+H aiti History 101: Haiti’s Role in Ending Slavery and Aiding Independence in Countries of South America

“Perhaps we Haitians should tell the whole world that being the FIRST BLACK NATION is no walk in the park and we have the scars to prove it.” - Woodring Saint Preux
Today, every Haitian household, whether in a permanent home or under a tent, will be making, drinking, and sharing some Soup Joumou. It is a symbol of our strength…Haiti will survive!
It is not a coincidence that “Soup Joumou” is consumed in every Haitian household all over the world on January 1st of every year. This symbol is the last symbol of unity and freedom we have left. We make Soup Joumou every New Year…We eat Soup Joumou every New Year…We share Soup Joumou every New Year…
We do it EVERY JANUARY 1st of every New Year in order to remember our past, our struggle for FREEDOM, and our ongoing fight to remain free. What better way to celebrate the New Year than with the very soup that we were not allowed to drink as slaves?
The most important New Year Celebration in Haitians history is New Year’s Day, January 1, 1804. We fought for nearly thirteen years before this day so that we could initiate this symbol of freedom for ALL slaves ALL over the world. Before 1804, A Haitian slave was NOT allowed to touch Joumou, a delicious and aromatic pumpkin that was a favorite for her white French master. Haitian Slave Diet: He/She was to eat one ounce of salted meat or fish and one bottle of lemonade per day. When our ancestors finally kicked the French out of the island, The Party was on! We fought the French and we won!
Read more: Bonne Année – Soup Joumou A Symbol of Haitian Independence Day | L’union Suite)
+Chinwa: The Untold Story of Chinese-Haitians
Haitians in the 50s 
(Via Amour Creole on FB)

Avengers of the New World: The Story of the Haitian Revolution by Laurent Dubois
The first and only successful slave revolution in the Americas began in 1791 when thousands of brutally exploited slaves rose up against their masters on Saint-Domingue, the most profitable colony in the eighteenth-century Atlantic world. Within a few years, the slave insurgents forced the French administrators of the colony to emancipate them, a decision ratified by revolutionary Paris in 1794. This victory was a stunning challenge to the order of master/slave relations throughout the Americas, including the southern United States, reinforcing the most fervent hopes of slaves and the worst fears of masters.
But, peace eluded Saint-Domingue as British and Spanish forces attacked the colony. A charismatic ex-slave named Toussaint Louverture came to France’s aid, raising armies of others like himself and defeating the invaders. Ultimately Napoleon, fearing the enormous political power of Toussaint, sent a massive mission to crush him and subjugate the ex-slaves. After many battles, a decisive victory over the French secured the birth of Haiti and the permanent abolition of slavery from the land. The independence of Haiti reshaped the Atlantic world by leading to the French sale of Louisiana to the United States and the expansion of the Cuban sugar economy.
Laurent Dubois weaves the stories of slaves, free people of African descent, wealthy whites, and French administrators into an unforgettable tale of insurrection, war, heroism, and victory. He establishes the Haitian Revolution as a foundational moment in the history of democracy and human rights. [book link]

