We Did It....Thank You!!

Every resident of Gran Sous as well as residents of the many other surrounding communities are now collecting and drinking clean, treated water!

With financial support from friends in the United States, technical support from engineers in Ecuador, and an indescribable effort from the people of Haiti, a full-scale water treatment and rehabilitation project was successfully carried out in just about 11 months. While some construction is still left, water-related illnesses should begin decreasing significantly.

Thank you for supporting this incredible process and stay tuned as we move forward. Your long-term involvement will ensure Gran Sous and others continue to accomplish their goals and find the basic needs the have always deserved.

Kids from Gran Sous playing in the water tank as it is being filled for the first time.

A "before" photo of the tank/faucet area.

A more recent photo of the same area.

Children from the community collecting clean, treated water from the newly installed faucets.

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Almost Done!!


After an intense month of preparation, and an even more intense week with our three visiting engineers, we have now completed most of the components needed to finish Phase 1 of the project.

Two chambers were built just outside the exit point of the spring. The first chamber filters the water leaving sediments behind. The second chamber receives the filtered water and sends it through the end of the first pipe. All of the old piping has been removed and replaced with new galvanized-iron piping. A tank has been built to receive and protect the water as it is treated. The treatment device was brought to Haiti by the engineers and has already started producing the chlorine product that will treat the water. After a few weeks the tank will be ready to hold water and the construction of the fountain area will be finished. We will then connect all the pipes, fill up the tank, and start the treatment process.


Gran Sous construction workers laying concrete at the base of the treatment tank.


Our Ecuadorian engineers, Andres Alvarado, Jaime Velez, and Javier Ordonez (left to right), arriving in Haiti and exiting the Port-au-Prince airport.

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Construction Begins!

With enough money raised to cover the costs outlined in the budget, the first set of materials has been purchased and construction has begun. Local construction bosses, all from Gran Sous, were chosen by the Water Project Committee to begin work on the public latrine and the cement shed that will house the device that produces the chemical that will be used to treat the water.

In order to prepare for the engineer's arrival in early June, community volunteers have started gathering every morning to collect, transport, and put in place all the necessary materials. Some are responsible for collecting and moving rocks. Others carry buckets of water from the source to the location where the treatment shed is being built. Drivers in the community have begun picking up materials while in route between the various towns. There are even several individuals who gather daily to break-up rocks in order to produce enough gravel required by the many components of the project.

With your confirmed support, and the announcement of the engineer's expected arrival date, things in Gran Sous are moving ahead thrillingly.

Three local construction bosses (and residents of Gran Sous), boss Amerit, engineer Rodin, and boss Dimon (from left to right), work on the flooring of the cement shelter that will house the chemical producing, water treatment device.


Local construction worker Odales, mixing cement and sand for the construction of the public latrine (whose foundation can be seen in the background).


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The Budget is Finished and Materials are Collected

A collective effort both in Haiti and in the States, about 9 months of on-the-ground planning, and a total budget of about US $22,200, are what it's going to take to make this project a reality. With most services offered for free, and a great deal of community participation, Gran Sous will soon be drinking clean, safe water for a relatively low cost.

The following are a few projections for the costs associated with the project (taken directly out of the proposed budget):

Airfare, domestic travel expenses, food, and accomodations for our engineer, Mr. Ordonez, and his colleague (after donating their time and services for free) = $1,940.

Food to feed 15-30 volunteers and construction bosses per day for about 4 weeks of construction = $1,141 (All preparation and cooking to be done by volunteers also offering their services for free)

Costs to employ 16 local bosses, and their assistants, to help community volunteers with the various construction projects (more than five weeks of work) = $2,664

The largest portion of the budget is dedicated to purchasing the materials needed to capture the water source, purchase the chlorination device, and build the cistern, a small house for the chlorination device, areas to bathe and wash, and a public latrine. The estimated costs for materials = $14,185. (Some of the materials, like the large amount of rocks that will be needed, have been donated and are currently being gathered by community members every Monday and Wednesday.)


