For a culture of philanthropy in our communities

 
Upload and share your own.

You can share related videos and photos.

Submit: Video Pictures Stories

Haitian Link

Writing this article was not my idea. A good friend, herself a social philanthropist and non-profit practitioner, suggested that I explore this very important issue. As I was researching this article, my enthusiasm for this subject grew and never abetted. Done well and consistently, philanthropy can be a useful tool one can leverage to effect meaningful changes in our distressed communities.  
The field of philanthropy has recently taken on a lot space in our dialogues about ways to build better communities and construct the sort of social infrastructure necessary for the poor and working poor to flourish. The November 19 issue of The Christian Science Monitor is a good example of how new philanthropic ideas are being incubated and new projects are being designed to bolster or strengthen the field of philanthropy.
The book on philanthropy has been a collective one – an anthology, for sure. Every community, every country, every people have written a chapter that reflects its own ethic of philanthropy, its own model for a sustainable philanthropy.
We are for sure communities of philanthropists and compassionists. Philanthropy has come in all shape and form in our communities.
Those who march for social justice, take part in any fundraising activity by one of our non-profits, mentor a child, volunteer as a board member for a non-profit, donate cash for a good cause are all philanthropists. Reinforcing the civic safety nets of our communities is the paramount objective.
The goal, indeed, is how to consistently incorporate or practice philanthropy in our individual lives. Our people living in different communities in our Diaspora, battered by recession and gobsmacked by a system not too crazy about social mobility, may also have the blessing of a community with a sizable number of smart, talented and overachieving individuals who are willing to give back.
The challenge, therefore, is to find ways to link these two segments within our communities: poor children in need of a mentor, non-profits that may benefit from the expertise of a development/fundraising specialist, a school in need of a good PTA president, etc.
Economic affluence has a way not to trickle down to every member of our communities. Non-profits play a major role in these communities by being a lifeline to anyone drowning in this deep blue sea of inequalities. Non-profits need every bit of our assistance.
What do we do about struggling school-children whose single mothers may be ill-equipped to deal with a public or charter school that emphasizes participation and utmost attention to the child’s schoolwork?  Advocacy by the community for a school system that leaves no one behind has never been more important.
The ideal mechanism to ensure that our communities practice soft or hard altruism would have been a grant that would hire staff to civically engage our communities. Absent this tool, then the next best thing is for all of us to rise to this challenge and multiply these small or big acts of philanthropy for the benefit of the less fortunate among us. What matters the most here is the civic health of our communities.
December is here already. Christmas and the New Year will hit us in about two and three weeks. This is a great time to give. Once you read this article, this is what I would suggest you do next:
1) Give a donation to a neighbor in need, and buy one or two gifts for his/her children, or
2) Locate a non-profit and drop-off a gift for a child or an adolescent, or
3) Make a donation to a non-profit

I am encouraging you to be a Good Samaritan to someone in these times of need and gift giving. Let us create this unbreakable chain of civic virtue in our communities. Simply put, let us have each other’s back.

Hudes Desrameaux is a Haitian-American social and political commentator; he is a regular contributor to the Haitian Link

Read more Haitian Link stories from the Miami Herald

  • Konpa music as social and political commentary

    Konpa music has been knocked as genre for the simplicity of its rhythm and the way its lyrics are often not sophisticated.With Konpa, it’s always felt that what counts is not how the lyrics can inspire the listeners, but whether or not people can dance to the music. The message was secondary to the music, and the musicians seem to want to walk on safer grounds rather than push the envelop when it comes to lyrics critical of the political environment.The year 1986 imprinted its mark on every aspect of Haiti’s social and political life. People were more inclined to speak their minds and felt freer not to be the spokesperson of the political rulers of the day. Konpa, as a musical genre, also reflected that new sociopolitical period in our life.Throughout the 60’s and 70’s, Tropicana and Septentrional made it their duty to compose songs that were favor of the dictatorship. In one song, Septentrional told us: “Francois, our father, sit as comfortably a possible on the presidential chair; the people love you”.Bossa Combo was always referred as “Jean Claude Duvalier’s musical group”. Generally, if these musicians don’t become Duvalier apologists, their next likely theme is women – or better yet, a smear campaign against women. Here deceased Koupe Kloure had no competition. No voice ever arose to say: Enough.These are new times. One can criticize the political rulers of the day and not feel the brunt of their repression. The ruler can deny you access to the Carnival or pressure the radio stations not to play a particular song, but jail time is out of the question.It’s ironic that Sweet Micky spent his whole career castigating the Lavalas government for their alleged involvement in various cases of corruption. However, the same Micky, now as president of the country, had no problems removing one the critical musicians of his regime from this year’s Carnival for his song, aloral. Credit should be given to the roots musicians – Eddy Francois, Boukmann Eksperyans or RAM – for producing the most patriotic type of music.Richie Herard, ex Zenglen, may now be one of the two best Konpa composers; Dadou Pasquet is the other one. It seems that there is a conscious effort on his part to go against three things that Konpa music has traditionally been guilty of: lyrics that were too simple; a negative social message and an arrangement that hasn’t worked out too well.Richie’s album “Nou kapab jere ti sa”, released about eight years ago, may be one of the best Konpa albums ever produced for the quality of the lyrics and the music. You can dance to the music if that’s what you feel like doing. You can also sit back and listen.I believe this is the greatest change in the Konpa music industry. Today the musicians may not be better musicians, but they are better educated. Pasquet, Richie and Rolls Roro Laine of Djakout Mizik are extremely thoughtful individuals. (Someone should advise Laine to be quiet once in Martelly’s presence; his strident (and crazy) “Martelly avi” comments left too many uncomfortable.) It’s no surprise that Magnum Band and Djakout Mizik may be the best in town.These thoughts came to mind as Konpa lovers from Haiti and the Diaspora converged in Miami last Saturday to dance to the sounds of Konpa.The next great battle lies in our musicians’ ability to make sure that Konpa music has successfully crossed over. It’s not impossible!

