Google translation from French to English: May 20, 2026, Constitution Day of the Eternal Empire of Haiti

 

Google translation from French to English:

May 20, 2026, Constitution Day of the Eternal Empire of Haiti

The Constitution of Dessalines, promulgated on May 20, 1805, in Dessalines, the capital of Haiti, is the foundational text.

Share widely, first, and then communicate with everyone to act quickly! Time is running out!

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/le-20-mai-2026-f%25C3%25AAte-de-la-constitution-l%25C3%25A9ternel-1805-gqzae

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!

Article 27.

There will be national holidays to celebrate Independence, the Emperor's Day and the Day of his august Wife, Agriculture Day, and the Constitution Day.

Promulgated in Dessalines on May 20, 1805, the Constitution of the Eternal Empire of Haiti is the encounter of Self with Self; in other words, it is its reflection, and therefore, a Beacon. There are so many unique ways of living and so many modes of being in the world that one no longer knows what is appropriate or not. The people one meets in daylight are sometimes different in private and almost distinct in the darkness of night. If one adds to all this the contempt many of them have for others, it creates general confusion. In this silent cacophony of behaviors, some resort to brute force, others to collective action, a structured approach, to cope, one way or another, with the situation. The least that can be said is that the hoped-for results are not always achieved, so nothing works. Consequently, many feel abandoned without any prior guidance. There are many people struggling to find a way to conduct themselves. Hence the importance of the Constitution of the City of Dessalines, promulgated on May 20, 1805.

We and our behaviors

Yet we are not abandoned to our own devices as it may seem. We are beings; we are inherently constituted. Our internal constitution, by which we are what we are, necessarily implies the means of its self-maintenance, that is, what must be done and how it must be done. This is what establishes its maintenance. We must access knowledge of it. Our being is equipped with effective means to achieve this. It simply has to produce the necessary technical tools from its bodily capacities. The technical means in question will not invent the nature of being, that is, what it is, which will then produce what needs to be done. No, no, no! The objective nature of being determines the production by which being maintains itself. Knowledge, which is Dqmbala, the exact, is the photograph of the thing, of being. This is where singular behaviors and collective behaviors arise—in other words, the mode of being together—all of which are revealed as transparent, in the sense that they make being visible as it is. In other words, we see the internal constitution of being through individual behaviors, limited to one or more individuals within the collective, and through interconnected behaviors, linking them to one another. To arrive at this point, we are obligated to enter into communication with ourselves, that is, with who we are independently of ourselves. We enter into ourselves to establish a frank dialogue with what we are. We are called to be outside ourselves, that is, in the sensible world, exactly what we are within ourselves. There is already a behavioral pattern fixed in our internal constitution; it is up to us to turn our mental camera on it, through our goodness, to extract behaviors that suit us personally. This is certainly no small task, it must be acknowledged.

Jean-Jacques Dessalines and this immense task

Jean-Jacques Dessalines, the Eternal Victor over whiteness, obviously knows all this since he is the one entrusted with the Erection of the Eternal Empire of Haiti. Dessalines announces in advance the distinctive nature of the work he has on his shoulders: “It is undoubtedly my zeal,” he says, “to watch over the salvation of the Empire; it is my will to consolidate our undertaking, an undertaking that will give the nations least fond of liberty not the opinion of us as a mass of slaves, but that of men who cherish their independence.” The final words clearly state the grandeur and significance of the Work. There is more. The proposal goes further, outlining not only the nature of what will form the basis of the "enterprise" but also what it will be made of—that is, its properties, which are the elements that define us. The Work in question will be their manifestation. In short, the Empire of AYITI, according to Jean-Jacques Dessalines, implies something akin to a photograph of our being, revealing who we are as well as our self-awareness: "...that of men—Mun—who cherish their independence." The Empire of AYITI, according to what is stated, refers to our inner selves and also to the self-enclosed being. It follows that the element put forward by Jean-Jacques Dessalines to claim the exclusivity of their Gwqmunité is drawn from our Being, the Munal Self. The Mun is honored in the Construction of the Empire of Haiti, also known as the Empire of Jean-Jacques Dessalines.

In the Constitution of the Empire of Haiti, we find ourselves face to face with the "enterprise," but through words. It is the enterprise amplified. This is astonishing. For this reason, Jean-Jacques Dessalines announces with great fanfare the imminent arrival of the Imperial Constitution. The text is of great importance to Dessalines, and what follows expresses it clearly: "Never will any white man, whatever his nation, set foot on this territory as master or owner. This resolution will henceforth be the fundamental basis of our constitution." Why do the terms “white,” “nation,” “master,” “owner,” and “territory” hold such importance in this proposal? They owe their immeasurable semantic value to the very nature of the Constitution. The importance of the Constitution of the Empire of Haiti in the eyes of Emperor Jean-Jacques Dessalines lies precisely in the fact that it is not a constitution with prospective value, a creation whose value is yet to come and, consequently, external to itself, but a Constitution founded, a theorem, because it is the repository of the Mbwa of communal being. We will examine this monumental work more closely.

Our God, Source of our struggle and our Victory

Let us begin by grasping the substance of Jean-Jacques Dessalines’ work. We read in the Constitution: “We, the undersigned representatives,… recommend it… as a significant pledge of divine goodness, which, as a result of its Immortal decrees have given us the opportunity to break our chains and constitute ourselves as a free and independent people.” On this subject, before the Constitution, on April 28, 1804, Jean Jacques Dessalines, the great scholar of Organization, a way of life in accordance with Ofowu, or Divine Will, stated unequivocally: “What vile Haitian man, what vile Haitian woman, so unworthy of his regeneration, does not believe he has fulfilled the Divine (and therefore Eternal) Decrees by exterminating these bloodthirsty tigers?” This is not a mere formula, the use of the expressions “Our God,” “Divine Decrees,” “Divine Goodness.” It is a Necessary Property within us, not as a belief, but an integral part of Us, of who we are, as an established fact. We begin everything with homage to Our God, GwqmrtLa. Why? Because we are in His Realm, and therefore His plan. So everything happens within this framework. Such is the inviolable word of our Ancestors!

