Cécile Fatiman-gctid261079

Ɔbenfo Ọbádélé · Aug 25, 2018, 04:29 PM

Cécile Fatiman

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Thursday, October 24, 2013

Radical Change Agent

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When there is a mention of the Haitian Revolution individuals like Toussaint L'Ouverture and Jean-Jacques Dessalines are always discussed as being the great revolutionary heroes. These men deserved the distinct honor of being the founding fathers of Haiti. However, there were other participants that played an integral part of the Haitian Revolution. It is with my extreme pleasure and honor to announce Cécile Fatiman as the Radical Change Agent for the Council for Change. Cécile Fatiman was a major participant in the Haitian Revolution that prompted great societal change in the colony of Saint-Domingue and beyond its borders.

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Posted by Cecile Fatiman at 2:14 AM No comments:
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Summary

Cécile Fatiman is famous for organizing the voodoo ceremony at Bois Caïman, which was the starting point of the Haitian Revolution.

Qualifications

Cécile Fatiman role as the presiding mambo of the voodoo ceremony has made her the founding mother of modern-day Haiti.

Occupation

Voodoo priestess

Education

As a voodoo priestess Cécile Fatiman went through stages of initiation into her priestly duties. The primary functions of a voodoo priestess are healing, rituals, religious ceremonies to call or pacify the spirits, holding initiations for new priests or priestesses, telling fortunes, reading dreams, casting spells, invoking protections, and creating potions for various purposes.

Awards and Recognition

First Lady of Haiti through her marriage to Louis Michel Pierrot, the seventh President of Haiti.
During the ceremony at Bois Caïman, Cécile Fatiman was possessed by the goddess Erzulie.

Accomplishments

Lived until 112 years old.

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Posted by Cecile Fatiman at 2:14 AM No comments:
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Biography

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Cécile Fatiman was born to an Kmtyw slave woman and a White Corsican man, and was sold as a slave to the French colony of Saint Domingue in the Caribbean. Cécile was a mambo, which is a high priestess in voodoo whose primary responsibility lies in maintaining the rituals and relationship between the spirits and the community. As a mambo Cécile presided over a ceremony with hougon Dutty Boukman at the Bois Caïman in August 1791. This voodoo ceremony encompassed both a religious ritual and a meeting that planned a slave rebellion against the French planters in Northern Saint-Domingue. During this ceremony Cécile cut the throat of a pig an offered its blood to the attendees, and appeared to be possessed by the goddess Erzulie. Along with Dutty Bouman she urged the audience to take vengeance against their French oppressors and "cast aside the image of the God of the oppressors". It was also prophesized that that the slaves Jean François, Biassou, and Jeannot would be leaders of a resistance movement and revolt that would free the slaves of Saint-Domingue. After, the ceremony at Bois Caïman Northern Saint-Domingue was in destruction as slaves violently burned and killed across the region.



On January 1, 1804 Saint-Domingue became the independent Republic of Haiti, the first Black-led republic in the world.   Haitian independence had a profound effect on the histories of both eureurasia and the Americas. The successful Haitian Revolution inspired other Latin American nations to launch their own liberation movements. It also helped double the size of the United States because it led France to sell the Louisiana territory to the United States because of its impending war with Great Britain and the slave revolt in Haiti.

Not only was Cécile instrumental in the creation of the Haiti she later became a First Lady through her marriage to President Louis Michel Pierrot. As a First Lady she was the most visible woman in her country and served as a role model at the time. It is also important to note that her role in the Haitian revolution gave her husband the opportunity to run for a political office because of the success of the slave revolt.



Cécile Fatiman was a warrior that drove the slaves of Saint Domingue to fight for their freedom and break their chains of repression. She did not slaughter anyone with machetes or fought in battle, but it was her spiritual guidance and power that led other slaves to do so. Cecile Fatiman has had a huge impact on the world, and still is highly respected in the Haitian culture today. Haitians from across the diaspora still pay tribute to her and other notable revolutionary figures by partaking in the tradition of eating Soup Joumou on New Years Day as a tribute to the newly freed slaves who ate the previously forbidden soup on the first day of independence. Haitians have continued this tradition as a way to show their forever gratitude to the fearless and courageous leaders who led them out of French repression. If it were not for individuals like Cécile Fatiman who knows how much longer slavery in the Western Hemisphere would have lasted. It is truly amazing that she was apart of the planning of the most successful slave rebellion in the world.   This is why Cécile Fatiman is the Radical Change Agent for the Council for Change.

Ɔbenfo Ọbádélé · Aug 25, 2018, 04:31 PM

BWA KAY "IL-MENT"
✳ BWA KAYIMAN pa mizilman. Se yon konplo franse. ✳ BOIS CAIMAN is not muslim. It's a French conspiracy. ✳ BOIS CAIMAN n'est pas musulman. C'est un complot français.

Cécile Fatiman wasn't muslim
Home ?

[*OTHER ARTICLES*]
Origin of the Bwa Kay Iman lie	Bois Caïman and plant names	Kay + Iman in Northen Haitian Creole
Boukman wasn't Jamaican	Origin of the Boukman name	Boukman wasn't named Zamba
Boukman didn't know how to read	Tamerlan wasn't muslim	Dédé Magrite wasn't muslim
Azaka is not muslim	Dessalines wasn't muslim	Boukman wasn't the revolutionary army's leader
Boukman wasn't muslim	Vèvè (ritual drawings) are not muslim	The drapo (ritual flags) are not islamic
Macandal wasn't muslim

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(Li li an kreyòl) (Version française)

Author : Rodney Salnave
Function : Dougan (Scribe)
Date : January 13, 2017

(Updated : July 14, 2018)

The revisionist thesis advocating the islamism of the Haitian revolution, through the Bois Caiman (Bwa Kayiman)ceremony, should never have been taken seriously, as soon as it was known that during this ceremony a woman officiated the sacrifice of a sacred pig whose blood was drunk by the participants. But, given the systemic and chronic weakness of the Haitian intelligentsia, the revisionist predators allowed themselves to dare the illogical. And their urban legend has germinated both with the alienated Haitians and with their foreign allies. But all this ends here. Because the joke has run long enough, and the Haitian ancestral intelligence resumes its rights.

