The Haitian Revolution

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Rep number 10004. It is a moonlit night in August 1791 on a plantation in the French Caribbean colony of Saint-Domingue. In the wooden outhouse that serves as his quarters, a middle-aged white plantation surgeon wakes abruptly to the smell of smoke and burning sugar. Coughing violently, he fumbles through his clothes in the dark. The crackle of flames outside grows fiercer. As he stumbles, panicked from the outhouse, shouts echo across the plantation. Around him, the estate has dissolved into chaos. Against a backdrop of blazing cane fields, lanterns swing wildly, carried by enslaved people rushing around. But there appears to be no effort at all to put the blaze out. If anything, there is a sense of celebration. The main house looms over the scene, its shutters thrown open, firelight spilling across the veranda. Smoke curls from the sugar mill and storehouses, where flames devour the dry timber and thatched roofs. In the distance, beyond the burning fields, the horizon glows orange, where neighboring plantations are also ablaze. Panicked, the surgeon starts to run to the main house, but someone strong grabs him by the shoulders and drags him into the dirt. As he falls, a machete flashes perilously close to his ear. Could this be the end? His retribution at the hands of the enslaved people he has watched toil and suffer for years. Just then, though, another voice calls out to his attacker. With the surgeon's face pressed into the dirt, people around him speak fast, in a language he can't understand. And, with some kind of agreement reached, he is forced to his feet and pushed forwards, past the flames licking at the edges of the great house. The heat scorching his skin. Through the thin linen of his shirt, the surgeon is marched with a group of other captives towards the road. He sees men setting sugar presses ablaze and splintering machinery with iron bars. And behind him, someone is screaming. He doesn't dare turn to discover the source of the noise. The party halts near the plantation gate, where the road opens out towards the northern plains. There, a young enslaved man lies slumped against a fence post. Soaking the leg of his torn trousers. One of the guards shoves the white man forward and tells him to help the wounded insurgent. As he bends to examine a deep cut on the youth's thigh, the surgeon glances around him and begins to understand. This is less a localized uprising and more a full-blown revolution. So far, he has always been a part of the apparatus of exploitation, working on the side of the enslavers. But now, as the country that will soon be known as Haiti begins its fight for emancipation, the tables are turning. So he quickly takes off his shirt, tears a strip of fabric, and binds the patient's wound to stem the bleeding. Because if he wants to stay alive, he'll have to experience a small part of what these people have lived through. To do everything he is ordered to, as if his life depends upon it. The first and only successful uprising of enslaved people to establish a nation-state, the Haitian Revolution began in the French colony of Saint-Domingue in 1791. Inspired in part by the ideals of liberty and equality of the French Revolution, what began as scattered uprisings among the plantations quickly grew into a full-scale insurrection. The fight was long. Long and bloody. But eventually it saw Haiti become the first place in the world to permanently abolish slavery. And eventually seek independence from France. But how did the Haitian Revolution begin? Who were the brave men and women who risked everything for freedom? And why has the world never stopped punishing Haiti for daring to claim its liberty? I'm John Hopkins from the Noisa Podcast Network. I'll tell you a short history of the Haitian Revolution. In 1492, on his quest to find a westward route to Asia, the Italian explorer Christopher Columbus stumbles upon a Caribbean island. Densely forested, with fertile valleys stretching towards the sea, it is known to its indigenous Taino people as Ayiti, meaning "place of high mountains." Columbus calls it La Española, which later becomes Hispaniola. Today, the island comprises the nations of Haiti and the Dominican Republic. Eager to bring news of his Caribbean discoveries to the Spanish crown, Columbus leaves a small outpost on the island and sails back across the Atlantic. When he returns the following year, the settlement lies in ruins, and most of its occupants are dead, the initially cordial relations with the indigenous people having descended into violence. In 1509, Columbus's son, Diego Colon, arrives on the island and settles in the capital, Santo Domingo, where he assumes the role of governor of the Indies. With this as the seat of their power in the Caribbean, the Spanish introduce the encomienda system, granting European colonists the right to demand labor and tribute from the indigenous people. Consequently, overwork and abuse devastate the Taino's numbers, as do the European smallpox and measles strains. European smallpox and measles strains to which the local population have no immunity. A little over two decades after Columbus's first arrival, indigenous numbers have dropped from around half to three quarters of a million to fewer than 30,000. In a bid to replenish their workforce, in 1501 the Spanish monarchy