Five years after devastating earthquake, Haiti shows signs of recovery

first_img Associate Rector for Family Ministries Anchorage, AK Rector (FT or PT) Indian River, MI The Church Investment Group Commends the Taskforce on the Theology of Money on its report, The Theology of Money and Investing as Doing Theology Church Investment Group Bishop Diocesan Springfield, IL Episcopal Church releases new prayer book translations into Spanish and French, solicits feedback Episcopal Church Office of Public Affairs Curate Diocese of Nebraska Submit a Press Release Submit an Event Listing Ya no son extranjeros: Un diálogo acerca de inmigración Una conversación de Zoom June 22 @ 7 p.m. ET Director of Music Morristown, NJ Rector and Chaplain Eugene, OR By Lynette WilsonPosted Jan 12, 2015 In-person Retreat: Thanksgiving Trinity Retreat Center (West Cornwall, CT) Nov. 24-28 Join the Episcopal Diocese of Texas in Celebrating the Pauli Murray Feast Online Worship Service June 27 Rector Washington, DC Haiti An Evening with Presiding Bishop Curry and Iconographer Kelly Latimore Episcopal Migration Ministries via Zoom June 23 @ 6 p.m. ET This Summer’s Anti-Racism Training Online Course (Diocese of New Jersey) June 18-July 16 Youth Minister Lorton, VA Episcopal Migration Ministries’ Virtual Prayer Vigil for World Refugee Day Facebook Live Prayer Vigil June 20 @ 7 p.m. ET Seminary of the Southwest announces appointment of two new full time faculty members Seminary of the Southwest Featured Events Director of Administration & Finance Atlanta, GA Cathedral Dean Boise, ID TryTank Experimental Lab and York St. John University of England Launch Survey to Study the Impact of Covid-19 on the Episcopal Church TryTank Experimental Lab Rector Knoxville, TN Rector Smithfield, NC Students filled the primary and secondary school classrooms at Holy Trinity Episcopal School in Port-au-Prince. Photo: Lynette Wilson/ENS[Episcopal News Service] Students filled the primary and secondary school classrooms at Trinity Cathedral complex in Port-au-Prince, music students continue training in what was a convent, and a covered, temporary worship space has been constructed on the grounds, all signs of life noted by Presiding Bishop Katharine Jefferts Schori when she visited the cathedral during a mid-December visit to Haiti.“The Episcopal Church in Haiti continues to play a major and essential role in this renaissance.  The cathedral church in Port-au-Prince was long seen as the spiritual and cultural soul of Haiti.  Today, its bells are quiet (in storage), its world-renowned murals largely destroyed (three have been preserved for reuse), and its naked altar platform awaits the cathedral’s rebuilding,” said Jefferts Schori in a statement released by The Episcopal Church’s Office of Public Affairs on Jan. 8.  “The cathedral grounds are lively, with primary and secondary school now serving more children than before, a music school that continues to train internationally renowned choirs and instrumentalists, and a trade school that is rising from the spot where bodies lay for days in the ruins of its former collapse.”On Jan. 12, 2010, Haiti suffered a magnitude-7, catastrophic earthquake that killed more than 300,000 people, left as many wounded, and displaced more than 1.5 million people, in what was one of the world’s worst natural disasters in recent history. The Episcopal Diocese of Haiti, numerically the largest of The Episcopal Church’s 109 dioceses, in a matter of seconds lost 80 percent of its infrastructure in Port-au-Prince and Léogâne, the epicenter of the earthquake less than 20 miles west of the capital.Presiding Bishop Katharine Jefferts Schori, Haiti Bishop Jean Zaché Duracin and Alexander Baumgarten, director of the Domestic and Foreign Missionary Society’s Department of Public Engagement and Mission Communication, look at one of the three surviving cathedral murals from among the 14 world-famous ones that adorned the walls of the previous cathedral depicting biblical stories and religious scenes in Haitian motifs. The surviving murals are stored on the cathedral grounds. Photo: Lynette Wilson/ENSIn the earthquake’s immediate aftermath, governments and international relief agencies committed billions of dollars in aid to rebuild the Caribbean nation, long considered the poorest in the Western Hemisphere.“On January 13 of that year, the world was in Haiti helping us,” said the Rt. Rev. Ogé Beauvoir, bishop suffragan of the Diocese of Haiti, in a statement commemorating the fifth anniversary of the earthquake. “In March 2010, I was at the United Nations Headquarters in New York City watching the whole world pledge about $11 billion dollars to help rebuild Haiti.”The 1.5 million displaced people sought shelter and humanitarian relief in 1,500 tent cities that formed in the earthquake’s aftermath. And for months it was almost impossible for vehicles and pedestrians to navigate most of the streets of the capital, Beauvoir said.For now, members of Trinity Cathedral gather at a temporary, covered worship space on the cathedral grounds. Photo: Lynette Wilson/ENSIn addition to the progress visible on the campus of Holy Trinity Cathedral, progress can be seen in the way that streets have been cleared of rubble, new government buildings and stronger building codes have been implemented, and more than 90 percent of people living in the tent cities have left.