One might wonder why Our God, Good Lord, has intervened in our affairs. Did we not ask Him, at the genesis of our presence on Earth, to withdraw from our sphere so that we could maintain ourselves within it? That is correct. Regarding the second question, see our work: HRH HIS MAJESTY PRINCE WEBER TIÉCOURA DESSALINES D’ORLÉANS CHARLES JEAN BAPTISTE FROM PRINCESS EUGENIA DESSALINES AND HER HUSBAND OF ORLÉANS, CHARLES: THE CITY OF DESSALINES ANSWERS YOU: HERE IS THE VICTORIOUS PRINCIPLE OF OUR STRUGGLE IN THIS WORLD WITH THE COLLABORATION OF CINO CLYFORD AND CQ VIZION MUNAL, LOF PUBLISHING (LEKBA OGU FWEDA). However, regarding the first point, there has been no intervention of any kind. What is at issue is our actual being, what we are, at best, the way Our God, Good Lord, made us. There is an element of automaticity, in case of emergency, that remains. Automaticity alerts and directs our attention to the place where we must intervene. It is therefore not a response to the problem or to what is at stake. It is what we are witnessing. There When a threat arises, the inner voice, in this case automaticity, triggers the alarm. At that moment, we turn inward, we listen to ourselves, and the intervention process is set in motion, a process conducted solely and exclusively by us. The name of this Mbwa is Gwqmunalité, whose full meaning is the expression and protector of being, our own. All of this is in perfect harmony with ourselves. The approach is not limited to our immediate environment; it is holistic and impacts the La, our place of being and existence. This is why Bukmqn says: “God, Producer of all things, especially the earth, the sun that illuminates us, the oceans, the thunder! God, Our God, Good God, who sees all, who hears all, there beyond the clouds where He is!” This is the necessary invocation or greeting. All this to enter into our space and our condition. The Part of God is not foreign to us; Divinity is an integral part of us. Already, through the greeting, we are within ourselves, and consequently, within the conception of ourselves. 

We cannot dispense with these Words because Our God, Good Lord, is in Us and We are in Him. This field is His Point of Production; there is a productive interpenetration between us. The speaker refers first to Our God, this Power of beings, the place where everything is anchored to arrive at the reason for his address, namely, our problematic situation. Therein lie all the tools he needs or will use to account for the things that assail us, as well as the means to extricate ourselves from them. This is because our intervention cannot take place outside our Framework of being and existing, that is to say, Our God. We discover ourselves first, then Our God, through ourselves, and everything that originates from us begins in Our God, Good Lord. This field is far too vast to attempt to explore here. Let us remember this: we need to speak of our Source, in every sense, otherwise we will have no point of reference, or a reliable one. This should not be seen as a postulate. Everything relates to oneself, to a tangible fact. We are in communication with a being, an undeniable substance of being. The speaker, Bukmqn, begins by situating himself, situating us, in order to arrive at us, the object of the discourse, our concern. The strategy of our Ancestors, in everything, consists of starting on the right foot, which is Our God, Good God, as the Point of all things. Our God, Good God, GwqmrtLa, has nothing to do with religious beliefs. The technical aspect of this process, concerning the present situation, is to highlight the Principle of all things, Our God, their stability, their mode of Manifestation in the role assigned to them by Him, and our reality as our proximity to Him, Our God. This method was the first system of truth among our Ancestors. Thus, the Constitution begins with ourselves, our Divine Substance.

The Necessity of Knowledge

Truth is necessary and indispensable; it is our guarantee of Blrz, a relationship of concord with oneself and others. The system guides the approach and excludes any personal investment in the ongoing process of acquiring knowledge, in order to arrive at Dqmbala, true knowledge. Knowledge is the reading of the thing as it is. The first thought generated by this way of approaching things is that nothing is impenetrable. The inaccessibility of things is an idea that works against things themselves and the phenomena that emanate from them, due to lazy capacities for knowing, and consequently, to the advantage of personal investment in the thing, which is almost effortless and, therefore, an act of creation, not of knowing. It is easier to create than to know. We flee from what already exists to avoid constantly falling flat on our faces. Creation is often just a mess.

Our Ancestors proceeded differently. This is, without a doubt, the recognition here of our Divine Self in all its objectivity. It is this Self, which is also the munal, an amalgam, that speaks to us within ourselves. It is the Divine-munal Voice within ourselves because it is the Thing or Production of Our God. It is also the fundamental character of the thing that is highlighted here. We forget ourselves to give all the space to Our God, to His Work, to the Dqmbala, nothing of us except the means of approaching the Thing, which are produced by us. Jean Jacques Dessalines, the Incomparable, gives us an example of this forgetting: “Let this power come, mad enough to attack me!” he said. Already, at its approach, Our God, Good God, emerging from the depths of the seas, appears; His menacing brow raises the waves, stirs up storms; his powerful hand breaks or scatters ships; to his dreadful Voice, the laws of nature obey; diseases, plague, ravenous hunger, fire, poison fly in his wake…» All his attention is focused on Our God. He is as if absorbed by Him, which is perfectly normal. His self emerges spontaneously and he returns to himself: “But why rely on the help of the climate and the elements? Have I forgotten that I command uncommon souls, nurtured in adversity, whose audacity is irritated by obstacles, and strengthened by dangers?” Following the natural order of things is important. The discursive technique employed by the Invincible General Jean-Jacques Dessalines grants each Power its place, according to the Order of La. The Most Great draws attention to the primacy of Our God, Good Lord, even if it is the world, His Work, that is what matters. Thus, to have recourse first, in all things, to Our God is not to be under His command. It is to be near the Source of Truth, which is Divine Conformity, not solely to be with Our God, but to know that the thing is by a good and that it is an objectivity, and then also to arrive at the thing in itself. Then one can proceed.

The Constitution of the Empire of Haiti

We are before the actual Country; the latter precedes the Constitution because it responds to a primary requirement. The promulgation of the Constitution does not create the Empire of Haiti; rather, it highlights its foundation, which is the Munal Self, and the twofold purpose it pursues: the immediate end, namely Perfection or the Negro-Divinity, and the holistic end, which is the Manifestation of the Presence of Our God, Good God, GwqmrtLa, through His continuous Productions, that is, Things. We must never forget that we reach Our God, Good God, through ourselves and that we depend on GwqmrtLa to Be, and that Our God cannot do without Things, especially Us, the Mun, to Manifest His Presence—a fundamental interdependence.

First and foremost, the Empire of Haiti.