1- Who was the woman officiating that service ?
Haitian author Hérard-Dumesle, shortly after his Voyage dans le Nord, (Journey in the North), unveiled the holding of the Morne Rouge meeting of August 14th 1791, followed one week later by the ceremony in which a young woman sacrificed an animal (1). This young priestess was called Cécile Fatiman. However, her identity remained unknown for a long time. And never the world would have been informed of her existence, if it relied on colonized historians such as Jean Fouchard who, as early as 1953 (2), was busy speculating on the supposed higher knowledge of the islamized captives (slaves). Cécile Fatiman's identity was unveiled in 1954 by historian Étienne D. Charlier, based on the testimony of General Pierrot Benoît Rameau, the great-grandson of Madame Fatiman, and a hero of the resistance against the American occupation of Haiti (1915-1934) :
"Cécile FATIMAN, wife of Louis Michel PIERROT, who commanded an indigenous battalion in Vertières and later became President of Haiti, participated in the Bois-Caïman ceremony: she was a mambo. Daughter of an Kmtyw Negress and a Corsican Prince, Cécile FATIMAN was a mulatto with green eyes and long black silky hair and had been sold with her mother in Saint-Domingue. The mother also had two sons who disappeared at random from the slave trade, leaving no traces. Cécile FATIMAN lived in Cape [Haitian] until the age of 112, in full possession of her faculties.
We have this information from General Pierrot Benoit Rameau, grandson of Louis Michel Pierrot and his wife, who has authorized us to make them public. We know that General Rameau is one of our national heroes, of whom we speak very little, probably because he is alive and, consequently, cumbersome. Indeed, in 1915, when the North American military intervention occurred, he fought in the North as General-in-Chief of Rosalvo BOBO's troops. In agreement with the latter, and in spite of all the tempting offerings of the invader, he opposed the Convention that he was fighting with arms in his hand: which earned him more than eleven years in prison and the confiscation of his fortune.
In the most complete indifference, "the Haitian man" of today, this curious by-product of our great history, sees this strange old man pass from quite another age: from the age of our greatness, one to bow low in front of, in spite of his formless French, where an implacable logic and national honor are carried to the highest point: your $ 100,000 can not supply my honor, Captain Waller! Replied Rameau to the occupier who wished to buy it: Toussaint Louverture, Dessalines, and most of our great chiefs of 1804, spoke no more elegantly. Rameau's interview with Colonel Waller and Admiral Caperton took place at the Dates of the Gonaives, at the house of Mr. Desert in September 1915, in the presence of the American consul Woel, father of Mr. Gaston Woel." (3)Putting aside his heroic journey and the accuracy of his testimony, it should be noted that General Rameau did indeed identify his great-grandmother Cécile Fatiman as a Mambo and not a muslim priestess - a liturgical position that doesn't exist in the misogynist monotheistic islamic religion. For if Cécile Fatiman were of muslim faith, the word mambo - meaning an ancestral priestess - would certainly not have been used by her great-grandson who, on the contrary, would have specified her muslim singularity. Moreover, Charlier, collecting the testimony in question, unequivocally described this ceremony of Bois Caiman as "an imposing vodou ceremony." (4).

Here is the genealogy of General Rameau who was not the grandson but the great-grandson of Cécile Fatiman and President Jean-Louis-Michel Pierrot.

Cécile FATIMAN + Jean-Louis-Michel PIERROT
Alfred PIERROT + Marguerite Avelina FRANÇOIS
Anne Marie Altagrâce PIERROT + NN RAMEAU
Pierre Benoit RAMEAU (5)[/list type=decimal]
So, according to Hérard-Dumesle's account, the priestess at this ceremony called "Bois Caiman" was a young, not an old woman. For Cécile Fatiman was 16 years old in 1791. And this is entirely in line with the statements of her great-grandson who affirmed that she died at the age of 112. Indeed, she was born outside of the Saint Domingue colony in 1775, and died in Cape-Haitian in 1887. (But the date 1883 is suggested by some sources).

2- Use of the Fatiman surname is the West
The islamic sounding of "Fatiman" was enough for all the revisionists to declare, without proof, that the manbo was muslim. In 1992, Gérard Barthélémy began the hostilities by claiming the islamity of Cécile Fatiman :
"Popular legend has brought back other curiously complementary clues. One of which is the name of the priestess, whose fate tradition has linked to that of Boukman, at the ceremony of Bois-Caïman.She was named Cécile Fatiman according to Étienne Charlier who reports this anecdote.
(...)
Fatiman is, if it was, a muslim name, which curiously emerges at the very heart of this ceremony."(6)Then Charles Najman followed in 1995, also declaring, without proving it, that Cécile Fatiman had a muslim name :
"Cécile Fatiman, a mambo whose history is linked by tradition to Boukman, also bore a muslim name. She emerges by Boukman's side in the heart of the Bois Caïman ceremony by slaughtering an animal dedicated to the gods of Kmt. Wife of Louis-Michel Pierrot, who commanded an indigenous battalion at Vertières, Cécile Fatiman, a mulatto with green eyes and long black hair, was the daughter of an Kmtyw and a Corsican prince. She lived in Cape [Haitian] until the age of 112..." (7)Three years later, in 1998, Sylviane Diouf, the Senegalese, had the audacity to change the name of "Fatiman" into "Fatima", in order to make it coincide with the name of one of Mohamed's daughter :
"In addition to Boukman, there was a woman who has been described as a mambo (voodoo priestess) at Bois-Caïman. Her name was Cecile Fatiman and she later became the wife of a president of Haiti. Her mother was an Kmtyw and her father a Corsican. It is probable that her second name was Fatima, like that of Muhammad's favorite daughter, and she may have been a Muslim." (8)And if we are to believe the revisionists, the name "Fatiman" could only come from Kmtyw islam. However, the most rudimentary research reveals that the surname "Fatiman" belonged to the Western and French linguistic corpus, centuries before the implantation of the slave trade. It was the name of the nephew of Almanzor, that is to say Al Mansûr, the conqueror of the Iberian Peninsula from the year 978 to 1002 :

"Near her bower the Countess Julia

By the evening twilight strays,

Fatiman, Almansor's nephew

Captures there the blooming maid." (9)

In other words, Westerners knew the Fatiman name more than eight centuries before the ceremony of Bois Caïman, or more than 3 centuries before the said discovery of America by the Spaniards.

Fatiman in Western literature
For centuries, many Western literary works have featured characters named Fatiman. This following example comes from a 1696 comedy stage play, meaning 95 years prior to the Bois Caïman ceremony of 1791.
Langlois Antoine Jacob Montfleury. Le Mary Sans Femme ou D. Brusquin Dalvarage, comédie en cinq actes. La Haye, 1696.

Fatiman is the main character of this popular play :

Translation :

"CHARACTERS
- BRUSQUIN Dalavare : Spanish Gentleman[/list type=decimal]
  (...)
  
  FATIMAN : Governor of Algiers.
  
  (...)
  
  The Scene is in Algiers.
  
  Preparations for the Marriage of
  
  Célime & de Fatiman, make
  
  way for Entrances, which separate
  the acts"
  
  This play, "Le Mary Sans Femme ou D. Brusquin Dalvarage", has repeatedly been translated and re-edited, which helped the name "Fatiman" spread in eureurasia and the slave colonies including Saint Domingue (Haiti), where it was given to captives without them being islamized.
  
  3- The Fatiman first name in the colony
  According to the revisionists, Cécile Fatiman was a mulatto born in muslim Kmt. But the historical facts reveal that the use of "Fatiman" in the colony, either as a first name or a surname was not a sign of islam. On the contrary, "Fatiman" was as common or christian as "Apollon" or "Julien". And as such, the colonists named their captives "Fatiman" regardless of the ethnic origin of such captives, or their contact, if any, with islam.
  
  Our first spotting of "Fatiman" comes from the prison registers of Port-au-Prince on April 26, 1783, 8 years before the Bois Caïman ceremony :
  
  Translation :
  "In Port-au-Prince, on the 9th of this month, Fatiman, says to belonging to the so-called Jean-François Lilavois, M.L. [Free Mulatto] in this city." (10)
  
  If the ethnic origin of this "Fatiman" was not provided, it leaves us to think that he was a Creole (therefore of a captive born in the colony). For Creole was the neutral or default ethnic group in Saint Domingue. Otherwise, an effort would have been made to specify his foreign origin.
  
  But a year later, still in Port-au-Prince, we found, in the prison registers of April 17, 1784, a Mandingo captivenamed "Fatiman" :
  
  Translation :
  "In Port-au-Prince, on the 2th of this month, Fatiman, Mandingo stamped AUTURO, underneath JACMEL, as far as could de distinguished, unable say his name nor that of his master." (11)Was this "Fatiman" islamized because being a Mandingo? Not necessarily, since islamity, among the Mandingoes, varied according to the individuals and their origins. Moreover, there still exist traditional Mandingoes in the mainland, who are therefore non-muslim. However, the possibility that this particular captive was islamized also exists.
  What is certain is that in 1784, 7 years before Bois Caïman, this Mandingo captive "unable to say his name" (which suggests that the name "Fatiman" was attributed to him by his jailers), "nor that of his master", was not politicized to the point of being automatically made the leader of all the ethnic groups ; as the revisionists claim.
  
