Do you feel this suffering
And this unequalled despair
In taming, with words from France
This heart which has come to me from Senegal? (Laleau, 1981, p. 110).  
Haitian thought had gone beyond Firmin, Price-Mars and Louis-Joseph Janvier. The romantic vision of Haitian Indigenous culture and its African roots was also a concerted protest against the American occupiers; a rejection of a white foreign invasion. In this rejection came a new Haitian nationalism. This protest charged the political atmosphere and contributed to a series of protests in 1929-30 that would precipitate the end of the United States occupation in 1934.  
Nationalism served as reinforcement of what scholar J. Michael Dash has called an 'Africanism' in Haitian social discourse. The writers, militants, intellectuals, artists and black professionals of the 1930s insisted on viewing their world - its past, present and potential - through the lenses of African difference. They were buoyed by outside developments. Négritude, like the Harlem Renaissance of the 1920s, moved outward from the diaspora in concentric circles that returned always to Africa and to Haiti, the two synonymous now in a different way in the mind of an awakened and educated black youth. In the United States and the Caribbean, plays, books and articles about Haiti proliferated. Trinidadian Marxist philosopher C.L.R. James published in 1938 his famous The Black Jacobins, a history of the Haitian Revolution viewed as précis for an African revolution against colonialism that he hoped would also be energized in the Caribbean. As James succinctly stated on these years, 'the road to West Indian national identity lay through Africa' (James, 1989, p. 402). Haiti was regarded the most African of the continent's offspring. All of this served to vindicate Price-Mars' successors, that later generation that desired to make more of this 'Africanism' in a renewed Haiti.