Here too, we must first turn to Our God. It is essential to appeal to Divine Conformity to begin on the right foot. Through this process, the munal being refers back to Our God and vice versa. The munal being is then in its irrevocable place, in Our God. The Lekba of the Constitution is necessarily Our God: “In the presence of Our God, Good Lord, (‘'Supreme Being'), before whom mortals are equal, and who has scattered so many different kinds of creatures across the face of the globe only to manifest His glory and power through the diversity of His works.” This recourse must be so; we have explained the reason above, and it cannot be otherwise. It is an unavoidable passage. Practical Divinity acts within us. The munal being does not exist by itself but through Our God. What we will see through it is the Divine Work. The Work is detached from everything related to the munal being, except what is necessary.There is one thing of great importance to emphasize. The expressions “Supreme Being” and “God of Grace” elsewhere are inappropriate to our field of being and existence; they have no place here. These appellations refer to the white man’s god, the one precisely rejected by our Ancestors, as we saw earlier, and against whom we struggle. We are in a completely distinct Divine Sphere, namely Ancestry. Our Work, our Discursive Edifice, to put it another way, is antithetical, because of its dqmbala foundation, to the god of man, who is an illusion, therefore a false being, in addition to being a slave-owning one, against whom our struggle is waged: “Our God,” Bukmqn affirms, “is witness to the height of horror to which we are subjected by whiteness.” The white supremacists act under the command of their god, the idol god, who is the principal author of all these horrors. We know that enslavement on the planet is the work of the church in relation to the precepts of its god, also called the "Supreme Being." The counter-war, our resistance, has the clear objective of annihilating Evil, the greatest of all. So these white supremacist concepts, namely "Supreme Being" and "God of grace," have nothing to do with Ancestry, what is happening here, in this ocean of blood, this hell, this asylum of torment, etc. These words testify to the continuation of the aggressions from which the church originates. What they aim for through this venomous discourse is the failure of Dessalinism or the Dessalinian. Let us keep them far from our lips and our minds. That being said, the door opens wide onto the Mun.

The Munal Being

The Constitution, which is a theorem, is constructed from Munal parts. Therefore, it is these necessary Munal properties. It is and can only be what the Munal Being is. This is what is to be expected when the constitution is founded. It is not in itself but all that the Munal itself is, or its Essence. The point that follows the Divine Trait of the Mun is Unity, the Mbwa without which the Munal Thing cannot be what it is. The difference between Divine Trait and Unity is that the former is the Source without which there is no Unity. Whereas the latter is the element without which the Thing is not constituted or, in the context of the La, simply does not exist. The Mun inherits this trait from Our God. We see the Massive Point between the two, and even of the La. The latter also owes its being-there, that is, its laity or laity, to it. From the difference between Our God and Us, here the communal being, emerges the latter. This is true of all the Elements, with their own specificity. From this arises diversity. It needs this element, unity, so that the Thing can be defined. Unity is then an internal element of the Thing. It is the basis and, consequently, orients everything else. As such, it shapes everything that relates to the Thing. Unity is the sum of all the elements that are alike and look in the same direction. It also encompasses the mode of operation, whose purpose leads to the same point. Seen from this angle, it is a massive and indissoluble reality. All the parts of a thing are so through it. This is beyond Ubuntu. To obtain what suits them, the parts must arrange themselves as the Thing was originally constructed. This is called following its internal constitution.

This mode of functioning of the parts in relation to one another is what many call concordance. This term should rather be understood in the sense of being in harmony with the Ubuntu of being. Jean-Jacques Dessalines uses it in this sense: “Blacks and yellows, whom the refined duplicity of Europeans has so long sought to divide, you who today form but one whole, one single family… Maintain this precious concord, this happy harmony among yourselves; it is the guarantee of your happiness, your salvation, your successes; it is the secret of being invincible” (page 28, Dessalines, April 28, 1804). The term used here does not designate a new production, in the sense of recent, but a change in behavior. These “yellows and blacks” acquiesce to the impulse to conform to appearances; they no longer resist their internal constitution, under the influence of Europe. They block individuality in favor of communality, an element of unity. The activity proper to the communal being resides in this impulse. Concord, acting in accordance with oneself, one's own impulse, is an element of communal being. Hence its importance. It is so rich in effects, for the same reason. This word has a truly ancestral significance, Ubuntu, and that is Unity.

Living and the Self

To live, as we have already said, is to walk according to one's internal constitution. It is like a building, for example, a house. Maintaining it in its form so that it can last means repairing it when necessary. There is no other way than to act upon it according to its construction plan. The communal body is no different from a house. The act of living consists of acting upon oneself according to one's mode of construction. And this is to walk in the footsteps of Ubuntu, that is, Unity. We have the example of Black and Asian people. The life of Jean-Jacques Dessalines can be summed up almost entirely as doing everything to drive white people out of the Black and Asian sphere because there is no place for this deleterious thought in the communal being. By this, we must understand that the communal being is made to be its own commander. It cannot be otherwise. Jean-Jacques Dessalines was then at peace with himself, his Munal Self, his inner constitution.

The Birth of the People

Jean-Jacques Dessalines was not alone in this situation of white supremacy. Indeed, in October 1802, after retaking La Crête from Pierrot, the leaders of the groups of Combattants of Artibonite met and decided to entrust General Jean-Jacques Dessalines with the mission of driving the white settlers out of our existential sphere. We have just moved from a gathering of Black men and women with the same tendency, aimed at cleansing our space, to a second unity. It is made up of people of the Munal lakort, therefore of the original Unity, meeting in a second impulse derived from the basis of our being. They form a second Whole around the Will to remain identical to the being that they are. This whole is composed as follows: firstly, Jean-Jacques Dessalines is within them, and consequently, he actively participates in their thinking on the matter: “Natives of Haiti! My fortunate destiny reserved me to one day be the sentinel who would watch over the idol to which you sacrifice… In fighting for your freedom, I have worked for my own happiness.” The “I” through “you”—that is Ubuntu, the second unity in the case that concerns us. These words reveal that through their common project, which consists of liberating their physical spaces and their being, the two go hand in hand; they form a single being, from this perspective as well, in addition to being Yun on the Ubuntu plane. Further on, Jean-Jacques Dessalines, as if that weren't enough, brandished the same idea, undoubtedly because of its immense importance: "Remember," he said, "that I sacrificed everything to rush to your defense—parents, children, fortune—and that now I am rich only in your freedom." With these words, we see ourselves facing a single, shared breath. And people, when they are at their wits' end, issue this warning: "Don't let the Dessalines within me emerge." People are in Dessalines, and vice versa, all through the irrevocable thought and will to annihilate the greatest Evil of all, our natural enemy, so that we can continue, as is inscribed in our being, to guide ourselves. This secondary unity makes all these people a People.

A People distinct from others.

