Romaine-la-Prophétesse - Revision history

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Matt Walsh is a great watch :

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Ondo: The Haiti category has too few elements

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The Haiti category has too few elements

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imported>Rolapro at 01:48, 23 June 2020

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	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free Black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref> In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites who had massed nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free Black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref> In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites who had massed nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref>

	At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, ISBN 9781317490883), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of white and conservative free Black residents<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising and arrested Marie-Roze, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of white and conservative free Black residents<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising and arrested Marie-Roze, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

imported>Rolapro at 18:24, 22 June 2020

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	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free Black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free Black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref> In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites who had massed nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref>

	In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed Whites who were massed nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of ~~White~~ and conservative free Black residents<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of white and conservative free Black residents<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising and arrested Marie-Roze, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

	==Further reading==		==Further reading==

imported>Rolapro at 18:06, 22 June 2020

2020-06-22T18:06:09Z

← Older revision		Revision as of 18:06, 22 June 2020
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	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free ~~black~~ coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free Black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>

	In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed ~~whites~~ nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed Whites who were massed nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of ~~whites~~ and conservative free ~~blacks~~<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of White and conservative free Black residents<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

	==Further reading==		==Further reading==
	* [https://en.wikipedia.org/wiki/Romaine-la-Prophétesse Wikipedia article]		* [https://en.wikipedia.org/wiki/Romaine-la-Prophétesse Wikipedia article]
	* [http://nonbinaryq.blogspot.com/2020/06/romaine.html "Romaine-la-Prophétesse and Marie-Roze: the ~~black~~ trans woman and her wife who led the early Haitian Revolution"]		* [http://nonbinaryq.blogspot.com/2020/06/romaine.html "Romaine-la-Prophétesse and Marie-Roze: the Black trans woman and her wife who led the early Haitian Revolution"]

	==References==		==References==

imported>Rolapro: since it's simple to rewrite avoid needing these few instances of pronouns, do so, given the lack of total certainy over which were preferred by the subject

2020-06-22T17:09:18Z

since it's simple to rewrite avoid needing these few instances of pronouns, do so, given the lack of total certainy over which were preferred by the subject

← Older revision		Revision as of 17:09, 22 June 2020
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	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>

	In 1791, as the Haitian Revolution began, Romaine and ~~his~~ wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns ~~to refer to himself~~ in letters ~~he dictated~~. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		In 1791, as the Haitian Revolution began, Romaine and wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns in self-references in dictated letters. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

imported>Rolapro at 02:01, 22 June 2020

2020-06-22T02:01:53Z

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	}}		}}

	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo, [[Sexes#Assigned_male_at_birth\|assigned male at birth]], and originally named either '''Romaine''' or '''Romain Rivière'''<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> or possibly '''Román Rivera'''.<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo and [[Sexes#Assigned_male_at_birth\|assigned male at birth]].<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization of ''Román Rivera''; it is also unclear whether the feminine spelling ''Romaine'' or the masculine ''Romain'' is original), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>

	In 1791, as the Haitian Revolution began, Romaine and his wife Marie-Roze Adam gathered supporters at their plantation (Trou Coffy) to defend it from armed whites nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns to refer to himself in letters he dictated. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		In 1791, as the Haitian Revolution began, Romaine and his wife Marie-Roze Adam<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> gathered supporters at their plantation (Trou Coffy) to defend it from armed whites nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns to refer to himself in letters he dictated. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'', and Mayra Montero's fiction ''In the Palm of Darkness''.<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'' (as a man), and Mayra Montero's fiction ''In the Palm of Darkness'' (as a woman).<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

	==Further reading==		==Further reading==

imported>Rolapro at 01:53, 22 June 2020

2020-06-22T01:53:11Z

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	'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo, [[Sexes#Assigned_male_at_birth\|assigned male at birth]], and originally named either '''Romaine''' or '''Romain Rivière'''<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> or possibly '''Román Rivera'''.<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>		'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo, [[Sexes#Assigned_male_at_birth\|assigned male at birth]], and originally named either '''Romaine''' or '''Romain Rivière'''<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> or possibly '''Román Rivera'''.<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>

	In 1791, as the Haitian Revolution began, Romaine and his wife Marie-Roze Adam gathered supporters at their Trou Coffy ~~plantation~~ to defend it from armed whites,<ref>Rey (2017), pp. 27-31</ref> and led an uprising ~~there~~ of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns to refer to himself in letters he dictated. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].		In 1791, as the Haitian Revolution began, Romaine and his wife Marie-Roze Adam gathered supporters at their plantation (Trou Coffy) to defend it from armed whites nearby,<ref>Rey (2017), pp. 27-31</ref> and led an uprising of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed other slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN\|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns to refer to himself in letters he dictated. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

	For a time, Romaine controlled much of the countryside ~~and two of the main cities~~ of southern [[Haiti]], Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated ~~this~~ uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'', and Mayra Montero's fiction ''In the Palm of Darkness''.<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>		For a time, Romaine controlled much of the countryside of southern [[Haiti]], and two of its main cities, Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated the Trou Coffy uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'', and Mayra Montero's fiction ''In the Palm of Darkness''.<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

	==Further reading==		==Further reading==
	* [https://en.wikipedia.org/wiki/Romaine-la-Prophétesse Wikipedia article]		* [https://en.wikipedia.org/wiki/Romaine-la-Prophétesse Wikipedia article]
			* [http://nonbinaryq.blogspot.com/2020/06/romaine.html "Romaine-la-Prophétesse and Marie-Roze: the black trans woman and her wife who led the early Haitian Revolution"]

	==References==		==References==

imported>Rolapro: Created page with "{{Infobox person | date_birth=circa 1750 | place_birth=Santo Domingo | date_death=unknown, after March 1792 | nationality=Haitian | pronouns=reportedly masculine pronouns | ge..."

