Remembering the heroic deeds of the people of Site Soley in holding back
empire, remembering on July 6, 2008 - Dred Wilme's assassination on July 6, 2005 by the coordinated
efforts of the world's greatest army

Lasous O M Pwale
Kreyol Original - English translation


Ezili Dantò analyzes the Vodun song -Going Back to Root - Lasous O M Pwale - I'm Returning to the Beginning
Bwa Kayiman, 2008: Reclaiming thr Haitian People's Vodun Narrative at Bwa Kayiman


Remembering the July 6, 2005 massacre of more than 60 civilians in Site Soley by 1,400 UN troops, remembering the courage and life of Emmanuel Dred Wilme

None dare call it Genocide

The Cite Soleil Massacre Declassification Project

Is the UN military proxy occupation of Haiti masking US securing oil/gas reserves from Haiti


Dessalines Is Rising!!
Ayisyen: You Are Not Alone!



Expose the Lies
Recommended HLLN Links (Energy
and Mining in Haiti): The wealthy,
powerful and well-armed are
robbing the Haitian people blind


Rights Groups Launch Groundbreaking Report on Right to Water in Haiti Groups Allege US and the IDB Violated Rights by Obstructing Vital Water


Bush Administration Accused of Withholding "Lifesaving" Aid to Haiti



To subscribe, write to erzilidanto@yahoo.com
zilibuttonCarnegie Hall
Video Clip
No other national
group in the world
sends more money
than Haitians living
in the Diaspora
Red Sea- audio

The Red Sea

Ezili Dantò's master Haitian dance class (Video clip)

zilibuttonEzili's Dantò's
Haitian & West African Dance Troop
Clip one - Clip two

So Much Like Here- Jazzoetry CD audio clip

Ezili Danto's

to Self

Update on
Site Soley

RBM Video Reel

Angry with
Boat sinking
A group of Haitian migrants arrive in a bus after being repatriated from the nearby Turks and Caicos Islands, in Cap-Haitien, northern Haiti, Thursday, May 10, 2007. They were part of the survivors of a sailing vessel crowded with Haitian migrants that overturned Friday, May 4 in moonlit waters a half-mile from shore in shark-infested waters. Haitian migrants claim a Turks and Caicos naval vessel rammed their crowded sailboat twice before it capsized. (AP Photo/Ariana Cubillos)

Dessalines' Law
and Ideals

Breaking Sea Chains

Little Girl
in the Yellow
Sunday Dress

Anba Dlo, Nan Ginen
Ezili Danto's Art-With-The-Ancestors Workshops - See, Red, Black & Moonlight series or Haitian-West African

Clip one -Clip two
ance performance
zilibutton In a series of articles written for the October 17, 2006 bicentennial commemoration of the life and works of Dessalines, I wrote for HLLN that: "Haiti's liberator and founding father, General Jean Jacques Dessalines, said, "I Want the Assets of the Country to be Equitably Divided" and for that he was assassinated by the Mullato sons of France. That was the first coup d'etat, the Haitian holocaust - organized exclusion of the masses, misery, poverty and the impunity of the economic elite - continues (with Feb. 29, 2004 marking the 33rd coup d'etat). Haiti's peoples continue to resist the return of despots, tyrants and enslavers who wage war on the poor majority and Black, contain-them-in poverty through neocolonialism' debts, "free trade" and foreign "investments." These neocolonial tyrants refuse to allow an equitable division of wealth, excluding the majority in Haiti from sharing in the country's wealth and assets." (See also, Kanga Mundele: Our mission to live free or die trying, Another Haitian Independence Day under occupation; The Legacy of Impunity of One Sector-Who killed Dessalines?; The Legacy of Impunity:The Neoconlonialist inciting political instability is the problem. Haiti is underdeveloped in crime, corruption, violence, compared to other nations, all, by Marguerite 'Ezili Dantò' Laurent
No other national group in the world sends more money than Haitians living in the Diaspora


Ezili Danto's Note: June 29, 2008 In the early hours of July 6, 2005, 440 UN troops attacked Site Soley in order to kill Dred Wilme, one lone Haitian man attacked at home in the dead of night. And, according to the declassified documents an additional 1000 foreign soldiers secured the perimeter area. The UN soldiers fired 22,000 rounds of ammunition into Site Soley during the operation. Countless Site Soley civilians, over 60 at last report, were also shot dead during the raid.

Dred Wilme stood alone, outgunned and outnumbered and fought like Charlemagne
Peralte against the 2004 US/UN invasion of Haiti. He was hunted down for 17-months by the greatest armies – first the US Marines than one night by 1,400 UN soldiers – armies from all the nations, with the most advanced weaponry on earth. They assassinated him in Haiti, at Site Soley, on July 6, 2005.

In honor of Dred Wilme, July 6 is known as - International Day Against the
Extermination of Black Youths

A year after his assassination, the people of Haiti gathered together and
renamed the boulevard, Boulevard Dred Wilme and declared Emmanuel Drèd Wilme, A Hero for the 21st Century

But like all of Haiti's freedom fighters, like Jean Jacques Dessalines, Defile, Mari Jann and Chalermagne Peralte, Dred Wilme is just a "bandit" or "gang leader" to the US forces and their UN proxy, who slaughtered him. Thus, that means all Haitians who are against the occupation of Haiti, against rule by force Bush regime change in Haiti and for the one-person-one-vote principles, are criminalized as "gang" as it suits the Neocon tyrants, colonizers and re-enslavers.

But to Ezili's HLLN, and for every freedom fighter, Dred Wilme is an example of courage, grace and fire for Haitian dignity and the human right to self-defense, liberty and self-determination. And every year, on July 6, we remember this Ancestor and raise his essence up so that generations upon generations of Haitians will know his name, and understand the glory of being Haitian, of being human means defending those who can't defend themselves, serving your fellowmen even when you are so outnumbered and outgunned, valuing liberty above all else, defending Haiti and saving Haitian life. For that, Emmanuel Drèd Wilmè, like Kapwa Lamò has wrapped himself in glory for


Ezili Dantò's Note: Remembering the July 6, 2005 massacre of more than 60 civilians in Site Soley by 1,400 UN troops, remembering the courage and life of Emmanuel Drèd Wilmè

Ezili's HLLN send this first post out for our July 6 FreeHaitiMovement events. It contains a link describing the Site Soley massacre through declassified documents obtained through the freedom of information act by Keith Yearman. (The Cite Soleil Massacre Declassification Project Keith Yearman, Assistant Professor of Geography, College of DuPage).

Dred Wilme spoke against the UN occupation of Haiti, for this he was called "bandit." For the power and influence he held with the approximately 400,000 people living in Site Soley, Haiti, he was dubbed the Bandit King of Cite Soleil and the US/UN Most Wanted Man.