There are two things to note. The first point is that the People are the People, possessing all the communal characteristics, which spontaneously orient themselves toward the ultimate goal of the new unity, without any question of substitution, since it concerns the development of the Communal Self. The second point, which is in the same order as the first, is that the People do not come from outside, nor from a god, nor from man, even if they are the same, nor from open self-renunciation, a self invented through the technical means of the excellence of gifts, for example, “natural law,” as we see among the white people, but from the unity of the agreement of wills to be in oneself, by oneself, and for oneself, resulting from Ubuntu, the heart of the Communal Being. This is at work in the birth of the People. This is why the People are and remain with the Communal Being. The People are therefore dynamic. It is imbued with the act of acting as a support for oneself, the lakort munal, here in miniature, due to the context of its birth, which support is required by the Gwqmunalité, expression and protection of self. The People, by their origin, are also capable of opening themselves to other elements of the Nous Munal. The activity proper or necessary to the People is the fruit of the Spontaneous Divinity of the Mun. It inevitably leads to the State, the Empire of AYTI. For this, the People must pass through Victory, the Immortal Victory, over Evil, the greatest of all.

The People and the Unity Cleared

The People indeed win the Victory; they regain their Unity, the ability to govern themselves: “I have watched, I have fought, sometimes alone,” said Jean-Jacques Dessalines; “and, if I have been fortunate enough to place in your hands the sacred trust you placed in me, remember that it is now up to you to preserve it.” With these Immortal Words, the People are called to remain unconditionally with themselves. The ability to govern themselves is a communal trait. As Community, the first Production, this trait belongs exclusively to the Victorious People, to them alone, for, it must be repeated, it is one of the parts of their being. All this is the result of the Voice speaking to them from within, the Unity, whose essence is the full expression of being and its protection.

The completion of the colossal work undertaken by the People follows the same process, that is to say, entirely centered around Jean-Jacques Dessalines, and Jean-Jacques Dessalines alone. We are in a veritable construction site. However, with the Constitution comes the theoretical art, albeit compressed, as the task demands. We discover the theoretical immensity of the work that Jean-Jacques Dessalines spoke of at the very beginning.

In the Constitution, the theorem is that the People are the Subject, as we have just seen. Indeed, Jean-Jacques Dessalines does not stumble: "The People inhabiting the Island formerly called Saint-Domingue hereby agree to form themselves into a free, sovereign, and independent State, free from all other powers in the world, under the name of the Empire of Haiti." Let us pause on the formula: "The People... hereby agree to form themselves into a free State." Just as "the People" becomes "the People" by itself, so too does it "form itself into a free State." Let us read from the preceding: there is no communal state except in the act of self-governance. This is the main idea. The People, as a communal state, acts as a divinity, and its defining characteristic is to be in itself, by itself, and for itself, in accordance with the Divinity within it. The Divine Trait shines through its communal unity, the act of self-governance. This is not done through politics. In this convoluted mode of being, people become a people by renouncing themselves in order to place themselves under external governance. The Empire of Haiti is the antithesis of politics, which is a form of enslavement. This is the communal struggle, and therefore, the Constitution: "Never will any white person, whatever their nationality, set foot on this Territory as master or owner." This resolution will henceforth be the fundamental basis of our Constitution.” Here, Jean-Jacques Dessalines speaks and writes, albeit briefly, but with immense power and extraordinary precision. He is constructing something, but the materials are words. They are transparent and reveal only the mun. It is as if he were holding a camera and filming. We are before a being made of Divinity and produced objects, hence our particularity. The Yunitarian Trait of this being is its Ubuntu. Within Ubuntu resides the act of self-direction. It is even one of its consequences. Unity engenders Gwqmunity because it is the result of a set of activities that engage only oneself and oneself alone. The simple act of desiring and producing the framework for one's satisfaction calls forth one's Divinity. Living brings together a multitude of characteristics of the being that we are, that is, the mun. To be is to direct oneself toward one's existence, one's Perfection. This is extremely important because everything, through borderless communication, takes place within itself, whose end is immediately itself, and the two ends are linked to each other by itself, the Center of action, the starting point as well as the destination. Hence the impossibility of its transfer, even partially, while remaining itself. This explains its extreme importance in the Dessalinian movement, a movement of the self, for itself, and by itself.

To say, based on the foregoing, that the Gwqmunity, as His Majesty Emperor Jean Jacques Dessalines does, is the basis of the Constitution amounts to stating, unequivocally, that everything in the Constitution refers back to it as the Center of Divinity, here the activity of the mun, internal constitution, and goodness. This entails an immediate consequence: “Slavery, enslavement, is forever abolished.” It must be understood that such activity does not fall within the scope of Divinity, which is an activity in itself, by itself, and for itself. The commune takes back control through the act of becoming a State through the People. Did not Jean-Jacques Dessalines say: “What vile Haitian man, what vile Haitian woman, so unworthy of their regeneration, does not believe they have fulfilled the Divine (therefore Eternal) Decrees by exterminating these bloodthirsty tigers?” The act of curbing male dominance and, consequently, white supremacy, consists of unblocking the progress of the communal being, and thus its entire substance. The Constitution is like a tractor. Through disengagement, she highlights the Communal Self. Through the Divinity of Being, the senselessness of slavery is brought to the fore in a Thing where Divinity, doing things in itself, by itself, and for itself, is Central. We are in the alaw¼nbadr aspect of the being in question. Jean-Jacques Dessalines undermines the ideology of the slave, which is necessary and indispensable to humanity, the principle of whiteness. We recall these words of the Greater Than Great, Jean-Jacques Dessalines: "We are not slaves but condemned to field work." Abolishing slavery means blocking any possible recourse to this nauseating practice through the Constitution by emphasizing the Essence of Ubuntu of our Communion. No one is excluded. It is not enough to highlight the Mun; attention must be drawn to the specific aspect of the horror, to what is at stake: “No white person, whatever their nationality, shall set foot on this territory, as master or owner, nor shall they be able to acquire any property there in the future.” These words are a consequence of the preceding article. The abolition of slavery necessarily follows automatically. This is what is without it; there is no blockage. The logic of the discourse necessarily prohibits white activity. Whiteness and its atha have displaced it to thwart its impact on the world. The Constitution unequivocally condemns, through this article, whiteness for gordrm, foreigner in the La, because of its activities whose objective is to corrupt the goodness. The following article immediately calls for a way of behaving in relation to this way of being in the world put forward, which is based on Dambala knowledge: “Haitian citizens are brothers among themselves; Equality before the law is unquestionably recognized, and there can be no other title, advantage, or privilege than those that necessarily result from consideration and reward for services rendered to liberty and independence.” Let our b¼nqy, for the moment, move away from the first part of the proposal. It seems a bit like a patchwork. Let's go directly to the last part, which establishes a way of conducting ourselves in accordance with everything that precedes it. Based on everything we have learned so far, this phrase highlights what is now the Principle of our life in the Eternal Empire of AYITI: “liberty, ours, and independence,” to which we must add another article: “No one is worthy of being Haitian if he is not a good father, a good son, a good husband, and above all, a good soldier.” Let us, as in the previous case, disregard the first words and focus only on the end: “and above all, a good soldier.” Thus, the Imperial Principle is fully realized at the level of thought, of self-thought, and also of action, which is the defense that always accompanies it. The actions derived from this Principle, which we can also call the Imperial Principle, define us. We are, without a shadow of a doubt, rooted in ourselves, that is to say, the Munal Self. This is the first part of Jean-Jacques Dessalines' approach.