Students from three Gran Sous schools help collect rocks that will be used during construction. The rocks, though usually sold, were donated to the project by a resident of Gran Sous who owns the land where they were collected.

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The Water Project Committee Travels to Ansagale

Of our most recent activities, one of the most informative was when a few members of the Water Rehabilitation Committee and I traveled to the port town of Ansagale. The trip involved a meeting with Dr. Ferdinand, one of the main doctors at the local clinic (the closest and only relatively large medical facility on the island of La Gonav). We described the project to the doctor, gave him the results of the water test we took, and asked him for more information relating to water-related illnesses found both in Gran Sous and the surrounding area. We were told that Typhoid, intestinal parasites, and Malaria (though not directly linked to water) are some of the most common issues.

Both the committee and I are continuously trying to identify weaknesses in the overall progression and sustainability of the project. The following are two areas we previously had identified, addressed, and have thus far proven successful:

1.) The consistently low attendance rate of women at meetings. After holding a meeting just for women and the start of a door-to-door invitation approach, the participation of women has gone from no female representatives on the project committee and a 4% presence at general meetings to 5 female representatives on the committee (out of a total of 19 members) and a 20% presence at general meetings.

2.) The committee’s unfamiliarity with computers and email and lack of ability to effectively communicate in English with the project's engineer and potential donors. Committee members are now involved in voluntary English classes at no expense to either them or the project and in basic computer/internet courses at a very small cost to the project ($1.50/hr./group).

Our most immediate goals are to now put together a budget, raise the remaining funds needed, and begin purchasing materials.


Water committee members (from left to right) Fonnit, Rodin, Lamar, and Luter speak to Dr. Ferdinand about water-related illnesses found in and around Gran Sous and commonly treated at the clinic. The doctor was also asked about temporary ways the residents of Gran Sous could find and/or treat their drinking water.


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Data is Collected and a Plan is Created

For a long time the community has had a very clear idea of what they would like to see done to fix the water source. They have now fused that idea with the results of the water test and the statistical and geographical data to create a preliminary project design. The first step is to enclose most of the source's water in a cistern, allowing a small portion of the water to flow freely. The uncaptured water will provide animals drinking water outside of the rehabilitated area, and avoid greatly disturbing the surrounding vegetation. From that cistern, the water will then flow to four locations. The first location will be a second cistern, where the water will be treated. Due to the off-grid status of the entire island, we are expecting the treatment of the water to be done by using solar electricity. The three other areas the water will be directed to will be a men's bathing area, a women's bathing area, and a wash area (mostly for clothing). In order to prevent destruction and contamination of the area, we expect to construct a barricade that will surround the area, keeping animals, and debris carried from the rain, out. If time and money allows, we also expect to construct a male and female outhouse, and carry out basic renovations on the route leading to the source.

Stevenson, Luter, and other members carry out an analysis of the water. Test results showed positive signs (unsafe levels) of Nitrates, Coli form bacteria, and Alkalinity.


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Planning Begins in Haiti!

After several meetings in Haiti and many months of fundraising back home in the States, Gran Sous's water project has entered the preliminary planning stages. As of September 2007, the community has met as a whole several times, highlighting the water source's biggest issues. These challenges included preventing the destruction of the makeshift structure set-up around the water to protect it from dirty rainwater, preventing harmful mold and bacteria from forming in and around the water, and distributing the water so that it can sustain the community's many daily activities involving the water. From such meetings the Gran Sous Water Commitee was created, made up some of the most active members of the community. These individuals have taken it upon themselves to be responsible for ensuring the involvement of as many residents as possible, scheduling community meetings, suggesting and organizing the potential decisions needing to be agreed upon by the community as a whole, and collecting the necessary resources to begin work on the water. As steps are taken and decisions are made in Gran Sous, they will be shared with you via this website, as well as in emails sent directly to you from Haiti. If you have not yet received an email discussing the work currently taking place in Gran Sous, please email gransouscooperative@gmail.com with your request to be included on the mailing list. This is a very exciting time for the people of Gran Sous, and all of you who have donated so generously to this project. Your continued support is crucial and greatly appreciated.