In the declassified report, Keith Yearman, lets Dred Wilme speak, sharing an April 4, 2005 Lakou New York interview of Dred Wilme where he states: “MINUSTAH has been shooting tear gas on the people. There are children who have died from the gas and some people inside churches have been shot. The Red Cross was with us. The Red Cross was just here and might have just gone on to pick up more children and adults who have gotten shot. The Red Cross is the only one helping us. The MINUSTAH soldiers remain hidden in their tanks and just aim their guns and shoot the people. They shoot people selling in the streets. They shoot people just walking in the streets. They shoot people sitting and selling in the marketplace.”

(For entire interview, go to: Listen to Dred Wilme (in Kreyol). Read English translation and Kreyol transcription of audio interview.)

In the early hours of July 6, 2005, 440 UN troops attacked Site Soley in order to kill Dred Wilme, one lone Haitian man attacked at home in the dead of night. And, according to the declassified documents an additional 1000 foreign soldiers secured the perimeter area. The UN soldiers fired 22,000 rounds of ammunition into Site Soley during the operation. Countless Site Soley civilians, over 60 at last report, were also shot dead during the raid. Dred Wilme stood alone, outgunned and outnumbered and fought like Charlemagne Peralte against the 2004 US/UN invasion of Haiti. He was hunted down for 17-months by the greatest armies – first the US Marines than one night by 1,400 UN soldiers – armies from all the nations, with the most advanced weaponry on earth. They assassinated him in Haiti, at Site Soley, on July 6, 2005. The declassified documents shows US Embassy cables describing the event from US Embassy perspective.

Notice also the paragraph from then Ambassador Foley citing HLLN's role in being the first to report on the UN July 6, massacre.

"...Foley's July 26 cable is entitled “Human Rights Groups Dispute Civilian Casualty Numbers from July 6 MINUSTAH Raid.” In this cable, Foley accused Marguerite Laurent of the Haitian Lawyer's Leadership Network of taking “the lead on spreading massacre rumors on the Internet…[she] cited conclusions of a San Francisco-based labor and human rights delegation which claimed video evidence of the massacre.” (The Cite Soleil Massacre Declassification Project. See the actual articles written by Marguerite Laurent on Dred Wilme and his death: "HELP STOP THE CRUCIFICTION OF DREAD WILME BY U.S/UN TROOPS")

It's not the first time, nor obviously the last time Ezili has been disparaged by a US Ambassador to Haiti intent on recolonization, assuring foreign domination, and Haiti's continued pillage, plunder and containment in poverty. It's part of the territory and started for this Ezili Danto in 1995, when the then US Ambassador to Haiti, formally wrote a letter to "advise" the Haitian minister of justice that US "reforms" and monies to the justice system would be put in jeopardy because Ezili Danto had a "conflict of interest!" and she must not remain in her position as coordinator of donors interested in Haiti's judicial reform...As everyone now know, the US spent BILLIONS supposedly in Haiti for "reform" Haiti from 1995 to 1998 - Nothing was reformed in Haiti. That was the net results Marguerite Laurent and Ezili's HLLN fought against and was vilified for attempting to stop.

Similarly, Ezili's HLLN was the first and ONLY, only voice with the courage to write non-stop and to ask, before he was assassinated, that the UN not slaughter Dred Wilme.

For that and for Ezili's transformative work and denying the US Embassy and State Department's propaganda that those who stand against the UN/US occupation of Haiti are "bandits," for this the targeting continues... From any perspective you look at it, this is no small threat. And when and if this breathing Danto is silenced in this realm of things, be assured there will be a thousand other Ezili Danto's who will rise, again and again, until Haiti is free. Ginen poze, fanmi m yo. For, just as Dessalines cannot be dismembered out of Haiti, neither can Manbo Danto nor any of Haiti's Dred Wilmes' be slaughtered. The unborn and free African soul, an irreducible essence, depi lan Ginen, cannot be shot, burned, slaughtered or colonized. July 6, October 27, August 14 and May 18 are always commemorated by Ezili's FreeHaitiMovement. To that end, in this beginning post for July 6, which is the date when UN troops assassinated Emmanuel Dred Wilme, we re-post PM Yvon Neptune's explosive and condemning August 23, 2004 letter from Prison to US Ambassador James Foley, and HLLN Honors Yvon Neptune, July 29, 2006

The Bandit King of Cite Soleil and the US/UN Most Wanted Man

In Haiti right now, SPEAKS -
In his own words, (in Kreyol (audio) & English Transcription). April 4, 2005
interview on Lakounewyork for Lakounewyork and for the Ezili Dantò Witness
Project, Broadcast - April 4, 2005. (English translation of interview for the
Ezili Dantò Witness Project is below.)

Ginen Poze

Ezili Danto
June 29, 2008

The Cite Soleil Massacre Declassification Project

The Crucifiction of Emmanuel "Drèd" Wilmè, a historical perspective

Celebrating the Life of Emmanuel "Drèd" Wilmè by Frantz Jerome,
Haitian Perspectives, July 1, 2006

July 6, 2007 - HLLN Links to honor of Dred Wilmè and all the UN victims in
Site Soley

Remembering July 6, 2005 and the UN massacre of innocent civilians from Site Soley: Demand UN soldiers stop killing innocent Haitian civilians and
brutalizing the Haitian public, Demand Justice for the UN victims from Site
(also in Kreyol)

In honor of Dred Wilme, July 6 is known as - International Day Against the
Extermination of Black Youths


Lasous O M Pwale – Going Back to Root, translated by Ezili Danto, June 30, 2008 dedicated to Drèd Wilmè for HLLN’s July 6 FreeHaitiMovement Events

Lasous O M Pwale  

Danbala Wedo

Lasous o M pwale

Ayida Wedo

Lasous o M pwale

M poko rive la

M tounen teta nan dlo

Mande kote ya we mwen

M poko rive la tande o Do

M poko rive la o Do, o Do

Avan Male

O Do mwen pwal salye drapo a

M pwal salye drapo a, avan male

Sous la se pa m

Going Back to Root

Danbala Wedo

I ‘m returning to the beginning

Ayida Wedo

I’m returning to the beginning

On the way ( I haven’t arrived there yet)

I’ve metamorphed into a tiny fish in water (been reborn, disappeared like a tiny
embryo in water.)

How can they see me, I ask?

Hear me o Do, I haven’t arrived there

I haven’t arrived there, o Do, o Do

Before I go

O Do, I salute the flag

I salute the flag before I go

Now, I’m there.



Haitian Epistemology: Lasous O M Pwale - Going back to Root translated and Analyzed by Ezili Dantò, June 30, 2008

The Haitian Vodun song - Lasous O M Pwale meaning Going Back to Root is an incantation, a tool, a means, and a ritual for going back to source, to the river of life, the portal of birth, a place of sanctuary, harmony, and creation. It simply details the Vodouist's sacred path, the way to transformation, peace, renewal and how to restore your soul.

The title, Lasous O M Pwale, means To the Beginning I'm Going or To the Root I’m Going, or To the Source of Knowledge I’m Returning and it embodies the healing way of Vodun.