authorizes the transportation of captive Africans to its colony. But almost as soon as they land, those who have survived the journey try, when they can, to flee or rise in rebellion. Marlena Doubt is professor of French and African diaspora studies at Yale University. Her most recent book is The First and Last King of Haiti, The Rise and Fall of Henri Christophe. After 1501, when the Spanish crown authorizes the slave trade, there are immediate reports of rebellion. In fact, the Spanish institute the first slave codes in the 1520s to quell a huge rebellion that happened. "When this revolt falters, some of the freedom fighters flee to the mountains. Colon pursues and kills many of the escapees, known as maroons. But the spirit of resistance persists in the hidden communities they now form. Despite these pockets of defiance, however, slavery expands here in the 16th century as the cultivation of sugarcane intensifies." But during the 17th century, the French and English increasingly challenge Spanish dominance in the Caribbean. In the early 1600s, the English go on to found colonies such as Barbados, while the French establish enduring settlements on Martinique and the archipelago of Guadeloupe. Spain's control of Hispaniola weakens, especially along the north and northwest coasts. From nearby islands, French and English pirates, or buccaneers, attack Spanish ships and settlements. Making it harder for Spain to stay in charge of the Caribbean. "The French actually don't begin arriving on the island until around the 17th century. And by 1697, they've signed a formal treaty with Spain, which cedes to them the western third of the island, which is of course today Haiti." Renamed Saint-Domingue by the French, this western sector of the island is soon the main destination for Frenchmen seeking their fortune in the Americas. It will become the world's leading producer of both sugar and coffee. "The French just in 100 years, essentially from 1697 to 1791, they transform this society into kind of a middling plantation society, into a full-blown slave society. They transport just in that time of a little under 100 years almost 900,000 captive Africans, and that's just the French alone. to work the land to produce sugar, coffee, cotton, indigo. And because it is such a brutal atmosphere, there's a high death rate and the colony becomes quite known for its cruelty. - Torture and whippings are common among the enslaved, who make up roughly 90% of the population here. Newspaper notices reveal the brutality in sections about escapees, with listings detailing missing ears and limbs or other marks from punishment. - The most prominent newspaper, called Les Affiches Américaines, had in almost every single issue numerous notices for descriptions for enslaved people who had run away so that their quote-unquote masters could recapture them, and descriptions of those who had been recaptured and were in jail awaiting their masters to reclaim them and put them back on the plantations where they came from. And I call Saint-Domingue the carceral community, a colony because of this. Every tiny little hamlet, the tiniest little town had its own jail. - To regulate slavery, the French King Louis XIV issues what is called the Code Noir in the late 17th century. It requires that all enslaved people be baptized and raised in the Catholic faith, while giving their so-called masters authority to punish them. Though the code sets some limits on extreme cruelty on paper, in practice, it legalizes harsh treatment and enforces the absolute control of slaveholders. The richest of the plantation owners, known as the Grands Blancs, hold enormous economic power and often push for greater autonomy from France. Below them in the hierarchy are the Petits Blancs, the poorer white population in Saint-Domingue, who own smaller farms or businesses. Another group are the Free People of Color, which comprises some of those born to Africa, born to African women but fathered by white colonists, as well as a number of formerly enslaved people who have been granted or purchased their freedom. Though they are denied full legal and political rights, they can own property, manage plantations, and enslave people themselves. - You can imagine that people might start to think, well, why should one class of people who are also the descendants of Africans, and in some cases descendants of enslaved people themselves, be free and able to profit from the riches of the colony and the back-raising labor of others, and others are crushed under the thumb? So these were some of the many tensions that just began brewing over the centuries since the time of Spanish colonization, but really burst open during the French period. - This deeply unjust system is a pressure cooker of fear and dissatisfaction. The white planters hold all the power and fear losing it. The Free People of Color are dissatisfied, dissatisfied with their limited rights, while the enslaved majority, on whose backs the whole system is built, suffer agonizing barbaric conditions and treatment. In the mid 1700s, one formerly enslaved Maroon, by the name of Francois Macandal, is said to have started a secret campaign to poison French planters. Some records refer to him as a voodoo priest, a leader of the religious practice, rooted in Western Central African traditions. Though he is eventually caught and burned at the stake, legend has it that he escapes his fate by transforming into a mosquito, a creature that plagues the white colonists. He and his story come to symbolize the enduring desire of the enslaved for freedom. - You know, losing weight is one thing, but looking and feeling your best this summer, that's the real goal. 