In a blog post on Africa is a Country, Professor of Anthropology Gina Athena Ulysse reflects on two horrific stories in the news: the mass deportation of thousands of migrant workers and their families of Haitian background from the Dominican Republic, and the killing of nine people in the Emanuel African Methodist Episcopal Church in Charleston, S.C.
The “ethnic purging” taking place in the Dominican Republic, writes Ulysse, “is a rejection of a certain kind of Black. Blackness that is too African.”
Despite our somatic plurality and the color gradations we encompass, Haiti and Haitians have always been portrayed and understood as that kind of Black. A Blackness of a particular kind that, truth be re-told, radically changed the world. It was an avant-garde Blackness that not only pulled off a successful slave revolution, which caused the disorder of all things colonial, but also brought the sanctity of whiteness into question. The Haitian Revolution disrupted the notion that Freedom (with a capital F) was the sole domain of whites or those close to whiteness. Indeed, the value ascribed to those Black Lives continue to deteriorate. Moreover, those among us who are visibly marked with that Blackness have had to continually dissuade folks that we are not genetically coded to be their property or the help.
Ulysse writes that the attack on the Charleston church is “not unrelated” to the situation in the Dominican Republic. “Being Black, these days, means living in constant state of siege…There are no safe spaces for that Black. Nine people were killed in their place of worship. An act of terrorism that must be named. Their killer sat in a pew for an hour before extinguishing their Black Lives.”