These revisions have gone entirely unnoticed in recent scholarship. They entail a trenchant analysis of the logic of universalist rights and their relationship to racial slavery and racism, tie the ban on slavery to the existential and historical reality of Atlantic slavery, and create an entirely novel subject of rights.
This essay works through patterns of repetition in the theorization and administration of deadly violence that haunt Afro-descended communities in the Atlantic. Rasanblaj as the Other of intellectual history, conjured in the deep shadows of iterative violence where claiming universal humanity turns into an act of salvaging.
The whiggish optimism that colors much of U. While the prevailing idea behind rights-focused constitutionalism in the U. This essay takes rasanblaj as a method: John Locke and the atis rezistans. It is not about filiation, less about authorization and redemptive canonization. Scholarly disciplines have their standards of evidence and accepted reasoning.
Rasanblaj has only one standard: It is an unauthorized gathering in the shadows of authorized practices, fully aware of the risks that come with that.
Rasanblaj assumes an intention. An intention of resistence. The sculptures and assemblages that characterize the work of the atis rezistans do not engage early modern political theory. They are built from the trash in the streets of Port-au-Prince.
Yet, like early modern political philosophy, they invite us to think about what constitutes a human subject. They do so with a twist. They force us to consider what it takes to reconstitute a human subject on fractured grounds: Liberty is not the opposite of slavery.
Life and death are not in a dichotomic relationship. It is time to focus again—this, too, an iteration—on the means of violence, its grounding in the history of Atlantic slavery, and the rituals of subject formation that arise from these grounds.
Reading canonical texts in the history of political thought, this essay argues that core concepts in our political vocabulary have been shaped by the history of Atlantic slavery. Andre Eugene at work on Freedom! Photo by Leah Gordon. Few would dispute that Western political theory and its institutional practice centrally evolve around the notion of liberty.
It would not be much of a stretch to map contemporary political cultures between left and right in the Anglo-American sphere of influence onto the spectrum between liberal and libertarian argument.Houngas and Mambos of the Diaspora: The Role of Vodou Ritual Specialists in Group Reintegration, Identity Creation and the Production of Health among Haitians in Little Haiti Author S.
Merone. Although worship a single god, Bondy, are also very powerful other beings, such as ' praise '- Legba, Kalfu, Erzulie, Papa Gede or familiar spirits and the forces of the universe, and the ' dead '.
Inhabiting Rights. Sibylle Fischer. “Here, men are born, live, and die free and French.” This focus on location might be read as a restriction on the wording of the French declarations—until we note that universal validity is regained through the unlinking of birthplace from rights.
Habitation evolves into bitasion, the ancestral. Perhaps as important as organized religion is Vodou (voodoo), which is practiced to some degree by a majority of Haitians. It was given legal status equal to other religions in While official Catholicism opposes its practice, Vodou includes the worship of Catholic saints and other Catholic rituals.
Once the baby is born, the maternal. Ezili Freda, Gede, Loko, and Ayizan--ranked in order of importance--according to oungan 1 Patrick Arthur Polk, Haitian Vodou Flags, Jackson: University of Mississippi, , 8.
2 Polk, Haitian Vodou Flags, 8. THE RITE oi: BAPTISM IN HAITIAN vodou Oliban's baptism was good I'm carrying the hoyo [homebody] in a rocking chair.
After a short break while people admire the baby and drink a bit of water, the con- gregation returns to finish the original ritual, the celebration of the spirits Danbala and Loko.