A British officer accuses his contemporaries of silencing Haiti

Marcus Rainsford's history of the revolution, the second influential British account of the event, makes an argument that Hormann finds startling. In his preface Rainsford sets out the paradox that despite the world historical transformation the revolution had wrought, it had been almost entirely eclipsed in contemporary historical discourse, and he explains the silence by the threat the event posed to the conceptual and ideological foundations of Western writing about history. Striking events that alter the condition of mankind are denied recognition by their contemporaries, he wrote, because attention is distracted by effects and because distant society recoils from anything that threatens a violation of its system or wounds a favourite prejudice. Hormann notes that Trouillot, who made the silencing of the revolution his central thesis nearly two centuries later, does not mention Rainsford at all. Where this account departs from the standard one: The chapter argues that Trouillot's thesis of comprehensive silencing is refuted by a contemporary British author who diagnosed that silencing himself, in terms close to Trouillot's own.

Dedee Bazile was born near Cap Francais to enslaved parents. Accounts of her differ. One has her raped by her master at about eighteen, then following the indigenous army as a sutler until Rochambeau's men killed three of her brothers and two of her sons at a dance at Doco, after which she lost her reason. Another, printed in the review Le Document in February 1940, makes her a fighter who went mad after seeing two brothers cut down beside her. She was called Defilee from the order she repeated endlessly to indifferent passersby. On 17 October 1806, children were pelting the remains of Jean Jacques Dessalines with stones on the Place du Gouvernement. She came past, asked who it was, and for a moment her eyes cleared. She ran for a sack, came back, gathered the bloodied remains into it and carried them to the town cemetery, where soldiers sent by Petion buried them for a small sum.

Lartigue reported to Ferrand that four vessels had just sailed from St Thomas for the Cap, Les Cayes and Jacmel, and that the traffic continued without fear of or regard for the general's proclamation, issued three months earlier, condemning to death merchants who traded with Haiti. He noted that he had done his part, that the order had been printed and displayed in the town and was well known to merchants and sailors, and that those with dealings among the revolted were not intimidated. Ships left daily with supplies of every kind. Gaffield uses this as the empirical core of her case against the isolation thesis. She adds a legal complication: in three Admiralty court decisions between 1804 and 1806 the British had ruled that arms and ammunition were contraband but that neutral trade in provisions with a belligerent was lawful, so Lartigue's definition of illegality was not shared by the courts that mattered. Where this account departs from the standard one: Against the long-standing view that the Atlantic powers collectively quarantined Haiti after 1804, Gaffield shows trade running openly and often lawfully throughout the period of diplomatic non-recognition.

Napoleon removed Ferdinand VII from the Spanish throne and installed his own elder brother Joseph. Spanish subjects in Cuba refused the substitution, and the anger fell on the French population of the island, most of whom had arrived as refugees from the war in Saint-Domingue and had spent five or six years building coffee estates in the east. On 12 March 1809 the Marques de Someruelos, captain general of Cuba, issued a proclamation ordering every town and parish to form a vigilance committee, investigate the conduct and opinions of the French among them, and expel anyone whose presence looked dangerous. News of the decrees reached Louisiana in April, printed in the New Orleans papers, probably carried on the same boats as the first people driven out. A boatload of refugees reached Fort Plaquemines below the city by 12 May. The expulsion produced the last and largest movement of Saint-Domingue refugees into the United States.