This song cannot be translated literally. It's grounded in Vodun metaphors that require extensive knowledge of Vodun and Kreyòl. It is not all that it says, but more. Kreyòl says more in the hieroglyphics of the vèvès. So think of the forms being conjured up by the words. And their infinite connections to more forms and pictures – from waters to waters, ad infinitum. Imagine, the form (of Ayida Dan Wedo) that you are, at its highest point of magnification, at its core, where all form is undetectable to the eye, its just unseen serpentine waves, an ocean of radiant energy.

It may be seen as a sort of anthem for the Vodouist, an affirmation, and also a baptism, an immersion in (sous kay la li fre) the fresh spring waters of life: Lasous O M Pwale – Going Back to the Beginning, or Going Back to my Root.

Danbala and Ayida Wedo are the irreducible essences, the infinite intelligences, the male/female Rada essences of creation. Danbala and Ayida Wedo are the unborn cosmic serpents, the font of universal knowledge. The Initiate or the Vodun worshiper at a Vodun ceremony calls on the Rada nations first, they call on Ayida Dan Wedo, the gods of creation.

Their words shall not return void. The worshiper calls: Danbala Wedo, Lasous O M Pwale, Ayida Wedo, Lasous O M Pwale.

Imagine a temple, at the center is a poll called the Poto Mitan. The Initiates’ move counter clockwise moving ever closer in circles towards the center, the Poto Mitan. The body of the Vodun worshiper is literally the cross, the poll intersecting from the seen into an unseen world – the water world or Anba Dlo, Lan Ginen which literally means "beneath the ocean, the waters" - where the beginning, where our Ancestors, our Roots are. Where all that ever lived, will live and is living will end up. (See, Ezili Dantò's Anba Dlo definition and Ezili Dantò's performance piece Anba Dlo, Lan Ginen).

It is that primordial, cosmic space where all potentiality lives. It's also the mythological "Haitian heaven" where all that ever lived, will live and is living will end up. It is, to the African warriors who founded African Haiti, the road back to that cosmic space where the world began, where all is one and not conflicted. Where all is undifferentiated and no duality exist, only energy. Its nature is manifested as love, beauty, symmetry, peace, harmony, joy, abundance, order...Lasous is a place where refuge may be found, a place where one may enter to recharge.

Lasous is symbol for the cosmic womb or the Vodun repository where our sacred energies, our strengths and force as an African Haitian peoples lie. Lasous literally describes, in this song that the source is the place where the water gushes forth at the head of the creek. But the Vodouist is a wise metaphysician who understands and integrates the paradox of being both form and nonform, molded and here to mold. Lasous is described in symbols, Lasous is neither a physical nor temporal place. It’s the eternal and present realm, so any Vodouizan who goes to the source vanishes – “M tounen teta nan dlo” – becomes one with all the sacred stillness, cosmic place, where life sources issue from and return to, that deepest realm where - the Lwas - those sacred irreducible essences of the Haitian/African soul, reside.

M tounen teta nan dlo. Teta are the tiny fishes or wiggling creatures one can barely detect that are at the bottom of the water. M tounen teta nan dlo. Mande kote ya we mwen, means - I ask how can you see me when I’ve turned into something else, I’ve metamorphed into a water born creature.

The cantor - Hounjènikon - is also addressing the water world with this question. In that realm where physical form has no place. Thus, to that human observer, the listeners of the song living in the temporal world, this question means the opposite of what it symbolizes or means to those listening in the mystical realm – Anba Dlo. The words are, How can they - those in the spiritual realm - see me, I ask? The inevitable answer is they too can’t hear or see you, but for different reasons than why those in the temporal world may not be able to see you. If the worshiper can still observe self, if you’re still in some physical form and have consciousness, if you’re still teta – an embryo - than you’re almost at the portal back to root. But you’re not there yet. For, there’s no form Anba Dlo – but sacred energies.

How can they see me, I ask? - may then simply also mean what will make me visible to both worlds, seen and unseen?

M tounen teta nan dlo – for this also imagine the metamorphosis between egg and fish, that’s what the worshipper has become, something else. Transformed. But is the transformation process complete. Has he/she reached where they wanted to go, that destination? Are they one with the water. No. not yet. You’re perhaps at the subconscious realm. But, not at root yet.

The next sentence is showing homage to the Ancestors, homage to the divinity of creation, it’s also a mirror, a display of Vodouist knowledge. The worshiper says M poko rive la tande o Do - Hear me o Do, I haven’t arrived there.

The name Do, may be a short version for the merger of the male and female elements that give birth. It may literally stand for the unity of Ayida Dan Wedo.

In any case, this line indicates the worshipper knows what to do, knows he/she can’t “arrive.” He tells Ayida Dan Wedo, the Haitian divinity of creation, I know I can’t “arrive.” For, before one leaves the physical realm, to “arrive” into the sacred presence of Danbala Wedo or Ayida Dan Wedo, one must first pay respect, praise and honor those who came before you – before transformation is possible.

This display of knowledge carries enormous meaning in Vodun. It is the respect we pay to the African Ancestors -the original parents of all human beings- to all the issues of the universe, to humanity, towards nature, and the Vodun legacy we were left that allows us to reach back to root to become one with the waters of creation.

In this song, that is symbolized by the sentence
"I haven’t arrived there, o Do, o Do/ Before I go/ O Do, I salute the flag." Before you can enter the realm where you originated, before you can use your ability to oscillate between the world of form and the spirit world, you must express gratitude and respect for your oneness with all that is, love for what you are at your core, what your eternal legacy is - "Salute the flag" means extend wisdom, honest truth. For you cannot meet yourself if you're not yourself. It also literally means you must salute the Vodun nations – Rada to Petwo, all the Ancestors, all the 21 African nations that came together at Bwa Kayiman to create Haiti, you must salute also the Ancestral presence where you are, the flag of the peristyle (temple) you’re at, the flag of the country you are in. And so that’s the Haitian way. Raising up the Ancestors, paying respect allows what’s worthy of raising up to be manifested through the Vodouist in the temporal world.

For you are a mirror, a reflection of the sacred energies above and, unlike in Judeo-Christian ethos, in Vodun you’re not a pawn of the divine. You may be master of sacred energies, the divine and spiritual forces. As below so above. What you focus on, what you call forth will be mirrored more strongly above and will be manifested, generation after generation in physical forms below. What a Vodouist calls forth with his/her lifeforce, the forces you bring to life in this realm will be reinforced, made stronger in the spiritual and psychic realms and will be multiplied, replicated, objectified, mirrored generation upon generation on the earth plane. So the Vodouizan knows not to mirror what should not be mirrored, to only call on the sacred energies, what will bring forth honor, grace, peaceful co-existence and harmony. That’s why a healed Vodouist always looks upon the carnal world ak kè poze – with a calm heart - careful not to raise up, project disturbing energies from the psychic plane of the many minds. This though is a process for most, as the army of aliens/illusions, doubt and fears objectified in the outer world we've inherited these last 500plus-years have, for most of us, found hosting space within the self and must be conquered repeatedly, replaced with sacred energies and new visions for humanity on earth. You skip all this when you carry and mirror your source, your divinity (sous dlo klè) and sacredness only.

