First Colinial Christian Cross In The Americas

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — FACULTY OF HISTORICAL MEMORY AND CONSTITUTIONAL LAW

OFFICE OF THE RECTOR-PRESIDENT

SUPREME NATIONAL DECLARATION

TITLE: RECOVERY AND SACRAL RECONSECRATION OF THE FIRST HIGH CHRISTIAN CROSS AT MÔLE SAINT-NICOLAS

DATE OF PROMULGATION: MAY 22, 2025

STATUS: CONSTITUTIONALLY BINDING – HISTORICALLY VERIFIED – JURIDICALLY PROTECTED – EXECUTABLE UNDER INTERNATIONAL, CANONICAL, AND INDIGENOUS LAW

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ARTICLE I – HISTORICAL CONTEXT AND LOCATION

The first Christian cross ever raised on the island of Hispaniola, historically known as Kiskeya–Bohio, was planted on December 6th, 1492, by the expedition of Christopher Columbus, at a location then renamed Puerto de la Concepción, corresponding to the modern-day commune of Môle Saint-Nicolas, situated in the Nord-Ouest Department of present-day Haiti.

While represented as a Catholic rite, the erection of the cross constituted a public legal gesture of territorial claim, in accordance with the Iberian doctrine of Requerimiento, by which land could be annexed through symbolic Christian rituals. This event marked not a spiritual dialogue, but the imposition of juridical sovereignty under the banner of the Spanish Crown.

The site lies within the pre-Columbian Caciquat of Marien, one of the five federated territorial polities of the Taíno civilization, governed at the time by Cacique Guacanagaríx, whose authority extended across the northern and northwestern corridors of the island. It is within this ethno-juridical and cosmological context that the Sovereign Catholic Indigenous Private State of Xaragua issues this declaration of constitutional reclamation.

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ARTICLE II – CLARIFICATION OF THE RELIGIOUS RECORD

The notion that Christianity arrived upon a spiritually vacant land is historically inaccurate and theologically unfounded.

Prior to 1492, the island already possessed:

Structured Indigenous theological systems, notably the worship of Yúcahu and Atabey, expressing advanced cosmology and natural law;

Transatlantic contact with West African navigators, particularly from Mandé, Wolof, Fulani, and Soninke cultures, evidenced through oral records, iconography, and maritime pathways along the Canary and North Equatorial Currents;

Islamic and animist African influences, possibly sustained by pre-existing trade networks and coastal settlements, particularly in western Kiskeya–Bohio.

Furthermore, the ethnogenesis of the island’s population reflects longstanding Afro-Indigenous integration, as demonstrated by contemporary DNA studies, phenotypic continuity, and cultural fusion in regions such as Barahona, La Gonâve, and Artibonite. Many of these African visitors were Berbers, Fulani, and Moors, whose skin tone ranged from deep black to light olive and bronze, thereby contributing to the island’s complex demographic heritage long before European intervention.

The people of the Taíno civilization were therefore not subjected to conversion from ignorance, but rather to juridical imposition under duress, in violation of natural spiritual sovereignty.

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ARTICLE III – THE IDENTITY OF THE “SPANISH” FLEET

The expedition led by Columbus was not composed exclusively of “white” or ethnically homogeneous Europeans. Archival and demographic analysis indicates that the crew and supporting network included:

Moriscos: Iberian Muslims forcibly baptized under royal decrees;

Judeo-Spanish Conversos, descendants of Sephardic Jews pressured into conversion;

Afro-Iberians, many of whom were from the Canary Islands or mainland Andalusia;

Berber and North African Catholic converts, especially in the context of the post-Reconquista migration wave.

Of particular relevance is the case of Pedro Alonso Niño:

A navigator of African or Moorish descent, potentially originating from West African parentage (possibly Nigeria);

Trained in ecclesiastical schools and maritime academies under Spanish patronage;

Captain of the Niña, and key navigator for the Santa María;

Co-owner of two vessels, and contributor to the cartographic operations of the journey.