“The government has given assistance to those people to move to their previous neighborhood by helping them renovate their homes, and has built new apartment compounds for the others. The Champs-de-Mars area and other places of the Port-au-Prince and Léogâne are now free of those camps,” said Beauvoir. “The current government has made a lot of efforts.”Elected in 2011, President Michel Martelly has overseen the bulk of the country’s recovery, though in recent months violent protests against his government and a call for long-delayed legislative and local elections have undermined his role.The country’s parliament was set to dissolve and the president to rule by decree on Jan. 12, the same day as the fifth anniversary of the earthquake, if a deal isn’t reached.Beauvoir recently served on an 11-member commission of former officials and religious leaders to help resolve the political stalemate that stalled elections since 2011.There has always been political instability in Haiti, said Duracin, during an interview with Episcopal News Service in Haiti in mid-December, noting that many young people feel abandoned by the government.Beauvoir acknowledged the instability and the concerns of young people in his statement.“At the fifth anniversary of the earthquake, our biggest challenge is to rebuild the Haitian person in mind, spirit, and body. We need to develop a new Haitian man, a new Haitian woman, who will provide the new leadership that is required to take Haiti into the 21st century,” he said.An exterior wall of Holy Trinity Cathedral still remains and will be incorporated into the new cathedral. Photo: Lynette Wilson/ENSThe presiding bishop made a historic visit to northern Haiti in mid-December and preached at Holy Spirit Parish in Cap-Haitien, visited the parish’s school and the nearby Holy Spirit trade school, before heading south to spend a day in the capital. It was her sixth trip to Haiti, the first being in 2008.In the earthquake’s aftermath, the Domestic and Foreign Missionary Society began raising money to rebuild the cathedral and its ministry.The Domestic and Foreign Missionary Society is the legal and canonical name under which The Episcopal Church is incorporated, conducts business, and carries out mission.Architectural plans have been approved and the cathedral will be constructed in three phases, said Elizabeth Lowell, director of the Domestic and Foreign Missionary Society’s Office of Development, adding that $2.5 million has so far been raised to fund construction. The total project is estimated between $21 and $25 million.In addition, many of the small, rural schools outside the capital have been rebuilt, many with the help of the 600 Episcopal parishes and entities in the United States that have formed Haitian partnerships, said Lowell.Still, she said, “in terms of what we’ve done the needs are so great and so expansive,” citing an Episcopal hospital that remains damaged in Léogâne.Since 2012, the Domestic and Foreign Missionary Society has led seven pilgrimages to Haiti in an effort to connect Episcopalians in the United States with the rebuilding of the church and the country, and working with local partners to determine their needs.The Diocese of Haiti includes 46 clergy serving more than 200 churches, 254 schools, two hospitals and 13 clinics.Eighty percent of Haitians live in poverty; the earthquake laid bare the everyday struggles of life. The tent cities, which provided homes to people displaced by the earthquake, also attracted Haitians from the countryside seeking relief from international aid organizations and foreign governments engaged in relief and recovery efforts.Eventually, non-governmental organizations and donors realized they needed to invest in rural and urban development outside the capital to encourage Haitians to return home. That work can be seen both at St. Barnabas Center for Agriculture near Cap-Haitien, where the diocese is training 54 students in agriculture, and at the technical school where it offers courses in mechanics, plumbing and electricity.With more than 300 acres of fertile land in a country where food insecurity is common, St. Barnabas has attracted support from Episcopal partners, other organizations, the Haitian government and universities.