Haïti ou Saint-Domingue : Tome 1 (Autrement mêmes) (French Edition)

Philip Morgan, Christopher Brown. Yale University Press, New Directions in Caribbean Scholarship.

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Perspectives from the New Orleans Conference. University of Louisiana, Yves Benot, Marcel Dorigny. Maisonneuve et Larose, Institute of Latin American Studies, University of Florida Press, Silvia Marzagalli, Hubert Bonin. Presses Universitaires de Bordeaux, Michigan State Unversity Press, New Light on the Causes of Slave Rebellions. Religion, Class, Gender, Race. Excerpt reprinted in Slavery. Black Women and Slavery in the Americas. Data from French Shipping and Plantation Records. Globalization Of Forced Labour. Three Moments of Resistance.

Parts Beyond the Seas: Filiations, Ruptures, Nouvelles Dimensions. War and the Colonies. Labor and the Shaping of Slave Life in the Americas. University Press of Virginia, University Press of America, Revised version reprinted in J. Economy, Culture and Society. University of Tennessee Press, University of North Carolina Press, Anthologized in Hilary Beckles, Verene Shepherd, eds. Ian Randle, ; London: James Currey, , and New York: The New Press, Jorge Hardoy, Richard M.

Slave runaways in Saint Domingue in the year Institute of Commonwealth Studies, The Historical Context, Britain and Revolutionary France, ed. Exeter University Press, Reprinted in Annales des Antilles Martinique 31 Seuil, , ed. Revista de Cultura Latinoamericana Barcelona 39 The Era of Independence Movements Colin Matthew, Brian Harrison. Seymour Drescher, Stanley Engerman.

London, Harvester Press, Excerpt anthologized in A Haiti Anthology: Charles Arthur, Michael Dash London: Times Literary Supplement A. Parkinson, This Gilded African, 5 Dec. Klein, The Middle Passage, 8, no 2 Buckley, Slaves in Red Coats, 9: Nicholls, From Dessalines to Duvalier: Haiti and the Cultures of Slavery in the Age of Revolution, The Priest and the Prophetess: Earle, The Sack of Panama, 67 Oct.

Origins and Effects in Europe, Africa and the Americas. Littlefield, Rice and Slaves: Galenson, White Servitude in Colonial America: Valdman, Haiti--Today and Tomorrow. Hispanic American Historical Review D. Nicholls, Haiti in Caribbean Context: Ethnicity, Economy and Revolt, Gaspar, Bondmen and Rebels: Caldwell, The Era of the French Revolution: Laguerre, Voodoo and Politics in Haiti, Manning, Slavery in Africa, Fick, The Making of Haiti. The following conversation between Marie and Loinvilliers reveals this dichotomy between Frenchness and colonial mastery on the one hand and foreignness and immorality on the other.

As the island is preparing for an approaching storm, Marie asks Loinvilliers if the slaves are protected; he is unconcerned and even chastises Marie for her compassion: I have not concerned myself with them. I had to think of the safety of the inhabitants and not of the conservation of their property]. A negro was for him a domestic animal; he thought of him in the same way one would think of his dog or his horse. Reybaud makes the French, represented by Marie, compassionate colonial leaders who bear no responsibility for the kinds of immoral and discriminatory deeds that Loinvilliers practices.

In this moment, the novel equates being French with a supposedly moral form of colonialism that is more effective than that of foreign leaders. This connection between nationality and colonial mastery, which requires compassion and concern for the enslaved, becomes racial at the point when Loinvilliers cannot escape his immoral and ineffectual ways. The description of his physical traits shows the uncertainty of his racial affiliation:.

The racialization of Europeans born in the Caribbean was not an unusual move for a French author of this period; as Christopher Miller notes, despite the similarity of Europeans in France and those in the colonies, Creoles were often racialized The Creole Loinvilliers is excluded from a French national-racial model assumed to be morally superior. He jumps onto her ship to find her dead. Because the rejected Loinvilliers cannot possess Marie, cannot subsume and therefore suppress her form of moral colonialism, he ensures that any record of her attempt at moral leadership vanishes with the memory of the victims of the Middle Passage.

