Hope For Haiti

Hope for Haiti Education, Fun and Fundraising Resources for Congregations

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LeaderResources

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HOPE FOR HAITI

INTRODUCTION This packet of resources is designed to assist groups in learning about Haiti, especially the Episcopal Church in Haiti, and to inspire congregations to help raise funds to start the process of rebuilding churches of the Diocese of Haiti. It can be used for the 2011-2012 church-wide fundraising effort and/or it can be used over the coming years when our congregations will need to continue to assist the Diocese of Haiti in rebuilding. This packet provides an assortment of resources. Some of them are activities you can use in liturgy; some are for Sunday school, youth or adult education groups. Some are intergenerational and some can be used to invite members of your community to join you. Some are for specific seasons or events (the anniversary of the earthquake); others can be used any time. This “Rebuild Our Church in Haiti” fundraising effort extends from 2011 into 2012 – but the work will not end then. That is merely a focused time to get a jump start on what is needed to start rebuilding the institutions of the diocese. We will need to raise much more than that over the coming years, but the hope is that we can get started quickly and that this packet of materials will give you some ideas and ways to join the effort – both immediately and for years to come.

Published by LeaderResources © 2010, LeaderResources Written by The Rev. Linda L. Grenz and Heidi Clark, with the assistance of Lynne Bertrand The tap-tap bus drawing is by Hans Teensma The brick template is by and courtesy of Ruthann Logsdon Zaroff of Mirkwood Designs

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HOPE FOR HAITI

TABLE OF CONTENTS

Title

Focus, Age, Use

Page

About the Diocese of Haiti

Handout, bulletin insert or newsletter article

4

Discovering Haiti

Lesson on history, culture: youth & adults

6

A Bishop Indeed!

Lesson on Bishop Holly: adult

34

Sisters Serving Haiti

Lesson on religious orders, a rule of life & the work of the Sisters of St. Margaret in Haiti: youth-adult

49

It’s Not Just the Building

Lesson on sacred spaces: all ages

59

Rebuild My Temple

Bricks for Haiti: older children – adults

63

A Light to the Nations

Christmas lantern lesson & activity: all ages

69

Sing a New Song

Exploring music: older children-adult

77

Lamentations

Lesson & liturgy: older children-adult

80

Broken Pieces of Our Lives

Confession lesson & liturgy: youth & adults

85

Haitian Proverbs

Lesson: older children-adult

89

Tell Me a Story

Folktales, jokes, riddles: mixed ages

94

Getting From Here to There

Making a tap-tap collection box: children-adult

105

Water, Water Everywhere

Lesson on water & safe water: children-adult

112

Cupcake and Cake Balls

Complete guide to a trendy fundraising event

120

Haitian Food Festival

Haitian Recipes

130

An Empty Sack Cannot Stand Up

25+ Fundraising Ideas & a Guide to Raising Money

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Come back to the website and download the updated version of this program later – additional materials may be added over time. Also, feel free to submit lessons, fundraising ideas or other materials you feel would be useful additions. We are happy to consider your materials for inclusion. Updated 1/711

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SESSION OUTLINE

Most sessions follow a similar outline:

PREPARE

A list of supplies, equipment, etc. needed for the session

GATHER

Suggestions on how to start

LEARN

ACTIVITY

ACT

CLOSE

Session

HANDOUT

Something to learn

A craft or activity

What to do about it

A closing activity and/or prayer

Handouts you can duplicate and distribute to participants

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ABOUT THE DIOCESE OF HAITI The Diocese of Haiti is the largest diocese in the Episcopal Church with 90,000 Episcopalians in Haiti, served by thirty priests. In addition to churches, the diocese has provided national leadership in the areas of health care, education and development. It has also served as Haiti’s cultural center, housing the music school, the nation’s orchestra as well as many of the nation’s artists who sold their works through the Cathedral shop. Much of this capacity to lead and serve has been destroyed by the 2010 earthquake. While the gifts, skills and ministries of the people who survived are intact, the infrastructure that enables them to carry out those ministries effectively have been damaged or destroyed. “Rebuild our Church in Haiti” is the first phase of the rebuilding process as it will take more than these initial funds to restore the diocese and its institutions. The initial focus will be on the Port-au-Prince complex that serves as the center of the diocese as much of its administrative and educational work is housed here. Rebuilding it quickly will not only enable the diocese to carry out its ministry effectively, it will also be a beacon of hope in the nation which has always looked to the Episcopal Church for education, development and cultural leadership. The core institutions to be rebuilt in Port-au-Prince include:

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The Diocesan Center including administrative offices and meeting space

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The Bishopstead – home for the bishop

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Holy Trinity Cathedral known for its interior murals painted by some of the best-known Haitian painters of the twentieth century.

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Holy Trinity School, adjacent to the Cathedral, was originally founded as a school for girls in 1913. Today, there are 1200 boys and girls. There is also a Trade School with 800 students and a music school.

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Holy Trinity Music School, which had hundreds of students of all ages and economic means, houses the Holy Trinity Philharmonic Orchestra (which is essentially the national orchestra) and the famed boy’s choir.

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College St. Pierre, the Church's secondary school in Port-au-Prince, has an enrollment of 700. This school and the diocese have taken an important role in preserving and propagating the artistic heritage of Haiti. A museum, across the street from the school, housed a permanent collection of Haitian art and a shop which provided income for Haitian artists as well as the church.

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St. Vincent’s School for the Handicapped, the first school and medical facility in Haiti that services over 350 handicapped children, 150 of whom live at the school. The school included administrative offices, sixteen classrooms and a music area, a medical clinic and operating room, an eye clinic, a dental clinic, a brace shop, cooking and dining facilities, and a guest facility for visiting volunteers and dormitories for children and staff.

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Foyer Notre Dame, a home for elderly, indigent persons that includes terminal care and burial and the adjacent Foyer Notre Dame Guest House

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HOPE FOR HAITI which not only provides guests with a temporary and comfortable place to stay, but also is a source of income for the Foyer residents. 

The convent of the Sisters of St. Margaret who manage the Foyer Notre Dame and work at the schools in the Cathedral complex.

This, of course, does not include the churches and institutions located outside of Port-auPrince. And in addition to rebuilding physical structures, the diocese needs funds to sustain its life and ministry. Clergy, medical staff, teachers, and others who provide the services and ministries for the diocese, need salaries and in some cases, equipment, furniture and supplies to enable them to work. Many are now working for minimal wages, no benefits, with little proper equipment and in temporary structures or tents. Vehicles and equipment need to be purchased or repaired and maintained. Expertise is needed to ensure that what is built is earthquake-safe, energy-efficient and, wherever possible, can serve as a model of sustainable, green construction. The diocese also needs funds to enable it to hone its strategic plans to take into consideration the changes that the earthquake has created in Haiti and to ensure that what it restores or builds will be most effective for the future of the nation and the church’s ministry. While the initial work will focus on the diocesan center, the Cathedral and the various schools and institutions located there, there is also significant work that needs to be done in churches in the capital and surrounding area. Besides the Cathedral and five churches in the area of the capital, there are 88 missions scattered throughout the country. Most of these churches include primary schools, and many have medical facilities. The diocese has 46 Pre-schools, 46 Primary schools, over 20 secondary schools, the first special school for handicapped children Haiti , a music school, vocational schools, one school of agriculture and a university. There are trade schools at Darbonne and Cap Haitian in addition to the one at Holy Trinity, agricultural schools at Terrier Rouge and Merger, and a theological seminary at Montrouis. The Episcopal Church also runs Holy Cross Hospital in Leogane, which has assumed responsibility for all health care in its region through a network of village health workers, midwives, and mobile clinics. The diocese has established 15 health centers around the country and a school of nursing. The second reconstruction phase will assist the diocese in rebuilding the various institutions damaged or destroyed by the earthquake.

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DISCOVERING HAITI LEARNING ABOUT THE COUNTRY AND DIOCESE

PREPARE

GATHER

LEARN

You will need:  Paper and pencils  Copies of the first handout (What Do You Know About Haiti?) for each participant  Copies of the other handouts; if you have a large group, make more than one copy so there is at least one copy for every two or three participants  Copies of the maps for each team  The Answer Sheet for the leader(s) If possible, find some Haitian music that can be playing in the background as people gather. Divide people into teams as they enter and give each team a copy of the blank map. After everyone has settled in, tell them that you will be starting with a quick contest to see which team can fill out the most countries on the Caribbean map. Give them five minutes. Call out the end of each minute: “Four minutes left!” “Three minutes left!” Etc. When the time is “up,” pass out the full maps and ask each time to report their “score.” Cheer the winner – you might even have a small prize for them (chocolates is a good option). Introduce the main activity by explaining that many of us do not know much about other countries – even those very close to the United States. Ask if anyone knows how far Haiti is from Florida (about 750 miles). Pick a city or state about that far from where you live so people can gain perspective. There are two ways you might organize the learning segment: 1) A single group of 10-12 people working together to complete the quiz, 2) Several teams working together to complete the quiz or 3) A really large group with multiple groups of 10+ competing with each other. There are 13 handouts – and you can also use the introductory page on the Diocese of Haiti that is at the beginning of the Resource Packet. Adjust the number of copies according to how many participants you have. If you need more than 13 or 14 handouts, just make more copies and some of the individuals or teams can have the same information. If you have fewer people or teams, give some of them two of the shorter pieces. Give each person or team (depending on the option you choose)

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HOPE FOR HAITI a copy of “What Do You Know About Haiti?”In all cases, explain that the answers can be found in the handouts if they don’t know them. 1) Small group Distribute one of the handouts to each person and ask the team to complete a single copy of the quiz. Suggest they identify a recorder or agree to pass the sheet around the circle to fill in the answers. 2) Teamwork Distribute one handout to each team. Set up an easel with newsprint and record the answers as people call them out. Encourage people to try to answer the questions without researching it first – use the handouts only as a way to help out if they get stuck. In this method, you can more easily facilitate dialogue as you go along. 3) Competitive Teams Distribute one copy of each handout to each team and let them use the handouts to complete the quiz as in #1, but in this case, they are racing to see which team finishes first. NOTE: An “Answer Sheet” is provided for you, just in case you need to settle a dispute or the group gets totally “stuck.” Reflection When you’ve finished the quiz, invite the group to reflect together:  What did you learn that surprised you?  What did you learn that made you glad?  What did you learn that made you sad?  What did you learn about yourself or what did we learn about ourselves?

ACT

What to do with this knowledge  What did this inspire you to do or at least want to do?  How will what you learned today influence what you do in the future?  How might you use what you learned today?  What difference might it make in our parish or diocese? Encourage the group to think about how they might share what they learned with others. Maybe someone or a group of them would like to write short pieces for your newsletter. Or someone might want to research some aspect of Haitian life to share with the congregation. Or someone might think of a way to use this knowledge in your community. The opportunities are varied and depend on your context, but encourage the group to “do something” with what they have learned. 7

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Closing Prayer CLOSE

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Before you leave, remind people of the goal of raising funds and of standing in solidarity with our brothers and sisters in Haiti. Invite them to pray for the church in Haiti and in your community. Encourage them to incorporate what they learned into their prayers.

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What Do You Know about Haiti

Session

HANDOUT

1.

Where is Haiti located? Find it on the map. See how many other land masses you can identify on the map.

2.

What is the name of the island?

3.

What other country shares the island?

4.

What does the name “Haiti” mean and why was this word used for the country?

5.

How big is it and how many people live there?

6.

What is the earliest written record about Haiti?

7.

Who lived there at the time when Europeans found it?

8.

What happened to the original inhabitants of the Island?

9.

What happened to the first Spanish settlers?

10. What country ruled the Haitian half of the island in the 1600’s and 1700’s?

11.

Did Haiti have slaves?

12. How did Haiti gain its independence?

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13. What is unique about its independence?

14. What are mestizos?

15.

How did the island split into two countries?

16. How did the USA get involved in Haiti?

17.

Why did the USA encourage US banks to acquire the Bank of Haiti in the early 1900’s?

18. What impact did this have on Haiti?

19. What is the corvée system?

20. What were the father and son dictators of Haiti in the last century?

21. What was the impact of their rule?

22. What Roman Catholic priest was elected president in 1990?

23. What happened to him and the people of Haiti during and after his rule?

24. Who is the current President? 25. The Diocese of Haiti is part of the Episcopal Church – how big is it in relation to other dioceses in the Episcopal Church?

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26. Who was their first bishop?

27. Who is the bishop today?

28. What is the name of the diocesan Cathedral?

29. What is one thing the Cathedral itself is known for around the world?

30. What cultural institution(s) were founded by the Cathedral?

31. What other institutions are part of the Cathedral complex?

32. How many of the diocesan buildings were destroyed in the earthquake?

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The Basics about Haiti

Session

HANDOUT

Haiti is located 750 miles south of Florida, east of Cuba, on an island Christopher Columbus named Hispañola when he claimed it for the Spanish Crown. The island is divided into two countries: Haiti is the western third and the rest of the island is the Dominican Republic. The two countries are not on very friendly terms and never have been. Their roots are very different. Haiti is primarily populated by African-Caribbean people with a history of French colonialism. The Dominican Republic is made up of AfroEuropean mixed blooded people and their roots are deeply influenced by Spanish colonialism. The word “Haiti” comes from an Indian word meaning "mountains" – it is an extremely mountainous country – only 20% of the country lies below 600 feet. The capitol city is Port-au-Prince, where the earthquake hit on January 12, 2010. It is estimated that 1 in 3 Haitians were affected by this earthquake. Haiti (10,714 square miles) is roughly the size of Maryland (10,555 square miles) and home to 8.3 million people – about as many as live in New Jersey. More than 70% of Haitians are unemployed and almost HALF (48%) are illiterate Roman Catholicism is the official religion of Haiti, practiced by about 85% of the people but even more prevalent, more than 90% of Haitians believe in or practice some form of voodoo, often combining it with their Catholic beliefs. The Diocese of Haiti is the largest diocese in the Episcopal Church with over 80,000 members. The Cathedral, Holy Trinity (Ste. Trinite) is well known for some of the best of Haitian art, especially the murals that covered the interior walls (some of which the Smithsonian is leading the effort to restore) and in the gift shop which gives Haitian artists a place sell their work. The Cathedral complex also included numerous schools (primary, secondary, university, trade school, the nation’s only school for the handicapped and a music school), the convent of the Sisters of St. Margaret and Foyer Notre Dame, their home for the elderly, a guest house, and the diocesan offices. The diocese trains development staff who assist local congregations in establishing and managing a wide range of social service ministries: schools, hospitals, agricultural programs, trade schools, etc. Haiti’s only Symphony Orchestra was founded at and was housed at the Cathedral along with a renowned Boy’s Choir, Les Petits Chanteurs.

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A Very Brief History of Haiti

Session

HANDOUT

The earliest record of Haiti is in Christopher Columbus’ journal, recording his discovery on December 5, 1492. Soon thereafter, the people of Haiti suffered near-extinction, possibly because the natives had no immunity to European diseases. Spanish control continued until 1597 when the Treaty of Ryswick divided the island into French-controlled colony of St. Domingue (Haiti) and Spanish Santo Domingo (Dominican Republic). For over 100 years Haiti was France's richest and most important overseas territory, because it supplied sugar, rum, coffee and cotton. By 1789, 500,000 slaves (mainly kidnapped from West Africa) were ruled over by a white population of only 32,000. The French Revolution inspired free men of color to claim their rights, which led to many violent conflicts between the white colonists and black slaves, culminating in a massive slave rebellion in 1791 that toppled the colony. On January 1, 1804, Haiti proclaimed independence, becoming the 2nd independent state in the Western Hemisphere and the 1st free black republic in the world. In the 1820s, in exchange for diplomatic recognition from France, Haiti was forced to pay a huge indemnity for the loss of French property during the revolution, putting Haiti in severe debt for 50+ years. Many other countries then boycotted Haiti, fearing this model of freed slaves would spread to other slave-owning areas (including the U.S.). Between 1844–1911, Haiti had relative stability and prosperity, but the U.S. grew nervous that a tiny German population (about 200 people) controlled 80% of the economy, so the U.S. acquired Haiti’s national bank, putting them deeply in debt to the U.S.. In 1915, Vilbrun Guillaume Sam took over as dictator and massacred 167 political prisoners from elite families, which resulted in American marine troops coming in and occupying Haiti from 1915 until 1934. From 1957-1986, Haiti was ruled by one family. François Duvalier (known as “Papa Doc”) established a regime that was both repressive and corrupt. When his playboy son, JeanClaude Duvalier (“Baby Doc”) took over in 1971, Haiti’s economy continued to decline and a rebellion eventually forced him to leave in 1986. For the most part, a military regime then governed Haiti until 1993. In September 1994, with U.S. troops prepared the enter Haiti by force, President Bill Clinton sent negotiators in to persuade authorities to step down and allow for the return of constitutional rule. Jean-Bertrand Aristide (a former Roman Catholic priest) served as Haiti's first democratically elected president in 1991, and then again from 1994 to 1996 and from 2001 13 

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to 2004. He was ousted in a rebellion in February 2004, which resulted in intervention from the UN peacekeeping forces. Rene Preval took office in May 2006 and is the current president of Haiti.

Information adapted from http://www.travelinghaiti.com/index.asp http://www.nytimes.com/2010/01/14/opinion/14kidder.html http://www.webster.edu/~corbetre/haiti/history/course/unitone/short.htm

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BASIC DATA AND GEOGRAPHY

Session

HANDOUT

Haiti is a country on the island of Hispaniola in the Caribbean Sea. Hispaniola has two countries. Haiti makes up roughly the western 1/3 of the island. The Dominican Republic makes up the eastern 2/3 of the island. The two countries are not on very friendly terms and never have been. Their roots are very different. Haiti is primarily populated by African-Caribbean people with a history of French colonialism. The Dominican Republic is made up of Afro-European mixed blooded people and their roots are deeply influenced by Spanish colonialism. Additionally the two countries have a long history of mistrust, even hatred. Haiti has twice occupied The Dominican Republic in the 19th century, and in 1937 The Dominican Republic perpetrated a terrible massacre on Haitians living in or near The Dominican Republic's borders.

Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

Haiti is about the size of the U.S. state of Maryland, just over 10,000 square miles. The current population is roughly 8,300,000 in Haiti. Another million Haitians are living abroad in the U.S., Canada and France. It is difficult to know how many of these people are simply waiting for conditions to improve in Haiti, or to what extent these Haitians living abroad are now becoming residents and citizens in these host nations. From 1957 to 1986 Haiti was ruled by the Duvalier family in the persons of Francois Duvalier (Papa Doc -- 1957-1971) and his son, Jean-Claude Duvalier (Baby Doc -- 1971-1986). This was a period of brutal dictatorship, the suppression of most normal freedoms in Haiti, particularly political dissent from the "Duvalier revolution." It was, also, in the later years, a period of a rather stable law and order society that one tends to get with dictatorships. In 1986 there was an uprising of the people of Haiti and President Jean-Claude Duvalier fled Haiti. At this time Haiti entered into a very difficult period which is still going on. It is a period of struggle for control of the country, and what has resulted is a great deal of political and social instability. There seem to be a number of factions including: Old line Duvalierists trying to keep change from coming to Haiti. New line populists, most commonly associated with former president, Jean-Bertrand Aristide and the current president, Rene Preval. There seems to be another force that has entered into the fray which is not quite in the Duvalierist camp, but is also opposed to most of the reforms intended by the populists. These are the drug lords and younger army officers, not fully integrated into the old guard Duvalierists world. Today Haiti is a nation in disarray and disorder. It is unsafe, and economically desperate without much clear hope for significant improvement in the very near future. It is a struggling country. The vast majority of Haiti's people live in desperate poverty and with no personal safety. They are jobless, hungry, unsafe and discouraged. Despite this many continue to struggle for populist 15 

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reform. These masses are without much power other than their sheer numbers. The opposition has power, money and most importantly, weapons. The international community, especially the United States, which has great power in Haiti, seems without serious interest in the plight of the masses of the Haitian poor.

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THE PRE-COLUMBIAN PERIOD IN HAITI

Session

HANDOUT

Before Columbus landed on the island (Dec. 6, 1492), his second land-fall in the "New World," there was a large population of Taino/Arawak people who lived on the island in relative peace. It's difficult to know their numbers with any exactitude, but somewhere over 1/2 million seems a reasonable estimate. They lived lives of great simplicity, farming and fishing. There was little native game on the island to supplement their diets. They had few enemies, but seem to have feared the more war-like and aggressive Carib people who were centered on the nearby island that is today Puerto Rico.

Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

Unfortunately for the Taino/Arawak, they befriended the Spanish, and gave them some gifts of gold jewelry. There wasn't much gold on Hispaniola, but the Spanish assumed otherwise and thought that Hispaniola was to be the mother lode of gold they hoped to find. This led to return voyages to the island and the suppression of the Taino/Arawak. It soon became clear that there wasn't much gold on Hispaniola, and the Spanish turned it into a bread basket, providing food for the conquistadors who were exploring and conquering peoples in the rest of the Caribbean and Central America. In the process the Taino/Arawak were virtually enslaved. They did not respond well to this new state of slavery. They died from the hard labor and more than that they died from European diseases. Effectively, as a distinct and recognizable people on the island of Hispaniola, they disappeared by the middle of the 17th century. The Taino/Arawak survived in other areas of the Caribbean and South America, but not on Hispaniola. Other than in this historical context, they don't contribute much to the later development of the country of Haiti. Their labor was supplanted by African slaves (the ultimate root of the people who today make up the population of Haiti). Certainly there must have been some inter-mating between members of the two peoples, thus some remnants of Taino/Arawak blood must have been passed on, and there are a few words of language or a custom here and there that MIGHT be traced back to a Taino/Arawak influence. However, this blood and cultural contribution is quite negligible in the formation of the Haitian people.

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SPANISH COLONIALISM: SUGAR AND SLAVES The Spanish quickly saw that Hispaniola was not to be the source of gold for Spain. Hispaniola was converted into a farming region to provide food for the Spanish in other areas of the Caribbean and Central American. The island was worked first by the Taino/Arawak, but before long, African slaves were imported. This began as early Excerpt from: as 1508 and the Africans became the primary labor A Short and Oversimplified source very quickly. Sugar was introduced as a crop to History of Haiti join tobacco and coffee as attractive crops as well as By Bob Corbett regular food stuffs. However, before long Hispaniola became an island of little interest to the Spanish. Spanish settlements were being founded in other areas of the Caribbean and Central and South America and these settlers found it more economical to provide their own food. Hispaniola became a quite uninteresting and useless island. There was one town at the far southeast portion of the island, the settlement which is today the capital of the Dominican Republic, Santo Domingo. The Spanish kept this settlement and the farms around it, but little by little the rest of the island was virtually abandoned and unpopulated (including the extremely fertile western part of the island which was later to become Haiti).

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PIRATES AND THE FRENCH SETTLEMENT IN THE WEST

Session

HANDOUT

In the 17th and century the major nations of Europe sponsored privateers. These were basically free-lance sailors who worked for a European nation and harassed the shipping of rival nations. The sailors or freebooters, as they were called, often received a portion of the spoils won in these high seas battles and were the forerunners of the later pirates. When the nations of Europe de-emphasized the use of privateers, there was a large navy of these tough folks who were not ready to give up their lives of high-seas raiding. They became non-governmental free lance robbers, the pirates that we all know of.

Excerpts from: A Short and Oversimplified History of Haiti By Bob Corbett

One of the strongholds for the pirates was the island of La Tortue (Turtle Island), a small island, just a few miles off the northern coast of what is today Haiti, and, today, a possession of Haiti. The dominant group of pirates who used La Tortue as their base were French pirates. From the Spanish days of using the western portion of the island, 50 to 100 years earlier, there were many wild animals which survived after the Spanish gave up the use of the island. This included cattle, goats, sheep and horses. Since this region, the northern plain and mountains of Haiti, was very fertile, the animals flourished. The pirates were fond of going across the narrow water way into the island of Hispaniola to hunt wild game. They used to kill the game and cook it over an open flame. This is a "boukan" in French, and this process and these people became known as "boukanniers" in French, or buccaneers in English, a common term for pirates. However, pirating wasn't what it used to be and some of these French pirates choose to settle in Hispaniola and become farmers. They sent back to France for women, and France was only too happy to empty some of the women's prisons, sending a variety of women not desired in France, to this remote Caribbean outpost. Slowly a community developed in the north central and northwest of Hispaniola. By the early part of the 17th century the French even named some of these former pirates as French officials to oversee the community forming there. The Spanish protested the French presence, but never really pushed it too much. The community waxed and crops began to flow back to France. It was an attractive place, fertile and with great potential as a colony. Finally, in 1697 at the Treaty of Rystwik, at the conclusion of a European war not involving Hispaniola at all, the Spanish needed another bargaining chip and ceded the western portion of Hispaniola to the French. Thus the island was divided. The eastern Spanish portion was called Santo Domingo, Spanish for St. Dominic. The western French portion was called San Domingue, French for St. Dominic. But the island was now divided and a defining characteristic, the geographic one, was fixed for modern day Haiti.

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THE FRENCH COLONIAL PERIOD

Session

HANDOUT

From the official birth of the colony of San Domingue (1697) for just over 100 years, the French colony waxed and became one of the richest colonies in the history of the world. An agricultural economy based on slave labor grew Excerpt from: sugar cane, coffee, the dye indigo, cotton, tobacco and A Short and Oversimplified many exotic spices which were in high demand in History of Haiti Europe and Asia. The planters produced the goods but By Bob Corbett were prohibited from processing the crops in the colony itself. Thus all the goods were shipped to France and processed there. From the processing plants, French merchants spread out to the whole of Europe and near-Asia creating a booming economy for France. Another huge portion of this economy was the slave trade itself. The French colonial slave system was particularly brutal, worse than virtually any other place in the Western world. Slaves were routinely treated with great brutality and inhumanity. However, the French foolishly, for their own safety, allowed the number of slaves to grow without any concern, and within 100 years of colonial rule had arrived at a very dangerous 10-1 ratio of free to slave population. In 1791 there were approximately 500,000 slaves and about 50,000 free people. Some 30,000 of those free people were people of color, both black and mulatto. In the French colonial system free people of color could own slaves and property, however there were other restrictions. On San Domingue the free people of color were not much into the sugar trade but mainly controlled coffee. However they were a distinct "ruler" class. This structure was phenomenally determinative of much of later Haitian history. After independence and the coming of a black republic, this class of former free planters emerged as rulers of Haiti. This class structure of a very small class of rulers and a huge mass of common folks has always been the norm in Haiti and is one of the greatest barriers to the emergence of Haiti into a nation with any serious sense of democratic equality.

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THE HAITIAN REVOLUTION: 1791-1804

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HANDOUT

The spirit of the French Revolution infected Haiti. Added to that the brutality of the French slave system and the huge number of slaves in relation to the free people. and the stage was set for a lasting revolution. There had been many revolts of slaves and attempts and social change, but the final moment of French rule came in Aug. 1791 with an Excerpt from: uprising which was more about the rights of free people of A Short and Oversimplified color than freedom for slaves.

History of Haiti By Bob Corbett

Nonetheless, this 1791 uprising developed into a fullfledged revolution war. France realized the crucial economic importance of the colony and made every attempt to defend their rule. Eventually it came down to Napoleon sending a large expeditionary force to win the colony back securely for France in 1802. This caused the last eruption of revolutionary fervor and the defeat of the French. On Jan. 1, 1804 the nation of Haiti was proclaimed. It was an all-black (and mulatto) republic with a constitutional prohibition against white people owning land. This particular provision of the Haitian constitution lasted until 1918 until the occupying forces of the United States forced a constitution onto Haiti which did not contain this prohibition. There is much controversy about the Haitian Revolution and what sense to make of this victory over the French. We will study this in much greater detail in due time.

EARLY DAYS OF INDEPENDENCE: IMITATING THE FRENCH MODEL The fledging leaders of the newly independent Haiti, Dessalines and Christophe, attempted to imitate the French system without slavery. They wanted to build an economy based on plantation agriculture and sugar. Actually they made astonishing achievements, both returning the economy to roughly 75% of the productivity of the pre-Revolutionary period. However, this was done within the context of a social system which while not a slave economy, approached it, looking much more like European serfdom. This was simply not what the Haitian people wanted.

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THE DEVELOPMENT OF THE "TWO HAITIS"

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Between about 1820 to 1840, under the presidencies of Alexander Petion and Jean-Pierre Boyer, the old French plantation system of economy died forever. In the briefest form what developed was a world of one nation, but really two Haitis. There was the official nation of Haiti, ruled by the government, but really centered in the two main cities, Port-au-Prince and Cap Haitian and the next half-dozen largest towns, all but one being a seaport town. (The sole exception was the inland Central Plateau town of Hinche.)

Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

These towns were controlled by the small property owning elite. The vast majority of Haitian people lived in the rural areas and basically didn't belong to "Haiti" in any normal sense of the term. They did subsistence agriculture and stayed away from "Haiti" and its government and army as much as they possibly could. Given the mountainous nature of much of Haiti this was not difficult to achieve. There were buffer zones, markets, where the rural peasants could trade agricultural products, especially coffee, at a fraction of its international value, in exchange for essentials. This trade allowed the elite class to make a substantial income and for the masses of people to survive in some sort of peace, security and isolation from "Haiti," the official nation. Again, this process was extremely definitive in forming and creating the fundamental social, economic and governmental system which is still dominant in Haiti today.

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THE IMPACT OF THE INTERNATIONAL COMMUNITY: HAITIAN INDEPENDENCE THROUGH THE U.S. OCCUPATION OF 1915

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The white slave owning world was utterly shocked by the victory of Haitian revolutionaries over France. Here was a white world with slaves (England didn't banish slavery in 1833, the first major white nation to do so, and the U.S. held slaves until 1862) and this was a terrifying situation. There was much talk of "servile revolutions" and the worry was that slaves in other places would take the successful Haitian revolutionaries as models and revolt in other locations. This was a special worry in the south of the United States where the agricultural economies of cotton and tobacco were completely slave-dependent. In France there was the further concern for the usurped property of French citizens, the former white planters from San Domingue. The French wanted recompense for this property before it would recognize Haitian independence.

Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

Further there was a great outcry in the white world that black people were inherently incapable of ruling themselves. Multitudes of books and pamphlets belabored this view in the early 19th century and Haiti always came in for attack as one of the key pieces of evidence of this impossibility. It is important to note that the success of the Haitian Revolution came just at the same time as the French and American Revolutions. This was the period of the birth of functional democracy. But, the white nations of Europe and the United States refused to recognize Haitian independence and boycotted trade relations with Haiti. This was one of the major causes of the development of the "two Haitis" that I discussed above, and made the growth of democracy in Haiti to be virtually impossible. The masses of Haitian rural peasants were illiterate and remain so today. Both the Industrial Revolution and the Democratic Revolutions passed Haiti by. It is critically important to understand the causal implications of these actions and attitudes of the outside world on the internal development of the history of Haiti.

