FJAQ

The psychological

weight of racism and microaggressions

Author.ice: Peterson Antenor, Ustawi Research Agent, FJAQ

On the evening of Thursday, September 11, 2025, an outdoor movie screening was held at Pointe aux Lièvres Park, organized by the FJAQ team in collaboration with Engrenage Saint-Roch. The film, Haïti-Québec (1985), directed by Tahani Rached, was shown. This documentary showcases the unabashed racism used by Montrealers as a competitive weapon against Haitian taxi drivers during the crisis in the taxi industry at the time.
It also reveals the adjustment difficulties faced by Haitian families facing isolation and loneliness, depression, and the urgent need to educate their children “differently.”
Peterson Anténor and Houmou spoke with Imeda; we share an excerpt from their conversation.

Élargir le champ d’action

La participation citoyenne des jeunes Noir·e·s est déjà bien réelle. La question n’est pas de “commencer”, mais de reconnaître et de renforcer ce qui existe. Pour cela, deux dimensions doivent être envisagées : le rôle des institutions et le soutien à une présence accrue dans les espaces décisionnels.

Les institutions — qu’il s’agisse des municipalités, des écoles, des organismes publics ou des bailleurs de fonds — ont une responsabilité claire : valoriser et soutenir durablement les initiatives qui émergent déjà des communautés. Cela peut passer par :

  • Des programmes de financement qui respectent l’autonomie des projets communautaires au lieu de les contraindre à se conformer à des cadres prédéfinis.
  • La reconnaissance officielle (médiatique, politique, académique) des initiatives locales comme formes légitimes de citoyenneté.
  • Des partenariats égalitaires, où les jeunes sont considéré·e·s comme acteurs et actrices et non comme “bénéficiaires”.

Reconnaître ces initiatives comme de véritables pratiques citoyennes, c’est élargir la définition de la citoyenneté elle-même.

Au-delà de la reconnaissance de l’existant, il est également essentiel de soutenir la présence des jeunes Noir·e·s dans les lieux où leurs voix sont encore trop peu entendues : conseils municipaux, instances consultatives, tables de concertation, espaces de recherche et de décision publique. Ici, l’enjeu n’est pas d’“assimiler” les jeunes à des structures héritées, mais de :

  • Créer des conditions inclusives qui permettent leur participation sans effacement de leurs réalités et perspectives.
  • Assurer un accompagnement (mentorat, ressources financières, formation adaptée) qui donne aux jeunes la possibilité de s’exprimer et d’influencer sans être marginalisé·e·s.
  • Favoriser la transformation des institutions elles-mêmes pour qu’elles deviennent réellement représentatives et accueillantes.

L’objectif est d’enrichir les institutions de l’apport de cette jeunesse grâce à ses réalités et sa créativité.

The impact of racism on the mental health of Afro-descendants

I offer you this testimony from a “Facebook friend” published on her wall on July 8th. Social media is not only a space for exchange and encounters for me, it is also a field of research and observation. In her post, she shared a video link to the song “Fight the Power” by the legendary rap group Public Enemy, released in 1989:

“For me, dance is life. It’s my antidepressant. My oxygen. It’s what moves me and keeps me alive. Dance for me is always healing. But today, I experienced a special moment: I danced to “Fight the Power” by Public Enemy in my childhood bedroom. It took me back to 1989, when I was a teenager listening to that same music in that same bedroom.” At the time, I was fighting alone against my mother’s extreme internalized racism, my father’s colonial racism, and the widespread xenophobic racism of Quebec society. Public Enemy came into my life in 1987 and gave me the strength, the knowledge, and the energy to keep fighting, and even to fight harder and harder. This group saved my life. It helped me understand my history, our history. It gave me the courage to resist, the words to do so. It brought me out of my isolation and joined a centuries-old resistance movement. At the time, I didn’t know my mother was Haitian, so my reference point was African Americans, whom I still consider my brothers and sisters today, in struggle, in heart, and in blood.

I remember listening to this music so loudly in my room, making my house shake, to bury my parents’ racism. It was war! My parents forbade me from listening to this “monkey” music, and I would turn the volume up to the max in my blasted ghetto, brandishing pictures of Nelson Mandela.
Unfortunately, today, I only have a Sony Bluetooth speaker, which doesn’t even shake the furniture it’s on. But in my heart and head, these words resonate like incessantly rumbling thunder.

Today, I dance to this triumphant music: I am proud, I own who I am, I live in the very neighborhood where I was beaten and called a nigger every day by other kids, and today, I fully take my place here. And I even showcase this former village, which is now a borough of Montreal, in my local agricultural business. I am a functioning, independent, victorious adult, proudly bizardian, proudly Québécoise, Haitian, and German. I have managed to overcome and rise above everything that held me back. Although I still have a lot of pain within me, scars that are still raw, when I dance, I am far above them, in the eternity of my atoms and the universe, which have no use for human vileness.