— Lynette Wilson is an editor/reporter for the Episcopal News Service. Rector Bath, NC Rector Albany, NY An Evening with Aliya Cycon Playing the Oud: Crossing continents and cultures with the most beautiful instrument you’ve never heard Lancaster, PA (and streaming online) July 3 Submit a Job Listing Assistant/Associate Rector Washington, DC Rector Collierville, TN Associate Rector Columbus, GA Associate Priest for Pastoral Care New York, NY Family Ministry Coordinator Baton Rouge, LA Tags Inaugural Diocesan Feast Day Celebrating Juneteenth San Francisco, CA (and livestream) June 19 @ 2 p.m. PT Course Director Jerusalem, Israel Rector Pittsburgh, PA The Church Pension Fund Invests $20 Million in Impact Investment Fund Designed to Preserve Workforce Housing Communities Nationwide Church Pension Group Rector Belleville, IL Curate (Associate & Priest-in-Charge) Traverse City, MI Rector/Priest in Charge (PT) Lisbon, ME Missioner for Disaster Resilience Sacramento, CA Virtual Celebration of the Jerusalem Princess Basma Center Zoom Conversation June 19 @ 12 p.m. ET Five years after devastating earthquake, Haiti shows signs of recovery Still, the road ahead is long Priest-in-Charge Lebanon, OH Episcopal Charities of the Diocese of New York Hires Reverend Kevin W. VanHook, II as Executive Director Episcopal Charities of the Diocese of New York Canon for Family Ministry Jackson, MS AddThis Sharing ButtonsShare to PrintFriendlyPrintFriendlyShare to FacebookFacebookShare to TwitterTwitterShare to EmailEmailShare to MoreAddThis Rector Shreveport, LA Press Release Service Rector Martinsville, VA Rector Hopkinsville, KY Featured Jobs & Calls Remember Holy Land Christians on Jerusalem Sunday, June 20 American Friends of the Episcopal Diocese of Jerusalem New Berrigan Book With Episcopal Roots Cascade Books Rector Tampa, FL Assistant/Associate Rector Morristown, NJ Assistant/Associate Priest Scottsdale, AZ Priest Associate or Director of Adult Ministries Greenville, SClast_img read more

‘Indian Sex Life’ and the control of women

first_img A global look at LGBT violence and bias GAZETTE: How does this all translate to the classroom, and what you are teaching?MITRA: This semester I taught a course directly on my research from my first book called “The Sexual Life of Colonialism.” This course is based in the colonial/postcolonial world. It focuses on diverse geographies, including South Asia, Southeast Asia, Middle East, and sub-Saharan Africa, and it looks at questions of same-sex sexuality, interracial sexuality, queer sexuality, transgender politics, and rights in those spaces and questions of disability. The other course I taught was “Solidarity: Transnational Women’s Rights from Suffrage to NGOs,” which is based on my book project that I’m working on now. My first book is about erasure and control of female sexuality in the making of modern social theory, while my second book moves forward in time to the later part of the 20th century to ask what happens when women take up intellectual life and systematically start to account for the conditions of women’s lives in the decolonizing world. In many ways, this project again circles back to my mother. Women of her generation and one generation before her were the first set of women to get Ph.D.s in the sciences, social sciences, and humanities. So, unlike the colonial period, modern social theory is no longer just men studying women. Instead, with the writings of Third World women, I ask: What kind of radical imaginations do women have for the future of their societies that are more equitable for women?My “Solidarity” class is part of the Long 19th Amendment Project, which is a Mellon-funded project at the Schlesinger Library. It was meant to be entirely taught in the library as a workshop or laboratory, with discussions and also work with primary materials. After our classroom went remote due to COVID-19, the course moved online, and we used the extraordinary digitized collections of the Schlesinger Library to work together in an online lab setting. I think, despite the challenges of moving to remote teaching, the course was a success because every class we came together to learn together through an encounter with archival objects and think critically about women’s issues, including issues exacerbated by COVID-19, from issues of unequal gendered distribution of housework to the dramatic increase in domestic violence as people stayed at home. The course was experimental, in an exciting way, and really showed how critically important it is to continue to study and teach women’s lives and struggles during this uncertain time.Interview was lightly edited for clarity and length. Journalists’ panel says it’s time to focus on the deeper story U.N. independent expert’s report examines root causes and highlights danger spots and progress While my book “Indian Sex Life” is based on the empirical study of India, I don’t think it is unique to Indian society, or solely a study of one region of the world. As a scholar trained in gender and sexuality in South Asia and the comparative colonial and postcolonial world, what I am interested in is how the colonial world has been critical to how we study modern society across the world, how histories of colonial gender and sexuality have more broadly informed modern disciplines of social science.GAZETTE: What were the challenges and what did it mean emotionally to confront these archival stories as such fragmented puzzles? What kind of feelings of responsibility come with that? MITRA: It is a challenging project, one where I feel a deep sense of ethical responsibility to the histories I am telling.The death certificate of this woman’s life, the story of her body that is dissected, that is the only version of the story that I get of her. What does it mean to narrate this document? What are