Haiti's History
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Empire, Racial Capitalism and International Law: the Case of Manumitted Haiti and the Recognition Debt
Leiden Journal of International Law (2018), 31, pp. 597–615 C Foundation of the Leiden Journal of International Law 2018 doi:10.1017/S0922156518000225 INTERNATIONAL LEGAL THEORY Empire, Racial Capitalism and International Law: The Case of Manumitted Haiti and the Recognition Debt ∗ LILIANA OBREGON´ Abstract Before 1492, European feudal practices racialized subjects in order to dispossess, enslave and colonize them. Enslavement of different peoples was a centuries old custom authorized by the lawofnationsandfundamentaltotheeconomiesofempire.Manumission,thoughexceptional, helped to sustain slavery because it created an expectation of freedom, despite the fact that the freed received punitive consequences. In the sixteenth century, as European empires searched for cheaper and more abundant sources of labour with which to exploit their colonies, the Atlantic slave trade grew exponentially as slaves became equated with racialized subjects. This article presents the case of Haiti as an example of continued imperial practices sustained by racial capitalism and the law of nations. In 1789, half a million slaves overthrew their French masters from the colony of Saint Domingue. After decades of defeating recolonization efforts and the loss of almost half their population and resources, Haitian leaders believed their declared independence of 1804 was insufficient, so in 1825 they reluctantly accepted recognition by France while being forced to pay an onerous indemnity debt. Though Haiti was manumitted through the promise of a debt payment, at the same time the new state was re-enslaved as France’s commercial colony. The indemnity debt had consequences for Haiti well into the current century, as today Haiti is one of the poorest and most dependent nations in the world. -
Emerging Infectious Diseases
Peer-Reviewed Journal Tracking and Analyzing Disease Trends pages 1993–2186 EDITOR-IN-CHIEF D. Peter Drotman Managing Senior Editor EDITORIAL BOARD Polyxeni Potter, Atlanta, Georgia, USA Dennis Alexander, Addlestone Surrey, United Kingdom Senior Associate Editor Timothy Barrett, Atlanta, GA, USA Brian W.J. Mahy, Bury St. Edmunds, Suffolk, UK Barry J. Beaty, Ft. Collins, Colorado, USA Martin J. Blaser, New York, New York, USA Associate Editors Sharon Bloom, Atlanta, GA, USA Paul Arguin, Atlanta, Georgia, USA Christopher Braden, Atlanta, GA, USA Charles Ben Beard, Ft. Collins, Colorado, USA Mary Brandt, Atlanta, Georgia, USA Ermias Belay, Atlanta, GA, USA Arturo Casadevall, New York, New York, USA David Bell, Atlanta, Georgia, USA Kenneth C. Castro, Atlanta, Georgia, USA Corrie Brown, Athens, Georgia, USA Louisa Chapman, Atlanta, GA, USA Charles H. Calisher, Ft. Collins, Colorado, USA Thomas Cleary, Houston, Texas, USA Michel Drancourt, Marseille, France Vincent Deubel, Shanghai, China Paul V. Effl er, Perth, Australia Ed Eitzen, Washington, DC, USA David Freedman, Birmingham, AL, USA Daniel Feikin, Baltimore, MD, USA Peter Gerner-Smidt, Atlanta, GA, USA Anthony Fiore, Atlanta, Georgia, USA Stephen Hadler, Atlanta, GA, USA Kathleen Gensheimer, Cambridge, MA, USA Nina Marano, Atlanta, Georgia, USA Duane J. Gubler, Singapore Martin I. Meltzer, Atlanta, Georgia, USA Richard L. Guerrant, Charlottesville, Virginia, USA David Morens, Bethesda, Maryland, USA Scott Halstead, Arlington, Virginia, USA J. Glenn Morris, Gainesville, Florida, USA David L. Heymann, London, UK Patrice Nordmann, Paris, France Charles King, Cleveland, Ohio, USA Tanja Popovic, Atlanta, Georgia, USA Keith Klugman, Atlanta, Georgia, USA Didier Raoult, Marseille, France Takeshi Kurata, Tokyo, Japan Pierre Rollin, Atlanta, Georgia, USA S.K. -
Black Citizenship, Black Sovereignty: the Haitian Emigration Movement and Black American Politics, 1804-1865