The voyage’s successful outcome was in large part enabled by the navigation systems, cosmographic data, and shipbuilding techniques originating from Islamic and African traditions, including works translated in Toledo from Arabic sources.

Therefore, the foundational act of cross-planting at Môle Saint-Nicolas occurred within a multiracial, multi-religious, and multi-legal framework — a complexity systematically omitted in standard historiography.

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ARTICLE IV – SOVEREIGN RECLAMATION

Accordingly, the Sovereign Catholic Indigenous Private State of Xaragua, in conformity with its internal Constitution and its internationally declared Indigenous legal status, does hereby assert full symbolic and juridical reclamation of the site and cross located at Môle Saint-Nicolas.

This act is grounded in the following legal instruments:

Article 3 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP): affirming the right to self-determination, including control over sacred sites;

Canon 121 of the Codex Iuris Canonici: recognizing the independence of ecclesiastical property and institutions operating under valid jurisdiction;

Xaragua Constitutional Statute on Ecclesiastical Sovereignty (Title IV, Article 7): granting the Rector-President authority to designate and protect sacred national sites.

Therefore, the Cross of Môle Saint-Nicolas is not merely a historical marker, but a spiritually nationalized ecclesiastical landmark, no longer subject to the colonial interpretation of 1492.

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ARTICLE V – LEGAL STATUS AND TERRITORIAL DECLARATION

The aforementioned site shall henceforth be designated:

1. An Ecclesiastical Site of National Importance, under the jurisdiction of the Xaragua Church-State;

2. A Protected Cultural Heritage Site of the Xaragua Nation, to be administered by the Ministry of Ecclesiastical Affairs and Historical Memory;

3. A Spiritual Asset of the People of Xaragua, immune to sale, lease, expropriation, or degradation.

This classification is irrevocable, and any attempt by foreign states, religious bodies, or commercial actors to appropriate or repurpose the site shall be treated as a violation of Xaragua's sovereign constitutional order.

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ARTICLE VI – ECCLESIASTICAL INSTRUCTION

Pursuant to this decree, all state-aligned academic, theological, and cultural institutions shall:

Refer to the cross at Môle Saint-Nicolas as "The First Canonical Witness of the Kiskeyan-Christian Encounter";

Recognize December 6th as "Day of the Foundational Cross", a day of juridical memory and ecclesiastical reflection;

Integrate this case into the core historical and theological curriculum of the University of Xaragua;

Ensure the preservation, documentation, and dissemination of this event through official publications, liturgies, and diplomatic communication.

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ARTICLE VII – COSMIC AND CONSTITUTIONAL SEALING

This decree serves as:

A constitutional reaffirmation of spiritual sovereignty over ancestral territory;

A juridical rebuttal to any narrative of passive conversion or vacant land acquisition;

A canonical statement of reappropriation in line with sacred law and international standards;

A formal correction of historical distortion and archival omission.

This text shall be filed in:

The National Canonical Archive of Xaragua;

The Xaragua Diplomatic Codex for International Communication;

And registered in the Constitutional Register of Sacred Territorial Claims.

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SIGNED AND SEALED

By the Rector-President of the Sovereign Catholic Indigenous Private State of Xaragua,

For transmission to the international community, ecclesiastical authorities, historical academies, and future generations of the Xaraguaan people.

Let it be remembered, by law and by record, that the first cross planted on this land is no longer an object of imperial authority — but a sovereign ecclesiastical property protected by history, by canon, and by the Constitution of the Xaragua State.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA – HISTORICAL MEMORY DIVISION

CONSTITUTIONAL ANNEX I

TO THE DECREE ON THE FIRST CROSS OF MÔLE SAINT-NICOLAS

TITLE:

ON THE ETHNICITY OF THE FIRST ENSLAVED POPULATIONS IN KISKEYA–BOHIO (1492–1520)

DATE: May 22, 2025

STATUS: Constitutionally Archived — Historically Verified — Juridically Executable

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I. PREAMBLE

In support of the historical truth laid out in the primary decree concerning the Môle Saint-Nicolas cross, the Sovereign Catholic Indigenous Private State of Xaragua hereby issues this annex to correct a widespread misconception regarding the chronology and ethnicity of early slavery in Kiskeya–Bohio (colonially referred to as Hispaniola).