The word Vodun, means sacred energies in the Fon African language. Vodouist have a mèt tèt – have come to fulfill a purpose in this realm, whatever that purpose may be, if at its root its not extending love, knowledge, harmony, creativity, transformation that brings balance and healing to collective humanity, yo pa Ginen Fran - they’re not practicing the Vodun of the African Haitians. No.

The chant begins with the calling on the divinity of knowledge and harmony – Ayida Dan Wedo – male/female, yang/yen. Then, the singer says “M poko rive la, M tounen teta nan dlo – I haven’t even arrived but I’ve transformed, metamorphosed into Teta, sort of a wiggling fetus and become one with the water and disappeared.

Mande kote ya we mwen. M poko rive la tande o Do means I’m asking, how will they be able to see me when I’m in another dimension. Hear me, I’ve sought refuge in the waters of Danbala.

The naked eye cannot see the source. Because the destination is not the bank of the creek, not the head of the creek or spring as the song taken literally would suggest. The destination is to become one with the water. To vanish into the water world, into Go(o)d– tounen teta nan dlo. The destination is to be immersed in Vodun values, the waters of collective responsibility, harmony, honor and respect for the Ancestors, your fellow human beings and nature.

Avan Male. O Dan mwen pwal salye drapo a
. Before you may be transformed however, you are required to show respect, generosity and gratitude – which is here symbolized by the act of saluting the flag.

This coalesces with the rituals of a Vodun ceremony. At the beginning of any Vodun ceremony or ritual the worshipers salutes the flag of the peristyle (temple), draws out the vèvè of the sacred energies being called forth and pays respect to the African Ancestors being raised up by the coming ceremony. Likewise the song tells us that before you cross over to the eternal world – to Lasous – to the head of the creek, the place where the water of life gushes forth from, the spring head, before you go there to that realm, you salute those who are there, pay your respects.

But, there are many planes that are in an invisible realm. Just projecting self into the invisible does not mean you are in the eternal realm. The key the song says is that if you’re still observing yourself, you may be at the psychic plane, the realm of many minds, where the most confident or strongest mind may take you over. But at the psychic plane you haven’t arrived yet.

According to the song, the metamorphosis is complete only after you’ve ritually saluted the all inhabitants of the invisible realm, gone beyond all differentiation and separateness – then, “Sous la se p am” – You’re there. You’re immersed. Non-resistant. One with all that there is. Flowing with all that is. (See Ezili Dantò’s I Just Lost My Way). Make the call, then salut - praise and give thanks to the Go(o)d -(African Ancestors')- within you.

This simple Haitian song is older than recorded time as Vodun is the oldest spirituality, oldest religion, oldest psychology, philosophy and way of life and the root of all such human knowledge that came after. The Haitian Tainos living on the Island of Haiti before today’s African Haitians, were also descendants of the Asian/Chinese and the indigenous African civilizations that had, over time, inhabited distant lands in the Western Hemisphere – millennia before Columbus arrived and the European tribes began their over 500-year-old genocide, power mongering and appropriation and hoarding of the planet’s natural resources. (See, Blacks were the original peoples in the Americas, excerpted and cited from the Three Ideals of Dessalines.)
The Tainos and Africans fused cultures and co-existed peacefully, shared similar beliefs, similar cosmologies, similar primordial and psychological archetypes.

And this simple African Haitian song reclaims that fused Haitian narrative and worldview, tells something of African Haitian cosmology, tells the story of the African Haitian psyche, its archetypes and says many, many things. Amongst which are, one is transformed, revitalized when one goes back to root. When one remembers, calls and shows reverence for the African ancestors who had lived in harmony and paid respect to life, the planet and nature during their temporal existence. When you’re transformed, when you enter - Lasous - the unseen realm of existence, others (without the third eye of Vodun) can’t see you then. You become like the tiniest of water-born wiggly creatures – teta nan dlo. You are one with the breath of life and knowledge, compellingly one as the wiggle of inhale and exhale that is pictured to call up Ayida and Danbala Wedo. The Ayida Dan Wedo vibration is the sun's ecliptic path across the equator, the micro and macro zodiac path, serpentine path, DNA markings spanning the seasons, lifespans, the cosmos. One with all the natural forces, air, water, fire as represented in the wiggling, zigzagging contraction and release hieroglyphs or drawn vèvè that symbolizes the two cosmic serpents – Ayida Dan Wedo. When you enter this other realm of existence, earth (female) and sky (male) merge and you’ve crossed over to the road back to humanity’s roots, back to Lan Guinen – Mother Afrika/Akebullan. When you enter this other realm of existence, you are also in the water world, the universal firmament – Anba Dlo – in that cosmic space where the world began with Lè Marasa, lè Mò e lè Mistè

Looking within oneself and nourishing that spark of divinity within us all with love is another metaphor for going to the source. Lasous, is an ego free zone. The song tells us that it is when you transform like teta nan dlo, when your ego self vanishes that you may enter the mystical world of Danbala and Ayida Wedo. Can go back to that magical, cosmic space that’s physically represented in this song by the ritual of going to the water creek.

At every Vodun ceremony, a calabash is laid out with fresh spring water from the head of the creek where Dan – the cosmic snake, where the symbol of knowledge, swims. Fetching water in Haitian Vodun tradition is a ritual, a symbol of calling upon Danbala and Ayida Wedo, and a ritual for going back to root, to your beginning. Going to the river is an omnipresent theme of African Haitian Vodun. It’s a ritual that symbolizes looking deep inside the self to recharge, for healing and insight. To drink from the fountain of knowledge. To touch creation, everything that Danbala and Ayida Wedo are.

All waters on planet earth are connected, flow into one another. Like all human beings. Like all of nature. Everything is connected, we are part of one another. The creek in Haitian Vodun symbolizes where Ayida Dan Wedo lives. When the water becomes lake or river, it’s where Simbi Dlo lives and as the water turns into an ocean, that’s where Agwe lives. But all creation begins, at the creek – at the portal of Danbala and Ayida Wedo. They symbolize the source of knowledge, and creation in the African Haitian Vodun tradition.

© Ezili Dantò, June 30, 2008. All Rights Reserved

Vèvè - are sacred Haitian hieroglyphics, divine drawings traditionally painted on the ground at a Vodun ceremony, representing a particular divine spirit, natural element or an irreducible essence of our African Ancestors. The act of drawing a vèvè is a calling forth of that particular sacred energy.


