Black History
Inside the Kingdom of Hayti, ‘the Wakanda of the Western Hemisphere’
MINNESOTA SPOKESMAN-RECORDER — The fictional kingdom has a real-life corollary in the historic Kingdom of Hayti.
By Marlene Daut
Marvel’s blockbuster Black Panther, which recently became the first superhero drama to be nominated for a Best Picture Academy Awards, winning three, takes place in the secret African Kingdom of Wakanda. The Black Panther, also known as T’Challa, rules over this imaginary empire — a refuge from the colonialists and capitalists who have historically impoverished the real continent of Africa.
But fans of the box-office hit might not realize that they don’t need to look to the make-believe world of the Black Panther to find a modern-day Black kingdom that aspired to be a safe haven from racism and inequality.
The fictional kingdom has a real-life corollary in the historic Kingdom of Hayti, which existed as a sort of Wakanda of the Western Hemisphere from 1811 to 1820.
The Haitian Revolution led to the creation of the first free Black state in the Americas. But the world was hardly expecting a former enslaved man named Henry Christophe to make himself the king of it.
Media accounts from the era, some of which I’ve collected in a digital archive, serve as a window into a brief period of time when the kingdom stood as a beacon of Black freedom in a world of slavery. Yet, like Wakanda, the Kingdom of Hayti wasn’t a utopia for everyone.
A new kind of kingdom
On Jan. 1, 1804, an army led by former enslaved Africans in the French colony of Saint-Domingue staved off France’s attempt to bring back slavery, and declared themselves independent and free forever.
The leader of the revolutionaries, General Jean-Jacques Dessalines, had defeated Napoleon’s famous army and made himself emperor of the newly-renamed Haiti.
But in October 1806, Dessalines was assassinated by political rivals, leading the country to be divided into two separate states: General Henry Christophe named himself president of the northern part of Haiti, while General Alexandre Pétion governed a completely separate republic in the southern and southwestern part of the country.
In March 1811, President Henry Christophe surprised everyone when he anointed himself King Henry I and renamed the northern republic, the Kingdom of Hayti. Henry I soon had a full court of nobles that included dukes, barons, counts and knights to rival that of royal England.
Haiti’s first and only kingdom immediately attracted the attention of media outlets from around the world. How could there be a republic on one side of the island and a monarchy on the other, they wondered? Was the new Black king trying to mimic the same white sovereigns who had once enslaved his people, others asked?
The edicts establishing the royal order of Haiti were immediately translated into English and printed in Philadelphia, while many American and British newspapers and magazines ran celebrity profiles of the Haitian king.
One newspaper described him as “the elegant model of an Hercules.” Another described him as “a remarkably handsome, well-built man; with a broad chest, square shoulders, and an appearance of great muscular strength and activity.”
The ‘First Monarch’ of the ‘New World’
In 1813, construction of the opulent Sans-Souci Palace – meaning literally “without worry” – was completed. The palace was partially destroyed by an earthquake in 1842; today, its remains have been designated a world heritage UNESCO site. During its heyday, the palace dazzled.
There were the elegantly manicured gardens and a unique, domed cathedral. The structure was flanked by a dramatic double staircase leading to the entryway and two arches detailed with etchings and inscriptions. One acknowledged Henry, rather than Jean-Jacques, as the country’s “founder.”
There were also two painted crowns on the principal palace façade, each of which stood at 16 feet tall. The one on the right read “To the First Monarch Crowned in the New World.” The one on the left said “The Beloved Queen Reigns Forever Over Our Hearts.”
King Henry lived in the palace with his wife, Queen Marie-Louise, and his three children, Prince Victor Henry, and the princesses, Améthyste and Athénaire.
Newspapers around the world reprinted articles from the monarchy’s official newspaper, the Gazette Royale d’Hayti, detailing the royal family’s lavish dinners, replete with bombastic speeches and lengthy toasts to famous contemporary figures such as King George III of England, U.S. President James Madison, the King of Prussia, and the “friend of humanity,” the “immortal” British abolitionist Thomas Clarkson.
The Gazette also recounted the decadence of Queen Marie-Louise’s August 1816 official birthday celebration, which lasted for 12 days and had 1,500 people in attendance. On the final day of the party, 12 cannons fired after the Duke of Anse toasted the queen as “the perfect model of mothers and wives.”
A free island in a sea of slavery
There was much more to King Henry’s reign than luxurious parties.
On March 28, 1811, King Henry installed a constitutional monarchy, a move lauded by many in the British elite. The famous British naturalist Joseph Banks championed Henry’s 1812 book of laws, titled the “Code Henry,” calling it “the most moral association of men in existence.”
“Nothing that white men have been able to arrange is equal to it,” he added.
Banks admired the code’s detailed reorganization of the economy, from one based on slave labor to one – at least in theory – based on free labor. This transformation was wholly fitting for the formerly enslaved man-turned-king, whose motto was “I am reborn from my ashes.”
The code provided for shared compensation between proprietors and laborers at “a full fourth the gross product, free from all duties,” and it also contained provisions for the redistribution of any land that had previously belonged to slave owners.
