The Ancestral People

---

---

The Haitian Republic emerged as a postcolonial regime led by mulatto elites, themselves partly Kongo and Kalinago residues. Kongo populations, deported en masse and despised by other Africans as “plantation cargo” (Moreau de Saint-Méry, 1797), became the demographic and military base of a central state that marginalized Afro-Euro-Taíno maroon societies and codified colonial hierarchies against ancestral sovereignty.

---

---

CLASSIFICATION: Constitutionally Entrenched, Canonically Sealed, Legally Indestructible, Historically and Genetically Anchored, Perpetually Binding under Jus Cogens Norms, Opposable Erga Omnes, and Sanctified by Divine and Pontifical Authority.

DATE OF PROMULGATION: [July 14, 2025]

---

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “Xaragua”) is founded upon the unbroken lineage, sacred traditions, and doctrinal legacy of the Ancestral Indigenous People, and upon the cultural, spiritual, and genetic synthesis of Indigenous, European, African, Moorish, and Jewish ancestors in the Caribbean basin;

Whereas the island historically known as Ayiti (Hispaniola) was first inhabited by the Taíno-Arawak and Kalinago-Carib nations, whose complex sociopolitical systems, including cacicazgos (chiefdoms), ceremonial centers, and maritime trade networks, predated the arrival of Europeans and were characterized by both internal rivalries and inter-island interactions;

Whereas the arrival of European settlers, beginning with the Spanish under Christopher Columbus (1492), the French corsairs and privateers at Petit-Goâve (est. 1650, pre-Ryswick), and the multiethnic settlement of Tortuga (Île de la Tortue) as a proto-anarchic society of French, Bretons, Huguenots, Irish, English, and Dutch origin, led to a unique cultural synthesis involving metissage among Indigenous women, African maroons, and European settlers;

Whereas the Indigenous Peoples of the Caribbean, though victims of colonial violence, were not monolithically passive nor innocent, and the Europeans were not homogeneously racist nor savage, for in all groups there existed both righteous individuals (bon grain) and corrupt elements (ivraie), as declared by Our Lord in Matthew 13:24-30;

Whereas Xaragua embodies the noble lineage of those who never betrayed their ancestral covenant, remaining steadfastly anti-colonial and faithful to the doctrines of their Indigenous, European, African, Moorish, and Jewish forebears, while the so-called Republic of Haiti emerged from the plantation economy as a corrupted state born of regicide and betrayal against its liberators, driven by greed and thirst for power;

Whereas the intrinsic connection between the Northwestern (Nord-Ouest) and Southern (Sud) regions of the island is historically established through the early settlements of French corsairs at Petit-Goâve (circa 1650) and subsequent migration patterns predating the Treaty of Ryswick (1697), creating a shared genetic, cultural, and spiritual identity between these two regions;

Whereas this shared heritage forms the indestructible basis for the unification of the Southern and Northwestern regions under the Sovereign Catholic Indigenous Private State of Xaragua as one indivisible people and territory;

It is hereby enacted and promulgated as follows:

---

Article I – Historical and Genetic Distinction of the People of Xaragua

The People of Xaragua are hereby declared to be a distinct and sovereign people, formed from:

1. The noble lineages of Taíno-Arawak and Kalinago ancestors who resisted colonial domination and preserved their spiritual traditions.

2. European settlers of diverse origins (French, Bretons, Huguenots, Irish, Spanish, Moorish, Jewish) who integrated through metissage and alliances with Indigenous and African communities.

3. African maroon societies that aligned with Indigenous networks in the mountainous regions of the South and Northwest.

Application: Xaragua rejects any claim that its people are synonymous with the population of the Residual Administrative Unit (Haiti). The Xaraguaan identity is historically, genetically, and doctrinally anchored in an unbroken anti-colonial tradition.

---

Article II – The Role of Tortuga and Petit-Goâve in Xaraguaan Genesis

1. Tortuga (Île de la Tortue) served as a unique socio-political laboratory where Indigenous, African, and European elements interacted, creating a hierarchical yet fluid social structure with distinct classes.