Black Citizenship, Black Sovereignty: The Haitian Emigration Movement and Black American Politics, 1804-1865 Alexander Campbell History Honors Thesis April 19, 2010 Advisor: Françoise Hamlin 2 Table of Contents Timeline 5 Introduction 7 Chapter I: Race, Nation, and Emigration in the Atlantic World 17 Chapter II: The Beginnings of Black Emigration to Haiti 35 Chapter III: Black Nationalism and Black Abolitionism in Antebellum America 55 Chapter IV: The Return to Emigration and the Prospect of Citizenship 75 Epilogue 97 Bibliography 103 3 4 Timeline 1791 Slave rebellion begins Haitian Revolution 1831 Nat Turner rebellion, Virginia 1804 Independent Republic of Haiti declared, Radical abolitionist paper The Liberator with Jean-Jacques Dessalines as President begins publication 1805 First Constitution of Haiti Written 1836 U.S. Congress passes “gag rule,” blocking petitions against slavery 1806 Dessalines Assassinated; Haiti divided into Kingdom of Haiti in the North, Republic of 1838 Haitian recognition brought to U.S. House Haiti in the South. of Representatives, fails 1808 United States Congress abolishes U.S. 1843 Jean-Pierre Boyer deposed in coup, political Atlantic slave trade chaos follows in Haiti 1811 Paul Cuffe makes first voyage to Africa 1846 Liberia, colony of American Colonization Society, granted independence 1816 American Colonization Society founded 1847 General Faustin Soulouque gains power in 1817 Paul Cuffe dies Haiti, provides stability 1818 Prince Saunders tours U.S. with his 1850 Fugitive Slave Act passes U.S. Congress published book about Haiti Jean-Pierre Boyer becomes President of 1854 Martin Delany holds National Emigration Republic of Haiti Convention Mutiny of the Holkar 1855 James T. -
Breaking the Waves: Voodoo Magic in the Russian Cultural Ecumene
Breaking the Waves: Voodoo Magic in the Russian Cultural Ecumene Galina Lindquist, University ofStockholm Introduction Globalization has become one of those contested terms that, having originated in the social sciences, seeped out into popular discourse, contributing to the already considerable tool-kit of late modem reflexivity. Like other such terms that have escaped tight disciplinary boundaries-most notably "culture"-"globalization" has been widely and diversely used (some would say misused), questioned, and contested. According to some, the global world carries with it unprecedented possibilities of a better life for all (Gates 1995). Others say that this point of view is itself a stance of cultural imperialism or that it reflects an utter lack of touch with the reality of inequality, dominance, and exploitation (Bauman 1998). But this reality is itself a global condition. Scholars who look for a theoretical compromise offer a minimnalistic understanding of globalization as a recognition of empirical conditions of "complex connectivity:...a dense network of unexpected interconnections and interdependencies" (Tomlinson 1999:2) that have become a feature of life in the world's most distant nooks and crannies. In this paper, I consider an empirical case of such unexpected, and indeed bizarre, interconnectedness. However, I start not from the idea of the "global," but, instead, from the notion of ecumene as proposed by Hannerz (1996). In his usage, adapted from Kroeber (1945), ecumene, "the entire inhabited world as Greeks then understood it," is an area of "connectedness and reachability,...of interactions, exchanges and related developments" (Hannerz 1996:7). In other words, ecumene is the world conceived as a single place, but, significantly, seen from a certain point of view by a situated cultural subject. -
The Haitian Revolution
The Haitian revolution Slide 1: the Haitian revolution The Haitian revolution is the only successful uprising of enslaved people in the Americas. It defeated European armies, but their victory came with a high price. Slide 2: decolonial terminology In our analysis we use terms that are scientifically correct but feels a bit uneasy if you have been trained in the school of colonizing the mind. We don’t use the word plantation but labour camp. Plantation has a romantic association. Labour camp is more precsie because it designates an institution where forced labour is used. We don’t use the word discoverer or planter but the word criminal. In 2001 The United Nations recognized slavery and colonialism as a crime against humanity. If a Surinamese in Holland goes to the supermarket and steals a bottle of lemonade he is called a criminal, not a discoverer. We think that is correc tterm for a thief. In the same way we think it is correct to call a European who steals gold from the Americas a criminal instead of ad iscoverer. In the same way the guy who never planted anything is called a planter, while scientifically it is more correct to call him an enslaver, because enslavement was a his business. When the Germans invaded Holland it was called an occupation, notcolo nization. I think Dutch are correct in their terminology, so the European invasion of the Americas is in their logic an occupation. That logic is correct. I understand that when you have been trained to regard a crime as a scientific achievement you might feel uncomfortable when you keep hearing me using the new terminology. -
