Just as dance forms originating from Saint-Domingue made their way into southern culture, religion also left its indelible marks. It is well documented that the Vodou religion in New Orleans began to blossom around 1800 with Sanite Dede, a free woman of color who arrived from Saint-Domingue. The Saint-Domingan Vodou priestess was replaced in 1820 by New Orleans's native Marie Laveau, who became legendary. Haitians were for the most part Catholic; their presence in the various U.S. cities where they settled gave rise to the establishment of a number of biracial congregations. In Baltimore, in 1829, four colored Saint-Domingan women--Elizabeth Lange, Marie Magdelene Baas, Marie Rose Boegue, and Marie Therese Duchemin--established the Oblate Sisters of Providence, the world's first Black religious community, and founded the School for Colored Girls.
According to historical records and stories passed down by the griots in Haiti, Christophe was born around October 6, 1767 in Grenada and brought to Haiti (then Saint Domingue) as a slave.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
435 p, Includes "The treatment of slaves in different countries: problems in the applications of the comparative method" and "The comparative focus in Latin American history";
Dessalines became a lieutenant in Papillon's army and followed him to Santo Domingo, where at first he enlisted to serve Spain's military forces against the French then he joined the "real" slave rebellion that was inspired by Dutty Boukman, a voodoo priest, and led by Toussaint.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
560 p, Describes the ways Jews imagined and treated Blacks during the first three centuries of the Atlantic slave trade and European colonialism. Using many previously unexamined sources, it goes beyond mere inter-ethnic polemics to lay out for the first time the scope of Jewish anti-Blackness in places such as Portugal, the Ottoman Empire, Italy, Amsterdam and the Caribbean. Readers will see that Jewish attitudes and behavior remained barely distinguishable from general European trends, hardly benign, but far less intense.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
302 p, Carl Degler's 1971 Pulitzer-Prize-winning study of comparative slavery in Brazil and the United States is reissued in the Wisconsin paperback edition, making it accessible for all students of American and Latin American history and sociology. Until Degler's groundbreaking work, scholars were puzzled by the differing courses of slavery and race relations in the two countries. Brazil never developed a system of rigid segregation, such as appeared in the United States, and blacks in Brazil were able to gain economically and retain far more of their African culture. Rejecting the theory of Giberto Freyre and Frank Tannenbaum—that Brazilian slavery was more humane—Degler instead points to a combination of demographic, economic, and cultural factors as the real reason for the differences;