This single source provides water for bathing, drinking, cooking and cleaning.

The area of the water spring.

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About the Project

Basin in which water runoff from roof is caught
Click here to read the Original Letter introducing friends and family to the project

TIMELINE
May 2005 - First trip to Haiti (cultural exchange)
May 2006 - Idea of fundraising for a project
July 2006 - Second trip to Haiti (reunite with community)
- Propose idea to AAPLAG
- First meeting with community
- Decision made to tackle issue with water
Jan 2007 - First stage of fundraising begins
Feb 2007 - Third trip to Haiti (further work on project)
- Update on water issues
- Outline responsibilities of AAPLAG
- Second meeting with community
Mar 2007 - Website launched
- Second stage of fundraising begins
May 2007 - Fundraising happy hour in Washington, DC
Sept 2007 - Move to Gran Sous, Haiti, to continue participation

THE MOST IMPORTANT PRINCIPLES OF THE PROJECT (most of which had never before been implemented in this community)
  • To involve as many members of the community as possible
  • To involve as many different representatives of the community as possible (i.e. males, females, young, old, religious, non-religious, etc)
  • To ensure every aspect of decision-making comes from the community as a whole
  • To create a true sense of ownership within the community
  • For the project to remain within the limits of sustainability and adaptability of the community
  • To introduce the project's donors to the needs of the community and the challenges faced by most Haitians

About Gran Sous

Location: A town on an island off the mainland of Haiti. The island is set within the Gulf of Gonave.
Population: 3,000-4,000
Education: 7 primary schools and 2 secondary schools
Work Force: Mainly agricultural or with livestock
Religion: Vast majority being Christian; with a total of 7 churches in the area (incl. Nazarene, Catholic, Baptist, Wesleyan, etc.)
Private Enterprise: An ice factory; a professional center (to learn a trade), and a "dry cleaning" facility. All of which are active without the use of basic electricity, using only solar power, and gas.

Basic Statistics on Haiti


















Location: Caribbean, western one-third of the island of Hispaniola (shared with the Dominican Republic, southeast of Cuba
Area: 27,750 sq km (slightly smaller than Maryland)
Population: 8,308,504
Average life expectancy: 53 years old
Official Languages: French; and Creole
Literacy: 52.9% of total population
Population below poverty line: 80% (2003 estimate)
Current environmental issues: Extensive deforestation (much of the remaining forested land is being cleared for agriculture and used as fuel); soil erosion; inadequate supplies of potable water
Transnational issues: Since 2004, about 8,000 peacekeepers from the UN Stabilization Mission in Haiti (MINUSTAH) maintain civil order in Haiti; Caribbean transshipment point for cocaine en route to the US and Europe; pervasive corruption
Statistics obtained from CIA Factbook

Brief History of Haiti

The recorded history of Haiti begins with the arrival of Christopher Colombus in 1492. The land he arrived at was inhabited by the Taino, an Arawaka people, who called their island Ayiti. Columbus promptly claimed the island for the Spanish Crown, and renamed it La Isla Española ("the Spanish Island"), or Hispaniola. The Spaniards used the island as a launching point to explore the rest of the Western Hemisphere. In 1697, Spain ceded the western third of Hispaniola to France. Some of the French adventurers then became planters, making the area one of the richest colonies of the 18th century French empire.

During this period, African slaves were brought to work the sugarcane and coffee plantations. In 1791, the slave population, led by Toussaint L'Ouverture (depicted in the image above), Jean Jacques Dessalines, and Henri Christophe, revolted and gained control of the northern part of Saint-Domingue.