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FROM THE 1840s TO THE U.S. OCCUPATION OF 1915

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Within Haiti there began a curious and disastrous series of governmental revolutions. Basically the government was a tiny class of elite. Various factions of the elite would sponsor a "president" and under the protection of this particular government the favored faction of the elite would pillage the Haitian treasury. After a certain amount of time a different faction of the elite, normally funded by foreign (often German) capital, Excerpt from: would raise an army, march on Port-au-Prince and drive A Short and Oversimplified the sitting government into exile. The new faction History of Haiti would take its turn at the trough of the Haitian treasury By Bob Corbett and the cycle continued. The upshot of this period of Haitian history is critical. First of all it further established the class and color relations which exist to this very day as dominant patterns in Haitian life. Further, the role of foreign capital in funding these revolutions gave an increasing foothold of foreign capital. This became troubling to the United States after the decision to build the Panama Canal. This geo-political decision of the U.S. gave rise to a much more militant interpretation of the Monroe Doctrine and desire for full control over the Caribbean, the "back yard" of the U.S. As World War I approached, the penetration of German capital into Haiti was a great worry to the U.S. Using a trumped up concern for U.S. financial interests and the "concern" with approaching anarchy in Haiti, the U.S. occupied Haiti in June 1915 and remained in control of Haiti until 1934, with financial and political hegemony continuing long after the end of the official occupation. In many ways it still continues today. From 1915 until and including the present, the United States has been a major power and factor in what does and does not happen in Haiti.

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THE WINDS OF CHANGE: NOIRISM (NEGRITUDE MOVEMENT) IN HAITI DURING THE AMERICAN OCCUPATION

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In the 1930s a movement sprang up in Haiti which turned the mainly mulatto intellectual class away from its old power base -- imitation of white, French European models of life and meaning - and toward a greater appreciation of blackness, Africanness and Haiti's roots in the common black people. This movement affected the intellectual class, especially poets, novelists and other writers first, later on artists as well. It set the stage for a political ideology which led the "black revolution" which Francois Duvalier (Papa Doc) was pledging to enact before it got sidetracked into the personalist dictatorship of the Duvalier dynasty.

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Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

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HAITI'S DESPERATE POVERTY AND THE 1986 REVOLUTION

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Haiti's peasants may have lived lives of agrarian simplicity in order to escape a corrupt and damaging government, but eventually simplicity gave way to misery. It was hard to fix when this occurred, but the dynamics are not too hard to see.

Excerpt from: A Short and Oversimplified History of Haiti By Bob Corbett

Haitian peasants owned a bit of land. However, they chose to divide the land equally among their sons. Thus land plot sizes got smaller and smaller as the population grew. Secondly, the peasants used farming methods which were actually harmful to the land, burning off top soil, and over-planting crops which took too much out of the soil. Lastly, since the only fuel in the country is wood, little by little the vast forests of Haiti were cut, overwhelmingly for charcoal. The land became deforested and the soil could not hold against the season torrential rains. The top soil of Haiti washed away into the sea leaving great pressure on the land left. The result was eventually misery. My own suspicion is that agrarian simplicity with a modestly adequate diet became increasingly scarce after the beginning of the 20th century, and now, as that century ends, Haiti is left in a desperate situation in which millions of her people are malnourished, hungry and having little hope or prospects for a better future. However, a populist movement somewhat tied to the democratic impetus implicit in Latin American Liberation Theology arose in Haiti in the late 1970s and gained power in the early 1980s. On February 7, 1986 this movement culminated with the fleeing of Jean-Claude Duvalier to France on an U.S. military jet. There was a great deal of hope in the latter part of the 80s, but since then things have deteriorated and today the Haitian movement for more populist movement is in great struggle with forces of reaction.

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About “A Short and Oversimplified History of Haiti” By Bob Corbett, professor emeritus of philosophy at Webster University in St. Louis; Corbett is a Haitian expert who runs a daily email service on Haiti and has extensive resources on the websites below. This piece was for a course on the History of Haiti at Webster University, St. Louis, MO. August 1999 http://www.webster.edu/~corbetre/haiti/history/history.htm http://www.webster.edu/~corbetre/haiti/haiti.html

For more current perspectives by Corbett see: http://www.scpr.org/programs/airtalk/2010/01/20/the-quake-and-haitian-history/ http://www.scpr.org/programs/airtalk/2010/01/20/the-quake-and-haitian-history/

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ANSWER SHEET 1.

Where is Haiti located? (South of Cuba)

2.

What is the name of the island? (Hispaniola)

3.

What other country shares the island? (Dominican Republic)

4.

What does the name “Haiti” mean and why was this word used for the country? Haiti is an Indian/Native Peoples word for “mountain;” the country is extremely mountainous.

5.

How big is it and how many people live there? Haiti (10,714 square miles) is roughly the size of Maryland (10,555 square miles) and home to 8.3 million people – about as many as live in New Jersey.

6.

What is the earliest written record about Haiti? (Christopher Columbus stumbled on the island on December 5, 1492 and recorded his discovery in his journal.)

7.

Who lived there at the time when Europeans found it? It was inhabited by the Taíno, an Arawakan people, who variously called their island Ayiti, Bohio, or Kiskeya. Columbus claimed the island for the Spanish Crown, and renamed it La Isla Española ("the Spanish Island"), or Hispañola, later Anglicized as Hispaniola.

8.

What happened to them? Following the arrival of Europeans, Haiti's indigenous population suffered near-extinction, in possibly the worst case of depopulation in the Americas. A commonly accepted hypothesis attributes the high mortality of this colony in part to Old World diseases to which the natives had no immunity. The Taínos who survived set up villages away from the Spanish settlers.

9.

What happened to the Spanish settlers? The first colonists died; subsequent colonies survived until the 1520’s when the Spanish king encouraged them to move to Santo Domingo.

10.

What country ruled the Haitian half of the island in the 1600’s and 1700’s? The French arrived in 1625, established the French West India Company which governed that portion of the island and by the end of the 1600’s began importing African slaves to work the plantations. By the late 1700 the island, then called Sante-Dominque, was one of the richest French colonies, exporting tobacco, indigo, cotton, and cacao. By 1789, slaves totaled about 500,000, ruled over by a white population of only 32,000.

11.

Did Haiti have slaves? Yes

12.

How did Haiti gain its independence? The French Revolution’s Declaration of the Rights of Man and of the Citizen inspired free men of color to claim their rights and ultimately inspired African slaves to fight for their freedom. The French Parliament gave all slaves limited freedom – just in time to for them to join the French commander in fighting against the French settlers who were supported in their efforts to maintain slavery by the British who saw a rich colony up for grabs. In the subsequent battle for power, the French re29 

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established slavery in several colonies and sought to do so in Sante Dominique by sending in more troops and a commander whose brutality was breath-taking. This united the blacks, mulattos and mestizo* soldiers under Jean Jacques Dessalines. Dessalines became Haiti’s first emperor when Haiti won independence in 1804. 13.

What is unique about its independence? It became the world’s first black republic. In exchange for diplomatic recognition from France, Haiti was forced to pay a huge indemnity for the loss of French property during the revolution. This put Haiti into a state of debt until 1879. The international community subsequently boycotted Haitian products because they feared that this model of freed slaves would spread to other slave owning countries (including the U.S.)

14.

What are mestizos? Mestizos are people of mixed racial ancestry, especially of mixed European and Native American or, in this case, the native peoples of Hispaniola. Mulattos are also people of mixed race – black and white – in this case the descendants of Europeans and Africans.

15.

How did the island split into two countries? Dessalines was assassinated by two of his advisors who divided the island in two parts – North (State of Haiti, which was modeled after a feudal system with all males working on plantations to benefit the country – with the land remaining in the hands of the government or the wealthy) and South (Republic of Haiti with a parliament and land that was distributed to individual owners – many of them “men of color,” i.e., mulattos and mestizos). When Bolivar led the Venezuelan fight for independence, the Spanish population in the eastern part of the island took a change in Haiti’s government’s leadership as a moment to fight for their independence from French rule and, in 1809, placed themselves under Spain’s protection and became known as Santo Domingo. In 1821 they declared their independence from Spain and sought to join Bolivar’s government but Jean Pierre Boyer, who ruled the Haitian side of the island, occupied the eastern half and united the island until 1844. This occupation pitted the white Spanish elites against the black Haitian rulers – an enmity that survives to this day. Victorious in the Dominican War of Independence in 1844, Dominicans experienced mostly political turmoil and a brief return to Spanish rule over the next 72 years. Spanish control continued until 1597 when the Treaty of Ryswick divided the island into French-controlled colony of St. Domingue (Haiti) and Spanish Santo Domingo (Dominican Republic).

16.

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How did the U.S.A. get involved in Haiti? Between 1844 and 1911 Haiti had a period of relative stability and prosperity, after which the country slid into a time of revolution and political instability. The U.S. was especially nervous about the fact that a tiny German population (about 200 people) owned and controlled about 80% of the economy. In an effort to curb German influence, the U.S. encourage U.S. banks to acquire Haiti’s national bank – which meant that Haiti was deeply in debt to U.S. banks. In 1915, when Vilbrun Guillaume Sam took over as dictator and massacred 167 political prisoners from elite families, the U.S. took over and occupied Haiti until 1934.

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17.

Why did the USA encourage US banks to acquire the Bank of Haiti in the early 1900’s? To make sure that Germans didn’t have too much power in a nation so close to our shores.

18.

What impact did this have on Haiti? It put Haiti in debt for years (again).

19.

What is the corvée system? The Marines and U.S.-installed government initiated an extensive road-building program to enhance their military effectiveness and open the country to U.S. investment. They revived an 1864 Haitian law, requiring peasants to perform labor on local roads in lieu of paying a road tax (known as the corvée system). In 1915, Haiti had only three miles of road usable by automobile outside the towns. By 1918, more than 470 miles of road had been built or repaired through the corvée system. However, Haitian peasants forced to work in the corvée labor-gangs, frequently dragged from their homes and harassed by armed guards, received few immediate benefits and saw this system of forced labor as a return to slavery at the hands of white men. This led to renewed revolution and battles with the government and Marines. The U.S. withdrew in 1934 but maintained control of Haiti’s external finances until 1947.

20. Who were the father and son dictators of Haiti in last century? The Great Depression in the 1930’s severely damaged Haiti’s economy and helped destabilize the country. In 1946 a military coup took over the country which then saw several dictators and military coups interspersed with elected Presidents ruling the country. President Duvalier (known as "Papa Doc") established another dictatorship in 1957. His regime is regarded as one of the most repressive and corrupt of modern times. His son, “Baby Doc,” who took over in 1971, was less repressive but more of a playboy who spent lots of money. Haiti’s economy continued to decline during his rule and a rebellion ultimately forced him to leave. 21.

What was the impact of their rule? It destroyed Haiti’s economy.

22. What Roman Catholic priest was elected president in 1990? In 1990, Jean-Bertrand Aristide, a populist Roman Catholic priest, won 67% of the vote in elections that international observers deemed largely free and fair. 23. What happened to him and the people of Haiti during and after his rule? His radical populist policies and the violence of his bands of supporters alarmed many of the country's elite, and, in September 1991, he was overthrown in a violent coup that brought General Raoul Cédras to power. Many Haitians fled during the violence – most were returned to Haiti by the U.S. 24. Who is the current President? The military regime governed Haiti until 1993. Various initiatives to end the political crisis failed. In mid-September 1994, with U.S. troops prepared to enter Haiti by force, President Bill Clinton dispatched a negotiating team to persuade the authorities to step aside and allow for the return of constitutional rule. With intervening troops already airborne, Cédras and other top leaders agreed to step down and Aristide returned. When Aristide's term ended in 1996, René Préval, a prominent Aristide political ally, was elected President. A split between Aristide and Préval resulted in the government being unable to organize elections. Préval dismissed legislators whose terms 31 

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had expired – the entire Chamber of Deputies and all but nine members of the Senate, and Préval then ruled by decree. Aristide was again elected President in 2004 but used the police to suppress his opponents while he and his allies enriched themselves. This led to the 2004 Haitian uprising and the intervention of the UN peacekeeping forces. An interim government planned legislative and executive elections; René Préval took office in May 2006 and is the current president of Haiti. 25. The Diocese of Haiti is part of the Episcopal Church – how big is it in relation to other dioceses? (it is our largest diocese with over 80,000 members) 26. Who was their first bishop? (Bishop Holly) 27.

Who is the bishop today? (Bishop Jean-Zache Duracin)

28. What is the name of the diocesan Cathedral? (Holy Trinity) 29. What is one thing the Cathedral is known for around the world? (the art murals which are some of the best Haitian art) 30. What cultural institution(s) were founded by the Cathedral? (the nation’s only Symphony Orchestra….some might also mention a well-known boys choir) 31.

What other institutions are part of the Cathedral complex? (the diocesan offices, several schools, a gift shop, the convent of the Sisters of St. Margaret, a guest house and homes for the elderly)

32. How many of our diocesan buildings were destroyed in the earthquake? (the Cathedral and six churches in the quake zone were totally destroyed; another four churches sustained major damage; numerous diocesan primary and secondary schools, universities, rectories, convents, and other institutional buildings were totally or partially destroyed)

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BLANK MAP OF REGION

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MAP OF REGION

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A BISHOP INDEED! BISHOP HOLLY – OUR FIRST AFRICAN AMERICAN BISHOP

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GATHER

You will need:  A copy of Holy Women, Holy Men  Handouts & pictures from websites After people have gathered, ask:  What do you know about Bishop Holly? (they will probably guess that he has something to do with Haiti!)  In what other country did he serve as bishop?  What else is notable about him and why we commemorate him? (he is the first black bishop) Show a picture of Bishop Holly (pronounced hole-ee). Have a sign that says: JAMES THEODORE HOLLY, Bishop of Haiti and the Dominican Republic (died March 13, 1911). You can find pictures on the internet that you can copy and reproduce.  http://satucket.com/lectionary/James_Holly.htm  http://www.blackpast.org/?q=aah/theodore-james-holly1829-1911  http://episcopaldominican.org/history/our-bishops.html

LEARN

ACTIVITY

Read the information about Bishop Holly out of Holy Women, Holy Men Also share information from or handout copies of Bishop Holly’s own description of his work in Haiti. You can find it here: http://anglicanhistory.org/usa/jtholly/facts1897.html There are several avenues your discussion can take:  How was the Episcopal Church established?  What role did race and racism play in how the Episcopal Church was established in Haiti? Review what happened to Bishop Holly.  What is The Protestant Episcopal Society for Promoting The Extension of The Church Among Colored People? o In 1856 the first society for African Americans in the Episcopal Church was founded by James Theodore Holly. Named The Protestant Episcopal Society for Promoting The Extension of The Church Among Colored People, the society argued that blacks should be allowed to participate in seminaries and diocesan conventions. The group lost its focus when Holly emigrated to Haiti, but other groups followed after the Civil War. The current Union of Black Episcopalians traces its history 35 

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to the society. What was the American Church Missionary Society? o Distribute, read and discuss the handout. Note that this event is deemed significant enough to warrant an article in the New York Times! o The Episcopal Church was, of course, originally the Church of England in America. Two English missionary societies were the primary groups that provided clergy, established churches and supported the ministry in America: Society for the Propagation of the Gospel in Foreign Parts (SPG) established in 1701 to work in America and, the Church Missionary Society (CMS) founded in 1799. SPG has traditionally been more “high church” and CMS more “evangelical.” o Distribute, read and discuss the handouts on SPG and CMS. o Note that the legal name of the Episcopal Church is The Domestic and Foreign Missionary Society in the United States of America (DFMS), it was incorporated by the legislature of New York and established in 1821. The SPG, in particular, was instrumental in establishing the church after the American Revolution. o What does our legal name say about our identity, mission and ministry? The name in our constitution is The Protestant Episcopal Church in the United States of America, otherwise known as the Episcopal Church. What does that name say about our identity, mission and ministry? Which identity, mission and ministry do you feel most aligned with: either or both? What is the Anglican Orthodox Episcopal Church? o One of many (many!) churches that share a common heritage with the Episcopal church, some of which are “break away” churches at one period or other in history, others which are more “daughter” or “cousin” churches. See the handout listing churches that are and are not in communion with the Episcopal Church. Distribute the handout (or enlarge and just show one copy of it – the point is to see how many churches there are who call themselves Episcopal or Anglican). Look at who the Anglican Church (and we) are and are not in communion with. Discuss. What was and is the major contributions of Bishop Holly and the Haitian Church to the church and community? (Your group may come up with various answers such as these…) o Bishop Holly has been an inspiration for blacks who followed him into the ministry and for white who may not have thought it was possible for a black man to

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ACT

Talk with your group about what they might like to share with the rest of the congregation. Perhaps someone might like to write an article for your newsletter. Or talk about what they learned to another class or group. Or plan a way to celebrate Bishop Holly’s saint day. This is a “meaty” session so you might want to do it as two sessions, especially with adults.

CLOSE

Closing Prayer Most gracious God, by the calling of your servant James Theodore Holly, you gave us our first bishop of African-American heritage. In his quest for life and freedom, he led your people from bondage into a new land and established the Church in Haiti. Grant that, inspired by his testimony, we may overcome our prejudice and honor those whom you call from every family, language, people, and nation; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen. Collect appointed for the Saint’s Day

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American Church Missionary Society FIRST ANNIVERSARY MEETING AT ST. GEORGE'S CHURCH. Published: October 25, 1860

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This Society held their first anniversary last evening in St. George's Church, Stuyvesant-square. The attendance was fair, though the church was by no means crowded. Rev. JOHN S. STONE, D.D., of Massachusetts, Vice-President of the Society, presided in the absence of the President, Hon. PHILLIP WILLIAMS, of Virginia. After the singing of a hymn, prayer was offered by Rev. THEO. IRVING, of Staten Island. The address of the President was then read by Dr. H. DYER, followed by the reading of the annual report by Rev. Dr. TYNG. The following resolution was moved by Right Rev. MANTON EASTBURN, D.D., Bishop of Massachusetts: Resolved, That the true principle of operation in missionary labors, as well as in other works of benevolence, is by the voluntary association and action of Christians united in sentiment, and governing the distribution of their own funds. This was seconded by Rev. H. SCHENK, of Baltimore. It was then moved by the Rev. W.R. NICHOLSON, D.D., of Boston, and seconded by Rev. R.B. CLAYTON, D.D., o Rochester, N.Y.: Resolved, That in view of the vast fields now open in our own, and in other lands, for missionary labors, every disciple of Christ is called upon and encouraged to do his utmost to extend and build up the kingdom of his Lord and Savior. The third and last resolution, moved by Rev. RICHARD NEWTON, D.D., of Philadelphia, and seconded by Rev. Dr. TYNG, was as follows: Resolved, That in selecting persons to labor as missionaries, this Society will endeavor to secure and employ only such as will distinctly and faithfully teach the great principles of the Gospel, as maintained by the Apostles, by the Reformers of the Church, and by the faithful line of Evangelical ministers in the Episcopal Churches of England and the United States. The resolutions were unanimously adopted by the Society. In his closing remarks Dr. TYNG lamented that the meeting was brought to a close so early as 10 o'clock. He contrasted this with the fact that the ball in the Academy the other night was continued until 6 1/2 o'clock in the morning, and that people then regretted its closing so early. He divulged an interesting fact relative to the ball which, we believe, has not before been disclosed to the public from any secular source. BAIL, BLACK & CO., according to Dr. TYNG, have stated that by the rent of jewels for women to wear at the Prince's ball they made enough to pay the rent of their store for a year. In view of this fact Dr. TYNG thought that the donations to promote the cause of evangelical missions should be liberal. He concluded by quoting the brief exhortation of SIDNEY SMITH, who, taking his text from the passage, "He who giveth to the poor lendeth to the Lord." simply added, "My hearers, if you like the security, down with the dust." A collection was taken up, and the exercises of the evening were then closed by a benediction by Bishop EASTBURN. http://www.nytimes.com/1860/10/25/news/american-church-missionary-society-first-anniversary-meeting-st-george-s-church.html

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Society for the Propagation of the Gospel (SPG)

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Around the start of the 18th century, Henry Compton, Bishop of London (1675–1713), requested Rev. Dr. Thomas Bray to report on the state of the Church of England in the American Colonies. Dr. Bray reported that the Anglican Church in America had "little spiritual vitality" and was "in a poor organizational condition". On June 16, 1701, King William III issued a charter establishing the SPG as "an organisation able to send priests and schoolteachers to America to help provide the Church's ministry to the colonists". The society’s first missionaries started work in North America in 1702 and in the West Indies in 1703. Its charter soon expanded to include "evangelisation of slaves and Native Americans." By 1710, SPG officials stated that "conversion of heathens and infidels ought to be prosecuted preferably to all others." In the American colonies, the Anglican Church was competing with Congregational churches in New England. Especially after the Great Awakening, SPG missioners had to compete with numerous Baptist and Methodist preachers. In New England the SPG helped promote better design for new churches, including the addition of steeples. The white church with steeple was copied by other groups and became associated with New England-style churches among the range of Protestant sects.[1] Such designs also were copied in the Southern colonies. By the time of the American Revolution, the SPG had employed about 300 missionaries in North America. It soon expanded to Australia, New Zealand and West Africa. The SPG was also important in the establishment of the Episcopal Church in the United States of America after the revolution. The SPG was a slave owner in Barbados in the 18th and early 19th centuries, employing several hundred slaves on the Codrington Plantation. During the February 2006 meeting of the General Synod of the Church of England, bishops voted unanimously to apologize to the descendants of slaves for the church's involvement in the slave trade. Rev. Simon Bessant confirmed, in a speech before the vote, that the Society for the Propagation of the Gospel in Foreign Parts had owned the Codrington Plantation. The Plantation was bequeathed to the Society in 1710 by Christopher Codrington and was run by managers on behalf of the Church of England, represented by the Archbishop of Canterbury and a committee of bishops. It relied on new slaves from West Africa: by 1740 four out of every 10 slaves bought by the plantation died within three years. This contrasted with some plantations in what is now the Southern USA, where the death rate was lower. It was the situation in the West Indies and at the SPG's Codrington Estates in particular, which prompted Dr Beilby Porteus, Bishop of Chester and later Bishop of London, to use the opportunity of preaching the 1783 Anniversary sermon of the SPG at St Mary-le-Bow, Cheapside, London to issue a call to the Church of England to cease its involvement in the slave trade. It urged formulation of a policy to draw attention to and improve the conditions of the Afro-Caribbean slaves in Barbados. At that time slaveholders used Biblical justifications for slavery. The church relinquished its slaveholdings only after the Slavery Abolition Act of 1833.[2] When the emancipation of slaves took place in 1833, the government paid compensation under the Emancipation Act to their owners. The Church of England's Codrington Plantation received 40 

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£8,823. 8s. 9d in compensation for 411 slaves,[3] According to the accounts of Codrington College, which had been set up (by the Church under the will by which the Plantation was bequeathed to the Church) to provide education for slaves, the compensation funds were paid into the treasury of the College. Initially slaves were branded with the word "Society" on their chests with a hot iron.[4] Milton Meltzer explains that the branding practice throughout the sugar plantations was that “Already branded once by the trader, the slaves were branded a second time with their new owner's initials." On branding at Codrington, Hochschild says[5] “For nearly a decade, Codrington officials tried to reduce escapes by branding all slaves on their chests. In the end, though, the chief deterrent was the lash, plus, at times, an iron collar and a straitjacket.” Branding, the policy of one overseer and not continuous official policy of the managers, ceased within a decade of the Church taking on ownership of the Plantation. It has been suggested that in there was a deliberate "work to death" policy in operation, as was commonly the case on other plantations and in South America.[6] On this question, Hochschild makes the point[7] ...”in 1746 one third of Africans died within three years of arrival in West Indies, from the ordeal of the middle passage, and the shock of adjusting to the new life, foods, and diseases.” There is no specific evidence that on the Codrington plantation harsh treatment of slaves by its managers was the cause of the high death rate. Hochschild goes on to say, “At Codrington, as throughout the Caribbean, new slaves from Africa were first “seasoned” for three years, receiving extra food and light work assignments. Slaves were vulnerable during this early traumatic period when they were most likely to die of disease, to run away... or to commit suicide. If you survived those three years, you were regarded as ready for the hardest labour.” Hochschild provides further detail about the policies of the SPG's managers, saying that by 1826, “As a result of changes, the Church of England's Codrington plantation, for example, had improved food, housing, clothing, and working conditions, and built a small hospital for sick and pregnant slaves.” Expansion and merger In 1820, the SPG sent missionaries to India and in 1821 to South Africa. It later expanded outside the British Empire to China in 1863 and Japan 1873. By then the society's focus was more on the care for indigenous people than for colonists. In 1866, the SPG established the Ladies’ Association for Promoting the Education of Females in India and other Heathen Countries in Connection with the Missions of the Society for the Propagation of the Gospel. In 1895, this group was updated to the Women’s Mission Association for the Promotion of Female Education in the Missions of the SPG, which enabled British and Irish women to become missionaries. During this period, the SPG also supported increasing numbers of indigenous missionaries of both sexes, as well as medical missionary work. The SPG continued the missionary work for the Churches of England, Wales and Ireland until 1965. That year, the SPG merged with the Universities' Mission to Central Africa (UMCA) to form the USPG. In 1968, the Cambridge Mission to Delhi (CMD) also joined the USPG. http://en.wikipedia.org/wiki/Society_for_the_Propagation_of_the_Gospel_in_Foreign_Parts

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Church Missionary Society (CMS)

Session

 HANDOUT

The Society was founded in Aldersgate Street in the City of London on 12 April 1799. Most of the founders were members of the Clapham Sect, a group of activist evangelical Christians. They included Henry Thornton MP and William Wilberforce MP. The founders of CMS were committed to three great enterprises: abolition of the slave trade, social reform at home and world evangelization. Wilberforce was asked to be the first president of the Society but declined due to his workload and took on the office of vice president. Thornton became the first Treasurer. The Rev Josiah Pratt, curate of St John, Bedford Row (London) soon emerged in a proto-chief executive role. The spiritual background to the emergence of CMS was the great outpouring of energy in Western Europe now called The Great Awakening. John Wesley, an Anglican priest and failed missionary, became a key player in the UK version of the story. Not all those influenced by the revival left the Anglican Church to become Methodists. One such was John Venn, the saintly rector of Clapham. Members of the second and third generation following the revival saw many opportunities to consolidate its effects. Alongside the main Clapham agenda they sponsored Sunday Schools for evangelism and education, founded Bible Societies and much more. The Reformation and the abolition of monasteries and religious orders left the Church of England without vehicles for mission, especially for outreach to the non-Christian world. This new membership society agreed to be loyal to the leadership of bishops and an Anglican pattern of liturgy, but not dominated by clergy and emphasized the role of laymen and women. Much of what we call the Anglican Communion today traces its origins to CMS work. However CMS today is not confined just to Anglicanism, both in terms of people it sends out in mission or ally agencies and projects around the world. It was expected that Church of England clergy would quickly come forward to be missionaries. When this didn’t materialize, CMS turned towards mainland Europe and the earliest missionaries were German Lutherans. For over a century CMS enjoyed rich work relationships with the Churches and seminaries of Western Europe. Sadly this was gradually eroded as the European superpowers vied with each other in the race for colonial expansion. Even so we can say the 20th-century quest for Christian unity began through the experience of mission. Initially the Society had no designated offices. In 1813 it rented premises in Salisbury Square in the City of London and by the end of the 19th century a row of houses had become a large headquarters with a complex administration and numerous staff. In 1966 it moved to premises in Waterloo Road. In 2007 it moved to East Oxford to premises fitted serving to 21st century mission as part of a network of mission hubs all over the world. The overseas mission work of CMS began in Sierra Leone in 1804 but spread rapidly to India, Canada, New Zealand and the area around the Mediterranean. Its main areas of work in Africa have been in Sierra Leone, Nigeria, Kenya, Tanzania, Uganda, Congo, Rwanda and Sudan; in Asia, CMS's involvement has principally been in India, Pakistan, Sri Lanka, China and Japan; and in the Middle East, it has worked in Palestine, Jordan, Iran and Egypt. 42 

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The chaplain on the First Fleet to Australia was sent at the urging of Wilberforce. The second was sent by CMS and is regarded as the Apostle to New Zealand where CMS Britain worked directly (1809–1914). Other work included Canada (1822–1930), with smaller missions in Abyssinia (1830–1842), Asia Minor (Smyrna) (1830–1877), Greece (1830–1875), Madagascar (1863–1874), Malta (1815–1843), Mauritius (1856–1929), Seychelles (1871–1894), South Africa (1840–1843), Turkey (1819–1821), Turkish Arabia (Baghdad, 1883–1919 and Mosul, 1900– 1919), and the West Indies (1819–1861). Canon Max Warren, perhaps the greatest CMS leader of the 20th century has suggested that CMS history had three distinct epochs where a specific metaphor summed up the nature and style of the work: 'fly-casting', 'scaffolding' and 'institutionalizing', leading into the post-colonial world and a new philosophy of 'interchange'. 1799 – 1851

Fly Casting

Lacking inherited models for cross-cultural mission, CMS threw in lines to test various approaches. There was a single objective, gospel proclamation. Earliest examples were Sierra Leone with ex-slaves; Malta as a bridgehead to the Islamic world; Australia and New Zealand to evangelize traditional peoples. Sometimes ‘fish’ came to the top: e.g. West Africa, east Africa, India, the Middle East, China and Japan. Sometimes not and the experiment ended: Turkey, Greece, Abyssinia, Zululand, Madagascar, Guiana, Jamaica, Hudson Bay (Canada). 1851 – 1900 Scaffolding There were two working theories on how to build the Church. One was to send in a bishop as leader in mission. The other was to build a grass-roots network of congregations and at the right stage superimpose structures. CMS took the latter view and CMS people were essentially catalytic with outreach and expansion of the Church was mostly the work of inspired local people. In some places the scaffolding included supplying leadership (in the form of bishops) plus trainers and educators to assist and shape the fledgling church. This was the most prolific period of expansion in areas where CMS worked, according to Warren. 1900 – 1955 Institutionalizing The aim in this period was to stabilize and make permanent the gains of the previous frenetic period. There were many benefits according to Warren but also obvious weaknesses as the need for viable structures gave way to multiplication of dioceses not capable of being truly viable mission units and to loss of dynamism as the challenge to run schools, colleges, hospitals and agricultural projects took away energy from mission vision. Likewise CMS administration became increasingly bureaucratic. In the latter stages, however, CMS (particularly Warren) played an important role working out what the church south of the equator and east of Suez would look like in a post-colonial world. 1956 – Now: Post-colonial, post-Christendom... Interchange The Suez Crisis (1956) symbolized the end of one era and the beginning of a new one. CMS responded by liquidating its institutions or handing them over and searched for metaphors for mission no longer driven by British migration and colonial power. Several major trends form the context for this period. Vast and rapid expansion of Christianity in the ‘economic south’ while Christianity in its old heartlands in recession. 43 

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A growing economic gap between north and south with the reality that today’s average Christian is poor, but where it is no longer people from the ‘north’ who aspire to get into mission. The Cold War, its end, and new instability and uncertainty by reversal of old migration trends and emergence of phenomena such as al Qaeda. Interchange is a metaphor for a new approach to mission where Christ in all his richness is proclaimed as people from a plethora of cultures come to know him in all his fullness and tell the world.