Lè Marasa, Lè Mò e lè Mistè - is basic Haitian cosmology, basic Haitian trinity. It's also a means of explaining the general process of manifestation. The concept of Lè Marasa, Lè Mò e lè Mistè is also allegorical for past, present, future. In the beginning, out of primordial space came Lè Marasa, the sacred twin - male/female, yin/yang, earth/sky, high/low, contraction/release, et al... The original twin had children and then, as time passed away, the Parent(s) died becoming Lè Mò - the Dead. Through the process of remembrance by their children (present) the most significant, useful, achievement/part of the Dead, if repeatedly raised up, will become, after untold generations of remembrances, irreducible essences, Lè Mistè - or the Lwa yo, divine archetypes. In authentic Haitian Vodun it is the good, useful and sacred (Bondye - Good Eye) achievement/part that is raised up and repeated and so that becomes Vodun's irreducible essences, sacred Haitian archetypes - the Haitian gods. This is just a brief definition for the purposes of this essay and not all inclusive of the concept - literally/historically, mythological, metaphysically, metaphorically, or allegorically. One and one is three!

(See also Black Women: Mother of All the Races- HOW THAT BLACK WOMAN CAME TO BE by Ezili Dantò and Vodun Links.)

"Linyon Fè la Fòs" coalition: The Haitian union forged at Bwa Kayiman has never wavered
The Haitian struggle - the greatest David vs. Goliath battle being played out on this plane

Ezili Dantò: All Haitians are not thugs. Apaid is not a Haitian citizen, February 14, 2004
Bwa Kayiman, 2008: Reclaiming thr Haitian People's Vodun Narrative at Bwa Kayiman

Expose the Lies
The Revolutionary Potential of Haiti, its creeds, values and struggle

Recommended HLLN Links (Energy and Mining in Haiti): The wealthy, powerful and well-armed are robbing the Haitian people blind


Bwa Kayiman, 2008: Reclaiming the Haitian People's Vodun Narrative at Bwa Kayiman by Ezili Danto, August 1, 2008, Haitian Perspectives

The Bwa Kayiman Prophecy and Call:
E, e, Mbomba, e, e! Kanga Bafyòti. Kanga Mundele. Kanga Ndòki. Kanga yo!

Ezili's English translation:
The Supreme Creator (E, e, Mbomba, e, e!), Master of Breath shall foil the black collaborators/traitors (kanga bafyòti). Kill/stop the tyrannical white settlers/blan strangers (kanga mundele). Bind all evil forces/sorcerers (kanga Ndòki). Stop them!

(Listen to the Welfare Poets's song Sak Pase and their reciting (2:05) of the Bwa Kayiman invocation: E, e, Mbomba! Kanga Bafyòti. Kanga Mundele. Kanga Ndòki. Kanga li! - http://www.youtube.com/watch?v=H1DnBmvMjkU)

Ezili Danto's Note on Bwa Kayiman: Reclaiming the Haitian People's Vodun Narrative at Bwa Kayiman

Haiti struggles to survive within a hostile American Mediterranean, struggles to be how it was born to be - independent, free, Vodun, African and Kreyol.

It's been a long and tiresome struggle to return to source.

But, Haitians are still the pioneers of this human rights struggle in this Hemisphere, pioneers of a more than 200-year struggle, post independence, and a pre-independence struggle that began in 1503 when the first African enslaved was forcibly brought to Haiti to work the Europeans' plantations.

So, for over 500 years we've toiled in this scorching furnace made of this earth for Black and Brown by the US/Euro white settlers.

But Ginen poze. All is calm in the Haitian collective soul - Ginen poze - because of Haiti's wholesome Vodun culture, epistemology and psychology.

The journey of the sun people continues. 80, 100 to 200thousand years out of Africa is a whole lot longer and makes 500plus-years of European conquest or even 1,000 years of Arab conquest seem fairly nanosecond small. Some say the Tainos understood that. The Incas, Mayan and Aztecs too. But the sacred African Chronicles and Living African Libraries still in existence - evidence how Africans are used to studying one great sun/lunar cycle of 29 or so thousand years - know the Ancestors’ line goes too far back to eternity to be uprooted or erased. Ginen poze. Death doesn't scare the rooted African. What matters is how one lives and the energies (values/principles/ archetypes) one allows to mount and be extended.

In Paul Alfred Barton's book, A History of the African-Olmecs and Black Civilizations of America From Prehistoric Times to the Present Era, we learn that: "It is very likely that the very first inhabitants of the Americas were Negritic Blacks from Africa and Asia, who arrived in the Americas earlier than 100,000 years Before Christ. This occurrence would have taken place during a period in human history when the only Homosapiens were Negritic Blacks, and recent migrants from Africa, who entered into an uninhabited North and South America. To understand this possibility, which is becoming more factual as further evidence is gathered, we must consider the fact that mitochondrial DNA studies done over the years have already fortified the evidence which points to the mono-genetic origins of all humans present to a source somewhere in Central Africa. Furthermore, all humans came from this African source and developed into distinct races only about 40,000 years ago. This means that the Black race (Negritic) existed for more than one hundred thousand years before all other races came into being."

The amalgamated Africans who became Haitian in the land of the Tainos on the Island of Haiti are an ancient people with ancient wisdom, memories and mythologies. Their direct African ancestors reached Europe some 50 thousand years ago and according to the most advance scientific mitochondria/ DNA evidence, (See Discovery Channels the Real Eve), the Neanderthals original to Europe, Central Asia and the Middle East apparently eventually died out when brought into contact with modern humans, the descendants of Africa (Cro-Magnons). But sometimes one wonders... For who but a sort of Neanderthal would commit the crimes of genocide to the degree of the European tribes: 100 million Africans slaughtered in the Maafa (European Slave Trade), not including those sentient beings enslaved and slaughtered in the European Mediterranean slave trade; the European’s Amerindian genocide in the Americas; the over 100 million, mostly Black and Brown, slaughtered in the two European world wars and their Cold War of the 20th century and 80 million suffering Russians passing through the Russian gulags (prison system) over the course of the Cold War…not to mention 1000 years of incessant European tribal warfare before going global beginning in 1492 to the present, or, the crusades, the Spanish inquisition, the European witch hunts, the Jewish holocaust, the Japanese civilians killed when the US dropped the nuclear bomb on Hiroshima (130,000 killed) and on Nagasaki (70,000 killed), et al.

But it is Haitians, earth-centered Vodun, Haitian independence and Haiti's David and Goliath struggle to be free from Euro/US dominance and dependency that the world has been taught is backwards, violent and uncivilized, not the European tribes, their white settler derivatives and their bourgeois freedoms, patriarchal warmongering, monarchies, papacy and versions of Christianity.

Haitians are an ancient people as old as Vodun. This generation of Haitians are in the process of reclaiming the Haitian – konesans - narrative. “Pale Fransè pa vle di lespri.”

Indeed generations of Haitians have reclaimed the Haitian narrative, in a myriad of ways, even within the swirl of chaos, even under the veil of the subcontracted, Haitian collaborators’ imposed Western fratricide (Kolon Bafyòti e Ndòki (fòs djab) yo k ap trayi Negès e Neg Guinen depi lan Guinen, k ap van nou bay blan yo - Mundele yo), its Christian, French and colonial graven images, treachery and foreign domination. Ginen poze. Ours, has always been the serpentine, not linear, path.

