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By Celso Garrido-Lecca

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Similar patterns were repeated across New World plantation societies. In Curaçao in 1795, Francophone slaves led a rebellion in alliance with a local slave who had adopted the name of the Saint-Dominguan revolutionary André Rigaud. ” In Barbados in 1816, rebel slaves conspired to spread fire “the way they did in St. ” And in 1822 in Virginia, Denmark Vesey, the rebel freedman who had worked briefly in Saint-Domingue, vowed to his followers that they would have the support of Haitian soldiers once they had taken the city of Charleston (Geggus 2001b, xii).

The slaves’ consciousness of their machine-like status is suggested in an episode that took place in April 1784 in colonial Saint-Domingue when, emulating the French scientific pioneers who one year previously had sent the world’s first balloon into the sky, a group of Saint-Domingue whites, including a man called Odeluc, the administrator of three plantations, launched a balloon 1,800 feet into the sky above the sugarcane fields south of the city of Le Cap. In contrast to the “deep admiration” of the white onlookers, the black spectators are reported to have “called out tirelessly” at the “insatiable passion of men to submit nature to his power” (Moreau 1958, 1: 289–90).

The most sacred of all the drums is the assoto, which stands at more than two meters tall and is played only on solemn occasions. 12 Such is its sacred significance that Métraux believes it could be called an “idol” or a “fetish” (165). Jacques Roumain similarly described it as more than an instrument, as a “powerful Afro-Haitian God” (2003g, 1078). The fabrication of the assoto takes place in strictly controlled conditions: only prescribed trees can be used, the trees must be cut at full moon, and the skin that covers the drum must be placed on it at exactly midday.

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