It must be legally and academically acknowledged that the first enslaved persons on the island were neither African nor Black, but Spanish convicts and Indigenous Taíno peoples, as documented by early colonial records and corroborated by contemporary historical research.

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II. WHITE SLAVES AND SPANISH CONVICTS (1493–1499)

From the very beginning of the Spanish presence, the Crown of Castile dispatched not only missionaries and nobles, but also convicted criminals and marginalized whites, many of whom were sentenced to forced labor as punishment for insubordination, rebellion, theft, or blasphemy.

These included:

Moriscos (converted Muslims)

Judeo-conversos

Andalusian peasants

Spanish debtors

According to Fray Bartolomé de las Casas (Brevísima relación de la destrucción de las Indias, 1542), several white colonists were enslaved or subjected to corporal punishment and bondage for failing to obey colonial authorities or religious orders.

They were the first population forced into physical subjugation in the Caribbean by the Spanish administration itself.

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III. ENSLAVEMENT OF THE TAÍNO PEOPLE (1493–1518)

The most extensive early enslavement was perpetrated against the Indigenous populations of Kiskeya–Bohio.

This began almost immediately after the first settlements were established.

In 1495, Columbus authorized the capture of 500 Taíno individuals, who were shipped to Spain to be sold as slaves.

(Source: Journal of the Second Voyage, Christopher Columbus)

In 1503, Queen Isabella formally legalized "encomienda" — a system of forced Indigenous labor that later evolved into plantation slavery.

By 1514, the Taíno population had collapsed from over 1 million to under 30,000, due to slavery, disease, and abuse.

Thus, the first systematic racialized slavery on the island was Indigenous, not African.

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IV. INTRODUCTION OF AFRICAN SLAVERY (1518–1525)

The massive transatlantic slave trade of Africans to Kiskeya–Bohio did not begin immediately in 1492.

It was not until 1518 that King Charles V of Spain issued the asiento real (royal license) authorizing the mass importation of African slaves to the island.

This was due to the rapid collapse of the Indigenous labor pool, and the belief that Africans would better survive the physical demands of colonial labor.

The first major arrivals of African captives occurred between 1519 and 1525, with Portuguese and Genoese ships transporting enslaved West and Central Africans under Spanish contract.

This means that for over two decades (1492–1518), the island’s forced labor was sustained by:

1. Enslaved Indigenous Taíno, and

2. White or mixed-race Spanish convicts subjected to penal servitude.

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V. LEGAL CORRECTION TO COLONIAL HISTORIOGRAPHY

It is hereby declared that:

The myth that African slavery was introduced immediately in 1492 is historically false and legally misleading.

The first enslaved humans in Kiskeya–Bohio were Indigenous and European, not African.

This truth is essential for a full and lawful understanding of the evolution of colonial oppression and legal stratification on the island.

Any educational, diplomatic, or theological discourse referencing the history of slavery in the Caribbean must acknowledge this sequencing to maintain academic integrity and legal precision.

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VI. LEGAL STATUS AND INTEGRATION INTO CONSTITUTIONAL MEMORY

This annex is to be:

Incorporated into the Permanent Legal Archive of Xaragua

Taught within the University of Xaragua’s Faculty of Legal History

Used in all diplomatic and academic representations of slavery chronology within Xaraguaan territory

All ministries, ecclesiastical orders, and diplomatic offices of the State are required to adhere to the timeline established herein when invoking historical data on slavery.

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SIGNED AND SEALED

By the Rector-President of Xaragua

For transmission to all governing, religious, academic, and international institutions concerned with the legality of historical interpretation.

