Unveiling the Colonial System

Although it took us several years, we have finally completed Baron de Vastey's The Colonial System Unveiled. Translated into English by Chris Bongie, whose useful endnotes and supplementary essays are a rich source of information on the author and his time, the short text is a disturbing read. Largely consisting of a catalogue of various colonists who tortured black slaves and free people of color in the colonial period, the colonial system here is one defined by slavery, exploitation, terror, and racialized hierarchy. Thus, the infamous Caradeux and Desdunes families, for instance, are listed among the colonist perpetrators of unspeakable violence and horror. The first part of the short work outlines the history of European colonialism in Hispaniola, beginning with the exploitation and destruction of the indigenous population. This, followed by the colonial system defined by chattel slavery, contain the annals of colonialism's destructive impact. Throughout the text, the Baron de Vastey drew from the colonial archive, writings by French colonists, and testimony from Haitians to illustrate the true nature of colonial rule. Unsurprisingly, Haitian independence was just, necessary, and Henri Christophe himself is praised for being the required father of the Haitian "family" to guide us toward liberty and the rule of law. 

Indeed, much of the work emphasizes how colonial laws and regulations were either ignored or used in discriminatory fashions. For example, laws and regulations limiting the dress of free people of color or laws requiring them to adopt African surnames are part of the panoply of oppressive, racist laws that are unquestionably unjust. Other laws, such as those enshrined in the Code Noir for protecting enslaved people from extreme abuse or torture, were routinely ignored. Baron de Vastey even cited the case of a free "mulatto" who was reenslaved unjustly on the instigation of a cruel planter who may have been his father! Everything this colonial system stood for and represented, therefore, required full repudiation and justified Haitian independence. Under the protective leadership of a strong monarch, Henri Christophe, Haiti could withstand the calumny and threat of the colonists. Indeed, Christophe is even compared to the famous cacique, Enriquillo, suggestive of Christophe's stature as a leader on the path to reconstituting the Haitian people. 

Nevertheless, one cannot help but notice some of the ambivalence of the Haitian intellectual of the 19th century. While condemning colonialism in Haiti and the trans-Atlantic Slave Trade, our author wanted European colonialism in Africa. With Sierra Leone as perhaps the best example, Baron de Vastey appears to condone the "civilizing mission" of European colonialism as necessary in Africa. Yet, whilst drawing on the travels of Mungo Park and other sources, he acknowledged that sub-Saharan Africans were not as "barbaric" as our enemies made them out to be. Unfortunately, Baron de Vastey never drew from the testimony of the sizable African-born population in Haiti itself to counter racist narratives of Africa. It is a shame, since he even included "Bembara" as one of the African surnames free people of color were forced to adopt under racist colonial legislation. We suspect the ambivalence of the 19th century Haitian intellectual on Africa, plus the need for a nationalist, palingenesis of a new Haitian people, precluded Baron de Vastey from seriously interrogating European colonialism in Africa or the question of black African civilizations. 

Hurricane Flora and Bainet (1963)

Whilst perusing the internet at night, searching for references to Bainet from various sources as one is wont to do in the late hours of the evening, we came across a short article on Hurricane Flora from LIFE and its destructive impact on Caribbean places such as Bainet in 1963. For including a photograph of Bainet's St. Pierre Church and plaza, we found the picture to be of use. Of course, since the hurricane's destruction of the town damaged many structures, what is seen here is not Bainet at its "best."

History of Bainet Timeline

Although a real endeavor to trace the history of Bainet requires careful searching through archives and collecting oral traditions, we have began an attempt with a simple timeline or chronology. We have largely drawn from Madiou, Ardouin, Rouzier's geographical tomes, Moreau de Saint-Mery, Haitian journals and publications like Le Moniteur or Le Matin, and travel accounts. In addition, any references to Bainet we find in the secondary literature are occasionally sources of information. Furthermore, we did include dates from the precolonial and Spanish colonial period, even though there is no evidence of a Spanish colonial settlement at what later became known as Bainet. However, if the short-lived colonial town of Yaquimo was indeed located near modern Jacmel, we suspect there would have been small indigenous communities in the surrounding area (including today's Bainet) before and during that era. In addition, there are obvious more events or developments in the French colonial period that must be taken into account, such as the free people of color population and the enslaved population. 

pre-1492: Indigenous presence suggested by finds during French colonial period. A cave with human remains was found, said to have been used as a site of refuge to escape the Spanish (but possibly far older)

1499: Arrival of Alonso de Ojeda in Yaquimo, apparently with a goal to enslave Indians.

