Butterfly's Way: Voices From the Haitian Dyaspora in the United States
dictators who had ruled the country continuously since its independence from the French in 1804, Duvalier was not mulatto, and he did not surround himself with mulattoes, a mixed-race group that controlled the economy. Duvalier brought Vodou to the forefront of our culture and, later in his reign, used it to tyrannize the people.
    I grew up in Les Cayes, a sleepy port city of twenty thousand in southwest Haiti, where nothing much happened. Straight A's, ran like a girl, cute powdered face, silky eyebrows—I was the kind of child folks saw and thought quick something didn't click. I knew very early on that I was "different," and I was often reminded of that fact by my schoolmates. "Masisi" (faggot), they'd tease me. That word to this day sends shivers down my spine but, being the town's best-behaved child, a smile, a kind word were my winning numbers.
    We—my mother (a registered nurse anesthetist), grandfather (a lawyer who held, at one time or another, each of the town's top official posts, from mayor on down), grandmother, and I—lived in a big beautiful house facing the cathedral. The Catholic Mass, especially High Mass on Sundays and holy days, with its colorful pageantry, trance-inducing liturgy, and theatrical ceremony, spellbound me. And that incense—that incense took me heaven-high each time. I was addicted and I attended Mass every day. Besides, I had other reasons. I had developed a mad crush on the parish priest, a handsome Belgian who sang like a bird.
    I must have been seven when I realized my attraction to men. Right before first communion, confused and not making sense, I confessed to this priest. Whether he understood me or not, he gave me absolution and told me to say a dozen Hail Marys. Oh Lord, did I pray. Still girls did nothing for me. Most of my classmates had girlfriends to whom they sent passionate love poems and sugar candies, and whom they took to movies on Sunday afternoons. All I wanted to do with girls was skip rope, put makeup on their faces, and comb their hair. I was peculiar.
    Knowing that I probably would never marry, I decided that I wanted to be a priest when I grew up. For one, priests are celibate, and I had noticed that they were effeminate. Some even lisped, like me. I built a little altar in my bedroom with some saints' icons, plastic lilies, and colored candles and dressed in my mother's nursing uniform and petticoat. I said Mass every night. The archbishop of Haiti, Francois W. Ligonde, a childhood friend of my mother and uncles, even blessed my little church when he once visited my family. I was so proud. Everybody felt that I'd be the perfect priest, except my mother, who I later found out wanted me to become a doctor like my father—who I never met, never saw pictures of, never heard mention of, and accepted as a nonentity in my life.
    I used to believe that I was born by immaculate conception, until one day I was ridiculed in school by my science teacher, who had asked me for my father's name. When I told him of my belief, he laughed and got the entire class to laugh along. Until then I had never questioned the fact that my last name was the same as that of my mother, who was not married. It was then that I smelled foul play and suspected that I was the result of sexual relations between my mother and grandfather. I didn't dare ask.
    In the early 1960s, Papa Doc declared himself President-for-Life and things got worse and worse. I remember hearing of anti-Duvalier suspects being arrested. I remember hearing of families being rounded up and even babies being killed. I remember the mysterious disappearances at night, the mutilated corpses being found by roads and rivers the next day. I remember the public slayings, adults whispering and sending my cousins and me to another room so they could talk. Rumors of invasions by exiled Haitians abounded. Some of these invasions were quickly stopped by government forces. The tonton macoutes (bogeymen) were everywhere, with their rifles

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