2020-06-20T21:16:41Z

Created page with "{{Infobox person | date_birth=circa 1750 | place_birth=Santo Domingo | date_death=unknown, after March 1792 | nationality=Haitian | pronouns=reportedly masculine pronouns | ge..."

New page

{{Infobox person
| date_birth=circa 1750
| place_birth=Santo Domingo
| date_death=unknown, after March 1792
| nationality=Haitian
| pronouns=reportedly masculine pronouns
| gender=possibly [[genderfluid]], [[transgender]], or [[bigender]]
| occupation=coffee planter
| known_for=leading a slave uprising that controlled much of southern Haiti
}}

'''Romaine-la-Prophétesse''' ("Romaine the Prophetess") was born around 1750 in the Spanish colony of Santo Domingo, [[Sexes#Assigned_male_at_birth|assigned male at birth]], and originally named either '''Romaine''' or '''Romain Rivière'''<ref name="Taber">Robert D. Taber, ''[//ageofrevolutions.com/2016/01/06/the-mystery-of-marie-rose-family-politics-and-the-origins-of-the-haitian-revolution/ The Mystery of Marie Rose: Family, Politics, and the Origins of the Haitian Revolution]'', January 6, 2016</ref> or possibly '''Román Rivera'''.<ref>Terry Rey, ''The Priest and the Prophetess: Abbé Ouvière, Romaine Rivière, and the Revolutionary Atlantic World'' (2017, ISBN 978-0190625849), pp. 27-28, 48 (discussing the lack of clarity over whether ''Romain(e) Rivière'', given in French records, is Romaine's exact birth name or only a gallicization), 50-51, 232</ref><ref name="Heywood">Terry Rey, "Kongolese Catholic Influences on Haitian Popular Catholicism", in Linda M. Heywood (editor), ''Central Africans and Cultural Transformations in the American Diaspora'' (2002), pp. 270-271</ref> Romaine moved to the French colony of Saint-Domingue and became a free black coffee plantation owner and an influential figure there.<ref>Rey (2017), pp. 30, 137</ref>

In 1791, as the Haitian Revolution began, Romaine and his wife Marie-Roze Adam gathered supporters at their Trou Coffy plantation to defend it from armed whites,<ref>Rey (2017), pp. 27-31</ref> and led an uprising there of thousands of slaves, who took weapons and supplies from and sometimes burned plantations and businesses across southern Haiti, and freed slaves there.<ref>Rey (2017), pp. 32-35, 44, 48-49</ref> At the same time, Romaine began to identify as a prophetess,<ref name="Heywood"/><ref name="Rey-2014-119">Terry Rey, ''Bourdieu on Religion: Imposing Faith and Legitimacy'' (2014, Routledge, {{ISBN|9781317490883}}), pp. 119-120</ref> dressed like a woman,<ref name="Albanese"/><ref>Maria Cristina Fumagalli, ''On the Edge: Writing the Border between Haiti and the Dominican Republic'' (2015), p. 111</ref><ref>Maria Cristina Fumagalli et al. (eds.), ''The Cross-Dressed Caribbean: Writing, Politics, Sexualities'' (2014), p. 11</ref> and spoke of being possessed by a female spirit,<ref name="Heywood"/><ref name="Popkin-51">Jeremy D. Popkin, ''A Concise History of the Haitian Revolution'' (2011), p. 51</ref> but also reportedly identified as a godson of the Virgin Mary,<ref>Rey (2017), pp. 58-59</ref> intended (according to one critic) to become "king of Saint-Domingue",<ref name="Fick 1990 128">Carolyn E. Fick, ''The Making of Haiti: The Saint Domingue Revolution from Below'' (1990), p. 128</ref> and reportedly used masculine pronouns to refer to himself in letters he dictated. Romaine has therefore been interpreted as perhaps [[genderfluid]]<ref name="R52">Rey (2017), pp. 52-53</ref> or [[transgender]],<ref name="R52"/><ref name="Albanese">Mary Grace Albanese, "Unraveling the Blood Line: Pauline Hopkins's Haitian Genealogies", in ''J19: The Journal of Nineteenth-Century Americanists'', volume 7, number 2, Fall 2019, p. 234</ref> or might have been [[bigender]].

For a time, Romaine controlled much of the countryside and two of the main cities of southern [[Haiti]], Léogâne and Jacmel.<ref>Rey (2017), pp. 14, 30, 39-43, 52, 137, 152</ref><ref name="Palmer">Colin A. Palmer, ''Encyclopedia of African-American Culture and History'' (2006), p. 1972</ref><ref name="Middell">Matthias Middell, Megan Maruschke, ''The French Revolution as a Moment of Respatialization'' (2019), p. 71</ref><ref name="Fick 1990 128"/> In 1792, however, a coalition of whites and conservative free blacks<ref>Rey (2017), p. 137</ref><ref name="Popkin-51"/> and French forces defeated this uprising, although Romaine escaped capture and disappeared from history.<ref>Rey (2017), p. 137, 157-159</ref> Romaine-la-Prophétesse appears in Victor Hugo's novel ''Bug-Jargal'', and Mayra Montero's fiction ''In the Palm of Darkness''.<ref>Rey (2017), p. 219</ref><ref>Persephone Braham, ''From Amazons to Zombies: Monsters in Latin America'' (2015), p. 160</ref>

==Further reading==
* [https://en.wikipedia.org/wiki/Romaine-la-Prophétesse Wikipedia article]

==References==
<references/>

[[Category:People]][[Category:Haiti]]