Nou pale, pale, pale, diskite sou pwoblèm Ayiti: pwoblèm gouvènman, pwoblèm gouvènans, pwoblèm lidèchip, pwoblèm soudevlopman, pwoblèm koripsyon, elt… Men pa gen anpil nan nou vrèman ki pran tan reflechi sou pwoblèm egoyis, ak enfliyans li nan soudevlopman Ayiti, e nan afeblisman sosyete ayisyèn nan kòm yon viris ki afekte anpil Ayisyen.

We talk, talk, talk, discuss Haiti’s problems: government problem, governing problem, leadership problem, underdevelopment problem, corruptions problem, etc… But there aren’t many of us who take time to reflect on the selfishness problem, its influence on Haiti’s underdevelopment, and on the weakening of the Haitian society as a virus affecting many Haitians.

Lè n ap analize tèm sa a, nou wè depi klas matènèl nan lekòl Ayiti, yo pa kòmanse montre timoun travay ansanm (travay an gwoup sou yon seri ti pwojè). Lè nou divize timoun yo konsa depi piti, yo kòmanse wè pou tèt pa yo sèlman. Se semans egoyis nou kòmanse simen lakay yo. Pa egzanp, timoun nan ap pran yon dikte, enstititè a mande l (pou l) bare kaye l dekwa pou elèv bò kote l la pa kopye sou li.

Bon, li enpòtan kòm enstititè pou asire l ke tout elèv nan klas la ka fonksyone nan menm nivo. Epi toujou fè elèv ki ta gen plis pwoblèm pou nan menm nivo ak sa ki parèt pi avanse nan klas la, pou ta pase plis tan ak yo. Poutan, n ap jwenn kèk timoun, ki, depi piti, montre konpasyon. Pa egzanp, yo konn pase tan ap ede lòt ak devwa.

Well, it’s important as schoolteacher to assure that all children in the class can function at the same level. And always make students who would have more problems to be at the same level with those who would appear more advanced in the class, to spend more time with them. Nonetheless, we’ll find children, who, since very little, show compassion. For example, they can spend time helping others with homework.

Lè nou pran sistèm konbit1 la Ayiti, pa egzanp, nou wè sa se yon bon bagay, kote youn ap ede lòt (nan kèk travay), gwoup moun ap travay ansanm nan yon seri aktivite tèlke: prepare tè pou plante, plante, rekòlte, bati kay, fè founacho (founo), elt... Lè se tou pa lòt asosye, lòt moun vin ede. Se yon bèl filozofi (lè n ap panse a pwovèb sa a: Men anpil, chay pa lou). N ap mande pou kisa tout peyi a pa kiltive yon tèl filozofi o pwofi sitwayen l nan tout sans. Se yon filozofi ki ta dwe enplante nan lekòl, depi klas matènèl, pou kòmanse konsyantize timoun pou aprann travay ansanm (travay an gwoup sou yon seri ti pwojè), epi pou yo konnen se tèl gwoup ki reyalize l. Kredi a se pou yon gwoup, se pa pou yon grenn elèv.

When taking the konbit¹ system in Haiti, for instance, we see that it’s a good thing, where one is helping the other (doing some work), group of people working together in some activities such as: clearing the land to plant, planting, harvesting, building a house, doing a lime-kiln, etc... When it’s the other associate’s turn, other people come and help. It’s a nice philosophy (when thinking of this saying: Many hands, the burden is light). We wonder why the entire country doesn’t cultivate such a philosophy in the advantage of its citizen in all senses. It’s a philosophy that should have been implanted in schools, since kindergarten, to start sensitizing children to learn to work together (working in group on some small projects) and to know that it’s such and such group that achieves it. The credit goes to a group, not to a single student.

Seminè ta dwe fèt sou filozofi konbit la pou gade fason l ka aplike nan tout nivo pou ede nan devlopman Ayiti. Li ta bon pou nou menm Ayisyen pase an revi tout sa nou wè ki ta pozitif nan sosyete ayisyèn nan pou n ta kiltive, epi pase yo bay lòt jenerasyon yo tou. Konsa, se tankou yon semans nou ta ap kiltive pou l miltipliye. Li ta bon tou pou n gade kisa ki fè lòt nasyon pwogrese (Èske se lajan sèlman yo bezwen pou devlope peyi yo, pou reyisi yon seri pwojè k ap ede devlope lakay yo?). Donk, an gwo, nou ka imajine ke siksè yo gen pou wè ak fason yo panse.

There should have been seminars on the konbit philosophy to look at the way it can be applied at all levels to help in Haiti’s development. It would be good for us, Haitians to review all that we see as positive in the Haitian society to cultivate, and pass them to other generations also. That way, it would be like cultivating a seed so that it multiplies. It would be also good to look at what makes other nations progress (Is it only money they need to develop their country, to succeed a series of projects that are helping their country?). So, we can imagine that their success has to do with their way of thinking.