B. The discourse of the Constitution follows an impeccable logic. We are not dealing with a thought without coherence. It is something well calculated. The line is straight because the thought that Jean-Jacques Dessalines presents is meant to be transparent, to reveal the Mun. What is at issue in the second part is governance, the Gwqmunicipality. We can also call it the construction of Authority because the State exists. Its emergence calls for Authority. The same features as in the early days of Jean-Jacques Dessalines are highlighted. We find again the emphasis on the unity of the Invincible General and the People: “Well convinced, by new experience and by the history of nations, that a people can only be properly governed by one man, and that he who, through his services, his influence, and his talents, has been able to raise the edifice of our independence and our liberty, deserves preference.” The Imperial Principle is unsurpassable. We are in a state of continuity. It immediately becomes clear to us that this concerns global action, a broader field of action for citizens: “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 him the forces of the State, which commands them externally and which is internally the guarantee of tranquility.” The Letter of Appointment of Jean Jacques Dessalines as Emperor of Haiti on January 25, 1804. By the word of the People, the State, whose Name is the Empire of Haiti, is. For it to endure, the Imperial Principle and Authority are necessary. The two pieces are in place. What must be remembered is that Jean-Jacques Dessalines is at the Source of the two moments of our way of life, the Empire of Haiti: “Since you have judged it to be in the interest of the State that I accept the rank to which you raise me, by imposing this new burden upon me, I contract no new obligation towards my country; for a long time I have made every sacrifice for it. But I feel a greater, more sacred duty binds me; I feel, I say, that I must quickly guide our enterprise to its goal, through wise laws, indulgent towards our customs.” The Letter of Acceptance of February 15, 1804, by Jean-Jacques Dessalines. What is this “goal”? Nothing could be simpler to know. It is a question of its “full and complete regeneration,” which cannot occur without Gwqmunité, which is the effective act of acquiring Authority. This is what is at stake in the words we have just seen. The name that Gwqmunité takes in our context is the Eternal Empire of AYITI. Authority is its most powerful expression. First, it ensures and guarantees what we ourselves, as Ubuntu, must necessarily preserve: our unity, in all spheres of our activity, and especially Authority, which is the space responsible for watching over us so that everything goes well among us, according to the Communal Order, and for ensuring decision-making that requires only a specific voice, for example, respect for the interests of the People, which can only come from the People themselves and communicate with the outside world, according to the impulse to maintain the Empire of Haiti, founded on Divine Decrees, then "Immortal." This is a requirement of Ubuntu.

Jean-Jacques Dessalines is the only one capable of fulfilling this requirement. It is not an arbitrary provision because it comes from the Ancestral People. Unity speaks. It must be clearly understood that this is the Voice of the Communal Body. According to what is said, there is total agreement between Jean-Jacques Dessalines and the others. Hence the people, and then the State. Thus, the objective pursued is necessarily achieved through the continuity of unity. We remember well what Jean-Jacques Dessalines said: “You who today form but one whole, but one Family… maintain this precious concord, this happy harmony among you; it is the guarantee of your happiness, your salvation, your successes; it is the secret of being invincible.” Laws under the reign… page 28, Dessalines, April 28, 1804. To get there, we must go through Jean-Jacques Dessalines as before: “The government of Haiti is entrusted to a chief magistrate who takes the Title of Emperor and Supreme Commander of the army.” Let us understand this clearly! The Title of Emperor is linked to unity, as we have seen above. It goes straight to Jean-Jacques Dessalines. To speak of unity is to designate the parts of the Munal Being in their Ubuntu. This is why Jean-Jacques Dessalines is its custodian: “Article 20: The people recognize as Emperor and Supreme Commander of the army, Jacques Dessalines, the Avenger and Liberator of his fellow citizens; he is styled His Majesty, as is his August wife, the Empress.” We see the Ancestral People in action as the one who maintains within themselves “the Sacred Deposit,” that is, unity. The Ancestral People, by virtue of their status as Immortal Rulers, cannot be represented in a domain that is irrevocable and irreversible to them; they act themselves. They exist as such. Since Jean-Jacques Dessalines is of the People, again through this secondary unity, he participates in the act in the same way. The title of Emperor is also inherent in him. It is in this capacity that he is the Founder of the Empire of Ayiti. Note! To be the Founder of the Empire of Ayiti means to be the one in whom the Imperial Institution resides. The Empire of Ayiti exists a priori, since it is the Communal Body. As such, it is a Divine Work. However, its establishment in the tangible world is the work of Jean-Jacques Dessalines: "If any considerations justify in my eyes the august title that your trust bestows upon me, it is undoubtedly my zeal in watching over the safety of the empire, it is my will to consolidate our enterprise." Through the tangible aspect, Jean-Jacques Dessalines manifests that which is Immortal. Thus, Jean-Jacques Dessalines and the Empire of Ayiti are one and the same, something immense. It is the entire work of Jean-Jacques Dessalines that is at the root of the establishment of the Empire of Haiti. All of this came about through his agreement with others: “May my successors follow the path I have laid out for them! This is the system best suited to consolidating their power: it is the most worthy tribute they can pay to my memory. Dessalines, April 28, 1804.” Jean-Jacques Dessalines and the Empire of Haiti are irrevocably linked.