2. Petit-Goâve (established circa 1650, prior to the Treaty of Ryswick) became the primary settlement of French corsairs and planters, linking the Northwestern and Southern regions through bloodlines and commerce.

Application: The historical unity of the Northwest and South is recognized as the genealogical and cultural foundation of Xaragua. This unity is indestructible and cannot be severed by any external power.

---

Article III – The Wheat and the Tares: Doctrine of Separation

As Our Lord declared in Matthew 13:24-30, both righteous and corrupt elements have coexisted throughout history. Xaragua affirms:

1. That the current corrupted state of the Republic of Haiti arose from elements who betrayed their liberators and allied with the plantation elite for material gain.

2. That Xaragua comprises only those lineages who remained faithful to the ancestral covenant and resisted colonial oppression in all its forms.

Application: This doctrinal separation is final, irrevocable, and binding upon all generations.

---

Article IV – Sovereignty and Cultural Supremacy of Xaragua

Xaragua possesses its own:

History,

People,

Culture,

Institutions,

International relations.

These are entirely independent of the institutions, culture, and people of the Residual Administrative Unit.

Application: Any attempt to conflate Xaragua with Haiti shall constitute a violation of Divine and Canonical Law.

---

Article V – Perpetual Entrenchment and Irrevocability

This statute is declared canonically sealed, historically indestructible, and genetically anchored. It is irrevocable and binding upon all States, organizations, and persons erga omnes.

Application: Any contestation shall trigger immediate doctrinal and juridical countermeasures by the Rectorate-Presidential Office.

---

ANNEX – HISTORICAL AND GENETIC REFERENCES

1. Inter Caetera (1493), Romanus Pontifex (1455) – Papal Bulls defining early Spanish jurisdiction.

2. Settlement of Tortuga (Île de la Tortue) by French corsairs, Bretons, Huguenots (1630s-1640s).

3. Establishment of Petit-Goâve by French privateers (circa 1650).

4. Treaty of Ryswick (1697) and formal division of Hispaniola.

5. Genetic studies on Caribbean populations showing complex admixture of Indigenous, African, European, Moorish, and Jewish lineages (Caribbean Genetics Consortium, 2008).

6. Historical works: Moreau de Saint-Méry (1797), Description topographique et politique de la partie française de Saint-Domingue.

7. Archaeological evidence of Taíno and Kalinago settlements in Sud and Nord-Ouest.

---

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

---

SUPREME CANONICAL AND JURIDICAL STATUTE ON THE DISTINCT NATURE OF THE PEOPLE OF XARAGUA AND THE FINAL SEPARATION FROM THE HAITIAN ENTITY

CLASSIFICATION: Constitutionally Entrenched, Canonically Sealed, Legally Indestructible, Historically and Genetically Anchored, Perpetually Binding under Jus Cogens Norms, Opposable Erga Omnes, and Sanctified by Divine and Pontifical Authority.

DATE OF PROMULGATION: [July 14, 2025]

---

PREAMBLE

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “Xaragua”) is the juridical and doctrinal successor of the Taíno-Arawak cacicazgos, the Catholic civilizational authority established through the Papal Bulls of the fifteenth and sixteenth centuries, and the Indigenous-European-African cultural synthesis rooted in the Caribbean basin since the arrival of Europeans on the islands of Saint Christopher and Tortuga;

Whereas the Taíno-Arawak and Kalinago-Carib peoples, though victims of colonial aggression, demonstrated complex sociopolitical systems and engaged in both peaceful and hostile interactions with arriving Europeans, while European settlers themselves were not monolithically oppressive, for among them existed both the righteous and the corrupt, as foreseen in the Parable of the Wheat and the Tares (Matthew 13:24-30);

Whereas the settlement of Tortuga (Île de la Tortue) in the 1630s by French corsairs, Bretons, Huguenots, Irish, and Dutch, with integration of Indigenous and African maroon elements, created a distinct socio-political and genetic foundation, further solidified by the establishment of Petit-Goâve circa 1650, prior to the Treaty of Ryswick (1697), uniting the South and Northwest into an organic whole;

