Create Dangerously Part 7

Desperate

Trapped

Please take my picture, jounalis

Screw Mr. Eastman

I'm not too ugly

Your camera will not break

I'm not too dirty

Not too black

After four consecutive storms ravaged Haiti, my friend the Miami Herald journalist Jacqueline Charles told me how, when she arrived with the photographer Patrick Farrell at a catastrophic scene where some dead children had been fished out of an overflowing river, a grieving father begged for some clean water to wash his mud-covered daughter and for a pretty dress to put on her before her photograph-which was later part of a Pulitzer Prize-winning series of photographs-was taken. Knowing that this would be the last image of his daughter, the father wanted her to look her absolute best.

The father, Jacqueline told me, desperately wanted his daughter's story to be told, knowing that though hers was a singular tale, her face a singular image, it could reveal a great deal about the larger disaster of the storms. In that way, the heartbroken father was following a long-honored tradition, in Haiti and elsewhere, of taking a keepsake photograph of the dead as a way of keeping them with us, and at the same time allowing his loved one's face to stand for many.

Another photographer, an Israeli named Daniel Kedar, had traveled all over Haiti and taken pictures of peasant farmers who'd never seen photographs of themselves. They sometimes denied their own image to him when he handed them the instantly printed photographs.

"No, I am not that skinny," some would say. "No, I am not that old."

When everything does not rely on our image, do we imagine ourselves at all? Is there even a need for it when our face is ours alone? To suddenly become emblematic of a problem, the "face" of a ravaged Haiti, is its own rude awakening, its own culture shock. Yet it allows a larger story to be told that in many ways can be helpful, because it fights complete erasure. It forces others to remember that we were-are-here.

"Pita nou led, nou la," boldly claims the Haitian proverb. Better that we are ugly, but we are here.

"Photography has something to do with resurrection," Roland Barthes wrote, "might we not say of it what the Byzantines said of the image of Christ which impregnated St. Veronica's napkin: that it was not made by the hand of man, acheiropoietos?"

Might we not say the same of all impa.s.sioned creative endeavors?

"I never intended to become a photojournalist," Daniel Morel tells me more than once. "I became a photojournalist because at Numa and Drouin's execution, I felt afraid and I never wanted to feel afraid again. I take pictures so I am never afraid of anyone or anything. When I take pictures, I feel like something is s.h.i.+elding me, like the camera is protecting me."

Did he, as a boy, want to protect Numa and Drouin? I ask.

He could not protect them, he said, but over the years he has felt as though he's managed to protect other Numas and other Drouins with his photographs. And during this final conversation, I am even more certain that to create dangerously is also to create fearlessly, boldly embracing the public and private terrors that would silence us, then bravely moving forward even when it feels as though we are chasing or being chased by ghosts.

At the beginning of his 1955 short story "Jonas ou l'artiste au travail" (Jonah, or the Artist at Work), Albert Camus cites as an epigraph the following verse from the book of Jonah.

Take me up and cast me forth into

the sea . . . for I know that for my

sake this great tempest is upon you.

Creating fearlessly, like living fearlessly, even when a great tempest is upon you. Creating fearlessly even when cast lt b dlo, across the seas. Creating fearlessly for people who see/watch/listen/read fearlessly. Writing fearlessly because, as my friend Junot Diaz has said, "a writer is a writer because even when there is no hope, even when nothing you do shows any sign of promise, you keep writing anyway." This is perhaps also what it means to be a writer. Writing as though nothing can or will ever stop you. Writing as though you full-heartedly, or foolhardily, believe in acheiropoietos.

There is something about doing your own grieving in a place filled with other people's grief. The last time I was at the Port-au-Prince national cemetery was for the February 2003 burial of my Aunt Denise. At that time, as at many others, I looked around yet again at a peeling section of the cement wall against which I believed the blood of Marcel Numa and Louis Drouin had once been splattered. The story goes that the wall had been built a few decades before the execution of Marcel Numa and Louis Drouin, when a pleading female voice was heard coming from the leaves of a ma.s.sive soursop tree that stood in the middle of the cemetery. The voice coming from the soursop tree was that of Gran Brigit, the wife of Baron Samedi, the guardian spirit of the cemetery. Gran Brigit was known for her generosity in granting money to the poor. So as news of Gran Brigit's manifested presence spread, ma.s.sive crowds filled the cemetery, trampling the mausoleums and graves. The wall was built to keep Gran Brigit's followers out.

