Eisazi sezomnotho, isazi sesintu, owayengumqondisi jikelele wenhlangano yaseCaribbean kanye nelungu lephalamende, uChristiane Taubira uhlongoze ngo-1999 ukuthi ubugqila nokuhweba ngezigqila kufaneleke njengamacala abhekiswe esintwini. Lesi sicelo sibonisa isigaba esibalulekile emlandweni wobudlelwano phakathi kweFrance namakoloni ayo angaphambili, eminyakeni eyi-150 ngemuva kokuqedwa kobugqila. UChristiane Taubira ucela ukuthi kucatshangelwe amathuba okubuyiselwa kwezinto ezibonakalayo eminyangweni yaphesheya kwezilwandle, izisulu zokuqala zobugqila nokushushumbiswa. Lesi sicelo senqatshiwe ikhomishana yezomthetho, kodwa umthethosivivinywa wamukelwa ngazwi linye ngamasekela akhona.
“[….] Isihloko esisibambile asiyona into ebandayo yokufunda. Ngoba kusazodlula isikhathi esithile ngaphambi kokuba ukuthula nokuzola kufike kuthambise inxeba elijulile elinisela ukuthambekela okungagcwaliseki, ngoba kungaba ubuwula ukuzwa izici ezithile zalokho okuchazwe imenyu. inhlekelele ende futhi esabekayo ngoba umlando akuyona isayensi ngqo […] Lo mbiko akuyona ithisisi yomlando […]
Akuwona umbhalo wefilimu ethusayo, ephethe uhlu lwamaketango, amaketango, amaketango, ozankosi neziswebhu eziklanywe futhi zapheleliswa ukuze kwehliswe ubuntu. Futhi akulona icala, ngoba icala alifuzo futhi izinhloso zethu azikona ukuziphindiselela. Akusona isicelo sokuphenduka ngoba akekho ongacabanga ukucela isenzo sokuzisola okujulile neqotho kwiriphabhuliki yezwe, izimiso zayo eziyisisekelo zondla ukwenqaba kokungabi nabulungisa. Akuwona ukuzivocavoca kwe-cathartic (okukhulula ngokwengqondo kulokho okucindezelwe, okuhlukumezayo noma okucindezelayo) ngoba ukuhlukunyezwa okujulile kusibekela isizotha esiqinile. Futhi akusona isivumo sokholo, ngoba kusafanele sihlabe isixuku sethu sikhale. Nokho sizochaza ubugebengu, umsebenzi wokukhohlwa, ukuthula, futhi sisho nezizathu zokunikeza igama nesikhundla lesi sinengiso. Kusukela ekuqaleni, inkampani yaphawulwa ngonya. Iminyaka eyishumi nanhlanu yayanele ukuqeda ngokuphelele izakhamuzi zokuqala zaseHaiti, amaNdiya aseMelika. Nakuba kwakunezigidi ezingu-11 emazweni aseMelika ngo-1519, kwakunezigidi ezingu-2,5 kuphela ekupheleni kwekhulu le-16. Kwalungisiswa ngokushesha: kwakuyingxenye yemishini yempucuko, ehloselwe ukusindisa izidalwa ezingenamphefumulo, efuna ukuqinisekisa ukuhlengwa kwabanye. Kwavunyelwa ngesiqalekiso okuthiwa uHamu. (kubhekiselwa endodaneni yesibili kaNowa nenzalo yakhe, okhokho ngokweBhayibheli labantu abamnyama base-Afrika ababeqalekisiwe) […] Ukuhweba ngezigqila nobugqila kwakunobudlova obudlulele. Izibalo ezithi ziyazihlanganisa zinonya ngokwedlulele.
Ku-1978, ukubuyekezwa okuphelele kokuhweba kwegqila kanye nobugqila obuqhutshwa yiFrance kuye kwasungulwa. Kubonakala njengamandla esithathu esigqila saseYurophu. Ngakho-ke uye wenza ukuhweba, lo msebenzi, lo msebenzi, lo mgwaqo onobophezela kuphela yigolide, isiliva, izinongo. Kuye kwacatshangwa emva kwabanye, nabanye, ebugqilini obangela umuntu ukuba abe yisithunjwa, okwenza kube yisilwane somthwalo nomthwalo womunye.
