Haitian Modernity and Liberative Interruptions by Joseph Celucien L.;

Author:Joseph, Celucien L.;
Language: eng
Format: epub
ISBN: 1584882
Publisher: University Press of America, Incorporated

NOTES

1. Scholars have used these terms—“Macandal” or “Makandal”— interchangeably when referring to the Haitian religious leader. In this essay, I will use “Makandal.”

2. In On the Genealogy of Morals: Ecce Homo, Friedrich Nietzsche wrote, “The bad conscience is an illness; there is no doubt about that, but an illness as pregnancy is an illness,” Walter Kaufman, ed., On The Genealogy of Morals: Ecce Homo (New York: Vintage Books, 1967), 11. Hence, I use “conscience” here in the Nietzschean sense.

3. Robin Blackburn, The Overthrow of Colonial Slavery: 1776-1848 (New York: Verso, 1996), 230.

4. Zygmunt Bauman, Modernity and the Holocaust (Ithaca: Cornell University Press, 2000), 209.

5. David Davis, The Problem of Slavery in the Age of Revolution, 1770-1823 (New York: Oxford University Press, 1999), 40.

6. Anthony Bogues, “The Haitian Revolution and the Making of Freedom in Modernity,” http://www.academia.edu/1747180/The_Haitian_Revolution_and_the_Making_of_Freedom_in_Modernity_; accessed May 10, 2011.

7. Ibid.

8. Cited in Bogues, 16. On the same page, Bogue writes:

As Michel Foucault suggests, power is a “complex strategically situation” with a “multiplicity of force relations…” the condition of absolute power is one in which the disciplinary protocols of “governmentality” aimed at creating of the mental horizongs of the subjects are replaced with a power directed to the biopolitics of “shaping bodies. “With this frame, absolute power creates the conditions for the capacity to determine who is a human being and who is not, and therefore to dictate who can live and who can die. In this context rights are frozen and negated.

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