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Across the Atlantic, by the mid 18th century, Europe is in the midst of the Enlightenment, an intellectual movement that champions individual rights and questions traditional authority. In France, writers like Voltaire criticize the dominance of the church and monarchy, while Rousseau promotes the belief that all people are born free and equal. As these ideas circulate, they begin to reshape how people understand government, society, and human rights. What is very interesting about the French Enlightenment is that often, especially when the conversation turns to Haiti, it's blicked that what's the effect of the, of the Enlightenment on Saint-Domingue. But actually, it's the opposite. That there had been slave revolts and rebellions on this island since the beginning of the Spanish conquest. So for all of these centuries, people who are debating what are the rights of man, what are the responsibilities of a government to its people, have the example of revolts and rebellions against constituted authority. And so actually, if you read the writings of Rousseau and Voltaire, for example, think of Voltaire's Candide. One of the most forceful passages in that work is when they encounter an enslaved man missing limbs, and one character says, "It is at this price that you eat sugar in Europe." - In France, the Enlightenment fuels a growing discontent with the country's monarchy until revolution takes place in 1789. With the king's power now significantly weakened, but not fully stripped, the new National Assembly proclaims that men are born and remain free and equal in rights. In slave colonies like Saint-Domingue, those words land like a spark. - By the time you get the French Revolution, they're using this language that everyone is free and equal in rights and is able to resist oppression. And even though they don't mean captive Africans, the French revolutionaries, they absolutely don't. They absolutely do not, which they will later make explicitly clear in the 1790s when the free people of color say, "Did that apply to people of African descent as well?" The French revolutionaries and the French National Assembly, which has been created by that point, will say, "Well, we cannot pronounce on the different conditions of individuals who are free." And that's going to become the major distinction. Is a person free or in bondage? And that's a huge contradiction that eventually is going to collapse and cannot stand. - It remains unclear how the work of the revolutionaries will apply in the colonies. White planters in Saint-Domingue see an opportunity to push for greater autonomy from France so that they can secure control of the colony's trade. But they reject any suggestion of racial equality. And while the enslaved majority remain locked out of the discussion, the free people of color argue that the rights promised to so-called free men should apply to them. - The free people of color had been asking for freedom. Asking for equal rights of representation. Now that France is going to this assembly model, they're not quite a republic yet, but things are kind of fracturing and breaking open in terms of how France is going to be governed. And they say, "What about the colonies?" And when the National Assembly says, "All free people have the same rights," even without specifying that that meant free people of color, they are going to rush home back to Saint-Domingue and try to force the white French colonists who are completely opposed to giving free people of color rights for representation. Keeping a close eye on the discussions in Paris is Vincent Auger, an affluent free man of color. He returns to Saint-Domingue determined to turn the rights promised by the French assembly into reality. When the governor refuses his demand for voting rights, he and a man called Jean-Baptiste Chavannes lead around 300 free men of color in an armed uprising near the major city of Cap-Francais. But their rebellion fails, and Auger and Chavannes and Chavannes are driven into flight. - They flee to the Spanish side of the island, but the Spanish governor actually agrees to have them extradited back to the French side. are broken on what is called the wheel, which is this medieval torture device that involves breaking every bone in someone's body and then just leaving them there to die. The two men did die on the wheels. They cut off their heads and put them on pikes, on major roads, to serve as a warning. Auger is immortalized as a martyr, both at home and back in Paris. And the National Assembly eventually decides that political rights will be given to free people of color born to two free parents. It's a compromise, but a crucial waypoint has been reached. As white planters in the colony refuse to comply with the decision, tension grows between them and the free people of color. Meanwhile, recognizing their opportunity, enslaved black people hold a series of meetings in the northern plains around Cap-Francais, home to many large plantations. And they do. Essentially, applause. Rebellion. They say, we