"Angela," yelled Florence.
"Oui, Madame," answered the cook, approaching her.
"Take care of this little boy, will you? Find him something to eat," she instructed. Angela picked me up.
"What's his name?" she asked.
Florence thought for a moment and said, "Bobby." Florence did not want another child, but the financial arrangement she had with Philippe was too attractive for her to turn down. Every night I slept on a pile of rags in a corner of Florence's bedroom, like a house cat, until I was six years old. Then she made me sleep under the kitchen table.
Florence did not take care of me. From the time I entered the household, various cooks met my basic needs, which freed Florence from having to deal with me. I was never greatly attached to any of the cooks, since none of them ever lasted for more than a year. Florence would fire them for burning a meal or for short-changing her when they returned from the market.
As I got older, I learned what kind of day I was going to have based on Florence's mood and tone of voice. When she was cheerful, the four-strip leather whip, called a matinet, would stay hung on its hook against the kitchen wall.
I knew of two groups of children in Port-au-Prince: the elite, and the very poor, the restaveks, or slave children.
Children of the elite are often recognized by their light skin and the fine quality of their clothes. They are encouraged by their parents to speak proper French instead of Kreyol, the language of the masses. They live in comfortable homes with detached servants' quarters and tropical gardens. Their weekly spending allowance far exceeds the monthly salary of their maids. They are addressed by the maids as "Monsieur" or "Mademoiselle" before their first names. They are chauffeured to the best private schools and people call them "ti (petit) bourgeois."
Children of the poor often have dark skin. They appear dusty and malnourished. In their one-room homes covered with rusted sheet metal there is no running water or electricity. Their meals of red beans, cornmeal, and yams are cooked under clouds of smoke spewed out by stoves made of three coconut-size stones and fueled by dry twigs and wood. They eat from calabash bowls with their fingers and drink from tin cans with sharp edges, sitting on logs while being bothered by flies. They squat in the underbrush and wipe themselves with rocks or leaves. At night, they sleep on straw mats or cardboard spread over dirty floors while bloodsucking bedbugs feast on their sweaty flesh. They walk several miles to ill-equipped public schools, where they depend on lunches of powdered milk donated by foreign countries that once depended on the slave labor of their ancestors. After school, they rush home to recite their lessons loudly in cadence before the Caribbean daylight fades away, or they walk a few miles to Champ-de-Mars, the park, and sit under street lamps to do their homework while moths zigzag above their heads.
Restaveks are slave children who belong to well-to-do families. They receive no pay and are kept out of school. Since the emancipation and independence of 1804, affluent blacks and mulattoes have reintroduced slavery by using children of the very poor as house servants. They promise poor families in faraway villages who have too many mouths to feed a better life for their children. Once acquired, these children lose all contact with their families and, like the slaves of the past, are sometimes given new names for the sake of convenience. The affluent disguise their evil deed with the label restavek, a term that means "staying with." Other children taunt them with the term because they are often seen in the streets running errands barefoot and dressed in dirty rags.
Restaveks are treated worse than slaves, because they don't cost anything and their supply seems inexhaustible. They do the jobs that hired domestics, or bonnes, will not do and are made to sleep on cardboard, whether under the kitchen table or outside on the front porch. For any minor infraction, they are severely whipped with the cowhide implement that is still being made exclusively for that very purpose. And, like the African slaves of the past, they often cook their own meals, which are composed of inferior cornmeal and a few heads of dried herring. Girls are usually worse off because they are sometimes used as concubines for the teenage sons of their "owner." And if they become pregnant, they are thrown into the streets to earn their living as prostitutes. The boys are discarded to become shoeshine boys or itinerant gardeners.
I was a restavek in the making. Raising me as such was more convenient for Florence, because she didn't have to explain to anyone who I was or where I came from. As a restavek, I could not interact with Florence on a personal level; I could not talk to her about my needs. I could not speak until spoken to, except to give her messages that third parties had left with me. I also did not dare smile or laugh in her presence, as this would have been considered disrespectful—I was not her son but her restavek.