Overlapping the misery and chaos imposed on Haiti by the colonially insane and morally-repugnant-let’s-hoard-it-all global economic elite, containing Haiti in deliberate poverty post independence, there is Vodun. Vodun is perennially replacing their chaos with the order, organization, rites, rituals, rhythms, dances, vèvès and the hierarchies (Manbo, Hougan, Sèrvitè, Pòt Drapo, Tanbouyè, Hounsi Bosal, Hounsi Djò, Hounsi Kanzo, Hounsi Sou-Pwen, Hounsi Desounen, Hounjènikon, Konfyans...et al) in Vodun which anchors the Haitian, is the vehicle for the manifestation of the Haitian into the world towards collective perfection. Towards allowing self to only be mounted by good, so to extend collective good and perfection. Towards, leaving a responsible legacy that will be raised up by future Haitians, become saint.

This is why the Ginen Haitian cannot be enslaved or colonized. Vodun values directs that a moral life is about letting only good or godly spirits mount them. This is why the subcontracted colonial zombies - Haitian collaborators - mounted by Empire’s interests are so reviled in Haiti and never make it into Haitian folklore or otherwise enter the holy Vodun pantheon. A Haitian doesn't have to be an initiate to have wholly imbibed Vodun's popular values and extend them. But, from the Haitian revolution, only one general amongst the four (Toussaint, Dessalines, Petion, Christophe) ordinarily identified as the founding fathers of Haiti are venerated by the PEOPLE of Haiti and, in Vodun as a Lwa, as an essence worthy of Vodun veneration, popular veneration, worthy of being lifted up as an African ancestral spirit – a Lwa – after death. His name is Jean Jacques Dessalines. Dessalines' Ideals, Boukman's Prayer and Boukman and Cecil Fatiman's words initiating the successful Haitian revolution at Bwa Kayiman on August 14, 1791, still provide the leadership the PEOPLE of Haiti (in contrast with the trapped nation of Haiti) follow today:

Stop the black collaborators and traitors. Stop the white colonizers and enslavers. Stop all their evil forces. Stop them!

Rèl Boukman, rèl Cecil Fatiman e rèl tout Zanset Afriken nou yo ki te patisipe lan Bwa Kayiman pakapab janm efase. Koute vwa libète sa a k ap toujou chantè lan kè Ayisyen Ginen: E, e, Mbomba, e, e! Kanga bafyòti. Kanga Mundele. Kanga Ndòki. Kanga yo!

Jete dlo, jete dlo, jete yon kout kleren. Lasous nou pwale…Zanset yo e Timoun yo, yo la! Gran moun pa lan jwet. Yo pa lan blag. Yo p ap achte. Yo pap van. Ginen Fran poze. Kolon Bafyòti e Ndoki yo pa kapab fè Ginen fè yon pa Nago yon pa Kita.

Malè y ap eseye mete sou tèt Ayisyen Ginen an p ap janm gen pye pou l mache ditou, ditou. Tout moun koudeta yo, tout kolon nwa yo (Bafyòti yo) – Category Zero yo – k ap krisifye pitit Desalin yo, k ap chèche kraze travay Desalin e ki panse yo gen pi gwo fòs djab (Ndoki) lan zafè detwi ou kolonize vrè pitit Ginen yo, pakapab fèl menmjan lòt Bafyòti e Ndoki yo lan tan esklavaj la, ki deja eseye l. La fanmi sanble. Nou la. Nou p ap bay legen. Tout mizè, malè, e malediksyon Kolon blan e nwa yo voye sou pitit Ginen – sou Chwal Sen Jak - tonbe sou do Ayida Dan Wedo, e deja glise atè. Rann souf. Gade Ayida Dan Wedo ale... Rèl Boukman, rèl Cecil Fatiman e rèl tout Zanset Afriken nou yo ki te patisipe lan Bwa Kayiman pakapab janm efase. Koute vwa libète sa a k ap toujou chantè lan kè Ayisyen Ginen: E, e, Mbomba, e, e! Kanga bafyòti. Kanga mundele. Kanga Ndoki. Kanga yo!

Chèn Sa Pap Janm Kase!


Recently, the City of New York, America's largest municipality ordered all official business be conducted in seven languages, including Haitian Kreyol so that New York becomes more accessible to Haitians as well as other immigrants who speak other foreign languages like Spanish, Russian, Chinese, Korean and Italian. This is instructive, for at this very moment Haitians in UN occupied Haiti are still having to fight the colonial and French status quo schooled and subcontracted Haitians and the internationals to include the Kreyol masses in the official business of the nation by properly implementing Kreyol as one of Haiti's primary and official languages. But institutionalizing Kreyol is not the only struggle in Haiti. The 2004 Bush bicentennial coup d'etat and current US/UN occupation in Haiti is reinforcing foreign values, foreign cultures (materialism, gun culture, cocaine and crack habits, colonial celebritism and superficiality, get rich quick organize kidnapping schemes, objectifying/over-sexualizing women/girls and violence) and undermining Haitian Kreyol literacy advancements, continuing the negatives about Haitian capabilities and history and attacking Vodun, as recently evidenced by the rumors of a Zonbi in Cap Haitian that lifted up the traditional colonial and racist biases on Vodun. (See, "A response to Zonbi rumors (in English and Kreyol): Separating fact from fiction" by Jerry and Yvrose Gilles, archived at
/200807/ msg00010.html
and on the Bookmanlit website at: http://www.bookmanlit.com/news/editorial.html and http://www.bookmanlit.com/zonbi.html ).

We know that most of what passes as Haitian history is from the colonial viewpoint, written by Christian-educated schooled Haitians, or, are of foreign colonial authors who will give you a litany of Haiti's failures and violence and who ultimately vilify Haitian independence, the Haitian Kreyol language, Haitian Africaness and its Vodun spirituality and way of life.

The subclass to the slavery system - the Affranchi (the black/mulatto freemen overseer for absentee French planter, or Bafyòti as they were referred to at Bwa Kayiman), now ascended, consolidated and known as the bourgeoisie/mulatto in Haiti, continue, post-independence to maintain colonialism in Haiti because of their French and Francophone religious education, its genocide of the mind that pushes love for Haiti’s former colonizer and enslaver, through the French language which excludes and divides the schooled Haitian from the African masses, through Eurocentricity and its attendant dependency/domination paradigm and hatred for all things African, Kreyol and Vodouist.

I've been asked many times by Haitians who know our work to point them in the right direction. To point to books that are reliable in telling the Haitian story. I’ve been asked by young Haitians all over the world, how to learn Haitian epistemology.

There is no single answer to the question. But I always begin my answers by pointing out that the root of all things Haitian is Kreyol, African and Vodouist.