The Constitution reflects the inseparable link between the Empire of Haiti and Jean-Jacques Dessalines, embodied in the Emperor's very being: "Article 24: An annual salary shall be allocated by the State to the children recognized by His Majesty the Emperor." And that's not all: "Male children recognized by the Emperor shall be required, like other citizens, to advance successively from rank to rank, with the sole difference that their entry into service shall be in the fourth half-brigade of the time of their birth." The Children of Jean-Jacques Dessalines are as much a part of the People of Dessalines as they are of the Sphere of the Emperor's Title. They have become Children of the Emperor's Title, the title through which their biological father passed, the title that received their father and which their father received to become Emperor. This is not without profound reason. For the Empire of Haiti to maintain its immortality, Jean-Jacques Dessalines, in whom it resides, must be immortal. The only way this is possible is through the chromosomes of Jean-Jacques Dessalines himself. Only the Children of Jean-Jacques Dessalines carry his chromosomes. The Children of Jean-Jacques Dessalines are therefore the guarantors of the Empire of Haiti, the eternal Empire of Haiti. These Children are united with the Ancestral People through Ubuntu and also through the Emperor of Haiti, their Father. Thus, they both bear the Empire of Haiti: "an august and sacred title that concentrates within it the forces of the State." The Children, through "the forces of the State" within them, maintain the Institution and can intervene in all circumstances wherever their Essence demands it. The preservation and purity of the Empire of Haiti are non-negotiable. They, like them, constitutionally, are the Empire of Haiti. Such is the Imperial Order! This is quite an achievement accomplished by Jean-Jacques Dessalines.

The Unity of the Eternal Empire of Haiti

The logic of His Majesty Jacques I is implacable. Here again, just as Jean-Jacques Dessalines and his People, through the Will to be in themselves, by themselves, and for themselves, form a single Whole, His Majesty Jacques I and his Imperial People are one, and for the same reasons: “The people recognize as Emperor and Supreme Commander of the army, Jacques Dessalines, the avenger and liberator of his fellow citizens; he is styled Majesty, as is his august wife, the Empress. The person of Their Majesties is sacred and inviolable.” The municipal model is here at its very core. His Majesty brings his wife along with him, just as the title of Emperor does for his children. And it won't stop there. The State, whose name is the Empire of AYITI, is a Family, with the Emperor as its Father: "All distinctions of color among the children of one and the same Family, of which the head of State is the Father, must necessarily cease; Haitians and Ayiti women will henceforth be known only by the generic term 'Black.'" Here we find the same vocabulary used elsewhere: "Blacks and yellows, whom the refined duplicity of Europeans has so long sought to divide, you who today are but one whole, one single family…" page 28, Dessalines, April 28, 1804. This shows that the idea is powerful and of great importance. Where did this strength and power come from? In its unity, undoubtedly through its foundation of Ubuntu: “Maintain this precious concord, this happy harmony among you; it is the guarantee of your happiness, your salvation, your successes; it is the secret of being invincible” (page 28, Dessalines, April 28, 1804). The unity of the Empire of Haiti, which is its foundation of Ubuntu, is its invincibility. Our salvation is our being. This is why one must always be true to oneself in every respect. In the Emperor, the Municipal Seat, all become one and the same being. “The children of one and the same family, of which the head of state is the father.” These words often recur: “Haitian citizens are brothers and sisters to one another.” This explains why discrimination is impossible; “Any distinction of color among the children of a single family, of which the Head of State is the father, must necessarily cease,” and even more: “Haitians will henceforth be known only by the generic term Black.” This point, unity through “Black,” is a seismic shock in the realm of self-conception; it recurs later in the symbolism of the Empire of Ayiti: “The national colors are black and red.” We know that “Black” is not a color but rather the source from which colors descend because it is not inherently fixed. In the Constitution of the Empire of Ayiti, it symbolizes unity, Ubuntu, which is the Essence, therefore the MUN. Jean-Jacques Dessalines’ proposal abstracts from everything sensitive to the MUN to highlight the Munal Essence, unity. Isn't this a new era, the Municipality? Absolutely. We are entering, it must be said, the effective Eternity of the Negro-Divinity, a journey toward Perfection. "What a people fought for Us!" said Jean-Jacques Dessalines, and especially, "Considering that after a long series of misfortunes and vicissitudes...", the path laid out is truly Ours. Therefore, our unity is not affected in the slightest by these misfortunes. Are we not, We, the Ancestral, the exceptional, the Incarnate Divinity! We are and remain with ourselves, the eternal Being. Therefore, "No one is worthy of being Haitian, Ayitiennes, if he or she is not a good father, a good mother, a good son, a good daughter, a good husband, a good wife, and above all, a good soldier, a good soldieress." The adjective “good” signifies conformity to the Munal Self, unity, harmony, and the urgent encouragement to pursue the educational path necessary to achieve it. Ancestry is the manifestation of Ubuntu.

D. Authority

Do we not read in the Constitution the following: “The government of Haiti is entrusted to a chief magistrate who assumes the title of Emperor and Supreme Commander of the army”? This is correct. In the case of the Eternal Empire of AYITI, we are referring to what we call the Imperium, the Authority that is the Gateway, the Only Gateway, and the Place from which the People-State acts as a whole. It may surprise many that we need such an authority. Indeed, in true Ubuntu, we are fully self-aware. We act in accordance with who we are. So, in such a context, why the concept of Authority in the sensible world, one might ask? Obviously, it's not possible to discuss this subject here due to its complexity. We can simply say that the situation in Ubuntu inherently calls for Authority. It is a context of interdependence, and this is inseparable from gifts. These gifts are also part of a system of mutual dependence. It is perfectly normal to create necessities that require the involvement of others for their fulfillment. Speaking of choices in matters of Authority clearly implies that the Constitution refers to this communal capacity. The example of Jean-Jacques Dessalines as a choice confirms this idea. To fully grasp the concept of Authority, one must understand the specific meaning of the word "Authority" in the art of self-governance within the Empire of Haiti. It is Jean-Jacques Dessalines himself who introduces us to the semantics espoused in the Haitian Imperial System: “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, April 12, 1805). The lexical order is clearly defined here: “interests and prosperity.” This is not at all vague. Quite the contrary. From the outset, we have Jean-Jacques Dessalines as we know him, the one who places himself at the service of others, putting them before his own personal interests—that is to say, who is there to primarily satisfy their needs. This is not without benefit for him, since, from the same perspective, he also depends on them: “A sovereign whose glory resides in that of his country.” He is first and foremost at the service of his "Country," owing it "Glory," which he too needs, and obtaining from it this "glory," his own, "his Glory." There is undeniably an interdependence here between the one who holds Power and his People. Therefore, the "interests" in question are those of the People in the sense that they come directly from them, not from His Majesty, who would decide in their place and impose them. That would be contrary to the very meaning of dependence and interdependence. According to this Mbwa, the Emperor receives from the People the demands of what they deem necessary for his well-being—in other words, their requirements—and submits to them according to the image he presents to us: dedicating himself first and foremost to his People. Through his skill in this matter, he is called upon to find the means his People need, in fact, what they demand of him. This explains the designation of the one who comes after him or her. This designation is made through the specific gift, one imagines through the responsibility in question. One arrives at the Imperium, like Jean-Jacques Dessalines, by identifying the gifts of finding the means to satisfy the "Interests" of the People. This is not an end in itself. The satisfaction of "interests" is for the sake of the "Prosperity" of the People. Prosperity is necessary and indispensable because it is the place of existence, abstaining from everything necessary to be in harmony with oneself. This is what Gwqmunity is! It is modeled on the Self and its own activities, the demands that arise from them, and the satisfaction of those that are within our reach, then the abandonment of those that fall under the category of talent, of one's skills, to His Majesty for the prosperity of all without exception. All this is done according to the Mbwa of Ubuntu.