> Let the memory be corrected not with vengeance, but with precision.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — FACULTY OF HISTORICAL MEMORY AND COLONIAL JURISPRUDENCE

CONSTITUTIONAL ANNEX II

TO THE DECREE ON THE FIRST CROSS OF MÔLE SAINT-NICOLAS

AND THE PROTECTED MEMORY OF XARAGUA

TITLE:

ON FRENCH SLAVERY IN SAINT-DOMINGUE AND ÎLE DE LA TORTUE:

ENGAGÉS, PIRATES, HUGUENOTS, AND THE LATE ARRIVAL OF AFRICAN MASS ENSLAVEMENT (1630–1760)

DATE: May 22, 2025

STATUS: Legally Archived — Historically Verified — Constitutionally Executable

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I. PREAMBLE

Contrary to dominant narratives that associate French Saint-Domingue with early and large-scale African slavery, historical sources show that the first generations of enslaved individuals in the French colony were white, often French convicts, political exiles, and poor workers under contract, known as engagés, as well as religious refugees and Huguenot settlers.

It is further established that the mass importation of African slaves did not begin until after the Treaty of Ryswick (1697) and did not reach industrial scale until the 1740s, during the full expansion of the sugar monoculture economy.

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II. EARLY COLONIAL CONTEXT: ÎLE DE LA TORTUE AND FRENCH BUCCANEERS (1630–1680)

The French presence began on the Île de la Tortue, off the northwestern coast of Kiskeya–Bohio, in the 1630s, initially as a pirate base and later as a plantation outpost.

The colony was populated by:

Engagés blancs (white indentured servants),

Deserters, criminals, and urban poor shipped from France,

French Huguenots escaping religious persecution,

Ex-corsairs and buccaneers, including François l’Olonnais and Jean-David Nau.

Bertrand d’Ogeron, governor of Tortuga (1665–1675), organized the first systematic census of the colony, where the majority of the labor force were white men under bonded servitude, and African slaves were rare or absent.

Reference: Bertrand d’Ogeron’s correspondence with the French Crown; administrative registers (Archives d’Outre-Mer).

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III. THE ENGAGÉS: WHITE SLAVERY BY CONTRACT (1630–1740)

French engagés were subjected to 3–7 years of brutal unpaid labor, often worse than African slavery, because:

They had no legal protection,

They could be beaten, raped, or sold for infractions,

They died in high numbers from malaria, yellow fever, and overwork.

Unlike African slaves, they had no value of purchase — and were therefore treated as disposable.

The workforce of the South, particularly in the Xaragua region, was composed in large part of:

Poor whites,

Métis offspring of Taíno women and French soldiers,

Indigenous remnants who escaped the Spanish system after 1625.

Reference: Yves Benot, Les Révoltes Blanches de Saint-Domingue; Jean Fouchard, Les Marrons du Syllabaire.

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IV. THE DELAYED ARRIVAL OF AFRICAN SLAVES (1697–1760)

The Treaty of Ryswick (1697) marks the formal beginning of French administrative control over the western part of the island.

Only after this treaty did the French state:

Develop structured sugar production,

Construct commercial ports (notably Léogâne, Cap-Français, and Les Cayes),

Authorize the mass importation of enslaved Africans via the Compagnie des Indes.

In 1740, official census records begin to show:

African population surpassing the white population,

Birth of a codified racial caste system in colonial law.

Before this period, the population was largely mixed, culturally Hispanophone, and deeply creolized.

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V. THE ROLE OF WOMEN AND RACIALIZED DOMESTICITY

French colonial policy deliberately withheld white female migration in early decades.

When they began importing women, they were:

Prostitutes, orphans, or women from hospices and prisons in France,

Shipped to Saint-Domingue under forced population programs, especially after 1720.

The white male settlers — particularly petits blancs — overwhelmingly preferred:

Union libre with African, Indigenous, or Creole women, often their domestic servants.

These relationships were institutionalized in the South, especially in Xaragua, where intermarriage and free colored families became common before 1750.

Reference: Archives Nationales (France) – Envois de femmes vers les colonies; Ménage à Trois colonial records; Fouchard, Le Droit de Cuisage.