The Haitian identity was forged on August 14, 1791 when the amalgamated African tribes forcibly imported into the Island of Ayiti, the land of the Tainos, looked to their own source to find the strength to launch the Great Haitian Revolution that annihilated European chattel slavery in Haiti and colonialism. But there is scant material that may be trusted in reference to Haitian history. I say categorically and without any hesitation that you may toss out and be cautious of any book that claims it was the ideas of the European, so-called "enlightenment" that influenced our enslaved African ancestors to revolt and defeat 300 years of European orchestrated African genocide/holocaust in Haiti. No, it was not. Maybe the "enlightenment" helped the Haitian Mulatto freemen who were trying so hard to be accepted into Paris salons and French intellectual society as equals. Maybe it gave these mulattos and the US/Jefferson bourgeoisie freedom fighters some helpful and very coded talking points to replace Monarchy and the Papacy with the broader transnational economic elites’ bourgeoisie freedom. But not the suffering enslaved Haitian masses. The African masses in Haiti found their ideas for the successful Haitian revolution not through the "enlightenment's" hypocritical tenets, but by going back to SOURCE – African Vodun spiritual and moral values. By going back to their Ginen root and Ginen philosophy.

(See Ezili Dantò's - Bwa Kayiman Video reel and note the real "linyon fè la fòs" coalition that's NEVER wavered. Chèn Sa Pap Janm Kase! - The three powers lifted up at Bwa Kayiman: Fòs, Pouvwa, Linyon, See also, Ezili's counter-colonial narrative on Vodun).

In the Bwa Kayiman play our Ezili Dantò company performs every August to commemorate the greatest feat ever accomplished by the most disarmed and outgunned human beings on earth, here is how I describe the life of the African on the Island of Haiti, on the eve of the Haitian Revolution: "It's night. August 14, 1791. Slavery is everywhere. Whites are killing Africans. Whites are killing Africans. Whites are killing Africans.

This is how they entertain themselves: they bury us alive in the hot sun, so the ants will slowly devour our heads. Either they beat us until we're red in blood or until we faint. They have the habit of driving the knife of their bayonet into the belly of a pregnant Haitian woman disemboweling her – killing both mother and child. These, are their pleasures, ordained by their God, they say."

It is extreme colonial, patriarchal and US/Euro arrogance and ignorance to assert that these suffering African human beings in Haiti would need to hear white folks in the big house discussing the John Locke/Thomas Jefferson duplicitous, patriarchal and non-inclusive ideas of human freedom before they would get the initiative to reject, rebel against their brutal treatment or to fight for their own liberty. Extreme.

I refer all to Boukman's Prayer for further evidence. Bwa Kayiman is one of the earliest examples of liberation theology at work. Boukman's Prayer, his Vodun words inaugurated the concept of liberation theology in Haiti. The African warriors, inspired by this Vodun prayer, became "Haitian” in the land of the Taino/Arawaks, leaving an indelible mark on Haiti and the entire world.

"Boukman's Prayer – Lapriyè Boukman
The God who created the earth, who created the sun that gives us light. The God who holds up the ocean, who makes the thunder roar. Our God who has ears to hear. You who are hidden in the clouds, who watch us from where you are. You see all that the white has made us suffer. The white man's god asks him to commit crimes. But the God within us wants to do good. Our God, who is so good, so just, He orders us to avenge our wrongs. It's He who will direct our arms and bring us the victory. It's He who will assist us. We all should throw away the image of the white man's god who is so pitiless. Listen to the voice for liberty that speaks in all our hearts."

At the August 14, 1791 Bwa Kayiman gathering, led by the powerful Haitian mother/warrior spirit of Ezili Dantò, Cecile Fatiman, the Haitian Manbo - Vodun priestess - crowned the African warrior, Boukman, with her royal red Petwo scepter, ushering in the Haitian war which forever slashed the chains of European slavery in Haiti to create Africa's sacred trust, Manman Ayiti – the first Black nation in the Western Hemisphere in modern times.


Almost every year these days one hears of some Christian pastor or priest trying to go to the Bwa Kayiman location in Haiti to somehow undo that 1791 gathering with their own replacement Christian rituals. It seems the US/Euros' and their schooled Haitians who demonized and belittle Ezili Dantò's divine decree to Boukman at Bwa Kayiman also are displaying their racist, colonial, patriarchic and Christian biases. For, if Jesus could somehow get to Utah to talk directly to the Mormons and is reputed to have been in Europe and had descendants protected by the Templars and there are Books of the Mormons everywhere at the Marriot Hotels and books and movies on the Templars’ living "holy grail" in Europe, why is it so hard for these schooled folks to accept that God, through Ezili Dantò, also commanded Boukman to free his people?

Why aren't these same Christian pastors and priests demonizing and taking down either the Mormons or the Templar adherents, authors, publishers and movie producers? Why is it we Haitians get so much Christian repression about our narrative, our legends, our African Ancestral spirits, archetypes, irreducible essences, about Vodun? All of Japan and China worship their ancestral spirits and numerous saints and divinities. Why is it Haitians and Africans are pressured to reject Vodun's liberation theology? Are we to understand that Jesus, as the emissary of God, can go to Utah and hang out there in North America. But because we Haitians are Black, we are outside the direct grace of God? So then a Haitian, a Black man and woman, so then Boukman and Cecile Fatiman cannot be the vehicles for God through the emissary of the spirit of Ezili Danto? All the nationalities may speak their own narratives and have their own archetypes. But is it absolutely impossible for the Master of Breath - Gran Mèt la - to have worked through Boukman to save the Haitian people from the Euro/US enslavers? Why is one narrative, one legend, more credible or even more historical than the other?

Moreover, Haitian history must be placed in context to world history, otherwise the miracle of Haiti, Kreyol, Haiti as Africa's sacred trust and Vodun's role in maintaining the Haitian psyche cannot be duly appreciated. Our challenge, as a Haitian people is to reclaim our own perspective, narrative, archetypes and historical truth, not that of the colonizer and enslaver.


Neocolonialism in Haiti started with the assassination of Haiti’s founding father, Jean Jacques Dessalines in 1806 and the treacherous Petion/Boyer reigns. The free mulatto Affranchis, educated in military schools in France, would forbid the name of Haiti’s founding father to be spoken for 42-years during their reign where French ecclesiastic colonialism took hold. As the Black generals and Haiti’s indigenous army were destroying Leclerc’s French army, the capricious Alexander Petion, for survival reasons, (notably after Dessalines’ victory against Leclerc’s French army at Crête-à-Pierrot in March 1802, et al) secretly came together, on October 12, 1802, with Dessalines at Arcahaie to support Haiti’s Black indigenous army’s cause. But this was only after Leclerc’s betrayal and capture of General Toussaint Louverture and Toussaint’s forcible deportation (to die at Fort de Joux in France’s Jura mountains in 1803).

Arguably, except for this brief UNITY (Linyon fè la fòs?) in Haitian history, starting from the October 12, 1802 secret Petion meeting with Dessalines to the triumphant Battle of Vertieres a year later on November 18, 1803 where Dessalines’ forces attacked and beat down the French army led now by Rochambeau and through to both the mulatto and Black generals’ choosing Dessalines to lead the newly independent Haitian nation in 1804, up until the mulatto generals had him assassinated on October 17, 1806; except for this October 12, 1802 (Linyon fè la fòs?) alliance to its October 17, 1806 dissolution upon Dessalines assassination, except for this brief four-year time period, there has been little truce in the warfare of the colonial, Christian and foreign and/or French educated mulatto and/or schooled Haitians against the liberty and economic democracy of the indigenous Black/African masses of Haiti.

