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Douz (12) Prensip Bwa Kayiman : The Twelve Bwa Kayiman Principles Yon tèks : A text by Pierre Michel CHERY |
| Si yon moun bezwen konprann sosyete ayisyen an nan fondalnatal li, li pa ka mete tradisyon peyi a sou kote. Mas esklav ki te fè 1791 ak 1804 yo pa t konn ekri. Se nan pale youn ak lòt, yo te kase randevou. Se nan pale youn ak lòt, youn te esplike lòt demach y ap fè pou yo te retire kò yo anba sistèm esklavajis la. Se nan kesyonnen sistèm esklavajis la yo te aprann diferans yo. Se nan aprann diferans ak lòt posiblite lavi a te ka ofri, yo te chwazi vizyon pa yo, yo te chwazi wout pa yo, wout ki pa t ale nan menm direksyon ak wout kolon yo, yo te konstwi vizyon yo sou lavi a - vizyon ki te depaman ak vizyon kolon yo. Lè nou gade peyi a nan tan lakoni, nou jwenn plis pase 100 gwoup esklav diferan, ki divize ant nanchon ak tribi. Premye eleman ki te simante mas esklav yo, se kondisyon esplwatasyon ak demounizasyon yo t ap viv nan sistèm esklavajis la. | If someone needs to understand the fundamental of the Haitian society, tradition of the country cannot be put aside. The slave mass that did 1791 and 1804 didn’t know how to write. In talking with one another, they made an appointment. It was in talking to each other, they explained to each other the steps they were taking toward pulling themselves out of the slavery system. Through questioning the slavery system, they learned the differences. In learning differences and other possibilities that life could offer, they chose their own vision, their own road – a road not follow the same direction with the colonists’ (ones); they constructed their vision based on life - a vision that was unpaired with the colonists’ vision. When looking at the country during colonial times, we found more than 100 groups of different slaves that were divided between nations and tribes. The first element that brought together the slave mass was the exploitation and dehumanization conditions in which they were living under the slavery system. | |
| Dezyèm eleman ki te simante mas esklav yo ansanm, se enposiblite pou esklav te wè lavi a menm jan ak kolon yo. N ap repete l. Se nan pran konsyans yo pa ka wè lavi a, yo pa gendwa wè kòsmòs la menm jan ak kolon blan yo. Esklav yo te antre nan demach pou yo chape anba men kolon yo. Nan moman sa a, mawon yo te reprezante konsyans avanse esklav yo. Demakasyon sa a te vle di ideyoloji blan yo (krisyanis, ewopeyen, rasis) pa gen priz sou sèvo moun ki pa kwè nan sa blan kwè. Premye kase chenn nan te fèt nan sèvo mawon yo, ki te pito pran mòn pase pou yo te asepte kondisyon sistèm nan. | The second element that united the slave mass was the impossibility for slaves to see life the same way with the colonists. We are repeating it. Though becoming conscious, they could not see life; they should not see the universe the same way with white colonists. The slaves started taking steps in order to escape from their masters. At this moment, the maroons represented the advance consciousness of the slaves. This demarcation meant the Whites’ ideology (Christianity, European, and racism) does not affect the people’s mentality or they no longer share the colonists’ values. The first breaking of chains occurred in the brain of the maroons, who rather preferred to escape to the mountains instead of accepting the condition of the system. | |
| Anpil prensip Ayisyen ap viv, anpil regleman Ayisyen jwenn sou fason pou yo òganize lavi yo sòti nan demakaj esklav yo fè, etan, epi anvan menm yo te kase chenn yo nan ane 1791. | Many principles practiced by Haitians, many rules Haitians find on how to organize their life came from the avoidance the slaves made, (and) even before they broke the chains in 1791. | |
| Konsa nou ka konprann lagè militè a deklanche, ak tout nivo li dwe pran, nan ane 1791, men lagè ideyolojik la te kòmanse apati premye jou mawon yo bati yon peristil anndan koloni an. Apati moman sa a, mawon yo pral pran distans yo ak vizyon blan yo. Avèk demach sa a, mawon yo pral vini ak pwòp vizyon pa yo sou tout kesyon ki regade lavi moun. | That way, we can understand the starting of the military war, with all the levels it should have taken in 1791, but the ideological war started out from the first day the maroons built a peristil1 inside the colony. From that moment, the maroons are going to distance themselves from the vision of the Whites. With this process, the maroons are coming with their own vision on all questions regarding human life. | |
| Se konsa, nou ranmase 12 nan pi gwo prensip ki rete vivan nan tradisyon Ayisyen pou nou montre ki baz ideyolojik ki te mennen Bwa Kayiman, epitou ki vizyon lavi ki t ap pale nan seremoni sa a. 12 prensip sa yo, se 12 repons dirèk, 12 repons ki depaman ak lide ki t ap sikile nan epòk la sou lavi an jeneral. Bwa Kayiman gen plis pase 12 prensip. Chak Ayisyen andwa chwazi ki lòt prensip li jije ki pi enpòtan pase sa nou bay la yo, men se pou tout eritye nèg Bwa Kayiman yo fè sa yo konnen pou tout limanite aprann konnen ki vizyon ki te motive yon gwoup esklav, lè yo te pete yon rèl ki fè lanfè lakoloni an tranble. Jouk jounen jodiya, n ap viv soukous kout rèl sa a. | That way, we pick up 12 from the greatest principles that remain alive in Haitian traditions in order to show what ideological base that led to Bwa Kayiman2, and what vision of life they talked about in that ceremony. These 12 principles are the direct answers, 12 answers that are mismatched with the idea that was being circulated at the time on life in general. Bwa Kayiman has more than 12 principles. Each Haitian can choose what other principles he thinks are more important than those we give here, but all of them must inherit the Bway Kayiman negroes who did what they knew for the entire humanity to learn to know what vision had motivated a group of slaves when they began wailing that shook the infernal colony. Until today, we are experiencing the tremor of that cry. | |