I looked around at this ma.s.sive hamlet of the dead and wondered where Gran Brigit's tree might have stood. I stared at the old two-story building near the cemetery entrance, the balcony of which was where I believed many had stood to watch the execution of Marcel Numa and Louis Drouin. Neither the building nor the wall may be what or where I thought them to be. I tell this story now with the unreliability of that uncertainty.

On the wall that I believed had served as the background for these executions, I saw political graffiti. Aba-, Down with--. Not the name of a Haitian national figure, but someone I did not know. The words were written in the same type of black spray-painted cursive, the ubiquitous graffiti scrawl that one still finds all over Port-au-Prince, street commentary that suggests that Haiti's capital may be full of Jean-Michel Basquiats. There was, the last time I was in the cemetery, no plaque anywhere to acknowledge what had happened there to Marcel Numa and Louis Drouin on November 12, 1964.

"If we began to put plaques all over Port-au-Prince to commemorate deaths," a friend had once told me when I'd pointed this out to him, "we would have room for little else."

In lieu of plaques, all we have of Numa and Drouin are individual memories like Daniel Morel's and a few minutes of black-and-white film in which they die over and over again and some photographs in which they remain dead.

The last time Daniel Morel was in the cemetery, there was a pile of corpses as high as the wall itself, all of them victims of the earthquake that struck Haiti on January 12, 2010. Marcel Numa and Louis Drouin's death place proved too small a burial ground for the more than two hundred thousand people who had instantly died together in Port-au-Prince that afternoon.

Daniel Morel's would be among the first pictures of death and destruction to emerge from Haiti soon after the earthquake. He happened to be visiting Port-au-Prince from the United States and was walking the streets when the earthquake struck. There was no returning now to the more "pleasant" images of a city and country that he'd been doc.u.menting since he was a boy. His-our-entire city was a cemetery.

CHAPTER 12.

Our Guernica My cousin Maxo has died. The house that I called home during my visits to Haiti collapsed on top of him.

Maxo was born on November 4, 1948, after three days of agonizing labor. "I felt," my Aunt Denise used to say, "as though I spent all three days pus.h.i.+ng him out of my eyes."

She had a long scar above her right eyebrow, where she had jabbed her nails through her skin during the most painful moments. She never gave birth again.

Maxo often complained about his parents not celebrating his birthday.

"Are you kidding me?" I'd say, taking his mother's side. "Who would want to remember such an ordeal?"

Jokes aside, it pained him more than it should have, even though few children in Bel Air, the impoverished and now devastated neighborhood where we grew up, ever had a birthday party with balloons and cake.

Maxo once told me that when he was a teenager his favorite author was Jean Genet. He read and reread Les Negres. He liked all the wild language in the play, the way you could easily lose track of what was going on, not understand much of what people were doing and saying, and then suddenly feel as though each of the characters was directly addressing you. He felt it was a perfect play for Haiti, one that could easily have been written by a Haitian.

In light of Maxo's death, these lines from the play now haunt me: "Your song was very beautiful, and your sadness does me honor. I'm going to start life in a new world. If I ever return, I'll tell you what it's like there. Great black country, I bid thee farewell."

Two days after a 7.0 earthquake struck Haiti, on January 12, 2010, I was still telling my brothers that one night, as we were watching the television news, Maxo would pop up behind one of the news anchors and take over his job.

Maxo was a hustler. He could get whatever he wanted, whether money or kind words, simply by saying, "You know I love you. I love you. I love you." It worked with many of our family members in New York, both when he occasionally showed up to visit and when he called from Haiti to ask them to fund his various projects. With a voice that blended shouting and laughter, he made each of his requests for money sound as though it were an investment that the giver would be making in him- or herself.

The last time I heard from Maxo was three days before the earthquake. He left a message on my voice mail. He was trying to raise money to rebuild the small school I had visited with his son Nick and my Uncle Joseph in the mountains of Leogane in the summer of 1999. The school had been destroyed by a mudslide a few weeks earlier. Thankfully, none of the children had been hurt. (It's interesting that both Maxo and his father had the school in mind as one of the last things each wanted to do before he died.) When Maxo's father, my eighty-one-year-old Uncle Joseph, left Haiti in 2004, after a gang threatened his life, Maxo was with him. They traveled together to Miami, hoping to be granted political asylum. Instead, they were detained by the U.S. Department of Homeland Security and were separated while in custody. When Maxo was finally able to see his father, it was to translate for the detention center's medical staff, who accused my uncle, as he vomited both from his mouth and from a tracheotomy hole in his neck, of faking his illness. The next day my uncle died and Maxo was released from detention. It was Maxo's fifty-sixth birthday. Once the pain of his father's death had eased, he joked, "My parents never wanted me to have a happy birthday."