My only regret is not having been able to save my mother. I’ve been listening to Public Enemy for 38 years and I’ll listen to this music until I die. »

The psychological impact of racism is increasingly attracting the attention of researchers and practitioners in both the United States and Canada. Several studies link experiences of racial discrimination to depressive symptoms and suicidal ideation among young people of African descent (Jeslmas et al., 2022; Polos et al., 2022). A recent study by Jude Mary Cénat (2025) highlights the link between racial discrimination experienced by young people in the Canadian education system and their levels of anxiety. The researchers thus developed the theory of Complex Racial Trauma (CoRT), which posits that repeated and cumulative experiences of racial discrimination generate significant stress and tension, which can lead to the development of complex racial trauma.

Systemic racism and microaggressions, in addition to increasing the risks of anxiety, depression, and post-traumatic stress, have lasting physical, social, and economic repercussions on communities. According to Jude Mary Cénat, these experiences profoundly affect individuals’ ability to foster positive relationships, maintain physical and mental well-being, and navigate systems marked by inequality.

In this context, we can better understand certain attitudes observed among Haitians, such as praising their beer as the best or their cuisine as unbeatable. These assertions can be seen as mechanisms of identity enhancement, offering a perspective on the ethnic isolation mentioned above.

Racism fuels the aftershocks of an identity earthquake. Those who experience it may end up denying their identity or becoming culturally alienated. Its effects on suicidal ideation are also well documented: clinically, these traumatic experiences have become common. Even when they are not due to a mental illness, as I particularly observe among Haitians, they generate deep suffering linked to the impossibility of being fully oneself or to the persistent feeling of being rejected.

Currently, there are very few studies that establish explicit links between these issues, even though they are so evident in our communities—to the point that it would be difficult to minimize their importance. During our last discussion group on racial profiling, I was surprised by the participants’ testimonies, who denounced profiling in professional and academic circles.
“When you’re Black, people think you’re stupid,” several of them said. “You constantly have to prove yourself, question yourself.” “We have the impression that to succeed professionally, you have to place yourself under the wing of a white Quebecer.” This phenomenon corresponds to what researchers call racial mental load. And what about the social downgrading experienced by people who held high positions in their country of origin, but who find themselves here holding jobs that do not require any complex skills? These are realities that are still too little studied, and which deserve to be explored and elucidated in future research.

This suffering remains largely silent, partly due to the dominant narrative constructed around Haiti, which tends to keep the country at a distance. We often speak of a “resilient people,” a “unique country,” without truly taking into account the internal and external antagonisms that have contributed to the current state of decay of Haitian society.

On the other hand, there is the internalization of prejudices by Haitians themselves, and the difficult, sometimes painful, task of self-acceptance. In the Haitian case, this involves recognizing that we are descended from a complex mix: a small remaining portion of indigenous Taino peoples, deportees from Africa, mulattoes or mixed-race peoples, as well as a tiny fraction of descendants of colonists. This historical reality, often hidden or misunderstood, profoundly shapes contemporary identity dynamics and social tensions.

Bibliographical references

  • Icart, Lyonel. 2007. “Haiti-en-Québec: Notes for a history”. Ethnologies 28 (1): 45-79. https://doi.org/10.7202/014148ar.
  • Cénat, Jude Mary, Stéphanie Manoni-Millar, Athourina David, et al. 2025. “Racism in Education among Black Youth in Canada and Its Association with Depression, Anxiety, Stress, and Post-Traumatic Stress Disorder.” Research on Child and Adolescent Psychopathology, advance online publication, April 5. https://doi.org/10.1007/s10802-025-01316-y.
  • Darius, Wina Paul, Seyed Mohammad Mahdi Moshirian Farahi, Cary S. Kogan, Assumpta Ndengeyingoma, and Jude Mary Cénat. 2024. “Depression and Suicidal Ideation among Black Individuals in Canada: Mediating Role of Traumatic Life Events and Moderating Role of Racial Microaggressions and Internalized Racism.” Social Psychiatry and Psychiatric Epidemiology 59 (11): 1975-84. https://doi.org/10.1007/s00127-024-02641-1.
  • Derivois, Daniel, Jude Mary Cénat, Amira Karray, et al. 2018. “Resilience in Haiti: Is It Culturally Pathological?” » BJPsych International 15 (4): 79-80. https://doi.org/10.1192/bji.2017.25.
  • Derivois, Daniel. 2017. Clinic of Globality. Living Together with Oneself, Living Together with Others. De Boeck Supérieur. Icart, Lyonel. 2007. “Haiti-in-Quebec: Notes for a History.” Ethnologies 28 (1): 45-79. https://doi.org/10.7202/014148ar.
  • Kogan, Cary S., Pari-Gole Noorishad, Assumpta Ndengeyingoma, Mireille Guerrier, and Jude Mary Cénat. 2022. “Prevalence and Correlates of Anxiety Symptoms among Black People in Canada: A Significant Role for Everyday Racial Discrimination and Racial Microaggressions.” Journal of Affective Disorders 308 (July): 545–53. https://doi.org/10.1016/j.jad.2022.04.110.
  • Meudec, Marie. 2017. “Thinking about the Perpetuation of Prejudice about Haiti and Haitians: Othering, Racism, Colonial Imagination, and White Hegemony.” https://www.researchgate.net/publication/333868354.
  • Racial Profiling. Definitions, Victims’ Experiences, and Consequences. 2024. Observatory of Black Communities of Quebec.