Haiti Thirst for Justice
September 1996 Vol. 8, No. 7 (B) HAITI THIRST FOR JUSTICE A Decade of Impunity in Haiti I. SUMMARY AND RECOMMENDATIONS...........................................................................................................................2 II. IMPUNITY SINCE THE FALL OF THE DUVALIER FAMILY DICTATORSHIP ...........................................................7 The Twenty-Nine Year Duvalier Dictatorship Ends with Jean-Claude Duvalier's Flight, February 7, 1986.................7 The National Governing Council, under Gen. Henri Namphy, Assumes Control, February 1986 ................................8 Gen. Henri Namphy's Assumes Full Control, June 19, 1988.........................................................................................9 Gen. Prosper Avril Assumes Power, October 1988.....................................................................................................10 President Ertha Pascal Trouillot Takes Office, March 13, 1990 .................................................................................11 Jean-Bertrand Aristide Assumes Office as Haiti's First Democratically Elected President, February 7, 1991............12 Gen. Raul Cédras, Lt. Col. Michel François, and Gen. Phillippe Biamby Lead a Coup d'Etat Forcing President Aristide into Exile, Sept. 30, 1991 ...................................................................................13 III. IMPUNITY FOLLOWING PRESIDENT JEAN-BERTRAND ARISTIDE'S RETURN ON OCTOBER 15, 1994, AND PRESIDENT RENÉ PRÉVAL'S INAUGURATION ON FEBRUARY 7, 1996..............................................16 -
Vodou and Political Reform in Haiti: Some Lessons for the International Community
VODOU AND POLITICAL REFORM IN HAITI: SOME LESSONS FOR THE INTERNATIONAL COMMUNITY JOHN MERRILL The record of attempts by developed nations to promote democracy in the developing world is, at best, uneven. Foreign efforts to build democracy in places as diverse as Somalia and Vietnam have failed, in part because of developed nations' inability to understand traditional culture and religion. These foreigners have bypassed traditional local cultures in their designs for political reform, missing opportunities to lash reforms onto structures familiar to the people of the region. Today, the political potential of religious and cultural institutions remains largely untapped. Haiti, a chronic example of this problem, may provide the international community an opportunity to change its approach to intervention. Through- out Haiti's turbulent history, foreign attempts to influence its political dynamic invariably have been unsuccessful. Some initiatives have succeeded briefly but have failed over the longer term, in part because foreigners or Haitian elites who sought to control the nation's political behavior routinely have misunderstood, ignored, trivialized, or suppressed fundamental tenets of tra- ditional Haitian culture. Policies conceived first in Paris during the colonial era, then at the Vatican, later in Washington during the U.S. Marine occupation of 1915-1934, and most recently by the United Nations, have all tended to provoke internal friction and exacerbate social divisions, making stable gov- ernance and political development even more elusive. But the history of foreign initiatives in Haiti need not necessarily determine the outcome of the current attempt by the international community to con- tribute to Haiti's recovery and rehabilitation. -
HAITI COUNTRY READER TABLE of CONTENTS Merritt N. Cootes 1932