vastly outnumber the white French colonists. We vastly outnumber the enslavers. All we have to do is put our minds together. In their world of bondage, religious ceremonies offer a place of freedom where the enslaved can gather and plot. It is a hot, humid August night in 1791. In the woods, at a place called Bois, in the north of Saint-Domingue, a young enslaved woman slips through the trees. Drawing her shawl around her as it begins to rain, she joins a gathering in a clearing, lit with a ring of torches. This is a place said to be full of spirits and the souls of those who've died at the hands of their enslavers. Voodoo ceremonies, like the one she's here to join, are a space where the enslaved can pray, sing, and remember the worlds from which they were torn. But in the middle of the night, although these meetings are tolerated by the whites in Saint-Domingue, tonight there is a different atmosphere. The woman moves anxiously, jumping at the shadows cast by the flickering torches. Even the black pig, pawing at the ground where it stands, tethered to a nearby tree, seems disturbed. She finds a spot not far from a thick tree trunk, which will act as the poteau-miton, the central pole of the gathering. More and more people arrive, emerging from the plantations in their work clothes, until there must be hundreds of them. Whispers circulate that a group of maroons from Port-au-Prince are among their number. A tense silence settles. Then the low, steady beat of drums begins. The music is a thread, connecting them to their ancestors and distant lands. The beat becomes louder, and the energy of the gathering changes. Now, a line of girls, dressed in white, make their way through the crowd. One of them carries the asson, a sacred tool made of a calabash gourd, decorated with glass beads and snake bones. Suddenly the drumming stops. A hush descends, the crowd parts, and a tall man steps forward. His name passes like a breeze through the gathering. He is Dati Bukhman, the religious leader. Beside him is Cécile Fatimane, the mambo or voodoo priestess, her hair wrapped in a headscarf. Bukhman begins to speak. "The white man may be encouraged by his god to sin," he says, "but the god of these people gathered tonight asks only good works of them. Now, their god is ordering revenge. The time has come to resist the white planters, to seize the land. To seize their freedom." The crowd starts to shout in agreement, and the drumming begins again. Cécile Fatimane begins to sway and chant, possessed by the spirits, as the girls in white move ecstatically around the tree. All around the young woman, these friends, neighbors, and strangers seem lit from within by exhilaration and hope. And as the oath is sealed with the blood of the black pig, it seems that their world might finally be about to change. - Respected as a priest, Bukhman was born in the Senegambia region of West Africa, where he was captured and sold into slavery. - Daddy Bukhman, he's famous for what is in Haiti today referred to as the prayer of Bukhman. It's a song, and people sing it. But one of the things he says that's very important in this speech is he says, "The God of the white man calls him to commit crimes. But our God, who's the true God, right? Bon J, in Haitian Creole, means the good Lord. But is the real God? He wants peace, and he wants our freedom. And so what we have to do, however, is rise up in order to get that." - The ceremony marks the commitment to fight for freedom. From around August the 21st, 1791, enslaved people begin attacking plantations en masse across the region. They set fields and buildings on fire and destroy sugar processing equipment to cripple the colony's plantation economy. White planters have long feared such an uprising, but the revolt spreads faster than anyone expects. Though estimates of the numbers involved vary, it is thought that by late September, more than 200 plantations have been attacked, and between 20,000 and 80,000 enslaved people, are fighting for their freedom. They come from all backgrounds, men and women, African-born and Creole, which is to say those born in the colony, overseers and field workers alike. Over the next two months, thousands of whites are killed, and hundreds of sugar, coffee, and indigo plantations are destroyed. In response, white militias strike back, killing about 15,000 people of color. This is not the end of the war, but it is the beginning of a new kind of world war. The war is coming to an end. promise freedom and land to insurgents who join its army, though they have no intention of abolishing slavery in their own colonies. It is during this tumultuous time that a man called Toussaint Louverture enters the story. Born enslaved on a sugar plantation in the early 1740s, Louverture was freed as an adult. At that point, he is thought to have given himself the surname which comes from the French word for opening, or the one who opened the way. By the time the Haitian revolution erupts, he is in his early 50s, a man with an intimate and somewhat unique understanding of the system of slavery. One of the reasons Toussaint Louverture rises to leadership is he had this experience of having free status long before many others. He reportedly learned to read and write, which wouldn't have been possible without him. He had a lot of experience in the field of literature, and he had a lot of experience in the field