| Premye prensip, ki sèvi baz pou kèlkeswa lòt prensip, k ap vini se kòmandman nimewo 1 an: | The first principle (that serves as base for whatever other principle(s) coming) is the number one commandment: | |
| Premye prensip: Tout moun se moun. Pa gen moun pase moun. | First principle: All people are human. No person is better than another (or is more human than another). | |
| Prensip sa a se pi gwo prensip ki mennen oubyen ki sòti nan Bwa Kayiman. Annik sonje depi Kristòf Kolon te fè dappiyanp sou tè Endyen yo, nan ane 1492, Loksidan te envante tout kalite teyori pou klase moun dapre koulè po yo. Lè yon mawon te pran mòn, kolon an di se yon esklav parese... Lide sa yo te si tèlman fò nan tan lakoloni, pèson pa te ka admèt se paske mawon yo te kwè: tout moun se moun, epi pa gen moun pase moun, ki fè yo te derefize kondisyon esklavay la. Prensip sa a, ki sòti nan goumen kont lesklavay, travèse tan (plis pase 200 ane) pou li rive jwenn nou jounen jodiya. Prensip sa a tounen youn nan pwovèb Ayisyen plis sèvi pou denonse move tretman ak mepri pou moun, kèlkeswa kote y ap viv la. Nan pifò sosyete sou latè, se nan redi, se nan goumen, se grenn pa grenn, moun ap admèt yon prensip ki di: «Tout moun se moun. Pa gen moun pase moun» | This principle is the greatest one that led to or that came from Bwa Kayiman. Just remember, since, Christopher Columbus seized the land of the Natives in 1492; the West invented all kinds of theories to classify people according to their color. When a maroon escaped to the mountains, the master said that’s a lazy slave… These ideas were so strong during colonial times that nobody could admit because the maroons believed: all people are human, and no person is better than another; that’s the reason why they refused the slavery condition. This principle, that came from the struggle against slavery, took time (over than 200 years) to reach us today. This principle has become one of the proverbs that Haitians use more to denounce bad treatments and scorn for people, no matter where they are living. In most societies on earth, it’s in persevering, in struggling, it’s one by one people are admitting a principle that says: “All people are human. No person is better than another” | |
| Dezyèm prensip: Tout moun gen plas yo anba syèl ble a. | Second principle: Everyone has their spot under the blue sky. | |
| Si gen yon prensip ki sòti dirèkteman nan tradisyon Bwa Kayiman, se prensip tout moun gen plas yo anba syèl ble a. Tradisyon rapòte, dapre pwofesè Dyengele, lè pou yo te fè seremoni Bwa Kayiman an, reprezantan esklav yo ak mawon ki te nan tèt mouvman an te mande pou tout nanchon, ki te gen pitit yo nan mitan mas esklav yo te voye reprezantan yo nan rankont ki t ap fèt la. Tout moun fèt pou la, nou pa dwe bliye pèson. Se leson sa a nou ranmase nan dezyèm prensip Bwa Kayiman yo. An Ayiti, temwayaj sa a toujou (rete) vivan, nan salitasyon yo fè, nan kòmansman tout seremoni vodou, pou chak nanchon afriken, ki kite tras yo sou tè peyi Ayiti. | If there is a principle coming directly from Bwa Kayiman tradition, it’s the principle that everyone has a spot under the blue sky. Traditions report that, according to Professor Dyengele, when they had to do the Bwa Kayiman ceremony, the slaves’ and maroons’ representatives who were heading the movement asked that all groups (of slaves), who had children within the slave mass they sent to represent them in that meeting that took place. Everyone had to be present; no one is to be forgotten. It’s that lesson we pick up from the second Bwa Kayiman principles. In Haiti, this testimony is always alive in their greetings made, at the beginning of all voodoo ceremonies for each African ethnic group who left their trace on the land of Haiti. | |
| Twazyèm Prensip: Si gen pou youn gen pou de. Sonje moun ki dèyè. Èske prensip sa a sòti depi nan Bwa Kayiman? Nou pa kwè sa. Sa nou sèten, twazyèm prensip la, se youn nan prensip, ki pi vivan nan lavi pratik nan mitan fanmi ak nan vwazinay anndan peyi a. Filozofi prensip sa a di nou konsa latè se pou tout moun paske tout moun gen plas yo anba syèl ble a. Pou tout moun ka viv anba syèl ble, anvan yon moun sonje sere, se pou l sonje gen moun dèyè ki poko jwenn. | Third Principle: If there is for one, there is for two. Remember those (who are) behind. Is this principle originated from Bwa Kayiman? We don’t believe so. What we are sure of: the third principle is one that’s more alive in practical life within family and neighbors inside the country. The philosophy of this principle tells us that the land belongs to everybody because everybody has their spot under the blue sky. For everyone to live under the blue sky, before someone remembers to hide (something), he must remember there are people behind who have gotten their share. | |
| Katriyèm Prensip: Chak moun gen fason pa li pou li lapriyè. Respekte fason chak moun lapriyè… | Forth Principle: Everyone has their own way to pray. Respect the way everyone prays… | |
