Today, as established on January 1, 1804, we govern ourselves together, forever, for slavery is over, forevermore.

 

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Reinforced text! Today, as established on January 1, 1804, we govern ourselves together, forever, for slavery is over, forevermore.

Reinforced text at the very e

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Decree 0000000: The Ancestral People, the Imperial People, govern themselves. January 1, 2026

The Imperial Family and the City of Dessalines speak out 7 - 8 - y = © All rights reserved

q = an, u = ou =, w = r, r = ê, c = in, h = ch, e = é, ¼ = on, ñ

 

The original link if needed:

https://www.linkedin.com/pulse/aujourdhui-01-01-2026-comme-la-%25C3%25A9tabli-le-1er-janvier-etize

Visit the following sites:

 

LinkedIn: HRH Prínce Tiécoura Jean Dessalines D'Orléans;

Blogger: Forum-Impératrice Claire Heureuse Dessalines, la Ville de Dessalines, capitale d’AYITI;

X: @ForumEmpereurje

For all works, consult the Akadémie X website:

https://www.akademiex.com/product-page/tome-6-l-administration-impériale-rétablie-au-pays-ancestral-ayiti

Administration impérial rétabli

Slavery is the crime against Busa, or against the Black man and woman, Earthling, Earthling.

AYIBOBO!

All those who have traveled this far with us know very well that the problem of planet Earth is domination. By domination, we mean subordinating another to oneself by taking control of their life, dictating their conduct, and thus establishing a hierarchy among people, even beings. The problem isn't the act of obeying, but the refusal to do so; even the person who seeks to subjugate others refuses to be subjugated by anyone other than themselves. What domination implies is the projection of oneself ahead of others. Violence, in this state of affairs, inevitably follows. This inevitably creates a climate of mistrust. Relationships are therefore corrupted. This is the first level of the problem. It's not our focus here. We're discussing it to highlight the source of the problem, which is the object of our attention.

Our focus is on the overall picture, namely the structure of a country designed so that one citizen subjugates others, the internal hierarchy of institutions, one nation seeking to subjugate another, one organization another, one group of countries another, one ethnic group another, and so on. This is the situation our ancestors faced. A solution was needed. The establishment of the Eternal Empire of Haiti, and the event of January 1, 1804, which is one of its elements, constitutes the solution to this great disorder. The instruments of self-government, within oneself, by oneself, and for oneself.

This point is crucial. Indeed, what took place in Dessalines, the capital, on January 1, 1804, is the pure expression of ourselves, of who we are, that is to say, our communal being. It is in our very essence to guide ourselves, one of the essential aspects of our being. We must understand that this essence cannot exist without it. Jean-Jacques Dessalines expresses this unequivocally when he says: “We are not slaves, but prisoners condemned to work in the fields.” Consequently, we are not subservient to anyone. These words express this essential aspect without ambiguity. Bukmqn tells us to listen to “the Voice (the Community), which speaks to us from within, which commands us to fight and conquer,” meaning to remain true to ourselves. Our Ancestors possess a clear and precise knowledge of ourselves, a scientific knowledge, in this case Dqmbala, and they act upon it in their actions. Our governance belongs to us, in every respect.

This explains why our People's structure is not the embedding of a plurality of individuals within another, but rather an interdependence of Badr, like our communal being, which is Ubuntu, a fundamental unity, first and foremost, and then a way of acting that unconditionally and irrevocably takes into account the other individuals with whom we exist. We do not impose ourselves on others. Acting independently is implicit here, because the body, which manifests itself in multiple forms, is the source of demands and the response to them. It is everyone's business; in other words, each and every one of us finds ourselves in the same situation. Hence the name Badr, immanence through interdependence and independence through transcendence, which cannot exist without consciousness and the capacity for action! There is no Ubuntu without Badrity. Let me put it another way, simply, and this is the key point: self-command belongs exclusively and irreversibly to oneself, the mun, and necessarily to each badr, the mun in miniature, that is, singular in unity. Here we arrive at the action in itself, by itself, and for itself, of the elements of the Munal Substance.

