The blistering noon heat is close to a hundred degrees, but the boys swarming the soccer arena seem to move with extra pace in their step. One-touch passing, feinting and ripping hard shots into a tattered net, each is super-charged by vivid daydreams of glory on the international stage.
Despite the prevalence of armed gangs that control vast swathes of the capital and growing parts of the countryside, the Haitian national football team is playing in its first World Cup in 52 years — an improbable feat of resilience that’s given people something to celebrate amid one of the most relentlessly painful chapters in the country’s history.
“Wow! It is a source of great pride for me to see my country playing in the World Cup,” exclaims Safran Désir, a 15-year-old prospect dripping sweat in second-hand boots. Like most of the 50-odd boys on the field, Désir commutes a long distance several days a week to play in peace at Parc Sainte-Thérèse, an arena with artificial turf in the hillside suburb of Pétionville. His downtown neighborhood soccer pitch is just blocks from a frontline fire zone where police and gangs clash almost daily. “We are not people who live well,” he says. “But through football, I believe that anything is possible.”
On Friday, thousands of amped-up spectators in blue and red garb gathered in front of a giant screen in Parc Sainte-Thérèse for the Grenadiers’ match against Brazil, chanting the team battle slogan, “Grenadye alaso!” (Soldiers, attack!), and blasting native trumpets. Haitians love beautiful soccer, and Brazil is nearly as beloved here as the national team. Around the embattled city, raucous, beer- and rum-fueled watch parties captivated the public: in plazas, ramshackle alleyway bars, on televisions in camps for the internally displaced that have swollen in recent months due to intensified violence.
Although the team ultimately lost 3-0 in a hard-fought match, the five-week-long World Cup is a sorely needed reprieve from the political chaos that has consumed the country since the July 2021 assassination of President Jovenel Moise. With one more group stage match left to play — against Morocco on Wednesday — legions of soccer-mad Haitians at home and abroad are enjoying a gust of hope, however fleeting it may be. “It’s as if there will be better days for Haiti through what is happening here,” says Philidor Junior, a former professional player turned youth trainer.
Haiti’s success could not come at a more fraught moment. Most Haitians are barred from entering the U.S. to support the team due to a travel ban imposed by the Trump administration; and in the coming weeks the Supreme Court is expected to render a verdict on the fate of Temporary Protected Status for Haitians, a decision that could potentially put tens of thousands at-risk of deportation. Meanwhile, a United Nations-backed Gang Suppression Force is currently scaling up to 5,500 troops with a year-long mandate to evict the gangs from Port-au-Prince, a daunting mission that promises bloodshed. According to the latest UN statistics, 2,300 people have been killed so far this year and nearly 1.5 million have been uprooted by violence. On a visit to the capital last week, UN Secretary-General António Guterres decried global indifference to the crisis. “There is a direct connection between the absence of the international community and the absence of security for the Haitian people.”
Fans cheer in the streets of Port-au-Prince on Nov. 18, 2025 as Haiti celebrates qualifying for the World Cup.Clarens SIFFROY/AFP/Getty Images
That Haiti even qualified for this World Cup is a staggering achievement in itself. With its principal national stadium under gang control, none of its “home” qualifying matches in the run-up to the tournament were played in-country. The fracturing of domestic leagues and ongoing instability compelled the team to rely heavily on foreign-based players. Only 10 of the squad’s 26 members were born in Haiti, and just one plays for a Haitian club.
“We are a people of hope, unexplained hope — we have done such unimaginable things throughout our history that we always believe in miracles,” says Himmler Rébu, a former army officer who runs a soccer program for troubled youth. By way of example, he reminds how in the late 18th century Haitians with makeshift weapons launched a revolution that ended 300 years of slavery under colonial France and established the world’s first free Black republic. “We hope for another miracle because what we are doing, which is beautiful, is not rational,” Rébu says.
Members of Rébu’s generation remember the last time Haiti played in the World Cup, in Germany in 1974, like it was yesterday. In their first match of the tournament, forward Emmanuel “Manno” Sanon dribbled around fearsome Italian goalkeeper Dino Zoff to score the opening goal, breaking Zoff’s then-record of 12 straight scoreless matches. Italy, then the two-time world champions, went on to win 3-1, but all these years later the moment remains immortalized in people’s minds, on crumbling murals of Sanon across the capital, and faded team posters plastered on office walls.
“It was the greatest joy,” says Joseph-Marion Léandre, a midfielder who was on the pitch when Sanon scored and is one of 12 surviving team members. Now 81, he recalls how after the game, a German coach who had earlier voiced his doubts that Haiti could score against the Italians declared: “‘If Haiti can score a goal, I can take my rifle, shoot at the moon, and hit the moon.’ It was his way of saying it was impossible.”
