Monday, January 29, 2007

Nuevas Fotos De Paty Manterola

Issue 5 / 1978 to 1979

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Saturday, January 27, 2007

How Long To Heel After Mole Removal

Excerpt from "Free Toujours" Interview

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Summary:
La Hispaniola, 1536 :
sentenced to death by the Conquistadores, beset by native cannibals and wild black rebels, a caretaker of horses reached the Ticino and an African slave girl saved from the fire to the last great shaman Taino. Initiated into its secrets, develop a ritual to establish peace on the island.
Haiti near future :
In a devastated country where hope remains, the discovery of an archaeological site invaluable Taino , causes a conflict between a corrupt mayor and thousands of peasant followers of voodoo. Involved, also a geologist, who will have to fight in body and soul to understand hidden doors and deep forces that govern Haiti. "After five centuries of neglect, the Taino shaman's ritual may be fulfilled at last?

Jean-Marc Pasquet
2004 Editions JC Lattes
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A despite his talents as a therapist, did not know Guanacaco protect the Taino, not even his family. And if not for the death of many members of the tribe and the death of the chief, would undoubtedly have been condemned for their incompetence. After most of his relatives, had seen his wife, daughters and his beloved son drown in their toces and secretions. Before the magnitude of contagion, powerless to heal, had done everything possible for him too sick, breathing the nasal mucus of their children, inhaling the foul air exhaled by his wife, and even putting your thumb on the wounds of her to lick his blood. Nothing had worked. The disease did not like him and all were dead.

Deeply shocked, retired in the mountains, determined to live as a hermit. Turned back into the magical consciousness cohoba, tireless resumed their rituals, to understand where I went wrong and find a way to reconcile with the gods offended. But naborias interrupts his reflection, begging for his help for their wounded and sick, and his intercession before the Zemies to insure their crops against damage from the war. Sharing their misery, he realized that the comfort of your behique position of the chiefs, had departed from reality.


While fasting by choice, they fasted of necessity, while revered names of the gods and their symbolic representations, they were respected for their essential essence, rain, wind, fire, earth, war and the oceans, love, plants, death or the sun. While looking for divine signs in the limbo of the cohoba, they perceived their applications directly powers. Thanks to them, resize Guanacaco knew their beliefs, and for a long time, proposed his talents to the most humble.

Quisqueya was fire and blood, most of the able-bodied men who had gone to war, were killed or were reduced to forced labor, hunger and disease were spreading inexorably. The animals imported by the Whites, sheep, cows, pigs, goats and horses, laid waste the few crops and forest. The Taïnos could no longer bring their offerings to the zemis, or seduced by the beauty of their actions. The desiquilibrio came to its breaking point. The chiefs survivors, bringing with them their people to the mountains, they were unable to anticipate events. Rebuilt the same facilities for the society, the same villages gathered around batey places where the surviving warriors left their last energies in ball games (ball game), before dying of exhaustion under the burdens of the English, because such was the name that gave the Whites.

Guanacaco had intervened ahead of the latest social and religious authorities to convey their thoughts and the need for change. Had been very badly received. Twice, he miraculously escaped behiques other poisons. And finally, a chief who claimed to be his friend, had betrayed him and handed over to the English.

"-Quemedme, zemis, eat my flesh and my heart" - was repeated in his suffering, can never hurt me much as I felt. He Guanacaco the behique, had been sold to their enemies. Who had absolutely nothing divine. He had long worked in a gold mine, with siblings who died hungry and desperate to show a gesture of relief, and black men in Africa, treated like beasts, which the English brought each time, in greater numbers Quisqueya. Long time, had dug underground tunnels in the bowels of the earth and each time he wanted to apologize, the whips of the overseers fell on his back. His exceptional strength and respect for naborias toward him, drew attention at the end of a captain who took him to a White House called Bartolome de las Casas. White was the only one who had anything but exchanged blows and insults were.

For more than three months, Las Casas, fascinated by its status as behique, questioned him, assisted by an interpreter. For more than three months, Guanacaco had not said anything interesting. Las Casas was not fooled, they showed an intelligence and an infinite patience and felt a sincere adminiración the Taino culture. He wanted to know the detail of some rites, some zemis qualities to enter them in his great books. He had done everything possible to earn your trust, showing a real sorrow for the fate of his people and his desire to save. His behavior was amazed Guanacaco. Want to love and understand the Taïnos now, it was like trying to swear friendship to a wounded bird, aiming at approaching death. Could not be more than memories afflicted. They had some passionate exchanges.

In his love for Taïnos, Las Casas preferred to be the defender of human trafficking Africans, who judged it better suited the Indians to the hard work of the Conquest. To save a people and their culture, condemning others, under the pretext that their societies were more primitive. I had never wanted to listen to Guanacaco when he spoke of Tellems.


Nearly five centuries before his time as White, seventeen long canoes had arrived at Quisqueya, loaded with men and black women, tall, with crisp hair, totally exhausted. Tainos and care they had received. Tellems were called, came from a huge country located in the east, beyond the seas. Had shown with great civility and as thanks for your hospitality, I had sent dazzling skills in reading the sky, and left giant shells and animal horns unknown, and various fetishes of an inconceivable beauty. They had marched to the speaker, but their children with women of the tribe had given birth to this lineage of Taïnos high, with dark skin, which formerly inhabited the mountains.
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Las Casas refused to listen. For once telling the truth Guanacaco not want to hear anything. The idea that five centuries ago, some Africans might have to leave their country from the seas in a spirit of conquest and reach Quisqueya clashed too deeply with his beliefs. In the end, tired of his lack of cooperation, Las Casas had sent him to a young monk, botanist, responsible for gathering the medicinal plants of the Tainos.

Guanacaco was dressed in a suit of cloth, a straw hat and a pair of boots *. The monk, tireless talker, destroyed their language and was intended to save time knowledge of the Tainos and convert them to their gods of wood, whose effigies so poorly decorated the walls of your home. Under his supervision, Guanacaco had left the palace of the Whites, who grew up eating whatever was around, and what had been the jungle the livelihoods of Taïnos ..

Leaning over the first floor which had shown him, a common herb that even the interest of the agouti **, the monk took a while to find out who spoke only their boots.

Guanacaco had left his clothes. Walking in silence through the jungle, was naked and had his body painted with the colors of the earth, was crushed Jagua fruit to dye his hair red, and his face with ashes, had traced the signs of war ... Invisible was introduced between the guards, walking days and nights in the same breath, he had escaped to the mountains. There uploaded the most important, and a cliff to reach the summit and there in the tall grass battered by the wind, under the family constellation, had unleashed the cries of anger . Had named each of their gods, they had urged that they stood or fulminate him there. He had begged, provoked, threatened, insulted, cursed and no one had said. So the behique Guanacaco, standing on top of the land he loved so much, had left her tears spilled as a source of bitter to the valley.

Later Guarocuya reached, which the English called Henriot, and he kept this nickname as the name of war. Man of experience, high intelligence, Enriquillo especially appreciated the story of his stay in the field of White. Maniocanex chief's son, had been killing their relatives when the slaughter of Xaragua, and himself, imprisoned, had been saved by Bartolome de Las Casas and sent into the convent of Santo Domingo to receive the education of whites. Named according to their religion, speak their language and could read and write signs. For years he had been regarded as a prince, and the English hoped would be the first to receive the Taino chief noble title by the Court of Spain. He had taken his clothes, learned good use and handling of weapons, and had his own horses. And even several white women, eager to satisfy his curiosity, had sought his favor. Each time, he refused, he had humilliado, making them mad with love.

Then, during an altercation with young aristocrats, had threatened to leave if they did not respect their status. The English mocked him, saying he could never lose their privilege to return to live like a savage. Some words had been enough to lift Enriquillo Taïnos prisonieros all of the city. Surprising the English, had gone, taking with him his people. Refugees in the high mountains of the ancient kingdom of his father, organizing his troops in mobile camps and unattainable, since leading a guerrilla of the most deadly. Beside him, Guanacaco had the pleasure of returning to meet his old friend Xinaguey, the buihitui. At a glance, he understood his spiritual despair. They had long talks together and Guanacaco, amazed, I had heard pronounce even more radical positions than theirs.

