Istwa m melanje ak rèv mwen yo/My history, mixed with my dreams

6 05 2011

Mwen se Ayiti.  Depi lontan mwen ekziste, mwen te toujou gen gwo solèy ki t’ap klere m men sa pat enpeche m rete fre.

Mwen te gen pye k’ap pile m, ki vle di mwen te abite pa yon bèl ras yon nasyon po wouj.

Christophe Colomb ak solda li yo te vin dekouvri m kòm yon dezyèm paradi.

Depi lè sa yo wè ke lanati mwen bèl yo wè bèl pye bwa, bèl plaj, yo tonbe de pale yo banm pot non <<Ispanyola>> ki vle di petit espay.

Epoutan se blofe yo t’ap blofe m, yo te vle gaspiye m epi piye m.

Aprè kèlke mwa yo retounen debake pa pil pa pakèt ak yon bann gwo bato pou yo ale ak sa manman yo ak papa yo te kite pou yo

Yo te mete bèl pitit mwen yo nan esklavaj nan travay fòse.  Yo fini pa mouri pase yo pat abitye, se kouche yo te konn kouche tout la senti jounen epi manje vyann boukannen.

La frans tande gen yon ti île, yon ti peyi li batay ak espanyol jiskaske yo twouve yo antant.

Yo siyen yon trete pou yo ka maltrete m.

Lè pitit mwen yo fin mouri (endyen yo) yo debake ale achte nèg an Afrik yo rantre vini ak yo sou yon gwo bato ki rele Negriye.

Nèg sa yo te vrèman imilye, maltrete, yo bay yo non esklav, ki se yon byen mèb, ki gen yon mèt.  Esklav sa yo travay du lever au coucher du soleil, yo menm konn touye yo bay bèt manje.

Tout byen m ak ekonomi mwen te repose sou do esklav sa yo nan travay nan jaden kann, nan sikreri, nan boulanjeri, kòm esklav a talan, esklav domestik.

Se yon delivrans lè dwa de lòm te deklare tout moun fèt pou viv lib pa dwe gen kesyon esklav ak mèt.

Sa pot enpeche yo kontinye.

Sou abitasyon breda te gen yon ti nonm ki te rele Toussaint li lite jouk li kapab pou wè sil te ka delivre nèg sa yo men elas lit la te mal pase olye de dyalòg se te zam li te dwe pran.

Mwen kwe dyalòg tap pi bon pou mwen paske ti rès richès ki rete yo tap ret pou pititi mwen.

Dessalines repran lit la pou pi rèd ak yon sistèm koupe tèt, boule kay, aprè seremoni nan Bwa Kayiman anpil kay boule, anpil kout zam tire.

18 novanm 1803 nan batay Ravin Akoulèv anpil blan franse tonbe, anpil richès gaspiye.

An 1804, mwen gen yon peyi.  Yon peyi ki plonje nan kriz ekonomik, kriz politik, kriz sosyal.

Kriz politik ak sosyal la fè anpil san koule. An 1805 Dessalines te touye ti rès franse sou pretèks yo se espyon ansyen metwopòl la.

E poutan yo pral touye nonm an 1806 poutèt tè li te vin ak yon sistèm gran pwopriyete tèrèn.

E poutan ti peyizan ki te libere m yo t’ap reklame ti lo tè, ti tè pa mòso  misye te kont koripsyon administrativ li te sezi tout tè san papye.

Nou konnen nèg milat yo tap mande tè papa yo te kite pou yo, milat sa yo te mete ak ti peyizan yo.

Yo te rive touye Dessalines 17 oktòb 1806.  Aprè sa te vin gen batay de Sibè mwen te vin gen 2 prezidan yon nan lwès ak sid, lòt la nan nò.  Lè nèg sa yo fin mouri, Boyer pran la relèv, li peye dèt mwen yo li reyini île la ki te divize an 2 pati kanpay de lès e kanpay lwès.