From: http://www.cms-uk.org

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Churches of Anglican or Episcopal Tradition in Full Communion with the Anglican Church Anglicans and Old Catholics have been in full communion since the 1931 Bonn Agreement. This includes Old Catholic Churches in Austria, Germany, Switzerland, Alsace, Poland, Netherlands, Czech Republic, Italy and the Southern Tirol region of German-speaking northern Italy The Christian Catholic Church of Switzerland The Iglesia Filipina Independiente: The indigenous national church of the Philippines; affiliated with the Episcopal Church (TEC) since 1948; full intercommunion was agreed upon in 1961. Mar Thoma Syrian Church of India, which forms part of the ancient Syrian Church of Malabar. The Common Statement of the Porvoo Agreement governs ecumenical relations among the Church of England, Scottish Episcopal Church, Church of Ireland, Church in Wales, the Evangelical-Lutheran Church of Estonia, the EvangelicalLutheran Church of Finland, the Evangelical-Lutheran Church of Iceland, the Evangelical-Lutheran Church of Lithuania, the Church of Norway and the Church of Sweden. Churches that identify themselves with as Episcopal or Anglican but are NOT in Communion with the Archbishop of Canterbury (and therefore, not in communion with the Episcopal Church) All Nations Anglican Church: headquartered in Texas lists parishes in the US, Ukraine, Mongolia, Romania Congo American Anglican Church: Formed in 1992; parishes in 11 US states and three other countries. Anglican Catholic Church Anglican Catholic Church in Australia Anglican Catholic church, Missionary Diocese of Australia and New Zealand, Anglican Catholic Church of Canada: Anglican Catholic Communion, Diocese of Southern Africa: 'The Anglican Catholic Church in Southern Africa, c 1995 Anglican Catholic Church, Diocese of the United Kingdom: established in 1992 after C of E ordained women Anglican Catholic Church of Kenya: started in 2006; in the Anglican Catholic tradition. The Anglican Catholic Diocese of New Orleans: parishes in AL, AR, FLA, LA, MS, OKL, TN and TX. Anglican Church in America: orthodox and sacramental Diocese of the West, Anglican Church in America The Anglican Church in the Philippines (Traditional) Inc.: continuing Anglican Province, using 1928 BCP. The Anglican Church Incorporated: 'founded in 1991 to unite various Continuing Anglican Jurisdictions. Anglican Church International Communion: Formed in 2001 in Atlanta, GA; 1928 BCP and the 1962 Canadian BCP Anglican Church of India: 'autonomous Church affiliated with the Worldwide Traditional Anglican Communion The Anglican Church of Virginia: 'a new Anglican Communion called the Anglican Church International Communion.' Anglican Church Worldwide: we are ‘not in communion with Canterbury administratively, but we are spiritually'. Anglican Diocese of the Great Lakes:” 'origins to the 1930s, in Midwest & Ontario. Anglican Diocese of Washington State and the Pacific Northwest: part of an international denomination, the Communion of Anglican Churches.' Headquartered in Tacoma, Washington. The Anglican Episcopal Church: ' a remnant of that ancient, traditional, and biblical Church'

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The Anglican Episcopal Church International – Australia: a Communion of traditional Anglicans of all churchmanships The Anglican Independent Church: a Communion of traditional Anglicans of all churchmanships Anglican Independent Communion Australia: formed in 2006; We continue to believe in everything the Church of England accepted & taught before it was swamped by liberalism.’ Anglican Independent Communion Original Province: Webb City, Missouri. Anglican Independent Communion UK: branch of the Traditional Anglican Communion The Anglican Independent Communion Worldwide: a Communion of traditional Anglicans of all churchmanships Anglican Mission in America: 'AMiA is the evolution of the work of First Promise and AACOM, and is dedicated to the creation of a new, orthodox province of the Anglican Communion on American shores.' Anglican Orthodox Church: founded in 1963 in NC; adheres to the 1928 BCP, the 39 Articles of Religion, the Creeds and reformed principles of the Church of England. Churches in South Africa, Kenya, the Central African Republic, Liberia, Malawi, Madagascar, Nigeria, Tanzania, Uganda, Brazil, Haiti, the Philippines, India, the Fiji Islands, and Pakistan. Anglican Orthodox Church in Canada: has a presence in Alberta, Ontario and Nova Scotia. The Anglican Orthodox Church of the Fiji Islands: uses the 1928 Anglican BCP and the King James version of the Bible. The Anglican Province of America: traditional, episcopal, evangelical and catholic; established 1970; uses 1928 BCP Anglican Province of Christ the King: founded in 1977; uses the 1928 BCP and accepts men for the priesthood Anglican Rite Catholic Church (Archdiocese of Pacific Northwest): Ecumenical Old Catholic group Anglican Rite Diocese of the Holy Orthodox Catholic Church: formed for those who ‘are tired of the in fighting of the continuing Anglican Churches’ and’ want to get back to the Traditional issues and not the political ones’ Anglican Rite Old Catholic Church: Independent Catholic Church made up of several congregations located in Texas. Priests come from various religious backgrounds including the Roman Catholic, Episcopal, and Orthodox Churches. Anglican Seminary of Virginia: 'The goal of the ASV is to prepare men for ministry in the Anglican Church. Anglican Way Institute: A ministry of the Reformed Episcopal Church sponsoring annual conferences. Apostolic Anglican Church: 'an Anglo-Catholic jurisdiction embraces the Evangelical, Charismatic, Liturgical and Sacramental traditions.' Headquartered in Cleveland, Ohio. Apostolic Communion of Anglican Churches: 'an international communion of independent/autocephalous Anglo-Catholic Rites and Jurisdictions. The Apostolic Episcopal Church: established in 1925; headquartered in Queens, New York, USA. Archdiocese of the Southwest (Anglo-Catholic): An independent jurisdiction. The Catholic Anglican Church: 'we see ourselves primarily as Anglican Christians; yet we do incorporate a great deal of the teaching and spirituality coming from the Roman Catholic Church, especially in its expression of Vatican Council II.' The Charismatic Episcopal Church: Established in 1992 by independent pentecostal-charismatic congregations; combines charismatic ministry, sacramental worship and the celebration of biblical values born of orthodox, evangelical teaching. Christian Episcopal Church: A traditional Anglican jurisdiction, parishes in the US and affiliated with parishes in the Cayman Islands. The Christian Episcopal Church of Canada: traditional continuation of the Anglican Church of Canada; uses and upholds the 1562 Thirty-nine Articles of Religion and the 1662 Book of Common Prayer. Christian Missionary Anglican Communion: 'a movement of Great Commission Christians’

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Church of England, Cayman Islands: established in protest that 'The Bishop of Jamaica and The Primate of the West Indies have tried, unlawfully, by Synodical Resolutions to annexe the Cayman Islands to their respective Diocese and Province.' Affiliated with the Christian Episcopal Church and Christian Episcopal Church of Canada. The Church of England (Continuing): 'a Protestant and Reformed Church founded on: The Authorised Version of the Bible The Book of Common Prayer 1662 The 39 Articles of Religion. Church of England in South Africa: 'Evangelicals who wished to remain true to their heritage adopted a Constitution in 1938. This Constitution enshrines the Reformed, Protestant and Evangelical faith handed down by our forefathers'. Church of India, Pakistan and Ceylon: affiliated with the Anglican Catholic Church in 1983 Church of Ireland (Traditional Rite): Traditional Anglican Communion; worship according to the 1926 BCP The Church of Torres Strait: formed in 1997; alocal church is comprised of fifteen parishes on several islands. Communion of Anglican Missionary Churches: dedicated to personal evangelism and service to the body of Christ. The Communion of Evangelical Episcopal Churches: charismatic, evangelical and liturgical/sacramental; ‘we identify with and stand in connection with the historic Celtic and Anglican spiritual traditions.’ Conservative Anglican Church of North America: 1928 BCP (English & Spanish) Headquarters in Katy, Texas. The Continuing Anglican Church in Zambia: recently established Corpus Christi Ecumenical Fellowship: 'A 1928 Book of Common Prayer Anglo-Catholic Communion'. Diocese of the Holy Cross: 1928 BCP; use the Authorized Version of the Holy Scriptures.' Headquarters in Pennsylvania; parishes throughout the United States; 'affiliated with Forward in Faith UK.' Diocese of the Holy Trinity: 'Established in 1977; the original Continuing Anglican jurisdiction in North America.' Diocesis Misionara Hispana: A Hispanic outreach diocese. Ecumenical Anglican Catholic Church: 'non-discriminatory, non-political, and non-restrictive.’ traditional worship. The Episcopal Archdiocese of the Midwest: 'encompasses several rites, orders, diocese, societies and jurisdictions. We are an independent-autocephalous Anglican Jurisdiction and fellowship with those stemming from Anglican Rite, Episcopal or Reformed Episcopal, Lutheran, Celtic Rite, Roman/Latin Rite, Orthodox Rite and Charismatic Catholic Rite. The Episcopal Church of the Solomon Islands: independent Church; affiliated with The Anglican Episcopal Church International - Australia and Oceania. The Episcopal Missionary Church: traditional-minded Christians from all backgrounds The Episcopal Orthodox Christian Archdiocese of America (the Episcopal Orthodox Church): member of the Orthodox Anglican Communion; established in 1963 as a Western-rite Orthodox Province of the Holy Catholic Church. Evangelical Anglican Church in America : Based in Washington, DC Evangelical Episcopal Church: follows the same teachings, doctrines and practices of the early Church that we have received through the Celtic Church and the Anglican Tradition. FCE (Evangelical Connexion)/A Connexion of Covenanting Churches : Formed in 2004 to adhere to the 1927 union of the Free Church of England (est. 1844), and the Reformed Episcopal Church of Great Britain and Ireland (est. 1876. Its doctrinal standards are the 39 Articles of Religion (revised) and the 1785 Book of Common Prayer. Federation of Anglican Churches in the Americas: formed in 2006 to provide cooperation between the Anglican Church in America, the Anglican Mission in America, the Anglican Province of America, the Diocese of the Holy Cross, the Episcopal Missionary Church, and the Reformed Episcopal Church. Filipino Communion of Evangelical Episcopal Churches: an independent continuing Anglican Provience of the Republic of the Philippines.'

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The Free Church of England (see also Reformed Episcopal Church): '... formed in 1927 by the amalgamation of the Free Church of England (est.1844), and the Reformed Episcopal Church of Great Britain and Ireland (est. 1876), both formed in reaction to Oxford Movement.. The Free Episcopal Church: self-governing local ministries and communities, covenanting together to be Church. Free Protestant Episcopal Church: established in England in 1897 by a union of several small British episcopates that had been established in the 1870s in reaction to the rising Anglo-Catholicism of the Church of England. Free Protestant Episcopal Church (Saskatchewan): affirms traditional Anglican worship; uses 1962 Canada BCP Hawaiian Reformed Catholic Church: established 1862 by result of written request of King Kamehameha IV to Victoria, Queen of England. In the early 20th century, it broke communion with Canterbury. Holy Catholic Church Anglican Rite: exists to perpetuate the Faith, Order, Worship and Witness of Western Catholicism as it existed in the Church of England from around 200 A.D., to the time of the Great Schism, and set forth by the "ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church.' Iglesia Anglicana Cristiana Misionera, Inc.: Spanish-language this church based in Puerto Rico. Iglesia Catolica Anglicana Sagrado Corazon de Jesus: 'a liberal independent Anglican Catholic Latino church separated from the Diocese of El Camino Real over issues of who will control Latino ministry — Anglos or Latinos'. Iglesia Catolica Reformada de Venezuela - Rito Anglicano: Affiliated with the Orthodox Anglican Communion. Iglesia Reformada Episcopal y Misionera: Based in Argentina. Igreja Anglicana do Brasil: This Portuguese-language website indicates that this NIC church in Brazil is the 'Anglican Archdiocese of Thomas Cranmer'. Igreja Anglicana Independente: church based in Brazil. India Christian Mission Church – Episcopal: 'established in 1897 by an Anglican Priest of Bicester of England. [...] Now it is centered at Krishna and West Godavary Revenue Districts of Andhra Pradesh State.' The International Free Protestant Episcopal Church: Based in Germany. Iglesia Anglicana Ortodoxa del Perú: A Peruvian branch of the Anglican Orthodox Church. Iglesia Católica Reformada de Venezuela, Rito Anglicano: Spanish-language church with headquarters in Lagunillas, Venezuela. La Iglesia Episcopal de Chile: The Episcopal Church of Chile feels deeply united with the other churches that accept the authority of the Bible as the Word of God. Iglesia Evangélica Episcopal: Spanish language church Igreja Anglicana Reformada: a missionary district born in response to the crisis of faith & leadership in Brazilian Church. Igreja Episcopal Anglicana Livre: Based in Brazil Independent Anglican Church (Canada Synod): 'established in 1934 is committed to the to the Doctrine, Tradition and Common Prayer Worship of the ancient Church of England'. Latin Anglican Church of México: Spanish-language church with headquarters in Mexico City. Latin-American Anglican Church: 'Member of The Orthodox Anglican Communion; in full intercommunion with The Conservative Anglican Church of North America.' Mariners Church of Detroit: A stand-alone parish, no denomination, but with historic ties to the Episcopal Church. Missionary Diocese of New England: Headquartered in Boston, two parishes. Old Catholic Communion in North America: made up of autocephalous Old Catholic, Orthodox Catholic, or Orthodox Anglican jurisdictions.

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Oratory of St Jerome: an independent Anglican-Catholic ministry The Orthodox Anglican Church: incorporated in the US in 1964 as a Province of the Holy Catholic Church. Orthodox Anglican Church of India: 'The Missionary Diocese of Tamilnadu & Pondy ; formed in Chennai in 1983. Orthodox Anglican Communion: a fellowship of the Anglican Churches, Old Catholic Union of Utrecht, and the Orthodox Church that are committed to the Biblical world view; represented in the USA by the Episcopal Orthodox Church. The Protestant Episcopal Church, USA: Based in Pensacola, Florida: maintains the witness of the English Reformation. Province of Christ the Good Shepherd: 'an orthodox Anglo-Catholic Province; Spirit-filled believers who operate in the Gifts of the Holy Spirit, stress the Spirit-led preaching of the infallible Word, and believe in the power of the Sacraments Province of Convocation of The Restoration Episcopal Churches: Diocese of Saint James The Anglican Diocese of the Caribbean and New Granada: Continuing Anglican movement in Latin America: Cuba, Colombia, Venezuela, Panama, Ecuador, Peru and Bolivia, with extra territories of Spain and Texas Province of the Transfiguration - Anglican Rite: ‘a small Anglican Rite Catholic Jurisdiction' Provincia Anglicana de Ecuador: church with five dioceses in Ecuador and Spain. Reformed Anglican Catholic Church: ‘We seek to be: the Anglican Church of the Modern World, the Catholic Church of the 21st Century, and the ever reforming and inclusive church of today.' Reformed Episcopal Church: started over an 1873 controversy about ecumenical activity: Episcopal priests presiding at communion services with non-Episcopal clergy using a non-Episcopal rite. Reformed Episcopal Church Diocese of Central and Eastern Canada: Based in Ontario. Reformed Episcopal Church, Diocese of Western Canada and Alaska Reformed Episcopal Church, Diocese of the Southeast Reformed Episcopal Church, Diocese of the Northeast and Mid-Atlantic Reformed Episcopal Church, Missionary Diocese of the Central States Virginia Convocation of the Reformed Episcopal Church Reformierte Episkopalkirche in Deutschland: The Reformed Episcopal Church in Germany. Saints Cyril and Methodius Church: ‘…an independent jurisdiction with a valid apostolic succession Servants of the Good Shepherd: 'an Independent Orthodox Catholic Anglican Communion; founded in 1973. South Sudan Missions, Diocese of Aweil: 'missionary diocese of the Anglican Catholic Church located in Southern Sudan; received into the Anglican Catholic Church in October 2007 Southern Episcopal Church: upholds the historic Catholic Faith in the 1928 BCP, male ordinands; writings of the bishops and doctors of the ancient Church, especially as defined by the Seven Ecumenical Councils of the Undivided Church The Traditional Anglican Church: traditional faith, worship and discipline for Anglicans in England, Scotland and Wales Traditional Anglican Communion in New Zealand:‘We perpetuate the Faith, Order, Worship and Witness of Western Catholicism as it existed in the Church in England from around 200 AD.' The Traditional Church of England: one of the original 'Continuing' churches in England; formed in 1994 The Traditional Protestant Episcopal Church: maintains the heritage of the Reformation in the Church of England, and in the American Church in 1789; hold the inerrancy of Scriptures , 39 Articles, 1928 BCP The True Anglican Communion: 'the true international communion of churches in the Anglican tradition. We believe and follow the WHOLE Bible. All who pick and choose their biblical texts are apostate and bigoted. This is an association of

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churches in full communion with its principal primate, the true Archbishop of Canterbury, the Most Reverend and Right Honourable Phineas Angus Rody'. The United Anglican Church: The UAC was established following the merger of the Traditional Episcopal Church (TEC) and the Anglo-Catholic Church in the Americas (ACTA)'. The United Episcopal Church of North America: traditional; based in North Carolina The Universal Anglican Church: 'a truly contemporary Church that blends the best of historic Christianity with practices and theology firmly rooted in the 21st Century. ' Wesleyan Episcopal Church: 'We are conservative but accepting of all. We use 'An Anglican Prayer Book' published by the Prayer Book Society. We are probably more low church than high.' Based in Wallingford, Connecticut.

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SISTERS SERVE HAITI MONKS & NUNS IN THE EPISCOPAL CHURCH

PREPARE

GATHER

You will need:  Paper and pencils  Handouts  Margaret Guenther’s book, Toward Holy Ground (optional) Write the words “monk” and “nun” on a sheet of newsprint. Ask the participants to say whatever comes to their mind when they hear these words. Quickly record their responses while they call them out. You will probably get a picture of someone who is really, really religious—actually a bit over-religious! Someone who wears funny clothes, prays a lot, may be real holy or rather strict and maybe even mean (especially if anyone has seen movies about Sister in Catholic schools—they tend to portray them as strict guardians of behavior, everready to apply a ruler firmly to one’s hand or bottom). In short, they are likely to see monks and nuns as very different from themselves. An alternative activity is to invite everyone to write a one- or twosentence description of a monk or nun—a brother or sister. What are they? What makes them different from other people? Encourage them to read their descriptions aloud and discuss their impressions. Ask:  



What are traditional vows people in religious orders take? o Poverty, chastity, and obedience What does each of those vows mean? o Poverty usually means owning property in common versus private possessions, living simply, being good stewards by not consuming more than is needed. Chastity traditionally means being celibate—which is an emphasis on being in primary relationship with God rather than a spouse and/or children. The focus on abstinence from sex is secondary in orders. Traditionally, obedience is a commitment to follow God’s leading through the direction of the community in which one lives. What is the primary work of a person living in a religious order? o Prayer and ministry are the primary work of the brothers and sisters. Most of them work, either within the community (cooking, raising food, cleaning, staffing a bookstore, creating and selling a product, doing retreats, 51 

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preaching, etc.), or they may work at church or secular jobs to earn money to support the community. But whatever they do, it is done to support a life of prayer and ministry. Distribute copies of the story of the work of the Sisters of St. Margaret in Haiti. Divide the group into seven sub-groups to read a specific section – or is you have a smaller group, assign one person per section. Give each person the entire handout so they can glance up to see what happened before their section. Give them a few minutes to read their section. Then ask each person to say, in just a couple of sentences, what they learned about what they read. Make sure you go in numerical order so the “story” stays in historical sequence! At the end, invite people to say what stood out for them (caught their attention) as they listened to the story of the Sisters work in Haiti.

LEARN

Men and women in religious orders follow a “Rule” or a “Rule of Life. ” A rule of life is the commitment we make to a conscious practice of nourishing our relationship with God and others. Prayer is a vital part of that. People who live in religious orders and those of us who live in families, other communities, or by ourselves can benefit from having a rule of life. Margaret Guenther’s book, Toward Holy Ground, defines a rule of life as “stewardship of time and energy.” She says further, “While most people go through life without thinking of it, we all have a rule of life, a pattern for our days reflecting our deepest beliefs.” However, for many of us a rule of life is something that is essentially undisciplined, something not intentionally undertaken. She says, “It is not enough to live by an unconscious rule. For Christians, there are predictable components related to prayer and worship. A typical ‘bare bones’ rule of life would include such questions as how and when do I pray? What are my rhythms of corporate and solitary prayer? What is the place of the sacraments in my life? How often do I join in the celebration of the Eucharist? If it is part of my tradition, how often do I avail myself of the sacrament of reconciliation?” She suggests that rule of life be structured to a fourfold pattern:  our relationship to God  our relationship to others  our relationship to the whole of creation  our relationship to our own deepest selves The things she identifies further as making up a rule of life include  a commitment to the guidance and companionship of spiritual

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  

direction or spiritual friendship (spiritual directors are clergy and laity trained to help others grow in their life of prayer) the cultivation of simplicity a commitment to generosity going beyond gifts of money to include gifts of self and service some provision for self-care—study, music, solitude, manual labor, fasting (especially fasting from the media!)

An important part of a rule of life includes setting aside time for play. Our need for true play, she believes, is often neglected in a rule of life. “Play exists for its own sake. When we play we also celebrate holy uselessness. Play—holy play—is what keeps us humble and keeps us human. Without it, we tend to become ponderous, convinced that God can’t run the operation unless we are there to cover for him.” She notes further that only one letter separates “praying” from “playing.”

ACTIVITY

Invite the participants to develop a simple rule of life for themselves. Write Margaret Guenther’s four aspects on newsprint (our relationship to God, to others, to the whole of creation and to our own deepest selves) and encourage them to name one or at the most two things they already do or would like to commit to doing. Urge them to be realistic. What are they, or what would they like to do each day that would help their relationship with God? For one person it might be something as simple as giving thanks to God each morning before getting out of bed. For another it might be attending a daily worship service. One person might commit to calling the parent he or she does not live with to talk about their day. Another might work on their relationship with a friend. Remind them that every person is different and that each may want or need a different rule of life. Religious communities are made up of people who have decided to adopt the same rule of life because it meets their needs, and because experience has taught that certain ways of living are more effective in fostering spiritual growth than others. You can write an individual “Rule of Life.” Alternatively or in addition, you could write a group “Rule of Life” for your time together. If you can find parchment paper or something that will make an attractive presentation, use it. You can also purchase or make frames so they can hang their Rule in their bedroom. Or they can make it into a booklet. Have supplies on hand that will allow flexible formats.

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ACT

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Encourage participants to live their Rule of Life! Ask them to include prayers for the people of Haiti as a special intercession during this time.

Closing Prayer CLOSE

Gather in a circle and ask each person to read their Rule of Life. After each reading, have the group recite the following (print on newsprint beforehand): May the Lord who has given you the will to choose these things give you the grace and power to do them. Prayer Almighty and eternal God, so draw our hearts to you, so guide our minds, so fill our imaginations, so control our wills, that we may be wholly yours, utterly dedicated to you; and use us, we pray, as you will, and always to your glory and the good of your people; through our Lord and Savior Jesus Christ. Amen. — adapted from The Book of Common Prayer, page 832

This lesson was adapted from The Journey to Adulthood (J2A) youth ministry program; used with permission

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THE HISTORY OF THE SOCIETY OF ST. MARGARET IN HAITI

Session

HANDOUT

Written and contributed by the Sisters

 The Sisters were asked to consider going to Haiti and in March of 1926 two of the Sisters visited there and wrote and account of their visit ending with a call to service. “Haiti! high land! land of high promise, of great possibilities. What a world of thrilling interest that name calls up! ‘A dreadful place,’ someone cries, ‘who wants to go there?’ Ah, that is because you have never been there; if you had, the fascination of the sea-girdled land with its waving palms, brilliant flowers, towering mountains, cloudless sky, and golden sunshine, would be upon you, too. True the ants are rather troublesome, and it is wiser to sleep under a net, to avoid the malaria mosquito, which may come at night; the towns have dirty places, the climate is hot, though not unhealthful, the majority of the people are ignorant and superstitious. But the climate is delightful to one who dislikes the cold, there is always a breeze from the sea or mountain, it is never damp, the food is excellent and abundant, beauty is everywhere, and – The people! they are the real lure, rather than the sunny, flowering land. Their undernourished, diseased bodies demand that we guide them to the way of health; their untutored undisciplined minds reach out to us for instruction and cultivation; their hungry souls cry out to us for the Bread of Life. Dare we turn away from those outstretched hands of the Lazarus that stands at our very gates? Hardships? Difficulties? Of course! Are they reasons for refusing to obey the call of the LORD? “Are the people worth it? The Son of God laid down His Life for them upon the Cross – are they not worth your life and mine?”

 The next step was that “on All Saints Day, 1926, Bishop Carson of Haiti visited the Convent, and was received as a Priest-Associate before Vespers at 3:30 by Father Cheyney. A large number of Associates and friends were present, and after Vespers all adjourned to the refectory, where the Bishop gave a most interesting account of his work and answered many questions about it.” The following spring Mother Susanna visited Haiti and promised that the Sisters would come to work the next autumn. Plans were made for the building of a Convent near the Holy Trinity Cathedral. Finally in November the four Sisters sailed from New York on the Cottica. “They had fair weather and a very comfortable voyage, arriving at Port-au-Prince on St. Andrew’s Day, a most auspicious day for the beginning of a new Mission.” “As the ship was not due until December 1, the Bishop had made an appointment in the country, and was therefore unable to meet them, but Father Wagner and Mrs. Royce were 55 

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on the dock to give them welcome. Mrs. Royce kindly took the Sisters to her own home, where they remained until the following Monday, when, having received their furniture, they took possession of their own house. “The house itself is a simple but dignified structure, well arranged for the comfort of the Sisters, and was built with a legacy from Mrs. Robert Shaw Sturgis of Boston, and is a memorial to her. The Chapel was furnished by the Women’s Auxiliary of St. Mark’s, Philadelphia, including many of our Associates, as a memorial to Mrs. Albert Lucas. The Boston Associates provided for all the electrical work; the New York Associates furnished the four bedrooms; those in Philadelphia gave the Frigidaire; those in Utica furnished the Common Room and those in Washington gave the cross, motto, etc. over the front door. Besides these, many individual gifts have been received. Mass was said in the Convent on Tuesday, December 6, the day after the Sisters took possession and they felt that now the mission had actually begun. They had already commenced their work; Sister Florence Hilda was sacristan at the Church and instructed the students in this part of their work; she also visited among the people; Sister Ruth taught English and gave religious instruction at the school, as well as doing the sacristy work at the Convent; Sisters Mary Phoebe trained the choir, and assisted in visiting, also being housekeeper in the Convent, going to market, etc. Sister Cora put the Convent in order and superintended the arrangement of the garden.”

 The account of the establishment (of the first Convent) ends by saying: “We cannot be thankful enough for all the blessings that we have received in undertaking this new work, and we ask you to unite with us in prayer that God may prosper it to His Glory and the help of the Church in bringing light and salvation to the poor people of Haiti.” The Convent was blessed on the Eve of St. Matthias Day, 1928, while the Mother and Sr. Mary Elizabeth were visiting there. Then the work began to grow in earnest and the following autumn the Sisters took charge of the school. Their account of this is interesting: “The Parish School opened on October first, under the new title of ‘L’Ecole de la Cathedrale de la Sainte Trinite,’ The Bishop placed one of the Sisters as principal of the school this year and turned over the old church building for a schoolhouse. It will serve admirably until we are able to build a modern school on the same property. We divided the building into five classrooms by means of large screens made of plasterboard and built a little office where the sanctuary used to be. The week before school opened the seminary students worked busily varnishing the desks and benches. Inside, the school presents quite a trim appearance, but the outside is sadly in need of paint. The little stone house at the back, with a clean new coat of whitewash inside, is still used for the Sister’s classes in English and religious instruction. There are also two pupils who are studying commercial subjects there and form a probably beginning for a commercial high school. So far, we boast only one typewriter, which has reposed for nearly three months in 56 

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the repair shop, the Haitians being very slow workers. No amount of coaxing or threatening has as yet prevailed to extricate it. I have said the school began on October first, but not with lessons. Like all other Haitian Schools we began with a Mass of the Holy Ghost in the Cathedral, offered for a blessing on our school year. Would that American schools opened in such a manner! Each morning we begin at eight with a little service and close with another at four. We have seventy-six pupils ranging from four years to about eighteen. The school is very far behind the times in its methods and one has to move slowly, for the teachers distrust changes and especially American ones. Tiny infants of four sat through recitations an hour in length, holding their little slates and their books in the hands, for there are not desks enough, and dangling their legs which are too short to reach the floor. The recitations have been shortened and a recess period allowed twice a day. The children are mostly very poor and can pay a merely nominal tuition fee; so we are unable to buy proper school supplies such as erasers, and so forth, the teachers using rags to erase the boards. “Although the principal has an office, its only furniture consists of a cupboard and a desk without a chair. Two of the teachers have no desks. But in spite of handicaps, we carry on, and everyone seems happy in our new quarters.” Soon plans were underway for a new orphanage which was completed in 1930. It was blessed and formally opened on the first of May. The walls were of light grey concrete with distinctly Haitian window shutters of immaculate white, barred with emerald green. There were many window boxes filled with bright flowers. The interior was equally attractive with softly tinted walls and tiles floors. There were real beds, not cots, with white spreads. The furnishings were simple but attractive. The Orphanage was opened with only twelve children as they wished to give them some training before receiving others. The next project was a new building for the school in a new place. The old site was to be used for a good playground for the Orphanage.