“Your Majesty, in his paternal solicitude,” one edict reads, “wants for every Haytian, indiscriminately, the poor as well as the rich, to have the ability to become the owner of the lands of our former oppressors.”
Henry’s stated “paternal solicitude” even extended to enslaved Africans. While the Constitution of 1807 had announced that Haiti would not “disturb the regimes” of the colonial powers, royal Haitian guards regularly intervened in the slave trade to free captives on foreign ships that entered Haitian waters.
An October 1817 issue of the Gazette celebrated the Haitian military’s capture of a slave ship and subsequent release of 145 of “our unfortunate brothers, victims of greed and the odious traffic in human flesh.”
Too good to be true?
Yet life in the Kingdom of Hayti was far from perfect.
Henry’s political rivals noted that people frequently defected to the southern Republic of Haiti, where they told stories of the monarch’s favoritism and the aristocracy’s abuse of power.
Worse, Henry’s famous fortress, the Citadelle Laferrière, was, according to some accounts, built with forced labor. For this reason, Haitians have long debated whether the imposing structure, which was restored in 1990, ought to symbolize the liberty of post-independence Haiti.
Henry’s dreams of a free Black kingdom would not outlive him. On Aug. 15, 1820, the king suffered a debilitating stroke. Physically impaired – and fearing a fracturing administration plagued by the desertion of some its most prominent members – Haiti’s first and only king killed himself on the night of Oct. 8, 1820.
Despite some questions about living conditions in the Kingdom of Hayti, its ruler can still be recognized as a visionary. Even one of his most ardent rivals from the south, Charles Hérard Dumesle, who often referred to Christophe as a “despot,” nonetheless praised the remarkable “new social order” outlined in the Code Henry. Dumesle appeared to lament that the king’s “civil laws were the formula for a social code that existed only on paper.”
For all those who still dream of Black liberation, strong – if ultimately flawed – leaders, like both the King of Hayti and T’Challa, have always been central to these visions.
King Henry was even depicted as a sort of superhero in his time. As one article from 1816 noted of Henry,
“History demonstrates that no people has ever done anything great entirely by themselves; it is only ever in collaboration with the great men who become elevated in their midst that they raise themselves up to the glory of accomplishing extraordinary deeds.”
Marlene Daut is the associate professor of African Diaspora Studies, University of Virginia
This story was republished by permission from The Conversation.
This article originally appeared in the Minnesota Spokesman-Recorder.
Activism
OPINION: Why the N-Word Should Be Eliminated from Schools: A Call to Educators, Parents and Students
The N-word’s use in schools, intentionally or otherwise, preserves a cycle of racial abuse, degradation, and discrimination which are violations to the dignity of African American students. Its usage perpetuates a legacy of hate and is a dignity violation that makes it a pressing issue for educators to address. Not addressing use of the N word in school contradicts the principles of equity and inclusion that educational institutions strive to uphold.
By Zetha A. Nobles,
The presence and rampant use of the N-word in educational settings poses significant challenges to the social-emotional learning (SEL) and psychological well-being of students and teachers.
The historical and contemporary usage of the N-word carries deep-seated racial connotations and trauma, making it imperative to address its impact in the school environment.
Here’s why the N-word should be eradicated from schools and its detrimental effects on SEL and psychological health.
Historical Context and Significance
The use of the N-word is considered a severe violation of dignity due to its deeply hurtful and dehumanizing nature. The N-word is historically rooted in a long and sordid history of racism, oppression and dehumanization.
It was and is used to dehumanize, degrade, demean and denigrate African American people. Its historical presence is marked by extreme violence and pernicious systemic oppression.
Despite the evolving societal appropriation and the exploitation of the word in hip hop music and other media forms, its controversial use has morphed or mutated into a word now used to signify friendship or endearment.
In schools its use is complex, representing camaraderie, being cool and defiant while consciously and unconsciously dehumanizing African American students and staff.
The N-word has a long history of being used as a tool of oppression and degradation against Black people. It was employed during periods of slavery, segregation, and ongoing racial discrimination to strip individuals of their humanity and reinforce systemic racism.
Its use is a painful reminder of this history and the ongoing struggle against racism. Its impact:
- Dehumanization: When the N-word is used, it reduces Black individuals to a derogatory stereotype, stripping away their identity and worth as human beings. It perpetuates the idea that certain groups are inferior and unworthy of respect and dignity.
- Impact on Self-Worth: Hearing or being called the N-word can have profound psychological and emotional impacts, leading to feelings of shame, anger, and diminished self-worth. It communicates to individuals that they are lesser or undeserving solely because of their race.
- Interpersonal Harm: The use of the N-word in interpersonal interactions conveys disrespect, hostility, and a lack of regard for the feelings and dignity of others. It undermines efforts to build inclusive and respectful relationships.
- Symbol of Structural Injustice: The N-word symbolizes larger societal injustices and inequalities. Its continued use reflects ongoing racial prejudice and discrimination, perpetuating harmful attitudes and behaviors.