Ikhodi emnyama, (ngaphansi kokubusa kukaLouis XIV, le Khodi eyamenyezelwa ngo-1685, yayilawula isimo sobugqila emakoloni aseFrance kanye nempilo yezigqila ezimnyama eziqhingini. Yagunyazwa (ukuqinisekiswa okusemthethweni okwenza kube semthethweni (isenzo) iqiniso umkhuba wokuhweba onxantathu) osekuhlale emthethweni waseFrance cishe amakhulu amabili eminyaka, ubeka ukuthi isigqila siyifenisha nokuthi isigqila esikhululiwe sikweleta inhlonipho ekhethekile kubaphathi baso bangaphambili, kubafelokazi nabantwana. emakhulwini eminyaka, kusukela amatilosi okuqala afika eCape Bojador ngo-1416, eRio de Oro (ingxenye eseningizimu yeSahara). Ngokushesha kwabonakala sengathi aboMdabu baseMelika babezobhujiswa ngonya, ngenxa yobugqila, ukuphathwa kabi, ukusetshenzwa ngempoqo, izifo eziwumshayabhuqe, utshwala. , izimpi zokumelana.Ubaba waseDominican uBartholomé de Las Casas, owahlongoza ukuba zivikelwe, wasikisela ukungeniswa kwabantu abaningi base-Afrika, okunedumela lokuthi banamandla.
Abantu abayishumi nesishiyagalolunye kuya kwezigidi ezingamashumi amathathu, ngokusho kobubanzi bezazi-mlando, abesifazane, abantwana, amadoda, baye bathathwa futhi bagqilazwa futhi mhlawumbe, okungenani, izigidi ezingamashumi ayisikhombisa, uma sigcina ukulinganisa okusekelwe kulokho isigqila sifikile emazweni aseMelika, abane noma abahlanu babulawa ekuhlaselweni, endleleni eya ogwini, ezindlini zezinceku zaseGee, e-Ouidah, eZanzibar nangesikhathi sokuwela.
Uhwebo lukanxantathu lwenziwe ngasese noma esidlangalaleni ngenxa yezinhloso ezithile noma ngezizathu zoMbuso. Isimiso sobugqila sasihlelwe eduze kwamasimu ezindlu (ilungelo eliyingxenye yesizinda noma okuyingxenye yomphakathi) echume kakhudlwana noma echume njengaleyo yabefundisi nezifiki ezizimele. Isikhathi eside kakhulu, kwaze kwaba ngu-1716, izinkampani ezizimele zakhipha isinqumo esizimele (ikakhulukazi iCompagnie des Indes Occidentales, eyasungulwa nguColbert ngo-1664, kwase kuba yiCompagnie du Sénégal ngo-1674. Kodwa ukuthuthukiswa komnotho wezitshalo, Emakhulwini eminyaka Ukukhanyiselwa, kwakudingeka ukuvula lesi sikhundla.Izincwadi zelungelo lobunikazi (isitifiketi sasolwandle sesimo senhlanzeko somkhumbi osukayo) sangoJanuwari 16, 1716 sagunyaza amachweba aseRouen, Saint-Malo, La Rochelle, Nantes naseBordeaux ukuba ahlanganyele ukuhweba ngezigqila, ngokuhwebelana ngamaphawundi angamashumi amabili ngekhanda ngalinye elimnyama elethulwe eziqhingini kanye nokukhululwa ekukhokheni intela yokungenisa ngaphandle […] isivumelwano phakathi kweziphathimandla zomphakathi, ezazifuna ukwenza abantu bakhohlwe, kanye nenzalo yezigqila, ezazifuna ukukhohlwa. Nokho, siyakwazi ukwabelana ngemithwalo yemfanelo.