 A description of the new school is so delightful that we quote it here: “Anyone who had visited Haiti a year ago and had looked in upon Holy Trinity School in its old barnlike building, with no proper classrooms, but only screens to separate the grades from one another, would experience a pleasant surprise if he were to visit us now. Since October, we have been proudly ensconced in our fine new concrete building, next door to the Cathedral. We had long needed a new building, and last summer, through the generosity of Major Stewart of Trinity Church, New York, we were enabled to build it. (NOTE: The school was renamed The Grace Merritt Stewart School” in honor of his wife.) On Michaelmas when our chaplain general, Father Spence Burton, SSJE, was present to take part in the ceremonies, it was dedicated by the Bishop. The old school was at some distance from the Cathedral, but the new one has an ideal situation, and the children can go every morning to the Cathedral for Morning Prayer, 57 

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and every Thursday during Lent for the children’s Mass. They look very trim and neat as they file across the Cathedral Close from the school to enter the church, all in their starched white middies, blue skirts, round white hats, and high boots, the latter being the school requirement in a French country. When we opened school in October, 1932, we were few in numbers, about sixty, but now we have grown to eight-six with more coming in next week. On the first floor there are four classrooms, with two grades in each. The youngest children are five years old, though we have one or two who are four and one mite who is three. The oldest are about eighteen. A large assembly hall runs the length of the building in the middle, with classrooms on either side. There is a large stage where we have school entertainments and exhibitions. Here the school doctor comes for bimonthly talks on hygiene, and here we have our singing lessons. On Sundays the hall is used by Sunday School, and the various parish societies hold entertainments there. Beside our regular teachers we are able this year to have a drawing teacher for the older girls, and embroidery teacher and a sewing teacher. This last month we have grown so rapidly that we have secured a fifth room teacher and are moving a class upstairs into one of our classrooms on the second floor. The school children as well as the teachers appreciate their new school. They know there is no other school in Haiti with modern desks and blackboards, and they are very proud of it. All take great care of the desks, never scratching them or spilling the ink. The teachers take great pride in the discipline, and now no one is heard studying aloud in the old French fashion as they used to do when we first came to Haiti.” By 1950 there were over two hundred girls enrolled at the school, and it went on growing after that. On Thanksgiving Day, 1963, after an extensive fundraising campaign that raised over $80,000, the new building and auditorium of Holy Trinity School was dedicated. School registration has risen to over thirteen hundred students, and summer programs have been added, in addition to regular academic sessions. A pavilion dedicated to Sr. Claire is the site of the Holy Trinity Shop. As the work grew, more and more needs became apparent and the Sisters tried their hands at many jobs and wished to try at even more. One Sister wrote in a letter home: “My latest avocation is optical work…An oculist sent me eighteen pairs of glasses for old people, and a test by which to try them. Each pair came in a nice leather case, which I am sure will be appreciated even though one may not need the glasses. But the glasses are a blessing, as so many people ask me if I have a pair for them. Diseased eyes and blindness are common here. I wish that we had some sort of hospital or convalescent home even though we have no doctor. There are so many ills that we could cure with just good food, air and cleanliness. This morning I visited a woman who is very ill with leprosy, and she has an ailing child of fifteen months. The child does not show any signs of leprosy, but one could hardly expect anything else shut up in a house such as that. I longed to take her out into the sun and air, bathe and feed her, and I am sure she would be cured. If we had such a home it would need to be without any boundaries, for like the School and Orphanage, there would be so many applications. It will come in time, I am sure. 58 

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 In 1944, Sr. Joan went to Haiti to replace Sister Mary Phoebe. There were many in Haiti with physical disabilities for whom practically nothing was being done. It was to take special care of them that Sister Joan opened what was first called La Creche, a day nursery for the care of blind, deaf and crippled children under five years of age. Soon there were twenty children, and La Crèche had to move to larger quarters… and take in older children as well. At that time they gave the work a new name, St. Vincent’s School for the Handicapped. By 1950 there were thirty-five children from two to fifteen years old. Sister Joan in her report of 1950 wrote: “There are special teachers to teach lip-reading to our deaf children, and others to teach Braille to those who are blind. We have our own small clinic where all minor treatments are given. There are several doctors on the consulting staff. The older deaf and blind children have occupational therapy in our Ouvroir or in a nearby carpenter shop. There is no other work like this being done in the entire Republic of Haiti. Although we are still in the experimental stages, we are also demonstrating how the handicapped child can be made to live as normal a life as possible and trained to know a trade whereby he or she can earn a living when old enough.” There was at St. Vincent’s an Eye Clinic, a Brace Shop where the young deaf men made braces for those who needed them, and English Hand Bell group known as The Bells of St. Vincent’s, and an Altar Bread Department to make communion wafers for the churches. A Chapel was added in 1956.

 By 1977, “the work of Sister Joan had grown so that each year about three hundred blind, deaf, crippled children are prepared to live as normal a life as possible by spiritual, mental and physical development. About two hundred and seventy children are boarders – children whose parents live outside Port-au-Prince. There is also an out patient service which sees about eight hundred eighty children each month, meeting their medical, preventive, orthopedic, emotional, neurological, speech and hearing needs. Before St. Vincent’s School was founded most handicapped children had nothing done for them. Some were exploited, some died of neglect, and the rest survived in misery.” Sister Joan retired and returned to Boston in 1993, and died on December 16, 2005. Sr. Anne Marie went to Haiti in 1953 and took over the work of Holy Trinity School. She started a music program there which was to continue and grow beyond all expectation. In 1958, a budding orchestra gave its first Convert where several children played the piano and there was a piano-violin duet. By 1973 the Holy Trinity Orchestra came to Boston to play at the celebration of the 100th anniversary of the founding of St. Margaret’s Convent in Boston, in St. Paul’s Cathedral. After that the Orchestra went on tour and played all over the country. While the Orchestra was in Boston, members of the Boston Symphony Orchestra became interested in the work with the result that Mr. William Moyer, personnel manager of the BSO, and his family went down to Haiti to work with the young musicians. Later, Mr. Roger Voisin went down to teach the trumpet, accompanied by his wife, a pianist. Then, in 1976, 59 

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the BSO offered to give a month of study to the fifty-five members of the Holy Trinity Philharmonic Orchestra at Tanglewood, the summer home of the BSO. This invitation was repeated in 1984. So the Holy Trinity Philharmonic Orchestra developed into a real professional orchestra from very small beginnings and has been a real gift to the people of Haiti. Music was not the only gift that Sister Anne Marie brought to Holy Trinity School. A vocational school had been opened in 1974 where “crash courses” were given in carpentry, electricity, plumbing, mechanics and welding. Here many young men were prepared to make a living and contribute to Haitian society. A Gift Shop was established in connection with the school which sells handicrafts made by Haitians. This effort helped to enable parents to pay for tuition for their children and all profits were used for scholarships for others who needed help. Sr. Anne Marie died on September 22, 1995.

 When Sr. Marjorie Raphael went to Haiti, she began to work with the women of the Cathedral and the Episcopal Churchwomen of the Diocese. She visited the sick and the elderly and found them most responsive. In the early 1960’s, the United Thank Offering gave a grant to build a home for elderly women in Port-au-Prince where six residents, lifelong members of the Church could remain as long as was needed. It was close to the parish church of Notre Dame and so was known as the Foyer Notre Dame. It was dedicated on April 29, 1962. It has continued through various vicissitudes; most recently, the residents were removed to a country place during the political crises of the early 1990’s: their building was battered by a hurricane in 1994, and once again a grant was made by the United Thank Offering of the Episcopal Churchwomen for a new building and a house was purchased for that purpose in Port-au-Prince, under the supervision of Sister Marie Margaret, now the Sisters in charge of the work in Haiti. Today the schools have outgrown us and our former graduates are in charge of Holy Trinity Primary School and Holy Trinity Music School. The Sisters continue to direct the Foyer Notre Dame and a scholarship program to help students of any schools who, for the lack of funds, would otherwise have to drop out of school. They also work closely with the Diocese of Haiti and are members of various commissions. Post-earthquake Haiti offers enormous challenges.

Excerpts from: The House of My Pilgrimage by Sr. Catherine Louise pp. 105 - 111, 136 - 140 The Planting of the Lord by Sr. Catherine Louise pp. 136 - 137, 154 - 156

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IT’S NOT JUST THE BUILDING BUT IT IS THE SPACE You will need:  Markers and paper  A room with chairs set up in a circle  A low table and assortment of things people can use to create sacred space: white tablecloth, candles, a Bible, flowers and other nature items, pictures, kneelers, prayer books, etc….whatever you have on hand. Be generous and include some items that are more unusual.  For children groups: a table covered with a tablecloth that goes to the floor on all four sides. Provide name tags and markers, especially if your group does not know each other. Invite people to join the circle. Reports out of Haiti immediately following the earthquake informed us that “all of the great churches” were destroyed in Port Au Prince, and hundreds more in the surrounding area. While we believe what the great Quaker George Fox said about church – “It’s the people, not the steeple” – we still put a great deal of love and passion into the structures where we worship. In the Episcopal church USA we worship in a variety of spaces. Some have services in churches that were built by slaves over a hundred years ago, some in churches funded by the very wealthy, some built in an old-fashioned “barn-raising” method; some churches meet in school cafeterias or rented places, some in modern multi-use spaces. For children and youth groups: Say something BRIEFLY here about the architecture of your worship space. For adults ask:  When was our church built?  Where did the money come from?  Was there a space prior to this one in which the body gathered – perhaps they started-out in a home, or in another church building? Maybe there was a fire or flood or simply a new development. Maybe the parish hall used to be your worship space.  Are there any secrets in the building? Discuss…or even take a field trip to see something that they might otherwise miss (a character in a stained glass window, a sacred or historic object in the sacristy or other more hidden place, etc.) 61 

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Further discussion: What makes our worship spaces distinct from other spaces – or are they? Nudges if needed:  Is it the furniture, windows, and smells?  Is it the activities, such as prayer, listening, or the breaking of the bread?  Or is it made sacred by those who gather?  Humorous question: if a fire broke out, would you be more interested in getting the people out, or a certain piece of communion-ware/art/furniture?  (Discuss) Some places are pretty obvious about the fact that they are considered “Sacred Spaces.” They are churchy in architecture, or feature religious art, or have specific rules of conduct, bowing, no shoes, etc. Ask:  Can you think of spaces that might have the feel of being special, but are not church spaces? Examples might be a kitchen table in a family or friend’s home, a favorite ball park, or a riverbank.  What makes those spaces special?  How is being IN them different than looking at a picture of them? (Discuss) CHILDREN: Even children understand the sacredness of space, building small safe “caves” in closets, or forts under blankets and in trees. The slightest touches lay claim to that corner of the world. If you are doing this lesson with a group of children, invite them to get under the table covered by the tablecloth, sit quietly and think about what makes that space special? If you have lots of children, set up two tables or more tables so they can get under them and feel what it is like. Then invite them to talk about that experience. YOUTH and ADULT: Teens draw permeable boundaries around their rooms, clothes, friendships. Young adults move into dorms, or basements, and try to make clear distinctions between when they were kids with their new lives.

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HOPE FOR HAITI Ask:     

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How did you (or how do you) draw boundaries to define what is your space? How did you (or how do you) draw a distinction between when you were a child and when you became a teenager, young adult or adult? How do we do that in our sacred spaces? How do we establish markers or lay claim to them? How do people of other faiths do that? (e.g. Muslims roll out a prayer rug, Jews have a mezuzah containing the Shema on the doorframe of their homes) Have you ever built a special space, just for you? Like, a tree house, a blanket fort, a corner in a closet with a poster you love? Or maybe turned a former bedroom into a meditation room, or a corner of the yard into a sitting area? What small things did you do that shifted your understanding and experience of that same bit of real estate? Why was it important to you?

Understanding that space can and does hold meaning for us explains why so many people go on pilgrimage to sacred places every year. Can you imagine what it must be like for the Haitians whose churches almost all suddenly, and simultaneously, fell to the ground? Yet the news reports tell us that many parishes gathered for worship the Sunday after the quake, in the street near where their buildings once stood. If we lost the space where we worship, what would you miss the most? (Discuss)

ACTIVITY

Invite the group to use the items you have prepared to create a sacred space in the room you are in. Encourage them to talk about what makes it sacred for them. If you have a large group, you may want to divide into teams of 8-10 for this activity. OR Ask participants to make a list, or draw a picture of objects, people, pictures, food – whatever you would like - for a sacred space that you would create. Tell someone about what you included, and why that makes it special for you.

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What if? (optional activity) Pick a moderate (weather-wise) Sunday to say to parishioners as they arrive: We cannot get into the building. Have your altar guild and worship committee make arrangements to set out some chairs, and have what you need for Eucharist. Make sure there is a space, either in the parking lot or roped off in the street. Have acoustic instruments or simply a capella music. Pray for the people of Haiti. Stand in solidarity with them. Let the sermon be about the loss of space, but the still strong presence of God with us. Closing Prayer Invite participant to gather around/in the sacred space they created and offer prayers for Haiti.

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REBUILD MY TEMPLE BUILDING BRICKS FOR HAITI

PREPARE

GATHER

You will need:  Cardstock  Many copies of the brick template on the cardstock!  Your choice of coloring mediums: crayons, water paints, markers  Pictures of Haitian art if you plan to encourage them to use those colors and images  Scissors & glue  Rubber stamps (optional)  Stickers (optional)  One or two sample bricks prepared ahead of time This lesson can be done with older children, youth or adults. With younger participants, you may want to get rubber stamps of birds, flowers, etc. or stickers to make the decorating easier. Youth and adults can do their own decorations. Set up art supplies and your sample brick on a table. Gather participants in another part of the room (or another room) in a circle. You will begin by learning about the Jews who were sent from exile to rebuild the temple in Jerusalem. Adapt the material to fit the age of your participants.

LEARN

Explain that the Cathedral in Haiti was destroyed by an earthquake – along with almost everything else in the city! We want to help the Diocese of Haiti rebuild the Cathedral and schools that were part of the Cathedral complex. There are many other times in our history when we have been called to rebuild churches or, in the Hebrew Scriptures (Old Testament), the Temple. Ask:  Where was the Temple? (Jerusalem)  What did it mean to the Jews….why was it important to them? (It was where the Ark of the Covenant, i.e., Ten Commandments, were kept and was where they felt God was most present.)  What can you remember about the Temple in the Bible? (children might recall the story of Jesus being in the temple at age 12; adults might remember more of the stories about the rise and fall of the temple)  Who built the first temple? (Solomon – or rather, his people built it) 65 

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Tell them that today you will learn about what happened to the temple after Solomon built it. Ask if anyone knows the story….if not tell it in your own words: When the people asked God for a king, the first king was Saul, followed by David and then his son, Solomon. King David brought together many of the tribes of the Jewish people and established “the City of David” – Jerusalem – as his capital. He brought the Ark of the Covenant (which contained the tablets of stone on which the ten commandments were inscribed) which was housed in a “tabernacle” (tent) to Jerusalem and planned to build a glorious temple for it. But God told him he was not permitted to build the temple; that task fell to Solomon (which is why it is known as “Solomon’s Temple”). The temple served as the central place of worship for the people of Judah for over 300 years. Then, in the various wars over lands in the area, the Temple was first plundered by the Babylonian king Nebuchadnezzar, in about 598 BCE (2 Kings 24:13). A few years later, in 587, the Babylonians attacked Jerusalem again and this time burned the Temple along with most of the city (2 Kings 25). King Zedekiah was blinded, and taken to Babylon, together with many others, especially the educated and elite. As was common at the time, Nebuchadnezzar did a “citizen swap,” taking the citizens of Judah and moving them to Babylon while moving other conquered people into Judah. It was a way to control people and force them to integrate into the populations that conquered them. Judah became a province of Babylon, rather than an independent state. About 50 years later, in 539, Babylon was conquered by Cyrus the Great; Judah then became a province of the Persian empire, and remained so until 332. According to the biblical history recorded in the books of Ezra and Nehemiah, one of the first acts of Cyrus was to commission the Jewish exiles to return to Jerusalem and rebuild the Temple. And that’s the Bible passage we are going to look at today. Distribute the handout and invite someone to read it. With children, stop at verse six. Ask:   

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Why did Cyrus ask the Jews to return to Jerusalem and rebuild the Temple? Who paid for it? Why would the Persians and Babylonians pay for the Temple in Jerusalem that was the worship place of the Jews and not of their own gods?

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HOPE FOR HAITI  

Who calls us to help rebuild the Cathedral in Haiti? Why would we do that?

The primary point you want to make here is that it is God’s Temple, God’s House, and God calls all people to rebuild the temple – even those who aren’t worshippers of God. And God calls all of us to rebuild the Cathedral, which wasn’t destroyed in a war but rather destroyed by and earthquake. People were expected to give (essentially a tax) and encouraged to give free will offerings as well. [for adults and older youth]  What “treasures” might have been taken from Haiti?  How might we “return” those treasures? The discussion with older youth and adults can lead to reflecting on how Haiti was populated with slaves and when they revolted and won the war, they were forced by France to pay “reparations” (which was supported by the other nations in the world). It is the only time in which the victor in a war pays the loser! But the world forced Haiti to pay that debt and it is part of the reason Haiti is so poor today. And even today, that poverty drives its citizens to seek refuge in the United States and other countries – so often the brightest and best of the nation are giving the gifts and skills they have to the US or other nations. ACT

Bricks for Haiti Our church has made a commitment to raise funds to help rebuild the Cathedral complex in the Diocese of Haiti. We know that it will take many years and millions more dollars to rebuild all of the destroyed churches, schools, clinics, rectories…to say nothing of rebuilding the lives of the citizens. But for right now, we are focusing on one thing we can do together – rebuild the Cathedral which, like the Temple, serves as a focal point and symbol of God’s presence in the city and nation. Invite the group to make bricks using the template provided. If you want “bigger brick” you can enlarge the template; or if you want smaller bricks, you can reduce the size of the template. You can use the brick to raise money in a several ways:  Decorate and sell the bricks.  Decorate, sell the bricks and use them to have the youth build a “Cathedral” in your church – you’ll need to sell enough bricks to finish your building. In this case, you may want smaller bricks if you have a small display space – although bigger is always more impressive! In any case, you will need to glue the bricks together or your building will fall apart. It would be wise to anchor the bottom row with something heavy in the brick 67 

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and to glue those bricks to a board or something that will hold the building steady. If you have carpenters in your congregation, you might have them construct a simple rectangle with a roof over it out of wood panels. The bricks can then be glued to the outside walls. If you have skilled and engaged adults or youth, you might even leave one side of the “Cathedral” open (like a doll house) and paint your version of the murals that were in Holy Trinity on the inside walls, construct pews, altar, etc. and offer those for sale as well. This could be a fun project for the whole church and a great visual reminder of what we’re doing in Haiti. Leave one end of the brick box open so you can distribute the boxes and encourage people to fill them with bills and bring them back on a specified date or seasonal time period (during Holy Week, on Pentecost, etc.)

Closing Prayer

CLOSE

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Before you leave, invite the group members to pray for the people and church in Haiti.

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Cyrus Helps the Exiles to Return Ezra 1

Session

HANDOUT

1 In the first year of Cyrus king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and also to put it in writing: 2 “This is what Cyrus king of Persia says: “‘The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. 3 Any of his people among you may go up to Jerusalem in Judah and build the temple of the LORD, the God of Israel, the God who is in Jerusalem, and may their God be with them. 4 And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.’” 5 Then the family heads of Judah and Benjamin, and the priests and Levites—everyone whose heart God had moved—prepared to go up and build the house of the LORD in Jerusalem. 6 All their neighbors assisted them with articles of silver and gold, with goods and livestock, and with valuable gifts, in addition to all the freewill offerings. 7 Moreover, King Cyrus brought out the articles belonging to the temple of the LORD, which Nebuchadnezzar had carried away from Jerusalem and had placed in the temple of his god. 8 Cyrus king of Persia had them brought by Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. This was the inventory: gold dishes 30 silver dishes 1,000 silver pans 29 gold bowls 30 matching silver bowls 410 other articles 1,000 11 In all, there were 5,400 articles of gold and of silver. Sheshbazzar brought all these along with the exiles when they came up from Babylon to Jerusalem.

from The Message Bible

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HANDOUT

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A LIGHT TO THE NATIONS CRAFT ACTIVITY: FANALS (LANTERNS)

PREPARE

You will need:  Handout pages  11 x 17 and Card Stock (one sheet for each fanal) or cardboard; you can also use cardboard boxes and add roofs  Paper punches (encourage people to bring some from home and include a few that punch out stars or other shapes)  Scissors  Large nails or any other device that can be used to punch holes into the card stock  Xacto knives (again, encourage people to bring one with them so you don’t have to buy them for just one project)  Water-based paint and brushes or colored markers or colors (or all of these)  Tissue paper in various colors  Glue  Sponges, styrofoam, cardboard or other material to protect the tables from nails and Xacto knife cuts.  LED tea lights (or, if you prefer, candles and candle holders)  Fanal templates for smaller children (older youth and adults can draw their own) Banner or Poster Make a large banner or poster with the following Scripture verse: I chose you to bring justice, and I am here at your side. I selected and sent you to bring light and my promise of hope to the nations. You will give sight to the blind; you will set prisoners free from dark dungeons. My name is the LORD! Isaiah 42: 6-8 If you have someone with artistic abilities, you can add illustrations to the banner. Print out the page at the end of this lesson plan to give to individuals or groups. You can encourage children to draw illustrations on the sheet. Youth and adults may choose to do so as well.

GATHER

This program can be done with children, youth or adults, however, we encourage you to consider doing it as an intergenerational activity. In fact, this might be fun activity to combine with a Haitian lunch offering the entire event to the larger community as a fundraiser. 71 

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If you are doing this as an intergenerational event, ask families to gather around tables. Encourage older adults to join families with younger children so there is a good mix of ages at each table. Plan a way to gather that welcomes people into the discussion. People are more likely to participate if they have a chance to say at least one thing right at the beginning. If your group is larger than 10 members, break into smaller groups of 6-8 (those gathered around a “church table”) to do the introductions. Make sure you include all of the children.

LEARN

When everyone is in place, invite the entire group to read the passage from Isaiah aloud. Tell the group that they will have time to talk about this passage in their table groups but first you want to them to really “feel” the passage. So you need five “voices” – one for each sentence. Divide into five groups if you have a large group (50+) and have each group read one sentence – with real feeling. If you have a smaller group, divide into three groups: e.g., men, women and children/youth. Have the men read the first sentence, the women the second, the men the third, the women the fourth and then ask the children/youth to end with a resounding “My name is the Lord!” Or pick a couple of different ways to do it. If the group does it anemically the first time, ask them to do it again. Find someone who is good at getting a group going. You can also have them read it emphasizing the words they feel are key. Again, divide the group into two or three smaller groups, giving them a minute to confer and decide on what to emphasize and then have them read their version. Have fun with this. What you are doing is getting people working together and, at the same time, comfortable and familiar with the verse – even to the point of memorizing it. When you hear laughter or cheers, you’ll know they are ready. Invite everyone to take a seat and spend some time talking about what this verse might mean for the people of Haiti. Distribute the handout with these discussion questions and encourage them to talk about whichever questions appeal to them: 

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What is “justice” for the people of Haiti? If you have younger children, remind them that the earthquake happened in January 2010 and that lots of people have given money or helped out but most of the countries that promised money haven’t sent it and that people are still living in awful conditions. When God says “I am here at your side” – what does that mean

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     

ACTIVITY

for the people of Haiti? How is God present to them? Who has God selected and sent to bring light and the promise of hope to the nations? What light and hope can we bring to Haiti? What light and hope can Haitians bring to the nations? How can the blind receive sight and the prisoners be freed from dungeons? How are we blind and how might we receive sight? What prisons are we in and how might we be freed? “My name is the Lord!” – How can we learn to trust that God will be with us no matter what happens to us?

Craft Activity: Fanal A fanal (fah NAHL) is an ornate cut paper lantern in the shape of houses or churches or even stars, birds and other creatures. These are made at Christmas in Haiti, and used to decorate the windows of homes. The light symbolically represents the spark and the flame of hope. http://ca.wikipedia.org/wiki/Fanal has this picture of a very elaborate bird fanal: Your groups might choose to make an image of your church and a church in Haiti. Or you might keep it simple and make a basic house or church shape (see template). In either case, encourage children to decorate the house in the brightly colored, simple Haitian-style drawings. Pink, yellow, blue, green – traditional Caribbean colors are all common. Here are some website to give you ideas: http://www.traveladventures.org/continents/southamerica/hinche10.shtml http://www.traveladventures.org/continents/southamerica/hinche04.shtml http://barbarasthoughtoftheday.blogspot.com/2010/02/haiti-houseupdate.html

Use the fanal pattern provided to create a house or church. You can also use a cardboard box (e.g., shoe box sized) and add a roof to it. For younger children, cut out the windows and doors in advance and let them punch a few holes wherever they choose and color the 73 

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outside of the house with paint, crayons or markers. When punching holes, use a sponge or some Styrofoam on the other side of the house so the nail won’t scratch the table. Older youth and adults can cut their own windows and door. Please use extra caution if you choose to use Xacto knives to make the initial slit so you can cut out windows. You might want to add strips of paper to resemble frames around windows and doors or decorative boards along the roof line. You can also use the paper punch to create holes. Remember, you want light to shine through the holes so create interesting patterns. Before assembling your house, paste colored tissue paper over all of the openings you’ve created. Cut an X slit in the bottom of the house near the edge so you can slip in your candle (which is traditionally used in Haiti) or, for safety sake, use a LED tea light.

ACT

What to do with your fanals Haitians spend a lot of time in Advent creating their fanals. On Christmas Eve, they light them and put them in the windows of their houses to bring Christmas cheer. Christmas trees are rare in Haiti, so these lanterns provide the light and gaiety associated with Christmas. If you created an image of your church and a Haitian Church, you could do a symbolic lighting ceremony on Christmas Eve. Light the candles in from your church, take an offering for Haiti and then use the candles from your church to relight the candles in the Haitian church. This will obviously take planning and care to make sure you don’t burn either church! If Christmas is long past, you can still make fanals and use them to show how God selects and sends us to bring light and the promise of hope to Haiti. While they are traditionally put out on Christmas Eve, there isn’t any reason you can’t use them at the Easter Eve Vigil or, if you don’t have a Vigil, perhaps with a special service on Easter Eve for families much like the Christmas Eve pageant but, in this case, focused on the theme of resurrection of Christ and the promise of resurrection for Haiti. And, of course, you can just take them home to enjoy or create a special service that incorporates the fanals at any time of the year. Be creative! If you don’t make individual fanals, you might want to make a large one, using a large paper box, and call it your Light and Hope for Haiti Fanal. A fundraising idea might be to sell candles of hope. Or, if you have artistic parishioners, they might make fanals to sell and raise

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HOPE FOR HAITI money for Haiti. Alternatively, just have an event where people can make fanals and invite them to give to the Haiti fund.

CLOSE

Closing Prayer Before you leave, remind people of the goal of raising funds and of standing in solidarity with our brothers and sisters in Haiti. Invite them to pray for the church in Haiti and in your community.

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HANDOUT

I chose you to bring justice, and I am here at your side. I selected and sent you to bring light and my promise of hope to the nations. You will give sight to the blind; you will set prisoners free from dark dungeons. My name is the LORD! Isaiah 42: 6-8

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Session

HANDOUT

Table Talk Adults and youth at the table will need to adjust the conversation as needed to include younger children. If you have very young children, you can encourage them to draw pictures on the Scripture handout while the rest of the group talks. Appoint someone to be the “Questioner” for your table – that person guides the discussion and asks the next question. Don’t feel obligated to belabor the questions – respond and move on but feel free to come back during the project time. See if your group can memorize the passage – check a couple of times while you are working on the fanals to see if you can remember it without looking at the Scripture handout.

Discussion Questions 

What is “justice” for the people of Haiti? If you have younger children, remind them that the earthquake happened in January 2010 and that lots of people have given money or helped out but most of the countries that promised money haven’t sent it and that people are still living in awful conditions.



When God says “I am here at your side” – what does that mean for the people of Haiti? How is God present to them?



Who has God selected and sent to bring light and the promise of hope to the nations? Who are “the nations?”



What light and hope can we bring to Haiti?

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What light and hope can Haitians bring to the nations?



How can the blind receive sight and the prisoners be freed from dungeons?



How are we blind and how might we receive sight? What prisons are we in and how might we be freed?



“My name is the Lord!” – How can we learn to trust that God will be with us no matter what happens to us?



Can we remember the Scripture verses without looking at the handout??

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Fanal Template

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HANDOUT

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HOPE FOR HAITI

SING A NEW SONG SINGING HAITI’S SONGS

PREPARE

You will need:  Paper and pencils  Piano and/or other musical instruments – guitars, drums and other rhythm instruments would be helpful  Copies of the Handout(s) if you choose to use them – if you plan to use “Adonai’s My Loving Shepherd,” download the Creole and English versions of the words for that to use as handouts  [Access to the internet] If plan to use Adonai's my Loving Shepherd" by Rev. Debi Tyree and you have musicians who can prepare ahead of time, get the music and website connection to them ahead of time so they can work on the piece.

GATHER

LEARN

If at all possible, find a way to have some music playing as people gather. If you have internet access, you can play the song on the United Methodist Church’s website. If not, you can download the file and play it on a laptop computer. You can also find other Haitian music online or perhaps in your local music store. If you have children in your group, encourage them to dance to the music….some of the older folks might get into that too! Invite members of your group to compose a song to sing in solidarity with the people of the Diocese of Haiti during this season. Talk about the music styles prevalent in Haiti. Ask if people are familiar with them and, if not, play selections of them. If you have musicians who can teach “Adonai’s My Loving Shepherd” to the group, that is a good way for them to get started. If you group is into songwriting (and encourage them to give it a try, even if they aren’t), they might choose a traditional Haitian tune or Creole hip hop. They could write a lamentation in a rap style. Or listen to Wyclef Jean’s music (one of the top Haitian contemporary musicians) see: http://wyclefjean.wordpress.com or listen to short clips at: http://www.myspace.com/wyclefjean/videos. You can find a couple of audio clips of children’s songs at: http://www.mamalisa.com/?p=768&t=ec&c=114. You also could select themes to inspire your song writing from the diocesan website (Google will translate it into English for you): www.egliseepiscopaledhaiti.org or from the Episcopal Church’s 79 

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website: http://www.episcopalchurch.org/haiti.php. If your team doesn’t include inspired song writers, you might want to use the following which is taken from the United Methodist Church’s website: http://gbgm-umc.org/global_news/full_article.cfm?articleid=5639. Haitian Hymn: "Béjè mouin, sè you Roua d'amou / Adonai's My Loving Shepherd" by Rev. Debi Tyree. She says: “Singing the Haitian hymn "Béjè mouin, sè you Roua d'amou / Adonai's My Loving Shepherd" is one way we can pray with the people of Haiti. This version, as sung by Fede Jean-Pierre, with an English paraphrase by Dr. S T Kimbrough, can be quickly learned by congregations. The Global Praise program of the General Board of Global Ministries encourages you to use this in worship and in Christian education settings as part of your prayer life with Haiti. One way to introduce the hymn is to ask a choir to sing the stanzas and invite the congregation to join the refrain. Children, youth, and adult choirs alike will enjoy singing the stanzas. Consider asking different persons/choirs to sing the stanzas as solos/small ensembles to create more variety. Invite the congregation to sing the final stanza with the choir. Use the recording as a guide for rhythm patterns for the percussion instruments, guitar, and bass guitar.” There is a recording on the website and PDF files with the song in Creole and English. http://www.iadopt.info/kreyol/KreyolBook.pdf has a great guide to pronouncing Creole words. “Wongolo Arranged and Performed by Richie Thomassen This is another contemporary song that was written at the time of the earthquake. It isn’t Christian but you are welcome to use “as is” for fundraising or you could write new English lyrics to it. You will find it at: http://www.youtube.com/watch?v=g0890YhM3w4. The following notes are included: “This song was recorded in Port Au Prince Haiti by my son, Richie Thomassen, while working on the film, Pluie d'Espoir . Richie spent a few hours every night recording track over track of his own voice singing all melodic parts. All the voices except for one he harmonized with in the first few bars are his. Richie's web site is: www.richietphoto.com 80 

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Music transcription will be available by the end of January 2010 for four-part harmony at no charge to groups, schools and organizations who are raising money and/or bringing awareness to Haiti's needs during this very difficult time.” The lyrics are: wangol o' ou ale ki le ou a vini wem anko? ou ale wangol o' ou ale ki le ou a vini wem anko? ou ale ki le ou a vini wem anko? peyi-a chanje, ki le ou a viniwem anko? peyi-a chanje, ki le ou a vini (or pase) wem anko, ou ale. Wongolo, you're leaving, when will you come and see me again. When will you come and see me again? The country is changing, (or our situation is changing) When will you come back and see me again?

