Open the gate

2021 ◽  
pp. 61-74

This chapter opens with Sonthonax’s decree of 1793 that emancipated the enslaved people of Saint-Domingue. French revolutionary Léger Félicité Sonthonax brought a Civil Commission to Saint-Domingue in 1792 along with 6,000 soldiers. Their mission was to convince white landowners to form a coalition with mulatto landowners in order to crush the rebellion of enslaved people and preserve the colonial system. This delegation was fraught with contradictions as it was a microcosm of the conflict that had engulfed France: the struggle between aristocrats (the king, military leaders and Church leaders, and powerful landowners) and the bourgeoisie (businessmen and factory owners). Saint-Domingue’s social fissures were complex, with six major groups vying for power: the partisans of the new French government; the aristocrats; the freedmen, mixed race and black; the small whites; the leaders of the rebel slaves; and the masses of enslaved people. Trouillot explores the quicksand of shifting alliances and feuding rivalries during this early period of the Haitian Revolution. The white aristocrats refused to ally with the landowning and slave-holding mulatto and black freedmen. The new French government formed a coalition with the freedmen. The small whites resisted and were crushed by the new French government troops. The aristocrats turned to England and Spain for military assistance against the new French government, and these nations invaded and occupied parts of Saint-Domingue. To gain the upper hand, Sonthonax emancipated enslaved people willing to fight with the new French government in June 1793. Days afterward 10,000 French colonists fled the colony by ship. Sonthonax attempted to recruit the leaders of the rebel slaves; however, they were already fighting in the Spanish army and enjoying their freedom—some were even trafficking slaves. By emancipating the enslaved population in August of 1793, Sonthonax lost the support of the slave-owning aristocrats and freedmen, who were the principle power holders, and he was unable to recruit the leaders of the rebel slaves who saw no advantage in collaborating with an army that was losing ground. Having lost control of the traditional alliances, Sonthonax had overcorrected and found himself leaning upon those who had nothing to lose, the enslaved population.