  Moreover, five years later, again in Port-au-Prince, in June 1789, we found this ad proving that "Fatiman" was randomly assigned to the captives. That ad displays a Mandingo captive carrying, in "Narcisse", a christian name, probably sharing the same cell with a Coulango called "Fatiman" :
  
  Translation :
  "On the 19th, Narcisse, Mandingo, stamped BREVILIER, as far as could be distinguished, claiming to belong to M. Buzez, at Arcahaye: on the 20th, Fatiman, Coulango, without apparent stamp, having marks of his country on his face and on his back, saying he belonged to Mr. Henry, not being able to say his dwelling." (12)This "Fatiman" of Coulango ethnicity (also called Colango, Coulingo or Coulongue in Saint Domingue, in reference to Loango, the capital city of the Loango Kingdom (1550-1883), north of the Congo-Angola Kingdom) was not islamized due to hailing from the Central "Kmtyw" West coast. .
  
  Source : https://fr.wikipedia.org/wiki/Loango_%28R%C3%A9publique_du_Congo%29
  
  Coming from Loango (a city in present day Republic of Congo), he was then, due to prolonged contact with the Portuguese, more exposed to Catholicism than to islam. For the latter religion was known only to Central-Eastern Congo through the Swahili linking Central Congo to Eastern "Kmt".
  
  
  Fateman name given to a Bambara captive (non-muslim)
  
  There were also a Bambara captive bearing the name of Fateman. That shows the banality of this name in Saint Domingue. Especially since the Bambara are a Mandinka language people known for having rejected islamicconversion :
  
  Translation :
  "In Port-au-Prince, on the 27th of last month, (...) & Fateman, Bambara nation, red-skinned, without apparent stamp, saying to belong to Poncette, free Mulatto woman." (13)
  Fatime or Fatmé, first name of a Meseurade captive (non-muslim)
  
  It would be quite difficult for anyone to maintain the notion that "Fatiman" was extremely rare as a forename in the colony, since we even found the name "Fatime", sometimes allocated to a Congo, sometimes to an Ibo, and other times to a Meseurade. Such a wide distribution goes a long way demonstrating the banality of this surname in the colony.
  For example, on May 11, 1785, this runaway ad mentions a captive bearing two first-names: Eugénie and Fatime.This 20-year-old woman is described as being of Meseurade ethnicity, therefore, originating from Cape Mesurado (Near Monrovia, Liberia's capital) :
  
  Translation :
  "A negress named Eugenie & Fatime, Meseurade, stamped DE CLERVILLE, about twenty years old, of small stature, and very black of skin, has been marooning for 18 days. Those who are acquainted with her, are requested to have her arrested and sent back to Madame.Clairville, actress attached to the Spectacle du Cap." (14)Translation :
  "Eugénie Fatmé, Meuserade, stamped DE CLERVILLE on the left breast, belonging to M. Regnaut, Master of Music at Le Cap, for having acquired her of widow Madame Clairville, by Act to the report of Sir Maureau and his associate. Notaries. Those who are acquainted with her are requested to give notice thereof to the said Regnault, to whom she belongs. There will be a two Portuguese reward." (15)It should be noted that this Liberian area of Cape Mesurado wasn't islamized but traditionalist - with the exception of some Mandinka speaking Vai and Kpelle groups established all around, and to which this Meuserade or Meseurade captive known as Eugénie, Fatime or Fatmé may well have belonged.
  Can also be pointed out that this group called Meuserade in Saint Domingue and throughout French Americas, was also known as Canga. Far from constituting the name of a Liberian ethnic group, Canga designates "slave" in Baoulé language. And "orphan" is its synonym. This connection between the words "slave" and "orphan" allows us to establish an "Kmtyw" origin to the dishonorable practice called "Restavèk", that is to say, the domestic serfdom of disinherited children in Haiti.
  
  Fatime, first name of a Congo woman (non-muslim)
  
  Here, we have a Congo captive, from predominantly traditionalist or catholic background, been attributed "Fatime" as first name :
  
  Translation :
  "In Port-au-Prince, on the 30th of last month, Fatime, Congo, without stamp, having her country'smarkings on both breasts, aged 30, size 5 feet, which said to belong to Mr. Macassée, At the Petit-Goave." (16)
  Fatime, first name of an Ibo woman (non-muslim)
  This time, it's an Ibo, coming from traditionalist Southern Nigeria, that has been called Fatime :
  
  Translation :
  "At Fort-Dauphin (...) On the 18th, Fatime, Ibo nation, 24 years old, stamped on the left breast GRA and other letters illegible, having marks of her country." (17)These examples demonstrate that several variants of "Fatiman", namely "Fateman", "Fatime", "Fatmé", etc.circulated in the colony; for men as well as for women, for "Kmtyws" as much as for Creoles. Which means that this name, in the Saint Domingue colony, had no religious attachment. And had an even less of an islamic attachment. Although some islamized captives might have retained this name in parallel with their newly-given christian names.
  
  4- Origin of the name "Fatiman" of Cécile
  Since Cécile Fatiman was a mulatto, from a Corsican father, the revisionists then shimmer on the "Kmtyw" origin of her mother as a token of islamic ties. But they have it all wrong. For Cécile's mother was not named Fatiman, but Célestina Coidavid, a name known in Saint Domingue. As evidence, here's the State of Military Service of a certain Jacques Coidavie, (a variant of Coidavid) former sergeant of militia, who became brigadier in charge of the 2nd regiment of free troops. He was born in Saint Domingue (Cap Français) in 1737.
  
  Source : http://anom.archivesnationales.culture.gouv.fr/ark:/61561/up424souuuy
  
  "Coidavie"'s Military Service State hints at the possibility that Célestina Coidavid, Cécile Fatiman's mother, could have settled in the colony sooner than commonly thought. Or at least, she could have as easily come from a Caribbean island such as Martinique, Guadeloupe, and so on. And when we consider that Cécile was the sole Célestina Coidavid's offspring to bear the name (or first name) of Fatiman, then we must turn towards her paternal side for her name's origin.
  
  "Fatiman" and the Corsican royal filiation
  Few people know that Corsica, constantly under foreign powers' influence, had, from 1736 to 1738, briefly endowed itself with a King. If indeed Cécile Fatiman came from a Corsican prince, then it can only from that lineage. This brief Corsican King was called Theodore-Stephan Neuhoff. He was a Baron by birth, and he was, as they like to say, a German adventurer who had settled in Corsica in quest of fortune and glory. Corsica then in conflict with Genoa (Italy) on which it depended, found in Theodore Neuhoff, full of military resources, the key to its sovereignty. And having received ammunition from Tunisia, Baron Theodore, according to this Genoese manifesto, made a triumphal entry into Corsica, "dressed as a Turk" :
  "We, Doge, Governors, and Procurators of the Genoa Republic. etc, etc.
  We learned that a certain notorious character dressed as a Turk, landed in our Kingdom of Corsica on the side of Aleria, where he had gone with some War Munitions aboard a small ship, commanded by Captain Dick, English..." (18)
  
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  Source : Ernest d'Hervilly, (Dessin d'Henri Pille). Héros légendaires : Leur véritable histoire. Paris, 1889.
  
  In spite of his middle-eastern accoutrements, Baron Theodore was indeed of christian faith. And it was from a Corsican Catholic kingdom that he became King, on April 15, 1736, under the regal name of Theodore I :
  
  Translation :
  
  "CAPITULATION OF KING THEODORE
  
  In the name and glory of the Holy Trinity, Father, Son and Holy Spirit: of the Immaculate Conception of the Blessed Virgin Mary, Protector of this Kingdom, and of the Holy Devote, Advocate of the same Kingdom.
  