ACT

What to do with your songs There are dozens of things you can do with the songs. Some of them might be incorporated into your Sunday worship. One might become a “theme song” for whenever your church gathers to learn about, raise funds for or pray for the people of Haiti. If you have several songs, you might have a performance or even a contest and encourage people to vote with dollars – the song that raises the most money wins. Closing Prayer

CLOSE

Before you leave, remind people of the goal of raising funds and of standing in solidarity with our brothers and sisters in Haiti. Invite them to pray for the church in Haiti and in your community. You might consider playing “The Prayer” which was written the day after the earthquake and has been sung as a fundraiser for Haiti. http://hubpages.com/hub/The-song-The-Prayer-Sung-byAmatures-and-Pros

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LAMENTATIONS FOR AND WITH HAITI

PREPARE

This session is best suited for adults, youth or older children. It can be done as an intergenerational session. It would be especially appropriate to do near the anniversary of the earthquake (Jan 12th). You will need:  Paper and pencils  Several Bibles (preferably in various translations)  A copy of God is No Stranger by Sandra Burdick if you choose to use it [optional]  Wooden plaques or frames, pretty paper if you plan to mount your laments [optional]

GATHER

LEARN

Set up an easel with a sheet of newsprint on it (or use a chalkboard or whiteboard). Write: What is a LAMENT? on it and as people enter, give them a marker/chalk to write or draw their responses. Share the following in your own words: Look at what the participants have written and connect that with this definition: A lament or a lamentation is defined as a crying out in grief – mournful, wailing; as a dirge or a complaint. Something that is to be regretted or lamented is deplorable. Ask:   

Who has read The Book of Lamentations? Who wrote it? What was it about? What triggered this outpouring of grief.

Use the following to respond to and expand on their answers: The Book of Lamentations is a book of the Hebrew Bible (Old Testament). In Judaism it is traditionally recited on the fast day of Tisha B'Av – on what is often called the saddest day in the Jewish year. It commemorates the destruction of both the First Temple and Second Temple in Jerusalem and Lamentations was probably written shortly after the destruction of Jerusalem (586 BC). In Christianity it is traditionally read during Tenebrae of the Holy Week.

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HOPE FOR HAITI It is called in the Hebrew canon 'Eikhah, meaning The book of Lamentations begins: "How," being the formula How lonely sits the city for the commencement of a song of wailing. It is the That was full of people first word of the book. The Septuagint adopted the How like a widow is she name rendered "Lamentations which is Who was great among the nations. now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on Jerusalem and the Holy Land by the Chaldeans. Ask for a couple of people who think they are good at being very sad and mournful! Ask them to read a few verses from Lamentations and the Psalms. Psalm 22: 1-2, 6-8, 12-15 or Psalm 69: 1-3. Lamentations 1:1-2 or 1-7. Invite people to comment on what they hear.  What are the dominant themes?  What is the tone?  Have you ever felt like this? The Book of Lamentations is filled with commiserating with the failings of the Israelites and the consequences of their lives. But it is also a book of restoration and of hope. In the same place that it says, "He has aged my flesh and my skin, and broken my bones," we also see this: Through the Lord's mercies we are not consumed. Because of His compassions fail not, They are new every morning. Great is Your faithfulness The Lord is my portion says my soul, Therefore I hope in Him! The Lord is good to those who wait for Him, To the soul who seeks Him It is good that one should hope and wait quietly, For the salvation is of the Lord. Lamentations 3:21-26 The Book of Lamentations is made up of five poems; four of them are acrostics. An acrostic is a form of writing (poem or prose) in which the first letter, syllable or word of each line spells out a word or a message. If you want to get complicated, it could be the first letter or word of each paragraph as well. But to keep it simple, we’ll stick with each line. Lamentations do not have to be acrostics, although those are fun. Nor is the Book of Lamentation the only place we find them in the Bible. Over one-third (50 or so) of the Psalms are laments. Job laments (e.g., 83 

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Job 3:11) as do the prophets (e.g., Jeremiah 15:18 and Habakkuk 3:16). Lamentations are a prayer for help coming out of pain and need – they can also express the confidence and hope the petitioner has in turning to God. As we remember January 12, 2009, the day of the Haitian earthquake, it is a good time for us to join in their laments – the expression of pain and sorry over the deaths of so many people and the end of life as the people of Haiti have known it. It is also a good time for us to turn our attention to God and to join the Haitian people in their remarkable ability to have hope and confidence that God will create something new and wonderful out of this disaster. You may want to end this learning section by reading from God is No Stranger by Sandra Burdick and show them some of the picture.

ACTIVITY

Writing Lamentations After talking about what Lamentations are (or reproducing some of this in a bulletin or newsletter), invite people to write a lamentation. They might write a prayer as a class or a group (e.g., in teams of 2-4), pouring out their solidarity with the pain Haitians must feel and expressing their hopes for the Diocese of Haiti. Some might want to write an acrostic poem using the letters of a word or message such as:  Haiti  Eglise Episcopale d'Haïti  Episcopal Church of Haiti  Resurrection  Lines from Lamentations or the Pslams  Messages of hope Remind them that a lament shifts from mourning to hope and encourage them to include that shift in their lament. Also remind them that their lament can be a prayer or poem (acrostic or not). Some groups may want to see your copy of God is No Stranger by Sandra Burdick.

ACTION

What to do with your laments Think about creative ways to use the prayers or psalms. The prayers might become the Prayers of the People; Psalms can be read or chanted in worship. Children can do short ones and draw pictures around them and post them for the congregation. Encourage youth to come up ideas to present their handiwork or invite families to bring a family contribution. Some might want to turn them into a poster, perhaps adding drawings or graphic elements. You can also mount

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HOPE FOR HAITI them on wooden plaques. If you will be having a fair to raise funds for Haiti, these could be offered for sale. God is No Stranger by Sandra Burdick has laments written by Haitians. You may want to take the book apart and past one prayer and photograph onto poster board to put in the entryway to your sanctuary or in your classroom each week during your Haiti study and fundraising time.

CLOSE

Closing Prayer Invite two or three members of the group to pray their laments as a way to close this session. You can also read some of the prayers from God is No Stranger by Sandra Burdick.

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HANDOUT

God is No Stranger by Sandra Burdick. “This is a prayer book, but it is unlike many others you may have seen. This book is unique, not only because each prayer is accompanied by a striking photograph, but because each prayer is an example of sincere, heartfelt communication with God. These prayers of Haitian Christians converted from Voodooism reflect the paradoxically childlike yet deep faith of a mountain people who have come to know God as a Friend acquainted with their culture and daily lives. The photographs which accompany each prayer tell a story by themselves.

Paperback: 112 pages Publisher: Light Messages (September 15, 2000) Language: English ISBN-10: 0967993733 ISBN-13: 978-0967993737

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THE BROKEN PIECES OF OUR LIVES CONFESSION AND RESTORATION

PREPARE

Lent provides an opportunity to join the people of Haiti in offering the broken pieces of our lives to God. Ash Wednesday, in particular, invites us to bring the broken pieces of our lives to the altar and to ask God to heal us and make us whole again. This session provides some suggestions for how you might incorporate the focus on Haiti into your Ash Wednesday observation and/or to use in Sunday School, or youth ministry or adult education group. You can, of course, use this anytime during Lent or, with minor adaptations, at any other time of the year. You will need:  A large box  Pictures of the earthquake  Broken pieces of concrete, wood, glass, twisted metal, etc.  Twigs and bits of greenery  Small rocks  Dirt and/or gravel (about two cups or so)  A small wooden cross  Clay (purchased or make your own)  Glue, scissors, markers

GATHER

You may want to find some Lenten music to play as people gather. On a sheet of newsprint (or blackboard or whiteboard) write: WHAT IS SIN? In the center with the following words around it like spokes in a wheel. They are the twelve basic words to describe sin in the New Testament. They are: 1. kakos, bad (Romans 13:3) 2. poneros, evil (Matthew 5:45) 3. asebes, godless (Romans 1:18) 4. enochos, guilt (Matthew 5:21) 5. hamartia, sin (I Corinthians 6:18) 6. adikia, unrighteousness (I Corinthians 6:9) 7. anomos, lawlessness (I Timothy 2:9) 8. parabates, transgression (Romans 5:14) 9. agnoein, to be ignorant (Romans 1:13) 10. planan, to go astray (I Corinthians 6:9) 11. paraptomai, to fall away (Galatians 6:1) 12. hupocrites, hypocrite (I Timothy 4:2) As group members enter, invite them to pick one word or phrase that they feel best expresses their understanding of sin. 87 

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Turn off the music and invite people to say what word or phrase best expresses their understanding of sin. After several people have spoken, tell them that the word that is used most frequently for sin is hamartia or “missing the mark.” Many believe that it is the most comprehensive term for explaining sin. Paul used the verb hamartano when he wrote, “For all have sinned, and come short of the glory of God” (Romans 3:23). Another way to look at sin is to consider its consequences – brokenness. When we live in a state of sin, our relationship with God is broken, our relationships with each other are broken. Our relationship with God’s creation may be broken and even our relationship with our own selves may be broken. Invite the group to comment on the concepts of missing the mark and brokenness. Do these concepts/images resonate with them? Then point out that not all sin is an act of an individual. The general assumption is that the confession we make is for the sins we have personally committed. But we often forget that our sins are communal – that we live in and absorb the brokenness of our culture and community. Racism and classism were evident in Haiti as the poor (usually darker skinned) people lived in the most precarious situations, in shacks built on steep hillsides, and thus were disproportionately vulnerable when the earthquake struck. And they are now living in misery while the upper class Haitians were largely able to return to life as normal within a short time. Racism also underlies the global response – much aid promised, not much delivered. A CNN report in July, 2010 says: “Donor promised $5.3 billion at an aid conference in March, about two months after the earthquake -- but less than 2 percent of that money has been handed over so far to the United Nationsbacked body set up to handle it. Only four countries have paid anything at all: Brazil, Norway, Estonia and Australia.” This is a state of sin, a brokenness we all are part of simply because we are part of the human community. As Paul wrote in his letter to the church in Corinth: “Now the body is not made up of one part but of many……If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.” I Corinthians 12: 14, 26 Invite people to reflect and comment on communal sin and brokenness. Focus on the consequences – the hurt to the body.

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ACTIVITY

HOPE FOR HAITI Build a diorama that captures the devastation of the earthquake and also represents the brokenness in our own lives. Choose a box that will fit on a table. Cut off all of the flaps on the top. Lay it on its longest side so the top opening is facing you. Cut along the seams and remove the long side of the box that should now be on the top. You should have a box with a long base setting on the table, a long back wall and two short sides. Go onto the internet and download pictures of the earthquake or gather pictures from newspapers and magazine. Invite children, youth and/or adults to paste the pictures on the inside of the back and two side walls. You can also paste pictures and words on the outside of the box if you choose. Talk about sin and brokenness. Make sure people do not conclude that Haiti suffered this because they sinned and God punished them (not good Anglican theology but this concept is floating around in the American culture). Help people reflect on how we participate in a national and global state of sin simply by existing. The goal is not to make people feel guilty but rather to help them understand that all of us have brokenness in our lives – our relationship with God, with other people, with God’s creation and even with ourselves in broken. Encourage people to add words that reflect that brokenness. Use the objects you collected to create a scene of destruction on the base of the diorama. Begin by spreading a coat of glue and sprinkling it with dirt and/or gravel. Then add broken objects – sprinkling dirt over everything at the end. Break the wooden cross and find a place to put it in the diorama.

ACT

What to do with your diorama There are a number of ways you might want to use this diorama. You can place it where people can see it as they enter the sanctuary or in a side altar or in front of a Prei Dieu (prayer desk) that has prayers available for people to use. You might leave a Prei Dieu up during Lent or during the Good Friday Liturgy. At the Ash Wednesday service, you can have a stack of broken pieces of cement and wood along with magic markers in various colors. Invite people to write, if they choose, any word or draw anything that represents the brokenness in their lives. Or they can just take a piece to hold and reflect on the brokenness in their lives. If you put the diorama on a table in front of the altar, you can also invite them to bring their broken piece to the altar and place it around the table as they open themselves to God’s forgiveness and healing. If you are in a setting where it is comfortable, you can also have people bring their broken pieces to the altar itself. In that case, you can place the diorama at the base of the altar. 89 

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Closing Prayer Before you leave, remind people of the goal of raising funds and of standing in solidarity with our brothers and sisters in Haiti. Invite them to pray for the church in Haiti and in your community – and for the brokenness in the world that hurts some parts of the body.

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THE LANGUAGE OF THE PEOPLE HAITIAN PROVERBS You will need:  Copies of the proverbs, cut apart.  Paper and colored markers or paint  Means to watch an online video  Optional: T-shirts and fabric paint  Stack of Thank-You notes, envelopes, and stamps You may want to provide Haitian music as people gather. You will want to have tables set up for the small groups. In our Hebrew Scriptures we have the book of Proverbs. Attributed mainly to Solomon, with two other writers, the book of Proverbs seeks to impart wisdom to those who would follow its instruction. It is designed to be handed down as instruction to children by their parents. It does this by comparing and contrasting what the wise person would do instead of the foolish person. Some examples are “The heart that is wise is obedient to instruction, The gabbling fool is heading for ruin.” Pv 10:8 and “The wicked man flees when no one is after him. The virtuous man is bold as a lion.” Pv 28:1 These proverbs are very direct, instructional, and useful to those who wish to be virtuous. They sometimes contain elements of judging, great reward, and shame. Haiti’s culture is rich with proverbs too, but they have a different spirit about them. Haiti is a non-literate culture. 80% or more of the people neither read nor write. Consequently, their vast wisdom is oral. There are no detailed philosophical systems in Haiti. Their philosophy of life comes from a long history of persecution, violence, survival, joy- even in severity, and working together to get to the “next mountain” as seen in this very famous proverb: Dye mon, gen mon. 91 

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“Beyond the mountain is another mountain.” People hand down their knowledge and express it in a different kind of proverb. Haitian proverbs reflect the wisdom and philosophy of the Haitian way of life. If you don’t know the proverbs, you don’t know the language. In the rural areas hardly 5 or 6 sentences can pass in any serious conversation without someone throwing in a proverb as defense of some idea. One has only to say the first word of a proverb for the rest to chime-in. There are hundreds of proverbs, and all are subject to many interpretations make them ageless and a lively source of conversation. Here is a proverb that might be about work: Piti, piti, wazo fe nich li. “Little by little the bird builds its nest.” Here is one about God: Neg di san fe; Bondye fe san di. “People talk and don't act. God acts and doesn't talk. “ Most of these proverbs can be understood through lenses of work, food, life together, travel, God, and perseverance. They also seem to be more like our inherited parables, than our proverbs, because they have so many layers of meaning. If you have the available technology, view together this video of Haitian people and proverbs: http://www.youtube.com/watch?v=dS9thQ0X1ZI

ACTIVITY

ACTIVITY: Using the enclosed session handout, cut apart the proverbs and distribute them. Write across the top of blank sheets of paper a variety of categories, like “Work” and “Relationships” and “Food.” Working in groups no larger than 5, sort the proverbs into categories. Notice how one saying, for example “A single finger cannot catch fleas” could be about relationships, food, God, and work. A brief explanation about some of these: For most Haitians French is a foreign language; a language for “putting on airs.” Thus proverbs appear such as:

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HOPE FOR HAITI “Fancy talk doesn't mean one has the brains to go with it. “ Also, people who live in poverty are keen to spot those who pretend not to, as an attempt to distinguish themselves. So the proverb: “A silk dress doesn't mean clean undergarments.” The famous T-Shirt Website called Threadless (www.threadless.com) created and sold this tshirt, with the proceeds going towards the American Red Cross in Haiti. It says "Men anpil chay pa lou," a Haitian proverb that means "Many hands make the load lighter.” Design a t-shirt you would wear using one of the proverbs. This is an idea you can use as a fund-raiser: 1. Buy the t-shirts from Threadless for $5 and sell them for $10$15 2. Make your own t-shirts (make sure you have some business minds help you decide how many to print so you don’t lose money on this venture!) Wisdom comes to us in many forms; Through inherited stories and teachings, from experiences we’ve had, and from those around us. Think of someone living, who has taught you by example, through words, or in leadership, something that has made a real difference to you. Take a moment to write them a thank you note, telling them how their wisdom has mattered to you.

Closing Prayer Before you leave, remind people of the goal of raising funds and of standing in solidarity with our brothers and sisters in Haiti. Invite them to pray for the church in Haiti and in your community.

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A SMALL COLLECTION OF HAITIAN PROVERBS 'Hurry' and 'well' never go hand in hand. A mirror doesn't know how to lie. A monkey never thinks her baby is ugly. A silk dress doesn't mean clean undergarments. A single finger cannot catch fleas. A stumble is not a fall. All food is fit to eat, but not all words are fit to speak. An empty sack cannot stand up. Arriving and leaving, hoping and remembering, that's what life consists of. Being careful is not being a coward. Better rags than nakedness. Beyond the mountain is another mountain. Children aren't dogs; adults aren't gods. Children have wide ears and long tongues. Don't insult the alligator until you've crossed the river. God has only one measure for all people. Hang your knapsack where you can reach it. Hello is your passport. Hunger is misery; a full stomach is trouble. I would rather be deceived by an intelligent person than by a jackass. If someone sweats for you, you change his shirt. If the lizard were good to eat, it would not be so common. If they had cereal, they'd want gumbo. If work were good for you, the rich would leave none for the poor. If you sleep under a tree, you can't prevent the leaf from falling on you. 94 

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Ignorance doesn't kill you but it makes you sweat a lot. It's because the rat knows what he does at night that he doesn't go out during day. Little by little the bird makes his nest. Many hands make a workload lighter. No matter how beautiful the shoes are, they still have to go on the ground. Poor people entertain with the heart. Salt does not brag that it is salted. The bocor gives you a protective charm, but he doesn't tell you to sleep in the middle of the highway. The child of a tiger is a tiger. The child says nothing, but what it heard by the fire. The constitution is paper, bayonets are steel. The dead do not know the value of white sheets. The dog has four feet, but he does not walk in four roads at the same time. The donkey sweats so the horse can be decorated with lace. The goat that has many owners will be left to die in the sun. The pencil of God has no eraser. The way you got married is not the way you'll get divorced. To speak French doesn't mean you are smart. True courage is knowing how to suffer. What you deserve you don't have to ask for. When the character of a man is not clear to you, look at his friends. When you curse your stepmother, your mother will be the victim. When you know that people are watching you, there are things that you don't do.

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TELL ME A STORY HAITIAN FOLKTALES, JOKES, RIDDLES AND PROVERBS

PREPARE

This session is ideal for a fundraising lunch or dinner as it is an activity that can occupy those not involved in setting up and can entertain diners during dessert. Plus it works for all ages! You will need:  Paper and pencils  Handouts  Several people who will be your “energizers” and lead each group

GATHER

Gather people around you – preferably as they would gather around a storyteller out on the street. Tell them that stories in Haiti are introduced by the invitation to hear a story. The person willing to tell the story shouts out: KRIK. If people want to hear the tale, and they nearly always do, they answer in chorus: KRAK. Teach them the Haitian way to doing stories, jokes, riddle and proverbs. Give examples of each – making sure you have a good storyteller who has practiced ahead of time. Get the group to respond to your: Krik? by responding: Krak! and then tell your story. Distribute the handouts and share the following in your own words:

LEARN

Storytelling in Haiti is a performance art and good storytellers are respected and admired as artists. Storytellers use a different voice for each character in the story and may sing songs as part of the narrative. They add gestures and animations and their faces reflect the emotions of their characters. They use onomatopoeia – words that imitate a sound, often related to nature (e.g., cheep, cheep for a chick). Telling stories, proverbs, riddles, and singing songs exemplify the rich spoken tradition of the Haitian people. It is also how the culture is transmitted to the next generation. PROVERBS Haiti is a non-literate culture. 80% or more of the people neither read nor write. Consequently, wisdom is oral. There are no detailed philosophical systems in Haiti. People hand down their knowledge and express it in proverbs. In the rural areas hardly 5 or 6 sentences can pass in any serious conversation without someone throwing in a proverb as defense of some idea. There are hundreds of proverbs….some are included on the handout.

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HOPE FOR HAITI You might want to ask people if they can think of common American proverbs and then encourage them to think about how those differ from the Haitian ones. JOKES The sorts of jokes one encounters in different cultures are quite different from one another, and from the popular jokes in America. When you read Haitian jokes, you'll have to watch for the pattern of the sense of humor which is alive and well in Haiti. Again, you might want to ask people if they have any experience of the cultural difference in jokes. RIDDLES One of the most popular form of humor and amusement is riddles. There is a definite form for the riddles. The person "throwing" the riddle or tire pwen says: "Tim-tim," and those who want to hear it reply: "Bwa sèch." Then the riddle is given. If they get it, they announce it. If they give up, they say "Bwa sèch," which means they eat dry wood, the penalty for not getting the riddle. The riddles themselves can be difficult. They require a transition from the literal problem to quite fanciful and figurative answers. Practice the Haitian dialogue that goes with telling riddles using some common riddles people know.

ACTIVITY

ACT

Let people choose which genre they’d like to practice and send folks off to four different rooms to prepare one, two or three stories, jokes, proverbs and riddles. Encourage them to come up with their own versions of the Haitian ones or create new ones that fit your situation. Remember that the Haitian ones reflect their culture (e.g., often nature based or explain something that they normally do) so ours would reflect a very different culture. The only thing you really want them to maintain is the Haitian way of introducing a riddle or story. For example, ask the story group to come out and ask “Krik?” and then encourage everyone to respond “Krak!” And remind the groups that more than one person can tell the story or riddle, etc. What to do with your stories, jokes, riddles and proverbs After you’ve given the groups about 20 minutes to prepare (or more if you have the time), invite them to come back and make their presentations to the whole group. This is a great activity to have some people do while others prepare the lunch, let people get their food and eat and then do the presentations during dessert.

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If you are using this as a fundraising event, remember to tell people about the church in Haiti and the need for the American congregations to help them rebuild. Point out that the church in Haiti is often a primary, if the not sole means of providing education, health care and development assistance to their communities so this is not just about building a church building – it is about providing a home for all of those services as well.

CLOSE

Closing Prayer Before you leave, invite them to pray for the church in Haiti and in your community.

The proverbs, stories, jokes and riddles in this session are shared by Bob Corbett, a retired philosophy professor at Webster University (St. Louis, MO) who graciously has given us permission to reprint any of the materials found on his website (http://www.webster.edu/~corbetre). He heard many of them from Harold Courlander, a literary anthropologist. Professor Corbett is one of the lead US experts on Haiti and has collected and researched the culture extensively.

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PROVERBS

Piti, piti, wazo fe nich li. Little by little the bird builds its nest

Neg di san fe; People talk and don't act

Konstitisyon se papie, bayonet se fe. The constitution is paper, bayonets are steel.

Bondye fe san di God acts and doesn't talk

Rache manyok bay te a blanch. Uproot the manioc, and clear the land. (A

political proverb to advocate pulling out the Duvalierist system by the roots to replace it with something else.)

Bondye Bon God is good.

(This is a proverb of optimism and fatalism. Whatever happens is what God does, and what God does is for the best. There is another similar proverb that translates as: The pencil of God has no eraser)

Dye mon, gen mon Beyond the mountain is another mountain

(A proverb of both patience and the recognition of how difficult life in Haiti is.)

Sak vid pa kanp An empty sack can't stand up.

(You can't get much work done on an empty stomach.)

Session

HANDOUT

Pal franse pa di lespri pou sa To speak French doesn't mean you are smart (For most Haitians French is a foreign language; a language for "putting on airs." Thus the point here is: Fancy talk doesn't mean one has the brains to go with it.)

Bourik swe pou chwal dekore ak dentel The donkey sweats so the horse can be decorated with lace Makak pa janm kwe petit-li led A monkey never thinks her baby's ugly Si travay te bon bagay, moun rich la pran-l lontan If work were a good thing the rich would have grabbed it a long time ago Li pale franse He speaks French (A person likely is deceiving you.)

Kreyol pale, kreyol komprann Speak plainly, don't try to deceive.

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JOKES

Session

 HANDOUT

The sorts of jokes one encounters in different cultures are quite different from one another, and from the popular jokes in America. When you read the Haitian jokes, you'll have to watch for the pattern of the sense of humor which is alive and well in Haiti. There was a man about to be killed by his political enemies. They asked him if he wanted a cigarette before they killed him. "No," the unfortunate man replied, "I gave up smoking. It's bad for your health!" On Saturday evening, Ti Lifet's father gave him 5 goud ($1.00). "Two goud are for Church tomorrow morning. The other three are for ice-cream." Ti Lifet jumped on his father's donkey and hurried off to buy some ice cream. When he got there he fell off the donkey, and his money fell out of his pocket. A dog came up and swallowed two goud. "Oh, oh," said Ti Lifet, "how sad! It was God's two goud that the dog swallowed." A man moved from Port-au-Prince to Okay (Les Cayes). He wasn't too sure about living there. But, he met a fellow in a bar and inquired about life in Okay. "Oh my, it's a great place," said the man. "When I came here I couldn't utter a single word. I had no hair, no job, no food. They gave me a bed and food and helped me out. Now, as you see, I am strong and well, and I have a good job." The Port-au-Prince man was quite impressed. "That's fantastic. When did you come here?" "Oh," replied the man from Okay, "I was born here." A young couple treated themselves to a meal in an expensive restaurant in Petionville (the wealthy section of Port-au-Prince). After eating a huge meal they had settled back in their chairs to relax and chat. The waiter came along and asked: "Will you have American coffee or Haitian coffee?" The woman replied that she'd have American coffee, while the man chose Haitian coffee. The waiter said, "coming right up," and rushed off. "Ah," said the woman, this is a fantastic restaurant. The service is so solicitous and they have just everything." Her date agreed. After a few minutes the waiter returned with two cups, one small demitasse cup and one large coffee cup. He placed the large cup in front of the woman and the small cup in front of the man. Then, with great ceremony, he filled both cups from the same coffee pot! The priest arrived in the village and went to the church to hear confessions. As was his custom he left his watch on one of the pews. After a little while a young man came in to confess his sins. "Father, forgive me, I have stolen a watch." "Well, young man," said the priest, "don't just say you are sorry, but give the watch back to the owner." "Oh," said the sinner, "let me give you the watch, Father." "No," said the priest. "Don't give it to me. Give it to the owner." "But, Father, I've offered it to the owner and he doesn't want to take it back," said the young man. "Well, in that case, I've give you absolution for the stealing, but you can keep the watch." The priest gave the young man forgiveness. Later, however, when the priest left the church he was surprised to discover that his watch had been stolen.

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RIDDLES

Session

HANDOUT

One of the most popular forms of humor and amusement is riddles. There is a definite form for the riddles. The person "throwing" the riddle or tire pwen says: "Tim-tim," and those who want to hear it reply: "Bwa sèch." Then the riddle is given. If they get it, they announce it. If they give up, they say "Bwa sèch," which means they eat dry wood, the penalty for not getting the riddle. The riddles themselves can be difficult. They require a transition from the literal problem to quite fanciful and figurative answers. Here are several popular riddles: Tim Tim (a challenge) Bwa sech (bring it on) RIDDLES  They serve it food, it stands on four feet, but it cannot eat.  I enter white, I come out mulatto.  Three very large men are standing under a single little umbrella, but not one of them gets wet. Why?  When I sit, I am taller than when I stand.  How many coconuts can you put into an empty sack?  What has four legs, eats straw, has a single heart and can see just as well in the dark as it does in the day?  Why is it that when you lose something it's always found in the very last place you look? Ou bwa sech? (You give up?) ANSWERS  A table.  Bread.  It is not raining.  A dog.  Only one. After that the sack is not empty.  A blind donkey.  Because after you find it you quit looking.

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FOLK TALES

Session

 HANDOUT

Stories are introduced by the invitation to hear a story. The person willing to tell the story shouts out: KRIK. If people want to hear the tale, and they nearly always do, they answer in chorus: KRAK.

KRIK? KRAK! One day Ti Malice went over to Bouki's house. When he arrived at the lakou (farm yard), was shocked at what he saw, and watched for some time. Bouki was playing dominoes with his dog! Ti Malice say, "Bouki, what a brilliant dog you have! He can play dominoes." "I don't know,” said Bouki, "he's not so smart. I beat him 3 out of 5 games already!"

KRIK? KRAK! Bouki: "Did I tell you that Madame Joseph had triplets two weeks ago, and now she has twins!" Ti Malice: "But that's impossible! How can it be?" Bouki: "One of the triplets is staying at her grandmother's house."

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Bouqui and Ti Malice [note: this tale is not good for little ones – but could generate some interesting conversation amongst youth and adults about how stories are used to convey messages]

KRIK?

KRAK!