of literature. He had a lot of experience in the literature, which wouldn't have been possible without him. He had a lot of experience in the and that he had some instruction through his relationship with his former enslaver and the former manager of one of the plantations he worked with that gave him some insight into military tactics and struggles, but also how to run a plantation, which then becomes a microcosm for, you know, how to run a society and how to influence others. And he was very charismatic, leading up to August and September and October 1793. By October 1793, general emancipation has been proclaimed. But here's the problem. Do they have the sanction of France? To answer this question, the commissioners send a delegation to Paris to carry the news of emancipation across the Atlantic. This delegation, which will speak to the National Convention, comprises three men, one white, one of mixed heritage, and one of white. One black man, Jean-Baptiste Belay, who was born into slavery. It is a dangerous journey across the Atlantic, especially for Belay, who was subject to racist attacks. But when the three of them finally enter the convention in Paris, they are greeted with warm applause. In February 1794, this French National Convention does something quite shocking when they declare the abolition of slavery, not just in Saint-Domingue, but in all French overseas territories, which at that point still included the island of Guadeloupe. But did not include the island of Martinique, which had fallen into British hands due to those constant struggles that the two world powers are engaged in. In an extraordinary moment in global history, the French government officially frees all enslaved people in its colonies and makes them full citizens. It is a historic act and one that marks a turning point in the revolution. Responding to France's abolition of slavery, Toussaint Louverture turns his back on the Spanish and joins the French Republic. 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Having removed the threat from Spain and Britain, in 1799, Louverture faces a new challenge from a former ally. André Rigaud, who controls the southern province of the colony, is concerned that free people of color, like him, are being sidelined by Louverture's policies. The resulting "War of Knives," as the battle between the two men and their troops is known, lasts a year. And Rigaud is only defeated when Louverture is defeated. When Louverture leverages assistance from the United States, thanks to existing trade ties. Now the uncontested dominant force in Saint-Domingue, Louverture moves to consolidate power under what is in effect a military dictatorship. He also introduces a new set of policies that restore the traditional plantation system, seeking to stabilize the shattered economy and revive export production for France. He wants to prove to France that he can make the colony profitable again. So he issues his own labor laws that draw on some of those previous laws. And now he has to justify, well, how different are your laws from what France was trying to do? And so this earns him the reputation later as being this autocratic ruler who really just wanted power and not actually to transform what was a sort of forced labor society into a truly free labor society. Now Louverture turns his attention eastwards. In January 1801, he leads a successful invasion of neighboring Spanish Santo Domingo, ensuring that slavery there is also abolished. Having overcome both foreign and domestic rivals, he now stands as the de facto ruler of the entire island of Hispaniola, governing a black-led, liberated colony. But officially, he remains answerable to France. And before long, the new man at the top over there will remind him of that. While Toussaint Louverture has been consolidating his authority on Hispaniola, political life in France has undergone significant change. Capitalizing on the post-revolution instability, a skilled general by the name of Napoleon Bonaparte seizes control in a coup. But once he's established himself as First Consul of the new government, there are signs that he might reintroduce slavery. In response, Louverture draws up a constitution for the island of Hispaniola that states slavery is abolished forever. The new constitution sweeps away the old racial order, declaring that everyone born in the colony is equal, free, and a citizen of France. Nevertheless, the constitution of the new government is authoritarian in other respects. It declares Louverture governor for life. Voodoo is outlawed. Catholicism is installed as the official religion, and mandatory labor is written into law. The formerly enslaved, now legally free but still compelled to work under punishing conditions, reject the measures with a series of uprisings. A major revolt breaks out in northern Saint-Domingue. Saint-Louverture, Toussaint's nephew and a popular general, sides with the rebels his uncle has him arrested and executed. The revolt is crushed, but has dire consequences for Louverture's reputation. And the insurgents aren't the only ones with objections to the new constitution. "Toussaint Louverture signs it in July 1801, and then he sends it to Napoleon Bonaparte, who is by now essentially a dictator. And Toussaint Louverture, who is now essentially a dictator. And Toussaint Louverture signs it in July 1801, and then he sends it to Napoleon