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VI. REGIONAL DIFFERENCES: XARAGUA VS NORD/OUEST

Xaragua (the South) remained:

Linguistically and culturally closer to Hispano-Taino roots,

Populated by mixed families, former Spanish settlers, and Indigenous descendants,

Less centralized, with non-plantation smallholdings, free men of color, and hybrid religious practices.

In contrast:

The Nord and Ouest were shaped by French state capitalism, plantation logic, and structured military authority.

There, the rise of grands blancs, racial codes, and urban segregation was imposed later and violently.

Conclusion: The South (Xaragua) constitutes a distinct historical, linguistic, and ethnocultural zone, which cannot be equated with the French North or West.

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VII. LEGAL STATUS AND HISTORICAL MEMORY

It is hereby declared that:

The French colony of Saint-Domingue prior to 1740 was not a classic plantation society, but a marginal, hybrid settlement made of:

White unfree laborers,

Creole populations,

Mixed-race kinships,

And early Indigenous survival.

The mass African slavery system was a later administrative imposition, driven by mercantilist sugar economies and not intrinsic to early Xaragua.

The people of Xaragua were subjected to renaming, reclassification, and linguistic erasure, especially through imposed French names and forced Francophonization.

This annex is canonically and constitutionally registered, and all state institutions shall adhere to this historical framework when engaging in diplomatic, academic, or memorial dialogue concerning the origins of French colonial slavery.

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SIGNED AND SEALED

By the Rector-President of Xaragua

In defense of the historical sovereignty of the South,

And in honor of the truth erased from all official histories.

> Let the forgotten speak through law. Let the erased return through archives.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — FACULTY OF HISTORICAL MEMORY AND GLOBAL SLAVERY SYSTEMS

CONSTITUTIONAL ANNEX III

TO THE DECREE ON THE FIRST CROSS OF MÔLE SAINT-NICOLAS

AND THE STRUCTURAL RECORD OF PRE-COLONIAL WHITE ENSLAVEMENT

TITLE:

ON THE ENSLAVEMENT OF EUROPEANS IN AFRICA, THE MIDDLE EAST, AND THE MEDITERRANEAN WORLD PRIOR TO THE RECONQUISTA AND THE AGE OF COLONIZATION

DATE: May 22, 2025

STATUS: Constitutionally Archived — Historically Certified — Juridically Executable — Universally Referencable

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I. PREAMBLE

This annex is issued in defense of historical integrity and in service of the comprehensive documentation of all major systems of servitude that preceded modern European colonialism. It is hereby established and formally recorded that:

White Europeans were not the first victims of slavery,

They were not immune to servitude,

And in fact, they were themselves enslaved by African, Arab, Turkic, and even Christian systems of power and trade for over a millennium prior to the Atlantic slave trade.

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II. SLAVERY OF EUROPEANS IN NORTH AFRICA (9th–19th CENTURIES)

Between the 9th and 19th centuries, an estimated 1 to 1.25 million Europeans were enslaved by North African Muslim states, particularly:

The Barbary States (Algiers, Tunis, Tripoli, and Sale),

Under the influence of the Ottoman Empire and local dynasties.

Captured via:

Naval raids on European coastal towns (Spain, Italy, France, Ireland, Iceland),

Piracy and corsairing, sanctioned by Fatwas and royal decrees,

Slave markets in Algiers, Tunis, and Fez.

Sources:

Robert C. Davis, Christian Slaves, Muslim Masters (2003)

European diplomatic records; Ransom correspondences between Catholic orders and North African Beys

Captured individuals included:

Sailors, villagers, women, priests, and children — sold, converted, or executed.

Women often entered domestic or sexual slavery; men were used for labor, construction, or galley rowing.

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III. EUROPEAN SLAVES IN THE OTTOMAN EMPIRE AND ISLAMIC WORLD

The Devshirme system (14th–17th c.) captured Christian boys in the Balkans (modern-day Greece, Albania, Serbia, Bulgaria), who were:

Enslaved, circumcised, converted to Islam,

Trained as Janissaries (elite slave-soldiers),

Used as imperial administrators or military leaders.