Everyone is supposed to know that a long time ago there were no people in the world. The forest was populated with beasts; among them were Bouqui and Ti Malice. It was the time that God had begun to change animals into men that He called the animals and told them to build a great house to keep out rain and storms and to live like one big happy family. The animals were eager for this change. At once they set out to cut some wood for poles and split some into shingles for the walls and roof. But Ti Malice, who was lazy even then, refused to help. All the animals talked it over and decided that if he refused to help, when the house was finished they'd not let him in, in rain, in storm or in sunshine. They built the house quickly because of all the willing hands working. Ti Malice, seeing the great achievement, became envious, and curious to see inside it. He tried to go in but was barred. They even threatened to beat him with a cocomacaque, which contains some sort of charms that kill anyone who receives its blow. Ti Malice, who never gave in to anyone, made up his mind to get in the house if it was the last thing he did. So, he made himself a small wooden whistle. When night came he slipped into the house and lay under Uncle Bouqui's bed. At midnight, when all were sound asleep, he blew on the instrument--toot, toot, toot, toot. It sounded like a ferry-boat's whistle. Then, in a disguised voice, he said, "I'm from God's house. He sent me to tell you to leave this house at once or it will fall upon you." The animals were scared sick and fled pell-mell into the forest, pushing one another out of the way as they fled. Uncle Bouqui, however, just turned over and continued to snore. Ti Malice blew again, toot, toot, toot, toot. "I say I'm from God's house! He sent me to tell you, too, to get out, or you'll be killed. You lazy scoundrel, get out!" Bouqui grumbled at being disturbed from his sleep; but he finally got out and joined his comrades in the jungle. Since the animals were very democratic then, the first thing they did in the morning was to call a meeting to decide what to do about their house. The meeting resulted in sending a pair of cats back to see what happened. The cats went along and from a distance saw Ti Malice walking to and fro on the veranda of the house, whistling. Ti Malice saw them, too, and had to think quickly how to handle the couple. At that moment he saw pieces of a broken bottle on the ground. An idea came to him of how he might get to keep the house forever. He picked them up, and waited for the visitors. "Compere and Commere Cat, how are you?" "Not so bad, Compere Malice" responded the cats. 103 

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"I came to see my friend Uncle Bouqui and found the doors of the house open, so I walked in and found not even a fly around. But, since you're here, maybe you could do me a little favor?" "What's the nature of this favor?" asked Compere Cat suspiciously. "I would like for you to shave me," he said, handing the broken bottle pieces to the cat. Compere Cat shaved Ti Malice in the shake of a lamb's tail. Then the latter stuck out his tongue and asked the cat to scrape it for him too. "I'm going to a rada dance tonight and I want to be spick-and-span." Compere Cat did Ti Malice's bidding. Malice then said, "I'd like to take you two along with me to the dance, but, Compere Cat, your face must be shaved clean and your tongue too, like mine." "Oh, oh," said Commere Cat, "you'll shave him and scrape his tongue, won't you, Compere Malice?" "Sure, indeed," said Ti Malice. Compere Cat stuck out his tongue and in one stroke Ti Malice sliced half of it off, together with part of his throat. Then, with another stroke, he reached over for Commere Cat's throat, but he missed her. The two cats leaped through the door like a gale. Compere Cat ran to his comrades in the jungle and tried to tell them what had happened, but nothing came out but the rattle of a piece of tongue, and he soon died. Commere Cat was so scared that she never tried to find the others. She went further and further into the woods, coming out at night to steal people's chickens. All the animals became more scared and never returned again to the great house, and don't even like houses to this day. If the men in the Haitian hills knew what happened to Compere Cat's throat, maybe they wouldn't still be shaving with bits of broken glass.

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MORE INFORMATION If you would like to find more Haitian folk tales, you may want to track down a copy of Krik? Krak! by Edwidge Danticat (Soho Press, Inc., 1995 853 Broadway, New York, NY. ISBN# 1-56947-02501.) The following is a review by Bob Corbett "Children of the Sea," the opening story in this book of 9 short stories is an incredibly powerful piece. I recently read it aloud to a group of university students and there wasn't a dry eye in the room when I finished, including mine. Danticat captures the pain, love and longing of two young Haitians, a young woman stuck hiding with her family in the provinces, and her lover, a young man trying to escape Haiti on a small leaky overloaded boat. Each has pledged to the other that he or she will write daily to the other. The story moves along with the alternation of letters, like the counterpoint of a Gregorian chant in two voices. The opening entry in the young man's journal sets the situation that he is in: "They say behind the mountains are more mountains. Now I know it's true. I also know there are timeless waters, endless seas, and lots of people in this world whose names don't matter to anyone but themselves. I look up at the sky and I see you there. I see you crying like a crushed snail, the way you cried when I helped you pull out your first loose tooth. Yes, I did love you then. Somehow when I looked at you, I thought of fiery red ants. I wanted you to dig your finger nails into my skin and drain out all the blood. "I don't know how long we'll be at sea. There are thirty-six other deserting souls on this little boat with me. White sheets with bright red spots float as our sail. "When I got on board I thought I could still smell the semen and the innocence lost to those sheets. I look up there and I think of you and all those times you resisted. Sometimes I felt like you wanted to, but I knew you wanted me to respect you. You thought I was testing your will, but all I wanted was to be near you. Maybe it's like you've always said. I imagine too much. I am afraid I am going to start having nightmares once we get deep at sea. I really hate having the sun in my face all day long. If you see me again, I'll be so dark. "Your father will probably marry you off now, since I am gone. Whatever you do, please don't marry a soldier. They're almost not human." She recounts for him the horrors that Haiti drifted into in the post-coup period of torture and terror. "They have this thing now that they do. If they come into a house and there is a son and mother there, they hold a gun to their heads. They make the son sleep with his mother. If it is a daughter and father, they do the same thing. Some nights papa sleeps at his brother's, Uncle Pressoir's house. Uncle Pressoir sleeps at our house, just in case they come. That way papa will never be forced to lie down in bed with me. Instead, Uncle Pressoir would be forced to, but that would not be so bad. We know a girl who had a child by her father that way. That is what papa does not want to happen, even if he is killed." This long first story is spellbinding, incredibly sensitive and insightful. It is a long prose poem capturing the profound pathos of contemporary Haiti. When I mentioned to two Haitian friends of mine that I was read a wonderful book entitled Krik? Krak!, they immediately laughed a big laugh, remembering that pat phrase which introduced a period of storytelling. The male character in the first story experiences this 105 

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same phrase and custom even in the midst of their dangerous ride on the high seas, a ride which we are led to believe they never survive. But the book's title is misleading. Yes, these certainly are Haitian stories. But usually what follows the Krik? Krak! formula are light stories, jokes, riddles and the like. Danticat's book is anything but light. She explores powerful themes of human emotion and politics, and toward the end of this book of short stories, returns to the theme that she dealt with so extraordinarily in her first novel, BREATH, EYES, MEMORY, the theme of Haitians struggling in the United States to adjust to American culture while saving what they can of their Haitian ways. The long last story, "Caroline's Wedding," is mainly about Caroline's mother, who left Haiti 25 years ago, but in another sense, never really left. She is distraught that Caroline is marrying a Bahamian, and not marrying in a church wedding. The story concentrates on the difficult process of letting her daughter go. In a final conversation the night before the wedding, Caroline's mother tries hard to understand her daughter, but it is more than she can do: "Tell me, how do these outside-of-church weddings work?" Ma asked. "Ma, I told you my reasons for getting married this way," Caroline said. "Eric and I don't want to spend all the money we have on one silly night that everybody else will enjoy except us. We would rather do it this way. We have all our papers ready. Eric has a friend who is a judge. He will perform the ceremony for us in his office." "So much like America," Ma said, shaking her head. "Everything mechanical." In between the long opening and closing stories, are some shorter gems. An imaginative and symbolic story of a Haitian man who wanted to fly a hot air balloon, the macabre tale of a childless woman who finds a dead baby and claims it as her child, the touching story of a young prostitute who must concoct strange tales and rituals to keep her small son from knowing her line of work, among the others. These stories are not even fully distinct tales. Characters from one will show up in another and so on. In the opening story, "Children of the Sea," the young man writes of a pregnant woman who gives birth to a still born child on the boat, and finally throws the baby overboard and jumps in after it. In the final story, "Caroline's Wedding," while her mother is attending a mass for Haitians who have died, they pray for this same woman and her child. And so it goes. As I mentioned earlier, with the closing theme of the Haitian/American experience of the last two stories, we even return to the themes of Danticat's early book. This is a book not to be missed. Edwidge Danticat is a very talented young writer. She writes with passion and compassion. She has special insights into the plight of Haitian women and situates her stories in a realistic understanding of both the nearly hopeless situation in Haiti today, and the difficulties of the immigrant experience. This book will be in the book stores in another month and would provide great reading out of doors on a park bench in the warming spring days. Edwidge Danticat was born in Haiti and lived her first twelve years there. Living in the U.S. since that time, the 24 year old Danticat published her first work last year (1994). This will be her second major book. 106 

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Getting From Here to There TRAVELING IN A TAP-TAP

PREPARE

GATHER

You will need:  Colors, markers, water paints and/or colored pencils  Scissors  Copies of the tap-tap design (size determines the size of the container you use)  Containers: small cans for the 8 ½ x 11 design, boxes or larger cans for enlarged designs  One sample tap-tap or a color copy of the colored version and/or you can use an overhead projector or computer projector to show the tap-tap  Haitian music  A copy of the pronunciation guide found at: http://www.iadopt.info/kreyol/KreyolBook.pdf Set up the chairs in rows as if they were inside of a bus or the back of a truck. Have one with 4-6 rows with 4 chairs in each row with an aisle down the middle – and a driver + passenger seat up front. Have another with two rows of chairs facing each other as if on the back of a pickup truck – and a driver + passenger seat up front. Set up at least two taptaps; if you have more participants, set up several of them facing you so people can see you and participate in the opening discussion. Give each participant a couple of large objects (boxes, bags, stuffed animals to represent the livestock….anything you can find around the church kitchen and classrooms). Tap-taps are stuffed full of people and things! Play Haitian music fairly loudly as people enter. This is what they could expect to hear when they take a tap-tap.

LEARN

Ask:   

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If you wanted to get from here to there (your city to a nearby city), how could you get there? How do transportation choices vary depending on whether there is public transportation or not? How does that impact people? Does anyone know what a tap-tap is? o Tap-taps are cabs (also known as camionettes) and they provide that only real mass transportation in Haiti. Tap-taps are privately owned, but operated as a sort of shared taxi. Why are they called tap-taps? o The way you let the driver know that you want to get off is to tap loudly on the metal roof of the vehicle! 107 

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What do you say to the driver as you leave? o When you are ready to get off, say 'mesi chofè and pay as you leave. (Mesi = thanks; chofè = driver) How do you get the driver to stop to pick you up? o Simply shout 'alé' to get them to stop so you can join the ride – assuming they have space to squeeze in one more person….and all of your stuff. You can create this experience by declaring that the smallest tap-tap has just broken down and ask those passengers to get off of their tap-tap, hail one of the other tap-taps and experience what it is like to try to add too many people into too few seats! [Caution: This is fine if you have younger children as long as you don’t have it go on more than a couple of minutes – if it gets too rowdy, just announce that their original taptap has been fixed and they can now return to it. Use caution if you are doing this as an intergenerational activity – it is not appropriate for people to sit on each other’s laps so you could create a situation that could make some people uncomfortable and/or provide someone with an opportunity to act inappropriately. Use your judgment, make sure there are enough open seats on the bus so people don’t have to sit on laps and if you choose to do this keep it chaotic and brief.]

Most tap-taps operate over specific routes known to locals. There is no schedule because they leave only when they are full or when the driver decides to leave. A tap-tap can be small pickup trucks with benches in back and a sun cover or sometimes they are mini-vans (able to maneuver in heavy traffic). For longer trips outside of the main cities, a tap-tap is likely to be a larger truck (known as gwo machins) or a standard bus. Christian phrases and secular slogans in French, Haitian Creole and English, are often printed on the tap-taps which are painted with bright colors and other artistic elements. They are often the brightest and cheeriest sight in the often bleak city blocks in Port-au-Prince and CapHaitian. Sometimes the owners paint them, but there also are artists who paint tap-taps for a living. Haitian drivers are very proud of the artwork on their tap-tap and make an effort to keep them fresh and bright. This makes good business sense – passengers are more likely to choose a clean, bright tap-tap than one that looks forlorn as they might assume that the maintenance on the freshly painted tap-tap will be better than the one that looks old and tired. So the paint job is a sort of informal “inspection system” – a way for the driver to say: “I keep my vehicle in good shape!”

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ACTIVITY

HOPE FOR HAITI Give each participant a copy of the tap-tap design and invite them to color their vehicle. You can do this in several ways: 1. Just copy the tap-tap templates “as is” – these are good for very young children who can use the smallest cans to fit under them an collect coins for Haiti 2. Enlarge the templates so the finished tap-tap fits a larger container (experiment with this ahead of time) – this would be best for older children, teens or adults to use for their own coin collection. 3. Use an overhead or computer projector to project the template onto the wall, tape up sheets of newsprint and copy the largest size tap-tap. This would work with a good-sized box that you might want to use as a church-wide collection box. In all cases, give participants coloring tools of your choice (colors, colored pencils, water colors, markers). Remember to give them BRIGHT colors. If you have the ability to do so, project pictures of taptaps on the wall for people to see using either the colored tap-tap provided or pictures from the internet. If you have a tech person, you can even set up a laptop to show a rotating display of pictures you find on the internet.

ACT

Collection box/can The tap-taps you make can be used to collect coins. It is usually best to have a specific time period – e.g., Lent with an ingathering at Easter. If you are doing this with children and/or youth, you might have them make extra tap-taps for other members of the congregation and have them distribute, describe and explain the Haiti fundraising initiative. You can have some fun with this. Let them hail people ('alé') to get them to stop and accept a tap-tap to take home. Or have a big tap-tap in the narthex or at coffee hour and encourage everyone to say 'mesi chofè' and “pay” as they go by. Remind participants that we can get from here to there – one coin, one brick at a time. The idea of rebuilding such a massively destroyed city and nation can be daunting. But if it is hard for us, imagine how difficult it must be for those who live there. We can stop the bus and get off of thinking about it at any time – they can’t. They live there. But we can help by “paying” as we leave the bus. If you are doing this with children and youth, it is a good time to help them learn about fundraising principles: 1. you need to make a case for why people should give to you, 2. you need to ask them to give, 3. you need to tell them how much you raised and what you are going to do with it and 4. you need say “thank you.” (Mesi anpil = Thank you very much!) 109 

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Take some time at the end of your session to decide how you will do these four steps with your “tap-tap” campaign. CLOSE

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Closing Prayer Holy God, we thank you for the opportunity to help churches in Haiti to get from here to there! Inspire us to join them on the journey of rebuilding your church so your people may worship you in the beauty of holiness and find refuge and strength in this time of trouble. Amen.

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Session

HANDOUT

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Body of the bus

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HANDOUT

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Front and back of the bus

Session

HANDOUT

Stabilizing strips for the bottom of the bus

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Water, Water Everywhere BUT NOT A DROP TO DRINK You will need:  A jug of cool water, and glasses for each participant.  Paper and water-based colored markers (for children) and/or permanent markers (for youth and adults)  Means to watch an Online Video  Pictures to show or bookmarked online (see lesson)  Water cans for the Children’s Water Activity (see handout at end of session)  Water bottles As people enter the room, pour a glass of water for each person (if you use ice cubes make sure they are “fresh” and not ones that have absorbed odors from the refrigerator!). Water is essential for daily life. We drink it when we are thirsty and need refreshing and we wash ourselves with it when we are dirty. But it can also be dangerous. Water that is contaminated, flood waters and tidal waves can damage and kill. All these different occurrences of water appear in the Bible, and the presence of water has deep spiritual significance in many inherited sacred texts. The country of Haiti had great difficulties securing safe water before the earthquake of 2010, and things have only worsened since. Invite everyone to enjoy a sip of their water….and take a moment to silently reflect on it’s taste, sight and meaning to you. Then, share the following in your own words while you invite participants to remember and make these connections. With children and younger youth you probably will need to prompt them with more questions or hints. Adjust your comments to fit the age of your group. Also, if you are working with children, see the handout at the end of this session for an activity to do with children – although you might also want to use it with youth or even adults! Water in the Bible Ask (just for quick “remembrances” then use the following text to respond, highlight, respond): 114 

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HOPE FOR HAITI    

What do you remember about water in the creation stories? What happened to Moses when he was a baby? What about the Exodus story? The Noah story? What stories can you remember about Jesus and water?

We are introduced to the power of the partnership between God and water in the second line of the book of Genesis: “God’s spirit hovered over the water.” Water was, and is, the essential element in the collaboration between God’s spirit, and God’s life on earth. It is where God began. Then as our history unfolds, water is a central element in our great stories of the People of God; the great flood, Moses being set in the river, the ancient ritual cleansings and baptisms, the passing through the Sea of Reeds, the ark of the covenant being carried through the parted Jordan River… it creates beginnings, middles, and ends of all that we have been as a people of God. But it is not the only kind of water we know about. In John’s gospel there is an account of Jesus being offered water at a well by a woman from Samaria but Jesus instead offers her water that brings eternal life – the ‘truth’. Jesus said to her, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty forever. The water that I will give him will become in him a spring of water welling up to eternal life.” John 4:13-14 The “water and the blood” referred to in 1Jn5-5 is that which flowed from the side of Jesus in Jn19:34. They are used as figures of his ‘coming’ to all Christians, through the water of baptism and through his sacrificial death. This symbolism is repeated in the preparations the priest does in the Episcopal communion service. “There are people in the world so hungry, that God cannot appear to them except in the form of bread.” ~ Mohandas Gandhi

Water in our World Perhaps our deeper understanding of the crisis in Haiti around available water will help us find responses that might cause God to appear to our thirsty brothers and sisters as water. 115 

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It’s something we rarely think about in the US. We turn a tap, and water comes out. Sometimes we filter it to drink, other places we just drink it straight-away. We use it to clean our clothes, water our lawns, wash our driveways, vegetables, cars, dogs and boats. We use it recreationally in water parks and swimming pools. We create glorious fountains illuminated and splashy and wonderful, just for our entertainment. We might know where the water comes from: a local river or lake. We might even know where the Water Plant is located. The one that filters, stirs, and adds chemicals to our water. But many do not. It is a luxury we take for granted, paid for and overseen by our government and municipality systems, paid for by our taxes. The rain, streams, and underground wells that fill these reservoirs and rivers are also moderately protected by our laws. While the chemicals entering the water sources are still at dangerous levels in many areas, the government is doing what it can – with the encouragement of environmental activists and concerned farmers and citizens – to make that water safe. This includes paying attention to forests, chemical runoff from farms, erosion, and pollution from industries along the rivers. We still have a long way to go, and the availability of safe and available drinking water in decades-to-come is at risk. But we are no where near the water crisis faced by those living in Haiti. Our Government has been pressed to care about, and respond to, our worsening water conditions. The government in Haiti has not. Over the last 200 years the availability of fresh drinking water in Haiti has vanished. Starting with the French colonists looking for prime export wood, all the way to modern peasant farmers trying to heat food and homes, the hills of Haiti have been plucked of their trees, denuding the tropical isle so that less than 3 percent has green cover. Now rainwater—instead of getting trapped in a tree’s roots and staying in the soil—flushes into the ocean, leaving many lakes and rivers parched. A snapshot of the conditions in Port-au-Prince: “Of 30 of Haiti’s original natural reservoirs, only two remain.” said Haitian Environmental Minister Webster Pierre. The remaining bodies of water are thick with silt and pollutants after rainstorms. 116 

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HOPE FOR HAITI Though Pierre says he doesn’t expect Haiti to run out of water—the majority of the nation’s supply flows over in rivers from the lush Dominican Republic—people can’t get fresh water from streams and springs as they used to. In Port-au-Prince the situation is acute. Water managers have dug deep wells on the outskirts of the city, but pirate water sellers already have pumped out so much that salt water creeps into the supply. The city has one natural mountain source, but it’s now buried beneath mansions and squatters’ homes—even though the area is supposed to be set aside as a natural preserve. Sewage has seeped in, too. “When I was a kid we would have a picnic near the wells,” Yves-Andre Wainright, a former environmental minister under President Rene Preval, recalled of his trips to the mountains. “Most of the wells are so contaminated now, you can use it only for washing clothes.” Lack of planning and bad governance is how he explained the reasons for the problems. In Peace Village, a neighborhood on the Jeremie Wharf precariously tied together by nails and tin slats, the five cisterns recently were dry for a week. A pipe broke, the government explained. So the 35,000 residents have to buy water from a neighbor with a cistern—at six times the government’s price. Marianne Jean-Baptiste, eight months’ pregnant, had to cut back to three buckets a day from 10. “It’s enough—if I don’t wash,” Jean-Baptiste said. School kids, their tiny fingers wrapped around gallon jugs, wind up the highway to communal pumps, then home. Older teens grab five-gallon buckets that once held paint, cleaning agents, or “Red Rooster detergent,” as Jessica Germaine’s pail says. Jessica fills it and places the pail on her head. Then she starts the 20minute journey home, with 40 pounds of water on her 16-year-old frame. The water still won’t be enough for her family. So she’ll start back for another round, plastic sandals squishing in the mud-filled road. Discussion: 

What would it be like to have to limit your water use, not just for 117 

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a camp out or during a boil order, as many of us have done, but for months? 

Who would have to drop out of school or work to collect the water for your household? Would you collect for others?

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Where have you seen water saved, and water wasted or polluted, in your community?

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What is your understanding of the consumption of bottled water in the US?

Going Deeper – WATER IN OTHER FAITH TRADITIONS [Note: adapt and shorten this section with children using, perhaps, the discussion of baptism and the video clips and pictures at the end with a discussion of water issues and deforestation in Haiti] In Islam water is important for cleansing and purifying. Muslims must be ritually pure before approaching God in prayer so every mosque has a way for people to wash their hands, face and feet before they enter. In Japan, inside the many sacred shrines of Shinto, troughs for ritual washing are placed. The story of the Great Flood of Manu appears in Hindu scriptures. This is the story of how all creation is submerged in a great deluge but Manu is rescued by a fish that he once saved from being eaten by a larger fish. The fish told him to build a large boat and to take into it seeds and animals. The fish then towed the boat to safety by anchoring it on the highest of the Himalayas. He stayed on the mountain (known as Manu's Descent) while the flood swept away all living creatures. Manu alone survived. Roman Catholics believe that the stain of original sin is actually removed by the water of baptism. In the Episcopal Church we believe that baptism “is the sacrament by which God adopts us as his children and makes us members of Christ’s Body, the Church, and inheritors of the kingdom of God.” The inward and spiritual grace in baptism is “union with Christ in his death and resurrection, birth into God’s family the Church, forgiveness of sins and 118 

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HOPE FOR HAITI new life in the Holy Spirit.” (Book of Common Prayer, p. 858) Zoroastrianism also has a Great Flood story. Ahura Mazda warned Yima that destruction in the form of floods, subsequent to the melting of the snow, was threatening the sinful world and gave him instructions for building a vara in which specimens of small and large cattle, humans, dogs, birds, fires, plants and foods were to be deposited in pairs. So across our traditions we see water used for initiation rights, destruction, purification, and life itself. As people of God, and as inhabitants of planet earth, we must find ways to take seriously the water problems of the world. Discuss why Christians care about the worlds water supply. If you have the available technology, view together this video about the water problem in Haiti, as reported on PBS in 2006. http://www.pbs.org/frontlineworld/fellows/haiti/indexa.html and/or Check out the pictures provided by National Geographic after the earthquake showing the threats of landslides due to the deforestation of Haiti. http://news.nationalgeographic.com/news/2010/01/100114haiti-earthquake-landslides/ and/or Watch this video about the need for reforestation in Haiti. http://www.youtube.com/watch?v=SlVqSFQlUQ4

ACTIVITY

Order re-usable water bottles you can decorate them with Haitian art, the “Rebuild Our Church in Haiti” logo or the logo from your parish…or all of the above! For children, buy labels, have them color or use water markers on them and put the labels on the bottles. For youth and adults, provide permanent markers and let them draw directly on the bottles. Sell the bottles. You can make money two ways:  on the sale of the bottles and  by encouraging people to use the water bottles instead of buying bottled water and donate what money they save to Haiti – so they can save the environment and help Haiti at the same time! Bottled water is a huge industry. By one estimate, an estimated 50 119 

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billion bottles of water are consumed per annum in the US and around 200 billion bottles globally ("A Fountain On Every Corner", New York Times, May 23, 2008). We spend over $10 billion (that’s Billion with a “B”) a year in the USA on bottled water. Imagine what we could do with that money if we all just drank tap water instead!

(http://www.ehow.com/about_5151258_bottled-water-figures.html)

Generate ideas for how your congregation and its members can help preserve or restore God’s creation. It might be as simple as having real cups for coffee hour instead of Styrofoam. Or choosing to use water flow restrictors on showers. Or even just not running the water while brushing your teeth. Small ways we can conserve water or other resources and remind ourselves that just because it is plentiful for us, doesn’t mean we have to use unlimited quantities. You may choose to get involved in a tree/forest restoration project in your area. You might want to plan this during the new Season of Creation (which begins on September first, the Day of Creation in the Orthodox calendar, and runs for six Sundays).

Closing Prayer Invite participants to pray for the people and church in Haiti, for all people without clean water, for the will to preserve the sources and bodies of water God has given us. Pour (for children) or invite participants to fill a glass of water and gather around a large bowl you have set on a table and surrounded with nature items (branches, rocks). Ask them to hold their water and imagine their prayer and then pour their water into the bowl, either saying their prayer petition(s) aloud or silently. You may want end by floating tea candles you light at the end or floating flower blossoms in the bowl.

[NOTE: Measure the bowl ahead of time to make sure it holds as many glasses of water as you will need to put into it!]

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WATER ACTIVITY for children

Session

HANDOUT

Gather the children outside. When it is time to begin, ask some questions to help children see how connected our lives are to water, such as:  What kinds of things do we need water for? How many can you name?  When you need a drink of water, where do you get it?  Is it always there?  How about when you take a bath?  Where does that water come from? How does it get to your sink or tub? Explain: It’s different for a lot of people. They have to walk to find their water, and that’s what we’re going to do.  Pass out empty containers – at first just to the girls. Explain that this is almost always a job that women and girls do, but today we’re all going to work together. 

Have children line up by height – give the smallest containers to the shortest children and explain how in many cultures, even very young children help by carrying small amounts. As you grow bigger, you have to help carry more.

The whole group walks to the water source (If you don’t have access to a river or another body of water, walk them outside to a water faucet or garden hose and have them carry containers back inside. When you get to the water, divide them into groups, each representing a family. Ask them to think about all the things they need water for, and to estimate how much that adds up to in terms of the available containers. 

How many will they need to fill to get to this time tomorrow?

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How will they get it home?

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Show pictures from Haiti of women and girls carrying it on their heads. Explain how girls learn this, starting with a small cup at a young age, and work up.

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Let volunteers try it out.

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Ask: suppose this was also the place where you washed your clothes, and took a bath. Would this water be ready for cooking & drinking? What would it need? That’s what we’re going to do now.

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Invite the children to fill some containers and carry them to their classroom.

Once inside, show them 2 glasses of water – one that is clean and one that has mud or rocks in it. Talk about what might be in the dirty glass: Droppings from birds, cats, dogs, squirrels (here) or even people (Haiti)? In Haiti, it may be that some of the water is where people have been taking a bath? Maybe it was scooped out of a puddle in a ditch? Explain to children that we have a choice between drinking dirty or clean, but there are people in Haiti and other developing countries who don’t have a choice – dirty water is the only water available! What do the children think about that? Discuss what this would mean. Listen to their thoughts and feelings. Adapted from WorkshopCycles: Experiencing the Millennium Development Goals, by Tracey Herzer (LeaderResources)

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CUPCAKE AND CAKE BALL FUNDRAISER FUNDRAISER IDEAS One of the hottest food trends today is….cupcakes! This re-invention of a traditional dessert makes a great fund-raiser. The trick is to provide cupcakes that are BIG, with LOTS of frosting and something eye-catching, enticing or interesting decor. Use creative flavor combinations for both the cupcake and frosting. While good taste is essential, focus on decoration as well. A sloppy decorating job will not sell well. You might do a division of labor – some people bake, some frost and/or decorate while still others organize packaging and the table display. Give some thought to presentation. This is not the time to just put frosted cupcakes on a plate. You need to make the table say WOW! And you need to provide boxes or plastic cupcake containers for people who want to take home their prized cupcakes. Find someone who knows how to set up a beautiful table with color, stands to create height and drama, add flowers or other themes “prop.” Pick a theme – or several themes so you can set up several tables each with its own “look.” Cake balls, sometimes called cake pops, are the newest trend. Started by Angie Dudley and fueled by Martha Stewart and a host of fans, these have become popular amongst people who like to do cake decorating. Take a look at her book, Cake Pops: Tips, Tricks, and Recipes for More Than 40 Irresistible Mini Treats or her website: http://www.bakerella.com/category/pops-bites/cake-balls/. Or, just use the information in this session. Theme Ideas Haiti Theme A good choice if you are doing this as a way to raise awareness about as well as funds for the church and people of Haiti  Cover tables with paper table clothes in several bright, primary colors. Cover with boxes of various heights and cover each of them with a different colored tablecloth.  Look online or use the photographs we provided for decorating ideas. Again, use the bright Haitian colors you see in the photos at the end of this session.  You might decorate your tables with proverbs, jokes, fanal lanterns or other items you may have created in earlier Sunday School classes, youth or adult groups.