Bonaparte, who is by now essentially a dictator. And Toussaint Louverture, Toussaint says, I'm sending this to you for your approval. But Napoleon Bonaparte reads this as, you've usurped my authority. You think that you're in charge there and you're not. To regain control, Napoleon sends a large military expedition to Saint-Domingue. Placing his brother-in-law, Charles Leclerc, in charge, he anticipates the campaign will take around three months. In the final phase, he plans to disarm all the people of color and force them back into slavery and instructs Leclerc to eject from the island any black people who have held a rank above that of captain. When Napoleon's troops land in Saint-Domingue in 1802, the local forces enact a scorched-earth policy to deny them food and shelter. One of Louverture's most important generals, a formerly enslaved man called Henri Christophe, sets fire to Cap-Francais, burning it to the ground in anticipation of the European army's arrival. Unable to crush local resistance outright, the clerk shifts strategy. He offers amnesty, rank, and pay to any enemy generals who defect. While Louverture is weakened by many of his men being lured away, he is still able to rally support from the British and the United States to blockade ports and prevent the French accessing supplies. But what the French don't know is that he also has another, much more lethal, ace up his sleeve. One of Toussaint Louverture's tactics was, "We need to wait until the rainy season." "That will help us, and we need to wait until the fall." "Because they knew the patterns of when yellow fever would be resurgent." "So you think after the rainy season all the mosquitoes have hatched, right?" "So they know that the French don't have immunity to this." But the rainy season is still months away. So for now, the insurgents must fight on. Thanks in large part to the fierce leadership of the formerly enslaved General Jean-Jacques Dessalines, the French suffer heavy losses. But even so, they are able to push into what was once the Spanish side of the island and expel local resistance. In April 1802, a warrant goes out across the colony for the arrest of Louverture and General Henri Christophe. After several failed negotiations, Louverture tries to reach a settlement, sending Christophe to meet with Leclerc to gauge his intentions. Except, once Christophe's there, things don't go the way Louverture had planned. "They've effectively turned Christophe against him. They do turn Dessalines against him, depending on which account you believe. They sort of turn his own nephew, Jean Belair, against him. And how they can do this is that, you know, he had this reputation of being, he could be harsh. He'd ordered his own nephew, Moise, executed in October 1801. You can see how the French can play this up and say, 'Are you next?' He's a person who's tried to challenge his authority and he's now deported." Having secured Christophe's loyalty, Leclerc offers Louverture a deal. He can retain his army rank as long as he agrees to retire from action to his plantation in the north of the island. Recognizing the precarity of his position, Louverture accepts. Despite being more militant than even Louverture, Dessalines is also forced to submit, though by agreeing to cooperate with the French, he keeps his men and weapons. In truth, though, he is playing a long game, consolidating his position among his people, picking off rivals on his own side and waiting for the right moment to unite the colony's people of color against the invaders. And he's right to distrust the French. Because now Leclerc goes back on the promises he made during negotiations. For Louverture, the resolute leader who once commanded the entire island, time is running out. It is June the 7th, 1802, a humid afternoon in the port of Gonaive. Though his hands are bound, Toussaint Louverture makes sure to retain his commanding posture as he leaves the house where the French have confined him. As he steps into the street, he blinks against the bright sunlight. The footsteps of his family sound behind him. The French deliberately place him at the front of the procession, ensuring his walk through the town is a public spectacle, a warning and a show of power. Soldiers flank the road towards the harbor, muskets glinting in the sunlight. The townspeople peek from behind shuttered windows. At the harbor, a small gathering has formed. Men and women have come to witness his deportation. Among them, he recognizes the faces of people he once fought alongside. At the water's edge, two French naval vessels await, French flags snapping on their masts. The smaller frigate, Creole, rocks lightly, close to the quay, its dark hull lined with cannons. Along with his family, Louverture is escorted aboard, climbing onto the narrow deck of the frigate. As he moves forward, and even surrounded by French sailors, a hush falls as he begins to speak. He warns his captors that, in removing him, they have cut down only the trunk of the Tree of Liberty. That its roots are deep and numerous, and it will spring up again. His gaze returns to his fellow freedom fighters at the harbor, hoping his message is clear. When he stops speaking, there is no applause, but a stunned silence, broken only by the screams of sea birds and the fluttering of the tricolour in the breeze. Louverture and his family are now ferried to the larger