Si nou wè mwen rakonte nou tray ak tribilasyon mwen, se paske mwen bezwen chanjman.  Chanjman sou tout pwen ke se swa politik, ekonomik, sosyal.  Fòk nou respekte konstitisyon mwen an.

Ki vle di:

1.    Fòk eleksyon onèt e kredib, òganize chak fwa yon gouvènman fin pran manda li.
2.    Fòk nou sispann sistèm gwo pòch sa kraze kès leta = ogmante plis soufrans.
3.    Fòk nou kraze sistèm chomaj, chomaj sa ki lage pèp la nan zak malonèt tankou nan fè manifestasyon pou yo ka dechouke
4.    Fòk gen inivèsite ak lise pou jèn yo mwen ka edike.
5.    Fòk gen yon rekonsilasyon nasyonal pou tout moun egal e fòk ekzile nou rantre lakay pou kontinye ede m sitou nan kesyon rekonstriksyon m.

Si nou fè sa map vin pi bèl, mwen p’ap debuloze, m’ap ka konbat siklòn ak tranblemanditè.
Gen de bagay ki pase devan je m ki pa fè byen, tankou lè yon ap touye lòt oubyen lè siklòn ap fin pote pitit mwen na lanmè sa fè m mal anpil.

Mwen vle sot nan eta mwen ye ya men sa depan de nou.

Nan tèt ansanm, nan viv tankou frè ak sè, nan konn soufrans youn ak lòt n’ap rive rann mwen bèl.

Lè sa tout lòt nasyon ap vle frekante m ansi nou menm tou être ayitien veut dire avoir un drapeau.

Yon drapo ki senbolize lape, dyalòg rekonsilasyon, libète, egalite, ak fratènite.

— DUVERT Wescando

*********************************************
I am Haiti.  Long have I existed, and I have always been shone upon by the bright sun, but it never hindered me from staying cool.

Long ago, my land was trodden by many feet, which is to say that I was inhabited by a beautiful red-skinned race.

Christopher Columbus and his soldiers discovered me and found that, next to heaven, I was the closest thing to paradise.

From that moment they saw my beautiful nature, my beautiful trees and beautiful beaches, they christened me Hispaniola, which means Little Spain.

And yet it was nothing more than trickery and lies — they wanted only to lay waste to me and plunder me.

After some months they returned, they came on and all, with everything their mothers and fathers had left them.

They enslaved my beautiful children, put them to forced work.  And they all began to die, my children, because they weren’t used to that kind of work — they were used to lying around all the blessed day eating roasted meat in their paradise.

They signed a treaty so they could mistreat me.

When at last all my children, the Indians, had died, the foreigners left to go buy Africans.  They returned with them on great ships known as Négriers.

These men and women were so humiliated, abused.  They were calles slaves, which is like being an object, a piece of property with a master.  These slaves worked from sunrise to sunset, and could even be slaughted and fed to the beasts.

All of my wealth and economy rested on the backs of these slaves, working in the sugar cane fields, in the sugar factories, making bread, as “slaves of talent,” as domestic slaves.

It was salvation when the Rights of Man were declared, sayng that everyone should live free, that there would no longer be slaves and masters.

This was the beginning of the end of slavery in Haiti.

On Breda’s plantation there lived a man named Toussaint.  He fought as hard as he was able to deliver his countrymen from slavery, but alas, the struggle was greater than his ability to create dialogue, and in the end he had to take up arms instead.

I think that dialogue would have been better for me than armed struggled, because what remained of my riches would have been better preserved for my children.

Dessalines, again, took up the struggle for a better system.  He beheaded, burned houses.  After the ceremony at Bois Caiman, many homes were burned; many shots were fired.

On November 18, 1803, at the battle of Ravine-à-Couleuvres, many French fell, and many of my riches were destroyed.

In 1804, I was born a country.  A country plunged into economic crises, political crises, social crises.

