7 research outputs found
Independence Event & Ritual [Audio Included]: Readings from The Serpent and the Fire
No full textDUTTY BOUKMAN
TRANSLATED BY JAVIER TABOADA
READ BY MARIA SLEDMERE
Link to Audio Versio
Reseña. América y el Caribe. En el cruce de la modernidad y la colonialidad
No full textAt the beginning of 1781 Julián Apasa (Tupaj Katari 1750-1781) leads the most important indigenous Andean insurrection of the colonial period with his wife Bartolina Sisa. With an army of more than 40,000 indigenous people, he managed to put the city of La Paz in suspense, closing it twice in a total of 184 days (Thompson, 2014: 157). Ten years later, many kilometers to the north of the Andean city, Dutty Boukman the houngan (voodoo priest) on the plains of the north of the island of Haiti presides alongside Cécile Fatiman the religious rite where hundreds of slaves declare to fight tirelessly until Reach your freedomA inicios de 1781 Julián Apasa (Tupaj Katari 1750-1781) lidera la insurrección indígena andina más importante del periodo colonial junto a su esposa Bartolina Sisa. Con un ejército de más de 40.000 indígenas logró poner en vilo a la ciudad de La Paz cercándola en dos ocasiones en un total de 184 días (Thompson, 2014: 157). Diez años más tarde, a muchos kilómetros hacia el norte de la ciudad andina, Dutty Boukman el houngan (sacerdote vudú) en las llanuras del norte de la isla de Haití preside junto a Cécile Fatiman el rito religioso donde centenares de esclavos declaran luchar infatigablemente hasta alcanzar su libertad.No início de 1781 Julián Apasa (Tupaj Katari 1750-1781) liderou a mais importante insurreição indígena andina do período colonial junto com sua esposa Bartolina Sisa. Com um exército de mais de 40.000 indígenas, conseguiu colocar a cidade de La Paz em suspense ao encerrá-la duas vezes em um total de 184 dias (Thompson, 2014: 157). Dez anos depois, muitos quilômetros ao norte da cidade andina, Dutty Boukman o houngan (sacerdote vodu) nas planícies do norte da ilha do Haiti, junto com Cécile Fatiman, preside o rito religioso onde centenas de escravos declaram lutar incansavelmente até alcance sua liberdade
The Haitian Revolution from an African Pespective, 1789-1805
No full textThe Haitian Revolution was the first incidence of mass emancipation in a colonial society and the only slave revolt that resulted in the formation of a modern state. However, existing canonical works on this revolution have largely concentrated on providing a central symbiotic relationship between the slave revolt and the broader changes in the Atlantic World during the 18th century. It has even been widely assumed that the Haitian Revolution was intellectually inspired by Western cultural values. Indeed, the Yoruba slave, Dutty Boukman, who ignited the revolution has been reduced to a mere footnote in the body of the prevailing Western-biased Haitian hegemonic historiography. This paper argues that the revolution, which was historically rooted in a legendary Yoruba tradition that abhors injustice, corruption and oppression, represents the very best of Yoruba’s cultural attainment in the Diaspora. The study further ‘resurrects’ the monumental contributions of Dutty Bookman to the outbreak of the revolution and underscores the fact that the Yoruba god of Ogun was the most portent rallying force that drove the revolution. Thus, the paper situates the cultural roots of the Haitian Revolution in its proper historical perspective and challenges one of the prevailing stereotypes about the “meagre” contributions of enslaved Africans to the emancipation of African slaves. The study, therefore, represents a major revision of the current historiography on the emancipation movement, and further highlights the methodological challenges of reconstructing the history of the slave trade in the Diaspora
Vodou Value in Haitian Life