Léandre grew up in the northern city of Cap Haïtien, where he started playing at six and climbed to one of top local club teams. In the 1970s, under the Duvalier dictatorship, Haiti had a highly organized soccer apparatus that identified promising talent at a young age and supported it with training, coaches and equipment. In his late twenties, Léandre was invited to play for the national team. The Grenadiers won the 1973 Concacaf Championship to qualify for the 1974 tournament, which only had 16 teams instead of the current 48. “That’s to say, we represented all of the Americas,” he notes. “It was our pride.”
Coming from humble origins, Léandre calls football “a gift” that allowed him to travel the world and raise a family — one he wanted to share with new generations. Since the national team’s epic run a half century ago, he’s devoted his life to preparing other young, disadvantaged players “to keep moving forward,” he adds, “and we did.”
Until things fell apart.
Today, the system that made him is in shambles due to official neglect, disorganization, and insecurity. Were it not for a cadre of well-trained diaspora players living in France, Canada, and the U.S., unified by ancestral links to Haiti, he says the team never could have qualified for the tournament. “Football is madness, it is good — but getting hit by a stray bullet is not pretty at all,” he says. A FIFA-certified coach and game announcer for the national TV broadcaster, he affirms that Haiti still has the homegrown technical expertise and raw talent to compete with the best, “but there has to be a secure field [for players], there has to be peace of mind.”
Gripped by World Cup fever, Haiti’s scrappy future stars practice anywhere they can. In between matches, packs of barefoot boys play street pick-up with a ball shorn of its casing and broken cinder blocks for goal posts. They slide tackle on the blacktop, wearing scrapes as badges. They score and dance with abandon. And when the pro action resumes, everyone gravitates to the nearest TV screen to watch their heroes and refuel their dreams.
At an overcrowded camp off the main road connecting the capital to Pétionville, 26-year old Emerson Delva looks on with a mix of pride and melancholy. As a teen, he says he played for a local junior club alongside national team favorite Louicius Don Deedson, but their lives diverged when Deedson left Haiti to advance his career. Two years ago, Delva was forced to flee his neighborhood of Solino after gangs stormed in and razed much of it to the ground. “They used to compare me to [Deedson], so I’m happy to see him represent us,” he says. “Football is still a path to a better life.”
As soon as the day’s afternoon match between Switzerland and Bosnia-Herzegovina concludes, the solar panel powering the camp TV is cut to save energy for the evening game to come. Seconds later, more than a dozen kids are swept up in a furious game of their own — with a plastic Coke bottle.











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Hoyt Richards as a young man.
We’ve Been Thinking About Animal Sexuality All Wrong
I want to take you back to the year 2008, when New York City’s Museum of Sex launched an exhibit on the sex lives of animals. The exhibit ran for a full decade, and I had the chance to check it out about a year or so before it closed in 2018. The Sex Lives of Animals exhibit is, in fact, where I learned that ducks possess massive, corkscrew-like penises. But duck genitalia aside, the Museum of Sex’s intention, nearly 20 years ago, was to reveal the “astonishing array” of sexual behaviors animals routinely engage in, from kissing to hugging to, well, everything else. And definitely not always male-on-female.
As many props as I give the Museum of Sex for teaching me so much about what goes in broad daylight among the literal birds and bees, I also have to acknowledge what a bummer it is that such an exhibit would probably not be permitted in a place where they don’t sell vibrators and lube in the gift shop. And how disappointing it is that the truth about cats and dogs, if you will, has not become more widely accepted.
When it comes to the gender and sexuality of animals, the truth is not only out there — it’s actually been staring us in the face for years. The problem is, mainstream science and society have been slow to move away from the narrative that all animals copulate only for reproduction, any same-sex activity is purely anomalous (and unnatural), and every species is male-dominated. Now, a new documentary called Second Nature: Gender & Sexuality in the Animal World is working to dispel those myths — and, ideally, popularize them to a greater extent.
Narrated by Elliot Page, Second Nature more than does its homework by interviewing a handful of in-the-know scientists who have built lengthy careers studying the diversity of sex and gender behaviors of a range of species, from primates and birds to fish and reptiles. And there certainly is a lot to unpack. In addition to the facts themselves, Second Nature asks a few important questions: Why isn’t this information taught in basic biology classes or included in zoo books? Why do humans insist on projecting their own binary narrative of gender and sexuality — that males are aggressors, females are coy, and sex is only for procreation — onto our animals neighbors?