Nou ka pran egzanp kèk gwoup etnik, kijan yo reyisi nan Etazini, e (nan) lòt peyi yo ta emigre. Pa egzanp, o kòmansman, yo pa ta gen anpil kòb. Sis kapab lwe yon apatman, epi yo divize kòb lwaye a antre yo. Konsa, non sèlman yon sèl pa bezwen ap tiye tèt li fè de dyòb pou peye yon apatman (li menm sèl) men tou li pa bezwen ap manke somèy akoz travay jou e nuit pou ap peye. Youn ka konte sou lòt pou yo reyisi ansanm. Konsa tou, nan yon lap de tan, chak kapab ekonomize ase kòb (kòm kapital) pou envesti nan yon bagay kèlkonk(tèlke gen ase kòb pou derape yon ti biznis, gen ase kòb pou bay avalwa pou achte yon kay, ase kòb pou bay lakank kòm avalwa sou medayon ton taksi, elt.).

We can take example of some ethnic groups, how they succeed in the United States, and in other countries where they would emigrate to. For instance, in the beginning, they wouldn’t have too much money. Six can rent an apartment and split the renting fee among themselves. That way, not only one doesn’t need to kill himself working two jobs to pay an apartment (by himself), but also he doesn’t need to miss sleeping due to working day and night. One can count on another to succeed together. The same way, in a short time, each can save enough money as (capital) to invest in something somehow (such as having enough money to start a small business, enough money to give as down payment to buy a house or on a taxi medallion, etc.).

Viris egoyis la pi rèd toujou lè n ap gade kijan l ka divize fanmi (sitou atravè lòt moun egoyis ki ka vin antre nan yon fanmi atravè maryaj pafwa; egz: bofrè, bèlsè, bopè, bèlmè). Youn ta dwe ede lòt nan tout sikonstans. E lè nou di ede, li pa bezwen nesesèman atravè finans (pou youn ta bay lòt kòb). La a, nou fokis plis sou solidarite²,kote youn ta dwe konprann pwoblèm lòt. Men nou p ap ekskli sipò finansyè nonplis (nan kèk ka). Wi, si gen nan manm fanmi an ki ta pèdi travay (pandan yon sèten tan), lòt te ka chèche mwayen ede l peye fakti (bil) li alè oubyen prete l ti kòb (tanporèman).

The selfishness virus is still clearly present when looking at how it can divide a family (particularly through other selfish in-laws who may enter that family through marriage sometimes). One should have helped another in all circumstances. And when we say help, it doesn’t have to be financially (for one to give money to another). Here, our focus would rather be on solidarity² where one would understand the other’s problem. But at the same time, we are not excluding financial support either (in some cases). Yes, if some family members lose their job (for a certain period of time), others could find a way to help them paying their bills on time or lend them some money (temporarily).

Youn ta dwe wè byennèt lòt. Youn ta dwe wè lòt rive. Sa mande konpreyansyon (pou aprann konprann pwoblèm pwochen nou an jeneral: kit se manm fanmi, kit se zanmi), e nou te ka menm wè sa nan yon kontèks biblik (dapre Mak 12: 31)³. Estrateji sa a ta dwe yon bagay enpòtan nan chak fanmi ayisyen pou chak wè reyisit manm fanmi an. Men malerezman lè egoyis la fofile nan menm fanmi an, viris sa a divize l, e ka menm rive detwi l.

One should have seen the well-being of the other. One should have seen the other succeed. This requires understanding (to learn to understand our neighbor’s problems in general: whether it’s a family member, or a friend), and we could even see that in a biblical context (according to Mark 12: 31)³. This strategy should have been something important in each Haitian family to see the success of other members of the family. But unfortunately, when selfishness makes its way into the same family, this virus divides it, and can even destroy it.

Lè n ap gade kijan sa te ye lakay (Ayiti), avan anpil manm fanmi ta emigre nan swadizan kèk «gran peyi», nou ta panse rive yo rive nan peyi sa yo, yo ta eseye kenbe sa ki te bon ke yo te pran lakay. Malerezman, gen anpil ki vin adapte a (move) mòd de vi peyi dakèy la, kote yo vin afekte pa viris egoyis la. Nou vin panse a dikton egoyi sa a: Chak koukouy klere pou je l olye de Men anpil, chay pa lou (pwoblèm pa w se pa m; m ap eseye ede w jan m kapab).

When looking at how it was back home (in Haiti), before many family members migrated to so-called “great countries”, we would think once upon their arrival in these countries, they would try to hold on to what’s good they brought with them (from home). Unfortunately, there are many who become adapted to the (bad) life style of the host country where they become infected by the selfishness virus. We then think of this selfish saying: “Each lighting bug shines for itself” instead of “Many hands, the burden is light” (your problem is mine; I am going to try to help you the way I can).