No full textEver since the night of August 14, 1791 at Bwa Kayman, where Boukman Dutty declared war on the French during a Vodou ritual, Vodou has shown its dominance in the Haitian culture (Dominique 103). Along with being a religion practiced across the class boundaries of over six million Haitians, Vodou is a philosophy as well; a way of life for the majority of Haiti. Vodou “brings coherence where there might otherwise be chaos” (Michel 282-283). Used as a common ground for the intermixed Africans in the New World, Vodou has played a key role in the daily life of the Haitian population since its origination. Held anywhere from Haiti to Brooklyn, Vodou’s popularity still remains today. Evident in its history, characteristics, emphasis on service, worship of the lwas, communal expectations, and oral performance: Vodou is a vital aspect of Haitian life, past and present; Vodou is simply not just a religion. [excerpt
É PARA COMER, CURAR OU MATAR? : PESSOAS, DEUSES, ANIMAIS E PLANTAS CONTRA A ESCRAVIDÃO NA SAINT-DOMINGUE (HAITI) DO SÉC. XVIII
No full textEste artigo objetiva discutir processos de racialização de territórios e gentes no contexto colonial haitiano, bem como formas de resistência elaboradas por homens e mulheres que recolheram dos próprios discursos e práticas racializantes, os elementos para luta pela vida e liberdade. Dialogando com estas múltiplas vozes, que ecoam nas recentes diásporas de afro-caribenhos através das Amazônias, e atravessados pelo silêncio cortante que se quer impor sobre elas, construímos uma reflexão a partir do canto/profecia de dois líderes revolucionários haitianos, Fançois Mackandal e Dutty Boukman, que em Saint Domingue (atual Haiti), na segunda metade do século XVIII, sonharam com o fim da escravidão e desafiaram as fronteiras que separariam deuses, animais, plantas e pessoas em prol das lutas de libertação. Pensando a partir de Benjamin (1987) e lendo Carpentier (1985), identificamos nas práticas e palavras proféticas desses dois homens, reminiscências que seguem interpelando o tempo progressivo e linear que, em nome da modernidade e do progresso, continua pisoteando os vencidos. Estes, por seu turno, exigem do tempo presente, através do canto, que é palavra e ação de corpos em movimento, a justiça que até então lhes foi negada. As conclusões apontam que, na dinâmica de uma profecia ainda não cumprida, a luta antiescravista ou as atuais diásporas afro-caribenhas, funcionam como prática de liberdade e interpelação contínua, que exigem justiça à fratura dos tempos, pois esta constrói o futuro alimentando-se do sangue de suas vítimas
Druga próba uruchomienia produkcji silników lotniczych Polskie Zakłady SŠkody (1926–1935).
No full textDissolution of the agreements with the French-Polish Aircraft and Automobile Plantsresulted in calling a competition for the start up of production of aircraft engines in Poland. Among the received offers, the military command selected the project of the Czech-Slovak concern of Škoda. Initially, the aircraft driving motors were manufactured according to French, English, and American licences, and in 1928, our native constructions were designed. At the outset, it was the 7-cylinder engine of 100 horsepower “Czarny Piotruś” G-594, then it was the G-760 of 260 horsepower. In the subsequent years, G-1620 “Mors” (340 HP) and “Foka” (420 HP) were created. The author of those designs was Stanisław Nowkuński together with the team including: Witold Łoziński, Jan Oderfeld, Włodzimierz Strzeszewski, and Ludwik Bełkowski.The production of aircraft engines on the territory of Poland, however, encountereda number of obstacles, such as the lack of tradition of machine building industry, and alsothe emergence of a whole chain of cooperation bonds. In 1926–1935, the Polish Škoda Plants tried to get in contact with the State Aircraft Plants, the steel works: “Bismarck”, Królewska”, “Pokój”, foundries: “Mieszczański” and “Babitt”. The experiments carried out with coloured metals usually ended with failure. Therefore, the production of the basic parts was entrusted to foreign firms: Lorraine-Dietrich in Louneville, Škoda in Plzen and in Mlada Boleslav, Gnôme-Rhône, High Dutty All., Pratt & Whitney. The military command was not satisfied with that cooperation due to the higher costs of production.Another reason of discrepancy between the military command and the Polish ŠkodaPlants were the capital connections of the Czech-Slovak concern, and establishing direct relationships, both economic, political, and especially military with the soviet government. The final elimination of the Czech-Slovak agency from the war industry of the 2nd Republic occurred on May 6th, 1935, and the Polish Škoda Plants were merged into the concern of the State Aircraft Plants