Our Ancestors—and we can also say "us," since we are the continuation of our Ancestors, provided we follow in their footsteps—are, by their very being, under the influence of Gwqmunalité, which is the expression and protection of communal being. This led them to the will of Gwqmunité, one of their constitutive traits, which then organized the ceremony of January 1, 1804, for the implementation of the art of independent living, which is, in short, to live Gwqmun, to effectively govern ourselves.

Many claim not to see what underpins "acting for oneself." They undoubtedly do not want to relinquish the illusion of the slave, which includes "acting for oneself" but in the opposite sense of the term. Yet everything is there, in the same bag. Before pointing the finger at it, let's note that the self and the ego alone form an invincible wall against the outside world. It is from this point that we can observe "acting for oneself." Let's say they are its foundation. The Self constructs itself because it folds back upon itself. It is a fact in itself and immediately nourishes itself. It begins by wanting first and foremost that which makes it what it is. It is endowed with its own means to respond to itself. It is here within itself. It is the in-itself that acts in this way. Up to this point, its action, in every respect, is not directed outward but inward. Therefore, there is no doubt that its action is for itself. Thus, Jean-Jacques Dessalines aptly grasped the immediate movement of the Mun when he said: “We have dared to be free, let us dare to be so by ourselves and for ourselves.” The word “Free,” here, means “in itself.” The act, which we are witnessing, is the response to the Gwqmualité, the inner “Voice” calling for the Divine Order, the “In-Itself.” This is not something special. What is happening here is within the Divine Order of the Production of the Mun, which the Mun desires, what we call the Amu. The first nourishment of the Mun is the Mun itself. The Amu, a strong inclination to appropriate, is satisfied in the body's demands, called wàmu. The Mun, through the wàmu it produces within itself, is always active within itself. Through the execution of this second movement, it obtains what it specifies. It is at this stage that the Amu is satisfied. All wàmu, whatever their nature, relate to the Amu; for example, hunger, thirst, walking, knowledge—everything. The Gwqmunalité, through the Inner Voice, demands the cleansing of the Munal Sphere. This is a wàmu of the Amu. Everything that comes from the Self aims at the Self, that is, the Mun. Such is the thing. This movement is called "acting for oneself."

Government, a framework for action. Jean-Jacques Dessalines places us within the Munal framework. He teaches us that we are determined to act for ourselves, since what we seek to fulfill is a requirement of ourselves. By instituting the government, he gives us a framework for acting by and for ourselves: “We must,” he says, “wrest from the inhumane government, which has long held our minds in the most humiliating torpor, all hope of re-enslavement; we must finally live independently or die.” The government is the framework within which we act for ourselves, that is, respond to the demands, then wàmu, of our body as a group. The matter is of Dessalinian importance. If we do not institute our government, we will die, firstly as beings made to act in, by, and for themselves, secondly as beings of wàmu. To be alive, at best, to continue to be, we must live in accordance with our being, what we are, which is Mun. Once again, our Gwqmuality has spoken. Here again, our ancestors responded by presenting the government on January 1, 1804.

What is quite interesting is the food. There's no need to ask what kind of food. Jean-Jacques Dessalines already specified it: “Our laws, our customs, our cities, everything still bears the French imprint; what am I saying, there are French people on our island, and you believe yourselves free and independent…” This is precisely the kind of food that doesn't suit us as a Munal People, an Ancestral People! It is harmful: “And what a dishonorable absurdity it is to conquer only to become slaves,” that is, to live according to the ways of others. This is not our self-perception, the French way, therefore the white man's, the slave owners' way. To be true to ourselves:

“Let us follow other paths!” Jean-Jacques Dessalines is referring to our bodies, to what we are.