No, the gods were dead, she had as a little faded. Indeed, one could almost regard them as creations of men. More men managed to create harmony and beauty as the nature within which they lived, the more the gods took shape. In the horror of the devastation that the English imposed in Quisqueya, beauty and had no place, in fact the only one that could be performed as acts of courage, and the only gods are actually present, that honor enough, were those of war.

not detract from the importance of the other rites and traditions, marking the respect of the Tainos to the land and life, they had to perpetuate. Xinaguey, older than him, he proposed resuming its inception, to the extent possible, to become a Buihitiu, in order to transmit the last secrets of the ancestors. Guanacaco accepted. -----


Notes:
* boots. Footwear that reached above the ankle, open front and which fit through c Orrea or cords. **
Agutí - Animal native to the Antilles, extinct

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Friday, January 26, 2007

Cetaphil Vs. Neutrogena

avec Jean-Marc Pasquet




Jean-Marc Pasquet

N é en Suisse (1957), the Franco-mère russe, De Pere Haitien, élevé à travers le monde, de culture européenne et de quatre continents métisse, Jean-Marc Pasquet Nourrit are imaginaire de ses multiples voyages.

À 13 ans, il quitte pour Genève Maharajah in India becoming a gun lead and 50,000 francs Monopoly money in their pockets. One finds few days later, sleeping in the Zoo of Turin where he wanted to get used to the cries of wild beasts. The fold of the adventure is taken. His turbulent adolescence sees bounce from Geneva to Addis Ababa, Bangkok, New York, from London to Madrid, via Port-au-Prince. In school he mostly remembered the lessons of truancy that practice diligently in the nearby forests or urban jungles.

At 18, he lives between Côte d'Ivoire and Ghana, hovering dangerously between crime and music. It is the meeting of African musicians, including Fela Anikulapo Kuti, who will determine his choice. He wanders without knowing what would later become the scene of his first novel. Back in Europe, he plunges back into writing through song. In 15 years of music, he forged his style and voice to the fire scene, writing over 250 songs he plays, first with his band of Ska "The Gordini's" and his band Tribal "Monkey's touch. He composes, records and discs occurs on European stages. (New Morning Paris, Paleo Nyon Festival Leysin, "Gradus ad Parnassum" Moscow)

soon 1991, won a screenwriting contest, he wrote scripts for short films he directed and produced himself. At the request of directors, he wrote several feature films, and participates in shooting as an actor (including 1, role in "Ashakara" feature film shot in Togo by Gerard Louvin). Bringing together the efficiency of film narrative structure, the rhythm of songs and lyrical poetry, he began his first novel "White Negro."

Released in 1996 by Editions Robert Laffont, the novel is hailed by the public and the critics who described "White Negro" "fusion pananimiste an erection of the soul combined with a love song to wife and Africa" (A. Duplan, L'Hebdo) .

the confines of Amerindian tales of cryptozoology and urban legends, his new novel "The Gift of QA", published by Editions Jean-Claude Lattes, April 01, is in Canada. This is the story of love and sensual initiation of QA, the last woman hairy wood, and Boris, a European wild, incredulous city, despite his shaman. In a breathless quest is part the metamorphosis of Boris, his forced departure from Europe to his assumption of extraordinary gifts that with the help of Native American shamans, it brings to the attention of men. Jean-Marc Pasquet is located in a stream which he calls "Consciousness-Fiction," and collaborated with many talented artists. It occurs within the group ZFly, sang songs from the "Gift of QA, and book readings, concerts. Meanwhile, he works on his next novel, and the libretto for a contemporary opera.





Jean-Marc Pasquet - interview

1 - Rocío Rodríguez-Reyes:
Imagine that your new novel begins with the following paragraph:

Port-au-Prince, Haiti, May 8, 2039 Four
years after the discovery of large oil deposits 50km to the north-eastern Gulf of Gonave, the Windward Passage, the strait is 77 km sea that separates Haiti from Cuba ...
What is next? Add a few lines ...

Jean-Marc Pasquet : Port-au-Prince, Haiti, May 8, 2039 ...
Four years after the discovery of large deposits of oil 50km north-east Gulf of Gonave, the Windward Passage, the strait is 77 km sea that separates Haiti from Cuba, the situation is completely blocked. Thousands of makeshift boat, occupied by opponents of the use of fossil fuels, preventing China-US oil companies to locate their rigs. The successful conversion of Haiti to renewable energy, and its accession to full energy autonomy and economic, with the corollary that significant improvement in the quality of life for Haitians, affecting all countries of the Caribbean arc, the 'America and the rest of Demi-Monde. Tens of thousands of opponents, sometimes perched on rafts, converge on the site, from Haiti, Cuba, Jamaica and the U.S. coast. They are proclaiming their refusal to let the North continue to plunder natural resources, to try to slow their industrial debacle. Haiti, the head of a coalition of the Demi-Monde, lobbied the League of United Peoples, for that oil is now strictly regulated and restricted to humanitarian purposes.

2 -
From Swiss mother and father you are the personification of Haiti a unique blend: What is your family heritage? What qualities have you inherited from your father? And your mother? Your parents did they like music or literature?

J-MP: Born in Geneva of a Franco-Russian mother, naturalized Swiss, and a Haitian father, educated in Asia, Africa, Europe and the Americas, I am actually a citizen of the world. My interbreeding, if I have earned a turbulent adolescence in search of my roots, I can now feel at home everywhere, and multiple perspectives on the events of my life. My parents were both civil servants international, and divorced. Bouncing from one to another, from country to country, I learned to adapt to changing cultures, values and environment. I do not know what qualities I have inherited one or the other, or the diversity and complementarity of their tastes. I was brought music, dance, painting and literature. I keep my memories of my father's simultaneous discovery of James Brown and Jacques Romanian, at the age of thirteen, in Addis Ababa in Ethiopia, and my feeling at the sites of Axum and Lalibela. My mother, I keep the happiness of the Thai or Italian cuisine, and picnics in the nature of his excitement of iconoclastic before the Sistine Chapel, his love of Prévert, Vian, Dumas, Courbet and Picasso. I inherited from my parents, their admiration for the beauties of the world and of human creation. And the fierce desire to become an artist myself.







3 - What was your initial idea to write your first novel "White Negro," published in 1996? Can you tell whether an autobiographical novel?

J-MP: No. White Negro, like all my novels is a pure fiction, but of course I fed my African experiences. With White Negro, I wanted to write a thriller, while taking place in urban areas, suggests the damage committed over the past five centuries by the colonial imprint on the continent and greet at the same time the sustainability of certain values animist African millennium. I arrived in West Africa the first time at the age of seventeen years, with my passport only luggage. I lived for years in the street, between Cote d'Ivoire and Ghana, a nomadic life underground, refusing me that systematically privileges conferred my status as a Western. The Africa that I had the chance to rub, served as White Negro in soil, but the story is not autobiographical. Recently, a professor of African literature in Montreal, showed me a completely annotated copy of the novel, in which he had seized entire passages, written in the margin: "Not written by the author." He apologized to me, took me for a "Negro" in the literary sense, refusing to believe, seeing my head on the 4 th photo coverage, I can be the author of a reference book so if Contemporary African millennium a compliment that has overwhelmed me.

4 -
In the following excerpt from an official report of 1928, written by a British diplomat and handed to the League of Nations (Permanent Mandates Commission of the League of Nations) reads:
"The Iraqi Government control and management of railways and the port of Basra, but it is not master, he can declare martial law but can not apply and he has an army but can not mobilize without the authorization of the British High Commissioner. Foreign governments may discriminate Iraqis regarding the duties of any type o, but the Iraqi government may not adopt retaliatory measures ... Foreigners enjoy privileges at the judicial level, so that Iraqis enjoy no reciprocity outside their country ... "(1).
The so called, 78 years ago" Mandate League of Nations, "was reflected in practice, by" colonialism. "Today, at the beginning of the twenty-first century, the concept is transformed into something more subtle, virtual, subliminal and is called" Globalization ": a new "emperor's clothes? (2) What is your opinion on this? The time has come to re-read Fanon? (3)



J-MP: I think unfortunately that new forms of colonialism have nothing virtual and subliminal. They are more brutal than ever, coercive and ruthless. And under the balm of the benefits of technology and scientific and social progress, under the veneer of rhetoric global organizations and international law, there has been a surge of military barbarism, crime and war, dictated by state economic contingencies. The Wild West is still not complete. The expansionist drive of major monotheistic religions, and Western models, materialistic and consumerist thereunder, forcing the company to match the human values of the single thought, to the detriment of cultural diversity. However, intelligence arises from the complexity and the race to the bottom driven by neo-liberalism, can only lead to the loss of a wealth of knowledge, and impoverishment of the heritage of humanity. I am always amazed to see the recurrence of the model in the history of civilization. Sumer, Egypt and ancient Greece and Rome to the Aztec empire, the men went from perennial models, polytheists, little hierarchy, living in harmony with their natural environment, to devastating forms of pyramid scheme. The invention of dogmas, the concentration of political and economic, religious beliefs have always unique prelude to the decline of civilizations. I think today the pernicious effects of the industrial age and globalization are also announcing the decadence of the Western model. So read Fanon, yes, to know who we are and we paid tribute to colonization. But above all, remember always the urgency and the need to invent new forms of social organization that differ from the perpetual dichotomy of the political model West.








