By Jean-Jacques Salgon
Ma vie à Saint-Domingue raconte une histoire, des histoires. D’abord celle de Toussaint Louverture, génial stratège et héros de los angeles révolte des esclaves dans l’ancienne colonie française de Saint-Domingue, aujourd’hui République d’Haïti, et que Napoléon healthy déporter et emprisonner au fortress de Joux où il mourut de froid et de maladie le 7 avril 1802.Celle aussi de ses enfants, Isaac et Placide, qui furent un temps les hôtes de los angeles France (qui les accueillit comme élèves dans son establishment Nationale des Colonies) avant d’y revenir, six ans plus tard, contraints et forcés, assignés à résidence, au second de l’arrestation de leur père. Celle de Déguénou, le père de Toussaint, capturé en Afrique et vendu comme esclave. Celle d’Aimé-Benjamin Fleuriau parti de los angeles Rochelle et devenu planteur à los angeles Croix-des-Bouquets, près de Port-au-Prince.À tous ces destins et d’autres encore se mêlent les propres souvenirs de l’auteur dans un système de réminiscences qui entrent en résonance avec l’histoire qu’il s’efforce de mettre au jour afin, nous dit-il, de se los angeles réapproprier, comme si on l’en avait préalablement privé. vehicle si – dans les circonstances dramatiques qui continuent de frapper Haïti – le projecteur a été soudain braqué sur ce can pay, son histoire et les liens particuliers qui l’unirent jadis à los angeles France sont encore trop méconnus. De ce manque ressenti est donc né un petit livre qui n’est en rien celui d’un historien mais plutôt celui d’un voyageur curieux qui aurait provisoirement choisi d’explorer le temps plutôt que l’espace.
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Additional resources for Ma vie à Saint-Domingue
Example text
Thus, beyond apology, and beyond any gift of the possibility of justice to the other, though together with these and as the condition of their possibility as gifts, the subject must say yes, for the other, to the most abyssal dimension of factical existence. The responsible subject must acquiesce to the seemingly irredeemable dimensions of existence for the ethical relation to be fulfilled. Even the il y a signifies, Levinas asserts. But he does not mean that it is made meaningful. Rather, the subject lets its powerlessness over this dimension of existence be (instead of recoiling from it in work), and bears this very powerlessness for and to the other.
He emphasizes that it is revealed only in the course of a history and through the exigency of response. Justifying the first of the three points addressed to Pasternak’s question, Blanchot points to the painful evidence offered by history: “If Judaism is destined to take on meaning for us, it is indeed by showing that, at whatever time, one must be ready to set out, because to leave (to go to the outside) is the exigency from which one cannot escape if one wants to maintain the possibility of a just relation” (IC 125/183).
This statement implies that the question of the human opens only in an event (this is a crucial point to which we must return), and it suggests that this event must be prepared. How am I to recognize the other before knowing who or what the other is? Levinas urges that teaching occurs in the sheer presence of autrui (the Torah is given in the light of a face to which acquiescence must inevitably be accorded, if only to be refused). ” Fully historical in its instantiation, but of the same temporal order, “being Jewish” would name the ground of that latter act.