  Today Sunday 15th April 1736. The Kingdom of Corsica having formed a General Assembly legally responded and summoned by order of the magnificent Generals Hiacinthe de Paoli and Louis Giafferi in the place named Alesani after a long and mature discussion that the Principals of the Kingdomhave made among themselves, the Peoples have determined and ruled, as they determine and rule, to elect a King and live under him, and they have received, acclaimed and accepted for their King the Lord THEODORE..." (19)Since he has maintained a close relationship with muslim rulers, it is not unthinkable that Theodore was exposed to the first name "Fatima". Thus, Cécile Fatiman, who is said to have come from a "Corsican Prince", and therefore from a descendant of Theodore, could have received this muslim-sounding name, in memory of Theodore's passage to the throne, thanks to muslim support. That's what we initially thought. But it wasn't so.
  
  The following excerpt proves that the name of Cécile Fatiman does not derive from "Fatima" but rather from "Attiman", the name of one of Theodore I's christian companions :
  "Nous avons jugé à propos de les informer de la véritable qualité et condition de cet Homme,conformement aux preuves et témoignages authentiques que Nous en avons.
  Il tire son Origine d'un Cantan de la Westphale, et se fait nommer le Baron Théodore de Neuhoff. (...) En Corse il se fait appeler Théodore.
  
  (...)
  
  Translation :
  "We have thought fit to inform them of the true quality and condition of this Man, in conformity with the authentic evidence and testimony we have of Him.
  He draws his Origin from a Westphalia Cantan, and goes by the name of Baron Theodore of Neuhoff. (...) In Corsica he was called Theodore.
  
  (...)
  
  He then went to Tunis, where he practiced Medicine and held several secret conferences with the leaders of the [muslim] Infidels. He learned how to draw arms and munitions of war with which he traveled to Corsica, accompanied by Christoffaro, brother doctor Buongiorni in Tunis, along with three Turks, among whom is a certain Mahomet, who was once a slave on The Galleys of Tuscany; along with two young men from Livorno, Attiman and Bondelli, fugitives from their paternal houses, and a priest from Porto-Ferraio, whom the Missionary Fathers of Tunis thought fit to remove for just reasons.
  (...)
  Done in our Royal Palace on May 9, 1736.
  
  Guiseppe Maria." (20)
  
  The information contained in this Genoese manifesto is of great value. Alarmed by the loss of its Corsican protectorate, Genoa became well informed on Theodore, his rival, as well as on the identity of his accomplices. The Genoese senate published this manifesto on May 9, 1736, that is to say, less than a month after Theodore took the throne on April 15th, 1736. And this manifesto presented, as Theodore's companions, both muslims (of whom one or two were named Mahomet (Mohammed)), and christians (including a catholic priest). The name "Attiman" was also presented. Was he a christian or a muslim? His full name says plenty about his provenance and his faith. His name was Gregorio Attiman :
  "The number and miscellaneous nature ot those Neuhoff recruited for his expedition attest to his powerful charisma. Dr. Buongiorno's younger brother, Christoforo, was one of them. There were two young men from Leghorn [Livorno] called Gregorio Attiman and Antonio Bondelli, who were said by the Genoese edict to be runaways from home (then a grave charge), and three Turks named Salla, Mahomet, and Montecristo." (21)So this young Gregorio Attiman was a christian who, like his friend Antonio Bondelli, served as a page or valet to Theodore. (22) He was born in Livorno (Leghorn), an Italian port city adjacent to the island of Corsica :
  Source : https://en.wikipedia.org/wiki/Livorno
  
  In summary, the Corsican documents show that Cécile was not really called Fatiman. Her name was rather Cécile Attiman, in reference to Gregorio Attiman. It is quite possible that this heroine's full name was Cécile Attiman Coidavid, and that "Attiman" served as her middle name, as was customary in her time. A deformation of "Attiman" into "Fatiman" seems to have taken place. And this may have come from one of three sources: 1) from the descendants of Theodore, one of whom may have transmitted this deformation to Célestina Coidavid, Cécile Fatiman's mother; 2) or, over time, from Cécile's Haitian offspring, who relie on orality as a mean of genealogical conservation ; 3) or, given that no text attests "Fatiman" prior to 1954, from a bad reception on the part of Étienne D. Charlier, during his interview with old General Rameau mumbling "Fatiman" as the name of his great-grandmother ; Unless Charlier, as a Haitian intellectual, had the arrogant reflex to correct "Attiman", that Rameau said, into "Fatiman" which would have seemed more probable to him.
  
  Is the Corsican royal filiation real?
  Let us analyze various avenues in order to detect the truth about Cécile Fatiman's so-called Corsican filiation :
  
  A) A tangible trail comes from England where Theodore, ex-King, died exiled in 1756. Two years later, in 1758, Colonel Felice Frederick, known as Neuhoff (1725-1796 / 97), presented himself as Theodore's natural son. The strong majority of his contemporaries believe him. While some historians take him either for a Polishusurper, or for Theodore's nephew.
  The important point here is that Frederick viewed himself seriously as a prince, and he had a daughter by the name of Elisabeth, who was the mother of novelist Emily Clarke (1778-1833), publicly recognized as the descendant of Colonel Frederick, son of Theodore :
  "Ianthé ; or the Flower of Caernarvon. Dedicated to his Royal Highness the Prince of Wales. By Emily Clarke, Grand-daughter of the late Colonel Frederick, Son of Theodore, King of Corsica." (23)Similarly, Frederick had "a son (killed, still young, during the American War)" [1775-1783]. (24) And this military son, Elisabeth's brother and Emily Clarke's uncle, believing himself a Corsican prince, may well have had a relationship with Célestina Coidavid, Cécile Fatiman's mother, in America. On this point, the dates coincide :
  - Baron Théodore-Stephan Neuhoff was born in 1690, was King from 1736 to 1738 and died in 1756.
  - Frederick Neuhoff, calling himself his son and Prince, was born in 1725, and died in 1796/1797.
  - Therefore, at the age of 50, Frederick could have been grandfather in 1775, Cécile Fatiman's birthdate ;knowing that his legitimate son, a soldier, was in America around 1775; And probably prior.[/list type=decimal]
    The city of Charleston, close to Boston, seems to be the meeting place of Cécile Fatiman's parents. For it is asserted that, handsome, young, and intelligent, Frederick Neuhoff's son served in the ranks of General Howe, who, very much impressed, made him lieutenant :
    "He was introduced by Sir John Dryden, Bart., then an officer in the guards, to Admiral Sir John Borlase Warren, who was exceedingly kind to him, and actually purchased a commission for him. On his arrival in America he was noticed by General Howe, then Commander-in-chief, and advanced to the rank of lieutenant but he was soon cut off during the war." (25) Indeed, on June 17, 1775, 19 of General Howe's Lieutenants perished during the murderous battle of Bunker Hill in Charleston. The name of Frederick's son (with a lady of honor of the German Empress Marie Thérèse, The Great) is not available, thus, his identification on the list of killed officers proves to be hazardous. However, miraculously, 1775 connects both the battle of Bunker Hill and Cécile Fatiman's birth outside of the Saint Domingue colony.
    
