Este trabalho tem como objetivo analisar as imagens que a mídia brasileira produziu sobre o Haiti e os haitianos entre 2010 e 2016. Para lograr o objetivo, estudaremos os seguintes programas da Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O caçador, Fantástico e Caldeirão do Huck. Com a análise dos programas notamos que as imagens construídas acerca do Haiti, no ano de 2010, estruturam os estereótipos atribuídos aos haitianos em diáspora no Brasil, entre 2012 e 2016, uma vez que podem servir como ponto de partida para tal e ser recorrentemente resgatadas para sustentar os discursos produzidos em torno desse novo fenômeno de migração. Ademais, tais imagens são uma importante ferramenta para focalizar a perspectiva racializada (e por vezes racistas) que se tem do negro no país. / This work aims to analyze the images that the Brazilian media has produced about Haiti and the Haitians between 2010 and 2016. To reach the objective, we will study the following programs of Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O Caçador, Fantástico and Caldeirão do Huck. With the analysis of the programs, we note that the images constructed about Haiti in 2010 structure the stereotypes attributed to Haitians in diaspora in Brazil between 2012 and 2016, once they can serve as a starting point for this and be recurrently rescued to support the discourses produced around this new phenomenon of migration. Furthermore, such images are an important tool to focus on the racialized (and sometimes racist) perspective of blacks in the country.

Este trabalho tem como objetivo analisar as imagens que a mídia brasileira produziu sobre o Haiti e os haitianos entre 2010 e 2016. Para lograr o objetivo, estudaremos os seguintes programas da Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O caçador, Fantástico e Caldeirão do Huck. Com a análise dos programas notamos que as imagens construídas acerca do Haiti, no ano de 2010, estruturam os estereótipos atribuídos aos haitianos em diáspora no Brasil, entre 2012 e 2016, uma vez que podem servir como ponto de partida para tal e ser recorrentemente resgatadas para sustentar os discursos produzidos em torno desse novo fenômeno de migração. Ademais, tais imagens são uma importante ferramenta para focalizar a perspectiva racializada (e por vezes racistas) que se tem do negro no país. / This work aims to analyze the images that the Brazilian media has produced about Haiti and the Haitians between 2010 and 2016. To reach the objective, we will study the following programs of Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O Caçador, Fantástico and Caldeirão do Huck. With the analysis of the programs, we note that the images constructed about Haiti in 2010 structure the stereotypes attributed to Haitians in diaspora in Brazil between 2012 and 2016, once they can serve as a starting point for this and be recurrently rescued to support the discourses produced around this new phenomenon of migration. Furthermore, such images are an important tool to focus on the racialized (and sometimes racist) perspective of blacks in the country.

Although many in the contemporary academic world would avoid themes such as solitude, love, and, in the context of “francophone” literature, exile, I have decided to give these all the attention they deserve based on the importance they hold in the works themselves, and based on the depth they possess. It is thus from the perspective of the renewed light they bring on these topics that the following three works will be analysed: À vol d’ombre (1966) by Jacqueline Beaugé, Transparence en bleu d’oubli (1979) by Renée Marie-Ange Jolicœur, and La Fidélité non plus… (1986) by Yanick Jean. In order to contextualize these three works, I first provide a brief history of Haitian poetry in which particular attention is given to the contributions of women writers. This overview illustrates how Jean, Jolicœur and Beaugé use very general themes such as love and solitude, but also how they manage to set themselves apart. Indeed, their works are unparalleled in Haitian literature because they constantly play with the conventions of love poetry and redefine the notion of absence. In order to establish how every absence contains traces of presence, my analysis bases itself in part on the theories of Derrida. I also explore how, in each of the collections of poems under consideration (although for different reasons), absence stifles any possibility of contact with the other. In order to understand this problem and underscore its importance, I refer to Hegel’s conception of the relationship to the other. Based on these premises, I conclude by showing how exile is a space that is at once filled with absence and with presence, and how the staging of the act of writing, in all three works, makes poetry and absence inseparable. / Thesis (Master, French) -- Queen's University, 2008-09-26 15:50:00.063

Thesis (M.A.)--Carleton University, 2002. / Includes bibliographical references (p. 97-102). Also available in electronic format on the Internet.

Thesis (M.A.)--Carleton University, 2003. / Includes bibliographical references (p. 119-124). Also available in electronic format on the Internet.