| Prensip sa a mete baz pou yon sivilizasyon tounèf kale anndan espas mawon yo pral reklame pou yo viv an libète tankou moun ak tout diyite yo. Prensip sa a parèt ak yon kokennchenn demakasyon metodolojik radikal, san parèy, ant de (2) sistèm ideyolojik. | This principle throws the base for a brand new civilization (inside) the space of the maroons is going claim for them to live free like people with all their dignity. This principle appears with a great radical and methodological demarcation, incomparable between the two systems of ideology. | |
| Pou ki rezon demakasyon an radikal? Anndan espas oksidantal la, tankou nan espas lòt sivilizasyon, gendwa gen plizyè kouran ideyolojik sou rapò moun ak kòsmòs la, sitou sou koze Bondye. Menmsi gen plizyè kouran, chak kouran, chak kan, chak klik toujou bliye si se imajinasyon lèzòm k ap konstwi pwòp konpreyansyon yo sou mistè nan lavi a yo poko pèse. Yo bliye si esplikasyon yo jwenn yo sòti nan istwa lavi yo, nan kilti ak eksperyans yo, nan kalite espas y ap viv la. Konsa chak kouran deklare se li sèl ki nan laverite. Nou remake chak fidèl anndan yon relijyon ap di: «Relijyon pa m pi bon ». Lè youn nan kouran yo pa ka toufe lòt kouran an, se koutzam ki regle kesyon an. Anndan espas sivilizasyon «pa m pi bon yo» (kretyen, mizilman), pa ka gen respè pou ladiferans. Konsekans: moun pa janm sispann mouri pou granmesi sou kont Bondye. | Why is this demarcation a radical one? Within the Western space, like in the space of other civilizations, there can be many ideological currents in people’s relations and the universe, especially on issues dealing with God. Even if there are many currents, each current, each clan, each little group always forgets it is human imagination that is constructing their own comprehension on mysteries in life which are not yet understood by scientists. They forget if the explanation they find came from the history of their life, from their culture and experience, from the type of space where they are living. That way, each current declares it’s the only true one. We notice each believer within a religion is saying: “My religion is better”. When one of the currents can’t choke the other, it’s gunshot that takes care of the issue. Within the space of civilization “mine is better” (Christians, Muslims), there can’t be respect for difference. Consequence: people never stop dying for nothing in the name of God. | |
| Lòt rezon ki fè demakasyon an radikal? Chak kouran nan sivilizasyon pa m pi bon yo ap reklame verite a pou yo, konsa yo sètoblije wè lavi tankou yon lesefrape ant de (2) kan: kan verite kont kan manti, kan Bondye kont kan Satan, kan limyè kont kan fènwa. Sivilizasyon pa m pi bon yo bay tèt yo dwa pou yo kondane tout sivilizasyon ki pa kadre ak «verite» pa m pi bon an. Yo pa ka imajine ka gen sivilizasyon kote moun ka wè lavi a yon fason yo menm yo pa te konnen. Se kokennchenn demakasyon sa a Bwa Kayiman an demontre. Si Bwa Kayiman pa te voye prensip pa m pi bon yo jete, jounen jodiya, nou t ap wè desandan yon etni afriken ap goumen ak desandan yon lòt etni poutèt youn pa wè lavi a menm jan ak yon lòt. | The other reason that makes the demarcation radical? Each current in the civilization of mine is better they are claiming the truth for them, that way they are obliged to see life a pushing and shoving between two sides: The side of truth against the side of lie, the side of God against the side of Satan, the side of light against darkness. The civilizations of mine is better give themselves the right to condemn all civilizations that are not supported with the “truth” mine is better. They can’t imagine there can be civilizations where people can see life has another way they themselves didn’t know. It’s this big demarcation that Bwa Kayiman demonstrates. If Bwa Kayiman did not throw away the principle of mine is better, we’d see the offspring of an African ethnic group fighting the offspring of another because one does not see life the same way with another. | |
| Olye Bwa Kayiman brase tout kwayans esklav yo, fè yo fè yon sèl, olye li fè yon kouran monte sou tout lòt yo, li envante zouti metodoloji pa li. Zouti sa a pèmèt li kreye yon matris kote kèlkeswa tradisyon afriken, oubyen, kit li te la nan Bwa Kayiman, kit li pa te la, ka parèt san pa gen pyès lòt tradisyon k ap batay pou toufe l. Moun Lavale Jakmèl konn istwa Bònsante, moun Mawouj Nòdwès konn istwa Mawometan… | Instead of Bwa Kayiman stirring up all the beliefs of the slaves, make them become one instead of having a current dominating all the others; it invents it’s own methodological tool. This tool allows it to create a box where whatever African tradition, or whether it was present at the Bwa Kayiman ceremony, whether it wasn’t there, can appear without having any other tradition that’s fighting to choke it. People from Lavale Jakmèl know the story of Bònsante; People from Mawouj in the North East know the story of Mawometan… | |
| Sou plan lojik fondalnatal, Bwa Kayiman eskive lojik youn kont lòt (esklizyon: mete moun sou kote) pou li pouse lojik youn plis lòt devan (enklizyon: kite plas pou tout moun). Se chwa sa yo, ki fèt depi nan Bwa Kayiman, ki pèmèt yon Ayisyen sèvi lwa etan li pral pran lakominyon, san li pa gen santiman li merite al nan lanfè pou sa. Ak yon lojik konsa pa ka gen nesesite pou yon eritye Bwa Kayiman ap mache di pa m pi bon, ale wè pou li t ap pèsekite yon lòt pou kwayans li. | On the logical and fundamental plan, Bwa Kayiman dodges one against another (exclusion: putting people aside) to push the logic of one plus another forward (inclusion: leaving space for everyone). It’s these choices that were made since Bwa Kayiman that allows a Haitian to use spirit while going to take communion without have the sentiment that he deserves to go to hell for that. With logic like that, there can’t be the necessity for an heir of Bwa Kayiman to walk around saying mine is better, let alone to persecute another one for his belief. | |