5 - Your second novel, "The Gift of QA" published in 2001, was described as "an adventure story, a poetic and iconoclastic manifesto for protection of nature. " A novel environmentalist?

J-MP: When he left in 2001, "The Gift of Qa" was awarded by the Literary Society of Geneva, for its values Rousseau. Roman environmentalist? Perhaps, but also and especially novel processing. "The gift of QA" chronicles the transformation of a city ignorant of nature, a kind of shaman capable of fully merging with its surroundings. "The gift of QA" also tells an improbable love story between a man and QA itself, my hero, the last wild woman of the rainforest of British Columbia. QA is more than telepath. She is in constant contact with its environment and can freely invade the minds of people around him. She feels everything. In "The Gift of QA" I wanted to invent a contemporary legend that speaks of initiation of ourselves, the sapiens sapiens as a species, and our relations with the world of predators. I worked for three years to the novel, with the discipline to go every day in the forest, glean inspiration and energy that I wanted to transcribe. These years transformed me. They taught me patience and listening, they allowed me to sharpen my senses, my intellect, my breath and my stamina, I think they made me better, better able to enjoy my life and to share the benefits.


is the forest that the words whispered to me the gift of QA. Nature, which gave me the rhythms and phases.

My greatest pleasure as a writer is to receive many Mail readers about "QA". I invite readers of your magazine, Vetas magazine, check out my site: http://www.jmpasquet.com/ , they will find reviews that go far beyond what I could say the novel .

6 - writer but also a musician. You sing and compose the lyrics of your songs. How do you reconcile these two activities? How did you get started in music?

J-MP: I have always combines writing and music. Actually I started writing songs, before switching to screenwriting, and the novel. And many songs scattered my books. It is true that literature and music are not always easy to reconcile. For me, writing is a solitary task resolutely, while music is synonymous with meeting. For ten years I have mainly invested my energy in the literature. Today I resurrected my old ska and reggae, The Gordini, with which we perform in concert and just record an album, which will be soon on my website. Secondly, I perform with a new band called "Session Pasquet" with which I am engaged in improvisations around my books, I sing passages together by accomplices of young musicians and video makers. Combining music, literature and cinema, we make, in real time, multimedia shows powerfully poetic. Today, juggling my schedule, I manage to balance all my activities, I am sparing concentration ranges for writing.

7 -
"Monkey's Touch" is one of the groups in which you participate, and whose style has been defined as "rock Tribal" What are its characteristics? What kind of music do you play with the group "Gordini? And with the group "Zdéfly?

J-MP: "Monkey's Touch "Was my band from 1982 to 1991. We made a music often based on African rhythms, with a sound very rock. We have products on the biggest stages of Europe, (Paleo Festival, Leysin, Hot Point, New Morning Paris, Gradus ad Parnassum, Moscow). "Zdéfly" was a training practicing pure improvisation. I sang of existing texts and sometimes inventing the option of the music. On my site you will find tracks recorded in one take. Some, like Miroslav, or Traces are completely spontaneous creations. I played with my friend Pascal Schaer, trombonist engineering, combining breath and the electronics, Wintsch Michel, keyboards, composer of many films of Alain Tanner, and Sylvain Fournier, effervescent drummer. You will find on my site many songs in mp3, my various courses, there is nothing like music to describe music.

8 -
Petite, when I lived on the island, listening to a piece of meringue (4) on the radio whose lyrics were referring to Voodoo, and the refrain went something like this:
"I've got a loa (5) that lights me
And protects me from people /
With four candles a few cents /
And a sip of brandy / (rum )"...

For the bourgeois elite, in Santo Domingo, Voodoo has always been a fringe religion, that of "wild" it frontally opposed to Catholicism the official religion Dominican. Although you are not born on the island, you often come to Haiti: What aspects of Voodoo interested you? How have you integrated into your novels? Have you ever attended a voodoo ritual? In your songs and your concerts do you borrow items to these rites?

J-MP: The Voodoo, in my third novel, "Still Free" is an important part of history. I consider Vodou as a religion in itself, fascinating part of its syncretism and its relation to trance. I think it is time to stop to consider it as marginal. Christianity, in its way, in terms of damage caused to native culture, knew and still know to be very "wild" too. I owe all religions the same attitude of secular skepticism, I respect the beliefs, without adhering to their faith, while being interested in their genesis, evolution, and basic texts, where available. This is obviously not the case in animist religions. I attended the rituals in Vodou Haiti and also to voodoo ceremonies in Africa, without being myself, I have always been exciting exchanges with insiders. In "Freedom always", I am focusing all its power Vodou for social cohesion, popular fabric. In Africa today, most stable countries are those who have found a balance between power and traditional power politics. In Haiti, where voodoo may be considered as the traditional power, all churches are represented in government, but not the Vodou. While 80% of the Haitian people bathing in its magical thinking, and in rural areas, he presides over Daily community.

9 -
Switzerland, Switzerland, Suiza ... The land of clocks, the land of diamond jewelry, home of Alain Tanner (6), the country keeps the remains of Borges, the country according to Ziegler (7) hides the "belly of the beast" ... There are some years when I was walking through the streets of Bern at a street corner, I found myself amidst a strange place that is a great chessboard of human scale: fools, pawns and knights of nearly two meters high, carved in wood, raised on marble tile black and white. It was like entering in another world, I was surprised by this unexpected landscape ... "It is the country invented by Lewis Carroll!" did I exclaimed, bewildered. If Haiti is the land of your ancestors, that represents Switzerland for you?

J-MP: I was born in Geneva, which, despite all my travels, has always been my home port. I appreciate very much for its cosmopolitan aspects, its people of all nationalities and all colors, it's a very nice city, and Switzerland is a country where life is good. The beauty of its landscape sometimes seems unreal, and beyond the mountains, watches, chocolate, gold and cheese, is a country of paradoxes. In the past, Switzerland has been built by exporting know-how of its mercenaries, today, the neutrality of the Swiss Confederation him to be a major player in the international diplomatic stage. Certainly, as Jean Ziegler, it conceals the guts of the monster, "the banks, the headquarters of many multinational corporations and international organizations, it similarly arms trade and humanitarian, but she also appears in its own way, in which co-exist cultural differences of its linguistic regions, a model of popular democracy. Day by day, as an artist, I appreciate the privilege to live there.

10 -
you have some critics as the most important representative of the romantic trend called "Conscience - Fiction", a curious assembly of adventure and spirituality. What is it?

J-MP: I believe that literature can be initiation. J'ancre my stories in settings very realistic, but my characters are always faced with situations that will require them to transcend their sensory abilities to try to apprehend truths that are beyond them. And then even change their states of consciousness. This has earned my books to be classified as "Consciousness-fiction." Critics have also described my work as "shamanic poetry," because I often refer to a worldview similar to those of some shamans who see the invisible as visible. In my novels, I try to weave poetic links between their millennial vision and quantum physics. Today's research laboratories are developing the most advanced switches mental electricity by capturing neurons. In twenty years, these technologies will be domestic. Arriving home, you think "light" and the light will light up your living room. Our thoughts therefore have a real interaction with the world, and this, physics is now similar to traditional animist beliefs. The universe is made of waves and particles, everything vibrates and everything is connected. Everything is in everything, and we're a little bit. Our thoughts create the world and the world resonates within us. In my book, while telling stories breathless, I talk a lot about spirituality, our relationship to reality and the sacred. I think fiction, through the emotions it provokes, can be a tool for opening of consciousness. As a singer, I have long practiced all kinds of exercises tract. When I am immersed in the writing of certain passages in my books, I breathe in a particular way and am almost in trance states. As I reread later, I discover that I unconsciously induced, through the rhythmic and syllabic punctuation, a respiratory rate close to the chant. Some readers tell me about their surprise at feeling from reading the same feelings that I have had in writing.




















