Hostname: page-component-76fb5796d-zzh7m Total loading time: 0 Render date: 2024-04-25T11:19:46.011Z Has data issue: false hasContentIssue false

Ritual Observance: Colonial Representations of Afro-Caribbean Spiritual Practices in the Eighteenth and Nineteenth Century French Caribbean

Published online by Cambridge University Press:  15 February 2017

Abstract

Over the eighteenth century and into the nineteenth century, colonial observers repeatedly recorded Afro-Caribbean spiritual practices in the French Caribbean. “Ritual Observances” charts four such records; the 1698 journal of Jean Baptiste Labat, trial records from 1784, Moreau de-Saint Merie’s 1794 Description Topographique, and Drouin De Bercy’s De Saint Domingue. Although these records span distinct historical periods and textual mediums, they all employ a set of recognizable forms to express the convergence of disgust and desire that have historically attended colonial observations of Afro-Caribbean agency. I argue, however, that the significance of this ambivalence is constitutive of the historical moment in which it appears and that these observations are connected by more than a “shared” ambivalence. Instead, we might categorize these records as themselves ritualistic. The term ritual observance gestures to the act of observing a ritual, but also the way in which the observation is itself ritualistic. The repeated and sequential forms, or “actions” as I term them, of the ritual observance work to inscribe a legible history over the turbulence of eighteenth- and nineteenth-century French colonialism.

Type
General Articles
Copyright
© Cambridge University Press 2017 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Ramsey, Kate, The Spirits and the Law: Vodou and Power in Haiti (Chicago and London: University of Chicago Press, 2011), 2 CrossRefGoogle Scholar. Also, Colin (Joan) Dayan, in discussing Moreau, argues that it was the toxic crossover of “clandestine Catholic traditions” like the Free Masons and the “no less powerful attractions of African beliefs and cult practices” that stunned “colonial taxonomies into a vital ambiguity.” Masonry, however, was only considered a threat in the islands near the end of the eighteenth century. Colin (Joan) Dayan, Haiti, History, and the Gods (Berkeley: University of California Press, 1995), 251.

2 He writes that “between the first slave shipments of the early 1500s and the 1791 insurrection of northern Saint-Domingue, most Western observers treated manifestations of slave resistance and defiance with the ambivalent characteristic of their overall treatment of colonization and slavery. On the one hand, resistance and defiance did not exist because to acknowledge them was to acknowledge the humanity of the enslaved. On the other hand, because resistance occurred, it was dealt with quite severely, within or around the plantations.” Trouillot, Michel-Rolph, Silencing the Past: Power and the Production of History (Boston, MA: Beacon, 1995) 83 Google Scholar.

3 Garraway, Doris, The Libertine Colony: Creolization in the Early French Caribbean (Durham, NC, and London: Duke University Press, 2005), 32 CrossRefGoogle Scholar, 34.

4 Boucher, Phillip, The American Historical Review l.111.5 (2006): 15641565 CrossRefGoogle Scholar.

5 Moreau de Saint-Méry, Description topographique, physique, civile, politique et historique de la partie française de l’ile Saint-Domingue, 2e (Paris, 1875).

6 De Bercy, Drouin, De Saint-Domingue: de ses guerres, de ses révolutions, de ses resources, et de moyens a prendre pour y rétabilir la paix et l’industrie (Paris: Chez Hocquet, 1814)Google Scholar.

7 Bhabha, Homi K, “The Other Question: Homi Bhabha Reconsiders the Stereotype and Colonial Discourse,” Screen 24.6 (1983): 1836 CrossRefGoogle Scholar.

8 Young, Robert, Colonial Desire: Hybridity in Theory Culture and Race (London: Routledge, 1995), 156157 Google Scholar.

9 Garraway, The Libertine Colony, 296.

10 Ibid.

11 Père Jean-Baptiste Labat, Nouveau voyage aux isles de l’Amérique Vol. 1, La Haye, 1724.

12 Garraway, The Libertine Colony, 170.

13 Ibid.

14 Pietz, William, “The Problem of the Fetish II,” RES: Anthropology and Aesthetics 13 (Spring 1987) 44 Google Scholar.

15 Labat, Père Jean-Baptiste, The Memoirs of Père Labat, trans John Eaden (London: Constable, 1931), 80 Google Scholar.

16 Diana Paton also goes on to show that white Christian narratives depicting spiritual practices on the West Coast of Africa rarely mention witchcraft directly. She writes that the “absence of discussion of the witch in these sources does not mean that the concept of witchcraft did not exist in these societies, but it does suggest that witchcraft caused less concern there than in early modern Europe.” I’d like to contend, rather, that these missionaries, like Labat, were aware that the forms of West African spirituality they witnessed operated in a register beyond familiar Christian thought. Paton, Diana, “Witchcraft, Poison, Law, and Atlantic—Slavery,” The William and Mary Quarterly 69.2 (April 2012): 243 Google Scholar.

17 Pietz, William, “The Problem of the Fetish II,” RES: Anthropology and Aesthetics, 13 (Spring 1987): 44 Google Scholar.

18 Ibid., 44.

19 Jaudon, Toni Wall, “Obeah’s Sensations: Rethinking Religion at the Transnational Turn,” American Literature 84.4 (2012): 717 CrossRefGoogle Scholar.

20 Debien, Gabriel, “Assembles Nocturne d’Esclaves,” Annales historiques de la revolution francaise 44 (April–June 1972): 273284 Google Scholar.

21 Debien also notices that the “secrecy” of these rituals was largely a fiction—at least in the cases presented here. He advances that “perhaps the assemblies were called secret in the sense of ‘mysterious,’ or ‘incomprehensible.’ ” Here he seems to be looking forward to Trouillot, who popularized the notion of black agency as “inconceivable.” As I have argued, however, this theorization cannot account for the historical significance of the ritual observance. Debien, “Assembles Nocturne d’Esclaves,” 283.

22 Ibid., 280.

23 Paton, “Witchcraft, Poison, Law, and Atlantic—Slavery,” 237.

24 Debien, “Assembles Nocturne d’Esclaves,” 281.

25 Ibid., 273.

26 Debien, “Assembles Nocturne d’Esclaves,” 281.

27 Dubois, Laurent and Garrigus, John D., Slave Revolution in the Caribbean, 1789–1804 (New York: Bedford/St. Martins, 2006), 73 Google Scholar.

28 Foucault, Michel-Rolph: The History of Sexuality. Vol. 1 (New York: Pantheon, 1976), 173 Google Scholar.