Independence In 1804, local forces defeated the French, and renamed the area Haiti. With it's independence, Haiti became the first black republic in the world, and the second-oldest republic after the United States in the Western Hemisphere. In fact, there exists, outside Haiti, no other case of an enslaved people breaking its own chains and using military might to defeat a powerful colonial power.

Two separate regimes (north and south) emerged after independence, but were then unified in 1820. After facing 22 changes of government from 1843 until 1915, Haiti was then occupied by the United States military from 1915 until 1934.

The Two Duvaliers After a period of disorder, elections were held in September 1957, which saw Dr. Francois Duvalier elected President. Duvalier, known as "Papa Doc", soon established yet another Haitian dictatorship. To this day, his regime is regarded as one of the most repressive and corrupt of modern times, combining violence against political opponents with exploitation of Vodou to instill fear in the majority of the population. Duvalier's paramilitary police, commonly known as the Tonton Macoutes, carried out political murders, beatings, and intimidation. An estimated 30,000 Haitians were killed by his government. In 1964, Duvalier proclaimed himself "President for Life."

On Duvalier's death in April 1971, power passed to his 19-year-old son Jean-Claude Duvalier, known as "Baby Doc." Under Jean-Claude Duvalier Haiti's economic and political condition continued to decline, although some of the more fearsome elements of his father's regime were abolished. Baby Doc's kleptocracy left the regime vulnerable to unanticipated crises, exacerbated by endemic poverty. In January 1986, the Reagan administration began to pressure Duvalier to renounce his rule and to leave Haiti.

An Interrupted Transition to Democracy From 1986 to 1990, Haiti was ruled by a series of provisional governments. In December 1990, Jean-Bertrand Aristide, a charismatic Roman Catholic priest, won 67% of the vote in a presidential election that international observers deemed largely free and fair. Aristide took office in February 1991, but was overthrown by dissatisfied elements of the army and forced to leave the country in September of the same year. It is estimated that between 300 and 500 Haitians were killed in the days following the September coup, and 3,000 in the following three years.

In mid-September of 1993, with U.S. troops prepared to enter Haiti by force, President Bill Clinton dispatched a negotiating team led by former President Jimmy Carter to persuade the authorities to step aside and allow for the return of constitutional rule. With intervening troops already airborne, the top military leaders agreed to step down. In OctoberAristide was able to return. Elections were held in June 1995 and Aristide's coalition had a sweeping victory. When Aristide's term, or what was actually the end of his previously interrupted term, ended in February 1996, Rene Preval, a prominent Aristide political ally, was elected President with 88% of the vote. It was Haiti's first ever transition between two democratically elected presidents.

In November 2000, Aristide was again elected president, with more than 90% of the vote, but this time with a very low turnout. This time there was strong political deadlock between Aristide and the opposition, eventually resulting in Aristide ruling by decree until stability could be ensured and a next set of elections organized.

Anti-Aristide protests in January 2004 led to violent clashes in Port-au-Prince, causing several deaths. The rebellion then began to spread, and a mediation team of diplomats presented a plan to reduce Aristide's power while allowing him to remain in office until the end of his constitutional term. Although Aristide accepted the plan, it was rejected by the opposition. On February 29, 2004, on an American airplane, escorted by American diplomats and military personnel,Aristide and his wife departed from Haiti. There is controversy over whether or not he was forced to leave the country by the United States. Aristide insists that he was kidnapped by the U.S., while the U.S. State Department maintains that he resigned from office.

The government was then taken over by the country's supreme court chief. Many political organizations, as well as Aristide himself, have suggested that the rebellion was in fact a foreign controlled coup d'état. The United States, France, and the international community have been accused of failing in Haiti because of their compliance to allow a democratically elected leader to be violently forced out of office. The U.S. claimed that the crisis was of Aristide's making and that he was not acting in the best interests of his country. They have argued that his removal was necessary for future stability in the island nation.