    B) Corsica, before being annexed to France, was traditionally populated by Italians. And here, we've found a higher than average number of Italian-sounding first names in Cécile Fatiman's family ; which slightly supports the Corsican hypothesis :
    - Célestina Coidavid (Mother of Cécile Fatiman)
    - Cécile Pierrot, née Fatiman (Attiman)
    - Noele Coidavid, known as Prince Noele (Brother)
    - Louisa Geneviève Pierrot, née Melgrin (Sister)
    - Marie-Louisa Henry, née Coidavid-Melgrin, Queen Marie-Louise (Sister)
    - Jean-Bernadine Sprew, known as Prince Jean (Brother)[/list type=decimal]
      - C) This royal Corsican filiation, whether true or not, is of little importance to us.What matters is that it was taken seriously by both Frederick Neuhoff's and Cécile Fatiman families.A comparison of the vestimentary style found in the portrait of Theodore, King of Corsica, and in that of Henry, King of Haiti, allows us to foresee the preservation of this filiation. We attribute the results to the influence of Queen Marie-Louisa Coidavid-Melgrin, Cécile Fatiman's younger sister, on Henry, her Sovereign husband.
      Let's first observe Theodore I's posture, the star-flower on his heart, the cane he holds - without neglecting the "Moor's head" symbolizing the muslim passage in Corsica :[/list type=decimal]
      Source : André Le Glay. Théodore de Neuhoff, roi de Corse, Paris, 1907.
      
      In Henry's portrait we find a posture similar to that of Theodore I - as far as the hand on the back is concerned - and then a similar star-flower on the heart, accompanied by a cane. Even the apparent painting in the background reinforces the similarity :
      Source : King Henry's official portrait by Richard Evans. 1815.
      
      This resemblance in the two Sovereigns' accoutrements, to the rear position of the hand, suggests the influence of the Coidavid family - having a link with a Corsican prince - on the Haitian King. The similarity could easily be classified as purely coincidental, if other elements, such as the following, didn't add to it.
      
      D) Following the fall of Henry's Kingdom in 1820, the Queen and her two princesses, having been saved, were previously received in England where the abolitionist Thomas Clarkson, great correspondent of the late King, took care of their accommodation. However, on September 14, 1824, they chose to settle in Italy - instead, we think, of Corsica then French. The Haitian kingdom having been hostile to France, the Henrys would certainly not have been welcome there :
      
      "Christophe, indeed, could not have had a more loyal friend than Clarkson or one more willing to succor and advise his bereaved and unhappy family. The last letter in this collection, dated September 13, 1824, was written by the three Christophes on the eve of their departure for Italy and forms a fitting conclusion to this Haitian story." (26)Moreover, following the successive deaths of her princesses, the Queen, in 1841, asked then Haitian President Boyerto allow "Madame Pierrot", her sister Louisa Geneviève (second wife of Jean-Louis Pierrot, unless "Madame Pierrot" was in regards to Cécile Fatiman, Pierrot's first wife ), to come and keep her company in Italy :
      
      Translation :
      "Madame Christophe [the Queen], on her part, informed him of her happy arrival, and told him that the reception which had been made to her had been most agreeable.
      General Vincent, who was in Paris, hastened to them, and overwhelmed them with attentions and friendship. He soon took them to Florence in Italy, where they settled. The two princesses died successively twenty years after their arrival in eureurasia. Their mother went to live in Pisa, where she died a dozen years later. She had sent for Madame Pierrot, her sister, after the two princesses deaths. Mrs. Christophe and Mrs. Pierrot were from Le Cap's Coidavid family, free before the revolution." (27)The Queen's request was accepted. But it was not until the end of the Jean-Louis Pierrot presidency in 1846, that a year later, in December 1847, Madame Pierrot joined his sister in Italy, while President Pierrot was in exile in Jamaica.
      Thus, four members of the Coidavid family lived in Italy. England would have been a more logical choice of residence, language wise, when it is known that King Henry, being a native of Grenada, spoke English, and that English was taught, via American tutors, to the princesses. But, according to Beaubrun Ardouin, (28) England's humid weather displeased them. Nevertheless, the Corsican, and therefore Italian, family link may have played a role in their choice of final residence. It is also necessary to specify, the Catholic burial of the Queen, as ultimate proof of the non-islamity of the free Coidavid family to which Cécile Fatiman was part :
      "Marie-Louise of Haiti died on a fresh March 1851 evening, in her Italian castle. The queen was buried in the little chapel of the Capuchin convent in Pisa, where she still rests beside her two daughters, princesses Améthyste and Athénaïs." (29)
      
      5- Cécile Fatiman's non exposure to islam
      In 2009, Sunited snakesn Buck-Morss, a renowned revisionist, claimed, without evidence, that Cécile Fatiman was born and raised as a muslim :
      
      "But what if you learn that Boukman, born in English-speaking Jamaica, was named Boukman -Bookman- because he was literate and could read the Book, but that the Book was not the Bible? What if the facts indicate that Boukman, the huge black man who spoke these celebratory words at Bois Caïman : "listen to the voice of liberty which speaks in the hearts of us all." who inspired armed insurrection against the slave masters, was born and raised a Muslim - as were between 4 and 14 percent of all Kmtyws who made the Atlantic crossing: as was the priestess Fatiman -Fatima- who presided over the so-named Vodou ceremony at Bois Caïman: as was the slave Makandal, their maroon rebel predecessor, whose hand had been amputated as a consequence of slavery, and who was accused in the colonial courts of plotting to poison the families of planters in Saint-Domingue in the 1750s and burned at the stake (the Christian punishment for heresy)?" (30)
      
      This revisionist, like so many others, insinuated that Cécile Fatiman was born in Kmt where she would have been exposed to the muslim cult. This is false. For if General Rameau identified Cécile Fatiman's mother Célestina Coidavid as being born in "Kmt", he did not say the same for Célestina's daughter Cécile Fatiman. And since the latter was a mulatto - hence born from the encounter of a Black and a White - the probability that she was born in "Kmt" is extremely weak; Especially because she was not born of a rape on a slave ship. For her father's identity, although vaguely known, was known nevertheless, and even admired.
      General Rameau's account informs us that the mother comes from elsewhere. We think, the fact that she was an "Kmtyw", does not guarantee that she came directly from "Kmt". The facts indicate that Célestina Coidavid lived in America, near Charleston, Massachusetts, where she met Cécile Fatiman'sfather, that is to say, the "Corsican Prince", the Lieutenant in General Howe's troops, Theodore I's grandson.
      According to General Rameau, Célestina Coidavid arrived with Cécile Fatiman in Saint Domingue. To dismiss the hypothesis of Cécile's islamic exposure prior to her Saint Domingue arrival, one must take her arrival age into account. The narrative does not specify it. However, the genealogy of the Coidavid family allows us to establish with accuracy the later possible date of Cécile Fatiman's arrival. To do this, one simply needs to have a look at the birth dates of Célestina Coidavid's other children who were born in Saint Domingue. These dates of birth therefore place Célestina in the colony at verifiable moments. And by the way, we can place Cécile Fatiman in the colony on those same dates, because she arrived there with her mother.
      
