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This article engages with two bodies of literature—the interdisciplinary studies of the Haitian Revolution and republican political theory—to make two corresponding interventions. First, I show how, despite republican political philosophy's exclusion of the slave from the practice of freedom, Haitian revolutionaries and radical abolitionists—whom I call Black Atlantic Republicans—challenged this exclusion using republican logic. To make this point, I engage with shared understandings of tyranny and domination in David Walker's Appeal and Toussaint Louverture's personal correspondence. Second, using Jean Casimir's notion of the counter-plantation system and Louverture's proclamations on labor, I argue that despite the Black Atlantic universalization of republican freedom, the ideology fails to properly theorize the domination inherent to plantation labor. This inability to theorize labor freedom, I claim, is endemic to republican political thought itself. We can arrive at this insight by centering the revolutionary Haitian masses rather than their leadership. [ABSTRACT FROM AUTHOR]

This article analyzes Leonora Sansay's epistolary novel Secret History: or, The Horrors of St Domingo in a Series of Letters ... (Philadelphia, 1808). Through her letters and the lens of an outsider, Sansay highlights Saint-Domingue's strategic place in the Americas as a site of global slavery. The letters shed light on French society's obsession with the theatrics of performance. That society was so preoccupied by a life of debauchery that it ignored the fact that the colony was literally falling apart. The theatrics that Sansay describes parallel Michel-Rolph Trouillot's theory of how power and silence operate. Since it was unthinkable for the French to comprehend, let alone accept, that slaves could have the desire for freedom and fight to obtain that freedom, it made sense for them to ignore the signs of revolt. Sansay also found it unthinkable that the French could not control their colony of former slaves. [ABSTRACT FROM AUTHOR]

The Swedish newspaper Stockholms Posten reported twice weekly about the Haitian Revolution. A Stockholm reader would have known who Toussaint Louverture was; his name was in the paper 178 times between 1802 and 1804. Public opinion in Stockholm was mostly anticolonial. In the 1810s several Swedes were sent out from Stockholm to sell arms to independent Haiti. Their writings contain new important information on this tumultuous period. One (1821) is an especially interesting account of the fall of Henri Christophe's Northern Kingdom, and another is a firebrand treatise (1819) promoting decolonization in the Caribbean. Both Swedish and French merchants ignored the French blockade and traded under the Swedish flag with Haiti via the Swedish Caribbean colony Saint Barthélemy. In the 1810s Swedish territorial ambitions were replaced by aspirations to trade with the new American states. Sweden's relations with Haiti until the recognition in 1825 is yet another example that the narrative of Haitian post-independence isolation has been exaggerated. [ABSTRACT FROM AUTHOR]

A literary criticism of the book “The Farming of Bones" by Edwidge Danticat, which the characters and explores their symbolic significance, on military-led ethnic-cleansing operation between Haiti and the Dominican Republic, and on slave trade.

The article evaluate the connection between the demographics of the slave population of late eighteenth-century Saint Domingue and the onset of the Haitian Revolution, on work of author Laurent Dubois "In Haiti: The Aftershocks of History", and study of African regional demography.

An essay is presented which explores the history of the book "Silencing the Past: Power and the Production of History" by anthropologist Michel-Rolph Trouillot. It discusses the book's influence, particularly on the scholarship of the Haitian Revolution. It also examines the works about the revolution from foreign scholars and their writing styles.

The article discusses the works of anthropologist Michel-Rolph Trouillot about the unthinkability of the Haitian revolution. It explores the comments of several scholars on the unthinkable argument of Trouillot and the texts of slave uprisings in European journals and other reading materials. It also examines the ontology of freedom in the country in the 21st century.

Since the 2010 earthquake, there has emerged in scholarship an image of Haiti's religious culture as divided between the poles of pro-Vodou nationalism and anti-Vodou evangelicals who lament Haiti's historical association with these African-derived traditions. The two sides of this religious-cultural debate, however, are but two points in a much more varied Haitian religious landscape. This article explores the terrain between them by examining a movement of independent Pentecostals in Haiti known locally as Lame Selès, whose recombinant practices are often the cause of their marginalization by other Haitian evangelicals. Lame Selès Pentecostals function within a spiritual economy based on efficacy and force rather than a more typical Protestant hierarchy privileging the spiritual over the material. As demonstrated in a spirit-filled narrative of Haiti's revolutionary history that appears in a handbook of "combat spirituel" (spiritual warfare) circulating among these communities, the same recombinant character that results in their marginalization is also the source of their cultural and political power. Depi tranbleman tè 2010 la, gen yon gwo deba nan domèn rechèch sou Ayiti ki montre jan kilti relijye peyi a divize an de pôl. Yon pol kote ou jwenn nasyonalis yo ki di yo pou Vodou, yon lôt pôl kote ou jwenn gwoup kretyen evanjelik yo ki kont Vodou e ki pa dijere asosyasyon istorik Ayiti ak tradisyon sa yo ki soti ann Afrik. Men, deba relijye kiltilrèl sa a ki egziste ant de pôl/bô sa yo se sèlman de (2) pwen nan yon kontèks relijye ayisyen ki varye pi plis toujou. Atik sa a eksplore rapô ki genyen ant de (2) bô sa yo antan l ap egzaminen yon mouvman pannkotis endepandan ann Ayiti ki rele Lame Selès. Kôm mouvman sa a chita sou pratik melanje, sa lakôz lôt kretyen evanjelik ayisyen yo kanpe lwen li. Pannkotis Lame Selès yo fonksyone nan yon ekonomi espirityèl ki baze sou efikasite ak fôs plis pase yon yerachi tipik kote pwotestan yo privilejye espirityèl la sou materyèl la. Nan "Konba espirityèl" yon liv ki chita sou revolisyon ayisyen an pannkotis yo pibliye e yo fè sikile nan tout kominote yo, ou kab wè mak fabrik naratif yo sou revolisyon an. Menm rezon ki fè anpil moun kanpe lwen Pannkotis yo se la sous pouvwa kiltirèl ak politik yo chita tou. 1 [ABSTRACT FROM AUTHOR]