The political and social crises made a lot of blood flow.  In 1805, Dessalines killed what remained of the French on the pretext that they were spies of the former métropole.

However, he too would be killed, in 1806, because of his land reform policies.

And nonetheless, the small peasants who had liberated me claimed my land as their own, and Dessalines was against administrative corruption and seized all the ownerless land to be controlled by the state.

We knew the mulatres would demand the land their fathers had left for them, and those mulatres joined forces with the small peasants.

They killed Dessalines on October 17, 1806.  After that, there was the Battle of Sibert, and I had two presidents, one in the west and the south, and one in the north.  When they at last died, Boyer took advantage of this respite to pay my debts off and reunite the island that had been divided in two.

If you see that I am telling of my trials and tribulations, it’s because I yearn for change.  Change in all realms, political, economic, and social.  You must respect my constitution.

Which is to say:

1.  Elections must be honest and credible, organized every time a government has finished its mandate.
2.  We must stop this system of politicians filling their pockets from state coffers; it only leads to more suffering.
3.  We must break this system of unemployment.  Unemployment leads people to commit dishonest acts, to protest in the streets, to engage in violent dechoukaj.
4.  We must have universities and high schools so my young people can be educated.
5.  We must have a national reconciliation so everyone can be equal, and the dyaspora should come home so they can help me, especially in this period of my reconstruction.

If we do all this, I will become more beautiful, I will not fall apart, I will be able to withstand hurricanes and earthquakes.

There are things that pass before me that hurt me — when people kill one another, or when hurricanes carry my children out to sea, this hurts me greatly.

I want to escape from this state I am in now, but that depends on you.

In putting your heads together, in living as brothers and sisters, in knowing one another’s suffering, you will make me more beautiful.

And when that happens, other countries will flock to me, your desires will be realized, and being Haitian will mean having a flag.

A flag which symbolizes peace, reconciliatory dialogue, liberty, equality, and brotherhood.

— Wescando DUVERT





Mwen pè/I am frightened

23 01 2011

Mwen pè dèske òloj la ap mache vit.

Mwen pè paske mwen te piti, mwen grandi

Mwen pè paske mwen wè kòm ap fè plim

Mwen pè paske figim ap fè pli e l’ap di

Ki vle di mwen prè pou m mouri

Oh mwen pè.

Mwen pè,

Mwen pè lè m sot’ nan lari pou yo pa kidnape m’

Mwen pè al pran plezi nan lari pou yo pa touye m’

Mwen pè pou lapolis pa aretem san rezon

Banm pot nan federal san jije.

Mwen pè fwote ak lòt moun pou yo diskrimine m’

Oh, gade mwen pè.

Poutan dapre istwa peyi m’

Mwen pa ta dwe pè

Paske se nou tout ki se ayisyen

Se nou tout ki te batay pou libète

Olye de pè mwen sipoze fyè

Lè m raple m de la Bataille de Sibert

Batay Ravin a Kolèv.

Lè m raple m de Dessalines ki te di:

<<Tè Ayiti dwe pou nou tout paske

se nou tout ki te batay pou li!>>

Men poukisa nou pa ini nou, pou nou

Anchenz yè n ak mechanste pou peyi

N’ ka pwogrese ak yon

Jenès ki edike, yon

Peyi ki gen stabilite ak sekirite?

— DUVERT Wescando





Lavi Ti Bondye/The Life of Ti Bondye

8 11 2010

Istwa sa a enspire pou “Ti Sentaniz” pou Maurice Sixto

Ayiti se yon peyi ki gen anpil moun pòv, soti nan pwovens, pou rive nan rive nan kapital la, ki se Pòtoprens. Sezon vakans dete se yon sezon kote timoun renmen pen ak zaboka e wayal ak manba, eben sa raple mwen istwa yon madanm ki rele Guerda.  Se yon fanm ki renmen komès anpil.  Li leve bonè e li dòmi ta, yon fason pou li ka ede pitit li yo.