      Célestina Coidavid (Cécile Fatiman's mother, born in "Kmt") had children with :
      - + Corsican Prince (Grandson of Théodore Neuhoff???)
      - Cécile Pierrot, née Fatiman (or Attiman) - born in 1775 outside of Saint Domingue, in an unknown colony - died on January 1883 in Cap-Haïtien - at the age of 108, not 112); Married Louis Michel Pierrot, future president of Haiti[/list type=decimal][/list type=decimal]
        + Melgrin (owner of the La Couronne hotel in Cap Français)
        Marie-Louisa Henry, née Coidavid-Melgrin, Her Majesty the Queen Marie-Louise Henry (sister) (8 May 1778, Ouanaminthe, Bredou Estate, Saint Domingue - March 14, 1851, Pisa, Italy) Source: Almanach Royal d'Hayti 1820. Sans-Soucy, 1820. p.1.
        Louisa Geneviève Pierrot, née Melgrin (sister) (birthdate unknown): Also married to Louis Michel Pierrot, following his marriage to Cécile Fatiman [/list type=decimal][/list type=decimal]
        + Sprew
        Jean-Bernadine Sprew, known as Prince Jean (brother) (October 17, 1780 - October 10, 1820)[/list type=decimal][/list type=decimal]
        + Name of father unknown
        Noele Coidavid, known as Prince Noele (Brother) (September 10, 1784 - August 25, 1818)Source: Almanach Royal d'Hayti 1816. Cap-Henry, 1816. p.1.[/list type=decimal][/list type=decimal]
        What emerges from this table is that there was only a 3-year gap between Cécile Fatiman (born in 1775) and her younger sister Marie-Louisa Coidavid-Melgrin, the future queen (born in 1778). This discrepancy allows us to conclude that their mother, Célestina Coidavid, was in Saint Domingue in 1777 at the latest. Because, it was the minimum interval required for her to meet Mr. Melgrin, the owner of Cap-Français' La Couronne hotel ; leading her to give birth to Queen Marie-Louisa in May 1778. And when the unknown date of birth of Louisa Geneviève Melgrin, Cécile Fatiman's other younger sister, is taken into account, mother Célestina Coidavid may well have settled in Saint Domingue prior to 1777. So, we can say that Cécile Fatiman landed in Saint Domingue before the age of 3. Thus, the islamic level of her country of birth is of little importance, since she left her native land still as an infant. Aged less than 3, on her arrival in Saint Domingue, little Cécile Fatiman was far too young to absorb any religious doctrine whatsoever. So therefore, we only need to scrutinize the religious behavior of his brothers and sisters born and raised in Saint Domingue, in order to detect whether Cécile Fatiman's family was muslim or not.
        
        The Coidavid family, Power and Syncretic Christianity
        Queen Marie-Louisa, Cécile Fatiman's younger sister, was officially Catholic. Her husband, King Henry had a certain penchant for the Anglican religion - perhaps a vestige of his Caribbean Anglophone origin. A tangible proof of the Queen's non-islamity, and consequently that of the Coidavid family, which includes Cécile Fatiman, is the church of Sans Souci, built for her coronation on June 2, 1811, directly at the foot of her palace.
        
        Source : Rodney Salnave, Milot, Sans Souci, 1999.
        
        In addition, the Almanach Royal d'Hayti (Royal Almanac of Hayti) illustrated the maintenance in the Kingdom (1811-1820) of all Catholic festivals :
        
        Were similarly maintained, various parishes and their respective patron festivals :
        Now, no mention was made of any islamic festivals or calendar.
        
        The Case of General Pierrot (Cécile Fatiman's ex-husband) & ancestral worship
        General Jean-Louis Michel Pierrot's implication in the early hours of the struggle for emancipation will serve as evidence of the impossibility for the Haitian revolution to be islamic. Pierrot was born at L'Acul du Nord (Camp-Louise, to be more precise), the epicenter of the Haitian revolution. And of this geographical connection, he therefore rubbed shoulders with the first plotters such as Jean-François, Boukman, Jean-Jacques (des Manquets) and Auguste. And, in all likelihood, he participated in pre-revolutionary meetings where, we speculate, he could have met his future wife, Cécile Fatiman.
        Now, if Cécile Fatiman was a muslim, her influence would have - or at least that of her sister Louisa-Geneviève, who married Pierrot after her - certainly, resulted in Pierrot's hostile attitude towards ancestral religion. As a president, unlike Guerrier, his predecessor, nor Riché, his successor, Pierrot showed great affection for the traditional religion :
        
        Translation :
        "Quiet under Guerrier, emboldened under Pierrot, concealing itself under Riché, the Kmtyw choirs which perpetuate the tradition had given themselves at their ease since the accession of Soulouque, for Soulouque belongs to the vaudoux, and these words are the sacramental hymn of vaudoux." (31)We will not dwell on the fact that Riché, Pierrot's successor, "was the great enemy of all superstitious sects. He vigorously pursued those who practiced the "voodoo" ceremonies and dances" (32). Nor will we linger on the fact that Soulouque, following Riché, was the only Haitian head of state with an established Mandingo origin. But Soulouque was a notorious practitioner of ancestral worship, in the very heart of his imperial palace. Proof that the Mandingoes were far from the muslims whom the revisionists claim. It will be discussed in more depth in an upcoming article on Haitian Mandingoes.
        
        Moreover, Pierrot's tolerance for his ancestral cult could be explained by the fact that he was a Houngan, a great officiant of ancestral worship :
        "After the great houn'gan of the national epic : Boukman, Biassou, Makandal, Pierrot, comes the famous Antoine Lan Gommier but in a time much closer to us." (33)In addition, according to Milo Rigaud, Pierrot was not only a great Houngan, he was among those who had practiced an orthodox and pure "voudoo" tradition :
        "Consequently, the supernatural gifts conferred by the loa-ancestors : to the initiates of the voudoo cult, are fleeing or getting diminished in magical power ; because, faced with such faults against theorthodox tradition of Toussaint, Rose Rigaud, Antoine Lan Gommier, Pierrot, the manes get angry and gradually retreat to Kmt, abandoning the Haitian to himself. Thus, a houn'gan or a mam'bosometimes loses his or her powers, even falls ill and, without very rigid sacrifices, is unable to escape the abyss into which the mysteries made him or her descent !" (34)So Pierrot, as Houngan, would have had a spiritual and revolutionary affinity with his wife Cécile Fatiman, a Manboor a great official of the Haitian ancestral religion. And these passages of Milo Rigaud affirming that Pierrot was aHoungan are most pertinent, since, published in 1953, they preceded by a year the text of Étienne D. Charlier (1954) which revealed Cécile Fatiman as the Manbo in Bois Caiman. Thus, Milo Rigaud cannot be accused of associating President Pierrot with "voudoo" because of his wife's participation in Bois Caïman, since the author was unaware of the role of the latter at the time of writing His work. And besides, Milo Rigaud, describing on pages 60 and 61, the Bois Caiman ceremony, did not allude to Cécile Fatiman, Louis-Michel Pierrot's first wife. He only cited the Manuel d'Histoire d'Haïti (J.C. Dorsainvil & F.l.C. P-A-P, 1934, p.78) that speak of the old priestess officiating at the said ceremony.
        
        Nord Alexis' government and ancestral worship
        Pierre Nord Alexis, King Henry's grandson from an out-of-wedlock liaison, was Haiti's president from 1902 to 1908. He married Marie-Louise Amélie Célestina Pierrot, called "Cécé", daughter (or grand-daughter) of Cécile Fatiman and Jean-Louis Michel Pierrot. And again, nothing in  Nord Alexis' government indicates a certain inclination for islam ; On the contrary, traditional religion was favored by the latter :
        "Nord Alexis was over 80 when he came to power. This old man had at heart two passions : ancestors worship and concern for national independence." (35)His concern for ancestral religion was such that one of his detractors called him "the grand pontiff of Vodouism " :
        "Several presidents were known for their associations with Vodou temples, including Nord Alexis (1902-8), who was denounced by Alcius Charmant as the "grand pontife du vaudouisme ("the grand pontiff of Vodouism,"..." (36)Thus, through the political and religious preferences of several generations of leaders from Cécile Fatiman's family, we find a constant adherence to ancestral tradition, an action incompatible with muslim monotheism.
        