Flower Theme  Arrange several sturdy boxes of different sizes and heights on the table. Cover with a green tablecloth, arranging the folds nicely. Scatter large green leaves around the table. 122 

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Put a tall, dramatic floral arrangement in the center or create one with cupcakes by putting tall flowers, twigs, leaves on branches, etc. along with ½ inch dowels cut to various lengths and arranged intermittently with the other elements. Then carefully thread cupcakes onto the dowels – use cupcakes with a frosting that will not slide off when the cupcake is at an angle. Keep the cupcakes in paper jackets – slice an X on the middle of the bottom before slipping it onto the dowel. Use colorful frosting or, if you have someone who can do it, make the tops of the cupcakes look like a flower. Now start stacking cupcakes. o You might bake some of them in small ceramic flowerpots if you can find some very cheaply. If not, display them in ceramic flowerpots by stuffing paper in the bottom so the top of the cupcake is even with the top edge of the flowerpot (push them out carefully with a unsharpened pencil in the hole in the bottom). o Do some of your cupcakes with lavender in them and/or put edible flowers on the frosting. o Decorate cupcakes with flowers (using decorating tips or buying cake decorating flowers). o Add flower “sprinkles” to frosting. o Use cake stands and stack cupcakes on top and around the base

Party-time theme  Arrange several sturdy boxes of different sizes and heights on the table. Cover with a tablecloth of your choice. If you have highly decorated cupcakes, keep the cloth solid. Plan ahead and make sure your bakers and frosters know the color scheme – and make sure to pay attention to the liner color as well as frosting color. There are a couple of ways to do this: o Keep the tablecloth plain and put LOTS of color, glitter and glitz on the cupcakes. For example: Use sprinkles. Eatable glitter. Gummy bears. Crushed candy. Etc. o Choose a brightly colored tablecloth that has stars, ribbons, lots of designs, etc. and keep the cupcakes simpler. Add floating balloons with dangling ribbons, party favors, etc.. Toyland theme  Set up the table as before. Choose the tablecloth color and additives according to the theme of the toys you decide to add. For example: o Beach toys – put down a sand-colored tablecloth and/or, if you are brave, cover it with sand. If you choose do that, you may want to spray the tablecloth with spray glue and then scatter the sand to help it stay in place. Alternatively, make the tablecloth blue for the ocean. Buy miniature beach toys – rakes and shovels, beach balls, sunglasses, etc. and tiny edible candied crabs, lobsters, fish, starfish, etc. to put on the cupcakes and/or use plastic ones to scatter around the table. Gummy worms climbing out of the cupcake attract boys. You could use flip flops to hold a cupcake or fill the inside of a beach hat or pail with a bunch of cupcakes (put something below to raise the cupcakes to a top edge of the container) 123 

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o Train toys – put down a green and/or brown tablecloth, add a train track and stack cupcakes in the train cars and around the scenery. o Dolls – put down a pink or other pastel table cloth and decorate with dolls plus all of their accouterments. Decorate some of the cupcakes with doll faces – or, if you’re artistic, make a doll out of fondant or modeling chocolate o Alphabet – decorate the table with alphabet blocks and put letters on the cupcakes with frosting or purchased letters. Use bright, primary colors to remind people of childhood alphabet blocks. Ice Cream Party Theme  Arrange several sturdy boxes of different sizes and heights on the table. Cover with a tablecloth of your choice and scatter around the table jars of chocolate sauce, caramel sauce, etc.  Frost cupcakes to look like ice cream sundaes: e.g., white or pink frosting with s dollop of “chocolate sauce” frosting topped by a candy maraschino cherry. Add a triangle cookie that looks like an ice cream cone stuck into the side of the cupcake.  Bake cupcakes in ice cream cones and decorate as above.  Bake big and smaller cupcakes; top the big cupcakes with the smaller ones and cover entirely with frosting to create the “second ball of ice cream” on top of the original dish of ice cream.  Nest cupcakes into float glasses (stuff paper below to elevate the cupcake to the top), decorate as if it were a root beer float (or whatever you like) and stick a straw into it, ready to drink. Fall or Halloween Party Theme  Cover the table with green or brown and scatter lots of colored leaves (if your cupcakes are simple) or a few leaves if your cupcakes will feature leaves. They can also be disguised as apples, pumpkins and other fall themed fruits or vegetables.  You can easily extend this to Halloween by adding all of the relevant goodies. Christmas Theme  Turn the table into a large wrapped gift box. Or cover with red or green tablecloth and holiday decorations on the table and/or on the cupcakes.  Decorate cupcakes as if they were ornaments.  Cover some with crushed hard peppermint candies.  Make snowman or Santa faces.  Make snowflakes, wreaths, bows; glittery sugars or pearl balls adds a quick elegant touch and a professional appearance Check out this site for LOTS of decorating ideas: http://www.wilton.com/ideas/browse.cfm?start=1&cat=Cupcakes 124 

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That should get you started. Of course, you can just search the internet for pictures of cupcakes and ways to display them…examples abound! Take a look at these websites for some ideas: http://www.georgetowncupcake.com http://www.cakelove.com/cakes_cupcakes.php http://www.sprinkles.com/flavors.html http://www.hellocupcakeonline.com/flavors.html Notice that many of these cupcakes are not overly decorated – simplicity can work just as well as glitz. Assess your team’s skills and interests and design your sale accordingly. Also, find someone who can come up with nifty names – or just borrow some from the websites. Cupcake names are not copyrighted but they might be trademarked. Just look for the little ™ symbol and avoid using those names. Cake Balls This latest craze requires some level of decorating skill – or practice – if you want to get fancy. Look at http://www.bakerella.com/category/popsbites/cake-balls or do a quick internet search. You can also buy the book, Cake Pops: Tips, Tricks, and Recipes for More Than 40 Irresistible Mini Treats. But the concept is really quite simple:      

Prepare, bake and cool a cake mix. When it is cool, use your fingers to turn it into fine crumbs. Mix ¾ to one container of frosting (don’t use light or low calorie variety) Roll the mixture into balls about 1 ½ inches if you want to make “pops” or you can go bigger if you are going to do balls. Freeze. If you are making “pops” insert popsicle sticks into the pops before you put them into the freezer. Take out a few at a time, dip into melted chocolate or candy melts and decorate.

If you don’t want to use prepared frosting, here’s another recipe: 1 Dark Chocolate Cake Mix or a cake made with your favorite recipe 8 oz cream cheese, softened 2 cups confectioner's sugar 4 tablespoons butter 1 tablespoon milk (or more, as necessary) 24 oz. of chocolate, white chocolate or confectionary coating chips If you are going to make the cake “from scratch,” choose a recipe that makes a very moist cake, which is ideal for this recipe. Bake the cake and let it cool completely. It's best to let it 125 

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cool for several hours or overnight. When it is room temperature, crumble the cake with forks or your fingers until it is in fine crumbs. In a separate bowl, whip the cream cheese, butter, powdered sugar, and milk together until smooth. Pour into the cake crumbs and mix with a spoon. Then continue mixing with your fingers, kneading and mixing until fully incorporated into the cake. Check to see if it will roll into a ball. If it needs a little extra moisture, add milk a spoonful at a time. When mixed, cover with plastic wrap and refrigerate until firm. You can leave the mix refrigerated for several days at this point or proceed to make the balls. Scoop and roll into about 1½ inch balls. Freeze them for several hours or days. Here are some other cake and frosting combinations: 

White cake with white frosting mixed with orange and yellow sprinkles and chocolate coating

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German chocolate cake with coconut-pecan icing and chocolate coating you can roll in finely chopped pecans

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Spice or carrot cake with cream-cheese frosting and vanilla coating

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Lemon cake with lemon frosting and vanilla coating

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Chocolate cake with vanilla frosting and mint-flavored coating tinted green or white frosting and roll in crushed peppermint hard candies

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French vanilla cake with cream-cheese frosting and white-chocolate coating

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Strawberry cake and frosting with a chocolate coating; drizzle with white frosting

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Chocolate cake, chocolate frosting and either some raspberry jam or Nutella mixed in coated in chocolate or white chocolate

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German chocolate cake mix with the German chocolate frosting and then dipped in milk chocolate

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Red velvet cake mix with chocolate or vanilla frosting dyed red, dipped in dark chocolate

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Gingerbread cake balls with cream cheese frosting dipped in white chocolate

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Chocolate cake, orange buttercream and dark chocolate covering

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Chocolate cake with frosting made with Irish Cream, coffee syrup or Bailey’s (for adults) covered with dark choc and drizzled with white chocolate

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Chocolate cake mixed with buttercream frosting flavored with Cherry Brandy essence, put half a glace cherry in the center, then dip in chocolate

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Orange cake mix, cream cheese frosting, white or milk chocolate

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Caramel cake, caramel frosting, dark chocolate coating with caramel drizzles

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Cherry cake & frosting, dipped in chocolate rolled in chopped walnuts

Decorating You can coat the balls or pops with confectionery coating (also known as almond bark or candy melts); chocolate and white chocolate also work but are a bit harder to get work with. Experiment to see which you prefer. Confectionery coating can be found in a variety of colors and you can add flavors to them. Food coloring from the supermarket doesn't work well; use oil-based dyes which you can find on the internet or specialty baking stores. Melt the coating of your choice in a double boiler on the stove or in the microwave (do only about 30 seconds at a time and stir furiously – don’t overheat it or it will scorch). If you want to make the coating a little more resistant to melting later, add a small square of edible wax. If you need it to be more “runny” to make dipping easier, add a small bit of vegetable oil (especially needed for chocolates – but be sparing or it will make them “greasy”). Do NOT add liquid to chocolate or it will “freeze up” and be unusable for this purpose (although you can still cook with it or eat it). Only take about four balls from the freezer at a time and dip each ball until covered. If you are using the microwave you’ll have to put the coating back for 10-15 seconds for every few balls. If you are using a double boiler, the only caution is to make sure you don’t get drops of water into the mixture. You can roll the balls into various decorative and/or taste additives: sprinkles, crushed nuts, coconuts, colored sugars, small candies, crushed peppermint or other hard candies, etc. Or you can drizzle them with a contrasting flavor or color. Or you can use decorating gels and frostings to decorate them after they have cooled and set. If you are making balls, just set the dipped balls onto a tray covered with wax or parchment paper. When cool, put into colorful mini-cupcake or truffle paper baking cups. If you are making pops, it is best to have a stiff piece of Styrofoam (like packing material that is fairly thick). Use duct tape or other heavy tape to secure it to the counter and stick the balls into the Styrofoam to dry. Or, if you are rolling them in crushed nuts, candies, sprinkles, etc., you can just set them on the tray with the stick pointing upwards. The balls and pops can now sit for several days before selling them. Do NOT refrigerate them or they will “weep” and the chocolate will have a frosty “bloom” on it. A Decorating Fundraiser 127 

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Another variation is the sell plain cupcakes or cake balls and have all of the decorating elements available so buyers can “do it yourself.” This can be a fun event by itself – or have just one “station” along with tables selling decorated cupcakes and cake balls for those who don’t want to do their own decorating. This can easily be a way to engage children – put the fancy items in one room for the adults to shop and set up a decorating center for children. For example, charge a flat fee to make six balls or decorate three cupcakes. Give each child an apron and a choice of balls and cupcakes, let them decide what dip they want for their first one, then take them to a table with bowls of things to dip in. You’ll need a squadron of youth or adults to supervise but the kids will have a memorable day! Just remember to charge enough so you actually make money – and remember that you are providing a babysitting service as well as activity. So charge appropriately! Packing Finally, think about how to box your cupcakes to take home. Boxes generally hold a dozen although you could go with a box of six. Some bakeries have a box that holds just one cupcake – but that’s expensive and this is, after all, a fund-raiser. You might want to buy sheets of cellophane (or a roll and cut into sheets) and ribbon so you can gently gather the cellophane around a single cupcake and tie it with a ribbon. Or set gently into a bag small enough so the cupcake doesn’t slide around. Cake balls in paper baking cups can be put into small boxes or even small bags (although that’s risky). Cake balls in paper baking cups can be put into small boxes or even small bags (although that’s riskier). You can make little boxes that hold 2-3 cake balls. Ruthann Logsdon Zaroff at Mirkwood Designs has a trapezoidal box and a bonbon box that you can use for cake balls.  

http://www.ruthannzaroff.com/mirkwooddesigns/trapbox.htm http://www.ruthannzaroff.com/mirkwooddesigns/bonbon.htm

You might have children decorate the templates with bright Haitian-style colors, birds, etc. Rubber stamps would provide a quick ways to give children simple images they could color. At our request, Ruth designed the brick template used in the brick fundraiser plans (fill a brick with dollar bills). Check out her templates for other ideas you might use: http://www.ruthannzaroff.com/mirkwooddesigns/templates.htm

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Cake pops are a bit more challenging to package. One advantage of rolling them in crushed nuts or candies is that they are easier to pack because you don’t risk messing up someone’s careful piping! You can put them upside down (sticks pointing upwards) in a tall box lined with wax or parchment paper cut-to-size so they don’t stick to the box. It is best to slip strips of parchment paper between rows of pops to keep them from sticking to each other. Another way is to just set them into the same paper baking cups you use for balls. If you want to be very creative and are willing to invest in the cost, you can put several pops into a ceramic cup or other heavy container (sticks in the cup) and then slide them carefully into a paper bag. Contact a local bakery to ask for boxes they use. They can either sell them to you or may be willing to donate them. Always ask for a donation and, if received, make sure you send a written thank you note (a picture of the event is nice) and that you also list the donation in a flyer, on the table, etc. You can also buy boxes or bags, paper doilies, etc. at some local and online supply stores. Have scotch tape available so you can seal the box – or you might use colorful seal tabs. Nice touches might be things like having your fund-raiser group decorate the boxes/bags or even just write “THANKS” on them. Pricing Check your local bakery and do a bit of research on the internet. Do NOT under price your cupcakes – remember this is a fund raiser. Plus, under-pricing your cupcakes makes the price charged by your local bakery seem high. So avoid undermining your local businesses by pricing your items somewhat comparably (less, of course, if your decorating is really amateur and theirs is amazingly fabulous). It might be courteous to let local bakeries know what you are doing so they don’t plan a special cupcake sale on the same day! Nationwide, the average prices seems to be: $2.50 - $3.25 for one $16 - 18 for six $29 - $39 for a dozen – the top end of the price range often is a baker’s dozen which offers one extra cupcake free – to eat on the spot! Cakeballs (or pops or truffles) run about $5 for six of them or $1 each. Calling them cake truffles and using liquors in them and/or fancy decorating means you can charge more. Simple ones just rolled in nuts or candies or ones that would appeal to children probably need to be priced at something like 50 cents each. A church fundraiser with cleverly decorated cupcakes at the semi-professional level can probably charge $2.50 a cupcake. If your cupcakes are interesting but more “average” on the skill level, you’ll probably want to price them at $2.

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Tell people what you are raising money for and invite them to make a contribution. Have donation tickets in various denominations ($5, $10, $25) around the room and at the checkout so you can ask if they’d like to buy an additional donation ticket and if so, for how much. Anything over $25 needs to have a way to provide them with a letter verifying their tax-deduction amount. Marketing Marketing is what makes a sale a success….and you can’t market too much. Most fundraisers fail because they fail to market their event broadly enough to draw an adequate crowd (second only to the church habit of under-pricing items!) Make sure you promote this event in all church and community news media. Put signs everywhere you can. Give parishioners flyers to put up at work or school. Over-market rather than doing less. Try to include mouth-watering pictures of cupcakes and/or cake balls/pops and make the announcement sound inviting and exciting. Keep it short and clear, but make sure you include the essentials – who, what, when, where, why. It is amazing how often people do an announcement and forget to include one of the essential elements. Also, consider taking advance orders – look at the websites for examples of advance order forms. The advantage to that is it tells you how many cupcakes to bake and which flavors people want. It is helpful if you can tie this event to something else that’s happening in your community. For example, the day merchants are doing sidewalk sales is a good time to set up shop – especially if your church is right downtown. Or if your church is offering a tag sale, preschool graduation or musical event (e.g., at Christmas), do a cupcake sale as an add-on. Or tie it to a spring flower/plant sales (great time to do the flower theme for cupcakes). In some settings doing a cupcake sale after church might work – assuming you advertise it widely in the town, invite other churches to send people to drop by on their way home, etc. Whenever possible, consider offering beverages and a place to sit and enjoy the treat as well. Coffee, tea, iced tea (perhaps in several flavored varieties) are inexpensive ways to increase the “per person sale amount.” You might even have a formal “tea” with fancy teapots, cups, saucers, elegant table settings, etc. – and cupcakes. Use your imagination to create a fun event and sell LOTS of goodies!

© The Rev. Linda L. Grenz (May 2010)

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Haitian photos:

Photos #1-3 of murals in Trinity Cathedral (now destroyed) are by Becky Parsley; Haitian Art 2011 (photos #4-9) is from a calendar you can purchase to support Haiti: http://www.lulu.com/product/calendar/haitian-art-2011/13034243. Photos used with permission.

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Haitian Food Fest RECIPES

PREPARE

GATHER

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You will need:  Copies of the recipes (and any others you might want to use)  A list of items you need to purchase – keep color in mind: brightly colored tablecloths, plates, cups, utensils, etc. Also consider flowers (fresh, silk or plastic in bright colors), fruits and vegetables for table arrangements  A kitchen and all of the necessary pots, pans, ways to keep food warm or cold  Information about your state’s food regulations and whatever is required. This usually means latex gloves for food handlers, covers for food waiting to be served, specific arrangements for washing and cleaning your dishes, counters, kitchen, etc.  Tickets to sell (always good to do advance sales so you have an idea of how much to cook – very important if you are doing this for the community vs. just your congregation). Consider joining other nearby churches – a good way to connect with Episcopalians in your area.  Table tents for each diner  Haitian music, art, maps, anything you can find to decorate the room and tables (remember to use bright colors). The calendar from http://www.lulu.com/product/calendar/haitian-art2011/13034243 is a great option: buy one and frame the pictures to hang around the room or make color copies of the pictures to scatter on tables. The calendar is a fundraiser for the Diocese of Haiti; Mallory Holding has given us permission to use this artwork for this fundraising effort, so if you buy copies of the calendar to use the artwork, the proceeds will go to the Diocese of Haiti. Play Haitian music or, if that’s not available, something that is lively and festive. Use the lesson plan entitled “Tell me a Story” (folktales, jokes and riddles) to engage people as they enter the space. If you are serving the larger community (probably the best way to raise the maximum amount of money) you may want to adapt this lesson to give people a choice of participating in a group or not – and make sure you have lots of parishioners who are willing and able to present and perform! Haitian cuisine is Creole (or kréyol) cuisine, a mixture of French, African, Spanish and indigenous cooking methods, ingredients and dishes. Rice and beans (dire ak pwa) are a staple. Vegetable and meat

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HOPE FOR HAITI stews are popular too. Goat, beef, chicken and fish are complemented with plantains, cabbage, tomatoes and peppers. Fiery Scotch bonnet peppers lend their punch to many dishes, and to pikliz, a popular pickled vegetable condiment. A nice way to inform your guests about Haitian food is to make table tents with this information (see handout section for one you can use). Set them with the information side facing the diner and the picture facing the center of the table so diners can read the information and the picture can be part of the décor. You might also give each guest a proverb (see the handout in the lesson on proverbs for a list of proverbs you can print and cut into strips). Print copies of the recipes and have stacks next to each food item so people can take them home with them.

ACTIVITY

LUNCH! (or dinner) You might want to take some time to introduce people to the foods they are eating. You could also invite them to introduce themselves and share their proverb with others at their table.

ACT

Don’t forget to tell your guests about what you are raising money for and why you are raising it. You might want to show a few pictures – projected from a computer if you have that capacity. Pictures of the murals at the Cathedral and a bit of explanation about their value and uniqueness would be important. Here’s Wikipedia’s description: The Holy Trinity Cathedral, Port-au-Prince (French: Cathédrale Sainte Trinité) is the main cathedral within the Episcopal Diocese of Haiti. The present Holy Trinity Cathedral is located in downtown Port-au-Prince at the corner of Ave. Mgr. Guilloux & Rue Pavée. Holy Trinity Cathedral has been destroyed six times, including in the devastating earthquake on January 12, 2010. The present Holy Trinity Cathedral was known for its interior murals, which depicted various stories from the Bible using only people of black African heritage. The murals were painted by some of the best-known Haitian painters of the twentieth century, including Philomé Obin, Castera Bazile, Rigaud Benoit, Gabriel Leveque, Adam Leontus, Wilson Bigaud, Jasmin Joseph, and Préfete Dufaut. They were created under the direction of DeWitt Peters and Selden Rodman of the Centre d'Art, and finished between 1950 and 1951.

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Holy Trinity Cathedral was heavily damaged in the 2010 Haiti earthquake. The cathedral's organ, which was believed to be one of the largest in the Caribbean region, was smashed by collapsing debris in the earthquake. The Holy Trinity complex, which housed trade schools, primary schools, the diocesan office and music academies were also demolished.

Closing Prayer CLOSE

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Gracious God, we lift our voice in prayer for Haiti, for her people and especially for the Diocese of Haiti. Surround them with your loving embrace that they may be: supported by us in the work of rebuilding your Church; restored in faith and the hope of things unseen; and transformed through newness of life. Make us instruments of divine charity, of mercy, of hope, and of new possibility. Give us eyes to see, ears to hear, the will to act, and a discerning and generous heart that we may serve you and those who suffer in whatever way we are able. In and through the power of your Holy Name, we pray. Amen1

Adapted from the liturgy for Haiti at the Washington National Cathedral on January 17, 2010.

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Fold the page in half lengthwise. Fold the left and right edges (on dotted lines above) toward each other, and tape to make the table tent stand upright. This side faces the diner so he/she can read it. You may want to put it on the center of the plate to encourage reading.

……………………………………………………………………… Fold the page in half lengthwise; cut off bottom footer. Fold the left and right edges (on dotted lines above) toward each other, and tape to make the table tent stand upright. This side faces away from the diner.

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Haitian cuisine is Creole (or kréyol) cuisine, a mixture of French, African, Spanish and indigenous cooking methods, ingredients and dishes. Rice and beans (dire ak pwa) are a staple. Vegetable and meat stews are popular too. Goat, beef, chicken and fish are complemented with plantains, cabbage, tomatoes and peppers. Fiery Scotch bonnet peppers lend their punch to many dishes, and to pikliz, a popular pickled vegetable condiment.

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Haitian Patties Ingredients For the filling: 2 teaspoons of parsley 2 chopped shallots 1 chopped garlic clove 1 lb ground beef ¼ cup of beef broth Hot pepper to taste For the pastry pocket: 3 cups all-purpose flour 1 cup cold water 1 teaspoon salt 1 cup vegetable shortening and ¼ cup butter mixed together 1 egg yolk, beaten Directions Prepare the filling: Saute the ground beef in a fry pan. Meanwhile, use a mortar and pestle to pound the parsley, pepper, shallot, and garlic into a paste. Alternatively, puree the mixture in a blender. Add the spice mixture and the broth to cooked beef and mix well. Cook covered on medium heat for 10 minutes; stir to keep it from sticking. Uncover and cook until liquids are absorbed. Set aside to cool. Prepare the pastry pocket: Place flour and salt in a large mixing bowl and make a hole in the center. Pour in water and mix lightly with a spoon until the water is incorporated. Place dough in refrigerator 30 minutes. Sprinkle a bit of flour on the counter and roll the dough into a rectangle 1/4 inch thick. Spread half the shortening mix on the dough. Fold one side over the middle and spread this section with the remaining shortening. Fold over the remaining section and again roll out to 1/4 inch thickness. Fold again into thirds and roll out. Repeat this rolling process a third time. Refrigerate the dough overnight. Assemble the Patties: The next day, roll the dough to about ½ inch thickness and cut into 2 1/2 inch rounds. Place a tablespoonful of beef on one side of the dough rounds. Fold and lightly press ends together. Place the patties on a baking sheet. Brush the tops and edges of the patties with egg yolk before placing in the oven. Place a pan of water on the bottom rack of the oven. Bake at 400° F for 30 minutes, then turn the oven to 300° F and bake 20 minutes, or until golden brown.

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Rice and Red Beans (Diri Et Pois Coles or Dire ak Pwa) (serves 4) Ingredients ½ cup fresh parsley 3 green onions, chopped 3 cloves garlic, minced ¼ tsp dried thyme 2 tsp salt 3 Tbsp oil 1 cup rice 2 cups cooked or canned kidney beans 1 ½ cups vegetable broth (½ can Cream of Celery soup + 1 cup water or juice from the kidney beans may be substituted for vegetable broth) 1 cup water Directions In a large saucepan, add first 5 ingredients into 3 Tbsp of oil. Heat through and add rice. Brown the mixture slightly for about 5 minutes, stirring occasionally. Add beans, broth, and water and bring to a boil. Reduce heat, cover and cook until water is absorbed, about 15 minutes, stirring occasionally. Stir and serve hot.

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Chicken and Rice (serves 6)

Ingredients 1 Medium sized chicken Salt and oil Lemon or lime 1 large onion sliced in rounds 1 large mild or hot pepper Several cloves of garlic, minced 3 Tbsp sugar 1 ½ cups rice 3 cups of water ¾ cups of tomato sauce (or a scant ½ cup of tomato paste plus three tablespoons of water or ¾ cup of catsup, in which case omit the sugar) Directions Preheat the oven to 375 F. Wash the chicken and cut it into pieces. Rub each piece with the lemon or lime and sprinkle with salt. Heat oil in a heavy oven-proof pan (cast iron is best) and fry the chicken pieces in hot oil. Mix the garlic, tomato sauce, sugar, and a pinch of salt in a bowl. When the chicken starts to brown, add the onion rounds and pepper rounds to the pan, stir well. When the chicken is well browned, remove from heat, drain excess oil and add the tomato mixture. Stir well. Put the entire pan in the oven and bake uncovered for 20 minutes or until the chicken is cooked completely. While the chicken is cooking, cook the rice. Transfer the chicken to a platter and garnish with rounds of raw onion and a generous spoonful of pikliz (see recipe below). Serve with diri blan (plain white rice) with the sauce at the bottom of the pan poured on top of the rice.

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Spicy Pickled Vegetables (Pikliz or Picklese)

Almost every Haitian home has a jar of pikliz on hand. Cabbage, carrots, chiles and other vegetables are soaked in vinegar to make a crunchy salad that is served as a side dish at Haitian meals. Flavored vinegar from pikliz is often used to give dishes a spicy-sour punch. Ingredients 6 Scotch bonnet peppers ½ cup thinly sliced or shredded carrots ¼ cup thinly sliced or shredded onions 2 cups thinly sliced or shredded cabbage 4 whole cloves 1 tsp salt 8 to 10 peppercorns 3 cups vinegar Directions Cut off the stem of the peppers, scrape out the seeds and quarter each pepper. [Use rubber gloves to do this and take care not to touch your face – scotch bonnet peppers are really hot! REPEAT – they are really, really hot – 300,000 on the Scoville Scale vs. 4,000 for jalapeño peppers. So trust us and use gloves.] Grate and slice the vegetables. Place the peppers, cabbage, carrots, onion, cloves, salt, and peppercorn in a quart size jar and add vinegar. Close the jar tightly and let sit at least 24-48 hours before serving.

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Spicy Chicken Breasts (serves 4) Ingredients 4 Chicken Breasts 3 Cloves Garlic 1/4 Cup Olive Oil 1 Tbsp Malt Vinegar 1 tsp Garlic Powder 1 Tbsp Paprika 1 Tbsp Lemon Juice 1 Tbsp Lime Juice 1 Packet Sazon Goya Brand Seasoning Mix 1 Tbsp Hot Sauce Salt And Pepper Directions Mash garlic cloves in a mortar and pestle; add the dry seasons and then mix in the liquid seasons. Alternatively, puree all of the spices and the garlic in a food processor. Place chicken breasts and spice mixture into a closed plastic bag and marinate overnight. The next day, remove the chicken from the marinade and put it into an ovenproof pan. Bake at 400°F for 40-50 minutes or until the chicken is cooked through.

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Fried Pork

(Griot – also known as grillots, griyo, griyot) (serves 8-10) This rich, flavorful dish is one of Haiti's most popular, almost invariably served at parties and family gatherings. Cubes of pork are soaked in a sour orange marinade and then slowroasted until tender. The tender morsels are then fried in oil until caramelized. Ingredients 4 lbs shoulder of pork 1 thinly sliced onion ½ cup of thinly sliced shallots 1-2 chopped Scotch bonnet pepper to taste (optional) 1 thinly sliced red or green peppers 3-4 chopped garlic cloves 1 tsp thyme Salt, pepper 1 cup of bitter orange juice* ½ cup of vegetable oil Directions Chop the garlic and slice the onion, shallots, and peppers. Cut the pork into one inch cubes. Put everything (except oil) in a plastic zip lock bag and marinate overnight in the refrigerator. The next day, put the pork and the marinade into a baking dish; add 1-2 cups of water. Bake at 375°F until tender (about 1 ½ - 2 hrs). Alternatively simmer in a large pot on the stove. When the meat is tender, drain and reserve the liquid. Add oil to a heavy pot or frying pan and fry the pork until brown and crusty. Meanwhile, boil the reserved liquid until reduced by half. Pour over the pork just before serving. The pork will be crisp and caramelized. *You can substitute the juice of three oranges and two limes for the bitter orange juice.

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Corn Meal

(Mais Mouline) (serves 4) Ingredients 1 tbsp oil 1 minced garlic clove 1/2 finely chopped onion 1 cup corn meal 4 cups water 1 tsp thyme 1 tsp parsley Salt, black pepper, and hot pepper to taste Directions Chop and mince the garlic and onion and then fry in the oil until soft but not brown. Add water and bring to a boil. Slowly add the corn meal, stirring constantly. Add the spices and cook, stirring regularly (or it will clump), until the corn meal is thick and creamy. Turn off the heat, cover and let sit for about five minutes. Serve as a side dish in place of rice or potatoes.

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Akasan

(sometimes called Akal00) is a popular Haitian beverage made from milk, corn flour, anise stars, vanilla and cinnamon. It is drunk either warm or cold, often as a breakfast beverage. Akasan is known for its rich sweetness and thick consistency. Ingredients 2 cinnamon sticks 4 to 6 star anise 4 cups of water 1 cup very fine corn flour 1 cup of cold water Dash of salt 1 tsp vanilla extract 2 (12 ounce) cans evaporated milk Sugar to taste Directions Add the cinnamon and anise to four cups water and bring to a boil. Mix the corn flour in 1 cup cold water; add a dash of salt. Slowly pour the corn flour mixture into the boiling water, stirring constantly. Cook until it thickens (three to five minutes). Take off of the heat; add vanilla extract and one can of evaporated milk. Allow to completely cool and then remove the star anise and cinnamon. Serve cold or warm with evaporated milk and sugar to taste.

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Fried Bananas Fritters (Beyen) (serves 4-6) Ingredients 3 very ripe bananas 1 egg 1 cup flour ½ cup sugar ½ can evaporated milk ¼ tsp cinnamon powder ¼ tsp vanilla extract Oil Powdered or regular sugar for topping (optional) Directions Mash the bananas and mix with flour, sugar, egg, vanilla and cinnamon to form a pancake like batter. Heat oil in a heavy pan (cast iron is great). Place spoonfuls of batter in very hot oil and fry until golden brown. Remove and drain on paper towels. Sprinkle with sugar, if desired.

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The following recipes are provided by Evelyn Barreau, aunt of Valerie Jean, the Haitian chef at St. Margaret’s Convent. The Sisters of St. Margaret’s, based in Boston, MA, have had a convent in Port-au-Prince since the 1920’s.

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Beef Soup Ingredients 2 lbs of beef bones for soup 1 pack of water cress ½ lb of string beans 1 lb spinach Scallions/leeks Garlic to taste 3 carrots 2 medium tomatoes 2 medium potatoes 1 plantain 1 lb of yam 1 lb of yati (malanga) Salt and pepper Flour for dumplings Directions In a pan put the bones to boil with all the green vegetables (water cress through garlic) In the meantime peel and dice the carrots, potatoes, plantain, yam and yati. When the meat is tender, add the remaining ingredients. Bring everything to a boil. After a few minutes of boiling, reduce heat. Simmer until vegetables are soft and ready to eat. For the dumplings put the flour in a bowl with some salted water and some butter. Roll it to form a ball, and put the balls in the boiling pot. Let it cook for few more minutes on medium heat. Serve hot.