11 - Your latest novel, "Book Always", was one of the winners of the Five Continents de la Francophonie in 2004. This story begins in 1536, the island then known as "La Hispaniola", at the time of arrival on its shores a slave ship "Dona Flor" and the landing of his precious cargo in the port of Santo Domingo. The "Black Legend" on this subject continues to be debated today by historians of English and Latin American, about the possible participation and support of the Church in the process of expansion and development of Slavery in the Caribbean and Latin America. Is this a novel history?

J-MP: "Always Free" is a contemporary historical fiction, a novel binary tempo, built in alternating chapters. The two periods are inextricably intertwined. A game is played in 1536 in Hispaniola, Quisqueya or rather, at the end of the genocide of the Taino, the other happens tomorrow, Haiti. It is a thriller that combines poetry and shamanic violence, voodoo and Archaeology, suspense and spirituality. I told the following story:
"In 1536, the last great shaman Taino Indian, Ticino and groom an African slave, caught in the turmoil of the English conquest of the island Quisqueya (Haiti), invent a rite of peace to end the atrocities of war. The ritual takes place in the sacred cave of the Tainos who conceals their treasures immemorial. When it will be accomplished, he is brutally interrupted.



Five centuries later, in the near future, the rediscovery of the sacred cave, representing the most important archeological Taino site leads to a confrontation between political power and esoteric powers (voodoo). The violence of the clash between tradition and contemporary greed, covered by international media, will trigger a global catharsis "
Review" Reading "called" Freedom always "," breathless, hasty, initiation and accessible to devour in one go. " "Freedom always" just been reissued in October by Editions Book of Pocket.


Returning to the discussion of English historians and Latin America, the possible implications of Churches in the expansion of slavery, I can only wonder at its purpose. Holy wars and values of Christian proselytism were the spearheads of the conquest. And continue to be. During my research for the historical part of Open always, "I'm interested in this period, it seems obvious that the churches, despite the rhetorical controversies to which they are delivered over the centuries, bear some responsibility for the devastation, abuse, genocide perpetrated in their name. Today, evangelism is a tool of conquest. I think, for my part, that any ancient belief that disappears is a loss to humanity, and that diversity and tolerance should be put in terms of religion.

12 - You just published "Nola Blues," a collection of stories based on news events. What the themes? Is there a common denominator? Is it independent stories? What are you trying to convey?

J-MP: "Nola Blues" is a collection of short stories, published by Editions Memory Inkwell in Montreal, by my friend and editor of Haiti, Rodney Saint-Eloi. The stories have no links between them. I wrote "Nola Blues," which gave its title to the collection, three days after Hurricane Katrina on New Orleans. Their intensity is the only common denominator of other news. "The gift Samra" evokes the life of a refugee, his childhood sweetheart for a doctor reunions and terrible. "Liquefaction" tells a psychedelic adventure between sea and wind, which leads to awareness. "Bumblebee," the musical loves of a shaman and a diva. "Pinson heavenly" speaks of love of an old Chinese singers and tweaks for her daughter, amid bird flu. I really appreciate the art of the news. Short stories forced writing to the essentials, and it is always a challenge to reach them bring out the emotion.

13 - How old were you during your first trip to the island? Have you found some items that you told? What memories do you have this experience?

-J MP: I was fourteen when I arrived in Haiti the first time. I keep the good memories. On the one hand, the pleasure of meeting many members of my family that I did not know and discover unknown countries, where everything seems familiar yet with the first to understand this feeling where I get my roots . On the other, that arrive in a country whose people are afraid (we are now in full Duvalier dictatorship), where each word must be weighed against the speakers, and where an "elite" is proclaimed Natural immeasurable benefit from privileges while the majority of residents live below the poverty line. This trip was for me the trigger for a profound sense of injustice that will motivate my stances later as a man and as an artist.

14 - One of your uncles, was the first to rebel against the dictatorship of Duvalier in 1958. This suggests that some important personalities of the political news of the day have discussed around the family table, to your father, like Trujillo, Porfirio Rubirosa, Juan Bosch, Fidel Castro, etc ... What can you tell us about this?

J-MP: Born in 57, I never really knew my uncle Alix Pasquet, murdered by Papa Doc for his attempted uprising. His death will get my father to cut ties with Haiti, and only later, through literature, (including Graham Greene) that I will discover the details of its history. I have not had the chance to meet these great figures caribean.

15 - Towards which authors do you have a debt (your standard)?

J-MP: I was overwhelmed with early literature. At the age of ten, I wrote and declaimed my own poems, and many other La Fontaine, Lamartine, de Vigny and Prévert. Later came Rousseau, Rimbaud, Baudelaire and Vian. But my first real literary emotions, I owe to the fabulous talents of novelist Alexandre Dumas or Hugo, and "Governor of the Dew by Jacques Romanian, which is still one of my favorite books. Then came Garcia Marquez, Faulkner, Hesse, Kerouac, Hemingway, Coloane and many others. Each author met with each book read was fully involved in my vocation as a writer.

16 - What are the contemporary writers with whom you feel most close? Michel Houellebecq, David Irving, Harold Pinter, Paul Auster, or Dan Brown? (Or else I would have mentioned ...)

J-MP: In Europe, where I am known as a Swiss writer, my work is regarded as being at the edge of fantasy. In Canada, Africa or Latin America, where I am recognized as qu'Haïtien, my books are classified in Magical Realism. If I had to think about an affiliation, I would look more toward the Caribbean and African literature. I feel much closer to the sensitivity of Kourouma Naipaul, Sepulveda Chamoiseau or, as Houellebecq, Irving or Brown, although I appreciate their talent.

17 - Have you an idea of the theme around which your next novel?

J-MP: The title of my next novel is "The Reservation." This will be my worst novel to date. I address our ambiguous relationship to old age and death, and the fundamental right to choose a dignified death. I told the farewell party of a woman of a certain age, who decides to end his days. The challenge is for me to make them into a book full of love and hope.

18 - Choose a piece of music with which we could conclude cette conversation:
Erik Satie (Gymnopédies); Madredeus (O Pastor); Tom Waits (San Diego Serenade); Keith Jarret ( The Koln Concert); Massive Attack (Man next door ); Eddy Grant ( Electric Avenue); UB40 (Food for Thought); Goran Bregovic (Songs from wedding and funerals); U2 (Vértigo); Pat Metheny ( Letter from home); Youssou N'Dour (Immigrés) Morrisey/ The Smiths (Last night I dreamt…); Nina Hagen (Auf'm Bahnhof Zoo); Dire Straits (Brothers in Arms)…

J-MP: Je choisirai Tom Waits, pour son chant rauque et spontané, mais aussi tous les autres, car je crois qu'en musique comme ailleurs, la diversité est une clé essentiel in terms of quality of life. And I will recommend your readers to listen to my site

www.jmpasquet.com my own music. Perhaps they will discover pieces composed during the writing of my books.
With all my thanks.

Jean-Marc Pasquet

Rocío Rodríguez / Madrid, November 2006.

---

Notes:

1 - "Historia de las del siglo XX descolonizaciones. Henry Grimal. IEPALA Editorial, Madrid, 1989.
"The Decolonization of 1919 to our days." Henry Grimal. Armand Colin Editor. París, 1985.

2 - "The Emperor's new clothes" fairy C. Andersen.
http://www.pitt.edu/ ~ # dash/type1620.html andersen (Français version)

3 - Frantz Fanon:
(Martinique, July 20, 1925 to December 6, 1961) Frantz Fanon was arguably the greatest thinker of the twentieth century about decolonization and the psychopathology of colonization. His work has inspired many anti-colonial liberation movements for more than forty years.

Works by Fanon / Publications:

"Black Skin, White Masks. New York: Grove, 1967. Reissue of Black Skin, White Masks. Paris, 1952.
Studies in a Dying Colonialism, or A Dying Colonialism. New York, 1965. Reissue of The Year Five of the Algerian revolution. Paris, 1959.

"The Wretched of the Earth." New York, 1965. Reprint of The Wretched of the Earth. Paris, 1961

4 - "Merengue"
-The "Merengue" is a Dominican folk dance which was widely circulated and regarded by many as the Dominican national dance.

5 - "Loas"
-A soul, a god, a spirit of the voodoo religion.