After his asylum pet.i.tion was denied, Maxo returned to Haiti. He missed his five youngest children, some of whom were constantly calling to ask when he was coming home. There was also his father's work to continue-small schools and churches to oversee all over Haiti. The return, though, was brutal. During our telephone calls, he talked about the high price of food in Port-au-Prince. "If it's hard for me, imagine for the others," he'd say.

His time in detention in the United States had sensitized him to prison conditions and to prisoners' lack of rights in Haiti. He often called asking for money to buy food, which he then took to the national penitentiary. (The penitentiary was one of the few government buildings that remained standing after the January 2010 earthquake, though all the prisoners managed to escape.) Maxo's generosity, along with the Haitian sense of kindness and community, is perhaps why, immediately after four stories collapsed on him on January 12th, family, friends, and even strangers began to dig for him and his wife and their children. They freed his wife and all but one of his children, ten-year-old Nozial, from the rubble two days later. Even when there was little hope, they continued to dig for Maxo and for those who had died along with him: some children who were being tutored after school, the tutors, a few parents who had stopped by to discuss their children's schoolwork. We will never know for sure how many.

The day that Maxo's remains were found, the call from Bel Air came with some degree of excitement. At least he would not rest permanently in the rubble. At least he would not go into a ma.s.s grave. Somehow, though, I sense that he would not have minded. Everyone is being robbed of rituals, he might have said. Why not me?

By the time Maxo's body was uncovered, cell phones were finally working again, bringing a flurry of desperate voices. One cousin had an open gash in her head that was still bleeding. Another had a broken back and had been carried to three field hospitals trying to get it X-rayed. Another was sleeping outside her house and was terribly thirsty. An in-law had no blood-pressure medicine. Most had not eaten for days. There were friends and family members whose entire towns had been destroyed, and dozens from whom we have had no word at all.

Everyone sounded eerily calm on the phone. No one was screaming. No one was crying. No one said, "Why me?" or "We're cursed." Even as the aftershocks kept coming, they'd say, "The ground is shaking again," as though this had become a normal occurrence. They inquired about family members outside Haiti: an elderly relative, a baby, my one-year-old daughter.

I cried and apologized. "I'm sorry I can't be there with you," I said.

My nearly six-foot-tall twenty-three-year-old cousin-the beauty queen we nicknamed NC (Naomi Campbell)-who says that she is hungry and has been sleeping in bushes with dead bodies nearby, stops me.

"Don't cry," she says. "That's life."

"No, it's not life," I say. "Or it shouldn't be."

"It is," she insists. "That's what it is. And life, like death, lasts only yon ti moman. Only a little while.

I was thinking about Maxo, Nozial, NC, Tante Zi, and many others when the media called to ask for my reaction to the earthquake and its aftermath. I was numb, like everybody else, I wanted to say, tallying my losses, remembering each moment of every day, someone I had not heard from, someone I had not been able to reach. But once we got past the personal angle, shedding my reluctance to speak for the collective, this is what I felt I had to say. I said: Haitians like to tell each other that Haiti is te glise, slippery ground. Even under the best of circ.u.mstances, the country can be stable one moment and crumbling the next. Haiti has never been more slippery ground than after this earthquake, with bodies littering the streets, entire communities buried in rubble, homes pancaked to dust. Now Haitian hearts are also slippery ground, hopeful one moment and filled with despair the next. Has two hundred and six years of existence finally reached its abyss? we wonder. But now even the ground is no more.

I said that our love for Haiti had not changed, that in fact it had become even deeper. But Haiti, or what is left of it, had changed. It had changed physically, earthquake fault lines catastrophically rearranging its landscape. The mountains that had been stripped of their trees, mined for charcoal and construction materials, and then crowded with unsteady homes had crumbled, leaving both the poor and the rich homeless.

This is a natural disaster, I explained, but one that had been in the making for a long time, partly owing to the complete centralization of goods and services and to the import-favoring agricultural policies that have driven so many Haitians off their ancestral lands into a capital city built for two hundred thousand that was forced to house nearly three million. If a tropical storm could bury an entire city under water as Tropical Storm Jeanne did Gonaives in 2004, if mudslides could bring down entire neighborhoods with homes and schools and people in them, then what chance did Port-au-Prince and the surrounding area have against a 7.0 magnitude earthquake? With thousands hastily and superficially buried or lodged in miles and miles of rubble, I said, Haiti is no longer just slippery ground, but also sacred ground.