1503: Murder of Anacaona and several other Xaragua elites, orchestrated by Ovando.

1504: Foundation of the pueblo of Yaquimo. According to Moreau de Saint-Mery, it was built at the site of modern Aquin, although others suggest Jacmel. According to Las Casas, the area around Yaquimo was called Brasil by Columbus due to its ample brazilwood. Intriguingly, there is a section of Bainet called Bresilienne. 

1506: Diego Velazquez alcalde of Villanueva de Yaquimo

1514: Repartimiento indicates displacement of part of Yaquimo's Indian population, which was sent to mining centers of the island. Among Yaquimo caciques with indigenous names are the following: Taubacote, Camaguarex, Cataguaco, Cayguan Guaraba, Domanicarey, and Macaoquicios. Overall, around 1039 Indians, according to Martinez Almanzar.

1516: Map of Hispaniola by Andres de Morales made. Appears to place Yaquimo at the site of today's Jacmel.

by 1520: Yaquimo deserted

1577: Spanish colonial sources mention Indian and black population in Yaquimo, on a ranch

1678: Publication of Exquemelin's famous book on the buccaneers. Mention of Jacmel and Aquin as ports with ample amounts of brazilwood 

1698: Foundation of Compagnie de Saint-Domingue

1703: Census listed families established in Bainet and nearby parishes, including the Saugrain

1718: Bainet became a parish

1725: Law passed prescribing the construction of a church in Bainet

1730: Census found about 700 slaves and only 12 free people of color. 57 indigo plantations in Bainet.

1739: Census indicates growth of coffee plantations and the 'disappearance' of free people of color (presumably classified as 'whites')

1740: 67 Indigo plantations in Bainet

1744: Birth of Julien Raimond

1751: Much of Bainet town destroyed in a hurricane

1773: Nicolson finds Indian remains in Gris-Gris inside a cave

1775: Ordinance established a brigadier

1776: M. de Ennery ordered rebuilding the road from Gris-Gris to Aquin

1781: Hurricane in September destroyed the church

1788: Census indicates 1934 free people of color in Jacmel quartier

1789: Moreau de Saint-Mery described Bainet as having 20 cotton plantations, 20 indigoteries, and 70 coffee plantations. The militia had 60 whites and 240 affranchis. In terms of population Moreau de Saint-Mery wrote it contained 388 whites, 800 affranchis and 5,500 slaves.

1791: Free people of color in Bainet said to be so powerful that the whites didn't send a representative to the colonial assembly in Le Cap. Rebellion of Romaine the Prophetess said to have affected Bainet (at least 3 whites killed by blacks in insurrection, and buried in Bainet, according to Terry Rey). Moreover, Alexandre Boursiquot was accused of orchestrating the killings of 30 whites in Bainet.

1793: Report of Roume of 3000 rebel slaves, led by a white, who sacked Bainet, Jacmel and Cayes de Jacmel

1800: Dessalines takes Bainet from pro-Rigaud forces

1802: Commandant Guillaume authorized former slaves establishing homesteads in the hills for the fee of one gourde. Colonel Gilbon said to have led the insurgents of Bainet's hills against the French (same man?)

1814: Coffee estates Villard and Montra put for sale to increase the number of proprietors

1817: Arbouet listed as representant of Bainet

1818: President Boyer visited Bainet, lowering taxes for some, adjudicating disputes

1819: Thomas Madiou wrote of 5 schools in Bainet, teaching students how to read. Two in the valley, two at Jamaisvu, one at Primature and one in the town. The schools taught a total of 62 students how to read and write. It appears that they were supported or maintained by parents of the students.

1820: Jacques Fequant became new magistrat of Bainet. Colonel Aubin became new commandant de la place of Bainet.

1821: Jean Pierre, residing in Bainet, condemned to die for participating in two murders with Francois dit Aoussa

1823: President Boyer visited Jacmel, where people from Bainet, Marigot, and Saltrou flocked to see him.