Self-Governance

When Jean-Jacques Dessalines speaks of self-governance, it contradicts what we are witnessing in Switzerland, a predominantly white-dominated country. We draw attention to the case of Nathalie Yamb and Colonel Jacques Baud, who are sanctioned by the European Union but abandoned by Switzerland, their government, which has a white-dominated conception of it. These citizens objectively analyze and challenge Europe's actions. Because of this, both have their right to life denied by the authorities, who deprive them of the means to drink, eat, wash, protect themselves from the elements—in short, everything. They cannot even move about freely. Nathalie Yamb, a Black woman, defends the ancestral population against white supremacy and the "tubabu" (white people). She is stripped of her rights by a prohibition that leads directly to death, met with the utter indifference of her government. These are not accidents but deliberate and consistent policies of white governments. The ancestral concept of self-government ignores this type of citizenship, nor does it rely on exclusion based on skin color. The government in question in the Empire of Haiti is not the arbiter of economic struggle, a source of irreversible mistrust and deep-seated animosity among citizens. The Haitian imperial government is not an instrument of oppression. The ancestral government is the organ of self, this Ubuntu.

The reasons are obvious. Jean-Jacques Dessalines's self-government, on the contrary, had only one objective: “Considering that after a long series of misfortunes and vicissitudes, it is necessary to ensure the guarantee and security of citizens in an immutable and irrevocable manner, and that the surest way to achieve this goal is to bestow upon the only leader capable of representing and governing the nation worthily, an august and sacred Title which concentrates within himself the forces of the State, which commands them externally and which is internally the guarantee of tranquility.” Letter of Appointment, January 25, 1804. This is explained by the fact that the basis of the government resides in “the Title of Emperor.” There is an irrevocable reason for this: “it concentrates within itself the forces of the State.” “The State” is a word laden with meaning. It is not a separate institution, a mere construct of language, a magical word, as we see elsewhere, particularly in white supremacy. The State is the predicate of the Ancestral People; it emanates from something that belongs to them properly, Gwqmunité, an inclination to govern oneself from within oneself, which leads Jean-Jacques Dessalines to say that we are not slaves, in other words, we are endowed with the capacity to govern ourselves. “The State” is not a communal trait but is not without ancestor. As we said above, it derives from Gwqmunité, which is itself a trait, at best, one of the constitutive Mbwa of the Communal Being. So, the “State,” because of its inherent communal nature, is a semi-invention of the Ancestral People, who, themselves, because they are composed of communal beings, are, in the form of Mbwa, endowed with the capacity for self-governance: “The People inhabiting the island formerly called Saint-Domingue, hereby agree to form themselves into a State,” said Jean-Jacques Dessalines, the one who wrote, in the Constitution, the section concerning the Erection of the Empire of Haiti. The Mbwa of self-governance allows the Ancestral People to form themselves into a State, the ability to lead themselves as a group. It is still the same Mbwa, but particularized.

Let us follow the logic of Jean-Jacques Dessalines: the Resistance fighters, through their will to govern themselves, choose him as the one who must lead them to communal unity in action. Through this choice, they constitute themselves as a People, the Ancestral People. The entire counter-war is being waged by the People. This People, who are “the people inhabiting the island (...), are forming themselves into a State.” The meaning of the State thus relates to the overall government. Only the People, endowed with the capacity to govern themselves, can create such an entity. The logic is irrefutable. Jean-Jacques Dessalines clearly stated this in his letter of February 15, 1804, in his positive response to his appointment as Emperor: “It is my will to consolidate our enterprise, an enterprise which will give the nations least friendly to liberty not the opinion of us as a mass of slaves, but as men who value their independence above all else, to the detriment of the consideration that the powers never grant to peoples who, like you, are partisans of their own liberty.” The Eternal Victor over white supremacy is sure of his abilities; in advance, he announces his Victory, a second time, over white supremacy. Why once again? The problem is that the construction of the state under white supremacy is arbitrary, stemming from an inability to produce such logical thought. Thomas Hobbes sought to correct this, but he was caught like a fly in a spider's web because he asked "individuals" to renounce their rights. Without the actualization of one's rights, one is paralyzed, and therefore no innovation is possible. Jean-Jacques Dessalines' response is crystal clear: one can form a state without sacrificing oneself for the benefit of another. The state, in the mind of the son raised by Agbawaya Toya, is not a political organ, that is, an instrument of domination, but rather a tool enabling us to act together for the common good (lakort) because we are ubuntu. The Ancestors, our Ancestors, are of a special kind because they walk in the Divine Footsteps, Our God, Good Lord.

