SOS Haiti Malaki ma Kongo

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When helping eliminates help

CECILE Malaki ma Kongo Haiti

CECILE Malaki ma Kon­go Haiti

Since 1791, date of the cer­e­mony of Bois Caiman - dur­ing which the pro­gram of the first and only slave revolt in the world, that end­ed by cre­at­ing an inde­pen­dent  and mod­ern state, was launched - Haiti, which means " high land", con­tin­ues to expe­ri­ence a series of  socio-politi­co-cul­tur­al impacts that are inter­twined with vio­lent nat­u­ral phe­nom­e­na.

It is by chance that in 2002 the head of the Asso­ci­a­tion Malaki ma Kon­go end­ed up in Haiti and in col­lab­o­ra­tion with local com­mu­ni­ties a branch of the Asso­ci­a­tion - Malaki ma Kon­go-Haiti - was cre­at­ed. Malaki ma Kon­go not only not only pro­motes the roots of African cul­ture, but since 2008 we have embarked on a pro­gram in the Haitian voodoo soci­ety envi­ron­ment for the pro­mo­tion of local Roots and Sus­tain­able Devel­op­ment.

NOTE: The fol­low­ing text is an auto­mat­ed trans­la­tion made by Google. We are sor­ry we couldn't get to have a bet­ter trans­la­tion yet, we're try­ing to work on it. Of course we encour­age vol­un­teers to con­tact us to help us with trans­la­tions! Thanks for your patience.

We believe that if the log­ic of Haiti each day try­ing to incor­po­rate ele­ments of sus­tain­able devel­op­ment, the changes we expect from Haiti would be ben­e­fi­cial. The mis­ery we saw recent­ly is a great incu­ba­tor of home all igno­rance dev­as­tat­ing. When the inter­na­tion­al com­mu­ni­ty speaks with the ben­e­fit of devel­op­ing coun­tries, it is always a help-ori­ent­ed, con­trolled sup­port that enrich­es the donor, a kind of sword of Damo­cles that traps the South in a oper­at­ing sys­tem to the hold­er of help.

In the case of  Malaki ma Kon­go, its mis­sion is to elim­i­nate the desire for the recip­i­ent to receive for help. Dur­ing our last trip to Port au Prince, just after the dis­as­trous hur­ri­canes in 2008 and we did the stock of the sit­u­a­tion in Haiti in gen­er­al, we not­ed that the moun­tains give way and we see that after a rain, the streets and the lees of rivers and streams are filled with grav­el of all sorts of dimen­sions. We not­ed that the land area on the era between geo­graph­i­cal Port au Prince to Jacmel and beyond on the stretch lead­ing into the moun­tains through beau­ti­ful foun­tain Leogane, a radius of 200 km for areas we vis­it­ed, the rocks and soil is very unsta­ble.

The socio-polit­i­cal crises in recent times  push peo­ple to the clear­ing of forests and peaks of moun­tains in search of fire­wood have been the straw that broke the camel's back. The infil­tra­tion of rain­wa­ter car­ry­ing soil and sand that con­nect­ed grav­el began the foun­da­tions of hous­es and an earth­quake of mag­ni­tude 7.00 stunned a mor­tal blow to Haiti, attract­ing the scruti­ny of the inter­na­tion­al com­mu­ni­ty when the man­age­ment of the first inde­pen­dent black repub­lic Haiti.

After the earth­quake, the issue of aid and recon­struc­tion that every­one expects, are under­mined by dis­putes mul­ti sec­u­lar on the one hand it yal'insatisfaction of France, for­mer colo­nial pow­er, which despite the fact that Haiti has paid from 1804 to 1825 the famous com­pen­sat­ing set­tlers, to the tune of 90 mil­lion gold francs or $ 21.7 bil­lion, that France, even after 200 years, does not digest the fact that a group of black slaves revolt­ed has cov­ered ridicule the most pow­er­ful army at the time, that of Napoleon Bona­parte.

On the oth­er hand, Oba­ma wants not only to clear his Nobel Peace taint­ed by the war in Afghanistan, but also fill in the gaps of pover­ty, in neigh­bor­ing coun­tries, which are the weak links which can infil­trate Islam­ic ter­ror­ists  and under­mine the Unit­ed States.

The issue of humanitarian aid after the hurricanes

Elien Isac

Elien Isac

Accord­ing to Elien Isac,  Pres­i­dent of Malaki ma Kon­go in Haiti, the mode of dis­tri­b­u­tion of human­i­tar­i­an aid-relat­ed dis­as­ters cre­at­ed by the hur­ri­cane was dis­as­trous. High soci­ety had cap­tured the lion's share and the com­mon peo­ple had almost noth­ing.