My tin cup, aluminum plate, and spoon were kept separate from the regular tableware. My clothes were rags and neighborhood children shouted "restavek" whenever they saw me in the streets. I always felt hurt and deeply embarrassed, because to me the word meant motherless and unwanted. When visitors came and saw me in the yard, I was always asked. "Tigargon [little boy], where is your grownup?" Had I been wearing decent clothes and shoes, the question would have been, "TV monsieur [young gentleman], where is your mother or father?"
Every night in my bedding under the kitchen table, I wished that either I or Florence would never wake up again. I wanted to live in the world of dreams where I sometimes flew like a bird and swam like a fish. But in the dream world I always stopped to relieve myself against a tree, causing me to awake in a puddle of urine.
Returning to the real world was a nightmare in itself—I was always trying to avoid Florence, the woman I called Manman. Every day I wished Florence would die in her sleep—until I made a most frightening discovery. While cleaning the bathroom one early evening, I noticed a small canvas bag tied into a ball under the sink. Curious, I opened it and found several pieces of bloodstained rags. Suddenly my heart raced, and I became convinced that Florence was going to die. I had a strong desire to ask her where the blood came from, but I couldn't. I was allowed to speak to Florence only when she questioned me or when I had to deliver a message from a third party.
The thought of Florence dying was real in my mind. Sometimes I sobbed, asking God to take back my wish for her death. I began to watch Florence closely, staring at every exposed part of her body, trying to find the source of the blood. I spied on her through keyholes whenever she was in the bathroom or in the bedroom.
One hot and muggy afternoon, after she pinched me and pulled me by the skin of my stomach because I had forgotten to clean the kitchen floor, she gave me a small bag of laundry detergent labeled Fab, and a bottle of Clorox bleach. "Go to the bathroom and wash the rags in the bucket," she commanded with rage. I uncovered the metal bucket and saw a pile of white rags soaking in bloody water. I reached in the bucket and scrubbed each piece until the stains began to fade. I vomited in the toilet and continued with my chore.
After a small eternity, Florence opened the door. Fresh air rushed in and I filled my lungs. My ragged shirt was soaked with sweat. I looked up and realized for the first time that Florence was the tallest woman I had ever known. After she inspected the rags, she said, "Now soak them in the bleach. Tomorrow you can rinse them." As I followed her instructions, I stared at her feet, searching again for the source of the blood.
The following day, without being told, I scrubbed the rags again, one by one, and rinsed each piece. As I hung them to dry over the clothesline in the backyard, Florence came out to observe. "After they're dry, fold them and put them in this," she said as she handed me the small white canvas bag. I took it from her, scanning her arms and legs for scars. She had none.
I replied, "Oui" instead of the usual "Oui, Manman." At the end of the day, I followed her instructions and placed the bag on her bed. From then on, every month, Florence handed me the small white canvas bag with laundry detergent and commanded me to wash its contents.
Every day I lived with anxiety, wondering how soo
n my only guardian would die from bleeding. Since I had to wash the rags in the late evening in the bathroom, I assumed that Florence didn't want anyone to know about the bleeding. I though that it was a secret she wanted me to keep.
As I walked through a neighbor's yard one day, I noticed a small light blue cardboard box with the word Kotex on it in a garbage can. I walked toward the box and stopped. I wanted the box to make a toy car, with Coke bottle caps for wheels and buttons for headlights. While no one was watching, I took the box quickly, put it under my shirt, and fled. I hid it behind a bush at the side of Florence's house, waiting for free time to make a toy. After midday dinner, Florence lay down on her bed for her afternoon nap and called me in to scratch the bottom of her feet. I once heard that this was an activity female slaves used to perform for their mistresses. I despised this routine because I had to kneel at the foot of the bed on the mosaic floor, causing my abscessed right knee to hurt and ooze a foul-smelling liquid. Whenever I fell asleep at her feet, she would kick me in the face and shout, "You're going to scratch my feet until I fall asleep if I have to kick your head off, you extrait caca (essence of shit), you son of a whore." As Florence slept, I quickly left the room, thinking of the Kotex box I had hidden away. Once outside I crouched down and pulled the treasured box from the bush. I noticed several rolls of cloth material inside. I unrolled the first once and discovered a big bloodstain on it. Confused, I dropped it and went back to the neighbor's yard. I watched everyone's exposed skin surreptitiously, hoping to discover the source of the blood. I returned home and disposed of the box.