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Groit with Fried Plantain Ingredients 4 lbs of pork shoulder Hot pepper to taste ½ cup sour orange juice* Parsley 2 tsp salt 1 cup vinegar Oil as needed 3 to 4 plantains Directions Cut the meat into small pieces. Wash it with vinegar and sour orange. Put the meat in a deep pan with water, hot pepper and parsley to cook. After a few minute of cooking, drain the meat from the water. Put the oil in a frying pan to be hot. Fry the meat until it is yellow and ready to eat. Peel and cut the plantain into slices. Fry the slices on both sides in hot oil. Remove them from the oil, and put them in a press to flatten them. [If you don’t have a press, use a large, flat knife or meat mallet to flatten them.] Dip them into salted water and put them back in the hot oil until they are crispy. Serve plantains with the pork. [Editorial Note: Vinegar and sour orange have been used in many countries as a disinfectant for wounds and to sanitize food. Many cuisines have incorporated this flavor into the dish. So if you like the tart taste, especially of the sour orange, you may want to marinate the pork for as is done in the other recipe for this dish given earlier.]

*Sour or bitter orange juice is from Seville or Bergamot oranges. A substitution may be required since these oranges may not be readily available. Use equal parts of orange and grapefruit juice or use 2 parts orange juice combined with 1 part lemon juice and 1 part lime juice or half a lime with 2/3 cup of regular orange juice.

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Shrimp and Rice with Mushrooms and Cashew Nuts Ingredients White rice or cooked brown Fresh shrimp (cleaned with lemon or lemon juice) Garlic Onions Parsley and thyme Mushrooms Olive, corn or vegetable oil Tomato paste Green peas (optional) Hot sauce (optional) Salt and ground pepper Peppers (chopped) Directions Clean shrimp with lemon or lemon juice, place in a large bowl and add a garnish of chopped peeled garlic, onions, with a sprig of parsley and thyme to give flavor. Set aside. Boil mushrooms in a pot with lots of water, approximately 10 to 15 minutes. Drain mushrooms in a separate bowl. Set aside for later. Boil cashews nuts in a separate pot for approximately 10 minutes until tender. Mash mushrooms in a separate bowl to produce mushroom juice. Add one large tablespoon of oil. Pour garnish of garlic, onions and oil into a pot and allow to brown for 2 to 4 minutes. Add tomato paste. Pour shrimp into pot along with the boiled cashews. Allow to brown for approximately 10 minutes. Add half tablespoon of salt and green peas, if desired. Pour mushrooms with juice and oil and water into pot. Allow to boil. Once boiled, add a bowl of rice (brown). If you choose white rice, drain under faucet to clean and add to pot to cook. Add hot sauce, if desired, chopped pepper, or ground pepper if desired.

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Ingredients 3-5 Malanga* Hot pepper to taste Parsley 1-2 tsp salt Black pepper (if desired) Oil ¼ cup minced onions Salted herring (if desired) 2 TBL flour (optional) 3 eggs Directions Peel malanga and grind it (use a grater). Put pepper, parsley, onions in a blender. Blend them well. Add the mixture to the ground malanga. Beat the eggs and mix together with flour and malanga mixture. [Note: some recipes recommend letting the batter sit for 30 minutes…much like making pancakes.] Put the mixture in hot oil by spoonfuls and fry, turning once, until golden brown and crispy. Serve hot. Great appetizer or side dish.

*Malanga is a starchy root vegetable that looks like a yam; it’s closest relative it a taro.

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Corn Meal with Beans Ingredients Corn meal as needed according to package Pinto, black or kidney beans, 3 cloves of garlic 5 scallion Thyme and parsley Coconut milk (if desired) salt and pepper Oil Smoked neck bones or bacon (if desired). Directions Soak the beans overnight. Drain, add fresh water and boil until tender. Set aside. Put a pot on the stove with the oil and bacon to fry. Add scallion, and minced garlic to the pot. Let it brown. Add the beans. Let it cook for few minutes. Add water, coconut milk, parsley, thyme, salt and pepper. Let it boil. Add corn meal to the beans. Stir occasionally, to avoid lumps. Reduced heat and cover and simmer until cornmeal is cooked. Serve with legumes or fish.

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HOPE FOR HAITI Cow Feet Stew

Ingredients 10 lbs. Cow feet Salt and pepper to taste Scallions 3 leeks 3 cloves garlic Parsley Green pepper Thyme 4 potatoes 3 large carrots 2 medium tomatoes Directions In a big pot put water and cow feet. Bring to boil. Let it cook until tender. When the meat is tender, set aside. In another pot add: garlic, scallion, leek, tomatoes. Let them cook until brown. Add the meat with potatoes, carrots, tomatoes, parsley, thyme, green pepper, salt. Let them cook until all ingredients are cooked. Serve with white rice, corn meal with beans, rice with beans or plantains.

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Fritaille Ingredients 2 Plantains 2 sweet potato 1 breadfruit 1 cup flour Salt Oil (for frying) Hot pepper to taste Parsley Potatoes Baking soda, Chicken, salted herring or cod fish, if desired Directions Peel and cut the plantain, breadfruit, sweet potato, potato; soak in salted water. In the meantime, put oil in a frying pan. Let it be very hot and put everything in the hot oil. Let them cook until brown and crispy. Serve hot. Put flour, salted water, hot pepper, parsley in a bowl. Beat them up with a big spoon. Fry in the hot oil until golden. Serve hot.

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An Empty Sack Can Not Stand Up FUNDRAISING IDEAS Many churches want to raise funds for Haiti now while people’s interest is high. Here are some fundraising ideas to spark your imagination. The Diocese of Haiti has lost or sustained damage to over 200 churches and 250 schools. You can help rebuild Haiti by sending funds to the Episcopal Church Foundation (the coordinator of the campaign) and send it to 815 Second Ave. NY, NY 20017 marked for “Haiti.” The Episcopal Church Foundation is an agency of the Episcopal Church with expertise in fundraising. They are coordinating this effort “at cost” so the overhead costs of this effort are very minimal. Most other groups, including LeaderResources, are following suit and only charging enough to cover necessary expenditures. We all share the desire to direct as much money as we can to the Diocese where it can help rebuild our church.  Fill the Sack ---- Have children, youth and/or adult decorate small and medium sized sacks with the Haitian proverb “An empty sack can not stand up.” Distribute the sacks to parishioners and encourage them to “fill the sack” with coins and bills.  Bricks for Haiti ---- Bake cakes, cut into brick shapes, frost and sell them. This might be best for when there might be some beginning construction that people can see on the Diocese of Haiti’s website so you can show them what’s happening.  Bricks for Haiti #2 ---- Buy a large bag of Legos (or collect from parishioners who have some in their attics) and sell each one for $5 or $10 and let the children and teenagers in the parish use them to gradually build a “Cathedral.” If your group is especially ambitious, they might be able to design and start to build the actual complex either as it was before or as they imagine it might be.  Bricks for Haiti #3 ---- See the lesson plan: Rebuild My Temple for three other ideas and a template to make bricks out of card stock.  Candles for Haiti ---- Collect all of the candle stubs your parishioners can find in their homes, from family, friends and neighbors, or that are stashed somewhere in your sacristy or other corner of the church. Sort by color, melt and create new candles. Add colors, scents, embedded objects, etc. You can tie this to the lesson titled: “It’s Not Just the Building” on sacred spaces. Encourage people to buy the candles, put them on their kitchen tables or somewhere in their home that helps them remember to pray for Haiti each day.

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 Bottled Water ---- Sell water bottles and encourage people to use them instead of buying bottled water. They might give what they would have spent on bottled water to Haiti. But in any case, encourage people to use them as a reminder that many Haitians don’t have clean water and are dying of cholera.  Episcopal Identity Items ---- The Episcopal Marketplace, the online store of the Episcopal Media Center, and LeaderResources both have a number of products that you can buy at a discount and sell at full price. Contact LeaderResources at 800-941-2218 or email [email protected]; or go to www.LeaderResources.org/fundraising. Or contact the Episcopal Media Center at 800-229-3788 ext 2230 or email them at [email protected]; visit their site at or http://episcopalonline.org.  Miniature Bible Town ---- Have children decorate 66 miniature houses, one for each book of the Bible. Put the name of the book on the roof or over the door. You can also include other buildings, parks, lakes and streets in the town – name them for biblical characters. Find pictures of Haitian homes and encourage children to make this a miniature Haitian town. Be sure to include an Episcopal church in the center of the town – with a school and clinic attached (almost all of our churches in Haiti have them). You can even include other Episcopal development projects: an agricultural project on the outskirts of town, a well, a training program for handicapped (before the earthquake we had the only one in Haiti), an art gift shop (we had one at the Cathedral), etc. Arrange the houses on streets in the order that the books are organized in the Bible (great way to teach books of the Bible to the children – and maybe a few adults too!). Set up the town in some prominent and have the children “sell” the houses and other items to parishioners.  Food Festival ---- Prepare a Haitian meal (see recipes session). Serve it with Haitian music, display pictures, have the children do a presentation of facts about Haiti or draw material out of the session entitled “Tell Me a Story.” Sell tickets and/or ask for generous donations. Or ask people to donate what they would have spent on a night out at a good restaurant.  Food Fast ---- Children and families can skip meals, skip eating out, skip drinking sodas, cut back their own food costs in a variety of ways and give the money they save.  Haitian Art ---- Sponsor a day to celebrate Haitian Art – honoring the loss of many works of art and the struggle of Haitian artists. Charge admission or encourage people to donate to participate. Find out if any of your members have Haitian Art they would be willing to exhibit or maybe even auction off. Order copies of the Haitian Art Calendar (http://www.lulu.com/product/calendar/haitian-art-2011/13034243), cut out the pictures, frame them and sell them. Surf the internet, find and print out art pieces in color. Then assemble as many art supplies as you can. Post all of the art examples you can muster and invite people to create their own version of Haitian Art. Print out copies of this BBC article to share and/or read it aloud. The Episcopal Cathedral in Port-au-Prince housed some of 154 

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Haiti’s premier artwork in beautiful frescos covering the walls. The hope is to restore these historic works of art. http://news.bbc.co.uk/2/hi/americas/8510055.stm  Penny Wars ---- This is a good idea for several groups. Each group is assigned a container and they are asked to make donations into their container using nickels, dimes, quarters, and dollars – anything but pennies. The other groups can then add “negative” amounts to that group by adding pennies to their container. Pennies are negative; anything else is positive. For example, a nickel = +5 points, a penny = -1 point, so that container would have 4 points. Set up equal sized groups in your church with large jars at coffee hour and encourage some friendly competition.  Spirit Chains ---- Cut the colored construction paper into four long strips and put them into zip-lock bags. Give each grade level in your Sunday School (or group) a different color or two colors (if you have a smaller number of groups). For two or three months or during a specific church season, sell the strips of paper to the class members for 25 or 50 cents each – or the children/youth can sell them to parishioners. The students then write their names on the strips they purchased and connect them to their class’s chain, which can be hanging in the hallway. Or, if you have competing youth groups, you might want to keep them secret until the finish as they often like to compete on bravado and bragging rights as much as being motivated by seeing how much the other team has. The winning grade level is the one with the longest chain.  Candy Gram Sale ---- Students can buy candy grams for $X and send them to anyone at church or neighborhood. Adults make or donate the candy and children/teens make the cards. This idea works well during holidays.  Duct Tape to the Wall ---- You must have a popular teacher/choir director/priest willing to do this activity during a gathering time (like the Haitian lunch). The candidate stands on a table or chair against the wall. Strips of duct tape are sold to participants. Each strip is placed over the candidate’s arms and legs until he/she is actually stuck to the wall.  Silent Auction ---- Ask local businesses to donate items for a silent auction. Remember to mention that the Cathedral complex includes an elementary and high school, a trade school, music school, school for handicapped persons, etc. so it is not just building a church. Send your request letter early in the year – January or February even if your event won’t be until the fall (most businesses have set aside a specific number of items to give to requests like this and when they have distributed those items, they will then say “no”). Remember to feature your donor names prominently in multiple places (ideally in a handout that goes to every buyer). This donation deserves a marketing boost. And don’t forget to send out thank you letters after your event.

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 Tap-tap Collection ---- Use the lesson plan “Getting from Here to There” and make tap-taps to serve as coin collectors. Little ones might give pennies and nickels, older children nickels and dimes and the teens and adults quarters only. See who get the most – and count the number of coins contributed, not the dollar amount (so the little ones have a chance at winning!)  Cheaters' Game Show ---- Organize a game-show-style trivia night or spelling bee (you might even use questions about Haiti). To keep the game going, offer "cheats," or hints, that contestants must pay to use. For example, if they don't know how to spell the word for a spelling bee, they can pay a certain amount of money to get a hint or a larger amount to supply their own word and spell it to proceed to the next round. The contestants have to raise the money they “spend” from others. This works best if you form teams – perhaps even from 3-4 area churches, if you are a smaller congregation. You can allow people to give money to their favorite team “online” using something like a PayPal account – that makes it easy for younger folks who will post it on their blog, send a twitter, etc. to generate donations they can then spend to win the contest.  Scrabble Tournament ---- Scrabble is all about being fluent in the language and coming up with words that might be worth a lot of points. People have fun coming up with strange and exotic words no one else has thought of. Teams of four, six, or eight gather at different tables, each with a Scrabble board and all the letters available. Each team starts with the same opening word, and has 20 minutes to fill the board with high-scoring words. A judge sits at each table. Individuals pay $25 to participate. Players can sneak a peek at a dictionary for an additional $10 donation (which they can raise from those who are watching). Award extra points for anyone who can use a word in Creole/Kreole. Or have a prize any team who can play a round entirely in Creole! Make extra fundraising money selling refreshments, raffle, auction, etc. Get more ideas at: http://www2.scrabbleassoc.com  Dinner Auction ---- Volunteers to make a single dinner. You supply the take out containers to package them into. (Meat/vegetarian equivalent, potato/starch, vegetable and roll). Encourage some of the meal providers to “go Haitian” (and make sure you inform people about the Haitian fundraiser and invite them to make an additional donation.) Pick a night to hold the auction. Everyone brings their dinners on that night. Arrange all dinners on a table so the people can see what they are bidding on. The "auctioneer" then starts the bidding. Most dinners will start at $5.00 ea. Desserts can be auctioned off separately. You would be amazed at how much a dinner…or dessert can go for. At one auction, a chocolate hot fudge cake went for $27.50! Advertise this widely in the community. Lots of families where both parents work will buy dinners to freeze. In fact, some communities do this but totally with already frozen or ready to freeze dinners. Label carefully so people know what’s in them – be especially sensitive to label things that might cause an allergic reaction (wheat, peanut, milk, egg, etc.). Check your state health regulations and make sure your meal providers follow them….and use common sense! 156 

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 Play Dough Play Date ---- Make various types of play dough. There are many recipes available and they all have something unique about them from smell (kool-aid), texture (cornstarch or salt), to tasting! It is easy and inexpensive to make. Recruit volunteers to make lots, put them in empty frosting containers or other sealable container; label them with their color and type and a list of ingredients. Sell the Play Dough to families in your community. And/or host a “Play Dough Play Date” at your church. This is especially good on a day when parents may need time along – Christmas shopping, an evening out together, etc. Charge admission and let children make things out of Play Dough. You can focus on Haiti – tell them about the country and what happened there, then give them Play Dough in strong, primary colors and some pictures of Haitian art as examples. Encourage them to make something for their parent(s) or grandparent(s). When parents return to pick up their children, they can also buy Play Dough to take home.  Don't Come Event ---- A don't come fundraising event is a clever way of asking for donations in a novel and humorous manner. This event will never actually happen – other than on paper. You send invitations to parishioners and anyone they can think of for a spectacular event with scrumptious food, exciting entertainment, and a glamorous guest of honor. The sky's the limit since the event won't actually occur. Let your imagination run wild! Plan the party you dream of but would never be able to actually do. Send the invitations to as many people as you want - overcrowding will not be a problem. Why would anyone buy a ticket to a non-existent fundraising event? Because there are a lot of very busy people who are willing to support a good cause but don't have the time, energy, and/or interest to go to one more rubber-chicken dinner. Purchasing a ticket to a don't come event lets them support a worthy cause while relaxing at home. Plus, they will appreciate your ingenuity (so display some class and humor!). Make your invitations classy – printed on good quality paper. After all, the invitation is all they will get for their ticket purchase. Make it just like an invitation to any formal affair. Make sure that the invitations and thank you cards are hand addressed to make them more personal. And since the recipient gets nothing for their ticket purchase, make sure you include a notice with their thank you card that their donation is fully tax deductible.  Make Believe Tea Party ---- No fancy finger sandwiches, crumpets or fine china needed! All you need are tea bags, invitations, envelopes and stamps. Ask parishioners to send an invitation for a "Make-Believe Tea Party" to their friends, neighbors, co-workers, etc. Send a tea bag in an envelope along with a classy, yet catchy, invitation explaining that they are invited to a "make-believe tea party" on a certain day (Mother's Day, for example) at a certain time (high noon, for example). Explain that on that date and time, you will all enjoy a cup of tea (using the tea bag provided) in support of your cause. Remind them that they can take part in this tea party while still enjoying the comforts of their own home! Ask each "guest" for a donation in return for "attending" this tea party. Provide a SASE for their convenience. The tea bag is theirs to keep whether they make a donation or not, but the hope is that your efforts will encourage them to send you a donation. You can either ask 157 

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for a donation of a specified amount as the "cost" for "attending" this tea party, or leave the donation amount open-ended and up to the individual. Remember to send “thank you” notes to everyone – nice, handwritten notes that say “thanks” and also report on your success.  Haiti Houses (http://www.haitihouses.org/) ----- This website gives detailed directions on how to make tiny Haitian houses as magnets or pins and sell them as fundraisers.  Singing Rooster Haitian Mountain Coffee (http://www.haitiproject.org/involved.html) --- this is just one of the great ideas available from The Haiti Project. Visit website for more!  Color4aCause (http://color4acause.org/you-can-color/) ---- Color 4 a Cause is a wonderfully creative idea from a parishioner at Messiah Episcopal Church in St. Paul, Minnesota right after the earthquake. In exchange for a minimum $5 donation, he sent the donor a child’s drawing. You can use the same idea: offer a child’s drawing or something easy for you to produce for a minimum donation. Advertise it in your community.

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A FUNDRAISING GUIDE HOW TO ORGANIZE A SUCCESSFUL FUNDRAISING EVENT Running a fundraiser that is going to sell something (a product or service) to raise funds is a lot like running a business. In both cases you an ability to set goals, develop a team of committed people, a product (or service) that people want at a price they will pay and/or for a reason they are willing to support. Just like a business, it is important to start with a plan. You need to know:  How much money your group needs  When the group needs the money  What products or services are available (assuming you are selling something)  Which ones best meet the needs of your target audience (or which ones are your customers most likely to buy)  What profit will you make per sale (including all costs and incidental expenses)  How many you will have to sell and how likely it is that you can sell that number  And, unique to a raising funds for a cause: what you will do with the money you raise and how will you instill confidence in your donors that you can and will use what they give you honestly and effectively to reach the goals you’ve set. Once you have answered these questions, you can build a calendar of events and decide your “sales and marketing strategy.” Although fundraising relies on volunteers while businesses use employees, both require motivation, commitment and skill to be successful. Leaders of a fundraising effort must be effective cheerleaders. Your job is to generate enthusiasm and confidence so your volunteers will go out and sell! (Remember: even asking for donations is “selling.”) You do that in several ways.  Do your homework so the team can see how much they need to sell  Have a clear vision of what your group will do with the money and why that is important, exciting and worth working for  Provide some basic training in how to sell rather than just sending them out with order forms (see the section on Training)  Plan a kick-off event – studies show that having a kick-off event generates as much as twice as many sales as trying to do it without such an event.  Implement a marketing plan that includes materials your sales force can use, order forms, newsletter articles, displays in the hallways, posters, announcements, etc.  Consider setting up a friendly competition (youth vs. adults, men vs. women, etc.), especially if your group tends to be naturally competitive  Be positive, upbeat and encouraging — consistently and constantly!  Create opportunities to celebrate interim goals. The most important characteristic of a fundraising leader is enthusiasm – true enthusiasm, not lukewarm, manufactured enthusiasm. This is especially true when working with youth. Young people can spot a fake in a heartbeat! They often are either tired of selling things because they’ve done it a lot for their schools, clubs, etc. and/or they are not comfortable 159 

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selling things. Get the group to talk about how they feel about the idea of selling the items. Encourage them to articulate their anxieties. Ask the group how you can make it fun. Perhaps one or two group members are naturally the “cheerleaders” – help the group identify them and affirm the importance of this role. Some group members might be good at selling, others at keeping the financial records, some at doing the marketing materials and still others at encouraging the whole team. Get the group to help you figure out how to make the fundraiser a good experience. And don’t forget to point out that the goal they have set – in this case, raising money to help rebuild Haiti – is important. So, they are doing more than just selling to raise money! This is a way for them to make a difference. When should you do your fundraiser? Almost any time is a "good time!" Fall is a good time because people are starting the church year and are ready to “gear up” and participate. You could tie your start-up to the fall “Rally Day” or “Ministry Fair.” Winter is a great time to do a fundraiser because people are prepared to buy gifts plus the spirit of giving makes people more open to helping churches. If your church has a Christmas Fair, you can set up a booth to sell items. You can also staff a booth at other local holiday events. Spring is great because people are feeling new life and energy. Easter gifts as well as gifts for graduation, year-end parties, birthdays, etc. And summer is a slower season when people have more time to devote to organizing a fundraiser, selling things or hosting events. While you will have to extend your time and/or track down parishioners who are less likely to attend as regularly during the summer than during the year, your volunteers are also likely to have extra time to devote to the effort. When you plan your fundraiser, discuss your plans with others in the church. You do NOT want to compete with another group or exhaust people by having too many things at the same time. So, schedule your fundraising kick-off event to coincide with a compatible event (like Rally Day) or space it out so it falls at a time when things tend to slow down (Epiphany). You might think where your cause, rebuilding the church in Haiti in this case, might fit into the church year or congregational life. While fundraising during Lent is not normally done, raising money for a cause like this makes that a more acceptable option. Look for a theme or connection that helps give visibility – if it makes things more fun, well that’s even better! How about kicking off your fall stewardship drive with an all-parish picnic and baseball game – for which everyone needs their own cap! Get Everyone Involved! Higher participation means higher profits....and less work for everyone. Start with this advice from management and leadership author, Stephen Covey: "Without involvement, there is no commitment. Mark it down, asterisk it, circle it, underline it. No involvement, No commitment." 160 

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While the commitment of your group is important, you shouldn’t forget the commitment of the parents of children or youth involved in a fundraiser. Make sure they understand the goals, the process and their role. In most cases this will be providing transportation and encouragement. Schedule a parent meeting and send out letters to keep parents informed and involved. Make sure the clergy and other congregation’s leaders understand the goals and are committed to the fundraising effort. If you need to obtain approvals, find out what procedures you need to follow and the schedule of meetings where your proposal will be reviewed. In most cases, someone will need to be present to answer questions – make sure that person is well informed. Ask for their help. People are not likely to help unless asked to do so – and that includes clergy and parish leaders. Tell them what you’d like them to do:  Be the first to give money, buy and wear a cap or a ticket to the event, etc.  Be enthusiastic and encourage others to buy  Encourage us when we get discouraged Don’t forget about parish committees and the ministry of the groups in the parish. You might be able to sell several items to help them with their work. For example:  Research shows that people are most likely to return after visiting a church for the first time if they are visited at home within 48 hours and given a small gift. The Episcopal bear is perfect for this. Wouldn’t your evangelism/newcomer’s team like to buy 20 bears and visit newcomers to give them a gift and a brief “Welcome, we’d love to see you again next Sunday.”  The bear is a great gift for baptisms. Wouldn’t your clergy like to buy a year or two’s supply for the church to give?  The men’s group serves breakfast at church or the outreach team serves a meal at a soup kitchen. Wouldn’t they like caps for each person serving as a cook or waiter this coming year?  The pastoral care team visits the sick and shut in. Wouldn’t they like to take a bear as a gift for those who might need a little cheer? Get bears, caps and other items at a discount and sell them at full price. Get them at: www.LeaderResources.org/fundraising or http://episcopalonline.org/ Training Don’t just give the order forms or tickets to your group and send them out to sell. Always take time to go over the details (features of the product/service, order and delivery dates, product info, pricing, etc.) before beginning any fundraiser. Make sure everyone understands everything. Then talk about the following topics: 

Appearance: Since first impressions are so important, a neat and clean appearance combined with a polite and sincere attitude is essential (probably most important when talking with children and youth!). Remind members to put a smile on their face and say "thank you" - whether or not the customer makes a purchase. 161 

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Their behavior is a reflection of your church or group and should exemplify good character. 

Approach: Don't start out with the question, "Would you like to buy...?" Introduce yourself and say what your group is trying accomplish before your introduce your product – especially important if you’re not selling to your own congregation (see #1 below). If you’re selling to your own congregation you can get a little more assertive (see example #3 below). o "Hi, I am (your name) and our (name of group) is raising money to rebuild our Cathedral in Haiti and the schools that served so many students in Haiti. Would you be able to help us reach our goal by purchasing (product name or ticket to x event) today?” o “Hi, I am Susan Smith and our youth group is raising money so we can help rebuild our church and its schools in Haiti. Would you be able to help us by buying xxx?” o Have a display in the hallway where coffee hour is hosted. Get children and youth to solicit sales: “Come get your XXX today! Help us rebuild the church in Haiti! Support your (youth group) (Sunday School)! Help us reach our goal.....buy a xxx for just $xx – extra donations always welcome!” (smile)

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Remember, above all: Ask for the order (that’s called closing the sale). “How many XXX can I get for you today, Mrs. Smith?” That wording, incidentally, is better than “Would you like to buy an X?” The answer to that question is “yes” or “no.” The answer to the “how many” question is likely to be at least “one” but the question itself suggests that you could say “One – oh, no, make that two, I’ll give one to my husband.” And, by the way, if a customer is ordering one cap, always ask for additional sales: “Would you like to get a second one, maybe as a gift for someone you know?” How about a couple of xxx – they make great gifts for children!”

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Explain your group’s purpose: People respond better when they know how the money is going to be used. You may discover that if you’re selling a $20 hat, a $12 bear or a $10 homemade and somewhat kitchy item, a bit of explaining is in order! This is not just direct value for money – part of the value is that they are helping raise money to rebuild the church in Haiti. When you sell higher priced products, be sure that members are prepared to explain your group’s purpose and how the customer’s purchase will contribute to it – especially if you are selling to the community vs. your congregants. But even if it is just your people, explain it anyway. You never know what people have heard, even if you announced it many times!

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Follow-through: Make sure you deliver what you promise. If you are taking orders (vs. selling product) you will have two contacts with the customer. During the first visit, you take the order and collect the payment; you deliver the product, and say "thank you" on the second visit. Make sure that the second visit happens promptly....do whatever you have to do to make sure the customer gets the product when promised with no excuses accepted. If the person who made the sale can’t deliver, have a “Plan B” in place so someone else is ready to do the delivery and offer the group’s thanks.

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PRACTICE! Again, don’t just give your group members the forms or a stack of tickets and send them out. Put them into teams of two and have them practice selling to each other. Then form two teams and first let one team play a variety of customers while the other group tries to sell to them. Then swap roles. Make it fun. Encourage them to play some of the “characters” they know! Tell them to try out some selling strategies that they might be afraid to try in real life. Get them to exaggerate a little (especially those who are shy or not confident). Tell them this is a good time to play out some of the fantasies and fears. Then identify the best selling strategies. Help them figure out what will work for them. Remind them that what works for one person, might not work for another person. Some strategies work best for certain personalities types. Get them to help each other figure out what works best for him/her. Is a "Kick-Off Rally" really necessary? It's a proven fact that fundraisers that begin with a live "Kick-Off Rally" (meeting or assembly) often raise up to twice as much as those that do not begin their fundraiser with a rally! So, we strongly recommend that you hold a Kick-off Rally or event. It will simply make your fundraiser much more successful than if you don't! By attending a Kick-off rally or meeting, your group will be much more prepared and more motivated. A Kick-Off Rally, run by the group or the group’s leader is the best way to make sure your fundraiser will be a great success! It's easy to think that your fundraiser can be started without an enthusiastic Kick-Off Rally. You've all done fundraisers before, right? You never needed them before and your group did fine. The problem is that this is likely to hurt your fundraiser’s success and you will miss a chance to energize and support your group. Think about it: Why does a coach call his players together for a pre-game talk before a big professional game? Most of these players have been playing since grade school and they are highly paid professionals who probably have been practicing together for month. Yet the coach still does a pre-game pep-rally. Why? Because it works! All good leaders know the importance of speaking directly to their team telling them what they want them to do and challenging them to rise to the occasion. The leader must also talk about the importance of what they are about to do. To do this correctly, it needs to be done in person. If done by any other means, it simply won't have the same impact and sense of importance as will if it is done in person. In the case of raising money for Haiti, it also provides you with an opportunity to hold up the vision of why you are doing this fundraiser, to ask for God’s blessing and to thank God for this means of achieving your goal. Don’t underestimate the importance of launching your fundraiser with enthusiasm – or of the power of prayer! Say “Thank You” More than anything else, it is important that you thank everyone who helped make the fundraiser a success. Train your “sales force” to thank every customer, whether they bought 163 

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or not. The “cashiers” need to thank every person who pays. That auctioneer needs to thank the person who gets the winning bid. The church needs to send thank you letters (and acknowledge the tax deduction value) to every person or business that contributes things or food or a service for you to sell. And you need to thank all of those people who sold tickets, set up tables, etc. It can feel like a lot of work, but organize a “thank you note writing party” at the end and hand write thank-you notes. Don’t forget older adults and/or those who are homebound – this is a ministry some of them can do for and with you. Don’t forget to include children and youth – some of them may never have received a personal thank-you note for their contributions to the church’s mission. Finally, don’t forget to thank God! Talk with you clergy and liturgical team to create a way to incorporate this into your Sunday morning liturgy. If you involved children in your efforts (and it is important that they are full participants), don’t forget to include a prayer of thanksgiving during the Children’s Chapel or Sunday School class or do your thanksgiving in church when they will be present. Likewise, remember to include this in the youth group’s worship or, again, make sure they are present at the service when you give thanks. Best of all – ask your children and youth to plan a way to thank God for the opportunity to participate in God’s mission of restoring all people to unity with God and each other in Christ (BCP, p. 855).

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The Episcopal Church is raising funds to help the Diocese of Haiti rebuild the Cathedral complex. For more information on the campaign and news about what’s happening go to: www.episcopalchurch.org/HaitiAppeal

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Especially for Children!

HURTING HEARTS AND HELPING HANDS WHAT CAN WE DO FOR HAITI?

Hurting Hearts and Helping Hands is a Workshop Rotation Model cycle for Sunday School or Vacation Bible School (VBS) that helps children process what happened in Haiti and learn about how they can help. Children hear stories and learn songs from Haiti, make mud cookies, take a boat trip and play games to help them learn about the Haitian people and culture. Scripture reflection connects Christ's command to serve others with our desire to help our Haitian brothers and sisters. $59.95 single cycle Included in the WorkshopCycles Membership www.LeaderResources.org/Haitichildren

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