This paper explores gender inequalities and transformations following Haiti’s devastating 2010 earthquake. Post-disaster experiences of women are located in a wider context of a longer term gender crisis. The paper argues that patterns of gender exclusion occur on multiple levels from the transnational to the local, and identifies gender-specific obstacles in the recovery and reconstruction period. In Haiti, these include meeting family survival needs, violence and exploitation, and class and racially based stigmatisation.

Tous droits réservés. Republié avec l'autorisation du·de la détenteur·rice du droit d'auteur et de l'éditeur·rice, CRESFED.

Cette revue a pour objectif de permettre aux historiens de construire une mémoire universelle et scientifique, tout en contribuant à la prise de conscience des héritages que l’histoire de l’esclavage et de la colonisation nous a légués. Tout en illustrant que l’esclavage est une histoire universelle, cette édition se consacre au sort des femmes et dénonce la méconnaissance de l’esclavage des femmes.

The prevalence of intimate partner violence (IPV) among women living in Haiti increased from 25% in 2006–29% in 2012, with escalating reports of crisis in the last several years. We examined the association between IPV and HIV status among these women in Haiti. Participants were drawn from a larger sample of women (n = 513) with a history of IPV. Women living with HIV (n = 55) were matched to uninfected women (n = 110) to form a control group. Attitudes towards gender roles, mental and physical well-being, and partner violence were assessed and compared.

Nearly two years after the massive Haiti earthquake, half a million people remain in displacement camps that have become breeding grounds for gender-based violence (GBV). Why does this travesty persist and what is being done to stop it? The first part of this paper will present the context for gender-based violence in Haiti’s camps and discuss some of the actions taken by the international community and local groups to prevent and combat the problem. I will then analyze the 572 Call Center project which has emerged as a promising lifeline for women in the camps.

Recent studies report that Haitian women are concerned about unmet women’s health issues. The Days for Girls (DfG) International program features women’s health education and personal hygiene kits to ensure women understand the process of menstruation and sanitary hygiene practices. The aim was to train Haitian seamstresses to produce the DfG kits during an in-country workshop and investigate the perceived benefit of the DfG program in young women who used the DfG kits.

This descriptive exploratory study uses a cultural-ecological framework to examine mothering and the role of family support within the lakou (group living) system in the rural province of Leogane, Haiti. Historically, the lakou refers to clusters of homes in which Haitian families reside, as well as to the extended and multiple-generation family form that is prominent in Haitian culture. Initially, the members of a lakou worked cooperatively and provided for each other with financial and other forms of support.

The purpose of this study was to explore the perceptions of violence against women (VAW) held by Haitian men to gain a better understanding of why VAW occurs. Women in Haiti have experienced significant violence, both before and following the 2010 earthquake. Fifteen men aged 26 to 47 participated in a focus group. The data revealed three themes: men's beliefs about VAW and its context, factors influencing VAW, and recommended interventions. When approaching VAW, men must be part of the collective effort.

This paper explores the possible existence of organic reproductive justice actions among enslaved mothers and pregnant women in colonial Haiti (Saint Domingue) with specific focus on how marronnage – escape from slavery – provided them opportunities to exert power over their lives, bodies and biological reproduction. Reproductive justice is defined as the complete well‐being of women and girls, based on their human right to decide when and how to have – or not have – children, and to parent existing children in safe and sustainable communities.