Depi li jou, li pran panye li, li mete sou tèt li, l’al pwomennen pen ak zaboka, wayal ak manba e fòk li rantre ak yon ti mamit diri ak pwa pou yo bouyi, pou yo manje pou jounen an.

Guerda te gen yon ti kay tòl mari li te mouri kite l pou li.  Andedan fetay kay la genyen yon mòso prela ki mare yon fason pou enpeche dlo rantre lè lapli ap tonbe.

Ti kay la te gen 5 moun ladann sa se yon katastròf:

Anold ki te mari Guerda plis twa timoun yo: Guerline, Jean Ronald, Ti Bondye.  Guerline se premyè pitit Guerda.  Ti Bondye se denyè a.

Twa mwa pita Guerda tonbe malad li gen fyèv ki se sentòm maladi tifoyid.  Maladi sa rive kokobe malerèz la, avan li tiye l.  Guerda mouri nan mitan mwa desanm.  Timoun yo pran nan twa wa, yo san manman, yo san papa.

Mizè a vin pi di pou yo.  Aprè obsèk manman yo, Ti Bondye pran plenyen li di: <<Lè manman mwen te la, mwen pat konn soufri konsa, menm ke mwen pat konn byen manje, men mwen te konn goute yon bagay kanmen.>>

Guerline gade tigason an ak yon lè li di <<O o, sa tigason sa plenyen konsa, sak fè ou pa ale volè pito, se pa mwen ki manman w non, e li pat mouri kite yon byen nan men m pou ou.>>

Jean Ronald: << Se ou ki pi gran, se ba ou pou li plenyen, paske se nou li genyen, si se ou kite nan plas li koman ou tap santi w si se li kite w di w sa?>>

Jean Ronald konnen ròl li antanke pi gran li rekonfòte Ti Bondye, li di: <<Gade ti frè m pa plenyen bay vye fanm sa ankò, paske se yon lougawou li ye, si l te konn wòl li antanke pi gran se pa sa li tap di w.>>

Guerline mare figi li move li di Jean Ronald: <<Pandan wap radote la ou te ka ale lavil pou al pote kèk chay pou ka jwenn kòb pou okipe l, pou ba l manje a lè, ou pa sansib pou li vre.>>

Rad sou kò tigason an, se tankou yon tòchon kay machann manje kwit, cheve li wouj tankou pay de fè ki pouri nan solèy.

Chak jou l’ap mande bondye delivrans:
<<O bondye mwen gen senkan,mwen pa gen manman ak papa ki pou ede m.
Souple delivre m non bondye.
Retire m’ nan mizè non bon papa.>>

Jean Ronald te kache l’ap tande ti frè l e li pran kriye, li sòti pou l’al chèche lavi, chans pou li, li rete yon tap-tap ki te sou wout la.

<<Ey yo bòs mwen, tanpri fè mwen kado yon bagay souple, piti koulye m’ap kontante.>>

Chofè a: <<A monchè, se jèn gason ou ye, ou gen anpil avni devan w, 50 goud p’ap ka regle anyen pou ou!  M’ap ba w posibilite pou ou fè plis kòb, chak jou vini avèk mwen e w’ap ramase kòb nan men pasajè yo pou mwen.>>

Misyè te tou rete travay, li fè sa chofè a mande l pou l fè yo.  E akòz de sajès li gen moun ki ba li ti lajan pa l’ apa, aprè chofè a òganize li avèk li, konsa li jwenn kòb pou yo manje chak jou.

E yo repare ti ajoupa manman yo te mouri kite pou yo a.

Ti Bondye vin gen kè kontan chak jou paske li wè afè devan vant li.

Fanmi sa tèlman pa gen chans, mizè yo retounen pou pi rèd, lafen blayi nan kay la pi rèd paske Jean Ronald mouri nan aksidan ak tout chofè yo…

Ti Bondye pran nan cho pou pi rèd paske li pèdi dezyèm papa l se te sèl espwa l’.