Si nous nous mettons à la place du lecteur devant le titre du présent Essai, nous imaginerons facilement les questions qui peuvent lui venir a L’esprit. Pourquoi Haïti? Pourquoi le vaudou? L'écrivain haïtien Jean Price-Mars a du imaginer la réaction d'un tel lecteur quand il a écrit: [. . .] a quoi bon de se donner tant de peine a propos de menus problèmes qui n'intéressent qu'une très infime minorité d'hommes, habitant une très infime partie de la surface terrestre?¹ Sa réponse à sa propre question est sans équivoque: […] ni l'exiguïté de notre territoire, ni la faiblesse numérique de notre peuple ne sont motifs suffisants pour que les problèmes qui mettent en cause le comportement d'un groupe d'hommes soient indifférents au reste de l'humanité. Une analogie nuancée de la pensée de John Donne ajoute a l'idée de la pertinence d'une étude sur Haïti: tout comme nul homme n'est une lie indépendante du continent, nul peuple n'est indépendant du monde qui l'entouré, surtout en cette époque du "village planétaire" ou rétrécissent les dimensions de l'univers par les communications et l'avion a réaction. Par ailleurs, Haïti, nation surpeuplée, exploitée, nous semble un microcosme qui peut nous apprendre sur nous-mêmes les erreurs à éviter en matière de conservation de ressources naturelles ainsi qu'en matière des droits de la personne. Le déboisement et l'épuisement de la riche terre haïtiennes ont laisse une marque qui imprime jusqu'a l'amé de l'infortune Haïtiens; l'oppression de l'Haïtien par des gouvernements étrangers racistes et des régimes domestiques totalitaires a fait une plaie dont la guérison n'est pas pour demain. Si nous acceptons la pertinence d'une étude sur la culture haïtienne, la justification d'un examen de sa littérature coule de source, la littérature étant une discipline qui enregistre l'essentiel de la pensée, des rêves et des aspirations d'un peuple, a la croisée du cultuel, du mythique et du linguistique. Mais reste la question du vaudou. A-t-elle sa place dans notre étude qui se veut littéraire? En effet, cette religion populaire est ce qu'il y a de plus essentiellement distinctif dans le roman haïtien. Qui plus est, le vaudou racheté les pires défauts du roman haïtien, en général, et en fait oublier les caractéristiques qui ont le plus tendance a lasser le lecteur étranger, dont d'abord l'imitation quasi systématique de modèles qui sont les classiques de la littérature haïtienne, notamment Gouverneurs de la rossée; ensuite la banalité de thèmes rebattus: misère, souffranee et malheur du roman paysan; et finalement, le style qui semble viser a reproduire chez tous les romanciers celui de Jacques Roumain. II existe, bien sur, bien des textes non-romanesques sur le vaudou. Certains d'entre eux sont de haute tenue, d'autres s'embourbent dans le sensationnalisme a la Hollywood, d'autres enfin sont à dormir debout. Un lecteur profane en apprendra plus sur le vaudou par une lecture des romans haïtiens que par ceux-là; car, à travers les personnages se révèle la signification religieuse et affective du culte pour l'individu. Le lecteur se documentera amplement en même temps sur la société haïtienne, pour laquelle le vaudou reste un élément culturel fondamental. La plupart des romans haïtiens - c’est-à-dire écrits par des Haïtiens et ayant Haïti comme référent - et presque tous les romans paysans haïtiens traitent du vaudou, souvent comme thème principal. Par la voie du vaudou romance, le lecteur prend conscience du caractère diglossique et bi-culturel de la civilisation haïtienne, la filiation avec l'Afrique et la France se révélant dans les rites cultuels ou se retrouvent des éléments linguistiques et liturgiques provenant de sources africaine et française. Les propos précédents suggèrent une approche socio-historique. C'est que, aujourd'hui comme autrefois, Haïti reste isolée du reste du monde a plusieurs égards. Le roman n'en fait pas exception: Le romancier haïtien a certes toujours été au courant des nouvelles techniques romanesques mises en œuvré en France ou ailleurs. Mais elles ne semblent l'avoir intéresse qu'accessoirement.² Se souciant peu des nouvelles techniques, le romancier haïtien se concentre Sur les préoccupations de son pays. . Cette présente étude vise done à analyser le roman haïtien d'un point de vue interne plutôt que comparatif. Pour ce qui est de la portée de ce travail, nous proposons un survol de l'histoire physique, ethnique et littéraire haïtienne, suivi d'un compte-rendu du corpus du roman vaudou et finalement, l'analyse de trois visions romanesques du vaudou. Notre conclusion sera une interrogation non seulement sur l'avenir du vaudou mais également sur la direction future du roman haïtien. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