ship, ready to make the long voyage across the Atlantic. Before he is imprisoned below decks, Louverture takes one last look at Saint-Domingue, the land he has both loved and hated, the place for which he has fought so fiercely, the home he will never see again. The next day, Louverture returns to his family. And, the next day, Louverture returns to his family. I coach football. Now Coach Hank saves up to 25% off grocery store prices, 30 pounds of pasta, 3 cases of protein bars, 75 sports drinks. Home of the Save. $20 at BJ's dot com slash mesquite and save 10 cents per gallon for 6 months. Open soon. BJ's. Home of the Save. Get your tickets now for the Dog Stars. It's no surprise how fast civilization can disappear. A therapist. Kill or be killed. Jacob Elordi. There are people out there. They need our help. Josh Brolin. Shoot first and inquire afterwards. Margaret Qualley. Okay, tough guy. And Guy Pearce. Arm up! The Dog Stars. Directed by Ridley Scott. In theaters August 28th. Get tickets now. Rated R. The summer after Louverture's departure, Leclerc oversees the reintroduction of harsh labor rules and attempts to restore plantations. The workers now operate on a punishing system of serfdom in which they are paid a meager wage. Though Dessalines and other elite men of color keep their ranks, and privileges, few of Saint-Domingue's black population truly believe Leclerc's claim that slavery will never be restored. Then, news arrives that Napoleon has sent troops to the neighboring archipelago of Guadeloupe to restore slavery by force. Under the Treaty of Amiens, a brief peace between France and Britain, France also regains the Caribbean island of Martinique, where slavery has never been abolished. In these colonies, even the black elites are stripped of their rights. Back on Saint-Domingue, though Dessalines never trusted Leclerc's promises, he recognizes the developments as a serious escalation, and that what's happening over the water is surely about to happen here too. Abandoning any cooperation with the French in late 1802, he begins rallying black troops and former revolutionaries, and reigniting uprisings against the expeditionary force. This renewal of conflict sees atrocities on both sides reach a new and terrible level. The French engage in these just truly barbaric practices. At one point, Leclerc issues a condemnation saying, you know, we need to get rid of every single one of them. He asks for permission from the Minister of War and the Minister of the Marine to kill every person over 12 in the colony who's ever worn an apron. So it's just extremely barbaric genocidal tactics, and these genocidal tactics really wake up the other black freedom fighters who may or may not have been truly loyal to France at that point. It's questionable. They sometimes did the biddings of the other French generals, and sometimes they didn't. But by fall 1802, they are in open revolt against the French and have transformed what was a world war. What was a way to sort of prevent slavery from returning into a war of independence. It's now that the longed-for shift in season comes to the aid of the revolutionaries. The mosquitoes do their worst, and devastating outbreaks of yellow fever rip through the French ranks. In November 1802, Leclerc himself dies of the disease, and command passes to his brutal successor, Donatien de Rochambeau, whom the campaign only grows more savage. He imports dogs from Cuba, which have been specifically trained to hunt enslaved people. There are mass executions, decapitations, and drownings. At one point, another general who had been fighting on the side of France is drowned in this camp. horrifically public way with his wife and children and all of their effects thrown into the sea, they drown entire brigades of free people of color who had previously been on their side. By early 1803, Napoleon's fragile peace with Britain is breaking down. British warships begin blockading the French in Saint-Domingue, restricting reinforcements and supplies, and providing support to the local revolutionary forces. And though Toussaint Louverture now dies in custody in the Dura Mountains of France, the revolution he once led presses towards its final victory. "Rochambeau, who is Leclerc's successor, he starts writing desperate letters home saying, 'If you just send me more troops, I can sail this infernal port away from this country.'" "If you just send me more troops, I can sail this infernal port away from this country." And the French don't send him reinforcements, and they try to bring Polish soldiers in, because by this time Napoleon has made incursions into Poland. But these Polish soldiers arrive, and they think, "Why would I fight for this? You're our conqueror!" And many of them defect. The Polish start defecting, other French soldiers start defecting, yellow fever is having its way, and the Haitian revolutionaries are in the mountains. They are not engaged in battle. The way that the other Napoleonic battles are taking place on fields, and people on one side and the other side are ambushing each other that way. Oh no, they're hiding. They're doing all of these tactics that the French consider barbaric, but really just show the superior sort of military prowess of people who knew this terrain versus people who did not know this terrain. In November 1803, Rochambeau loses the final battle of the War of Independence