Academic literature on the topic 'Toussaint Louverture (1743-1803)'

This work using a structurationist, structural Marxist, phenomenological structuralism, understanding of practical consciousness constitution, explores the origins and basis for the Haitian Revolutionary leader’s, Toussaint Louverture’s (May 20, 1743-April 1, 1803), social, political, and economic policies. The eldest son of an Arada King, Toussaint Louverture, was a creole-slave born on the island of Saint-Domingue/Haiti. As the eventual leader of the Revolution from 1794-1801, Louverture attempted to have the island remain an independent French territory where slavery was outlawed, but the export-oriented plantation economy, with the slave trade, persisted. He, essentially, adopted the position of the French Royalists, the white plantation owners who wanted more autonomy from France and its “exclusif” mercantile economic system, which forced them to trade and do business exclusively with French merchants and bankers. Although, Louverture’s demeanor and position is typically juxtaposed against his successor, Jean-Jacques Dessalines, all subsequent leaders, I argue here, would go on to adopt Louverture’s policies, the export-oriented agricultural economy, with variations based on who (mulattoes or members of the black grandon class) should serve in the position of the white planters once independence was declared from France in 1804. This decision, to maintain Louverture’s political and economic policies as opposed to redistributing the land to the African masses so that they can pursue their subsistence agriculture and komes, I conclude, has undermined the Revolutionary impetus of the Haitian Revolution and converted Haiti into the so-called poorest (periphery) country in the Western Hemisphere.

This work using a structurationist, structural Marxist, phenomenological structuralism, understanding of practical consciousness constitution, explores the origins and basis for the Haitian Revolutionary leader, Toussaint Louverture’s (May 20, 1743-April 1, 1803), social, political, and economic policies. The eldest son of an Arada King, Toussaint Louverture, was a creole-slave born on the island of Saint-Domingue/Haiti. As the eventual leader of the Revolution from 1794-1801, Louverture attempted to have the island remain an independent French territory where slavery was outlawed, but the export-oriented plantation economy, with the slave trade, persisted. He, essentially, adopted the position of the French Royalists, the white plantation owners who wanted more autonomy from France and its “exclusif” mercantile economic system, which forced them to trade and do business exclusively with French merchants and bankers. Although, Louverture’s demeanor and position is typically juxtaposed against his successor, Jean-Jacques Dessalines, all subsequent leaders, I argue here, would go on to adopt Louverture’s policies, the export-oriented agricultural economy, with variations based on who (mulattoes or members of the black grandon class) should serve in the position of the white planters once independence was declared from France in 1804. This decision, to maintain Louverture’s political and economic policies as opposed to redistributing the land to the African masses so that they can pursue their subsistence agriculture and komes, I conclude, has undermined the Revolutionary impetus of the Haitian Revolution and converted Haiti into the so-called poorest (periphery) country in the Western Hemisphere.

Les biens ont toujours occupé une place importante dans la vie des sociétés. Leur distribution, leur usage, leur acquisition, leur transmission reflètent profondément la conception que s'en font une société. Ainsi, à travers ce travail nous avons constaté que l'avènement de la République d'Haïti en 1804 et jusqu'en 1986 au départ du président Jean-Claude DUVALIER, ce pays a été traversé par deux conceptions de la propriété foncière. La première que l'on peut qualifier de militaro-néopotique est hérité de Toussaint LOUVERTURE et s'étend de 1804 à 1843. La seconde qui est fondée sur le mythe de la propriété foncière pour tous va de 1843 à 1986. Cependant, il a été constaté que de 1804 à 1986 les petits cultivateurs se sont toujours battus pour avoir droit à une jouissance paisible du lopin de terre qu'ils exploitaient. Ce qui n'a pas toujours été facile puisque les proches des divers gouvernements ont eu une conception différente de la propriété foncière et de l'exploitation des biens fonciers. L'opposition de ces deux visions a souvent été la source des conflits et des soulèvements armés en Haïti. Bien plus, cette lutte entre les différents groupes sociaux a plongé le pays dans une instabilité chronique et y a engendré l'insécurité, le chômage et la pauvreté
Property has always occupied a place in the life of societies. Distribution (especially land, their use, acquisition) transmitted reflect deep design that makes it a society. Thus, through this work we found that the accession of the Republic of Haïti in 1804 and until 1986 (departure of president Jean-Claude DUVALIER), the country was crossed by two concepts of land ownership. The first one can be described as military crony is inherited from Toussaint LOUVERTURE, and extends from 1804 to 1843. The second can be described in the myth of the land all of 1843 to 1986. However, it was found that from 1804 to 1986 small farmes have always fougth for the right to peaceful enjoyment of the plot of land the farm. This was not always easy because the relatives of different gouvernments have had a vision different ownership and exploitation of land. The opposition of these two wiews has often been the source of conflict, and armed uprisings identificate this country. More, this struggle between different social groupes plunged the country into a chronic instabilité (sic) and insecurité (sic) is created, unemployment and poverty

