Guadeloupe Quotes

her favourite writers are Olive Senior from Jamaica, Rosa Guy from Trinidad, Paule Marshall from Barbados, Jamaica Kincaid from Antigua, and Maryse Condé from Guadeloupe

After the French and Indian War, the British vacillated about whether to swap all of Canada for the island of Guadeloupe; in the event the French toasted their own diplomatic cunning in retaining the sugar island.

I am a man and what I have to recapture is the whole past of the world, I am not responsible only for the slavery involved in Santo Domingo, every time man has contributed to the victory of the dignity of the spirit, every time a man has said no to an attempt to subjugate his fellows, I have felt solidarity with his act. In no way does my basic vocation have to be drawn from the past of peoples of color. In no way do I have to dedicate myself to reviving some black civilization unjustly ignored. I will not make myself the man of any past. My black skin is not a repository for specific values. Haven’t I got better things to do on this earth than avenge the blacks of the 17th century? I as a man of color do not have the right to hope that in the white man there will be a crystallization of guilt towards the past of my race. I as a man of color do not have the right of stamping down the pride of my former master. I have neither the right nor the duty to demand reparations for my subjugated ancestors. There is no black mission. There is no white burden. I do not want to be victim to the rules of a black world. Am I going to ask this white man to answer for the slave traders of the 17th century? Am I going to try by every means available to cause guilt to burgeon in their souls? I am not a slave to slavery that dehumanized my ancestors. It would be of enormous interest to discover a black literature or architecture from the 3rd century B.C, we would be overjoyed to learn of the existence of a correspondence between some black philosopher and Plato, but we can absolutely not see how this fact would change the lives of 8 year old kids working the cane fields of Martinique or Guadeloupe. I find myself in the world and I recognize I have one right alone: of demanding human behavior from the other.

Once all the gold and silver had been thoroughly stolen, the empires found even greater sources of wealth by laying a belt of plantation colonies from Brazil north to Virginia. Many were small in size, but all were huge in economic and political significance. In 1763, in the first Treaty of Paris, France traded all of Canada for the island of Guadeloupe.4 What was made on such islands, and what made much of Europe’s new wealth before 1807, was sugar. The Portuguese brought sugarcane to Brazil at the beginning of the sixteenth

Slavery crushes us again in Guadeloupe. And it will return here too, unless you fight it to the death. It will come here on the next boat …

French victory would probably have been attained had not Napoleon, believing that he had unlimited power over men, issued the appalling decree which restored slavery in Guadeloupe.

slavery while on a sales trip to the New World in 1829. Traveling through Mexico, Florida, Louisiana, and Cuba, he was especially horrified by the racial character of slavery. On his return to France, he condemned the exploitation of slaves in an article titled “Des Noirs,” but he stopped short of calling for immediate emancipation, suggesting instead a gradual process of manumission over some forty to sixty years. It was only when he learned that plantation owners refused to educate their slaves that he turned against gradualism and came out in favor of “the immediate abolition of slavery”—the subtitle of his 1842 account of his trip to the West Indies. Tireless in his advocacy of abolition, he served as undersecretary for the colonies and president of the Commission on Slavery, and became, in effect, the architect of the post-slavery order in the Antilles. The novelist Victor Hugo offered a telling description of the ceremony at which Schœlcher announced the final abolition of slavery, held in Guadeloupe on May 19, 1848:

La guillotine avait quitté la Pointe-à-Pitre, elle hantait maintenant les deux ailes de l'île, escaladait les mornes les plus raides, les plus abandonnés, à la recherche de citoyens qui ne comprenaient pas leurs nouveaux devoirs. N'ombre d'entre eux, fuyant la liberté, l'égalité et la fraternité, gagnaient l'obscurité profonde des bois, s'y reposaient de leurs nouveaux tourments. Des détachements spéciaux étaient sur leurs traces jour et nuit. On ne disposait plus de chiens à nègres, les grands dogues mouchetés d'antan, ceux-ci ayant été exterminés dès les premiers jours de l'Abolition ; mais les nègres républicains y suppléaient eux-mêmes, très efficacement, grâce à leur expérience, à leurs affinités secrêtes avec les hommes des bois, et à toutes les possibilités que leur donnait le partage en commun d'une peau noire. Peu à peu disparurent toutes les bandes organisées, puis les groupes, les unités de deux ou trois. Seul demeura le campement des marrons de la Goyave, bastion ultime des nègres d'eau salée de Guadeloupe.