Given these reasons, using the N-word is not just a matter of inappropriate language; it represents a significant violation of human dignity and reinforces harmful racial stereotypes and hierarchies. It is crucial to reject and actively challenge the use of this word to promote equality, respect, and dignity for all individuals.
In schools, the word retains its harmful and damaging impact and remains a powerful symbol of racial animosity. The N-word’s use in schools, intentionally or otherwise, preserves a cycle of racial abuse, degradation, and discrimination which are violations to the dignity of African American students. Its usage perpetuates a legacy of hate and is a dignity violation that makes it a pressing issue for educators to address. Not addressing use of the N word in school contradicts the principles of equity and inclusion that educational institutions strive to uphold.
Impact on Social-Emotional Learning (SEL)
Social-emotional learning is crucial for students’ development as it encompasses the skills needed to manage emotions, establish positive relationships, and make responsible decisions. The use of the N-word in schools disrupts this process in several key and critical ways:
- Emotional Trauma: The N-word is a trigger for emotional pain, particularly for African American students and teachers. It can evoke feelings of anger, sadness, shame and humiliation, which hinder the ability to engage fully in the learning process.
- Hostile Learning Environment: A safe and supportive learning environment is essential for effective SEL. The use of the N-word creates a hostile and unsafe atmosphere, leading to increased anxiety, disrespect, and stress among students and teachers.
- Relationship Building: One of the goals of SEL is to foster positive relationships. The use of derogatory language such as the N-word fosters division and mistrust among students and staff.
Psychological Impact on Students and Teachers
The psychological effects of the N-word on students and teachers are profound and far-reaching. For students, especially those of African American descent, the word can lead to feelings of inferiority and exclusion. This not only affects their academic performance but also their self-esteem and mental health. Studies have shown that exposure to racial slurs can increase levels of depression, anxiety, and other mental health issues.
For teachers, addressing the use of the N-word in the classroom is a significant challenge. It places an emotional burden on them, particularly for teachers of color who may feel personally targeted. The stress of managing such situations can lead to burnout and affect their ability to provide a supportive learning environment.
Strategies for Eliminating the N-Word from Schools
To effectively eliminate the N-word from schools, a comprehensive approach is necessary. Here are some strategies:
- Clear Policies and Consequences: Schools must implement and enforce policies that explicitly prohibit the use of the N-word and other derogatory language. Clear consequences for violations should be established and communicated to all members of the school community.
- Cultural Competency Training: Providing cultural competency and anti-racism training for teachers, staff, and students can foster a more inclusive and respectful environment. This training should include the historical context of the N-word and its impact on individuals and communities as well as alternative language.
- Support Systems: Schools should offer culturally congruent support systems, such as counseling and peer support groups, for students and teachers affected by the use of the N-word. These resources can help individuals process their experiences, mitigate psychological harm and co-create a culture of dignity.
- Community Engagement: Engaging the broader school community, including parents and local organizations, in dialogue about the impact of the N-word can reinforce the school’s commitment to creating a respectful and inclusive environment.
In addition to the moral and ethical arguments against the use of the N-word, there are also legal and policy considerations that support its prohibition in schools. Many school districts have anti-bullying and anti-discrimination policies that explicitly prohibit the use of derogatory language, including racial slurs. The use of the N-word in schools can lead to disciplinary actions and legal consequences for both students and staff who violate these policies.
Furthermore, federal laws such as Title VI of the Civil Rights Act of 1964 prohibit discrimination on the basis of race, color, or national origin in programs and activities receiving federal financial assistance. Schools that fail to address the use of the N-word and other forms of racial harassment may be in violation of these laws, potentially resulting in investigations and penalties from the U.S. Department of Education’s Office for Civil Rights.
Addressing the N-word in educational settings is not just about prohibiting a word; it is about dismantling a symbol of hate and fostering an environment where all students and teachers can thrive.
Activism
Oakland Post: Week of September 11 -17, 2024
The printed Weekly Edition of the Oakland Post: Week of September 11 – 17, 2024
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Black History
Reception for Marin City Legacy Exhibit
Godfrey Lee, “The Legacy of Marin City, A California Black History Story (1942-1960),” Civic Center Library, San Rafael, on Thursday, Sept. 5, the Marin County Free Library, Black history in California, Black Americans, Felecia Gaston, “A Brand. New Start . . . This is Home,” Andre Thierry, www.marinlibrary.org
By Godfrey Lee
A reception honoring the exhibit “The Legacy of Marin City, A California Black History Story (1942-1960),” will be held at the Civic Center Library, 3501 Civic Center Drive, in San Rafael, on Thursday, Sept. 5, from 3 p.m. to 5 p.m.
According to the Marin County Free Library, this exhibit will be on view at the Civic Center Library and at all 10 branches of the Marin County Free Library and will showcase the story of Black history in California and the nation, revealing the true-life stories of Black Americans with tremendous faith, courage, heart. and soul.
Felecia Gaston, the curator and author of “A Brand. New Start . . . This is Home,” will be speaking. Andre Thierry will also be performing.
All library events are free. Call 415-473-6057 or visit www.marinlibrary.org for more information.
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