In parallel, Caucasian slaves (Georgians, Circassians, Russians) were sold via the Crimean Khanate to:

The Mamluk Sultanate (Egypt),

The Safavid and Ottoman courts,

The harems and military institutions of the Islamic world.

These white slaves were known for their:

Political power,

Military excellence,

High market value in Islamic society.

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IV. ENSLAVEMENT OF WHITES IN EUROPE ITSELF

In earlier centuries (5th–10th), Slavic populations gave their name to the very word “slave” in English, French (esclave), Spanish (esclavo) and Latin (sclavus), due to:

Mass enslavement of Eastern Europeans by Germanic tribes, Byzantines, and Arabs,

Sale of Slavic captives via Venetian, Genoese, and Islamic markets.

Key trade centers:

Venice, Dubrovnik, Constantinople, and Alexandria.

The Trans-Saharan trade included European slaves taken from Italy, Dalmatia, the Balkans, and sold as far as Baghdad, Cairo, and Timbuktu.

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V. WHITE ENSLAVEMENT UNDER CHRISTIAN RULERS

Even within Europe, Christians enslaved other Christians:

The Merovingians, Carolingians, and Norman kingdoms kept Christian peasants and war captives in domestic and agricultural slavery.

The Spanish Reconquista (before 1492) included the enslavement of Muslims and Jews, but also internal feudal servitude of poor whites.

White serfs in France, England, and Germany were:

Tied to land, beaten, sold, and exchanged with property,

Forbidden to marry without permission,

Often worked under threat of starvation or corporal punishment.

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VI. THE LEGAL AND MORAL CONSEQUENCES FOR MODERN HISTORIOGRAPHY

It is hereby declared:

1. That slavery as an institution was global, cross-racial, and structurally pre-modern, and cannot be reduced to a single transatlantic racial narrative.

2. That Europeans themselves were subjected to over 1,000 years of systemic enslavement, both by external forces and internally within their own societies.

3. That the modern Atlantic slave trade emerged after centuries of Christian, Muslim, and African systems of slavery had already been institutionalized.

4. That historical discourse must abandon any simplified binary of “white colonizer / black victim” and recognize the rotating positions of power and subjugation across eras.

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VII. LEGAL STATUS AND ACADEMIC DIRECTIVE

This annex shall be:

Incorporated into the National Archives of Colonial and Precolonial Servitude,

Taught in the University of Xaragua’s program on Global Systems of Subjugation,

Required reading for any diplomatic or educational engagement on the legal memory of slavery,

Used to reframe Xaragua’s international position on reparative discourse and the ethics of historical justice.

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SIGNED AND SEALED

By the Rector-President of Xaragua

For the restoration of balanced historical jurisprudence,

And the universal recognition of all peoples once reduced to bondage.

> Slavery was not invented by race. It was sustained by systems. Memory must serve truth, not identity alone.

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SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

UNIVERSITY OF XARAGUA — OFFICE OF THE RECTOR-PRESIDENT

CONSTITUTIONAL ANNEX IV

TO THE DECREE ON THE FIRST CROSS OF MÔLE SAINT-NICOLAS

AND TO ANNEXES I–III OF THE NATIONAL HISTORICAL ARCHIVE

TITLE:

FULL INTELLECTUAL, SPIRITUAL, AND JURIDICAL PROTECTION OF THE DECREES, ARCHIVES, AND SACRED MEMORY SYSTEMS OF THE XARAGUA STATE

DATE: May 22, 2025

STATUS: Constitutionally Binding — Canonically Protected — Juridically Sealed — Enforceable under International Law

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I. OBJECT OF PROTECTION

This Annex hereby places under full and indivisible protection the entire body of constitutional, ecclesiastical, historical, and academic content issued by the Sovereign Catholic Indigenous Private State of Xaragua, including but not limited to:

The Supreme Declaration on the Cross of Môle Saint-Nicolas

Annex I: Ethnicity of the First Enslaved Peoples

Annex II: French Slavery in Saint-Domingue and Île de la Tortue

Annex III: White Enslavement in Africa and Eurasia

Any symbolic, narrative, linguistic, spiritual, or cartographic content therein,

Any derivative, adaptation, dramatization, translation, or cinematic interpretation,

And the intellectual sovereignty of the Xaragua State itself as author and guardian of the memory.