| Dapre tradisyon peyi a, chak nanchon afriken, ki te gen pitit yo anndan peyi a, kite yon eritay pou pitit peyi a. Nou ka wè sa nan fason vodou a ranje lwa (lespri), ki te travèse lanmè ak Afriken yo nan fon kal batiman pou li mete youn an amoni ak lòt (dapre jan yo te konprann travay lwa sa yo nan espas kote yo te sòti an Afrik la). Se sa nou rele matris pou yon sivilizayon tounèf. Prensip la vin ak yon konsepsyon nèf sou rapò moun ak Bondye. Sèl fason pou yon moun jije yon relijyon, se sou satisfaksyon chak moun jwenn nan relijyon yo. Konsepsyon sa a pa ka akòde ak lojik sivilizasyon pa m pi bon yo. | According to the country’s traditions, each African ethnic group who had their children born in the country left a heritage for the country’s children. We can see that in the way voodoo arranges (classifies) the lwa (spirits) that go across seas with Africans deep in the ship’s hold to put one in harmony with another (according to how they understood the work of these lwa in the space where they came from in Africa). That’s what we call box for a brand new civilization. The principle comes with a new conception on relations between people and God. The only way for someone to judge a religion would be on the satisfaction each person finds in their religion. This conception cannot grant with logic the mine is better civilizations. | |
| Senkyèm Prensip: Sa nou pa konnen pi gran pase nou. | Fifth Principle: What we don’t know is greater than us. | |
| Prensip imilite devan sa nou pa konprann. Prensip respè pou lòt fason moun ap viv, respè pou lòt fason moun konprann lavi a, fason ki depaman ak sa nou abitye. Respè pou eksperyans nou pa viv. Anpil fenomèn (èske marasa konn mare moun?), nou tande nan bouch moun sèlman, gendwa posib anndan yon sivilizasyon, epi li enposib anndan yon lòt. Pèsonn pa ka di li okouran tout regleman ki fè kòsmòs la ap vire. Lavi moun ap viv, kèlkeswa tan an, kèlkeswa kote a, se youn nan latriye eksperyans yon sivilizasyon te ka fè. Nan peyi Tibèt nan Nò Lachin, mwàn (pè) nan monastè boudis pa t ka imajine gen regleman nan lanati ki ka pèmèt moun rale dlo nan vale fè yo monte sou tèt mòn. Konsa tou, anndan Ayiti menm gen moun ki ka sezi tande gen doktè fèy ak oungan ki ka fè yon gwosès kanpe, epi pou yo fè l kontinye nòmalman apre. Nou ka bezwen konnen, men nou pa gendwa di sa pa ka fèt. Nou fèt pou nou admèt sèlman gen anpil posiblite nan egzistans lan ki pa pase devan je nou. Nou pa viv esperyans sa yo. | The principle of humility before what we don’t know. The principle of respect for others, the way people are living, respect for others the people understand life, the way that is mismatched with what we are accustomed to. Respect for experience that we don’t live. Many phenomena (Do twins put a hex on people?), we only hear from people’s mouths; it might be possible inside one civilization, and impossible inside another. Nobody can say that he knows about all the laws that make the universe turn around. The life people are living, whatever the time, whatever the place, is one of the many experiences a civilization could have done. In Tibet, northern China, the monks in a Buddhist monastery could not imagine there were laws in nature that can allow people to pull water from the valley to the mountain top. Also, right inside Haiti there are people who can be surprised to hear there are herbal doctors and voodoo priests who can stop a pregnancy, and make life go on normally after. We may need to know, but we can’t say that can’t happen. We have to admit only there are many possibilities in existence that happen before our eyes. We don’t live these experiences. | |
| Apre sa, se yon envitasyon pou moun grandi nan chache lakonesans. Tank yon moun ap aprann, se tank l ap dekouvri pi devan gen lòt fenomèn nan lavi a ki mande pou moun gen plis respè toujou sou fenomèn lavi a. Se nan aprann n ap dekouvri lasajès. | After that, it’s an invitation for people who grow up in looking for knowledge. The more a person learns, the more that person is discovering further down that there are other phenomena in life that require people to have more respect toward phenomena in life. It’s in learning we discover wisdom. | |
| Youn nan gwo gwo mo ki egziste nan sosyete ayisyen an se «pwofonde». Pwofonde nan lakonesans! Klas dominan yo nan peyi a fè tout sa ki posib pou lakonesans pa blayi anndan sosyete a. Egzanp: Depi 1950, lasyans admèt lang manman yon moun se pi gwo zouti pou li aprann. An Ayiti tout reskonsab edikasyon konn sa, men yo pito annile moun nan fè yo fè jakorepèt nan repete leson fransè yo pa konprann. Youn nan rezon yo pi fasil repete se: «Lè yon moun pati sa li pral fè ak kreyòl la?» Kòmkidire sosyete a ap prepare moun pou yo kite peyi a. | One of the great words that exists in the Haitian society is that “pwofonde” which is in acquiring knowledge. The dominant classes in the country do all their best so that knowledge doesn’t spread out in the society. For example, since 1950, science admits that the mother tongue is the greatest tool to learn. In Haiti all those responsible for education know that, but they prefer to fail the person who learns by rote memory (in repeating lessons) in French that they don’t understand. One of the reasons they repeat easily: “When a person goes abroad what is s/he is going to do with Creole?” As if the society is preparing people to leave the country. | |
