a919: Re: a912: More Questions on Bois Caiman (fwd)

[Bob Corbett <corbetre@webster.edu>]

From: Benjamin J. Hebblethwaite <bhebblet@indiana.edu>

Hi Nekita,

I'm not an expert on Bwa Kayiman, but as a lay historian and young
creolist, I don't think I'd invest in your story.

1) I've heard the story about Bwa Kayiman being "Bwa Kay Iman," but it
seems a far stretch.  If Islam really had a role in inspiring the uprising
after that ceremony, don't you think Islam would have a far greater reach
in Haiti today?!  Note that 'kayiman' also means 'caimon,' i.e. aligator.
It seems more likely that there were once aligators living in that neck of
the woods!

2) It is highly likely that some 'bosal' [African-born] slaves in Saint
Domingue, and maybe even Boukmann, knew of Islam (and could perhaps read
Arabic), but there is barely any historical residue if that were the case.
For one thing, on the night of that ceremony in Bwa Kayiman, the story
goes that a pig was sacrificed.  What would Islam's stance be on
sacrificing a pig?  The dancing, druming, rituals and oral-tradition
passed on about that central event has been predominantly Voudist.  To
ascribe an islamic flair to the event is probably revisionist.

3) Nonetheless, on this list in months past it has been noted that a
sprinkling of Muslim expressions exist in Vodou, such as the greeting
'salamalčk,' but these are so rare that they hardly attract attention.

4) My Haitian office-mate, who has lived most of his life in Haiti, has
never heard even once of any Islamic roots in the 'seremoni Bwa Kayiman.'

In conclusion, it is hardly plausible that Islam overtly influenced the
ethos and events of Bwa Kayiman, rather Bwa Kayiman is the crowning moment
of Vodou history.  Bwa Kayiman is the Vodou's gift of freedom to all those
enslaved.

Chapo Ba Boukmann!

Benjamin Hebblethwaite