1824: Boyer said to have sent many African American immigrants to Bainet (but evidence is lacking).Obin Renaud was commandant de la place. 

c.1825: Census figures included in Mackenzie's Notes on Haiti indicate 7,983 people lived in Bainet

1831: Toussaint Louis condemned for taking a horse from Jean Francois

1833: Jean Joseph Lande filed a case against the lieutenant of the rural police, Alexis Chaumeil, for beating him

1834: Colonel Lemaire commandant of Baynet 

1839: Pierre-Sanon Soliman murdered his brother, Miracle Solimon. 

1840: Bainet's Trou Mahot section under command of lieutenant Charles. Grande-Colline led by Nestant Jacques. Petit Bras led by Garcon Cazales. Mazonne led by Nicaise Jacques, Jamaisvu by Saint Juste Marcille, Gandou by Justin Bourgouin, Gris-Gris by Pointdujour, Bras de la Croix by Michel Juste. In Bainet alone, 1898 habitations or farms in 1840, with only 12 poorly cultivated.

1842: Raphael Pisano listed as priest of Bainet

1843: Garde nationale of Bainet joined the side of the liberal rebels against Boyer's government

1845: Louis Scutt commandant of the commune of Bainet, Michel Lubin inspector of cultures in the commune of Bainet. Mathieu Douge was juge de paix

1846: Fight between Saint Jacques Julien and Cadet Mafonta leads to the latter's death

1847: President of Haiti sent General Villebon to inspect Bainet 

1849: Conseil de Notables includes Jourdain fils, Ferdinand Duchemin, Rousselin Carriere, Joseph Fortin, and Jean Ambroise

1853: Emperor Soulouque in Bainet. His recovery from illness leads to celebrations.

1865: Abbey Demoy vicar of Bainet

1867: Jean Domingue the deputy for Bainet

1869: Piquets defeated in July (in context of Salnave and civil wars engulfing the country)

1872: Bernier as deputy of Bainet

1873 (or 1874?) Augustin Dorsan Ambroise deputy for Bainet

1881: Magistrat of Bainet a A. Jean-Baptiste. 

1888: A. Jean-Baptiste a constituant of Bainet

1890: Population of 12,000; President Legitime sent forces from Bainet against Jacmel

1898: President Sam visited Bainet

1912: Haitian painter Micius Stephane born in Bainet

1917: Birth of painter Edger Jean-Baptiste.

1926: Gerald Bloncourt born in Bainet. Paul Laguerre named as member of Communal Commission. 

1928: Drought in the arrondissement of Jacmel particularly hurt Bainet 

1935: Murder of Deputy Ferere Laguerre (as well as his other relatives) in a feud with the Pierre-Louis family

1937: Christian Adrien mentioned in Le Nouvelliste as magistrat of Bainet

1953: Haiti Sun runs an article on Bainet entitled "Venus of Haiti"

1963: Bainet struck by Hurricane Flora

Haiti, Guyane and the Taino

 

We are not avid followers of Haiti Inter, but they occasionally produce fascinating interviews with different figures from Haiti or its Diaspora. This video, which is probably misleading since at least half of it is really about Haitians and people of Haitian descent in La Guyane, caught our attention for its alleged focus on the Amerindian heritage of Haiti. Unfortunately, the guest does not truly explore that intriguing question of Haiti's Indian legacy. Instead, we are given what has become repeated narratives offered without any evidence. Thus, the veve of Haitian Vodou is said to be of Amerindian origin (no evidence provided for this), while words of Taino origin used in Haitian Creole are given as further examples without nuance or explanation. It's a shame Haitians (and people of Haitian descent) have not yet truly explored this interesting question of Taino legacies in Haiti. Moreover, I am not sure I would assume any close connection between the word Jaragua or Xaragua in Indigenous Haiti and the use of the toponym Jaragua in Tupi-Guarani languages of Brazil. There might be a connection, but we once thought it more likely that Xaragua in Haiti might be connected to Aragua in Venezuela (based on the way Aragua was spelled in one source from the 16th century).

Queen Anacaona

 

I am unsure about the source of this clip, but I found it interesting as one of the more serious Haitian videos on the island's indigenous past. It's designed to be short, simple, and respectful of the "Taino" past on Haiti. There are some issues or areas that undoubtedly require more updated information and nuance (like the population of the island in 1492 or the question of gender relations), but this is interesting. I'd love to see a serious source for the claim of some of the population sizes of villages or towns, too. 