For, both General Petion and Boyer fought in the failed effort with the mulatto, Rigaud, AGAINST General Toussaint Louverture to restore Black slavery and rule for France. Both of these collaborators returned afterwards from forced exile in France in 1802 with the Charles Leclerc’s 50,000-strong genocidal French army, intent on annihilating Black independence and returning slavery to Haiti. And, Boyer (who would end up in exile after his rule of Haiti, dying in France) agreed to France’s financial colonialism in Haiti through payment of the Independence Debt (estimated at over $21 billion by 2004). This mulatto Affranchi collaboration with Haiti’s enslavers and selling off of Haiti and excluding the African masses from enjoying the triumph of 1804 is going on to this day and is still enforced by the modern day sub-contractors, as evidenced by the return of the US/Euros during the bi-centennial year of 2004.

Haiti's history reveals that the bourgeoisie - economic elite - will not throw their lot in with the African masses unless they are already on the way OUT. That's the lesson of the Petion/Dessalines short compromise. Power doesn't concede ANYTHING if it doesn't HAVE to. The Mulatto Affranchi define freedom differently than the African masses in Haiti. Their struggle was for acceptance into French or colonial society, not for universal freedom for all dis-enfranchised peoples. So, as soon as they could they assassinated Haiti's founding father, Jean Jacques Dessalines and edged towards their natural comfort zone - the colonial status quo they occupied pre-independence.

This, a group of Christian, colonial and dependent Haitians (now known in Haiti generally as the bourgeosie) were initially created by the BLACK CODE (1685 to 1791) to be a sub-class to the white colonists' slavery system. They act for empire, still collaborate and still adopt the mores of empire in the Caribbean, Africa, Latin America, et al. But the amalgamated African tribes who became Haitian did not take on the enslavers' mores and values. For instance, in the time before independence, according to the ruling colonial law, the Black Code in Haiti, if a free white married an African woman that woman and her mulatto children were automatically free. If a white (female) had a child with an African that child was free.

So, even to this day that's how the Haitian bourgeoisie seem to define freedom. They will generally do anything to secure whiter bloodlines (DNA) and be FREE OF AFRICANISM. The freedom of the Africans is different. It's not based on how much white there is in them. It's not their skin color but the Vodun - sacred energies - they extend.

This bourgoisie class of 'black' peoples own a different imperative, that's about profit margins and getting the neo-colonialists' approval. And it's the African they've put up for sale and trade.

Recall the command of Ezili Dantò spoken through Boukman and Cecil Fatiman at Bwa Kayiman: to free Africans from bondage we must stop the Bafyòti - the Black traitor/collaborator, stop the Mundele - the White settler/enslaver/imperialist and stop the Ndòki - all their evil forces. “E, e, Mbomba, e, e! Kanga bafyòti. Kanga Mundele. Kanga Ndòki. Kanga yo!"


The heart of Haitian epistemology may be found in the Vodun chants, sacred Ginen prayers, drum rhythms, vèvès, Gods and Goddesses, their associated myths, colors, psychology and the values, principles and archetypes extended. Things the Christian, French and colonial mindset have still failed to tamper with. Recently, I wrote a piece, translating a traditional Haitian Vodun song. Those who wish to understand Haitian epistemology may begin there - Going Back to root may assist in the decolonizing process for the mentally colonized Haitian.

Go back to the root, to the Ginen Fran root. You may also wish to join our Ezili Dantò Listserve, the FreeHaitiMovement, and go to the website, from time to time to read some of the pieces at Haitian perspective.

Within the misery and chaos of neocolonial existence in Haiti, Vodun and its secular mores, anchors the Haitian and keeps the people grounded and focused towards extending sacred energies, universal values. Vodun in the Fon language means sacred energies. The infrastructure/order and moral core of Vodun as a spirituality and, secularly as a way of life is central, critical and counters the disorder of Western impositions, oppression and containment in poverty. For instance, a Vodun initiate who has died is refered to as a Hounsi Desounen and the oral storyteller of that Lakou - society - or temple can recite the story of the Vodun initiates and the initiates' family; can tell you of the preceding Manbo, Hougan, - priestess, priest -, Hounsi Kanzo, Housi Desounen, the temple's sacred drummer (tanbouyè), cantor (Hounjènikon), Hounsi Bosal (a non-initiate, an assistant or temple fan/groupy), et al, who worshiped at that temple going back countless generations. Some Haitian living libraries have memories that go back to even before INDEPENDENCE!

Vodun is expressed orally and passed on one generation to the other. This is where one will find the untold history of the people of Haiti. Not in the colonial books purporting to tell Haiti's history, but, which books always sound like a litany of a big city's police blotter of crimes and crisis passing off as the Haitian people's history.

When you understand the depth of organizationn and participatory nature of Vodun and Haitian communal identity and mores, you know more of the Haitian people's genius. That's when you can actually see the unity that's NEVER wavered. That's when you can ignore what you've been told by the history books and replace the myth about the Mulatto generals' sincerity in coming together with Dessalines and the Black masses to make the Haitian revolution with the AUTHENTIC VODUN UNITY AND SPIRITUAL FORCE
- linyon fè la fòs - that brought together the differing enslaved African nations and peoples to become ONE people, create one unique African-Haitian spitituality, language (Kreyol) and culture. This, after three hundred years of being treated as sub-human. (See Ezili's Danto - Bwa Kayiman Video reel and note the real "linyon fè la fòs" coalition that's NEVER wavered, Chènn Sa Pap Janm Kase! - The three powers lifted up at Bwa Kayiman: Fòs, Pouvwa, Linyon, See also, Ezili's counter-colonial narrative on Vodun).

The Ginen root - Haitian identity - forged at Bwa Kayiman is THE UNITY that's never wavered in Haiti.

Ezili Dantò
August 1, 2008
For the HLLN's FreeHaitiMovement Bwa Kayiman events for August 14, 2008
Larouze fè banda toutan soley pa leve

‘...Hayti (is) the glory of the blacks and terror of tyrants...I hope that she may be united, keeping a strict look-out for tyrants, for if they get the least chance to injure her, they will avail themselves of it...But one thing which gives me joy is, that they (the Haitians) are men (and women) who would be cut off to a man before they would yield to the combined forces of the whole world-----in fact, if the whole world was combined against them it could not do anything with them...’ ---David Walker
from: David Walker’s Appeal, 1829


Dessalines Is Rising!!
Ayisyen: You Are Not Alone!

"When you make a choice, you mobilize vast human energies and resources which otherwise go untapped...........If you limit your choices only to what seems possible or reasonable, you disconnect yourself from what you truly want and all that is left is a compromise." Robert Fritz

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