the ethics of confronting such an archive? Emotionally, this is where, in my view, feminist and queer studies do critical work to think of the limits of such archives. These fields offer powerful, essential forms of knowledge, because scholars of gender and sexuality ask questions about the affective dimensions of social and political life while also challenging ideologies that have made social exclusion seem natural and normal. I am influenced by these fields of study, including postcolonial and transnational feminisms, black feminist studies, and queer studies, which ask questions about how we deal with these fragmented archives and write fragmented lives.For me, as a researcher, I think of this fragmentation in a few ways. First, my archives are not only fragmented in terms of the lives of people and how they appear in archives, but they are quite literally fragmented and scattered across the world as a result of the unequal project of the acquisition of knowledge that results from colonialism. This kind of project requires research in spaces you don’t anticipate you will go to find the materials you hope to find. So a lot of my materials about India were moved out of Indian libraries or archives to other places as a result of colonial structures of knowledge of where people and libraries in the metropole moved documents thousands of miles. Anyone working on India’s colonial period has to go to the British Library. You spend a lot of time in London, as well as in national and local archives across South Asia, but you may also end up in the Netherlands, or in Washington, D.C., at the Library of Congress. For my book, Widener Library has perhaps the most extraordinary collection of sources, including first editions of colonial ethnographies. There are these amazing books because of the preservation conditions. These materials are often better-preserved here than they might be elsewhere. But for me, there are ethical questions we must ask. What does it mean to find an account of an Indian woman’s autopsy in a medical library in London or New York, totally moved from the place of its production? Sometimes it means that we can only read the source out of context, far from the place it describes. When an undergraduate student checks that same book out from Widener, they don’t know why it is there. It bears no material marking of its long history of travel across the world as part of colonial circulation of documents, as part of state-sponsored programs of knowledge acquisition. Indeed, the title of my book comes from dozens of books that were circulated across the globe from the colonial and postcolonial world. They carry titles like “Indian Sex Life” and “Sex Life and Prostitution in India.”The other key issue in this history of fragmentation is the particular challenges of being a woman researcher. There are always challenges to doing research alone, and I am very cognizant of it. It certainly shaped my experiences traveling across archives and geographies to gain access to critical sources that form the foundation of my book. I was often refused access to libraries and archives. As a woman, I was constantly asked why I was conducting research on such “distasteful topics,” and limited access to archives made my experience of telling this story fragmented, with sudden starts and stops. As a teacher and adviser, I try to advise my own students, including women, students of color, women of color, and queer students, about the unique challenges marginalized people face conducting archival and ethnographic research. There are starting to be more conversations about how we conduct research safely and effectively as minorities, women, queer people, transgender people, but we need to talk about it more, and we need programming that creates a sustained conversation about these issues to help train students. Choosing racial literacy The intellectual questions Durba Mitra asks are formed as much from her archival research as from her conversations with women on their experiences of social judgment and subordination and their efforts to challenge strict social norms. Perhaps no one has influenced her more than her own mother, who was open with Mitra, assistant professor of Studies of Women, Gender, and Sexuality and Carol K. Pforzheimer Assistant Professor at the Radcliffe Institute, about the unique challenges of being an independent woman in a world that, too often, has little space for independent women. “Many communities have all sorts of expectations about women and young girls, about looks, about how one is supposed to comport oneself in a room, about how to be appropriate, about how deferential we are supposed to be. My mother was always very clear to me. There’s no deference to be had,” said Mitra, who recently published “Indian Sex Life: Sexuality and the Colonial Origins of Modern Social Thought.”Q&ADurba MitraGAZETTE: You conceived this book from an academic place as well as a personal one. Can you speak about both?MITRA: I was pre-med in college, but also a history major, and I was interested in the history of science and medicine. For my senior thesis, I wrote about the history of prostitution