We can understand that the Imperial Haitian Existence is constructed within the Munal Being. Others would love to be able to do the same, but they didn't start on the right foot. Jean-Jacques Dessalines's Reference Point is the Mun, the Munal Self, that is to say, Substance. He abstracts from everything that is accidental, or specific to a group, for example, skin tone. To know how to govern, one must have self-knowledge. We are oneness and Ubuntu. Self-governance comes directly from our Substance, which, let us remember, is alaw¼nbadr and massive, and which he advocates for a global management of. Government, which is an element of the Empire of AYITI, a manifestation of our being in the sensible world, functions at the rhythm of our body. First, to highlight the unity of the body, Jean-Jacques Dessalines teaches us that the Empire is a Family: Haitians are “the children of one and the same Family, of which the Head of State is the Father.” The comparison has a profound meaning. It is the Communal Body with its content of interdependence and independence, a kind of immanence and transcendence. This takes a plural form, a multitude of individual communes called badr, all endowed with Àmu, an inclination to desire themselves infinitely, which is satisfied in the wàmu. This communal whole, in this aspect, is called Ubuntu, being with others. But that is not all; mutual dependence goes hand in hand with mutual assistance. To desire one another is to evoke the necessity and indispensability of others. Authority in the Empire of Haiti embodies this fact of being: “A sovereign whose glory resides in that of his country, whose sole purpose is the interests and prosperity of those from whom he derives his power” (p. 43, Speech of April 12, 1805). There is no Authority in the Empire of Haiti without the citizens, and vice versa. To maintain the Empire of Haiti, the Authority, which is the “Father,” that is, the Emperor or Empress, must take charge of the interests of the citizens, who are the wàmu for the communal singular. This is not a mere approximation, as their continued existence also depends on it. This responsibility aims at “prosperity.” Emperor Jean-Jacques Dessalines himself stated this. He links it to the success of the function of the Sovereign. We also learn that the activity of the Title of Emperor and of The Empress is not without evaluation: “A sovereign whose glory resides in that of her country.” “The Country” is the measure of all things. Since we are in Ubuntu, it is not selfish interests that count, but the unity of the entire Empire of AYITI. We are with others. Because we are within the Empire of AYITI, the Emperor or Empress has no interests. To understand this, one must always bear in mind that the speaker is speaking within the Empire of AYITI and applying our Munal Substance to it. This is an interdependence. The body itself produces its needs. Sometimes it is up to oneself to satisfy them; in other cases it is the environment; in others the Badr; another function arrives with the State, it is Authority, that is the Emperor and/or the Empress, we I remember Claire Heureuse Dessalines' invention of pumpkin soup during a time of famine. The titles of Emperor and Empress must be considered in relation to the citizens. There is an interdependence between the two. What belongs to the Emperor or Empress is what belongs first and foremost to the citizens, not the other way around, because the title of Emperor is not an end in itself, and citizenship derives from it. In Ubuntu, it doesn't work that way; there is interdependence. Therefore, one cannot exist without the other. The wàmu (people) are outside the Empire of Ayiti, within the munal (community), but once the Imperial Monarchy is established, they become interests. The means of fulfilling their needs fall under the responsibility of the monarchy, in this case, the imperial monarchy.