HAITI COUNTRY READER TABLE OF CONTENTS Merritt N. Cootes 1932 Junior Officer, Port-au-Prince 1937-1940 Vice Consul, Port-au-Prince Henry L. T. Koren 1948-1951 Administrative Officer, Port-au-Prince Slator Clay Blackiston, Jr. 1950-1952 Economic Officer, Port-au-Prince Milton Barall 1954-1956 Deputy Chief of Mission, Port-au-Prince Raymond E. Chambers 1955-1957 Deputy Director of Binational Center, USIA, Port-au-Prince Edmund Murphy 1961-1963 Public Affairs Office, USIA, Port-au-Prince Jack Mendelsohn 1964-1966 Consular/Political Officer, Port-au-Prince Claude G. Ross 1967-1969 Ambassador, Haiti John R. Burke 1970-1972 Deputy Chief of Mission, Port-au-Prince Harry E. Mattox 1970-1973 Economic Officer, Port-au-Prince Robert S. Steven 1971-1973 Special Assistant to Under Secretary of Management, Department of State, Washington, DC Jon G. Edensword 1972-1973 Visa Officer, Port-au-Prince Michael Norton 1972-1980 Radio News Reporter, Haiti Keith L. Wauchope 1973-1974 State Department Haiti Desk Officer, Washington, DC Scott Behoteguy 1973-1977 Mission Director, USAID, Haiti Wayne White 1976-1978 Consular Officer, Port-au-Prince Lawrence E. Harrison 1977-1979 USAID Mission Director, Port-au-Prince William B. Jones 1977-1980 Ambassador, Haiti Anne O. Cary 1978-1980 Economic/Commercial Officer, Port-au- Prince Ints M. Silins 1978-1980 Political Officer, Port-au-Prince Scott E. Smith 1979-1981 Head of Project Development Office, USAID, Port-au-Prince Henry L. Kimelman 1980-1981 Ambassador, Haiti David R. Adams 1981-1984 Mission Director, USAID, Haiti Clayton E. McManaway, Jr. 1983-1986 Ambassador, Haiti Jon G. -
Haitian Revolution
The Haitian Revolution The Haitian Revolution was a social and political upheaval in the French colony of Saint-Domingue (which shared the island of Hispaniola with the Spanish colony of Santo Domingo) during the period from 1791 to 1804. In 1791, slaves and gens de couleur libres (“free people of color”) rebelled against French rule, and in 1804 declared their country’s independence under the original Arawak name of Haiti. The Haitian Revolution was, along with the American Revolution, one of the most significant and dramatic challenges to European colonialism in the New World, and historians widely regard it as a milestone in the history of Africans in the Americas. The Haitian Revolution is, in fact, the only successful large-scale slave insurrection in history, and it is often seen as initiating the decline of the slave trade. Causes of the Haitian Revolution The colonial economy was export driven, dominated by agriculture and trade. Saint- Domingue, with its tropical climate, was developed as a coffee- and sugar-producing colony, and sustained many large and profitable plantations. By the second half of the 18th century, sugar and coffee were two of the world’s most traded commodities, and Saint-Domingue produced over 60 percent of the world’s coffee and 40 percent of the world’s sugar. This made Saint-Domingue France’s most profitable plantation colony. To meet the growing needs of this plantation system, Saint-Domingue’s colonists continuously expanded the number of slaves. Thus, the colonial economy fueled the social imbalance that led to the revolution. Colonial society, a racist society, was at fault, in part through its own rigidity. -
The Blood of the Land: Haitian Vodou
THE BLOOD OF THE LAND: HAITIAN VODOU Michael S. VanHook International Strategic Alliances The Blood of the Land: Haitian Vodou 2 THE BLOOD OF LAND: HAITIAN VODOU Michael S. VanHook, International Strategic Alliances Copyright © 2020 by Michael S. VanHook All rights reserved. This resource is provided to give context and essential background information for those persons with an interest in serving the people of Haiti. It is made available without charge by the publisher, ISA Publishing Group, a division of International Strategic Alliances, Inc. Scanning, uploading, and electronic sharing is permitted. If you would like to use material from this book, please contact the publisher at [email protected]. Thank you for your support. ISA Publishing Group A division of International Strategic Alliances, Inc. P.O. Box 691 West Chester, OH 45071 For more information about the work of International Strategic Alliances, contact us at [email protected]. For more information about the author or for speaking engagements, contact him at [email protected]. The Blood of the Land: Haitian Vodou 3 THE BLOOD OF THE LAND: HAITIAN VODOU Michael S. VanHook, International Strategic Alliances INTRODUCTION 4 HISTORY 6 Transformed by Cruelty 7 Bois Caïman 9 Independent Isolation 11 “A Goat Without Horns” 15 Occupied Vodou 18 “The Principle Slave of Satan” 24 Summoning the Spirits 25 THEOLOGY 31 Haitian Vodou is a polytheistic religion 31 The Loas 31 Haitian Vodou is a syncretic religion 40 Vodou is an animistic religion 44 Haitian Vodou is magic 45 The Blood of the Land: Haitian Vodou 4 PRACTICES 53 The Priesthood 53 Ceremonies and Rituals 55 Black Magic 61 REVERBERATIONS 63 Fatalism 63 Christian Mission 65 Personal Note 70 GLOSSARY 72 BIBLIOGRAPHY 78 Resources 78 Images 80 AUTHOR 84 The Blood of the Land: Haitian Vodou 5 Chapter 1 INTRODUCTION Tanbou bat nan raje, men se lakay li vin danse – The drum is beaten in the grass, but it is at home that it comes to dance. -