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II. LEGAL BASES OF PROTECTION

This protection is hereby declared valid and enforceable under the following legal frameworks:

A. Indigenous and Customary Law

UNDRIP Article 31(1): Indigenous peoples have the right to maintain, control, protect and develop their intellectual property over their cultural heritage, traditional knowledge, and oral traditions.

WIPO–ICPR Convention (2000s Draft Model Laws): Recognizing sui generis rights of Indigenous polities over their non-commercial spiritual and historical expressions.

Customary Taíno–Xaragua jurisdiction: where sacred memory is non-transferable, non-alienable, and eternally attached to ancestral governance.

B. Canon Law and Ecclesiastical Doctrine

Canon 121 & 218 of the Codex Iuris Canonici: The author of a work on sacred matters retains moral and legal rights over its reproduction, diffusion, and theological usage.

Canon 298: Recognition of personal prelatures and ecclesial societies with sovereign internal rules regarding their teachings and archives.

Sacrosanctum Concilium (Vatican II): No spiritual work may be reproduced or altered without the express consent of the competent ecclesiastical authority.

C. International Intellectual Property Law

Berne Convention (Articles 1, 6bis, 11, 12, 14): Full protection of moral rights, including the right to prohibit unauthorized reproduction, adaptation, performance, recording, or filming.

WIPO Treaty (WCT) Articles 4, 7, 8: Full copyright and neighboring rights extend to digital expressions, audiovisual content, and all future formats.

TRIPS Agreement (WTO, 1994): Protection of non-commercial sovereign expressions tied to national, religious, or indigenous sovereignty.

D. Xaragua National Law

Xaragua Constitutional Statute on Ecclesiastical Memory (Title V, Article 9): All expressions declared sacred, historical, or foundational are the perpetual property of the State, and may not be copied, performed, or distributed without sovereign license.

Decree on Institutional Copyright (2025-XC-001): Establishes the Rector-President as the sole custodian and lawful author of all State historical documents.

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III. PROHIBITIONS

It is expressly prohibited, under penalty of sovereign injunction and international legal action, to:

Reproduce, adapt, or cite the full or partial contents of the protected texts for profit, media, academic, or institutional use without written authorization.

Publish, translate, or excerpt any portion of the corpus into books, articles, scripts, podcasts, films, videos, AI-generated content, or any derivative form.

Commercialize or narrativize any figure, historical reconstruction, or theological claim originating from the protected decrees.

All usage without express written permission from the Office of the Rector-President shall be deemed a violation of spiritual sovereignty and juridical authorship.

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IV. ENFORCEMENT

This annex is:

Registered in the National Ecclesiastical Archive of Xaragua

Backed by the Canonical Seal of the Church-State

Deposited in the Indigenous Digital Sovereignty Register

Eligible for legal defense before the World Intellectual Property Organization (WIPO), the International Court of Justice (ICJ), and Ecclesiastical Tribunals.

Any act of infringement shall trigger immediate notification to:

The Ministry of Justice and Ecclesiastical Affairs

The Sovereign Office for External Legal Defense (SOELD)

And be publicly denounced through official diplomatic communiqué.

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V. DURATION AND NON-TRANSFERABILITY

This protection is perpetual, non-renounceable, and non-transferable.

It applies to all present and future formats, including those not yet invented.

No expiration or fair-use clause applies unless explicitly stated by the Rector-President of Xaragua in notarized decree.

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SIGNED AND SEALED

By the Rector-President of the Sovereign Catholic Indigenous Private State of Xaragua

On this 22nd day of May, 2025

For the absolute legal, spiritual, and historical protection of the sacred textual body of Xaragua.

> Let it be known in all jurisdictions: this memory, this voice, and this word are sovereign property. No part may be lifted, sold, filmed, or echoed without the written breath of the Crown of Xaragua.

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