President Trump’s done it again. He’s snatched away the patina of political correctness that normally conceals the brutal realities of a U.S. policy. His recent words about “shithole countries” say more than most imagine, not only about Haiti and Africa, but about history, colonialism, immigrants in general, and (surprisingly) about faith-inspired anti-colonial resistance. In other words, the offensive imagery is profoundly revealing and worth probing for its subconscious meaning and implications for immigration policy.
Begin by considering the operative words themselves. They were pronounced in the context of a White House meeting about immigration policy. There Mr. Trump wondered “Why do we want all these people from ‘shithole countries’ coming here?”
Such poetic metaphor suggests two meanings. On the one hand, it might imply that Haiti and Africa are somehow anal sphincters. They are orifices from which excrement exits a body. In other words, Haitians and Africans are nothing but human waste.
Alternatively, the geographical locations themselves would be places of defecation. They are toilets or outhouses. They exist to receive excrement – presumably from the likes of Mr. Trump and the country he represents. Accordingly, the countries he referenced are thereby reduced to wastelands.
Either comparison (sphincters or toilets) distorts the brutal history of colonialism. In every case that process has impoverished previously prosperous populations of countries and whole continents characterized not by poverty, but by a wealth that far outstrips that of the colonizers.
In fact, the colonial world’s wealth (three growing seasons, lavish biodiversity, rich rain forests, herds of exotic fauna, expansive acreage, abundant mineral deposits, and, in many cases, oil) are the very reasons why European and American colonists invaded them in the first place. They forced their ways in to transfer the colonies’ wealth to the “Mother Country” to feed her voracious bestial, but resource-starved industries.
In other words, rather than receptacles for receiving waste, the colonies’ function became the enrichment of the much poorer imperial centers whose conquistadors invaded and plundered them. In that sense, Europe was the shithole. As sphincter, it exuded sickly white marauders who plundered the lavish wealth of thriving black and brown indigenous peoples.
And in every case, after the Second Inter-Capitalist War (aka World War II), when the colonized rebelled to reclaim their own abundance, the colonizers intervened repeatedly to keep the stolen resources flowing to the shitholes up north – to keep in poverty those they had impoverished.
Ironically, Haiti represents a case in point. There attempts at re-appropriating stolen land and other resources have repeatedly been repulsed by foreign invaders.
Haiti’s rebellion began in 1791 shortly after the French Revolution. It was then that Toussaint Louverture led the first successful black slave rebellion – against the country’s French imperialists. Such effrontery to white supremacists has never been forgiven.
The unacceptability of blacks and browns in rebellion explains the U.S. support of the brutal Tonton Macoute under the Duvaliers (“Papa Doc” and “Baby Doc”). Their death squads were responsible for the assassinations, torture, and disappearances of thousands of Haitians from 1957 to 1986. The CIA supported them at every step.
The threat of Haitians struggling for liberation from foreign control also explains U.S. opposition to former priest and liberation theologian, Jean Bertrand Aristide. (And it’s here that the previously-mentioned connection to faith enters in.) In 1993 Aristide was elected with 67% of the vote. Aristide’s popularity and the reason for CIA opposition to his presidency is suggested by the connections the former priest made between his faith and his rejection of the U.S. rape of his homeland under the Duvaliers. In a January 1988 interview, he said “The solution is revolution, first in the spirit of the Gospel; Jesus could not accept people going hungry. It is a conflict between classes, rich and poor. My role is to preach and organize….”
Even before the 2010 earthquake (which killed 300,000 Haitians!!), Haiti’s infrastructure and social fabric were devastated by reactionary outrages against faith-inspired struggles for national control of the country’s own resources. Haitian society still reels from the policies of American clients concerned only with preserving their own wealth and cooperating fully with the foreign agendas of their D.C. puppeteers.
None of this is acknowledged by the Trump Administration, the mainstream media, our TV talking heads, or even by the leadership of the Catholic Church. Instead, everything has disappeared down the shitholes (Again, please excuse the crudeness of Mr. Trump’s metaphor) residing between the ears of those concerned.
The fact is that all colonized countries particularly in Africa have rich histories like Haiti’s.
This means that the poverty and desperation of immigrants from those places is explainable by a combination of colonialism, counter-revolution, and (very often) religious persecution.
The president’s crudeness has afforded valuable opportunity to recover all of that hidden history. It provides occasion for appropriating the memory so important to denizens of the Global South in general.
Their people are not human waste. Their countries are extraordinarily rich, not poor. Instead, both have been systematically plundered and impoverished. Our lavish lifestyles are the direct result.
Put otherwise, all of us can benefit from Mr. Trump’s vulgarity. It can lead us to flush the toilets our brains have become.
Such cleansing can reveal the real reasons that the United States must accept immigrants not only from Haiti and Africa, but from other Global South countries its policies have devastated repeatedly for so long. The immigration question is one of justice and reparation.