The Parisiana situated at the Champ de Mars, from 1914.
The Parisiana was the first large cinema theater (with around 500 seats) in the country. In 1933, the Ciné Eden opened its doors in Cap-Haitien. The following year, Paramount opened in Port-au Prince, and in 1935 the Rex Theater was founded, also in the capital. It was consumed by fire set by an arsonist on the morning of April 30, 1930
+November 18, 1803 - Battle of Vertières (Batay Vètyè)
Anacaona was born in Yaguana (today the town of Léogane, Haiti) in 1474. During Christopher Columbus’s visit to the chiefdom of Jaragua in what is now southwest Haiti in late 1496, Anacaona and her brother Bohechío appeared as equal negotiators. On that occasion, described by Bartolomé de las Casas in Historia de las Indias, Columbus successfully negotiated for tribute of food and cotton to be paid by the natives to the Spanish invaders under his command. The visit is described as having taken place in a friendly atmosphere. Several months later, Columbus arrived with a caravel to collect a part of the tribute. Anacaona and Behechío had sailed briefly aboard the caravel, near today’s Port-au-Prince in the Gulf of Gonâve.
Her immortalization in the intertwining histories of both Haiti and the Dominican Republic have resulted in the use of her name for various places in both countries. Many in Haiti claim her as a significant icon in early Haitian history and consequently a primordial founder of their country. Renowned Haitian American author Edwidge Danticat wrote an award-winning novel, Anacaona: Golden Flower, Haiti, 1490, in dedication to the fallen chief. She was immortalized by Puerto Rican salsa composer Tite Curet Alonso in his song “Anacaona”.
The first Haitians to take part in the Olympic Games were fencers Leo THIERCELIN and Andre CORVINGTON at the Paris 1900 Olympic Games.
A Haitian team competed officially at the Paris 1924 Games and took bronze in the team free rifle competition.
Haiti’s first individual medal went to Silvio CATOR, who took the silver in the men’s long jump at the Amsterdam 1928 Olympic Games.
It was also the last medal won by a Haitian. Sprinter Mireille JOSEPH was Haiti’s first female competitor when she ran the 100m at the Munich 1972 Olympic Games.
Distance runner Dieudonne LAMOTHE became the first Haitian to compete in four Olympic Games. He competed over 5000m in 1976 and subsequently completed the marathon in 1984, 1988 and 1992.
His best finish was 20th in 1988. Dudley DORIVAL finished seventh in the men’s 110m hurdles final at the Sydney 2000 Olympic Games.
He subsequently competed in Athens in 2004 and Seoul in 2008. Haiti sent a team of seven to Beijing in athletics, boxing and judo.
Anthem: Title
La Dessalinienne (The Song of Dessalines)
Anthem: Year of Induction
Anthem: Composer
Music Nicolas GEFFRARD, words Justin LHERISSON.
Official NOC/NPC name
IOC recognition date
NOC/NPC President’s name
Mr Jean-Edouard BAKER
NOC/NPC General Secretary’s name
Year of first appearance in an Olympic and Paralympic Games
Number of appearances in Olympic and Paralympic Games
15, including London 2012
"We all know that before Africans were brought to Haiti (or St. Domingue as it was called then), there lived a nations of people. Do you know who they were? They were known as the Arawaks and the Caribs. In those days, Haiti and the modern-day Dominican Republic were divided into five tribes, or kingdoms if you will: the Marien (Guacanagaric), the Magua (presided over by Chief Guarionex), Maguana (ruled by Chief Caonabo), Xaragua (presided by Chief Bohechio), and Hyguey (presided over by Chief Cotubanama) ."
Read More..
Part 2
(via Haiti History 101: Guacanagaric, Anacaona and Caonabo or The Story of the First Haitians, Part 1 :: Kreyolicious.com)
+10 Facts You May Not Have Known About the Haitian Flag :: Kreyolicious.com

The Haitian Revolution, which erupted from slave revolts in August 1791 and ended with the Declaration of Independence in January 1804, culminated in the violent eradication of the French Antillean colony Saint Domingue, the abolition of slavery in the territory, and the founding of Ayiti, the first free black republic in the world: as historical event, it is arguably one of the most important moments in American hemispheric history, if not in the modern world. Revolutionary heroes—Boukman Dutty, Biassou, Jean-François, Toussaint Louverture, Jean-Jacques Dessalines, Henri Christophe, and Alexandre Pétion—and their nemeses, or French military antagonists—Napoléon Bonaparte, General Victor-Emmanuel Leclerc, and General Donatien Rochambeau—have dominated the historiography of the era. Culturally, the heroic gestures of the revolution also inspired European and American artists and writers throughout the nineteenth century, as a small but important wealth of literature reflecting on the Haitian revolutionary heroes attests.Revolutionary heroines, however, have remained obscured within literary, historiographical, and even hagiographical narratives from this era, despite the fact that the impact of the Haitian Revolution was felt, as historian David Geggus writes, “from the Mississippi Valley to the streets of Rio.” One exception among a few others, though her origins still remain obscure, may be Dédée Bazile, more popularly known as Défilée-la-folle, or Défilée the Madwoman. To Arlette Gautier’s lament in Les Soeurs de solitude that women who fought in the Haitian Revolution “have remained nameless except for Sanite Belair, Marie-Jeanne Lamartinière for Saint-Domingue and the mulatto Solitude in Guadeloupe,” Joan Dayan ripostes in Haiti, History, and the Gods that both Madiou’s Histoire d’Haïti and Ardouin’s Etudes sur l’histoire d’Haïti “mention women during the revolution”: “Not only the fierce Sanite Belair, who refused to be blindfolded during her execution, and Marie-Jeanne Lamartinière, who led the indigenes in the extraordinary Battle of Crête-à-Pierrot, and Défilée, but also Claire Heureuse (her real name was Marie Claire Félicité Guillaume Bonheur), the wife of Dessalines, who saved many of the French he had ordered massacred.” For Dayan, women’s presences, like their absences, are rich with suggestive possibilities: when and where women are evoked in the revolutionary historiographies, the historians often do so to reify their bodies, minds, and creative contributions within patriarchal notions of history, nation, and historical embodiment. As Dayan suggests, “We need to consider how these women are mentioned, [and] how their appearances work within the historical narrative. Their stories are something of an interlude in the business of making history. Bracketed off from the descriptions of significant loss or triumph, the blanches [white women] raped and butchered or the noires [black women] ardent and fearless became symbols for la bonté, la férocité, or la faiblesse (goodness, ferocity, or weakness).” More pointedly, Dayan asks, “What happened to actual black women during Haiti’s repeated revolutions, as they were mythologized by men, metaphorized out of life into legend?”

as freshmouthgoddess was just saying.