| Apre sa, fòk nou rekonèt mo pwofonde a mare ak kesyon mistik, akoz 1) enpòtans sosyete ayisyen an bay aspè mistik la nan vodou a; 2) epistemoloji se yon branch nan filozofi ki etidye tout kalite rapò lakonesans genyen ak yon epòk oubyen ak yon sosyete. Nan epistemoloji vodou a nou jwenn sèten konesans rezève sèlman pou moun ki inisye, k ap pran degre. Si nou ouvè senkyèm prensip la pou tout Ayisyen, fòk nou laji mo pwofonde a, pou nou dekouvri se nan tout kesyon lavi a pou Ayisyen pwofonde, nan chache lakonesans. | After that, we must recognize the (Kreyol) word “pwofonde” is intertwined with the mystical issue, because: 1) the importance the Haitian society give to the mystical aspect in voodoo; 2) epistemology is a branch in Philosophy that studies all sorts of knowledge relations has with a period of time or with a society. In voodoo epistemology, we find certain knowledge that is reserved only for people who are initiated, who are moving up in ranks. If we open the fifth principle for all Haitians, we must expand the word “pwofonde” to discover it’s in the question of life for Haitians to be well versed in looking for knowledge. | |
| Sizyèm prensip: Nan pwen anyen nan lavi a ki pa gen regleman. Se regleman ki bay lavi a ekilib. | Sixth principle: There is nothing in life without a law. It’s law that gives life equilibrium. | |
| Nan ane 1905, (Albert) Einstein dekouvri lwa sou relativite jeneral. Si gen lwa sou relativite jeneral, se paske tout sa ki egziste nan kòsmòs la ap vire youn akote lòt, akoz fòs youn k ap peze sou fòs lòt, pou youn rale lòt oubyen pou youn repouse lòt. Se nan mezi fòs yon eleman ka reyaji ak fòs yon lòt, kòsmòs la rive jwenn ekilib li. Nan fè laviwonn, fòs yo gendwa chanje sans ekilib la. Depi jou lasyans te fin bay Einstein rezon; save pa janm sispann travay pou yo dekouvri yon fòmil matematik ki ka sèvi nan kèlkeswa sitiyasyon an. | In 1905, (Albert) Einstein discovered the general law of relativity. If there are laws on general relativity, it’s because all that exist in the universe is turning around one another because of the force of one pressing on the other’s force, for one to pull the other or for one to push the other. Universe elements interact with their mass or energy; the universe turns to find its equilibrium. Since that day science agrees with Einstein; scholars never stop working to discover a mathematical formula that can serve in whatever situation. | |
| Anvan Einstein te dekouvri teyori sou relativite (jeneral la), prensip ekilib jeneral la te deja parèt nan chak vèvè yo trase anba yon peristil anndan peyi a. Ekilib nan mitan fòs yo se yon egzijans nan kèlkeswa vèvè a, pou kèlkeswa rezon yo trase vèvè a. Anpil save deklare vèvè yo trase anba peristil yo sòti nan eritay endyen. Si vèvè yo se yon eritay endyen, sa vle di depi nan tan Endyen yo, gen moun ki te deja konprann kòsmòs la chita sou ekilib nan mitan eleman ki peple kòsmòs la, moun sa yo te gentan adopte prensip ekilib la nan reyalite lavi yo. Sivilizasyon ki vle respekte amoni ant moun ak anviwonman an (kòsmòs la) dwe adopte prensip ekilib kòsmòs pou lavi sosyete yo. | Before Einstein discovered the theory of (general) relativity, the principle of general equilibrium had already appeared in each vèvè3 that’s being drawn under a peristil in the country. The equilibrium between the forces is a requirement in whatever vèvè, for whatever reason they draw the vèvè. Many scholars declare that the vèvè that they draw under the peristil came from Indians’ heritage. If the vèvè are an Indian’s heritage that means since the time of the Indians there were people who already understood that the universe is set on the equilibrium in the middle of the element that populates the universe; these people have already adopted the equilibrium principle in the reality of their lives. Civilizations that want to respect the harmony between people and the environment (the universe) should adopt the principle of the universe’ equilibrium for the life of the societies. | |
| Setyèm prensip: Pa defèt ekilib lavi a san rezon. Moun, ki mal deplase eleman yo, ap rale malè sou tout moun. | Seventh principle: Do not undo life’s equilibrium with no reason. People who misplace the elements are putting everyone in peril. | |
| Kisa sa vle di? Sa vle di: chak moun dwe rekonèt li pa ka debalanse ekilib lavi a, li pa ka debalanse ekilib kòsmòs la. Defèt ekilib yo ap rale malè sou tèt tout moun, atò moun ki pran responsablite defèt ekilib yo. Fè ekilib la retounen ap vini nan brasaj k ap fèt nan mitan eleman yo, etan yo nan boulvès. Lè ekilib yo fin defèt, se nan anpil lesefrape ak kolizyon, pou fòs k ap pote eleman yo repran ekilib yo. Pèsonn pa ka devine ki rezilta boulvès yo ka bay. Eleman nou te konnen anvan boulvès yo gendwa disparèt nèt, konsa gen lòt ki ka parèt… | What does this mean? This means: each person should recognize that they cannot unbalance life’s equilibrium; they cannot unbalance the universe’ equilibrium. Undoing their equilibrium will attract misfortune on everyone’s head, so people who take responsibility to undo their equilibrium. Equilibrium will go back in the reactions involved in the chaos. When the equilibriums are being undone, it’s through many pushing and shoving with collision for the force carrying the elements to regain their equilibrium. No one can guess (or predict) the result that the shocks can produce. The elements that we know before their confusions (?) may disappear totally; thus, there are others that can disappear… | |
