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An anthropological study of Haitian migrant women in the Dominican Republic.

Borders of Visibility offers extremely timely insight into the Dominican Republic’s racist treatment of Haitian descendants within its borders. Jennifer L. Shoaff employs multisited feminist research to focus on the geographies of power that intersect to inform the opportunities and constraints that migrant women must navigate to labor and live within a context that largely denies their human rights, access to citizenship, and a sense of security and belonging.

Paradoxically, these women are both hypervisible because of the blackness that they embody and invisible because they are marginalized by intersecting power inequalities. Haitian women must contend with diffuse legal, bureaucratic and discursive state-local practices across “border” sites that situate them as a specific kind of threat that must be contained. Shoaff examines this dialectic of mobility and containment across various sites in the northwest Dominican Republic, including the official border crossing, transborder and regional used-clothing markets, migrant settlements (bateyes), and other rural-urban contexts.

Shoaff combines ethnographic interviews, participant observation, institutional analyses of state structures and nongovernmental agencies, and archival documentation to bring this human rights issue to the fore. Although primarily grounded in critical ethnographic practice, this work contributes to the larger fields of transnational feminism, black studies, migration and border studies, political economy, and cultural geography. Borders of Visibility brings much needed attention to Haitian migrant women’s economic ingenuity and entrepreneurial savvy, their ability to survive and thrive, their often impossible choices whether to move or to stay, returning them to a place of visibility, while exposing the very structures that continue to render them invisible and, thus, expendable over time.

In Bêtes Noires, Lauren Derby explores storytelling traditions among the people of Haiti and the Dominican Republic, focusing on shape-shifting spirit demons called baka/bacá. Drawing on interviews with and life stories of residents in a central Haitian-Dominican frontier town, Derby contends that bacás—hot spirits from the sorcery side of vodou/vodú that present as animals and generate wealth for their owners—are a manifestation of what Dominicans call fukú de Colón, the curse of Columbus. The dogs, pigs, cattle, and horses that Columbus brought with him are the only types of animals that bacás become. As instruments of Indigenous dispossession, these animals and their spirit demons convey a history of trauma and racialization in Dominican popular culture. In the context of slavery and beyond, bacás keep alive the promise of freedom, since shape-shifting has long enabled fugitivity. As Derby demonstrates, bacás represent a complex history of race, religion, repression, and resistance.