We also regret the favors enjoyed by church­es close to Chris­tian­i­ty, while the tra­di­tion­al church­es had received noth­ing. Tra­di­tion­al­ists are expe­ri­enced as a kind of inva­sion and dom­i­na­tion. His words may seem dis­placed but the results of poor remu­ner­a­tion of human­i­tar­i­an aid, focus­ing on high soci­ety and aban­doned all the low social class, how­ev­er, rep­re­sent­ing 90% of the pop­u­la­tion. So you find a social dif­fer­ence in Haiti so fright­en­ing that it bor­ders on the exten­sion of the slave sys­tem. You will find peo­ple extreme­ly rich next to the extreme poor. Since the coun­try is poor, total­ly enclosed by a block­ade inherit­ed by the weight of his­to­ry, how can one explain the huge wealth?

Realization of Malaki ma Kongo-Haiti

Beyond the cul­tur­al activ­i­ties relat­ed to pro­mo­tion of the roots of African cul­ture (Folk Dance, Cor­net, The­atre, Drum, Paint­ing, fes­ti­val), Malaki ma Kon­go Haiti hosts a radio trans­mis­sion ("Kilt Kreyòl" which means  cul­ture Cre­ole) by the Haitian radio "Plan­et Kreyòl".

Dur­ing this trans­mis­sion, direct­ed espe­cial­ly to the voodoo peo­ple, we talk about cul­ture in gen­er­al, pro­tec­tion of the envi­ron­ment, cas­es of soci­ety, but also teach­ing  the pop­u­la­tion that lacks of fund­ing, the oppor­tu­ni­ties to heal them­selves with leaves, bark and roots of trees.

Masengo ma Mbongolo à Haiti

Masen­go ma Mbon­golo à Haiti

Also,  Malaki ma Kon­go-Haiti, con­cerned about the aban­don­ment of com­mu­ni­ties by the cen­tral pow­er base, has cre­at­ed the NGO COAB (CECILE sup­port orga­ni­za­tions Belle Fontaine). One of their first action is to force pol­i­cy­mak­ers to empow­er work­ing peo­ple deprived: shov­els, hoes, machetes, seeds, wheel­bar­row, bags of liv­ing, oil, salt and oth­ers. The prob­lem here was not the lack of equip­ment, rather it is the lack of infra­struc­ture, since the hur­ri­canes had destroyed every­thing. It was there­fore of men ani­mat­ed by strong desire to reach the­se pop­u­la­tions. It took 8:00 last stroll into the land of brown who said to stop Napoleon's army. In view of this expe­ri­ence and avoid repeat­ing the same sce­nar­io in 2008, our asso­ci­a­tion believes it is bet­ter to get direct­ly involved and play this game as a trans­mis­sion between the cen­tral core and peo­ple using our part­ners the field. Over time we can expand in Haiti, the tourism pro­gram alter­na­tive Malaki Live which is lim­it­ed up to now in Africa to provide an oppor­tu­ni­ty for every­one to go check things on the ground.


We believe that aid is only use­ful if it is done in a sus­tain­able man­ner, so that help­ing  can elim­i­nate the quest for help instead of trans­form­ing the Haitians into a peo­ple of "eter­nal out­stretched hand" as their broth­ers in Africa. To achieve this goal a cri­sis-cell called SOS Haiti  Malaki ma Kon­go was devel­oped and a Pay­Pal account was opened to facil­i­tate online pay­ments.

Earthquake Haitian victims - 2010

Earth­quake Haitian vic­tims - 2010

There­fore the  Asso­ci­a­tion  Malaki ma Kon­go asks for your gen­eros­i­ty to help the peo­ple of Black Moun­tain and Belle Fontaine, remote neigh­bor­hoods of Port au Prince and the periph­ery, often for­got­ten by human­i­tar­i­an aid, and where   Malaki ma Kon­go-Haiti is installed since 2002.

The funds will:

1. Help with emer­gen­cy care;
2. Real­ize the edu­ca­tion­al pro­gram for sus­tain­able agri­cul­ture and small live­stock ;
3. Cre­ate an inter­nal cell sup­port and micro cred­it for self sup­port.

You can help us by cred­it card with Pay­pal :

Thanks to all those who will help. Our desire is not only to help the injured but also to find a set of basic path to sus­tain­able devel­op­ment. If peo­ple have no basic struc­tural and mate­ri­al, all human­i­tar­i­an aid will evap­o­rate in no time like rain fell in the desert. Our hope is that the base com­mu­ni­ties of Belle Fontaine and Black Moun­tain, about 50,000 peo­ple, are in sup­port of the inter­na­tion­al com­mu­ni­ty will give him a start for an indi­vid­u­al and com­mu­ni­ty devel­op­ment. May­be one day it would be the turn of the Haitian peo­ple to help oth­er peo­ple in the world, as they did in the past.

The world is unique: let's take care of it.