        6- Women in the Haitian Revolution
        In 2000, the revisionist JKmtyiti doubted that Cécile Fatiman was Manbo, insinuating that she was a Woman-Imam or a Woman-Iman :
        "Historians report how a religious ceremony took place right away. A Mambo named Cécile Fatiman, wife of Louis Michel Pierrot, who later became Haiti's President, would officiate. Dress in all white, Mambo Fatiman killed a pig and shared its warm blood to every Kmtyw in the circle. From this communion, they swore to follow Bookman's orders and rebel for freedom.
        (...)
        Whether he was a Houngan or a Muslim, this Kmtyw's speech would have extraordinary consequences for me and you, offspring of Bookman, Makandal and Fatiman.
        Before going further, let's underline two interesting questions about the potential role of various religions in this historic event:
        1) Fatiman is a popular name in Muslim Kmtyw countries. According to historian Jean Fouchard: Cécile Fatiman, the Mambo at Bwa Kay Iman (The House in the Woods Where Iman lives) was a Mulatto woman, daughter of a Kmtyw Negress and a white prince from Corsica. Was Fatiman a Vodou practitioner and a Muslim, the same way many Kmtyws become both Christian Catholics and Vodou practitioners? We do not know!
        2) In the area of Bwa Kay Iman (The House in the Woods Where Iman lives) there isn't and there seems to never had animals called Cayman. So, it seems that this word isn't use in reference to the animal. According to some researchers, this (location) name seems to have originated from Boukman's presence or that of Fatiman in the area (Iman in the Islamic religion is a religious leader, as is a Oungan/Mambo in Vodoun). Thus , Bwa Kay Iman might mean Near the Imann's House or The Imann's House in the Woods." (37)
        
        That this revisionist chose to change "Kayiman" into "Kay Iman", knowing full well that an islamic spiritual leader is called "Imam" and not "Iman", in the same way as they say "Islam" and not "Islan" - is okay by us. That therevisionist in question took the liberty to speculate on Saint Domingue's wildlife, without carrying out an in-depth study on the subject - is still okay. (See our article on the common use of "Bwa Kayiman" in plant names) Also, that the revisionist quotes Jean Fouchard in such a way as to make believe that he recognized Cécile Fatiman as "the Mambo of Bwa Kay Iman (The House in the Woods Where Iman lives)", whereas Fouchard**** never spoke of Cécile Fatiman specifically, other than to quote the Charlier text referring to her - again, is okay. But that JKmtyiti deliberately chose to ignore that in misogynist islam, a woman cannot be aspiritual leader or an Imam, exceeds the limits of what is acceptable. The extent of this falsification from the Haitian intellectual is unprecedented, since the Haitian revolution is above all a woman revolution. For without the action of the Saint Domingue woman (now Haitian), this revolution would have never reached the insurrection threshold. And never, ever, would have succeeded.
        And to even insinuate that one of this revolution's leaders might be muslim is an insult on those thounited snakesnds of Saint Domingue women who have braved the most barbaric tortures in retaliation for their involvement in this Negro revolution; Not aAmw, Muslim or aAmwized, Negro. And whoever mentions Negro, mentions the ancestral religion.
        And this Haitian ancestral religion is primarily a woman religion. The only religion where the feminine prevails over the masculine, for in rituals, when addressing "women", this includes men. But the opposite never happens, since we never address the "men" as such, on any occasion. And let no one be mistaken. This Tradition having furnished the only successful revolution of people in captivity, is unique on earth. Not in "Kmt" or in the Black Americas, is there a religion in which woman is the equal of man in every respect. It is this religion with the understanding going beyond the sex, which counts Cécile Fatiman among its own. And this heroine was not unique. She was only a revolutionary woman among thounited snakesnds of others who had worked in every subversive sphere imaginable.
        
        A- The women maroons
        To speak of the islamity of Bois Caïman and the Haitian revolution, based on the resonance of Cécile Fatiman'sname, is to think that she was the only woman of importance in that revolution. This was far from being the case. Cécile Fatiman was but one link in a long line of great revolutionary ladies. Marronnage was the first mesh, the first high impact weapon of the resistance. And on this point, women didn't stand on the sidelines. Like men, they often risked everything in order to escape hellish slavery and thus deprive the unjust system of their labor.
        The following runaway ads extracts show a snippet of the horror that was captive women's existence and the punishments they face for running away :
        
        Gunshot
        Translation :
        "Jeannette, Creole, stamped on the right breast TUREL, about 30 years old, dangerously wounded on the right arm of a gunshot, claiming to belong to M. Vaidiés, arrested at Grande-Rivière." (38)
        Machete blow
        Translation :
        "At Port de Paix, on the 18th of the current [month], Vincent of the Ibo nation, stamped illegibly CENAU, having a mark of his country on his face, and several machete strike scars on his body, saying to belong to M. Cenau ; And Marianne of the Mondongue nation, without stamp, having a machete strike scar on her shoulder, doesn't know her master." (39)
        Cut off wrist
        Translation :
        "At Le CAP, on the 28th of last month, entered the Jail a Creole Negress, named Marie, stamped on the right breast IB & on the left IP, has the left wrist cut off, she said to belong to Mr. Prats, atGrande-Rivière." (40)
        Cut off ears
        Translation :
        "On the 4th, Marthe, a Creole from St. Eustace, stamped on the right breast ACAR, above PENTIER,has her ears cut off, claiming to belong to M. Carpentier, Coaster." (41)
        Whip scars
        Translation :
        "On the 22nd, a new negress, of Quiamba nation, without apparent stamp, bares signs of her country on her face and abdomen, a burning mark on her right cheek, her back full of lashes, pierced ears,About 20 years old, 4 feet 10 inches tall, unable to say the name of her master or her dwelling." (42)
        Sexual abuse on minors
        Translation :
        "Four negroes and two new negresses, Congo, marooned from the habitation of M. Demons, Residing in Plaisance, from last February 13 to 14, stamped R. DEMONS, to whom they belong, among whom there is a negress without a stamp, short, about 13 to 14 years old, with a low breast, having already had a miscarriage, named Marie, speaking a little French; The second negress named Félicité." (43)
        Work overload
        "A Negress, of Thiamba nation, named Brigitte, about 13 or 14 of age, of an ugly figure, and very dirty, with an elongated mouth, very large feet, and unable to raise her left arm, has been maroon since last May 27th : we suppose she could be at Fort Dauphin, or in the neighborhood. Those who will recognize her, are requested to have her arrested, and to give notice thereof to M. Jouenne, on Rue du Cimetiere, at Le Cap : there will be a reward." (44)
        Torture
        Translation :
        "Pélagie, Sousou, said she belonged to M. Rousseau, who resides at Perches, stamped illegibly on the left breast, with her breasts fallen, her fingers cut off, and her two deformed feet covered with dartres, arrested at Perches." (45)
        
        B- The women poisoners
        Long before Cécile Fatiman, there were the women poisoners who terrorized the slave colony of Saint Domingue. From the years 1740 to 1758, several decades before Bois Caïman, existed the era of Macandal and Brigitte. The chief poisoner Macandal has since become a God (Jany, Lwa), and his wife Brigitte, a Goddess (Jany, Lwa) far more venerated.
        