Because the land belongs to the people, in order to meet the needs of their wàmu, the goods and resources also belong to them. This is the logic behind the distribution of everything to all citizens. This is not a whim of Jean-Jacques Dessalines but an imperial necessity. Their exploitation must be carried out directly by the people and in the best interests of each individual and of the Empire of AYITI, that is to say, of the whole. This is the responsibility of the Emperor and Empress as well as the citizens. The government of the Empire of AYITI is a comprehensive management system.

The Empire of AYITI is not a place of conflict but of "tranquility." We saw this earlier. To this must be added unity: "You who today are but one whole, one single family… Maintain this precious concord, this happy harmony among you; it is the guarantee of your happiness, (Blrz) of your salvation, of your successes." "This is the secret to being invincible," page 28, Dessalines, April 28, 1804.

Words cannot describe the abilities of Jean-Jacques Dessalines. It is not without reason that the white settlers trembled before his vast knowledge and immeasurable capabilities. They feel infinitely small before the son raised by Agbawaya Toya. To protect themselves, they have reached the admittedly foolish conclusion of assassinating him, both physically and morally, since they want to erase his name from the book of those who have lived and are still here.

We, the Empire of AYITI, invite you to join the Empire of AYITI on this January 1, 2026, your place of being and existence, so that you may live in accordance with your communal being and also celebrate your ancestral heritage.

You have the responsibility of running the government, your government.

Things are evolving, but the substance is and remains the same. It cannot be otherwise, since your communal existence is irreversible, therefore eternal, and the Empire of Haiti, according to our Ancestors, rests on “Immortal Divine Decrees.” His Majesty Emperor Jean-Jacques Dessalines constantly emphasizes this. This is not a temporary expulsion of white settlers and Arabs from our life; the day the government is established is to “forever ensure the Empire of Liberty in the land of our birth,” says Jean-Jacques Dessalines. The conviction is firm and unwavering: “Generals, and you leaders, gathered here with me for the happiness of our country, the day has arrived, the day that will immortalize our glory, our independence.” This is beyond time. There is more. The purpose of the Empire of AYITI is equally important: “Considering that after a long series of misfortunes and vicissitudes, it is necessary to ensure the guarantee and security of citizens in an immutable and irrevocable manner, and that the surest way to achieve this goal is to bestow upon the only leader capable of representing and governing the nation worthily, an august and sacred title that concentrates within him the forces of the State, that commands them externally, and that is internally the guarantee of tranquility.” This Mission is the Mission specifically allocated to the Empire of AYITI. There is no going beyond it.

The form that the practice of the Eternal Empire of AYITI takes is the following structure: The Principate, which is the Seat of Authority of the Empire of AYITI; It comprises: 1) The Prince, i.e., the Emperor, and/or the Princess (the Empress), the Princes and Princesses, and members appointed by the citizens; 2) the General Directorate (DG), whose function is to study and implement the requests or interests of the population, which is dispersed 3) into Neighborhood Committees (CQ).

We ask everyone, those who are part of the Imperial People—a sense of belonging that is felt personally—to establish their own Neighborhood Committee, with 1,000 citizens per CQ, and begin to gather around their concerns.

Each Neighborhood Committee forms its internal operating committee and compiles a list of members, based on their interests and, of course, their experiences, to be submitted to the DG. At this stage, the DG exists only as a structure. The CQ is a separate entity.

We wish to inform the Imperial People not to send any posts. For security reasons, they do not reach us. Members can use them in Citizens' Committee (CQ) meetings, especially if they concern projects to be implemented. They can also discuss them on social media to generate more ideas.

As mentioned earlier, the actions of the government of the Empire of AYITI will be dictated by the population through the Citizens' Committees. The government, without censoring anything, will submit concerns to the Director General (DG). The review process will be carried out by the DG and the Principality, first by the DG, then the Principality, if necessary. The Principality intervenes after the DG. It will study the final product submitted by the DG. In the end, the selected project will be returned to all Citizens' Committees as a precautionary measure, along with explanations. The management of concerns that have become feasible projects is handled first by the Directorate General, and then by the Principality, if necessary.