| Sitiyasyon boulvès Ayiti ap viv la sanble ak yon ekilib ki defèt, kote fòs yo ap chache yon lòt ekilib. Kit se ògèy yon moun yo blese pou granmesi, kit se yon pyebwa yo mal koupe, kit se yon savan ki envante yon bonm, gen yon ekilib ki defèt, pèsonn pa konnen konbyen tan sa ka pran pou moun k ap vin dèyè rekonstwi ekilib yo… | The chaotic situation that Haiti is experiencing looks like an undone equilibrium where the forces are looking for equilibrium. Whether it’s someone’s pride that’s being hurt for no reason, whether it’s a tree they wrongly cut, whether it’s a scholar who invents a bomb, there’s an equilibrium being undone; no one knows how long it can take for the next generation to reconstruct the equilibriums… | |
| Uityèm prensip: Tank n ap aprann, se tank n ap konnen kòman pou nou respekte ekilib lavi a. | Eighth principle: The more we are learning, the more we’ll know how to respect life’s equilibrium. | |
| Twa dènye prensip sa yo marye ak senkyèm nan. Paske menm prensip la parèt sou twa fòm. Yo vin sou twa fòm, paske sa reprezante yon ensistans: se pou tout moun konnen yo. Prensip sa yo ap atire atansyon tout moun sou reyalite lavi a (pou poze kesyon), kit se nan sosyete rich, kit se nan sosyete san mwayen. Si nou gade dega lèzòm ap fè sou anviwonman an, kit se an Ayiti, kit se lòt bò dlo, nou ka konprann kòman nèg vizyon, ki mete prensip sa yo deyò, te konn reflechi, kòman yo te pwofonde. | These latter three principles are intertwined with the fifth one. Because the same principle appears on 3 forms. They appear on three forms because that represents an existence: everybody must know them. These principles attracts everyone’s attention on the reality of life (to ask questions), whether it’s in rich society, whether it’s in the society without means. If we look at the damages being caused by men on the environment, whether it’s in Haiti, whether it’s abroad, we can understand how men with vision put these principles out, how they used to think, how well versed they were (in reflecting). | |
| Difikilte lavi a oblije nou konprann nesesite pou nou pwofonde nan konesans sou regleman ki kòmande lavi moun ansanm ak kòsmòs la. Lavi moun pa deparye ak laviwonn k ap fèt nan kòsmòs la. Menm jan ak sitiyasyon mawon yo, ki te devan defi esklavay la, sitiyasyon difisil Ayisyen yo ap viv jounen jodiya egzije yo suiv konpòtman mawon yo, ki te desann fon (pwofonde) nan filozofi lavi a pou yo jwenn ki direksyon pou yo pran pou yo sòti nan zafè esklavay la. Nan ane 1791, mawon yo pran dispozisyon pou yo te trase yon lòt modèl lavi. An 2009, laplipa Ayisyen chwazi rete tann èd ak mirak Bondye. Sosyete a ap depafini ak yon mantalite chita tann, asiste, defetis, ki pa montre pyès moun kote tout moun ap ka manje, ni ki kote travay pou tout moun nan ap sòti, san nou pa pale pou ekilib nou dwe chèche. Ekilib ki nesesè pou amoni ka tabli anndan sosyete a. | The difficulty of life forces us to understand the necessity for us to be well versed in the knowledge on laws that command people’s lives together with the universe. People’s Life does not go alone with the turns that are taking place in the universe. The same way with the situation of the maroons who were before the challenge of slavery, the difficult situation in which Haitians are living today, requiring them to follow the maroons’ behavior which went deep down (or is well versed) in the philosophy of life to find what direction to take in order to get out of slavery. In 1791, the maroons had decided to design a new model of life. In 2009, most Haitians choose to wait for aid, and for God’s miracle. The society is disappearing with a mentality of sitting down and waiting, losers; it doesn’t show anybody where everyone will be able to eat, nor where work for everyone will come from, without talking for the equilibrium we should look for. The equilibrium that is necessary so that harmony can be established in the society. | |
| Nevyèm prensip : Pa janm manje manje bliye. | Ninth principle: Never forget things easily. | |
| Pou ki rezon pou Ayisyen pa dwe manje «manje bliye»? Prensip souvnans. Nan ane 1793, Tousen fòse Lafrans pwoklame libète jeneral pou tout esklav nan kèlkeswa koloni franse a. Nan ane 1802, Napoleyon Bonapat (premye Konsil fransè) voye 55000 sòlda vin remete esklavay nan koloni yo (Sendomeng, Matinik, ak Gwadloup). Si Fransè yo pa te rive remete esklavay anndan Sendomeng, yo te rive fè sa nan zile Matinik ak Gwadloup. | Why shouldn’t Haitians forget things easily? The remembering principle. In 1793, Toussaint forced France to proclaim general freedom for all slaves in the French colonies. In 1802, Napoleon Bonaparte (first French Council) sent 55000 soldiers to reinstate slavery in the colonies (Saint-Domingue, Martinique, and Guadeloupe). If the French did not succeed in reinstating slavery in Saint-Domingue, they did succeed in Martinique and Guadeloupe. | |
| Ki leson ansyen esklav yo aprann nan tantativ Napoleyon Bonapat la? Pi gwo leson premye jenerasyon Ayisyen yo kite pou nou, se yon leson politik ak sosyal: «Nanpwen pyès gany ki la pou tout tan. Se pou nou toujou veyatif. Se pou nou toujou sou gad nou, paske jou nou bliye kò nou, jou nou an feblès, fòs nou te konbat yo ap remonte sou nou, depi yo kapab». | What lesson did the former slaves learn from Napoleon Bonaparte’s attempt? The greatest lesson the first generation of Haitians left us is a political and social one: “There’s no acquired right that’s there for ever. We must always be on alert. We must always be on the watch because, once we neglect to take care of ourselves, once we are weak, the strength with which we fought them will come back to us, as soon as we can”. | |
