, Harrison informs his readers, following the overthrow of the French in 1804, free Haitians “were left with a value system largely shaped by African culture” and quotes the economist Sir Arthur Lewis (“himself a descendent of African slaves”) as saying that former slaves “inherited the idea that work is only fit for slaves."

Let me say this plainly: Lawrence Harrison would collapse of exhaustion if he put in half a day’s work that I have seen peasant farmers and urban laborers put in during the course of a single day in Haiti. In Haiti, securing the most basic necessities of existence is a daily, titanic struggle that people like Harrison, Limbaugh,Weisbrot et al, secure behind their desks and probably never having had to put in a strenuous day’s work in their lives, will never understand as they hide behind their pompous theories.

Vodou and its value system, in the nearly 15 years I have been traveling to Haiti, are no more arcane or nonsensical than the cosmology of Christianity, Judaism, Islam or Hinduism. I have, in fact, seen vodou act as an important spiritual succor for people in a place where death, premature and unnatural, is a blighted daily companion, and a sense of disconnect from one's heritage a real concern.

Several years ago, while chatting with a vodou priest known as Ti Papi in the crowded Bizoton quarter of Port-au-Prince, he told me the following:

When there's tires burning in the streets, when there's coup d'etat, when there's everything else, we are still doing our ceremonies, we are still beating our drums. Politicians come and go but voodoo is always here. If it wasn't for voodoo, we would already be occupied, either by the Americans or the Dominicans. Voodoo? It's been our sovereignty, over the years.

It’s a Haitian point of view, like the political point of view of Haiti’s people, that outsiders would do well to listen to.

Between the corrosive racism of some on the right and the tired rhetoric of some on the left - each based in no way in the reality on the ground in Haiti - we have an irresponsible, ahistorical approach to the country that in no way helps to ameliorate the situation of Haiti’s poor majority. When novice commentators try and shove Haiti into their own unsophisticated binary worldview, it damages, rather than advances, the cause of Haiti’s poor. By attempting to bestow a sheen of legitimacy on a disgraced leader or by maligning Haitians’ spiritual beliefs, these commentators, far from engaging in genuine inquiry and scholarship, are in fact showing the most grievous disrespect to Haiti and its people.

Haiti deserves better than this, and it is time that foreign commentators on the country actually spent some time there, away from their comfortable desks and apartments, speaking to actual Haitians in the back of sweltering camionettes, in crowded shantytowns and in hardscrabble peasant fields, far away from the echo-chamber of the intelligentsia in which so much of the right and the left often marinate.

The Haitians, the everyday Haitians who have struggled so long against such great odds to build a decent country and to provide for their families despite so many obstacles, deserve to have their voices heard without the filter of the prejudices of perhaps well-meaning but ignorant foreigners. We owe them at least that, I think. The Haitians have a lot more to teach us about their country than we can teach them.