Louis Delgrès et Toussaint Louverture sont des figures clés d'une expérience inaugurale, celle du "défi consulaire". En considérant ces deux figures emblématiques, nous sommes amenés à examiner les rapports entre réalité historique et fiction litteraire, de façon à rendre compte du processus de transformation des personnages historiques en personnages mytiques. Le temps historiques est celui des révolutions antiesclavagistes dans les colonies françaises, exacerbées par les idées de la révolution française de 1789. Delgrès et Louverture sont parvenus à s'inscrire dans les écrits selon les normes littéraires du roman et de la poésie. Ils sont devenus, au gré des évolutions de notre littérature, l'héritage du système dramatique. Par ailleurs, ils ont inspiré des écrivains qui rélèventdu champ de référence européen, américain et africain. La littérature est le moyen par lequel s'opère le passage de réalité au mythe, du réel à l'imaginaire. Elle nourrit le destin des héros et nous le transmet sous des formes diverses. Le mythe se réfère à la nature, à l'invariant, c'est en cela qu 'il s'oppose à l'histoire qui se réfère à la culture. Delgrès serait donc un mythe idéologique. Il ne s'inscrit dans la mythologie qu'à partir du moment où il est devenu un personnage historique dans la mémoire. Incrusté dans l'histoire Haïtienne, Louverture aurait acquis l'image du mythe populaire, symbolisé par une omniprésence et une dimension historique entretenue dans les mémoires. Delgès et Louverture, gardiens d'une époque en survivance, sont analysés en tant que personnages littéraires, réanimés par des auteurs habités par un désir louable de les faire revivre
Louis Delgrès and Toussaint Louverture are key in the figures in the unprecedented movement against the colonial etablishment. By considering these two emblematic figures, we are led to examine the relationship between historical facts and literary fiction , in order to account for the process of transformation of ordinary people into figures into, mythical figures. Historical time is that the abolitionnist revolutions in the french colonies, exacerbated by the ideas of the french revolution of 1789; Delgres and Louverture managed to register for writings according to literary standards of novel and poetry. As a result of the evolution of our literature, they also became the heritage of the dramatic system. They even served to inspire writers of european, American and African d'origins. Literature is the means by which reality becomes myth and the real, imaginary. Literature brings to charaterers not only depth but iconic quality in various forms. The myth refers to nature, unchanging, in direct contrast to history which is based on culture. Delgrès would be an ideological myth. He was registered for mythology only after he has become a historical figure in people's memory. Embedded in the haïtian story, Louverture achieved the status of a popular myth, reflected by his pervasive presence in the memory of his lasting contributions to the antislavery movement. Delgès and Louverture, lasting figures of an almost forgotten time, are looked at as literary figures brought to life by authors eager to revive their idea

Cette biographie présente Louis-Pantaléon, comte de Noé (1728-1816), grand propriétaire créole de Saint-Domingue au XVIIIe siècle. D’une famille d’origine gasconne, il est né dans la société coloniale esclavagiste de Saint-Domingue. Il mène une classique carrière militaire avant de retourner à Saint-Domingue (séjour de 1769 à 1775) remettre de l’ordre dans ses propriétés. Rentré en métropole, il se marie et connaît la vie de châtelain à L’Isle-de-Noé jusqu’à la Révolution. Grand propriétaire absentéiste, ses biens antillais sont gérés par divers procureurs. Des documents retrouvés permettent d’en suivre l’évolution, notamment pour les habitations Bréda. Est aussi exhumée de l’oubli la grande habitation des Manquets (l’une des premières touchées par la révolte des esclaves de 1791). Le comte de Noé a aussi connu d’anciens esclaves qui, devenus libres, ont de l’influence auprès de leur groupe des « Libres de couleur », tel Blaise Bréda ou Toussaint Bréda (futur Toussaint Louverture). Elu député de Saint-Domingue en 1789 sans pouvoir siéger, ses préoccupations sont celles d’un grand propriétaire qui sent brutalement vaciller son univers. En 1791, il émigre à Coblence puis en Angleterre. Lassé, amnistié en 1802, il finit par rentrer en France, devient conseiller général des Hautes-Pyrénées puis, après la vente du château de L’Isle-de-Noé, réside entre le Sud-Ouest et Paris. Nommé Pair de France en 1815, il décède l’année suivante. De tout cela perdure le souvenir de liens surprenants entre lui et Toussaint Louverture
This biography of the count Louis-Pantaléon de Noé (1728-1816) portrays a wealthy Creole estate-owner in Saint-Domingue during the XVIIIth century. He was a descendant of a Gascon family born within the colonial pro-slavery society of Saint-Domingue. He followed the traditional military career path of an aristocratic son but, in 1769, went back to Saint-Domingue (staying there till 1775) in order to revive his own sugar estate. On his return to Gascony he married and lived a lordly existence in the village of L’Isle-de-Noé. Being an absentee owner, his properties were run by different managers. Some recently discovered documents give us insight to the development and problems of these estates (the Bréda estates among them). In any event, the huge Manquets estate is notable as one of the first of the starting places of the 1791 slaves revolt. Equally renowned are former slaves who become prominent within their group of “Free Coloured” people, like Blaise Bréda and Toussaint Bréda (later known as Toussaint Louverture). Elected as a representative of Saint-Domingue in 1789 but unable to act as such, his preoccupations were then those of wealthy owners who were afraid of the brutal changes to come. In 1791 he fled France to Coblenz then to England. Tired, but having been granted amnesty in 1802, he returned to France, became conseiller général (adviser) for the Département des Hautes-Pyrénées and, after selling the château of L’Isle-de-Noé, lived between South-West France and Paris. Awarded Pair de France in 1815, he died the following year. Today, he is remembered chiefly for his connection with Toussaint Louverture