Demen maten byen bonè li pran lari ak yon zèl boyo nan pyè l, yon asyèt anba ponyèt li.  L’al mande devan yon legliz nan kapital la ki rele

<<Eglise de Dieu de Port au Prince>>

Li gen yon chan li konn chante ki ka rann nenpòt moun tris.

<<Wi madanm si w te konn mizè mwen pase, kounye a mape mande (2 fwa)
Mwen pase mizè malad, mwen pase mizè grangou
Dòmi san manje, leve san manje
M’ pa gen moun kape ban mwen
Lè m wè m paka manje m’oblije pran vye kwi m pou mwen mande charite.>>

Pastè a t’ap soti nan legliz la gade te nonm nan kè li fè li mal, li pale ak li.

<<Ti gason koman ou rele?>>

Ti Bondye: <<Mwen rele Ti Bondye.>>

Pastè: <<Ki laj ou?>>

Ti Bondye: <<Mwen gen senkan.>>

<<Kote manman w ak papa w?>>

<<Mwen pa gen manman ak papa se yon frè mwen ki tap ede m li mouri.>>

Pastè: <<Si m mete w kay madanm mwen w’ap rete?>>

Ti Bondye: << Wi m’ap rete.>>

Pastè a pran tigason an li mete l nan machin li lale ak li.  Lè li rive li mande: <<Kote Michou?>>

<<Men mwen cheri.  Koman ou te pase semen nan?>>

<<Trè byen  cheri.>>

Michou: <<Kote ou jwenn ak tigason sa?>>

<<Mwen byen kontan pou kesyon an, se pou ou mwen pote l, fòk ou gade l tankou pwòp pitit ou.”

Michou gade Ti Bondye ak yon lè li bougonnen.

Pastè a fè 4 jou nan kay la e Ti Bondye tou fè 4 jou.  L’ap byen dòmi, l’ap byen manje.

Lè paste a ale, lanfè mete pye nan kay la.

Ti gason an ap leve nan kabann a 4, trè nan maten, l’al dòmi a 11 è nan aswè.  Chak maten fòk l’al leve malere a nan dòmi.

Michou: <<Ou menm, menm ou p’ap leve pou al nan dlo, e aprè pou vin lave veso yo.  Lè fini vin al nan mache yo pou mwen.>>

Ti Bondye: << Wi matant.>>

Michou: <<Pa rele mwen matant.  Ou wè m sanble ak sè manman w ak figi devan w la?  Gade tèt tigason an non.>>

Lè Ti Bondye sot na mache a se li ki pou limen difè pou manje a kwit.  Li pran plas fanm kay la paske se li ki ranje tout bagay nana kay la, e l’ap touplzi ti nonm nan.  Ti manje li bay ti gason an pa fè anyen pou li, tigason an mèg.

Michou se sèl li menm nan zòn nan li chaje ak mari epi li gen anpil tankou: li tripotay anpil.  Lè l’ap pran lari li pote yon bann bijou zannò yon jou mal chans pou li volè mal tirize, yo ta pase ak baton.

Pastè a pran nouvèl li rantre n Ayiti lit e ale nan yon seminè k’ap dire 4 lane.  Akòz de nouvèl la, li oblije vini nan peyi li.  Lè li rive pou eta li wè ti gason an li sezi e Ti Bondye rankonte l tout bagay sou danm nan.

Ti Bondye: <<Michou se yon dyab anfè, sòn chak jou lap ban mwen baton ak li mwen pa ka ret nan kabann.

Pastè: <<genlè li pa mete w lekòl?>>

<<Non, menm rad mwen pa gen pou mwen mete sou mwen, se vwazen djo ki banm sa ou wè sou mwen an.>>

Pastè a kriye e li souke tèt li, li panse ak pwòp tèt li.