It's a truly comprehensive approach.

Reinforced text

Reinforced text at the very end

The system of government, the one we have just seen, is as eternal as the Empire of AYITI, for two reasons: first, it is based on the way our body functions, and second, the Body Munal and the Empire of AYITI are one. Why is it necessary to emphasize this point? Because an anti-Black person, therefore a proven adversary of the Ancestors, could, through cunning, inherit the Authority and would try to redo everything to the advantage of the slave owners, especially the white people, which would open the door for them. Let us listen to His Majesty Jean-Jacques Dessalines on this subject: “If other leaders, after me, dig their own graves and those of their fellow citizens by adopting a course diametrically opposed to mine, you will blame only the inevitable law of destiny that has taken me from the happiness and salvation of my fellow citizens; but may my successors follow the path I have laid out for them! This is the system most likely to consolidate their power: it is the most worthy tribute they can pay to my memory.” Jean-Jacques Dessalines, April 28, 1804. The thought expressed here reveals the weakness and annihilation of anyone who deviates from the established system. Furthermore, it highlights the falsity of any system that, while being something else entirely, masquerades as the Land of our Ancestors, which Land is the Empire of AYITI, eternally rooted in Jean-Jacques Dessalines, firstly through his children recognized by the Emperor or the title of Emperor, and secondly through the People, of whom the Eternal Emperor Jean-Jacques Dessalines is the Father. The Ancestral Land, which is the Empire of AYITI, is not established with the possibility of being replaced by another, but rather with the impossibility of being succeeded by another. This is precisely the picture that is hung here before our eyes by the Founder Jean-Jacques Dessalines, the Son raised by Agbawaya Toya. Today it is the Empire of AYITI, and tomorrow it is still the Empire of AYITI: “If you ever refuse or receive in murmuring the laws that Our God, Good Lord, who watches over your destiny, will dictate to me for your happiness (BLRZ), you will deserve the fate of ungrateful peoples. But far be it from me to have such a dreadful thought. You will be the support of the freedom you cherish, the support of the leader who commands you.” We are very well taught by His Majesty the Eternal Emperor Jean Jacques Dessalines. We have all the necessary levers to succeed. For this, we must be active: “Swear finally to pursue forever the traitors and enemies of your independence!” Those who tried to sell us a country devoid of any substance compared to our own, the Eternal Empire of Haiti, and bearing no resemblance to it either, to the benefit of our natural enemy, white supremacy, an incurable and violent cancer of planet Earth, and an anti-order force, without realizing that a donkey is not a horse. They only see the four legs. What utter idiocy!

Indigenous People, now you see where the misfortunes come from!

It must be understood that there is no Empire of Haiti without the direct participation of the population and the distribution of goods and wealth to all without distinction, without discrimination, all under the watchful eye of His Majesty the Eternal Emperor Jean-Jacques Dessalines.

The Decree is in effect as of today, Thursday, January 1, 2026.

For the Imperial House of Dessalines, the Empire of Haiti, the Eternal Empire of Tóya-Dessalines, the Empire of the Municipality, which the enemy and its gang, present on Our Imperial Territory, mistakenly believed they had forever swallowed up:

His Highness Prince Weber Tiécoura Dessalines D’Orléans Charles Jean Baptiste, 7th of the Generation of the Imperial Couple, Marie Claire Heureuse Félicité Bonheur and Jean-Jacques Dessalines, 3rd of the line of Emperors of Haiti, and Guarantor of the unity of the lakort, the order of the We, and the Tóya-Dessalines Empire, Specialist and professor of political science, political theorist, notably of whiteness, and theorist of community, i.e. VudUn Existentialism.

https://www.linkedin.com/pulse/today-established-january-1-1804-we-govern-ourselves-txpge