2021 ◽  
pp. 75-118

The sixth chapter likens the Haitian Revolution to a cockfight and begins to question Toussaint Louverture’s uses of power. By January 26, 1801 Toussaint has become the dominant cock, largely due to his huge political organization in the Northern provinces. A hint of reproach echoes in the discourse of narrator Grinn Prominnin because of the unacknowledged debt owed by Toussaint to the masses of formerly enslaved people who participated in the Revolution. At this point the black rebels were often insufficiently armed or were pitted against one another. Some fought for personal interests, others on more general terms; the result was a weakened position. Their advantage lay in their sheer numbers and common determination to become free. In 1793 Toussaint tapped into this energy by declaring the goal of universal freedom and liberty for Saint-Domingue, a political and tactical move that assured the former enslaved people’s loyalty to him. Once his organization solidified, he allied himself with French forces, against the Spanish and British (on whose side other rebel leaders were fighting). By 1795, Spain was defeated, and Saint-Domingue was controlled by three sectors: the new French political commissioner (Lavaud), the freedmen (Vilatte, Beauvais, and Rigaud), and Toussaint’s army. Major contradictions—economic, political, and military—divided the masses from the leaders in the latter group; often the former enslaved people were forced to work the land for the benefit of the revolutionary generals. Meanwhile, both inside and outside of Saint-Domingue, people began to distrust the paper money issued by the revolutionary state, and its value decreased. The war in the South took form, with Toussaint positioned against Rigaud. France’s third civil commissioner, Sonthonax, arrived in 1796 and was determined to crush the British and the mulatto generals’ troops. Sonthonax named Toussaint the leading general and Rigaud an outlaw. But Toussaint had Sonthonax expelled from Saint-Domingue the following year due to their several disagreements (including the fact that Sonthonax promoted Moyse Louverture to the rank of general, passing over several other leaders in Toussaint’s army). Meanwhile, in France, the political situation was becoming more conservative, and Toussaint feared that the former colonists would return to seize their property. In a dog-eat-dog society, every class has economic, political, and ideological interests; the freedmen and newly freed slaves were at odds. Toussaint subsequently repulsed Hédouville (who was sent by France as an agent of the Directory, charged with implementing reforms) and fought a vicious war in the South against Rigaud, the dominant mulatto general, thus deepening the racial divisions in the general population. Although Rigaud took a racial approach himself, Toussaint’s demagogy encouraged this social poison to pit the masses of formerly enslaved people against the mixed-race people, a problem reflecting Haiti’s hereditary ideological disease. Toussaint’s primary interests were commerce, money and the trappings of power. So intent was Toussaint on keeping Saint-Domingue afloat economically that he imposed strictures on the formerly enslaved people through a “rural work code,” forcing them to either remain on the same plantations where they had previously toiled or face severe punishment (including death). The idea of “freedom for all” thus began to lose its meaning. England and the United States began to exert pressure on Saint-Domingue as well. Before the War of the South between Toussaint and Rigaud, blacks and mixed-race people were allied against France, but afterwards each group sought its own type of Haitian independence. The beginning of the end of Toussaint’s power came about when the rebel leader fell into the Rigaud’s trap in the afè Koray [Corail Affair]; he nevertheless continued to fight for several more years. Toussaint’s leadership style moved to demagogy, and after 1799, plots mushroomed everywhere against him. The other rebel general, Jean-Jacques Dessalines, did not play upon social tensions in the same way that Toussaint did: instead of using race as a wedge issue, he allowed a group of mixed race people to join the rebel army, which raised everyone’s spirits and frightened the enemy. Toussaint’s organization was closer to the interests of the masses than Rigaud’s. With Dessalines, he convinced several maroon groups to fight against Rigaud; Dessalines won the South soon afterwards. The war of the South helped advance the larger revolution in Saint-Domingue. Once Rigaud was defeated, Toussaint was the only serious cock in the former colony. Freedom for everyone was the main interest of his organization, and he unified the country around it; Dessalines and Pétion ultimately worked together to help repulse Leclerc’s invasion of 1802. The freedmen’s advantage was blunted before they could take advantage of others. The former slaves grew stronger as a result. Despite Toussaint’s demagogy, the revolution was holding strong; though Toussaint still occupied a position of authority, there remained many contradictions in his camp.


2021 ◽  
Vol 44 (1) ◽  
pp. 59-84
Author(s):  
Jeremy D. Popkin

Abstract The establishment of the independent nation of Haiti in 1804 was made possible by the collapse of imperial authority early in the French Revolution. Events in the colony's capital, Port-au-Prince, had much to do with that collapse. Between the fall of 1789, when news of the storming of the Bastille reached Saint-Domingue, and the spring of 1793, when French revolutionary authorities recognized that their only hope of maintaining control of the colony was to ally themselves with its black and mixed-race populations against the remaining whites, Port-au-Prince was the most troubled of the island's urban centers and one of the most unstable sites in France's transatlantic empire. Understanding how Port-au-Prince went from a center of colonial authority to a locus of disorder where fatal wounds were inflicted on the colonial order is crucial to any explanation of the background to the Haitian Revolution. L'établissement de la nation indépendante d'Haïti en 1804 fut rendu possible par la faillite de l'autorité impériale pendant les premières années de la Révolution française. Les événements dans la capitale coloniale de Port-au-Prince ont joué un grand rôle en précipitant cette faillite. Entre l'automne de 1789, quand la nouvelle de la prise de la Bastille est arrivée à Saint-Domingue, et le printemps de 1793, quand les autorités révolutionnaires dans la colonie ont reconnu que leur seul espoir de la maintenir sous leur contrôle fut de s'allier avec les populations noires et de couleur contre les blancs, Port-au-Prince fut la ville la plus troublée de Saint-Domingue et l'un des sites les plus perturbés de tout l'Empire français. Une compréhension du processus qui a fait d'un centre d'autorité dans la colonie un foyer de désordre où des coups fatals furent portés contre l'ordre impérial est cruciale pour expliquer le succès de la Révolution haïtienne.