E

The Production System in the Empire of AYITI

This leads us to discuss production in the Empire of AYITI. We must understand production in a global sense. Let us state immediately that in Ubuntu, we do not compete because our multiplicity exists solely for the purpose of mutual assistance. Indeed, through interdependence, we are active, and this activity produces a node called w¼n, which unites all the individual parts into a WHOLE, each of which is designated Badr, meaning that one exists only with the others. There is no possibility of disconnecting, that is, untying the node. The generating unit of the mun, the lakort, is the w¼n-badr. This is Ubuntu. If this is so, it is because our internal structure functions according to the principle of generalized communication, that is, the absence of borders. From widespread communication arises what each of us needs. These expressions are ourselves because they are formed within us, through the original, generative automatism. They are us. We are subject to them, therefore to ourselves. It is through these demands that we are called to exist by satisfying them. It follows that this does not occur without activities, measured and commanded, and then necessarily massive, given the constant movement of our bodies. Measured activities should not be seen as a kind of limit but rather as a movement in accordance with what we are. We revolve around ourselves. It follows that we must produce in order to meet our demands, that is, what expresses us. It follows from this that we are in life to act. This is imposed upon us from within, by our internal constitution.

Regarding this task, everyone has plenty of ideas, which is perfectly normal. It's the resources that are lacking. This is where Authority comes in. Jean-Jacques Dessalines declared, "We have all fought, and what we have won belongs to all of us without distinction; I intend that it be distributed accordingly." Authority plays the same role as widespread communication. It is its responsibility to act where it is accountable. It reassures and provides guarantees. Thus, through these words, Authority establishes for everyone what is necessary and essential to move forward under the dictates of the self. Authority works in collaboration with the self; ideally, it facilitates communication without borders within the Imperial Order, that is, externally. However, many want to seize everything without leaving anything for others. Authority is not subject to disorder. Jean-Jacques Dessalines, the Authority, reassures everyone that this will not happen and that everyone will have their share. This allows us to maintain both the internal constitutional order and the external order, the Empire. His certainty closes this chapter.

Now His Majesty shifts into forward-looking mode. He, the one upon whom all this responsibility rests, projects himself into the future and begins to organize the behavior of the badr in relation to the preceding: “The status of Haitian citizen is suspended due to the effects of bankruptcies and insolvencies.” The matter is extremely serious, given the decision. We must never forget that we are in the Eternal Empire of AYITI. It is the place of existence. We cannot conceive of another place; there is no other. We must do everything to cling to it. The Constitution circumscribes the only place of being and existence. That is its purpose. Thus, we cannot take lightly what it says. No other place exists in the presence of the Constitution. What is is what it says. It is in the Constitution itself. To go bankrupt is to find oneself in a state of degeneration, but not a complete and utter degeneration, which makes the future uncertain. The fall can happen. This is the loss of oneself to the benefit of humanity. Punishment is to be feared. It is not this risk alone that we seek to thwart. There is something else to avoid. This is what reveals the intent of the Constitution: "Fathers and mothers are not granted the right to disinherit their children." The precise objective is the fear of not having the necessary and indispensable means for activity within the Empire of AYITI as it is established to fulfill itself, that is, to journey towards Negro-Divinity, Perfection. Everyone must be able to live in accordance with their internal constitution, their Munal Self. In the Eternal Empire of AYITI, all the badr must be in motion. Movement is constantly calculating, evaluating, and producing, all concerning the link between the demands of the self and the strength of ongoing production. Slowing down in cases of overabundance, increasing not according to profit but according to what is necessary for existence, where production is too weak. Production serves the Empire of AYITI; it nourishes concord, So, unity. It's a holistic management system. No member should be neglected because they are an integral part of the Imperial Whole. The member is the management of their entire being. It's essential to prevent a member from losing their position. They will be at odds with unity, and therefore with themselves.

This is not a human rights situation, which is governed by freedom. Here, to live, one must exercise one's freedom, one of the natural rights. The stakes are that one either wins or loses. As the American philosopher Robert Norzick, professor at Harvard from 1938 to 2002 and author of the book *Anarchy, State, and Utopia*, so aptly summarized: “We are responsible for the use we make of our freedom; if we win, then congratulations: if we lose, we have no one to blame: no state aid for you.” The legal philosopher advocates a minimal state. What this yields is liberalism, particularly that of Ronald Reagan and Margaret Thatcher. Above all, it concerns the political philosophy derived from human rights, from the English philosopher Thomas Hobbes. “Man,” he said, “is the individual.” It is not a question of unity. This idea became the foundation of modern politics: “English liberties are now guaranteed by Habeas Corpus and the Bill of Rights”; “(...) The government,” we read in the French declaration, “is instituted to guarantee to man the enjoyment of his natural and imprescriptible rights”; then the American Declaration of Independence rests on the natural rights that constitute man: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men.” This is far removed from the white nationalist political thought in the Empire of Ayti.

The thought of the Ancestral Dessalinian Organization, clearly set forth in the Constitution, thwarted the monstrous white supremacy, the system of rights, a savage, murderous savagery, where living together is a means of subjugating or subordinating others to oneself, a form of enslavement, through the priority of profit. Hobbes instituted the liberal system; French white supremacy follows in his footsteps: “The law does not recognize domesticity; there can only be an engagement of care and recognition between the man who works and the one who employs him.” (Declaration of the Rights of the Citizen of 1793). Who will work for whom? The “slaves” will work for the masters since it is they who are and remain the owners. The structure of enslavement, which they call “slavery,” remains. This is not surprising, for that is politics. His Majesty Emperor Jean-Jacques Dessalines, the Invincible General and Eternal Victor over Napoleon Bonaparte, a proponent of white supremacy in his time, sums up the French condition as follows: “Slaves!... Let us leave the French with this epithet; they conquered only to cease being free.” It is the entire French Revolution that is here consigned to the dustbin by Jean-Jacques Dessalines. The Great One, Jacques I, mocks the French or white supremacist achievement—the two terms are interchangeable—to arrive at this proposition, whose meaning is equivalent to immensity: “Let us walk in other footsteps,” that is, Ancestry, whose guiding text is the Constitution promulgated on May 20, 1805, in Dessalines, the capital of The Eternal Empire of Haiti. To turn against Ancestry would be to wash our hands only to wipe them on the ground, which would be tantamount to: “And what a dishonorable absurdity,” said the Great Sage Jean-Jacques Dessalines on matters of Organization, “to conquer only to be enslaved,” namely, to follow the doctrine of natural human rights, which is in every respect a degeneration, and the politics that stem from it. No one works or can work for another because we are ubuntu and, consequently, Gwqmun. To each their own activity, however, this does not preclude association to multiply the workforce and its positive impact on efficiency.