and women’s sexuality, and I found there was a feminist literature that could help me understand how to think about women’s sexuality historically. When I decided not to go to medical school I went to graduate school thinking that I would study this history of science and medicine, but ended up doing interdisciplinary feminist and queer studies. In the introduction to “Indian Sex Life,” I narrate how I went into archives thinking that I was looking for one kind of history: the social history of the many kinds of women who became prostitutes. What I found, instead, was that the word “prostitute” appeared across diverse archives that seemingly had nothing to do with prostitution, whether it was about laws around abortion and infanticide or sociological theories about social evolution and the conceptual visions of men who sought to create an ideal society based on patriarchal monogamy. I realized that my project and questions had to look different than I had initially imagined them. So that’s how I came to the book as an intellectual history of sexuality, a history of how ideas of women’s sexuality have been foundational to how we study modern society. The questions were rooted in the thinking about science and epistemology, but really the burning question was: How do we think about the ubiquity of women’s sexuality in the study of the past and futures of our societies? How have often deeply troubling ideas about the control and erasure of women’s sexuality shaped modern social theory?The more personal story in this project comes from my experience growing up in a household with a single mother. I’m of South Asian descent and am first generation in the U.S. My experience of having a mother who was divorced made me realize that many of my intellectual questions come from experiences observing women who do not fit into socially normative roles, including my mother, who is this amazingly defiant person. She has accomplished a huge amount, a single mother to two children who got her Ph.D. while working full time as a professor for years. She moved her family across the world and eventually settled in Fargo, N.D. She often had more than one job to make ends meet. That early experience transformed me and made me deeply committed to thinking with women about their perspectives and shared forms of knowledge. I remember when I did my first year of fieldwork, standing with a woman in a kitchen, and she was talking about the kinds of herbs women commonly used to prevent pregnancy. These knowledges and practices, or remedies, were exchanged to create a shared knowledge about how to have control over their own reproduction. It’s the kind of shared knowledge that exists only between women. I realized that even though I would look at a document in an archive that told me one type of story, that through these kinds of conversations I could ask other kinds of historical questions and use historical methods of reading. So when I later read colonial textbook after colonial textbook that used condemnatory language to describe women’s health practices, I had these other structures of knowledge that helped me critically read outside the logic of deeply patriarchal, and often racist colonial ideas of Indian women.This project is very much centered in the colonial period. It ends at the end of colonialism in the 1940s, but the reach of the project is much broader, and I feel it resonates with urgent issues today. What does it mean to write a history of the present conditions of sexual control and violence that endure, where the erasure of women’s desires and sexuality continues to be seen as a natural and inevitable fact of everyday life in postcolonial societies? Over diverse archives, from studies of ancient society to criminal law to forensic medicine, a wide range of women from all walks of life were classified as prostitutes. The idea of the prostitute was everywhere. Its ubiquity made me realize that something systematic was occurring, something that we had not yet accounted for. I had to shift my work to study intellectual concepts that shaped these ideas, not just particular women who were marginalized. There was a systemic issue at play. And I found in interdisciplinary feminist and queer studies the innovative methods of reading and analysis that I needed to write this urgent history.GAZETTE: How did you come to find your way intellectually from your mother? “As a woman, I was constantly asked why I was conducting research on such ‘distasteful topics,’ and limited access to archives made my experience of telling this story fragmented, with sudden starts and stops.” Sophomore Winona Guo co-wrote two textbooks, co-founded a nonprofit, and gave two TED Talks — most of it before she even graduated high school Related MITRA: I’m very much shaped by her intellectually. She’s a statistician. Interestingly, I find that the principles of her discipline have shaped so much of what I study, how we write about and study modern societies. So, in my own work, I look at how modern social theory studies social deviation, how correlation is a key concern in the comparative study of civilizations, and how modern