The answer is pretty simple: in order to understand the world around us, the easiest and simplest thing to do is to apply our societal framework. Historically speaking, those who research and study animals are prone to projecting their ciscentric, patriarchal ideas into animals, despite lots of evidence to the contrary.
Anyway, now that I’ve watched Second Nature, I can rattle off some very cool facts: Dolphins have homosexual sex — a lot — as do penguins and black swans. Also regarding penguins, those seabirds frequently form pair bonds of the same sex to parent little penguin chicks. Bonobo females frequently use sex to resolve conflicts via “genital rubbing,” and males can have sex with each other via “penis fencing.” Bonobos also operate in a matriarchal society. About half of the sex capuchin monkeys have is homosexual.
Speaking of those crazy-dicked ducks, get this: Female ducks possess vaginas with two to three pouches that may lead nowhere; beyond the pouches lies a labyrinthian spiral. When ducks mate, it’s the female who decides which male she’ll allow to deposit sperm in the spiral, but that’s only if she decides to relax her muscles enough. If and when a male duck tries to force himself on a female — and that definitely happens — her vaginal pouches actually prevent the sperm from getting anywhere.
What else? Well, female golden lion tamarins have harems of unrelated males, all of whom she mates with. And I think we all are pretty familiar with the tale of the seahorse, where males become pregnant and give birth.
A lot of this information initially found an audience in Dr. Joan Roughgarden’s 2004 book Evolution’s Rainbow, which looked at evidence from birds, fish, and mammals to push back against the Darwinian sexual selection theory, which proposed that male-male competition, or intrasexual selection, was a method for successful mating. (Basically, the strongest and most aggressive male gets to mate and pass on their genes.) Charles Darwin also proposed that intersexual selection involved females evaluating and choosing males with whom to mate based on specific traits, such as a colorful peacock plumage.
When Roughgarden, a Stanford evolutionary biologist who is prominently featured in Second Nature, argued against these long-accepted Darwinian theories, she was met with some horrific pushback. The reviews were “nasty,” she recalls in the documentary. Other reviews said that there was a “gay agenda” at work. (Dr. Roughgarden is a trans woman.)
We tend to forget that in Victorian England, when Darwin first proposed the theory of evolution, religious leaders weren’t having it. Generally speaking, religious leaders in the 1800s resisted Darwinism because they felt it contradicted the Genesis creation story (though some were comfortable with the idea of Christian Darwinism, which proposes that God utilized biological evolution to create all life). Catholic leadership felt Darwinism could explain physical biology but threatened the existence of unique human souls. Ultimately, leaders in Christianity felt Darwinism reduced human life to something purely mechanical and soulless, and therefore Godless.
It wouldn’t be until the 1870s — nearly two decades after Darwin published On The Origin of Species — that the scientific community and other educated groups widely accepted evolution as fact.
In Second Nature, scientists theorize that Darwin couldn’t help but impose his own heterosexual ideations on animal reproduction, mainly that animals only copulate for the purposes of reproduction, with males being the aggressors and females fluttering their eyelids behind lace fans, or something.
In more recent years, as the scientific community became more diverse, there came a fresh wave of observations about animal behavior and the evolutionary reasons behind them. For instance, social animals like bonobos and chimpanzees use sex as a means of reconciliation, which allows for a peaceful, cooperative existence. (If sex were primarily achieved through aggression, that would probably result in more volatility, injuries, and death, which doesn’t sound ideal for any community’s survival — animal, human, or otherwise.)
“Humans project ourselves onto nature all the time, and have been doing it forever — just look at any myth,” Second Nature director Drew Denny tells Rolling Stone. “We love creating colorful explanations for natural phenomena, but often do so at the peril of totally innocent people. Remember when all left-handed people were controlled by Satan? I bet you know several lefties who are not, in fact, Satanists.”
Denny thinks it would benefit all of us to take a bird’s eye view (pun intended) of history and remember the myriad stories we’ve told each other over the years in an attempt to explain the unexplainable. If humans and our inventions are inherently fallible, then it’s reasonable to figure that our stories are too. “Our little projections — even our longest standing myths — are nothing compared to the billions of years of evolution that have led us to this moment,” Denny says.
Of course, animals don’t really need us to understand the full spectrum of their gender and sexual experiences — they’re all doing just fine living their lives, fencing penises, same-sex pair bonding, and changing sexes in order to preserve their existence. Really, by peddling outdated narratives about the way animals relate to each other will only hurt one species: our own.