This, in short, is what is meant by: “Never will any white person, whatever their nation, set foot on this Territory as master or owner. This resolution will henceforth be the fundamental basis of our constitution.”

The white people and the Bunda Qmr, So the Atha conceived a plan to assassinate His Majesty Emperor Jean-Jacques Dessalines, the Greatest, for having established in the tangible world the Eternal Empire of Haiti, a work like no other, which thwarted their attempts to recreate the world. Fortunately, they did not succeed in, and could only do so, destroying his physical body, because of the Incarnate Divinity of his Being and the seminal text, the Constitution, the One and Only Great Literary Heritage of our solar system.

Conclusion

We have reached the end of our journey through the sacred landscape of the Constitution of the Empire of Ayiti. This text, even if it is not a social contract, to use the vocabulary of white people, because one does not contract with oneself, opens up our field of self-knowledge. And for us, Black people of ancestral heritage, it leads us even closer to ourselves, to savor ourselves passionately and to share ourselves abundantly with all those who are still far from themselves and who nurture the fervent desire to discover themselves in order to finally be, like us, at peace with themselves.

In conclusion, there is a rather interesting point to raise in our study of the Constitution, promulgated on May 20, 1805, in Dessalines, the capital of the Empire of Ayiti. We are addressing this point for the first time. It has never interested us before, due to its seemingly ridiculous nature. Indeed, the following appears in our Constitution, seemingly out of nowhere: “Article 2.After the death of the reigning emperor, when a revision of the Constitution has been deemed necessary, the Council of State shall convene for this purpose and shall be presided over by the oldest member.” These remarks are interesting in that they highlight a common practice in the hope of downplaying something embarrassing. Instead of fulfilling the expectations of their authors, they do exactly the opposite. How could one possibly want to include such a ridiculous idea in the Constitution without doubting its ability to achieve the stated objective, an immediate one? First, the first clause contains a general idea; the second contains an idea of ??the future and also a rather considerable time between the two moments. The third part of the envisaged action announces the attitude of the body at the center of the judgment. The message conveyed by the statement is that the Empire of Haiti is no longer administered by His Majesty. What the entire sentence reveals first and foremost over this relatively long period is the Imperial Institution without an Emperor or Empress. This is absurd when one considers that: “Article 26. The Emperor designates his successor in the manner he deems appropriate, either before or after his death.” Article 2 obscures the presence of the successor to the deceased reigning Emperor and passes the buck to the Council of State.

This difficulty leads to another. Indeed, the first meaning of the sentence seems to refer to a normal death. Yet, it appears that someone, relying on another, maintains that the Council of State, upon the physical assassination of His Majesty Jacques I, intervened to apply Article 2 and depose the Empire of Ayti. However, His Majesty Jacques II was designated by his father, and His Majesty Jacques I planned for the occupation of the Throne by His Majesty Empress Claire Heureuse Dessalines in case of immediate disruption until everything is back to normal. In this scenario, the Council of State decides and acts on its own. Nothing in the text of Article 2 states that the Council of State is endowed with such power. Nor do we read that the body in question assesses the situation and arrives at the conclusion that the situation is as predicted. The only thing it says is that it has the responsibility for the review and

that this task will be presided over by a certain type of person. The other difficulty is that the action attributed to the Council of State was not carried out over time. Instead of pursuing the parricides in order to judge and punish them, it prioritized the blow of destroying the Grand Ancestral Work, according to what has been reported. Outside the time frame stipulated

in Article 2, that is to say, the immediacy with which the reported work is carried out Before the Council of State, he is accused of participating in the coup. The council in question is composed of military personnel: "Of the Council of State. Article 38. Divisional and brigade generals are ex officio members of the Council of State and comprise it." This status is an obstacle to such acts: "Article 4. The armed forces are essentially obedient; no armed body may deliberate." How can the Council of State function and fulfill its duties? It is acting illegally. Its actions, like its activities, are therefore null and void.

The other difficult point is how the Council of State managed to destroy the Empire of Haiti, which is founded on immortal Divine Decrees? Nothing could be more absurd. In the history being told, particularly the Constitution, the Church of Rome ordered that certain points deemed inconvenient for white supremacy be changed? Several historians, as Karukeran Edy Edward LeSaint likes to call them, bowed to the orders of the Vatican. For example, it states: "Article 23. The crown is elective and not hereditary," followed by Article 26: "The Emperor designates his successor and in the manner he deems appropriate, either before or after his death." What a monstrosity! This doesn't affect the historians. One ascends to the Imperial Throne through election or designation, not both. They lack any logical sense. This is explained by their lack of linguistic skill. This isn't the only nightmare befalling us from these historians. Here's another: "We, the undersigned representatives, place under the protection of the magistrates, fathers and mothers, citizens, and the army, the explicit and solemn pact of the sacred rights of man and the duties of the citizen." This is the very idea against which our Ancestors fought. In Haitian Imperialism, there are neither "human rights nor duties of the citizen." His Majesty has clearly invited us to "follow other paths." There is a justifiable explanation for this charade. To make it more palatable, as we have seen elsewhere, they are trying by all means to link the Ancestral Work to white supremacy, even if it means directly contradicting the declarations of Jean-Jacques Dessalines. The objective we are highlighting is consistent with reality because they consistently use these judgments to justify their allegiance to the Republic of Haiti and their alignment with white supremacy.

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

HRH His Majesty 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 AYITI, and Guarantor of the wnité of the lakort, the order of Nous, and the Tóya-Dessalines Empire, Specialist and professor of political science, political theorist, notably of Blancism, and theorist of the munalité, that is, VudUn Existentialism.

https://www.linkedin.com/pulse/may-20-2026-constitution-day-eternal-empire-haiti-9nide