I sat under the mango tree in the yard with my catechism trying to memorize as much as I could in preparation for my first communion. As I recited passages, I visualized myself wearing long white pants, a white long-sleeved shirt, red bow tie, and shiny black shoes. Entering the church with my classmates, I was at the communion rail, the priest said, "The body of Christ," and I answered, "Amen" as I opened my mouth to receive the Host. I didn't imagine a big dinner reception with a house full of friends and relatives who brought gifts and money for me, but I was certain that I was going to have my first communion because my school—Ecole du Canada— was preparing a group of students for the sacrament. I was probably eight or ten years old at the time.
During classes on Saturday afternoons, everyone was eager to answer questions and display his knowledge of the Bible and catechism. Every class started the same way.
Teacher: What is catechism?
Students: A catechism is a little book from which we learn the Catholic religion.
Teacher: Where is God?
Students: God is in heaven, on earth, and everywhere.
Teacher: Recite the Ten Commandments of God.
Thou shalt not have other gods besides me.
Thou shalt not. . .
Thou shalt not. . .
Everyone responded to every question and command in unison and with enthusiasm. At the end of the class, we told each other with gleaming eyes what our parents planned to prepare for dinner the day of the first communion. It seemed that everyone's parents had been fattening either a goat or a turkey. Some talked about their trip to the tailor or the shoemaker. Everyone had a story to tell— even I, but my stories were all made up. During every trip back home, I thought about the First Commandment and wondered why Florence worshipped several other gods immediately after she returned home from church. She must have known about the Ten Commandments, because I read them in her prayer book every time she visited her neighbors.
Saturday evening, the week before confession, the students were very excited, knowing the day of the first communion was getting closer. After class, everyone told stories of how his shoes and clothes were delivered or picked up. At home, I searched Florence's bedroom for new clothes and shoes and found nothing that belonged to me. I wanted to ask Florence if she had purchased the necessary clothes for me, but I could not, since I wasn't allowed to ask her questions. I considered asking her anyway and taking the risk of being slapped. But I couldn't vocalize the words—my fear of her was too intimidating. Thursday afternoon, I searched again in every closet and under the bed and found nothing.
I began to worry. Maybe she forgot, I thought. I placed the catechism on the dining-room table as a reminder to Florence. She placed it on the kitchen table instead. "She remembers," I said to myself with a grin.
Friday afternoon, the evening of confession, a street vendor was heard hawking her goods. "Bobby, call the vendor," yelled Florence. I ran to the sidewalk and summoned the woman vendor, who had coal-black skin and was balancing a huge yellow basket on top of her head. Several chickens with colorful plumage were hung upside down from her left forearm. Once in the yard and under the tree, she bent down and placed the pile of poultry on the ground. Florence's cook assisted her in freeing her head from the heavy load. After several minutes of bargaining, Florence bought two chickens. I felt very happy, thinking that a big dinner was being planned to celebrate my first communion. But deep down inside, a small doubt lingered. Saturday morning, the eve of my first communion, Florence left in a taxi. I had never been so happy. "Manman went to buy clothes for my first communion," I told the cook, smiling, dancing, and singing. She paid no attention to me, but the expression on her face dampened my festive mood. By noon a taxi stopped in front to the house. I ran to see. It was Florence, carrying a big brown paper bag. I danced in my heart as I fought against the urge to hug her, knowing she would slap me away.