Slave No More ◽  
2019 ◽  
pp. 164-196
Author(s):  
Aline Helg

This chapter explores the shock waves caused by the Haitian Revolution and the massive slave insurrection that took both the Americas and Europe by surprise. Despite the rarity of large-scale revolts after 1794, the Saint Domingue insurrection did have a lasting impact on the slaves. The greatest lesson they retained from Haiti was that the institution of slavery was neither unchangeable nor invincible. Amid the troubled backdrop of the age of revolutions, many attentively followed the legal changes upsetting their owners, like the Spanish Códigno Negro, the French abolition of slavery, gradual emancipation laws in the northern United States, and the ban of the slave trade by Great Britain and the United States. Furthermore, after 1794, protests during which slaves claimed freedom they believed to have been decreed by the king or the government, but hidden by their masters, multiplied.


2019 ◽  
pp. 177-195
Author(s):  
Michelle Burnham

This chapter reads the dynamics of gender and racial violence in Leonora Sansay’s 1808 novel Secret History in transoceanic context. Even as the French Atlantic triangle generated enormous wealth through enormous exploitation, encounters and events in the transnational Pacific were laying bare the unequal terms and coercive relations that underpinned such triangles and the circuits that spun around them. Set in Saint Domingue during the Haitian Revolution, the novel situates the violence of both marital and plantation intimacies within the turning global circuits of sexual-economic drive and their production of disproportion and inequality. By presenting French European and French creole desire in terms of a sexualized colonialism and a pornographic capitalism, Secret History exposes the rotations of capitalist drive as a violent obscenity, and revolution as its violent offspring.


2011 ◽  
Vol 68 (1) ◽  
pp. 33-62 ◽  
Author(s):  
John D. Garrigus

Vincent Ogé jeune (the younger) was one of the wealthiest free men of color in Saint-Domingue, but his behavior in the year before the Haitian revolution (1791-1804) was a puzzling anomaly. Returning to the colony from Paris in October 1790, Ogé quickly emerged at the head of a group of free colored militiamen demanding voting rights. Colonists labeled this a “revolt” and four months later they executed Ogé and three of his colleagues, breaking their bodies bone by bone in a public square and mounting their severed heads on posts.


Author(s):  
Terry Rey

Entitled “Abbé Ouvière,” Chapter 3 seeks to answer three questions: (1) Who was Abbé Ouvière? (2) Why did he wind up in Saint-Domingue? (3) How and why did he become a principal in the early stage of the Haitian Revolution? Born into a family of meager means in Aix-en-Provence in 1762, Ouvière received a benefice as an adolescent by which he became an abbé and a secular priest. This afforded him an excellent education in both theology and medicine, enabling Ouvière to involve himself politically, as a Catholic priest, in the Haitian Revolution, and culturally, as a scientist and physician, in the intellectual life of early Republican America. The chapter reveals the means by which Abbé Ouvière would become a trusted adviser to the free colored Confederate Army, which was preparing to wage war to secure the full civil rights of free blacks and mulattoes as French citizens.


2017 ◽  
Vol 8 (2) ◽  
pp. 87-104
Author(s):  
Herbert Uerlings

Abstract ›Recognition‹ is one of the key concepts of Interculturality. It is, however, a highly controversial concept. Whereas scholars like Honneth, Taylor and Habermas emphasize ›social integration via recognition‹, others, especially post-colonialists and poststrucuturalists, think of ›submission via recognition‹. The current discussion focuses on Hegel who was the first to think of ›recognition‹ as a basic principle of personal identity, social order and global history. The article deals with a significant current debate about the meaning of the Haitian Revolution in Hegel’s philosophy. What, in Hegel’s work, is the meaning of the Revolution or the ›fight for recognition‹ led by African slaves in Saint-Domingue? What is the relationship between Hegel’s philosophy and globalization? It will be shown that, for systematic reasons, Hegel could neither ignore nor accept the Haitian Revolution. This ought to have implications for current debates on ›recognition‹ and interculturality. In this context Alexander Kluge’s fragment of prose Jeden Morgen liest Hegel Zeitung (Every morning Hegel reads the papers) (2012) will be analyzed as a critical literary response to Hegel.


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