In 1763, in the first Treaty of Paris, France traded all of Canada for the island of Guadeloupe.

The West Indian campaign had even graver effects on the course of the war. In January, 1794, Lieutenant-General Sir Charles Grey's 7,000 troops, after a six weeks' voyage, reached Barbados. Despite their small numbers they at once attacked the French islands, and as a result of brilliant co-operation between Grey and Vice-Admiral Sir John Jervis overcame all resistance in Martinique, St. Lucia and Guadeloupe by the end of May. But the real campaign had scarcely begun. Almost at once the victors were simultaneously assailed by reinforcements from France and a negro and mulatto rising. For by denouncing slavery—the gap in Britain's moral front—the French had secured a formidable ally. With the help of the revolted slaves the force from Rochefort, which had evaded the loose British blockade, was able to reconquer Guadeloupe before the end of the year. Yet it was yellow fever more than any other cause which robbed Britain of her West Indian conquests. Within a few months the dreaded “black vomit” had destroyed 12,000 of her finest soldiers and reduced the survivors to trembling skeletons.

When the Planters fled from Haiti, they established coffee farms or cafetales, as part of their newly formed Plantation. Generally, coffee profits were about 5%, whereas sugar gave them a 10% return, but much was dependent on the economy and local conditions. Cafetales were easier to start and with as little as 10 slaves, a planter could begin his enterprise. Most of the French plantation owners took great pride in their holdings and beautified their plantations with magnificent palms lining grand entryways and spectacular wrought iron gates. The eastern end of Cuba was still available for development and many big plantations started in this modest way, but eventually the coffee plants were replaced with sugar cane due to the greater profit margin. Though blamed by many as the sole cause for the decline of Cuba’s coffee industry, the U.S. Import Tariff of 1835 was only partially to blame for the fall in coffee production. From the beginning, the prices of sugar fluctuated and prevented the Cuban economy from ever becoming stable. The first time was when the prices reached a high, during the Peace of Amiens in 1802. The treaty only survived for a year and shortly thereafter prices plunged, when the supply exceeded demand. During the French Revolution and the Napoleonic Wars, the price of sugar soared again, until the British conquest of Martinique and Guadeloupe brought the price tumbling down. The following year during the War of 1812 prices rose again, and by 1814 they reached another all-time high. This continued into modern times, creating a feast or famine economy.

A negative passion cannot become universal. You cannot imagine a federation of hatreds. You might almost wish to see such a scenario come about. But the worst situation doesn't always materialize. The fact remains that from this point on there is something which is completely beyond social regulation. If this is not the end of History, it is certainly the end of the social. We are no longer in anomie, but in anomaly. Anomaly is what escapes not only the law but the rule. What is outside the game, `offside', no longer in a position to play. The outlaw space bred violence; this offside space breeds virulence. But as to what exactly is being bred in anomaly, we have no notion. When a system becomes universal (the media, networks, the financial markets, human rights), it automatically becomes anomalous and secretes virulences of all kinds: financial crashes, AIDS, computer viruses, deregulation, disinformation. Hatred itself is a virus of this kind. Take Paulin, the man from Guadeloupe who went around murdering old ladies a few years ago. A monstrous individual, but cool, and with no apparent hatred in him. He had no identity, and was of indeterminate sex and mixed race. He committed his murders without violence or bloodshed. And he recounted them with an odd detachment. Being indifferent to himself, he was eliminating people who were themselves indifferent. But we can assume that behind all this there was a deep fund of radical hatred. Doubtless Paulin `had the hate', but he was too classy, too educated, to express it openly.

Napoleon took action. In May he confirmed the legality of slavery in those colonies, Martinique and Réunion, where it had never been abolished. He also imposed restrictions on people of color in metropolitan France. Then, in quick succession, he authorized the resumption of the slave trade in the colonies and the restoration of slavery in Guadeloupe and Guiana.