She walked in without saying a word. I went inside and fetched her slippers. She changed into another dress and began to supervise the cook, who was preparing dinner. In the early afternoon, after I finished my chores, I approached Florence with a pail of water and a towel and began to wash her feet. She was sitting in her rocking chair, sipping sweet hot black coffee from a saucer. With pounding heart, I spoke, "Confession is at six o'clock and communion is tomorrow at nine o'clock in the morning."
She stared at me for a long moment as she ground her teeth. Her face turned very angry. "You little shithead bedwetter, you little faggot, you shoeshine boy. If you think I'm gonna spend my money on your first communion, you're insane," she shouted. Trembling with fear, I dried her feet, slipped on her slippers, and stood up, holding the pail and towel. I felt as though my feet and legs were too heavy for me to move. I was stunned by her words. "Get out of my face," she yelled. I went into the kitchen and sat quietly in my usual corner without shedding a tear.
"Amelia!" called Florence loudly.
"Out, Madame Cadet," the cook responded.
"You don't need to prepare the chicken for tomorrow; I'm spending the day with my niece. Her son is having his first communion tomorrow," she said.
I went to her bedroom to find out the contents of the bag and saw a pair of shoes she intended to wear to her godson's first communion. I felt crushed, but at the same time resigned myself to believe that only children with real mothers and fathers go to communion, receive presents from Santa Claus, and celebrate their birthdays.
HOMELANDS
Marie-Helene Laforest
My truth, like many truths, is partial. As I set out to tell this story, I suspect the other characters involved would tell it differently. Only on one point would my relatives and I agree: we had not been black before leaving the Caribbean. In a country of dark-skinned people, my lighter skin color and my family's wealth made me white. My white grandfather was a coffee and sisal exporter in a small town to the north of Port-au-Prince. He conducted his business out of his general store, which imported construction materials and basic foodstuffs like flour. He was the honorary consul of Norway. Before the National Bank of Haiti closed for the weekend on Fridays, a large trunk painted green, full of his money, was put onto a dray, held in place with a thick rope, and pushed by a bare-chested man through the Grande Rue to the bank. My grandfather's half-brother had brown skin and green eyes. Perhaps my grandfather had a better knack for business, but I could not help thinking, as a child, that his skin co
lor put him on the Grande Rue whereas his half-brother conducted his business on a back street near the market. My grandmother's brother, too, had his business on the main street. He was light-skinned and his wife was a woman whose veins showed through her white skin. The Europeans, mostly the clergy, and the Canadians, who exploited a copper mine in the area, patronized my grandfather's and his brother-in-law's businesses.
I had not been a "Caribbean" either before leaving Haiti. I knew a few of the other islands by name but had not met anyone from there. My mother and her sister had gone to Cuba for their trousseaus. They spoke of Havana City being like Paris, but they spoke of it in the past tense. It had lost its glamour after Fidel Castro took over. When I was six years old, my mother took me on a trip to Miami to see the Seminoles on their reservation and the dolphins in the Seaquarium. There was a stopover in Montego Bay, Jamaica. I was allowed to stand by the plane door before the Jamaican passengers boarded. Rows and rows of people stood away from the tarmac behind a wire fence, none black, all Chinese. I ran inside to inform my mother we had landed in China. Little did I know that thirty years after this incident I would be taken for a Caribbean person of Chinese ancestry by a group of Jamaicans.
On the island of my birth, my life of privilege was constructed with great conviction. There were many invisible lines marking off paths from which I could not swerve. I remember one October, on the first day of school, dressed in my starched blue uniform, waiting for my father and the oyster man. A huge mango gropo tree grew in our backyard by the pool side, a green-and-white-leaf vine coiled around its trunk. My father sat underneath that tree to have his shoes cleaned by the shoeshine man at his feet. At the same time, the oyster man arrived and cracked open the oysters, which we slurped down with a dash of lemon. My father drove to work. The yardman took me to school on his bicycle. Sometimes we took the hospital road where we passed men carrying sick children on their backs in the bright morning sun. This is the image the word poverty evokes in my mind, a father traveling on foot to a faraway hospital, his sick child on his back.
Butterfly's Way: Voices From the Haitian Dyaspora in the United States Page 3