archives@tulane.edu / Using newly discovered sources from Spanish and French archives, “Subjects of the King: Royalism and the Origins of the Haitian Revolution, 1763-1806,” re-examines the social, political, and cultural history of the Haitian Revolution. Specifically, I explore the royalist origins of the August 1791 slave revolts in the French colony of Saint Domingue that sparked the famous 1791-1804 Revolution. In addition to tracing the movements of multilingual border crossers of uncertain loyalty, I document a royalist counterrevolutionary movement that sought to destroy the republican ideals of the French Revolution and restore Louis XVI to the throne. The current scholarly consensus posits that important causal factors in igniting the revolts were French Republicanism and Enlightenment-era abolitionism. I do not refute these claims, but I contest their centrality, filling a historiographical void by pointing to royalism, a venerable phenomenon with African as well as European roots, as a counterintuitive emancipatory model. I show that Saint Dominguan revolutionaries were part of a long-entangled history on the shared island of Hispaniola within which African descendants acted as pivot points between the two colonies, often crossing the border and manipulating both French and Spanish institutions. In doing so, they fashioned a multifaceted royalist viewpoint that paradoxically depended on monarchical articulations of rights and freedoms. Ultimately, my study calls upon scholars to rethink the way in which the enslaved in Saint Domingue conceptualized freedom, challenging the assumption that royalism was a rigid historical counterpoint to Enlightenment ideals. / 1 / Jesus G. Ruiz

Adjusting socially and emotionally to a new cultural environment can be challenging for immigrants. Yet, the academic and behavioral performance of immigrant children can be enhanced when acculturative strategies are implemented in schools to address their unique cultural differences and needs. However, a scarcity of information exists pertaining to educational strategies to support acculturation of Haitian students, particularly those with disabilities. A qualitative case study was conducted to explore strategies that support acculturation of Haitian students with disabilities and the link between the use of acculturation strategies and student achievement from the perspectives of 3 regular education educators, 2 special education educators, 2 transition specialists, a school counselor, and a school psychologist at a high school in the northeastern United States. The bidimensional theory of acculturation provided the conceptual framework for this study. Qualitative data were collected by conducting semi-structured interviews with 9 secondary school educators. Purposeful sampling was used in this study as part of the qualitative approach. Data from interviews were coded and themes were developed consistent with the conceptual framework. Results were that most participants felt positively about cultural maintenance but expressed concern with their ability to meet the acculturative needs of Haitian students with disabilities. In addition, most participants were unable to identify specific acculturation strategies that they used to support Haitian students with disabilities beyond language acquisition resources. The findings of this study may be instrumental in the creation of school-based systems of support for educators and students to increase the social integration and academic achievement of immigrant children with and without disabilities.

No description available.

Thesis advisor: Kristin E. Heyer / Thesis advisor: Orfilio Ernesto Valiente / Migration is one of the most salient characteristics of our time. It does not constitute a new phenomenon. Mobility is a fundamental dimension of human activity. People have always migrated all over the world. But today, more people are migrating due to the global interconnectedness of the world. Although people leave their homes for multiple reasons, there is agreement on the fact that the search for a better life is the primary cause. Migration is a complex phenomenon that affects not only people who move but also receiving communities. This complexity is translated into the never-ending debates over human rights, national security, and sovereignty. These ongoing discussions prove how border and migration are intertwined. Today it becomes impossible to address the question of migration without considering the relevance of international borders. In a time characterized by numerous flows of people, borders can be perceived differently. While the receiving countries see them as "institutions" for controlling the profile of entrants into their territories, migrants consider them as barriers prevening them from reaching a better quality of life, which is intrinsically tied to human dignity and rights. This shows that borders can have harmful impacts on people's lives. Hence, the question: What is the moral relevance of a border? Should the border be closed when dire situations threaten people's lives? This thesis attempts to address these questions. Its primary purpose is to propose a non-exclusionary understanding of the border that takes human dignity and rights into account. Its claim is that, from an ethical perspective, the border must not be seen as a marker of separation purely and simply but also as a place that connects people. The thesis is organized into three chapters. The first chapter tries to present different perspectives on the border. It highlights the border's moral relevance in terms of nation-states' sovereignty. It also stresses the inhuman consequences of the border in our epoch, marked by globalization and migration. The second chapter brings to the fore some ethical categories, such as the principle of humanity, imago Dei, compassion, solidarity, and hospitality, for addressing the issue of migration. It will present these categories as the criteria for a non-exclusionary definition of the border. It considers the relationship between Christian cosmopolitanism and national boundaries. Calling on Miroslav Volf's distinction between exclusion and embrace, it will propose a non-exclusionary understanding of the border and make a plea for more porous borders that give the possibility for people to embrace others. The last chapter of the paper will argue that this non-exclusionary conception of the border must influence the American immigration policy toward Haitian migrants. Exploring TPS and Title 42, it will highlight the double (positiive and negative) impact of U.S. immigration policy on Haitian rights. This chapter will argue that the United States has a moral responsibility toward Haitian migrants. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.