6 - Alain Tanner - Director Switzerland
Born on December 6, 1929 Geneva, Alain Tanner founded in alongside Claude Goretta the cine-club university of Geneva in 1952. He claimed to highlight, through film, historical and social reality of his country. Tanner is the author of several films like "The Salamander" (1971), "The middle of the World" (1974), "Jonah, who turns 20 in 2000" (1976). He began his career by turning documentaries, an activity which he returned in 1995 with "Men of the port." Since his first feature film, Tanner seeks to clarify the relationships between people (his contemporaries) with the natural or social world which they proceed and which they participate in both. His first feature films exhibit a combative direction with a tendency toward utopia: "Charles Dead or Alive" (1969), "The Return of Africa" (1973), "The middle of the World" (1974), " In the White City "(1983, filmed in Lisbon)," No Man's Land "(1985).
7 - Jean Ziegler Jean Ziegler, Geneva, Switzerland (1934). Dr. Law and Economics from the University of Berne, most of the Swiss Confederation Parliament. He was a professor at the Universities of Geneva, Berne and the Sorbonne. In 1990 he founded the university in the Laboratory of Sociology Third World, who works for developing countries. He is a Professor of Sociology at the University of Geneva and a visiting professor at the Sorbonne Paris.Entre his books they (they) are remarkable:
"The empire of the shame"
"The new masters of the world and those their struggle "
" Hunger in the world explained to my son "
" Switzerland that washes whiter "

.

-----
YOUTUBE:
Hispaniola Blues / Music: Jean-Marc Pasquet - "Tuya"
http://es.youtube.com/watch ? v = efv-6eCVOxg
April 2008

Thursday, January 25, 2007

Where Can I Get More Screws For My Tech Deck

Extrait de "Libre toujours"




From Jean-Marc Pasquet
Penguin Press 2004

Summary of the "Always Open":
The Hispanola, 1536: Sentenced to death
the Conquistadors , Hunted down by cannibalistic Caribs and Brown rebels, Ticino and groom a young African slave save of the pile the last great shaman Taino. Insider secrets, they devise a rite founder of peace. Haiti, the near future: In a devastated country where there is still hope, the discovery of a priceless archeological site Taino causes a conflict between a corrupt mayor and peasant followers of voodoo. Involved, a geologist will have to fight tooth and nail to understand the hidden issues and the deep forces that govern Haiti . ¿After five centuries of neglect, Taino shaman's ritual may he finally fulfilled?

M espite all his talents as a therapist, was able to protect Guanacaco nor nitaïnos, or even his own family. And had it not been the death detant members of the tribe and the disappearance of the cacique, we doubt auraitsans convicted for his incompetence. After most of sesproches he saw his wife, his daughters and his first son tantaimés choke on their cough and secretions. Ampleurde before the contagion, powerless to heal, he had done everything to catch the disease too, sucking the nasal mucus of his children, sickening inhalantl'air exhaled his wife, even to leurinciser thumb to suck their blood. Nothing was done. The disease does not want him and all were dead. Deeply troubled, he withdrew into the mountains, determined àvivre a hermit. He had plunged into magical consciousness lacohoba, had regained all its rituals tirelessly to understand where he could well be wrong and find out how to reconcile lesdieux offended. But Naborias came saretraite stop, begging his help for their wounded and sick, and his intercession with zemis to insure their crops against the harmful of war. By sharing their misery, he realized parson point the comfort of his position behique caciques, the avaitéloigné their reality. While he was fasting by choice, by necessity they were fasting, tandisqu'il venerated names of gods and their symbolic representations, they respected them for their first tree, rain, wind, fire, earth, war and oceans, love, plants, Lamort or sun. While he sought divine signs in the leslimbes cohoba, they saw direct applications of their powers. Thanks to them, resize Guanacaco had known her beliefs, and for a long time he put his talents to serviced more humble.

Quisqueya was ablaze. Most able-bodied men were engaged in war, killed or reduced to forced labor, starvation and disease are spreading inexorably.

Imported animals talk white, sheep, cows, pigs, goats and horses, ravageaientles poor crops and forest. The Tainos were no longer able to zemis manual unloading their offerings, or to be seduced by the beauty oftheir acts, the imbalance reached its breaking point.

The caciques survivors, leading their peoples in the hills, showed themselves incapable of anticipating events. They were rebuilding the same structures of society, gathered around the same villages of Desplaces Batey, where the surviving warriors indulged their last energies in fierce ball games before going mourird'épuisement under the load of Spaniards, for such was the name gave to the whites.

Guanacaco intervened with recent social and religious authorities to let them share their thoughts and the need for change. It was very poorly received. Twice he miraculously escaped with his colleagues behiques poisons. Etfinalement, a chieftain who claimed his friend had betrayed him and delivered to the Spaniards.

"Burn me, zemis, eat my body and mind, he told himself in his cocoon of pain, you will never make me as bad as this quej'ai ever felt." He, the Guanacaco behique, was sold to its enemies. Who certainly had nothing divine. Long, it avaittravaillé in a gold mine in the midst of his brothers starving etdésespérés dying with obvious relief, and black men from Africa, treated like animals, that the Spaniards amenaientde more and more of Quisqueya. Long, he had dug galleries belly of the earth and each time he wanted to ask her forgiveness, the whips of the foremen had overtaken Sondos. Its exceptional durability and deference that he wore Naborias finally attracted the attention of a captain, who did take to the house of a white man named Bartolomeo de Las Casas.

was the only white man with whom he had exchanged Guanacaco else quedas blows or insults.

For over three months Las Casas, fascinated by its status behique, had questioned him, assisted by an interpreter. For more Detrois months Guanacaco had not said anything interesting. Las Casas was not fooled, he showed an intelligence and patience infinieset felt a sincere admiration for the Taino culture. He wanted to know the details of certain rituals, certain qualities zemis, for the record in its ledgers. He had done everything pourgagner confidence, demonstrating a genuine sorrow for the fate Deson people and his desire to save them. Guanacaco was surprised by his behavior. Want to love and understand the Tainos now, it was like to want to befriend a wounded bird, promised a speedy death. It could result in memories that afflicted.

They had some heated exchanges. In his love of the Tainos, Las Casas was the defender of trafficking in Africans qu'iljugeait better adapted than native to the hard work of the Conquista. To save a people and culture, he condamnaitd'autres pretext that their societies were more primitive. Iln'avait Guanacaco never wanted to hear him when he avaitparlé Tellem. Almost five centuries earlier, according to White's time, ten-canoes septlongues had arrived at Quisqueya, responsible men and defemmes black, tall, curly-haired, completely exhausted. The Tainos were collected and cared for them. They were called the Tellem, had a huge country located on the east, beyond lesmers. They had shown a great civility and appreciation for their hospitality, their astonishing knowledge had passed in reading the sky, and left cornesgéantes shells and unknown animals, and several of beautéinconcevable fetishes. They were divided into the sunset, but their enfantsavec women of the tribe, gave birth this line of Taino tall, with dark skin, who once inhabited the mountains.

Las Casas refused to listen. For once Guanacaco lavérité said he wanted nothing to do. The idea that five centuries ago, Africans had been able to leave their country from the seas in a spirit of conquest and reach Quisqueya, faced tropprofondément beliefs. Finally, tired of his lack decoopération, Las Casas had entrusted to a monk botanist, charged with identifying medicinal plants Taino. Guanacaco had been wearing a suit of canvas, straw hat and a pair debrodequins. The monk, inexhaustible talker, massacring their language etprétendait both save the knowledge of the Tainos and convert them to his wooden god, whose effigies so poorly decorated the walls of his house. Under his supervision, Guanacaco étaitsorti this city of whites who grew up eating all around, and ran towards the forest. Leaning on premièreplante he had shown, a common grass did not interest mêmepas agoutis, the monk had to put a moment to realize he no longer spoke to her boots. Guanacaco had left his clothes. Walking silently through laforêt, he had been naked, painted body color of the earth, crushed fruits of jagua to dye his hair red and her face with ashes, had traced the signs of war.

Invisible, he had slipped through the guards, and marching day and night in the same breath, had fled to the mountains. It avaitgravi the largest, climbed a cliff to reach the summit and there in the tall grass whipped by the wind, under lesconstellations familiar, he gave free rein to voice their anger. He named each of his gods, had urged them to show or to blast site. He begged, provoked, threatened, insulted, cursed and not one had appeared. While the Guanacaco behique standing in the hair of this land as qu'ilaimait, had left her tears flow like a bitter source into the vallée.Plus later, he joined Guarocuya, the Spaniards named ...


...



Ir a portada of the Vetas Digital:

Wednesday, January 24, 2007

Doespinky Have Herpes

History of Slavery: America conquered, enslaved Africa


Marco Antonio Barticevic Sapunar

" The terrible history of black slavery in America begins in the Caribbean, specifically, on the island" La Hispaniola, now shared by the Dominican Republic and Haiti. Fray Bartolomé de Las Casas, Bishop of Chiapas (1474 - 1566), opposed the exploitation of the Indians, leading, paradoxically, the importation of black Africans for parcels: estates worked by Indian labor. The slave trade came to life with over 15 million people, between 1509 and 1890. This is a of the most shameful episodes in the history of mankind . ("History of the Millennium", Miguel Angel Mellado, Madrid, 2001).