| Ki rapò prensip sa a genyen ak Ayisyen 2009 yo? Prensip Bwa Kayiman yo sòti nan lanfè lakoloni; se sa ki fè yo solid. Pou mawon yo te kraze lanfè a, fòk yo te plonje (pwofonde) nan nannan filozofi lavi a, pou yo sòti ak prensip sa yo. Se prensip sa yo ki te rebay esklav yo tout dimansyon moun yo. Yon dimansyon sistèm esklavay la pa t rekonèt. Prensip Bwa Kayiman yo depaman ak filozofi lavi ewopeyen epòk sa yo (blan, rasis, pa m pi bon, demounizan). Malgre limanite ap fè pwogrè, prensip Bwa Kayiman toujou ap pale, paske se pa nan tout sosyete sou latè yo admèt yo. Si gen sosyete ki pa rekonèt yo, jouk jounen jodiya, se paske gen fòs nan sosyete sa yo ki rejte valè sa yo. Eritye prensip sa yo gen obligasyon pou yo respekte, onore, venere moun potorik sa yo ki te jwenn kòman pou yo desitire yon sistèm ki t ap lote moun nan mitan bèt. Si Eritye yo bliye sa, sivilizasyon pa m pi bon yo gen lòt zam pou yo demounize moun tankou sou tan lakoloni. | What relations does this principle have with Haitians in 2009? The Bwa Kayiman principles came from the hell of the colonies; that’s why they are solid. For the maroons to smash the hell, they had to be well versed in the nucleus of the philosophy of life in order to come up with these principles. It is these principles that gave the slaves again the human dimension in full. A dimension that the system of slavery did not recognize. The Bwa Kayiman’s principles are unmatched with the philosophy of European life at those times (Whites, racist, mine-is-better, dehumanization). Despite the progress that humanity is making, the Bwa Kayiman’s principles remain alive because they are being admitted in all societies. If there are societies that don’t recognize them up until today, it is because there are forces in these societies that reject these values. The heirs of these principles have the obligation to respect, honor, and venerate these great people who found out how to get rid of a system that was putting in packs people among animals. If the heirs forget that, the mine-is-better civilizations have other weapons to dehumanize people like during colonial times. | |
| Dizyèm prensip: Toujou sonje: fè koupe fè; dèyè mòn gen mòn; pa fè san inosan koule; pa lage chay nan men manfouben. Regleman sa yo, se yon rado regleman pou ede moun viv lavi a nan amoni. Pa gen fòs ki pa gen feblès li; pa gen fòs ki pa gen fòs ki ka kontre avè l. Toujou fè pou rezon nou toujou nan men nou. Gen yon pòsyon moun ki di: «Sa w fè sou latè, se nan syèl ou peye l». Gen yon lòt pòsyon ki di: «Sa ou fè sou latè, se sou latè ou peye l». Gen yon lòt pòsyon ki pa respekte anyen nan lavi a… Y ap fè chay san yo pa konnen ki moun dèyè ki pral peye. | Tenth principle: Always remember: no matter how tough you are, you’ll find someone tougher; there are more mountains behind the mountains; don’t make innocent’s blood shed; don’t have careless people bear responsibility. These are a series of rules to help people living in life with harmony. There are no forces without their weakness; all forces can have other forces to challenge them. Always try to be right. There are some people who say: “What you do on earth, you’ll pay it in heaven”. There are others who say: “What you do on earth, you’ll pay it on earth”. There are others who don’t respect anything in life… They are making loads without knowing who is going to pay among those who remain behind. | |
| Pa janm bliye manfouben se viv sèlman nou ka mande l viv... | Never forget that we can only ask careless people to live… | |
| Onzyèm prensip: Veye! Lènmi Bwa Kayiman ap vin sou tout kalite non, ak tout kalite rechany pou yo tire revany … Si Napoleyon Bonapat pa la pou li remete sistèm esklavay la sou pye anndan peyi a, si li enposib pou esklavay retounen sou tè Ayiti, sa pa vle di rasis yo pa gen lòt mwayen pou yo tire revany. Premye mwayen rasis yo genyen pou tire revany, se echèk sosyete ayisyen an pou li rezoud pwoblèm li. Tablo echèk Ayisyen yo bay blan yo pretèks ak zam pou rasis yo kritike eksperyans 1791-1804 la. Sa ki pi rèd, anndan peyi a menm, tout koze tankou: «Campagne anti-supertitieuse, kanpay rejete, dejouke Bwa Kayiman, Èzili se Jezabèl, remèt peyi a bay Jezi», tout koze sa yo se tantativ rasis yo ap eseye, granmesi Ayisyen yo lemante ak lajan, pou yo efase memwa Bwa Kayiman nan mitan pèp ayisyen. Objektif rasis yo se fè Ayisyen repete: «Nou pa wè kisa Bwa Kayiman te itil! Kisa 1804 te itil?» tankou sèten Ayisyen kòmanse di l. | Eleventh principle: Watch! The Bwa Kayiman’s enemies will be coming on all types of names, with all types of clothing to revenge … If Napoleon Bonaparte is not present to reinstate the slavery system in the country, if it’s impossible for slavery to come back in Haiti, it doesn’t mean that racists don’t have other means to revenge. The first means that the racists have to take revenge is the failure of the Haitian society to solve its problems. The failure picture that Haitians provide to racists arguments and weapon to criticize the 1791-1804 experience. What’s worse is that right inside the country, all things such as: “anti-superstitious campaign, the anti-voodoo campaign (or the act of renouncing voodoo), root out Bwa Kayiman, Èzili4 is Jezebel, give the country back to Jesus”, all of these things are attempts that the racists are trying, thanks to Haitians that they are attracting with money, to erase the memory of Bwa Kayiman within the Haitian people. The objective of the racists is to make Haitians repeat: “We don’t see what Bwa Kayiman was useful for! What was 1804 useful for?” like some Haitians start saying. | |
