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Literary Criticism,
20th Century,
Poetry,
Anthropology,
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American Literature - Haitian American Authors,
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Haitian Americans
their twenties like me, none older than fifty, all waiting impatiently to get on with their lives. This must be a special occasion, a break in the monotony, for the women make the most of the secondhand clothing donated through the Haitian priests. They dress impeccably. No pants; only dresses, skirts and blouses, pretty and demure as if for church. The youngest, barely out of their teens, highlight their youth and beauty with perfect makeup and brightly painted nails.
I am not allowed into the living area, but later the women tell me that there are dormitories with bunk beds, guards everywhere, and a common room with the television always on. The windows are so dirty they can barely see outside. Where are we? What is this place? Nothing to do except watch TV. No family to take care of. No meals to cook. They miss their husbands and boyfriends, and relatives and friends who are on the other side of these walls and on the other side of the sea. Six months later, one of their lawyers argues unsuccessfully to at least let them have rice and beans instead of hot dogs and canned food.
Class is in a room with fluorescent lighting, no windows, and a guard at the door. I teach but I also ask for help with my Kreyol. My pronunciation is bad. I make mistakes. They laugh. We laugh together. This helps narrow the gulf between us: my twenty years of exile.
A face, an expression, a gesture reminds me of an aunt, a friend, my grandmother. Do you need anything? I ask.
They give me letters to send back home to worrying relatives and dictate a list of hair products. I stuff the letters into my shoulder bag and take them to the post office. I feel useful.
The night before class, I transfer hair relaxers and pomades from their forbidden glass containers (glass shards as a way out?) into plastic ones.
As the Latina guard carefully examines the containers and their messy contents, she finally blurts out: They have so many donations! People have given them so much, so many boxes, we have to put them in special storage! Looks at me like I'm stupid, like I've been had, taken by people already getting so much for free. They have so much, she says. Doesn't she know about divide and conquer? Setting the have-little against the have-not? Doesn't she know they—we— are the descendants of Toussaint and Dessalines, who led the only successful slave uprising in the history of the world and defeated Napoleon's troops and founded the first black republic? She probably doesn't even think I'm Haitian.
I want to narrow the gap. I am lucky. They are unlucky. Accidents of birth. I give out my home phone number in case of emergencies. I hesitate slightly before I do, fearing a deluge of phone calls, but days pass and no one calls, until Philocia. She is one of the youngest, distracted and hesitant whenever I ask her a question, not one of my best students.
Please, she says, can you do something for me?
Of course, I say, worried by her sudden assertiveness.
Well, Valentine's Day is coming and next Friday there is going to be a party and they are going to let us see the men. I am going to see my boyfriend—so I need a dress.
A dress? I ask. Maybe I haven't heard right.
Yes, she says. A red dress. Size eight.
I look through my closet as if a red dress might miraculously appear. This is not what I had in mind when I gave out my number. Didn't I say in case of an emergency?
I call a friend. A red dress? she asks.
Yes.
Red for hearts and roses?
I guess.
Have any of the other women asked for dresses?
No.
Her reaction convinces me not to ask anyone else. This one frivolous request I am sure will make the other refugees look bad, make people think that Giuliani is right after all, that they have just come here for economic advantages, that they have come here to shop.
I go to the clothing stores in my East Village neighborhood. No red dress in sight, and certainly no dress that I could imagine her ever wanting to wear. Too funky and outrageous,