at Vertieres and surrenders to Dessalines. A ceasefire is agreed on the condition that French forces evacuate within 10 days. France has not only lost 50,000 men, but also what had once been the wealthiest colony in the Caribbean. The vast majority of the remaining white colonists flee alongside the retreating French, many of them heading either to Cuba, Jamaica, or Southern American port cities such as New Orleans and Louisiana. And while those who remain are initially returned to France, a few months later they are systematically massacred on Dessalines' orders, with just a handful of professionals and medics spared. On New Year's Day 1804, Dessalines declares independence for the new nation of Haiti, its name once again rooted in its pre-colonial indigenous language. It becomes the first nation in the modern world founded and ruled by formerly enslaved people, and the first independent Caribbean state. It became the first independent Caribbean state founded and ruled by formerly enslaved people, and the first independent Caribbean state founded and ruled by formerly enslaved people, Dessalines serves as Haiti's first ruler, but his harsh enforcement of conscripted labor leads many of Haiti's citizens to feel they are being enslaved all over again. He is assassinated after just a couple of years, after which Louverture's General Henri Christophe establishes a monarchy in the north under his own rule, while a republican government controls the south. While a republican government controls the south, it is not until 1820 that the nation is reunited. It is not until 1820 that the nation is reunited. But despite its unification and independence, Haiti faces enduring hostility. Haiti faces enduring hostility. The world has not stopped punishing Haiti. I think it's more well-known now than in the past that in 1825, the French essentially manipulated Haiti's president Jean Piabli into signing a disastrous indemnity agreement, saying that Haiti would pay 150 million, saying that Haiti would pay 150 million, saying that Haiti would pay 150 million, francs at the price of French recognition of Haitian independence, that they would relinquish their claims on the island and stop sending these military aggressions. And when the Haitian government capitulates to this demand, this really begins the phase of Haitian history that we're still in now, which is a neo-colonial phase where Haiti is going to, by terms, physically, materially and financially, be at the behest of the other world powers. be at the behest of the other world powers. The nation doggedly chips away at the debt and associated costs, but even by the time Europe is busy with the First World War, the repayments are still siphoning off over three-quarters of the nation's budget. It is not until 1947, 140 years after independence, that repayments are complete. But the legacy of its debt is such that even now, the World Bank identifies Haiti as the poorest country in Latin America and the Caribbean. The lost investment of what the UN estimates to be the equivalent of $21 billion hobbled Haiti's economy and its ability to adequately develop infrastructure, even its capacity to successfully govern itself. Haiti's achievements remain remarkable, as the first nation in the modern world founded and ruled by formerly enslaved people. Its history stands as a beacon in the fight for equality that inspires movements for liberation, across the Americas and beyond. But its freedom came at a price that still burdens the country today. And poverty ensues, instability ensues, and this is directly because of the punishments of the other world powers who did not want a free, black republic. They did not want that in their hemisphere, whether that was the American hemisphere or the Western hemisphere in general. And Haiti has paid the price and continues to pay. And it's not just Haiti that's paying the price. It's Haiti that's paying the price. Next time on Short History, we'll bring you a short history of the golden age of railways. By 1840s, there was maybe eight or ten countries with railways. By the 1850s, that probably doubled again. And really, every country with a good economy had begun to start building railways. The point is, that it was such a game changer, such an obvious asset to a country, that of course there were some downsides. People sometimes objected to the dirt, the noise, the incursion on the countryside, and so on. But those downsides were very small compared to the upside. Quicker travel for people, quicker transfer of freight, a huge boost for technology. So the railways themselves were an important catalyst for the development of technology. And so on. It was really quite an unstoppable force. That's next time. You can listen to the next two episodes of Short History of right now, without waiting and without adverts, by subscribing to Noisa Plus. Just hit the link in the episode description, or head to www.noisa.com/subscriptions to unlock more episodes today. Tami regularly hauls stuff to her kids at college. Home of the Save. Open soon. Limited time offer. New members only. BJ's. Home of the Save. Hank joined BJ's Wholesale Club the day he became. became a father of 30. I coach football. 30 pounds of pasta. Three cases of protein bars. 75 sports drinks. He knows teamwork. Home of the Save. Open soon. Limited time offer. New members only. BJ's. Home of the Save.