Pastè: <<mwen te ka nan yon sitiyasyon konsa tou si lavi pat nam yon chans.>>

Li mete Ti Bondye lekòl.  Ti Bondye vin yon nan pi gwo avoka k’ap evolye an Ayiti.

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Wescando biography/biyografi

6 10 2010

Age: 20 years

Occupation: Student

Where do you live: Village Renaissance, Commune de Cité Soleil

I want to participate in this group because I am a young person who lives to work in a team in order to develop hidden talents, and I like poetry, stories, romances, and music.  I would like to talk about Haitian culture throughout the world.  My objective for the group is that we see it achieve all its goals and go where we want it to go.  That means I’m going to do everything possible for the group to go as far as it can.

****************

Laj: 20 ane
Okipasyon: etidyan
Kote ou abite: Vilaj Renesans

Mwen vle patisipe nan gwoup sa paske mwen se yon jèn ki renmen travay an ekip pou develop talan kache e answit mwen renmen pwezi, istwa, roman, mizik.  Mwen vle fè pale de kilti ayisyen nan a travè le mond.

Objektif mwen pou gwoup la se wè li atenn bi li rive kote ke nou vle li rive yo, ki vle di m’ap fè tout sa ki posib de mwen menm pou ke gwoup la rive pi loin kote nou pa ta espere.

Mwen renmen istwa ak mizik.





Maman — Mama

6 10 2010

Maman, source de vie
Fleur, qui ne mérite pas d’être fanée.
Oh! Maman, plante qui fleurit et donne naissance à des fruits,
Qui mérite d’être placée à l’interieur d’un palais royal.

Maman chérie, tu es plus précieuse
Que la couronne de la reine d’Angleterre
Tu as passée neuf mois de souffrance.
Tu as beaucoup souffert pour moi,
Les douleurs de l’enfantement sont amères.
Pour cela je te dois une recompense
A savoir d l’amour, de respect, de l’affection.

Pour tout dire “Je t’aime Maman.”

— DUVERT Wescando

**************************

Mama, source of life,
Flower, who deserves never to fade.
Oh! Mama, a plant that blooms and gives fruit,
Who deserves to be placed inside a royal palace.

Mother dear, you are more valuable
The crown of the Queen of England
You endured  nine months of suffering.
You have suffered so much for me
The pains of childbirth are bitter.
For that I must pay you back,
To know of my love, respect, and affection.

For all this, I say “I love you Mama.”

— Wescando DUVERT





Ma misère/My Misery

6 10 2010

Dès mon enfance, j’ai connu que de misère
Je n’avais personne sur qui je pouvais compter
Mes pauvres parents, hélas! faisaient tout pour me faire sortir
Malgré tous leurs efforts, je suis toujouts découragé

Les secrets qui existent dans mon coeur
Sont souvent ceux qui me font verser des larnes au fond de moi; est perdu le bonheur.
Oh! mon Dieu, je ne sais quoi faire,
faudrait-il que je prenne les armes.

Pour aller attaquer la misère dans son fort tout en ayant
L e travail comme épé, et l’argent comme victoire
Et enfin la misère ne eut me condamner à mort.

Est-ce pour former mon caractère
Que j’affronte tous ces amertumes?
J’espère qu’un jour, oui je serai vainquer.

— DUVERT Wescando

Since my childhood I have known misery
I did not have anybody on whom I could rely.
My poor parents, alas! did everything to get me out
Despite their best efforts, I am discouraged nonetheless.

The secrets that exist in my heart
Are often the ones who make me weep deep inside.  Happiness is lost.
Oh! my God, I do not know what to do.
Should I take up arms

To attack poverty in his fortress, with
Labor as a the sword, and money as victory?
And finally,  misery will not condemn me to death.

Is it in order to build character
That I face all these disappointments?
I hope that, one day, I will indeed be the conqueror.

— Wescando DUVERT