As of April 2025, all new episodes are at rasanblaj.org. By the end of 2025, all old episodes will migrate to rasanblaj.org exclusively.
Nèg Mawon Podcast
Claim This Podcastby Patrick Jean-Baptiste
5.0(31 reviews)
85 episodes
Updated Weekly
Accepts GuestsHas SponsorsLocation 🇭🇹
57
Podcast Authority
BetaFairBased on show quality, social media presence, reviews, charts, and more
Quality83
Social0
YouTube0
Engagement77
Podcast Overview
As of April 2025, all new episodes are at rasanblaj.org. By the end of 2025, all old episodes will migrate to rasanblaj.org exclusively.
Language
🇺🇲
Publishing Since
9/13/2021
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57
Podcast Authority
BetaFairBased on show quality, social media presence, reviews, charts, and more
Quality83
Social0
YouTube0
Engagement77
8
Excellent Areas
0
Good Performance
11
Growth Opportunities
excellent
Episode Length
1h 33m
Performing excellently!
needs improvement
Publishing Consistency
Every 15 days
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Recent Episodes
April 5, 2025
[Scholar Series-Ep. #83]"Killing the Elites: Haiti, 1964." A Conversation w/ Dr. Jean-Philippe Belleau
<p>Like my guest today, I’ve never found it particularly useful to cast François Duvalier as some frothing, otherworldly monster. That story is too easy. It offers too little. Once you wrap him in the veil of pathology, the conversation dies. You’ve exiled him to a place beyond history, beyond explanation, beyond us. But what haunts me still—what lives in the marrow of Belleau’s work—is not the spectacle of evil, but its intimacy. The way Duvalier wrapped the Haitian state around himself like a second skin. The way repression was not distant, not sterile, but close. Whisper-close.</p><p>This week on the Nèg Mawon Podcast, I sat with anthropologist Jean-Philippe Belleau, and we waded deep into the dark waters of the Duvalier regime—not for the thrill of horror, but to understand the anatomy of power when it is warm, personal, and woven through the lives of the very people it crushes. Here are three strands we pulled from that knot:</p><p><strong>1. Power in the First Person</strong><br />Belleau unearths a truth many prefer buried: that Duvalier’s rule was not built in cold, bureaucratic chambers, but in bedrooms, churches, courtyards. It lived in nods and whispers, in godfather promises and godson debts. This was not Orwell’s 1984—this was something older, more Haitian, more intimate. The regime was not an iron wall; it was a web, spun from relationships and obligations, holding the country not at gunpoint, but by the soul.</p><p><strong>2. Who Gets to Be a Victim?</strong><br />There is a comfort in believing the elite escaped unscathed, that they watched from balconies while the poor bled. But Belleau complicates that myth. His research pulls us toward a difficult truth: the violence had no clean class lines. Elites, too, were crushed, sometimes precisely because they presumed immunity. Belleau invites us to reconsider how history renders victims—how it decides who gets remembered as broken, and who gets blamed for surviving.</p><p><strong>3. The Ties That Bind (Even in Hell)</strong><br />And still—amid the surveillance, the fear, the Tonton Macoutes—Haitians clung to each other. Kinship, friendship, neighborhood, lakou… these weren’t just sentimental relics. They were lifelines. Belleau shows us that even in the shadow of dictatorship, the social fabric didn’t unravel. It tensed, stretched, contorted—but it held. And in that, there is something both tragic and profoundly human.</p><p>To understand Duvalier is not to exorcise a demon, but to study a mirror. We cannot afford to look away—not when the terror came wearing a neighbor’s face, a cousin’s smile. Not when history walks so close to home.</p><p><br /></p>
March 11, 2025
[Scholar Series-Ep. #82]"The Colonial System Unveiled." A Conversation w/ Dr. Chris Bongie
**The Stiff-Backed Men of Haiti** The year is 1816. The kingdom of Haiti stands diplomatically alone, a beacon of defiance in a world that would rather see it erased. The West will not recognize it. The French whisper of reconquest. The Americans tighten their embargo. And yet, some of the most prominent Black men of Haiti do not beg. They do not slouch, nor bow their heads, nor hold out trembling hands for the recognition of their former masters. They stand upright. Their backs stiff. Their voices firm. Sovereignty personified. It is August 24th, and Cap Henry is alive with celebration. Queen Marie-Louise Coidavid's birthday has brought together European and American merchants, men who speak the language of commerce and power. One can imagine that the tables at the Café des Étrangers were laid out in grandeur—fine china, silver goblets, the hum of conversation swirling in the candlelight. The foreign dignitaries drank, their eyes trained on the Haitian court, watching, measuring. And then, a figure rises. Baron de Vastey—scribe, scholar, warrior of words—lifts his glass and said the following: **"To the gratitude that we owe the virtuous philanthropists who have defended our cause with as much enthusiasm as disinterestedness. But if their wishes and their efforts prove ineffective, then let us make use of our swords to cleave the body of the enemies of humanity and preserve the rights that we derive from God, Nature, and Justice."** I'm guessing the words landed heavy in the room, layered with intent. A toast, yes. But also a warning. TLater in this interview, Prof. Bongie said that Vastey's toast was double-edged, laced with both gratitude and forewarning. It reckoned with the truth that humanitarian assistance, no matter how well-intentioned, might prove impotent—a grand performance of righteousness that did nothing to alter the balance of power. And if the limits of charity were reached, then Haiti would look not to foreign hands for salvation, but to the example of its own revolution. The world had already seen what the people of this nation would do when their freedom was threatened. They had no intention of repeating their chains. Interviews like this—and so many before it—remind me that Haiti’s chains were never truly broken. They were just reforged, made thinner, less visible, but no less binding. The weight of empire did not lift; it simply changed form--neocolonialism.Dr. Patrick Bellegarde-Smith once put it to me plain: *What’s so "neo" about colonialism?* Great question. New, old—call it whatever the fuck. The wolf does not change, only the cut of its clothing. Where once there were shackles of iron, now there are debts and embargoes, puppet leaders and foreign troops, development plans written in distant boardrooms with no seats for the people they claim to save. To Vastey, sovereignty was not just a word, not a desperate plea for recognition. It was posture. It was dignity. It was the stiff-backed refusal to beg, the readiness to trade but never to kneel. He stood in a room full of Europeans and Americans, lifted his glass, and with the same breath that offered gratitude, made it clear that if philanthropy failed, the sword would follow. Today, that sword is gone. In its place are tin cups and empty hands. Disaster capitalism has hollowed Haiti out, turned every crisis into an opportunity—for someone else. The vultures swoop in when the ground shakes, when the streets flood, when the people starve. Money flows, but not to Haitians. Decisions are made, but not by Haitians. Sovereignty, once a declaration of strength, has become an afterthought, a slogan for leaders who answer not to their people but to their creditors. My guest today is Prof. Chris Bongie, and the book we are going to discuss is his translation of Baron de Vastey's seminal work--The Colonial System Unveiled.