.

THE AUTHOR:
Marco Antonio Barticevic Sapunar , was born in Punta Arenas (Chile) in 1952, grandson of Croatian immigrants from the island of Brac. finished his secondary education at the Higher Institute of Commerce in Punta Arenas, a BS in economics from the Faculty of Economics, University of Belgrade (Serbia, former Yugoslavia) in 1982 and 1989, by the same faculty, the degree of Master in Economics, with honors International Economics. In November of that year, a proposal of the Economics Institute in Belgrade, the Commonwealth of Sciences of the Republic of Serbia, gives the degree of researcher-collaborator. In 1994 the University of Chile will recognize the Commercial Engineering degree. He has worked in Chile, Yugoslavia, Spain and Mozambique in governmental and nongovernmental organizations, private companies and universities. He has published over twenty research papers and articles in various journals in Yugoslavia and Chile. He currently works in Maputo, Mozambique.

History of Slavery: America conquered, enslaved African.


1. Introduction
:

The discovery of America by Christopher Columbus in 1492 and the subsequent conquest of this continent into the hands of English and Portuguese repercussions from the sixteenth century in another region of the planet, a bit away the events of Conquest: This is Africa.

Although the two continents separated by the Atlantic Ocean, with historical, social and economic completely different from the XVI century there is a rapprochement between America and Africa. The cause of this approach lies in that the conquest of America, with all the natural wealth and development prospects offered to their conquerors, required supplementation of labor necessary for the appropriation of such wealth and obtaining benefits on the economic exploitation of such vast areas.

Africa is exactly that will have the "monopoly" on providing the necessary labor, as slaves. Begin a steady stream that will last four years, in which millions of Africans in slave ships pass through the binge Atlantic Ocean and then are sold to American colonists.

This paper aims to describe the moments leading up to the traffic itself, announcing the expansion and European penetration into Africa from the fifteenth century, in which Portugal is the leading . Then he gives an account of the slave trade, first from the west coast of Africa and then from the east.

Later, he mentioned the so-called triangular trade between Europe, Africa and America, to finally go to see some of the demographic, political and economic slave trade was the African continent.

2.
European penetration into Africa
The fifteenth century was a century marked by major scientific and technical progress, especially in matters relating to shipping and shipbuilding. This development encouraged the European powers of the time to try some changes in international trade.
Until this century, international trade, restricted almost exclusively to the Mediterranean Sea and Indian Ocean was in the hands of Arab traders in both the North and East Africa as in the Indian Ocean itself. Portugal was the first European state to attempt a change of direction, trying to open a sea route to India in order to directly import spices and other luxury goods from the East, boycotting the Arab middlemen who brought these products to Europe via the Red Sea and Mediterranean Sea.


In the fifteenth century, the Portuguese began to seek a path along the West African coast. Thus in 1481 built the first fort on the Gold Coast (da Mina Forte), trying from there to reach the gold veins in this part of Africa. It is from this fort, built by permission of the African chiefs of the region, which sent diplomatic missions to the interior.

Over time, trade is diversified, leaving the gold being the only commodity that Africa offered. Start the extraction of ivory, leather, wood and finally, as we shall see, slaves.

the eastern coast of Africa, Portugal requires strategic support for their ships heading to India. To achieve this, you need to destroy the Arab fortifications on the coast. Thus, Basque da Gama, the first European explorer to reach the area, and in 1502 bombarded the coastal city of Kilwa () and then also attacked the port of Sofala () and Mombasa (). Coastal cities can not cope with the Portuguese attacks and fall.

In 1507, the Island of Mozambique became the headquarters Portugal's East African coast, from which taxes are collected by local chiefs, imposing import tariffs and export and suppress all attempts of revolt against the power of the conqueror.

By the end of the sixteenth century, to strengthen its position in 1592 the Portuguese built Fort Jesus in Mombasa, capable of dealing with attacks from land and sea. This fort became the most powerful coastal station in the region.

In Southern Africa, the Portuguese attempt to open routes to the gold mining areas from facilities in Sofala and Mozambique Island, using the Zambezi River as a means of communication with the interior. Founded and fortified cities river (Sena and Tete) and destroy the old trading posts Swahili ().

Meanwhile, in 1561 the Jesuits gain entry to the royal court of Mutapa () and baptize the king, relatives and advisers. In 1569 the Portuguese king sent Don Sebastian thousand men to gain control of gold mines, to expel the Swahili merchants and pave the way for the missionaries. All this pressure causes divisions in the court, which ultimately lead to the decline of Mutapa. In addition, at the end of the sixteenth century the French ships, British and Dutch began to haunt the Cape of Good Hope, which starts the spread of European occupation.

Under the influence of the Court of Lisbon, the slave trade became one of the main motivations of this penetration.

3.
Beginnings of slave trade
Between the seventh century and the sixteenth century, Africa is a large economic, political and cultural, crowned with the creation of several states and kingdoms such as the Great Zimbabwe (), of Mutapa, the Empire of Congo (), Ghana (), Mali () and Songhay ().
Africa was never isolated from the neighboring continents. Several regions were directly influenced by Islam. These contacts abroad, especially in the Arab world through trade, Africa gave a valuable and important experience.


However, from the sixteenth century the course of African history has a new twist, as Europe enters a period of economic and geographic expansion, going to interfere negatively in the development of African societies.

Between the sixteenth and nineteenth centuries, millions of Africans were violently uprooted from their land and villages to the Americas and islands of the Indian Ocean (), where they are forced to work on large plantations of sugar, snuff, cotton, cocoa and mines of gold and silver. These products are further used as raw material for industries evolving in Europe.

Due to the fact that American colonists were unable to use the Indians as labor force size and desired conditions, rely on imported slaves from Africa. Around 1550, the slave trade begins from Africa to America and from 1720 to the uninhabited islands of the Indian Ocean.
With the slave trade, man becomes an object of exchange, a commodity and a working machine, instead of the ox or plow.


There were several methods used to obtain slaves. The wars between the kingdoms for control of trade and the extent of the territories were the main forms of appropriation of slaves, which were subsequently sold on the coast to the traffickers. Even at times the traffic was between groups in the same headquarters, when demand was heavy. Occasionally, slaves were obtained through the imposition of taxes under the heads. Traffickers also made their own wars and "raids" for slaves.

4.
trafficking in West Africa
In this part, work will focus on the trafficking of slaves from the territory roughly corresponding to what is now Angola.


As noted, on the west coast of Africa the slave trade began in the fifteenth century. In 1441, for the first time, the Portuguese captured African slaves.
Before the arrival of Europeans in the West African coast kingdoms and empires in this region had made great economic prosperity and were culturally and politically strong.


In 1482, the Portuguese first arrive in the Congo. Landed at the mouth of the river Congo and contact with people in the head and one's Soyo-Soyo Mani ().
The news of the presence of the Portuguese came to Mbanza Congo, capital of the Empire, where he lived Manikongo Nkuvu Nzinga. Since then begin to establish relations between the Empire of Congo and the Kingdom of Portugal. These relationships are strengthened when Manikongo Nzinga Nzinga Mbemba Manikongo Nkuvu happens.


In 1512, Nzinga Mbemba Manikongo signed an agreement with the king of Portugal. In this agreement, Portugal is committed to sending missionaries to the Congo, teachers, builders, doctors, pharmacists and legal advisers to help reorganize the Mbemba administrative system and legal.

For its part, providing commercial facilities retribuiría Mbemba traders Lusitano, allowing the spread of Christianity in its territory, facilitating the production of gold, copper, ivory and slaves. The Congo sent to Lisbon and Rome several young people to learn to read and write and were trained as priests.

gold, copper, ivory and slaves serve as currency to pay for travel, study and training, also in return for all the valuable products, ornaments, weapons, clothing and others who would be sent to Mbemba. With this agreement, Mbemba sought to obtain financial and technical assistance to develop empire.
For the Portuguese, this agreement meant to penetrate and get the much desired wealth in Portugal and Europe. Under the pretext of spread Christianity among the pagan peoples, religion is initially converted into the primary form of insight and facilitates the subsequent domination and plunder of the Congo.


Mbemba was the first convert to Christianity and was baptized with the name of Alfonso I.