societies create social norms around sexuality and marriage.It took a lot of defiance on my mother’s part for her to live the life that she does, but also to let me be the person that I am. Many communities have all sorts of expectations about women and young girls, about looks, about how one is supposed to comport oneself in a room, about how to be appropriate, how deferential we are supposed to be. My mother was always very clear to me. There’s no deference to be had. Your job is to be a leader. Your job is to be an ethical person, to ask critical questions, to challenge social expectations that see you as secondary to men. That is what she was doing every day. But she is also deeply informed by her own history, her own training, her own life experiences. She is a great chef of Bengali cuisine. She practices very intricate forms of embroidery and artwork that she has learned since she was a little girl. So she also exceled at more gendered, less socially recognized forms of labor and artistic practice. The other side of this life was that I saw her experience very painful acts of social exclusion. It was quite unusual to be a divorced woman in the South Asian diaspora in the 1970s and 1980s. That experience of social exclusion made me defiant. As a prominent scholar once said to me, “You almost have to be outside inside to be able to write a book that critiques society for the kind of foundational exclusions that are part of the way it imagines itself.” I believe my work is deeply informed by that insider-outsider perspective.GAZETTE: Can you talk about the women you found in your archival discoveries?MITRA: It took a long time to resolve how to tell this story, because what I thought would be individual stories of women turned into a much more abstract, much more conceptual history about the ubiquity of ideas of female sexuality that have organized how we study society. For example, in the chapter “Circularity” on the forensics of abortion, I start with a story from an official colonial archive, a coroner’s report, which tells us about a woman — a girl, really — who was widowed in adolescence, who dies of an alleged abortion after getting pregnant despite being unmarried. What I play out for the reader in the telling of that story is that there was no way to reassemble her life except from a report that was about her death. What does it mean to narrate a life from a report that was about death? What can we know about her life from a deeply sanitized report about a woman’s body at the time of her death? How can we think about the social exclusion that woman may have experienced, imagine a world that left her to be alone in her death, but also account for the structures of knowledge that only recorded women when they died, but had no interest in documenting them when they were alive?This is the work of feminist and queer scholarship. I didn’t ever fully know how to tell this story until really after I completed my Ph.D., and I realized that the story I wanted to tell wasn’t simply about the individual fragment of this life, but about the ubiquity of a concept of deviant female sexuality that allowed for this archive to record this death, not as one of compassion, but through the language of a woman’s criminal intent. I wanted to account for how this archive organized how we understood society, and the limits of the histories we can tell from these official perspectives. “Many communities have all sorts of expectations about women and young girls… My mother was always very clear to me. There’s no deference to be had.” The new rules of covering sex assaultlast_img read more

Kenny Smith on Dwayne ‘Pearl’ Washington: ‘He made (New York City basketball) what it was’

first_img Facebook Twitter Google+ On Wednesday during a broadcast of NBA on TNT, Kenny “The Jet” Smith, a former AAU teammate of Dwayne “Pearl” Washington, discussed the late Syracuse legend. He praised Washington for what he did for New York City basketball and the attention Washington brought to Smith and Mark Jackson, the former New York Knicks guard and past coach of the Golden State Warriors. Here is the transcript of what Smith said:AdvertisementThis is placeholder text“(Washington) was a man amongst boys for us. He was the guy and the rabbit we all chased. We came out the same class … the best New York City basketball class with Mark Jackson, Pearl Washington and myself at that point guard position ever in that era.“So he was the guy we always looked up to. We always wanted to measure ourselves next to Pearl. We played AAU together. We traveled the world together. One thing he did was bring so much attention to New York City that people noticed us.“I’m so happy before he passed, I got an opportunity maybe like eight years ago, I called him up and said, ‘I just want to thank you, man … Thank you for being who you were, because I would never be who I am if it wasn’t for you. Mark Jackson, I know, would not be who he is without him.“… He made (New York City basketball) for my era, he made it what it was.” Commentscenter_img Published on April 20, 2016 at 8:48 pm Contact Chris: [email protected] | @ChrisLibonatilast_img read more