Cantos De Las Communidades Haitianas En Cuba
CANTOS DE LAS COMMUNIDADES HAITIANAS EN CUBA DANIEL MIRABEAU Los cantos de este artículo han sido recolectados con la ayuda de cantantes en Cuba, así como a partir de grabaciones comercializadas y a partir de captaciones vídeos disponibles en la toila. Las traducciones, las transcripciones musicales y las anotaciones son del autor. Las letras de canciones comprenden dos o tres entradas lingüísticas: criollo cubano, criollo haitiano y castellano. El lado criollo cubano respeta la escritura y pronunciación de las personas que ha transmitido los cantos. El lado criollo haitiano acerca a escritura contemporánea del criollo en Haití1. El lado castellano intenta acercar el sentido del texto original. Para los nombres propios y los nombres de estilos musicales, el contexto de la frase hace preferir la escritura en criollo cubano, criollo haitiano o en castellano. Dentro de la letra de canción, la parte solista figura sobre la columna de izquierda y la respuesta del coro sobre la columna de derecha, en itálico. Respecto a las partituras musicales, la voz solista y el coro se diferencian por su tipo de letra. Las microvariaciones en las repeticiones del solista son una interpretación libre del autor. Todas las transcripciones musicales de canción son voluntariamente unificadas sin alteraciones, excepto las accidentales. A cada uno de los intérpretes de transponer las partituras con arreglo a su tesitura de voz. Aparecen en este artículo los cantos interpretados por los grupos siguientes: Babul (Guantanamo), Ban Rara (Guantanamo), Cai Dijé o La Bel Kreyol2 (Camagüey), Conjunto Folklorico de Oriente (Santiago de Cuba), Cutumba (Santiago de Cuba), Galibata (Santiago de Cuba), Grupo Thompson (Santiago de Cuba), La Caridad (Palma Soriano), Lokosia (Guantanamo), Pilon de Cauto (Palma Soriano), Renacer haitiano (Ciego de Avila). -
Continuing Conjure: African-Based Spiritual Traditions in Colson Whitehead’S the Underground Railroad and Jesmyn Ward’S Sing, Unburied, Sing
religions Article Continuing Conjure: African-Based Spiritual Traditions in Colson Whitehead’s The Underground Railroad and Jesmyn Ward’s Sing, Unburied, Sing James Mellis Guttman Community College, 50 West 40th St., New York, NY 10018, USA; [email protected] Received: 10 April 2019; Accepted: 23 June 2019; Published: 26 June 2019 Abstract: In 2016 and 2017, Colson Whitehead’s The Underground Railroad and Jesmyn Ward’s Sing, Unburied, Sing both won the National Book Award for fiction, the first time that two African-American writers have won the award in consecutive years. This article argues that both novels invoke African-based spirituality in order to create literary sites of resistance both within the narrative of the respective novels, but also within American culture at large. By drawing on a tradition of authors using African-based spiritual practices, particularly Voodoo, hoodoo, conjure and rootwork, Whitehead and Ward enter and engage in a tradition of African American protest literature based on African spiritual traditions, and use these traditions variously, both as a tie to an originary African identity, but also as protection and a locus of resistance to an oppressive society. That the characters within the novels engage in African spiritual traditions as a means of locating a sense of “home” within an oppressive white world, despite the novels being set centuries apart, shows that these traditions provide a possibility for empowerment and protest and can act as a means for contemporary readers to address their own political and social concerns. Keywords: voodoo; conjure; African-American literature; protest literature; African American culture; Whitehead; Ward; American literature; popular culture And we are walking together, cause we love one another There are ghosts at our table, they are feasting tonight.