Versailles in July 1789. There’s growing disquiet at the court of King Louis XVI: the people are defiant and the country is on the brink of revolution. Behind the scenes at the royal palaces emergency plans are being made. Although nobody believes that this spells the end of the established order everyone is talking of escape, including Queen Marie Antoinette and her entourage. One of Marie Antoinette’s ladies-in-waiting is Sidonie Laborde who, as the Queen’s reader, is a member of the monarch’s inner circle. Little does she know that she is about to witness the downfall of her beloved queen.
Farewell My Queen, Summer 2012
Au mariage d’Hadriana, les soeurs Kraft s’étaient trouvées en tête du groupe fascinant des demoiselles d’honneur, en meilleur position que les pulpeuses jumelles Philisbourg qui étaien également des jeunes Haïtiennes très proches de Nana. Mélissa n’avait-elle pas déchiré sa toilette à l’église en voyant son amie s’écrouler avec son “oui” de perdition?
Hadriana dans tous mes rêves, René Dépestre, 1987
A syncretetic and changing system of beliefs and rituals produced out of the experience of the sugar plantation system in the New World, Vodou, or “the serving of the Gods,” though bricolaged in the forced contact of African vodun and Catholicism, may be understood as a historical response to the very experience of the ritual brutality of slavery. the serving of the Gods, or lwas, worked to transform torture, terror, and servitude itself. In her recent reconsideration of Haitian history, Haiti, History, and the Gods, Joan Dayan recounts her lesson from the Manbo Priestess La Merci Benjamin about what it means to submit to being ridden by the spirits. Benjamin explains that through the intense thought work of incarnating one of the Vodou deities, “instead of being turned into a thing, you become a god.” And, thus, Dayan theorizes, “to Be ridden by the mèt tèt, to be seized by the god, is thus to destroy the cunning imperial dichotomy of master and slave, or colonizer and colonized.” In eighteenth-century Saint-Domingue nighttime assemblies for the collective practice of Vodou ritual and dancing were more than just transgressions of colonial legal authority. Possession by the gods also conjured a spirit-infused landscape of sacred trees and herbal offerings that menaced colonial authority through a reversal of colonial authority’s basis in its materially staked claims to possession, the notion of “property rights,” of self-possession and control of land.
Sowing Empire- Landscape and Colonization | Jil Casid
Inspiration to design dance spaces in the gardens of Le Manoir Alexandra
Just prior to the building of the house or as it was being built, Brown is supposed to bhabe been brought in to consult on plans for the garden. Brown was brought back after the completion of the house and submitted plans for the groudns in 1772. The house was placed on an eminence as the main perspective from which to survey the surrounding coutryside. Further emphasizing the elevated house as the focal point for views from the namigational paths cut round and through the estate, a large hill behind the mansion convering some forty acres was leveled (on specific instructions from Lascelles), the natural valley was deepend, and the riverStankbeck rerouted to fill the valley forming the great lake. […] Traveling from the house and its direct referrence to the Indies, the garden visitor would then turn round and look back at the house from the other side, the highly prized view represented in a commissioned watercolor by J.M.W.Turner (1798)
Sowing Empire, Landscape and Colonization, Jill H. Casid
-[…] Ce matin-là, la nouvelle se répandit comme un séisme!
-Encore une histoire de zombie! Ces temps-ci les bouquins sur vos pays en sont pleins. Il paraît que c’est cyclique
Hadriana dans Tous Mes Rêves (1987), René Dépestre
-Un baiser pour toi, Nana!
J’aurais voulu le lui rendre. Il était trop tard: j’étais en train de mourir. Ça faisait un instant qu’un malaise effarant s’était abattu sur moi. J’étais parcourue d’une sensation aiguë de fourmillement comme si on me piquait à ‘aiguille des pieds à la tête.
Hadriana Dans tous Mes Rêves | René Dépestre
Je vis, je meurs : je me brule et me noye.
J’ay chaut estreme en endurant froidure :
La vie m’est et trop molle et trop dure.
J’ay grans ennuis entremeslez de joye :
Tout à un coup je ris et je larmoye,
Et en plaisir maint grief tourment j’endure :
Mon bien s’en va, et à jamais il dure :
Tout en un coup je seiche et je verdoye.
Ainsi Amour inconstamment me meine :
Et quand je pense avoir plus de douleur,
Sans y penser je me treuve hors de peine.
Puis quand je croy ma joye estre certeine,
Et estre au haut de mon desiré heur,
Il me remet en mon premier malheur.
Louise Labbé, Sonnet VIII, 1555
Les Papillons ne sont que des fleurs envolées un jour de fête où la nature était en veine d’invention et de fécondité. “Butterflies are but flowers that blew away one sunny day when Nature was feeling at her most inventive and fertile.” George Sand
“Go Hadriana!” said a voice inside on the Caribbean side
Hadriana In All my Dreams- René Dépestre
In Hadriana in All my Dreams, Granchiré is a Man-Butterfly who terrorizes Jacmelian families by luring their young women. On the day of her wedding, Hadriana dies at the altar of the Cathedral St Phillipe & St Jacques. Although some believe that her passion to marry has caused her death, the following day her corpse disappears from the cemetery. Those who had tried fervently to bring her back to life with Vaudou processions on the Place d’Armes, are finally convinced that Granchiré had not been satisfied yet. For a very last time, he takes away the life and purity of a young girl.