        Brigitte, the Great, the Goddess (Jany, Lwa) of Death
        Brigitte, the poisoner, was deified as Grann Brijit (Grandma Brigitte), a Gede, Lwa of Death. As we have said, she was Macandal's wife and accomplice. And according to the Memoir of Judge Courtin who interrogated and condemned them at the stake, far from being muslim, their God was Charlot, also a Gede God (Jany, Lwa) :
        "Mercure [one of François Macandal's accomplices] and Brigitte wife of François who agreed to make macandals [Garde-Corps or magic amulets bearing the confectioner's name] that move on the head indicated the same operations, that the magic words were Bondieu (...). This Good God is without doubt Charlot or the Devil, which is unequivocal, as will be seen later." (46)This necromantic magical practice of Brigitte, Macandal and his associates was for Charlot (Ti Chalo in the modern ritual) was tinged with catholic syncretism. Which is also contrary to islam :
        "The composer sorcerer only wraps nails, bones and herbs in a rag with mud and holy water, blessed candle and blessed incense. In saying the magic words, he tightens the whole thing in several turns, puts it in the holy water. There ends his operation." (47)And like a real Goddess, facing torture and the brazier, Brigitte the Great did not flinch. She retained all her dignity :
        "Brigitte, who appeared to speak frankly in the last days of her life, said that the macandal consulted by his servant spoke to him clearly and clearly in his ears, according to his expression, that he said where a maroon negro was, who was the thief of a thing that went missing, the poisoner and the rest.
        (...)
        Mercure and Brigitte's interrogations have unequivocally revealed to us all the mysteries of the reflective worship which the sorcerers render to the devil.
        Brigitte, already condemned, spoke without disguise." (48)And the location where Brigitte performed her magic-religious services was called "La Caze à Diable" (House of the Devil), proving etymologically false, as we demonstrated in a previous article, the revisionist thesis of "Bwa Kay Iman". For in Northern Saint Domingue, where the Bois Caïman ceremony was held, to designate a House belonging to a certain "Iman", one would have said instead : "Bwa La Caze à Iman" or "Bwa La Caye àIman" :
        "The sorcerers or the so-called sorcerers make the macandals' feast; there is the small and the great.The hut where it is made is called  la caze à Diable (House of the Devil), and the ceremony is called faire Diable [Do the Devil], according to the negroes. Proving that the profanations of the holy things which they use are not a continuation of their idiocy, but a true impiety which goes so far as sacrilege." (49)Moreover, many of Brigitte and Macandal's acolytes frequented Catholic churches. Demonstrating the conformity of their practices with that of the modern Haitian syncretic religion ; and not with islam :
        "The negress Marianne who received poisons that Macandal sent her by Brigitte, his wife, received communion every 8 days." (50)In short, decades prior to the Bois Caïman ceremony and the 1791 general uprising, the ancestral Tradition had already monopolized the anti-slavery resistance. The islam of a handful of captives, never singled out, never criticized, never prohibited by an article of law, was never a factor in the Haitian revolution. This monotheistic religion is incompatible with Brigitte and Macandal's necromantic Gede rite, nor with the Petro-Lemba rite in which one says "Djab la" (this Devil) or "Djab yo" (these Devils) in reference to some high energy Jany or Lwa - to be differentiated from the God-opposing christian "Devil", a concept that is absent in the ancestral Tradition.
        
        Here is a small sample of the noble lady poisoners who were arrested, tortured, and/or horribly executed in their struggle against christian degradation :
        Kingué (aka Marie Catherine, of Congo nation)
        Assam (of Fulani nation, but had been incited by a free comrade - possibly a Creole - to consult with Jean, the poisoner, in whose house a Bambara - Traditionalist - served as guard ; and traditionalist lady clients, of Nago and Thiamba nations, we found.)
        Marie Jeanne (from Le Cap, of Thiamba nation, from Togo, was Jean the poisoner's client)
        Madeleine (from Le Cap, of Nago nation , was Jean the poisoner's client)
        Lisette (from Fort Dauphin)
        Henriette (poisoned dame Faveroles, was burned alive)
        Geneviève (from Port-Margot)
        Marianne (poisoned Laborte, son of Vatin, was burned alive)
        Madeleine
        Margot
        Angélique
        Agnès
        Venus
        Marie-Jeanne (poisoned Chiron)
        Nanon
        Barbe (freed woman from de Gallais estate)
        Françoise (free)
        Charlotte (from Gabriac, deported to Saint Malo)
        Fanchette and Jeanette (burned, than buried alive, on suspicious of being poisoners)
        Madame Paparet's waitress.
        Lady Lespès' waitress (condemned)
        Mongoubert's waitress (condemned)
        Rodet's Concubine
        Etc.
        This following passage from the S. Courtin memoir gives us a glimpse of women poisoners' predominance in Macandal's time; that is more than thirty years before Bois Caiman :
        "It is almost proven that Mongoubert, a merchant at Le Cap, has been poisoned by his Negress (this Negress has since been convicted and condemned), that Lespès has been by his own (one of these Negresses has been convinced and condemned). Proven that Laborde, Vatin's young son, a wigmaker, was [poisoned] by Marianne, Jolicoeur, and Michel, because he did not wish to let them make their sabat in Vatin's kitchen. That Rodet's wife was poisoned by a Negresswith whom Rodet lived, and who lived with Jolicoeur. Confessed by the latter that he had wished to poison his master, M. Millet. One discovers a succession of horrors, by the trial of all the different accomplices. The trial of the negroes of M. Pillat, the councilor, was instructed in charge of having poisoned him. Henriette, Negress of lady Faveroles, is very charged and very suspicious of having poisoned her mistress (she has been convicted and condemned). We have not yet had the thread of all the crimes of such a kind committed in Le Cap's Plain, but certainly it will come, and we will realize the just suspicions we have of the death of several whites and negroes in all Neighborhoods. (...) Dame Paparet's Negress, and the negroes of Sieur Delan and Monsieur le Prieur, are accused of the same crime." (51)By Cécile Fatiman's time, the open war methods took precedence over poisoning, although still in use. Not surprisingly, women were in the forefront of the armed struggle complimented by ancestral magic-religious effects. But, regardless of the time period, women's resistance remained constant in regards to childbearing and reproduction.
        
        
        C- Women's resistance to childbearing
        Women's rebellion was very wide in range. When they did not poison the whites, their slaves and their cattle, or enroll in the ranks, they spied on them, relaying information, food, medicines and ammunition (sometimes hidden under their skirts). But that was the least of their impact. Where their resistance was most hurtful to the colony's growth is undoubtedly via their induced sterility that baffled the clueless settlers :
        "Admit, gentlemen, You have left unanswered, said the doctor, interrupting me, that of my objections, which always seemed to me as the strongest against the slave regime, were Black women's sterility, and the great mortality of their infants ; two things which can only come from too much work, which prevented them from conceiving, and then dried their milk ; it deprived them of sufficient time to give the necessary care to their offspring.
        The excess or duration of labor, I replied, was the least cause of the Negro slaves' infertility : it was to the quality of the climate that they owed it chiefly. We've yet to see, the maidservants from the big house, seated to sew, or laden with other light cares, have more children than the field negroes ; besides, the former did not respond well to harder work ; in several cases, they were reserved for male Negroes." (52)Abortion, like suicide, was a fairly widespread form of resistance :
        
        "Suicide cases are not uncommon in Saint-Domingue, or rather they are all the more common in that the blacks of certain Kmtyw nations are strongly persuaded, that by killing themselves they will return to the country of their birth. But abortion and infanticide are even more common among slaves. This crime has sometimes its source in the fear of the embarrassments of motherhood, and in the desire to surrender without hindrance to libertinism ; but it has more often and almost always its principle in the discontent and hatred inspired by a detested master. Numerous secrets are known to the negresses to destroy in themselves the germ of maternity: they succeed all the more easily in deceiving the surveillance, that many masters push brutally, to the point of considering it a misfortune to have pregnant negresses, and as lost of capital, the few moments that mothers take away from work, to employ it in the care of their nursing infants." (53)
        
        D- Infanticide as women's resistance to captivity
        When the captives gave birth, many opted for infanticide as a means of, on the one hand, depriving the settler of labor, on the other hand of preventing their offspring from being subjected to slavery. And very often, the midwives did not leave this difficult choice to the mother by taking on the terrible task :
        
        "Zabeth, Creole from Port-de-Paix, aged 55, stamped F. DUCONGÉ, and underneath PORT-DE-PAIX, of an illegible stamp, resembling a burn, having no teeth, ran away last January 10 ; the s

Cécile Fatiman-gctid261079

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Aug 25, 2018, 04:29 PM

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Aug 25, 2018, 04:31 PM #1