I tried to say some of this whenever I went on the radio or on television, whenever I wrote my articles of fifteen hundred words or less. They were therapeutic for me, these media outings, and helpful, I hoped, in adding one more voice to a chorus of bereavement and helping to explain what so many of us were feeling, which was a deep and paralyzing sense of loss.

Maybe that was my purpose, then, as an immigrant and a writer-to be an echo chamber, gathering and then replaying voices from both the distant and the local devastation. Still words often failed me.

"no poetry in the ashes south of ca.n.a.l street," the poet Suheir Hammad had written.

Would there be any poetry amidst the Haitian ruins?

It was too soon to even try to write, I told myself. You were not there. You did not live it. You have no right even to speak-for you, for them, for anyone. So I did what I always do when my own words fail me. I read.

I read hundreds of first-person narratives, testimonials, blogs. One of the most heartbreaking was written by Dolores Dominique Neptune, one of Jean Dominique's daughters, Jan J. Dominique's younger sister.

"Here is the tale of the death of Jean Olivier Neptune written by his mother Dolores Dominique Neptune," the person who forwarded it to me noted.

"Where is my son? The house collapsed. He is in his room. On his bed," Dolores Dominique Neptune wrote. "I call his name. I call on G.o.d and negotiate with Him. I call on the neighbors. What neighbors? All their houses have collapsed and no one will come."

Later, after a ma.s.sive effort by many neighbors and friends who literally emerged out of the rubble to help, she found her son.

"What an angel!" she wrote. "His left hand is resting on his stomach as he lies in his bed. My son is dead!"

A few days later, I read my friend the novelist evelyne Trouillot, who wrote from Port-au-Prince, in a January 20, 2010, opinion piece for the New York Times, "The family has set up camp in my brother's house. I live just next door, but it makes us feel better to be all in the same house. My brother, a novelist, is writing his articles; I am writing mine."

I read her brother, the novelist Lyonel Trouillot, who was posting daily accounts of life after the quake on the Web site of the French publication Le Point.

"Last night," he wrote on day five, "I heard the drums from a Vodou ceremony. I didn't have enough energy to go and find out if they were praising or rebuking the G.o.ds. I started heading there anyway, but came across a group of people playing dominoes by moonlight. I listened to the jokes being told by the players, about both the living and the dead. . . . I know that like them, at the end of the day, both to forget the darkness and to not curse the dawn, I need to laugh."

I too needed to laugh, so I began reading my friend Dany Laferriere again. Dany is one of the funniest people I know and his sense of humor often infuses his work. Dany was, along with Lyonel and evelyne Trouillot, one of the writer organizers of a literary festival called etonnants Voyageurs, which was to have started in Port-au-Prince on January 14, 2010. Some health concerns regarding my one-year-old daughter had forced me to turn down the invitation to partic.i.p.ate in the festival. Given that I often travel to Haiti with my family and that we often try to add a few days at the beginning or the end of trips like these, it is possible that if we had agreed to attend etonnants Voyageurs, we, along with forty other writers who live outside of Haiti, might have been either additional victims or survivors of the earthquake.

Dany Laferriere was an additional survivor of the earthquake. A few days later, he returned to Canada, where he lives, to tell of what he had seen: of the bravery and dignity of Haitians who initially received no outside help and dug their friends and families out of the rubble with their bare hands while sharing what little food and water they had.

Dany was criticized by some Canadian journalists for leaving Haiti after the earthquake. He should have stayed with his people, they said. And I have no doubt that if he were a doctor, he would have. But at that time, his role was to bear witness and he did it beautifully, going on the radio and television and writing his essays of fifteen hundred words or less to add one more voice to our chorus of bereavement and paralyzing loss, a loss that is echoed in his 2009 novel L'enigme du Retour (The Enigma of Return).

Published in Paris and Canada a year before the earthquake, the novel follows a Haitian Canadian writer who returns to Haiti after the death of his father. L'enigme du Retour was the first novel I read after the earthquake. I devoured it in a few hours. Unlike many of Dany's other books, it wasn't funny. I didn't laugh. I cried. The novel, it turns out, is a love poem, a love song to a Haiti that no longer exists, the Haiti of before the earthquake, which I am already starting to idealize, the Haiti where-even during its most difficult times-homes, churches, schools, bookstores, libraries, art galleries, museums, movie theaters, and government buildings were still standing.

"What is certain," writes the novelist narrator, "is that I wouldn't have written like this if I had stayed there / Maybe I would not have written at all / Living outside of our countries, do we write to console ourselves?"