After Aristide's overthrow, despite the presence of peacekeepers, the violence in Haiti has continued and in many cases worsened.Many protests were organized to demand the return of Aristide. Several of the protests resulted in violence and deaths. Despite the ongoing controversy and violence, the interim government planned legislative and executive elections. After being postponed several times, they were finally held in February 2006. A decade after his first term, Rene Preval was reelected and currently serves as Haiti's president.

Information obtained from the websites of the U.S. State Department, and Wikipedia, as well as from "The Uses of Haiti," by Paul Farmer

Basic Creole Phrases

As a creole language, Haitian Creole draws linguistic influences from French and several West African languages, namely Wolof, and some Gbe languages.

Ki jan ou ye?/Kouman ou ye? - How are you?
Pa pi mal. - Not bad.
E ou menm? - And you?
Ki jan ou rele? - What is your name?
Mwen rele... - My name is...
Mwen kontan rekonet ou. - I am happy to meet you.
Ki sa w ap fe? - What are you doing?
Souple./Si vou ple. - Please.
Mesi (anpil). - Thank you (very much).
Ou merite. - You're welcome.
Mwen grangou. - I'm hungry.
Mwen fatige. - I'm tired.
Mwen pa konprann. - I don't understand.
Mwen pa pale Kreyol. - I don't speak Creole.

Interesting Topics Regarding Haiti

HAITI v. THE DOMINICAN REPUBLIC Like the border that separates the two countries, where the lush green landscape of the Dominican Republic gives way to the barren, deforested soil of Haiti, the contrast in political and social fortunes is sharp. For many Dominicans, Haiti's former occupation of the DR is the root of the the enmity between the two nations. In 1804, rebellious slaves on the western side of the island expelled the French and created the nation now called Haiti. The Haitians then backed Dominican independence from Spain, though they soon occupied Spanish Santo Domingo to make sure neither Spain nor France would again find an easy foothold. Dominicans, angry about twenty-two years of inept Haitian rule, won back freedom in 1844. Spain soon re-annexed Santo Domingo for a few unhappy years until the colony again resorted to Haitian help to cast off European rule. Official Dominican history, however, downplays its neighbor's contribution. Independence Day in the DR celebrates freedom from Haiti, instead of from Spain. Such an act is a literal and symbolic expression of the country's desire to embrace its European legacy, and to reject its connection to an African past, a past it shares with Haiti. An ingrained Dominican scorn for Haiti's African roots also plays a major role in the dispute. Even though the majority of Dominicans can also claim some portion of African descent, most are taught to deny that heritage. The racial components of this ideology have had severe consequences. In fact, Rafael Trujillo, the Dominican Republic's brutal dictator from 1930 until 1961, was openly inspired by Hitler's racial theories. In October 1937, he ordered the massacre of around 30,000 Haitians on the border of the two countries, as a way of "whitening" his country. To quiet critics, Trujillo deployed an intense "Dominicanization" propaganda campaign portraying his racist mania as a paternal act to save his people from Haiti. Even within the shared experience of military intervention, there have been differences between the two countries. After the1965 intervention of the U.S., when Joaquin Balaguer came to power and ushered in years of repressive rule, the United States essentially kept a hands-off policy in the Dominican Republic. In Haiti, the United States restored President Aristide to power in 1994, but placed narrow constraints on the exercise of his power. The United States also contradicted itself by pressing for elections while cutting aid to help finance them. According to Michele Wucker, author of Why the Cocks Fight, "The U.S. talks in pretty terms about democracy, but deep down is reluctant to let Haiti muddle its own way in that direction. Currently, some 500,000 to 800,000 Haitian nationals live in the Dominican Republic, equivalent to almost 10 percent of Haiti's population. Many of these Haitians work under horrific conditions as laborers in the DR's numerous sugarcane plantations. Historically it has been documented that Haitian workers who cross the border to work in the sugarcane harvest have been the victims of a whole array of abuses by the authorities, from assassinations, abusive treatment, massive expulsions, exploitation, deplorable living conditions, and the failure to recognize their labor rights. The migration issue has evolved with the ongoing, fragile political situation between the Dominican Republic and Haiti, which has not only affected Haitian workers who cut cane, but has now expanded to sectors other than sugar, including the coffee, rice, and cacao harvests. To learn more about the differences between Haiti and the Dominican Republic read, “Why the Cocks Fight,” by Michele Wucker. Text gathered from various different sources including: The Inter-American Commission on Human Rights of the OAS; "Kicking the Black Out of DR," by Karen Carrillo; "Two Elections on an Island," by David Gonzalez; and "Race and Massacre in Hispaniola," by Michele Wucker.

