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[Bob Corbett <corbetre@webster.edu>]

From: patrick sylvain <sylvaipa@hotmail.com>


In Haiti, to say that everything is political is to state the obvious. As it is
well established that poverty, just like greed, sometimes drives people to do
things that are horrible.  Rich and poor criminals are only different in
tactics, methods and perhaps, motives; however, the end result is the same,
crime.  In Haiti, since 1986, there has been an overall deterioration in all of
the spheres, public and private, that has caused rapid criminality to emerge in
various ways, forms and social strata.

In our political and economical struggles we have experienced and then lived
with terms such as:

1-       Chevalye

2-       Grenadye

3-       Nèg Mawon

4-       Kanonye

5-       Dasomann

6-       Chalatan

7-       Luijanboje (Louis-Jean Borge)

8-       Chaloska (Charles Oscar)

9-       Atoufè

10-   Tapajè

11-   Pikèt

12-   Senkyèm-Kolòn

13-   Woulo-Konpresè

14-   Kraze-Grenn

15-   Kamoken

16-   Sibvèsif (Komilis or Kominis)

17-   Tonton-Makout

18-   SD

19-   Leyopa (Leopard)

20-   Fiyèt-Lalo

21-   Choukèt-Lawouze

22-   Dechoukè (associated with the Dechoukaj, was the feared “Pè Lebren”)

23-   Magouyè

24-   Pwazon-Rat

25-   Zenglendo

26-   Gangstè

27-   Frap (FRAPH)

28-   Depòte or Dyaspo-Delenkan

29-   OP

30-   Chimè

Please Note: The above list is only a third of the terms and metaphors found
during my research on Metaphorical Violence in Haitian Politics and Culture.
The words in bold designate a high level of fear and the underlined words are
the most feared and most violent.

The label "Chimeres" surfaced in August of 2001 during an anti-Aristide protest
organized by the university students where operatives of the OP-Lavalas led a
disgusting attack on Journalists and students with “Zam-Kreyol,” whip dipped in
lead, calabash filled with nails, “Peta” and Juna bottles filled with urine.
By August 2001, the various gangs in Cité-Soleil, Boston, Brooklyn, Belle-Air,
St.Martin, Site-Katon, Site-Letènèl and Portay Leyogàn (Saryevo), were already
well armed and in Aristide’s camp.  Indeed, the "chimeres" are criminal street
gangs that were

Involved in various street crimes, such as theft, kidnapping and car jacking.
However, with the help of the OP-Lavalas and money provided by Aristide via ONA
(office National d’Assurance) and emergency funds from DGI or the Ministry of
Defense, the Chimères became an integral part of the Lavalas protective and
persecutory regime.

Of course, the harsh economical apartheid that exist in Haiti coupled with the
rhetoric of hate and at times of “hope” for the “Moun Anba,” many of those
young men had no viable solution but to join Aristide’s criminal vanguard. Keep
in mind, many of those gang-bangers and Chimères are also the true rejects of
society and yes, many of them were returnees that Michelle Karshan and her team
had so-called rehabilitated into society.

Because of the polarization and the divisiveness of the situation, even some of
the radical Haitian Nationalists who reject foreign soldiers on the Haitian
soil, would not pick up guns or have not voiced negative opinions against this
current occupation due to the fact that they were so disgusted with Aristide
and with the recent looting by his chimères.

Indeed, some of the criminal deportees have brought all sorts of expertise with
them and they’ve unfortunately been used to lead a cause that has proven to be
destructive to the already impoverished economy.

Ironically, to the many chimères I’ve spoken to in December 2003 and January
2004 and I’m certain they still feel the same way, they deeply think they are
fighting to protect the constitution (Aristide’s terms in office) as well as
the national sovereignty.



Never mind that Aristide massacred the constitution and had requested the
intervention of foreign troops. To the Chimères and the other Aristide
supporters what really mattered is the hope they think Aristide represent(ed).
Regardless of faults, he has plenty, he nevertheless kindled a passion and a
deep seeded hope among the die-hard hopefuls that: “Wòch nan solèy sipoze goute
luil” (Sun baked rock must taste oil – which means: “The poor must have a
better life”).



That, my friends, is the struggle. In order for Haiti to survive chaos,
invasion and internal warfare, the basic needs of all Haitians must be
addressed.


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