[…] Silapha ukusho ukuthi ukuhweba ngezigqila nobugqila kuyini, ukukhumbula ukuthi iNkathi Yokukhanyiselwa yaphawulwa ngokuvukela ukubuswa kweBandla, ngokufunwa kwamalungelo abantu, ngesidingo esinamandla sentando yeningi , kodwa futhi ukukhumbula ukuthi, Ngalesi sikhathi, umnotho wasemapulazini wawudlondlobala kangangokuthi uhwebo lukanxantathu lwafinyelela izinga eliphezulu phakathi kuka-1783 no-1791. Silapha ukusho ukuthi uma i-Afrika icindezelekile ngenxa yokungathuthuki, kungenxa yokuthi izizukulwane zamadodana akhe edatshuliwe kuye; ukuthi uma iMartinique neGuadeloupe incike emnothweni kashukela, incike ezimakethe ezivikelwe, uma iGuyana inobunzima obuningi ekulawuleni imithombo yayo yemvelo (ikakhulukazi izinkuni negolide), uma iReunion iphoqeleka ukuthi ihwebe kude kangaka nomakhelwane bayo iyona eqondile. umphumela wokuhlukaniswa kwamakholoni; ukuthi uma ukwabiwa komhlaba kungalingani kangako, kuwumphumela ophinde wakhiqizwa wohlelo lwezindlu.
Silapha ukusho ukuthi ukuhweba ngezigqila nobugqila kwakuyicala elibhekiswe esintwini; […] Lo mbhalo emthethweni, leli gama elinamandla, ngaphandle kokucaciswa, leli gama elisemthethweni nelihlala njalo lakha isinxephezelo esingokomfanekiso, esokuqala futhi ngokungangabazeki esinamandla kunawo wonke. Kodwa kudala ukunxeshezelwa kwezepolitiki ngokucabangela izisekelo ezingalingani zemiphakathi yaphesheya exhumene nobugqila, ikakhulukazi ezinxephezelweni ezivuna amakholoni alandela ukuqedwa. Iphinde ibeke phambili ukulungiswa kokuziphatha okuholela ekukhanyeni okugcwele iketango lokwenqaba elalukwa yilabo ababemelene ne-Afrika, ngama-maroons (Izigqila Ezibalekayo) ezazihola izinhlobo zokumelana kuwo wonke amakoloni, yizakhamuzi kanye namaFulentshi. abasebenzi, ngokulwa kwezombangazwe kanye nesenzo sezazi zefilosofi kanye nama-abolitionists.
Lo mbhalo (lo mbhalo emthethweni) ucabanga ukuthi lesi sinxephezelo sihlanganisa imizamo eyenziwe yokususa ukucwasa ngokwebala, ukudalula izimpande zokungqubuzana kwezinhlanga, ukubhekana nokungabi nabulungiswa okusunguliwe. Kucatshangelwa ukulungiswa kwamasiko, ikakhulukazi ngokuvuselelwa kwezindawo zenkumbulo.[…] Kodwa sizohamba ndawonye ngokwehlukahlukana kwethu, ngoba siyalwe ngokuqiniseka okumangalisayo ukuthi uma sehluke kangaka, kungenxa yokuthi imibala ihlukile. empilweni nasempilweni kunemibala, futhi amasiko nemiklamo, lapho kuhlangana, kuba nempilo eyengeziwe kanye nokugqama okwengeziwe. […] U-Léon Gontran Damas (1912-1978), imbongi yaseGuyanese kanye nesekela lezenhlalakahle laseGuyana, umsunguli wenhlangano ye-negritude no-Aimé Césaire kanye no-Léopold Sédar Senghor: Wadazuluka ngentukuthelo yakhe: “Ngizizwa ngikwazi ukuklabalasa phakade ngokumelene nalabo abangizungezile. mina nongivimbela kuze kube phakade ekubeni yindoda”.
Ukukhuluma kuMkhandlu Kazwelonke we-18 February 1999
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