However, the future would bring great surprises for Manikongo Alfonso I. Never received the boat he requested. Some of the young Congolese sent to study in Europe were reduced to slavery. The Congo received little or nothing Portugal, except missionaries and traders.

Over the years, trade has been gaining an unprecedented dynamic in this region. Opened new paths into the competition for the slave trade became general, many of the headquarters manis and dependent kingdoms began to trade directly with the dealers of São Tomé. Manikongo could no longer control the traffic in the Empire. Some tributaries entering realms struggle for autonomy. Around the year 1586 was a conflict of authority between Ngola, "mani" the kingdom of Ndongo () and Manikongo, which finally set the border between the two kingdoms in the Dande River.

For its part, the Portuguese built great fortresses, install settlers and military activities on the part of the kingdom of the Congo. From the Island of Luanda hoping to get slaves, gold, silver and other metals in larger quantities.
In 1575 begin to implement the plan of occupation. It founds the city of Luanda and build a fort. From Luanda penetrate military support in order to get more slaves.

.
The conquest of Luanda and the disintegration of the Empire of the Congo means the culmination of autonomy and political independence of Manikongo, commercial competition begins, spreads the fight against the vassal kingdoms and underlines the political interference in their internal and external.

The geographical position of Ndongo (Angola) facilitates the slave trade along the coast and inland. Mpinda Loango and were initially the main ports of export of slaves in the kingdom of Congo, located in present-day Angola.
land routes most often used were: Mpinda to Mbanza Congo (Sao Salvador) and from there to Mpunbu; of Ambrizete to Mbanza Congo, through Bembe; of Mbanza Congo to Soyo. The sea route was from Loango to Luanda.


The slave trade in the West African coast happened to be the monopoly of the Portuguese did not allow partners in this highly lucrative business. However, this monopoly did not last for long. The news of the wealth from the Gulf of Guinea fed the greed of the rest of Europe, beginning with the English. In 1475, the English sent a fleet of 30 ships to Guinea, against which other Portugal prepared to fight. The incursion attempts by the English in the established traffic continue.

In turn, the English also interfere with the slave trade in this region. Initially practiced piracy in the Portuguese possessions in the Gulf of Guinea, Mina Coast and Coast Malagueta.

extensive negotiations are done taking in mind the commercial interests of the English in Portugal and the Portuguese monopoly maintenance in the west coast of Africa. These negotiations culminated in the Convention of 29 October 1576, which recognizes the freedom of the English merchants in Portugal, but reserves the Portuguese business in Africa for three years.

Meanwhile, other European countries entering the slave trade. Thus, in the seventeenth century along with Portugal and Spain competing Britain, France and Holland, triggering a genuine dispute to the interests of the Portuguese monopoly.

Because of this, by Act of March 19, 1605, Portugal ended its colonial ports to foreign shipping. However, this measure was ineffective, even when their naval superiority had disappeared.

in this trade war, the October 2, 1608, Spain banned trade with any foreign colonies, including the Lusitanian.

The Dutch, after 1612, occupation trigger attacks of the Portuguese possessions. The Lusitanian malls that were along the coast are under attack from the sea. In August 1641, after several years of battles, it occupied the coast of Angola and Benguela. The Dutch ended the monopoly in the territories and seas of Portuguese rule. Following the occupation of Angola, the Portuguese have no other way to use Mozambique as a source of supply of slaves for their colony in Brazil.

5.
Traffic in East Africa
is how the transatlantic slave trade comes to the East African coast later than the west coast. It was from 1645 that traffickers and Portuguese traders began to frequent the ports of the East African coast more often, particularly Mozambique.


This traffic is intensified from the second half of the eighteenth century, when the demand for slaves in this region than the extraction of gold and ivory.
From the early years of the nineteenth century, trade relations with the outside come to depend almost exclusively on the export of slaves. Of all the ports of Mozambique exported slaves to the French islands of the Indian, American, Saudi, Persian Gulf, India and Goa (Portuguese possession in India).


Even before the eighteenth century had left Mozambique as slaves to Arab and Portuguese sources, but in any case the number was so high and alarming, since the eighteenth century onwards.

If physical conditions favored port activities of slave traders, the complicity of governments, from the governors-general to the captaincy governors (), aggravated the situation. They were major slave traders and exporters to the sixties of the nineteenth century. They sold slaves to the French, who took them to their sugar and coffee plantations on the islands of the Indian.

Given the needs of labor on plantations in South America, especially Brazil, merchants Brazilians and Central Americans began arriving and early nineteenth century America had more than traffic to the island the Indian Ocean. Traffic
This also highlights the Yao () and Wonderland () of Lake Niassa, who came to the coast caravans of slaves to be sold to Arab traders. The slaves also brought yaos for "Praze" Zambezi Valley ().


In 1830, Arabs were major slave traders. Many boats Arab Pangai (), from different ports in northern Mozambique bringing in large numbers of slaves to the Comoro Islands and Madagascar. A mid-nineteenth century, these tissues change slave traffickers. Ibo Island happened to be frequented by the Arabs of Zanzibar, Kilwa, Mombasa and especially those of the Comoro Islands.

Since 1854, the slave trade to the French islands now called "free labor export." This was due to the prohibition on trafficking and the control of the British in the Indian Ocean. In practice, this trade ended only in 1902.

As a measure of the extent of trafficking, serves the following table shows the number of slaves shipped only from Mozambique to the Indian Ocean islands between 1720 and 1902:

-
Period ...... .. Number of slaves
1720-1799 ... .... 125,306
1800-1854 ... ....
255,000 1855-1902 ... ....
115,133 Total:. . . . . .495.439

-
Another example is the case of Zanzibar town, one of the most showed the slave trade. As of 1811, Zanzibar was exporting between 6 and 10 thousand slaves per year. From 1839 he became a true center of the slave trade in the east coast of Africa. It is estimated that were sold between 40 and 45 000 slaves a year.
.
6.

triangular trade initially, since in 1441 the Portuguese captured first African slaves, these were exported to Portugal, Spain and Italy and other parts of Europe, albeit in small quantities.


After the conquest of America, the slave trade not only dramatically increased, it became an institution that for nearly four centuries would dramatically to relate to three continents: Africa-America-Europe. This relationship is known as triangular trade or traffic.

At the beginning of the sixteenth century several territories in the Americas were colonized by the Portuguese and English. Aborigines were massacred or enslaved during the conquest.
As noted, in these conquered lands in Europe introduced the cultivation of sugar cane, snuff, cotton and coffee and the extraction of gold and silver, all highly sought after products in Europe.

.
This work required a lot of labor. Aboriginal decimated by war, epidemics, forced labor and alcohol could not meet the needs of labor. The profit-hungry dealers and experienced in the slave trade lay their eyes on Africa as a region with strong cheap labor.



Image Triangular Trade

between Europe and America in the

s. XVI

other hand, in the early sixteenth century, Europe is the trading center linking all continents. Slave ships that transported slaves from Africa leave for European ports loaded with low-value items: iron bars, textiles, uniforms, alcohol, mirrors, necklaces, weapons.

In Africa, these items are bartered gold, leather, rubber, ivory and slaves especially, to then be taken to America and be delivered to the settlers who operated the plantations and mines.

in the Americas also operates the slaves are bartered and exchanged for sugar, cotton, snuff, coffee, timber, gold, silver and other precious metals, slave traders subsequently sold on European markets. You could compare this trade with the currently known by the name of "barter" in which there is no money in circulation, but only goods and products.

At first, trade is an absolute monopoly of English and Portuguese but from the late sixteenth century the Dutch companies, French and English come into this commercial circuit, fighting for control of these regions. They are also a fierce competition between European countries is maintained throughout the period of the slave trade.
The Dutch traded and exported slaves sold in Brazil and Central America. In the eighteenth century, the English transported to the colonies in North America to Mexico, Cuba, Jamaica and Peru.


From the seventeenth century and especially in the eighteenth century French slave slaves landed on the island of Santo Domingo (Haiti), in the French Antilles and Louisiana in North America.

During the fifteenth and sixteenth centuries the slave trade was the work especially private sailors, merchants and pirates. From the seventeenth century happens to be exercised by large companies. They are responsible for the Atlantic trade and the exploitation of the colonies. They also organize the installation of factories, building strong and warehouses to store slaves.

For Portugal, the slave trade was conducted almost exclusively by private slavers who took Brazil to Africa snuff of poor quality and returned with rum and slaves in exchange. This was developed especially since seventeenth century, when relations between the possessions of Africa and Brazil began to be direct. In the Atlantic trade, Portugal has been topped by the great expansionist era countries: Netherlands, France and England.