Lisette

A fascinating presentation on an early piece of Haitian Creole music from the mid-18th century by Jean Bernard Cerin. Anything about the origins of our language and early musical and literary uses of it are worth exploring.

Constitutions et luttes de pouvoir en Haiti

Although we have only read the first time of Claude Moise's Constitutions et luttes de pouvoir en Haiti, it is enough to understand to a greater extent the intermittent political crises that negatively impacted the country from 1804-1915. Viewing the endless battles and conflicts for political power between different branches, clans, and regional elites since the birth of Haitian independence until the US Occupation through the conflict over constitutions to legitimize various regimes illustrates more clearly the impasse the Haitian political system had reached by 1915. Since each constitution was instituted either to deny power to another branch of the elite and legitimize their own seizure of power, there was a constant danger of political intrigue, coups, and revolutions to unseat the incumbent president/Executive and restore governmental legitimacy. Of course, the source of real power in the country was the Executive, and his power came from the military who administered the provinces as commandants. Thus, regardless of any constitutional innovations to protect civil government and individual liberties, all were at risk of arbitrary and despotic presidents (or, in the case of Dessalines, Soulouque, and Christophe, emperors and kings) who had to rely on the military as the main source of authority (as well as preserving public security). 

However, as Moise's masterful study reveals, there were a number of occasions in which branches of the political elite sought to institute a truly liberal, democratic state with more power to civil authorities. The first, the 1843 Constitution, was never truly implemented as Riviere Herard was unseated and the country's elite fell back on Guerrier and Riche to neutralize the threat of the Piquets. Here, unfortunately, Moise's analysis does not extend deeper into exploring how the Piquets themselves wanted to reconstitute the state, but he is certainly correct that most of the Haitian political elite banded together to prevent any real seizure of power from the lower classes. This included military repression, government appointments to Piquet leaders and the return to "presidentialism" to protect public security. After ending the Piquet threat, the political elites, both of the "mulatto" and "noir" branches, proceeded to implement other constitutions, such as that of 1846 and 1867. The Executive branch was severely weakened in the 1870s through the rise of the Liberals and Boyer-Bazelais, who favored a government dominated by the Legislative branch. Nonetheless, their favored constitution and governmental system, designed to weaken the Executive, was impractical as there was no real constitutional solution to conflict between the Executive and Legislative bodies. 

Furthermore, the Liberals, according to Moise, lacked deeper alliances with the real source of power in the country, the military leaders, and were thus severely weakened once the inevitable return of conflict over power returned in 1879 and beyond. Intriguingly, their regime did work well under Saget and Boisrond-Canal, although the exceptional circumstances and character of those men favored the longevity of this inherently unworkable system. By the end of the era of Liberal hegemony, despotic, arbitrary regimes dominated by Presidents like Salomon (who in one letter, compared the demands of political power to African conditions), Hyppolite, and Nord Alexis became the norm. Even with the 1889 Constitution that survived until the US Occupation, each president relied on unconstitutional measures, arbitrary despotism, the military, and sometimes, outright terror, to remain in power or endeavor to control succession. 

Throughout the entire period, the conflict over power and various attempts to legitimize new regimes with legality through new constitutions was usually able to counteract any serious attempts at opening the political system or debate to the lower classes. A few exceptions occurred, however. And it is these exceptions that warrant additional attention, particularly the Piquets (who still await their historian, to paraphrase Moise), cacos, and the urban masses who supported Salnave. La foule was especially relevant during the terror of Soulouque and presumably supported, initially, Soulouque's rise to effective power and self-elevation to Emperor. In addition, the urban masses, such as the women, who rallied behind Salnave, must be analyzed for revealing the political ideology of the lower classes. The cacos in the Nord similarly warrant closer attention, although Moise seems predisposed to discount the idea of any real political debate or ideology motivating their actions in the decades leading to US Occupation. That said, it seems hard to image the cacos of the Nord completely lacking ideas about reform, even if they were doomed to fail. The challenge now is to reconstruct, to whatever extent possible, how the peasants, urban poor, and embryonic working-class envisioned a different political regime in Haiti.