VOODOU in HAITI

In Haiti, religion is deeply woven into the fabric of daily life, so much so that most public buses, cars, and commercial trucks bear names like Trust in God, God Knows, or I Love Jesus. The scope of religion in Haiti is wider than in the United States and other countries.

Interestingly enough, missionaries and clergy in Haiti often say that while 80 percent of Haitians are Roman Catholics and 20 percent are Protestants, all 100 percent believe in voodou. Because voodou by its nature blends symbols and concepts from various sources, most followers do not even consider themselves members of a separate religion. Instead, they look upon themselves as faithful Roman Catholics who simply "serve the spirits" and are trying to live morally in circumstances that are often difficult. Christianity, however, has traditionally regarded voodou with hostility. Haiti, before and throughout the reign of Francois "Papa Doc" Duvalier, witnessed official campaigns focusing on the degradation of voodou. The Haitian dictator often appeared in public dressed as the voodou deity Baron Samedi and brought houngans, or voodou priests, into line by claiming he was the Immaterial Being, voodou's supreme power. Papa Doc used voodou to terrorize and manipulate the population, but the roots of the faith ran so deep in Haitian society that not even his abuses discredited it or weakened its hold.

More recently, Haitian leaders have worked on promoting tolerance towards voodou. "I do not consider voodou to be an antagonist or an enemy of the Christian faith, rather, a vital expression of a society close to nature, black, and Haitian," Father Aristide wrote in his autobiography, "Every Person is A Person." "In the veins of voodou flows a blood that is Christian, the two are complementary in their opposition to evil."

Like any other faith, voodou offers a system of beliefs that provides both meaning and solace, qualities that are in short supply in the demanding Haitian countryside. When a child succumbs to disease, parents need not feel guilt if they can ascribe the death to a loup garou, the werewolf that is believed to prey on the blood of babies. If a farmer's crop fails, he may interpret that as a sign of displeasure of a loa, or spirit, rather than the result of a lack of water or fertilizer.

For the average Haitian, especially those living in the countryside, voodou does more than play a spiritual foundation. In the absence of an effective and impartial government apparatus, it also provides an alternative system of justice. Without having to resort to the police or the courts, which are seen as unreliable or worse, transgressors are punished by the community, through the local voodou priest.

"The poor man, the peasant, knows he can get no justice in the courts. The judge and the lawyers speak French and work for the rich and scorn him, so he turns to voodou for a solution."

Text gathered from the article "In a Harsh Land," by Larry Rohter. The original article was published in The New York Times on December 25, 1994.

Just A Thought

A collection of questions and comments made by community members during my stay in Gran Sous.

"What makes it that you can come visit us here, but I can't go visit your country?" Asked to me by a fifteen year old as he walked me around a neighboring community

"Haitians were forced to 'buy' the French language. It took time to learn French. We were made to believe Creole was 'without value.' If we wanted to have value we would have to learn French.
For us, the French language has come at a cost." A lesson from my good friend Esterno, who is still working in the field at 75 years old in a country where the average life expectancy is 53

"Kidnapping is something foreign to Haitians. Wh
ile, there have always been thugs causing problems for people in the city, they would rob and kill you, but never kidnap you. The first kidnapping in Haiti was that of Aristide. So I tell you, kidnapping was brought from abroad." An explanation of the increasing number of kidnappings associated with Haiti's capital of Port-au-Prince.