7.
traffic implications for Africa

demographic effects:
The slave trade caused havoc in Africa, which even today are felt. For four centuries, this continent was the scene of war and "raids" by the capture of slaves. Millions of Africans were exported to distant lands, as many millions died in long marches to the coast and in warehouses waiting to be shipped.
This forced exodus of millions of people caused the decrease of vegetative growth of the African population, since men and women of childbearing age were sold.


Some researchers even say that between the fifteenth and nineteenth centuries, the continent lost more than a hundred million men and women. Several African regions were almost completely deserted. The researcher Andre Gunder Frank in his book "The World Accumulation 1492-1789" indicates the number of slaves brought to America 13,750,000 between the sixteenth and nineteenth centuries, to which the researcher Enrique Peregalli add 25% for deaths on the route and 25% more deaths in Africa because of the wars of capture, which makes a total of 20,625,000 African lost to the continent in that period ().

also estimated that during this period only from the coast of Angola to the ports of São Tomé and America were transported three million slaves. This explains why the most populated areas in the fifteenth century as the Congo, and Quissana Ndongo in the seventeenth century were already deserted.

Also, many people, the danger of slavery, abandoned their original areas, taking refuge in the inland regions, helping to depopulation.
.
political effects:
The slave trade was the most lucrative and the Europeans were responsible for persuading local chiefs and African merchants to participate. Thus there was a chain reaction. The aristocracy, the African chiefs and traders wanted to increase their wealth, authority and power, also wanting to defend their independence. To do this, they needed firearms and goods from Europe. In this context, the manufacture of firearms has become a large export business. With them were organized large male fighters, attacks on other nations, tribes and villages, in order to submit them and sell them as slaves.


Thus, relations deteriorated between the various states and peoples. Coastal towns and the nearest interior were in continual warfare. Thus, from the sixteenth century the kingdoms of Benin, Congo and Angola in West Africa as Mutapa Empire in East Africa, fell apart.

In the seventeenth, eighteenth and nineteenth in the jungles of the Gulf of Guinea and the Zambezi River valley military states were developed based on the slave trade. They had a rigid military organization, had large standing armies and getting rich by selling their own brothers, making war on neighboring towns.
.
Economic effects:
addition to the capture of men and women, trafficking promoted the systematic looting of goods produced. Whether through taxes or plunder, the traffickers take the product of crops, livestock, ivory, skins, wax, precious woods.
economic activities as agriculture, mining, handicrafts, pottery and local businesses were abandoned and were directed to an economically more productive: slavery.


The slave trade brought to Africa a stalemate, if not a recession. Agriculture, weaving, casting and forging metals were reduced. In return, the export development of human beings.
Instead of putting products on sale, now the only salable product on the market were the producers. The small local industries could not survive. Therefore, the slave delay the development and created conditions for the current state of underdevelopment.


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8.
Bibliography

. XII to the XIV century, Kilwa was the most important city on the east coast of Africa. At its peak, came to control Kilwa Sofala (XIII), Mafia, Zanzibar, Pemba and other southern coastal cities. Located in present-day Tanzania.

. Sofala was a port city that was located just south of what is now the Mozambican port of Beira. It was the largest port south of the east coast of Africa known to the Arabs. Through Sofala got the gold produced in the Great Zimbabwe and the Mutapa Empire.
. Kenya's main port.
. People who inhabited the east coast of Africa. Its name comes from the Arabic word "swahel" which means "sea coast." Swahili is a Bantu language. In the seventh century AD these people converted to Islam.

. Between 1440 and 1450 Nyantaimba Mutota out of Great Zimbabwe with his warriors and families to the north and stay in the Dande area in the Zambezi River valley. Mutota armies conquered the northern area of the highlands and rivers formed between the deck and Luia a new realm. Matopos, son and successor Mutota, consolidated all the lands between the Kalahari Desert and the region of Sofala. Mutapa founded the Empire, whose boundaries extended from the Kalahari desert to the Indian Ocean Zambezi and Limpopo river, surrounded by vassal kingdoms who obeyed him.
. The Kingdom of Zimbabwe was one of the most powerful of all Southern Africa. Karanga populations founded from the Zambezi and Limpopo rivers. Its heyday was between the years 1250 and 1450. Today still exist the ruins of what was once the capital of this kingdom, the "Great Zimbabwe" or "House", built in various periods from the eighth century and the fifteenth century.
. Empire of the Congo was a powerful kingdom that grew and developed on the banks of the river which was named after. Lukeni Nimia was founded by the late first millennium AD. Extended from the Congo River north to the Kwanza River in the south, occupying the entire northern region of present-day Angola, from the Atlantic Ocean on the west to the Cuango River in the east.

. Ghana was the oldest kingdom in West Africa. Already in the fourth century Ghana was a confederation of clans. Its heyday came in the tenth century, being destroyed in the next century. Was between Senegal and Niger rivers. Kumbi-Saleh had as its capital.
. In the ruins of Ghana are the foundations of the origins of the kingdom of Mali. Its founders belonged to the Mande language group. Around 1350 the extended control authority the whole upper valley of the River Niger (to Gao), a part of the Sahara (Walata), the Bambuk and the entire coastal region between the Senegal River and the River Geba. Its capital was Niani.

. Songhai was the last of the Sudanese empires. It was built by farmers and fishermen Gabibis Sorko the banks of the River Niger. Its height is between the XIV and XVI.
. Indian Ocean islands referred to this work are: the Seychelles islands (89 islands and islets), the Mascarene Islands (now constituted by the State of Mauritius-Agalea, Albatros, Loaded, Coco and Rodriguez, and the Isle of Reunion, a French possession) Comoro Islands and the island of Madagascar.

. Mani means head, especially to designate a tribal chief.
. The name comes from Ngola Angola king of Ndongo.
. The complicity of the Portuguese governors in the colonies on the slave trade there is abundant documentation on the Lisbon Overseas Historical Archive and the Historical Archive of Mozambique in Maputo.

. The people "yao" (known as "Muja" by Portuguese authors ancient or "Ahau" by contemporaries) had its center in the contours of Lake Niassa and in the years 1840/50 the mainstay of its economy was based on trade slaves.
. Maraven Empire was formed by the Lunda, people living in the Tete region, north of the Zambezi River and moving out of their territory along the river to the coast, following then north across the river Rovuma (now the border between Mozambique and Tanzania).
. Around 1600, Portugal sent Mozambique Portuguese settlers and Indian Christians of Goa to settle in the valley of the Zambezi River. In 1650, the King of Portugal decided that the valley land belonged to Portugal and that their owners had to pay taxes to the Crown. The lands were to be leased for a period ("prazo" in Portuguese, hence the name as prazo da Zambézia "or" prazo da Coroa). The "Praze" were used by Portugal as an attempt to ensure the colonization of this region of the interior, although for many years there were disputes between the "prazeiros" and the Crown.
. The "Pangai" small boats were used by Arab traders, which by its special conditions were ripe for the smuggling of slaves from small coves and bays, where the warships could not make effective control. . From the book "O escravos traffic as Ilhas de Mocambique to do Indian, 1720-1902" by José Capela. Period 1720-1799: pg. 25; period 1800-1854: pg. 41; period 1855-1902: pg. 62; Core Editorial de la Universidad Eduardo Mondlane, Maputo, junio de 1987.
. Enrique Peregalli, "Slavery in Brazil", Global Editora, São Paulo, 1988, pg. 51.
. See "Black Mother", by Basil Davidson.
CHAPEL, Joseph; trafficking of slavery on the coast of Mozambique in 1902, en File, Boletin del Archivo-Year History of Mozambique, Number 3, April 1988, pg. 5-11. Pointing
slave on the island of Mozambique, en Stock, Number 4, octubre 1988, pg. 83-90.
CHAPEL, Joseph; MEDEIROS, José; The slave trade from Mozambique to the islands Indian Ocean, 1720-1902
; Core Editorial
Eduardo Mondlane University, Maputo, 1987.
INDE, School Publishing,

History of Africa, Friday Class, several authors, Maputo, 1987.
Pantoja, Selma; manuscript sources for the history of Mozambique in Rio de Janeiro - until the late twentieth century, File, Number 5, April 1989, pg. 41-48.
PEREGALLI, Henry; Slavery in Brazil, Global Editora, São Paulo, 1988.
Various Authors, The history of my motherland, INDE, Editorial Escolar, Maputo, 1986.


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