  • Sharing my defining moment

    Exhibit A – Less than a year ago I opened the online edition of the daily Le Nouvelliste looking for my usual Haiti fix. This time I was in for a big shock: a vehemently acidic piece where this physician was spewing out his homophobic rant. His argument that gay relationships would result in a lowering of the population misses the point that some heterosexual marriages don’t result in children for whatever reason.Exhibit B – The conversation shifted to Jason Collins, the basketball player who just announced he was gay.A good friend of mine who has spent his life fighting for justice and equal rights was at ease to denounce the LGBTQ community and, in particular, their quest for marriage equality. LGBTQ stands for lesbian, gay, bi-sexual, transgender and questioning.  He may have assumed I was on his side.Exhibit C – At a Prideline meeting, a community-based organization charged to provide social and emotional support to young LGBTQ individuals, I turned suddenly into a witness. I listened to a few young gay and lesbian Haitian-Americans share their story of rejection from their mother or father. Many of these kids are homeless or living with friends just because they were born with the hardware and software steering them toward same-sex relationship. Parents just stop being nurturing parents.Same-sex relationship may be the only issue that Haitians have a consensus on regardless of their ideology, socioeconomic status or religion. I guess the strong religious bent of the Haitian people blinded them to the reality of discrimination and injustice that LGBTQ folks endure each day of their lives.  Folks are born gay or black or white. The same way it’s unreasonable to confer benefits to White folks because of their skin color, it’s also unfair to fault gays or blacks for their sexual preference or the color of their skin or deny them the benefits that are afforded every other member of society. Let’s just say it: it’s very strange that those of us who have faced discrimination because of immigration or social status are now in the business of discriminating against the LGBTQ community.I have evolved on this issue.My defining moment on the issue of homosexuality came about ten or eleven years ago when I picked Edwidge Danticat’s The butterfly’s way, this compilation of essays and poetry written by more than thirty Haitian-American authors narrating their experiences, sharing their stories, raising their voices, breaking their silence and speaking their own brand of truth.Of all the thirty three stories forming this great anthology, Assoto Saint (né Yves Lubin) story stuck with me: his trajectory as a proud gay man growing up in Les Cayes in the 60’s and then in New York starting in the 70’s.Read what Yves had to say about his childhood.“I must have been seven when I realized my attraction to men”. “All I wanted to do with girls was skip rope, put make up on their faces, and comb their hair”. He went on to say that “knowing Pierre was a turning point for me. The loneliness of thinking that I was the only one with homosexual tendencies subsided”.Keep reading with me.Now in New York at the age of 13 or 14, Yves “kept fantasizing that there was a homosexual world out there I knew nothing of. I remember looking up in amazement as we walked beneath the elevated train, then telling mother I didn’t want to go back to Haiti”.Yves talking about himself when he was a child: “straight A’s, ran like a girl, silky eyebrows – I was the kind of child someone saw and thought quick something didn’t click”. A professional dancer, Assoto Saint died of AIDS in 1994 at the age of 37. Proud to be an ally of the LGBTQ community!

  • Haitian Compas Festival marks 15 years in Miami

    The Haitian Compas Festival is marking its 15th anniversary in Miami.

Miami Herald

Join the
Discussion

The Miami Herald is pleased to provide this opportunity to share information, experiences and observations about what's in the news. Some of the comments may be reprinted elsewhere on the site or in the newspaper. We encourage lively, open debate on the issues of the day, and ask that you refrain from profanity, hate speech, personal comments and remarks that are off point. Thank you for taking the time to offer your thoughts.

The Miami Herald uses Facebook's commenting system. You need to log in with a Facebook account in order to comment. If you have questions about commenting with your Facebook account, click here.

Have a news tip? You can send it anonymously. Click here to send us your tip - or - consider joining the Public Insight Network and become a source for The Miami Herald and el Nuevo Herald.

Hide Comments

This affects comments on all stories.

Cancel OK