| Douzyèm prensip: Malè yon eritye ki bliye esklav fè Bwa Kayiman pou moun k ap sèvi Bondye pa lote moun nan mitan bèt. | Twelfth principle: Too bad if an heir forgets that slaves made Bwa Kayiman for people who are serving God in order not to be putting in packs among animals. | |
| Nan ane 2009, rasis toujou egziste sou latè. Jouk jounen jodiya, desandan eritye 1791 yo, desandan eritye 1804 yo ap peye dwa yo te rache nan men kolon pou moun pa gade moun tankou bèt. Nèg nwè Matinik ak Gwadloup tann plis pase 40 ane apre Ayisyen, anvan pou blan fransè aksepte ba yo libète. Etazini te taye yon baryè ideyolojik espesyal pou Ayiti, pou li te bare enfliyans revolisyon ki sòti nan eksperyans Bwa Kayiman an. Sonje nan ane 1826, se Etazini ki te fè yo pa resevwa Ayiti nan premye reyinyon yo t ap òganize pou Eta Endepandan nan kontinan Amerik la. Etazini pran 60 ane pou li rekonèt endepandans peyi a. Blan ak blan te oblije fè lagè pou yo desitire esklavaj nan peyi yo. Nèg nwè nan peyi Etazini oblije tann jouk 1960-1964 pou yo jwenn dwa pou yo vote. Nan Afrikdisid, Mandela pase 27 ane nan prizon anvan pou blan rekonèt dwa nèg nwè... Malgre tou, sa ki vin pase apre, anpil blan sou latè pa janm padone Ayisyen dèske se yo ki te dechouke sistèm esklavajis la an premye, nan yon kwen sou latè. Apre echèk yo an Ayiti, kolonyalis yo travèse sou lòt kontinan (Afrik, Azi), pou al gaye vizyon rasis yo nan esplwate pèp endijèn yo jwenn nan kontinan sa yo. | In 2009, the racism still exists on earth. Up until today, the 1791’s offspring, descendents of 1804 are paying for the right snatched from colonizers so that people would not be considered as animals. Black men in Martinique and Guadeloupe waited more then 40 years after Haitians before white French accepted to free them. The United States have constructed an ideological barrier especially for Haiti to block off the revolution’s influence coming from the Bwa Kayiman’s experience. Remember, in 1826, it was the United States that made them receive Haiti in the first meeting organized for independent states in the American continent. The United States took 60 years to recognize Haiti’s independence. Whites were obliged to fight against Whites to put an end to slavery in their country. Blacks in the United States had to wait until between 1960-1964 to find the right to vote. In South Africa, Mandela spent 27 years in prison before the Whites recognized the right of Black people… Despite that, what happened later, many Whites on this planet never forgive Haitians for uprooting first the slavery system in a spot on the planet. After their failure in Haiti, colonizers crossed over to other continents (Africa, Asia), spreading out their racist vision by exploiting the indigenous people found in these continents. | |
| Etan gen sivilizasyon k ap disparèt, gen lòt k ap parèt. Chak sivilizasyon vini ak valè pa li, ak vizyon pa li sou lavi a. Nan anpi women, yo te desitire esklavay nan kòmansman Mwayennaj. Lè Kristòf Kolon fè dappiyanp sou Lamerik ak kolon li yo, Las Casas, ki te gen kè sansib pou Endyen. Li mande pou yo bwote nèg nwè sot an Afrik. Se konsa moun, ki pretann y ap sèvi Bondye, siyen non yo anba yon krim kont limanite pou yo ka fè lajan. Se kalvè sa a, ki tanpe nan fon nanm desandan esklav yo, blan rasis yo, anba kouvèti Levanjil, ap bat pou yo efase nan konsyans ak memwa viktim yo. | As some civilizations are on the verge of disappearing, others are appearing. Each civilization comes with its own values and its own vision of life. In the Roman empire, they got rid of slavery in the beginning of the Middle Ages. When Christopher Columbus seized America together with his settlers, Las Casas5 had a soft heart for the Indians. He asked to bring negroes from Africa. Thus, people who pretended to serve God signed their names under a crime against humanity in order to make money. It is this Calvary that’s branded deep in the soul of slaves’ offspring that racist Whites, under the cover of the Gospel, try to erase from the victims’ consciousness and memory. |
Nòt | Note
*Final English review: Bill Davis.
- Peristil (perestil): voodoo peristyle (large covered area partially open at sides where most voodoo services, drummings, chanting and dancing take place).
- Bwa Kayiman (Bois Caïman -- Located in the northern Morne Rouge region of Haiti, which is southwest of Cape Haitian). Site of the voodoo ceremony presided over by Boukman Dutty and Cecile Fatiman on August 14, 1791. This ceremony is widely accepted as the starting point for the Haitian Revolution. Among the famous participants were (also) Georges Biassou, Jeannot Bullet and Jean François Papillon. All of them were leaders of the early Haitian Revolution.
- Vèvè: Ritually traced design on the ground of a voodoo temple to invoke a specific spirit.
- Èzili (Èzili-Zila, Zili) Erzulie (female Voodoo spirit representing grace, love, beauty and jealousy.
- (Bartolomé de) Las Casas: (1484 – 11566). A 16th century Dominican priest from Spain. He was the first resident Bishop of Chiapas. A religious settler in the New World, La Casas witnessed the mistreatment of Native Americans (by Spanish colonist) of which he was opposed to. He advocated before King Charles V, Holy Roman Emperor on behalf of the natives’ right. He proposed to replace the slave labor of the natives with the importation of Black from Africa.