Reybaud expresses pessimism about her idealized French colonial model, but not about the superiority of the model itself. This confusion continually emphasizes that the French, led by its women, are, in fact, on the side of the enslaved, because they, too, understand suffering. A reformation of whiteness removes controversy from the portrayal of interracial relationships by emphasizing national affiliation instead of racial categorization. Because in this world French women have power, they save their potential mates from slavery; an experience of suffering shared by both men and women thus forms the basis of happy romantic relationships.

As a result, the loss of Saint-Domingue is, for Reybaud, more than a loss for the French nation, it is a loss for French women personally. Additionally, she implies that had French women had more power, Haiti might never have come to be. These scars racialize Maubray; his physical marks prove his experience of suffering and therefore make him a kind and worthy romantic partner. In Les Epaves , Donatien has non-white ancestry and therefore risks enslavement. He, too, has physical markings that indicate he is a potential mate:. His hair, soft and shiny, only resembled that of the negroes by its color.

His complexion was fair, but slight hints of brown were susceptible around his temples and the upper part of his forehead and his thin lips were of a pale brown color. For Loinvilliers, his lack of Frenchness made his bronze-colored skin indicative of immorality.

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For Donatien and Maubray, their physical marks only accentuate their ability to empathize with women who will save them. This reformulation of whiteness that includes Donatien while excluding the evil Loinvilliers avoids the controversy of portraying interracial romance while simultaneously depicting France as a country impervious to racial prejudice. Christine de Rozan becomes Madame de Rieux upon an arranged marriage to her cousin, an older man who is the only one in his family to have escaped the slave uprisings of the late eighteenth century.

Soon after her marriage, Christine, her father, and her husband leave France in order to find treasure and reclaim property in their native Saint-Domingue, now Haiti. Her husband, the only one who knew the location of the hidden treasure, dies during the transatlantic journey; his death leaves Christine, her father, and a white servant named Julien to search for money amid the ruins of the old Rozan and Rieux plantations.

Yet Christine, who discovers that she cannot be with the man she loves, kills herself. Her father, once again rich, returns to France, leaving Christine and all hope she had for love and wealth buried in Haiti. Christine has no agency in her story; she does not choose her marriage nor does she choose to return to Haiti.

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Her father entirely controls her destiny and she trusts him to ensure her happiness, even though he eventually abandons his daughter and Haiti. Max is not the ideal partner that Donatien and Maubray were. The only way in which she asserts her moral superiority is by refusing to discriminate against those of African descent.

Though little is known about her official connection to the movement, her husband, with whom she worked closely after he began directing the newspaper Le Constitutionnel , joined the movement around the time of the revolution. By valorizing qualities assumed to be naturally and inescapably feminine, Saint-Simonianism corrected the masculine half by adding its feminine other to make one whole, thereby making the feminine essential.

Leslie Rabine and Claire G. Like the population who grieved Marie upon her departure, they ignore any controversy about women in power and instead focus on the common good. This emphasis on French universalism minimalizes certain kinds of difference in favor of national belonging, but, as we have seen, it does not erase fundamental differences based on race and social status. The servants of the house, who were arranged behind their mistresses, spun cotton.

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In this scene, black people, white people, those of mixed ancestry, political officials, religious officials, masters and servants blend harmoniously. The political exists beside the religious. Though distanced from the white masters, slaves and non-whites are members of the community.

Each group of people feels included; black people can stop to see the political and religious leaders as often as white people can. Yet, when everyone is gathered together, everyone respects the established hierarchy. For Reybaud, this hierarchical differentiation by group affiliation is only positive. No one questions it; organizing the world in such a manner is even raised to the level of the biblical. Reybaud makes the religious symbolism of her novels obvious. Marie, the mother of Christ, is chased out of power at the beginning of French colonial expansion in the Antilles by the evil Loinvilliers.

Christine, a feminine Christ figure, is dying as her father, who symbolizes France, collects his treasure and prepares to leave the former colony. Consequently, no romantic partner exists for Christine in Haiti.

When Santo-Christo, who had secretly admired Christine only from afar, tells her father that he will watch over her in her grave, the novel establishes a connection between France and Haiti by making Christine and the morality she represents an altar at which both French and Haitian people may pray. Even in the face of the loss of Saint-Domingue, the novels continue to assert the morality of French nationalism and colonialism.