Lè nou gade pwoblèm egoyis la Ayiti, li ka parèt sou fòm «monopòl» tou. Pa egzanp, si Pòl gen yon ti boutik nan katye a, li pa ta renmen Jak gen youn pre ak li. E si pa Jak la ap mache byen, li pral fè tout posib pou l kraze oubyen bloke l (kit se atravè maji, kit se lòt fason).

When looking at selfishness problem in Haiti, it can take the form of “monopoly” also. For example, if Paul has a grocery store in the neighborhood, he would not like Jack to have one close to his. And if Jack’s is working well, he (Paul) will do his best to block it (either through witchcraft or by other means).

Pòl p ap janm eseye rankontre ak Jak pou wè kijan yo te ka vin fè yon chèn (pa egzanp si yon kliyan ta bezwen yon pwodui kay Pòl, epi l pa genyen yo, li te ka refere kliyan sa a episri Jak la pou jwenn li). Koze monopòl pa sèlman rete nan nivo ti biznis, men sa pi rèd toujou o nivo gwo biznis, kote gwosis yo ta gen yon sèten monopòl (pou enpòte, distribiye, e vann). Lòt moun pa ka antre konsa pou vin fè konpetisyon ak yo (se vi yo ke yo ta mete an danje).

Paul will never try to meet with Jack to see how they could make a chain (for example, if a customer needs a product at Paul’s and he doesn’t have it, he could refer that customer to Jack’s grocery to find it). The monopoly issue does not only remain at the small business level, but it’s even worse at big ones, where some wholesalers have a certain monopoly (to import, distribute, and sell). Other people can’t just come and compete with them (they would put their lives in danger).

Sè Mama nan menm koral ak sè Yòl. Youn wè lòt chak semèn legliz. Brip! sè Yòl tonbe malad. Yo pa wè l legliz (pandan plizyè semèn). Pèsòn pa mande pou li. Anpil moun legliz la konnen se li sèl k ap viv nan yon apatman ak yon tilezanj. Konbyen moun ki rele l tanzantan pou ta al ede l, fè makèt pou li, vin fè manje pou li? Konbyen moun ki nan menm asanble ak nou ke n konnen epi n bay vag (pa egzanp: sa ki aksidante, enfim, gen ki gen yon pwoblèm kèlkonk, epi n ba yo pwoblèm lojman, nan nursing home, kouche lopital, pa gen manje, pèdi travay, tonbe malad, sa k bezwen kèk bon konsèy pou ede yo…)?⁴. Donk nou pa ka ret endiferan alega pwochen nou lè nou li Matye 25: 34-40.

An gwo, pou n rive konprann pi byen soudevlopman Ayiti, (yon peyi (swadizan  Premye Repiblik Nwa Endepandan depi 213 ane), li ta enposib pou n kite egoyis dèyè, kòm youn nan gran viris ki afekte pèp ayisyen (nan tout sans), e ki fè n soufri anpil. Pafwa li difisil pou n di reyalite a jan li ye (oubyen mete l toutouni), e anpil moun ta eseye kache l (pou pa kritike sa k pa bon nan kilti yo), men nou pa gen chwa lè n vle wè chanjman k ap benefisye tout moun. Moun ki met soulye, se yo ki konnen pi byen kote l blese yo.

An konklizyon, etan pèp, gwoup etnik (ki epapiye plizyè kote), li enpòtan pou n aprann pran konsyans de pwòp eta nou (Kisa ki bon /pa bon nan mwen? Èske m ka travay di pou m vin yon modèl pozitif nan pwòp fanmi m, nan kominote m, e nan peyi m?). Li nesesè pou nou tout fè yon egzamen d konsyans avan n ta kòmanse kiltive «solidarite».

Lè n emigre al nan lòt peyi, li enpòtan pou n pa adopte vye mòd de vi moun peyi d akèy la, men pito pou n ta pran sa ki bon nan kilti tounèf la pou ajoute sou sa ki bon nan pwòp kilti nou. Pou n rive atenn objektif nou, nou pa ka izole tèt nou (oubyen fonksyone an grenn senk). Non, sa p ap mache! Len bezwen sipò lòt (bon konsèy youn lòt). Len dwe aprann sousye de lòt (pou rive gen siksè). Konsa, nou va tounen yon chèn solid ki relye pa may solid k ap difisil pou kase.

When immigrating to other countries, it’s important not to get adapted to the bad life style of the host country, but rather to take what’s good from the new culture and add it to what’s good in our own. To achieve our own goal, we cannot be an island (we cannot function as one). No, it’s not going to work! One needs the other’s support (and good advice of one another). One should learn from another (to succeed). That way we will become a solid chain linked by strong links that will be difficult to break.