March 4, 2025
[Scholar Series-Ep. #81]"Spirals in the Caribbean: Representing Violence and Connection in Haiti and the Dominican Republic." A Conversation w/ Dr. Sophie Maríñez.
<p>This conversation with Dr. Sophie Maríñez is less an interview than a reckoning for me, an excavation of Haitian and Dominican ghosts, of histories silenced and distorted, the way the past never quite stays in the past–“The past is never dead. It’s not even past”. She walks us through the troubled narratives of Haiti and the Dominican Republic—not as distant, separate nations, but as entangled siblings, bound by history, betrayal, and resistance.</p><p>At the heart of her book (and this discussion), Spirals in the Caribbean: Representing Violence and Connection in Haiti and the Dominican Republic, is the idea that history is not linear. Instead, it circles back on itself, shifts, adapts, repeats but never in quite the same way. This is Spiralism, a framework born from Haitian literature that seeks to make sense of the cycles of oppression, revolution, and return. The <a href="https://kiltinou.com/haitian-revolution/">Haitian Revolution</a>, the Parsley Massacre, the decimation of the island’s Indigenous people—these are not separate moments in time but echoes, reverberating through centuries.</p><p>Frankètienne, one of the fathers of the framework, said that Spiralism “…defines life at the level of relations (colors, odors, sounds, signs, words) and historical connections (positionings in space and time). Not in a closed circuit but tracing the path of a spiral. So rich that each new curve, wider and higher than the one before, expands the arc of one’s vision.” (From: <a href="https://amzn.to/41rcZiO">Ready to Burst</a>.)</p><p>Dr. Maríñez dismantles the neat, binary notions of identity and conflict. <a href="https://kiltinou.com/hispaniola/">Hispaniola</a>? That’s a colonizer’s name. Kiskeya? A myth born from a European chronicler who never set foot on the island. Haiti/Ayiti? One. the true Indigenous name, the other, rendered politically fraught by the weight of nationhood. She insists that there is no singular name, no singular story, only a mouthful: “the island shared by Haiti and the Dominican Republic.”</p><p>Dominicanidad, she argues, is no less complex. It is a construct, an essentialist shape-shifter, used and abused by political forces to serve shifting agendas. What does it mean to be Dominican, when the definition shifts by geography, race, class, and time? What does it mean to be from a place that has been “ghosted,” rendered illegible by the very scholars and institutions that claim to study the Caribbean? Ouch.</p><p>Let’s stay with the ghosts:</p><p>The massacre of 1937 was not just an act of violence but an act of memory, or rather, <a href="https://kiltinou.com/forced-forgetting/">forced forgetting</a>. The rhetoric of the “peaceful invasion” of Haitians into the Dominican Republic is not about immigration but about erasure, a convenient distraction from the economic and political structures that extract Haitian labor while denying Haitian humanity. The elite, the state, and the power brokers of both nations collude in this, enforcing borders not just of land but of belonging. And yet, the past lingers, history an apparition, unresolved, unatoned for, demanding reckoning.</p><p>Maríñez sees spiralism as a decolonized way out of the binary nightmare imposed by the Global North–a more liberating way to understand the history of the island occupied by Haiti and the DR, not as a series of conflicts between two nations, but as a struggle between those who hold power and those who resist it. It is the repetition of violence, but also the repetition of rebellion, of solidarity, of culture that refuses to be erased.</p><p>She calls for deeper connections, for a rejection of the cliches and stereotypes that keep Haiti and the Dominican Republic estranged. “We need to get to know each other,” she says. “Not just the stories we’ve been told, but the truths that lie beneath.”</p><p>And perhaps that is the real challenge she leaves us with in her book and this interview—to reject the easy narratives, to sit with discomfort, to see the spirals, and to break them.</p><p>Kenbe la / Aguanta ahi</p>
85 total episodes available
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This podcast updates weekly.
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