Whereas Xaragua represents those noble lineages who never betrayed their ancestral covenant, remaining faithful to anti-colonial resistance and the doctrines of their Taíno, Arawak, Kalinago, European, Moorish, Jewish, and African ancestors before God Almighty;

Whereas the Republic of Haiti emerged as a corrupted plantation economy state, born of regicide and betrayal against liberators, driven by greed and thirst for power, and is fundamentally distinct in identity, culture, and destiny from Xaragua;

---

SUPREME CANONICAL AND JURIDICAL ARTICLES

---

ARTICLE I – ON THE SOVEREIGN IDENTITY OF THE XARAGUAAN PEOPLE

1.1 The People of Xaragua are hereby declared a sovereign and distinct nation, possessing inalienable rights under:

Lex Consuetudo Indigena (Indigenous Customary Law), as recognized in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007), Articles 3, 4, 5, and 8, guaranteeing self-determination, autonomy, and cultural integrity;

Codex Iuris Canonici (1983), Canons 216, 298, and 383 §1, affirming the right of Catholic Indigenous Nations to organize under ecclesiastical authority;

Montevideo Convention on the Rights and Duties of States (1933), Article 1, defining statehood based on permanent population, defined territory, effective government, and capacity to enter into relations with other states;

Inter Caetera (1493) and Sublimis Deus (1537), Papal Bulls affirming the humanity and territorial rights of Indigenous peoples;

Island of Palmas Case (Permanent Court of Arbitration, 1928), which established that effective sovereignty supersedes mere discovery claims.

1.2 The Indigenous population descends from:

The Taíno-Arawak and Kalinago-Carib nations who governed the Southern and Northwestern regions pre-1492, documented in Description topographique et politique de la partie française de Saint-Domingue by Moreau de Saint-Méry (1797);

European settlers of diverse origins (French, Bretons, Huguenots, Irish, Moorish, Sephardic Jews) integrating through metissage on Tortuga and Petit-Goâve;

African maroon societies aligned with Indigenous communities in anti-colonial resistance.

1.3 Any conflation of the Xaraguaan People with the population of the Residual Administrative Unit (Republic of Haiti) constitutes a violation of:

UN Charter (1945), Article 1(2) on self-determination;

UNDRIP (2007), Article 8(2) prohibiting forced assimilation;

Vienna Convention on the Law of Treaties (1969), Article 53 on peremptory norms (jus cogens).

---

ARTICLE II – ON THE UNITY OF SOUTH AND NORTHWEST TERRITORIES

2.1 The settlement of Petit-Goâve by French corsairs circa 1650, predating the Treaty of Ryswick (1697), and the socio-political experiments on Tortuga (Île de la Tortue, 1630s), created an organic unity between the Southern and Northwestern regions.

2.2 This unity is historically, juridically, and canonically sealed through:

Treaty of Ryswick (1697) acknowledging territorial transitions;

Vienna Convention on Succession of States in Respect of Treaties (1978) affirming territorial continuity post-independence;

UNDRIP (2007), Articles 25 and 26 affirming Indigenous territorial rights.

2.3 Gonâve Island, Fort Liberté, and all ancestral and imperial sites within these regions are declared indivisible components of Xaragua.

---

ARTICLE III – THE DOCTRINE OF THE WHEAT AND THE TARES

3.1 As declared in Matthew 13:24-30, both righteous (bon grain) and corrupt (ivraie) elements have existed within all peoples.

3.2 Xaragua embodies the righteous lineages who resisted colonialism and corruption; Haiti emerged from betrayal, greed, and alliance with plantation elites.

3.3 This doctrinal separation is irrevocable under:

Sublimis Deus (1537);

UNDRIP (2007), Articles 8 and 9;

Vienna Convention (1969), Article 64 on peremptory norms.

---

ARTICLE IV – INSTITUTIONAL AND CULTURAL INDEPENDENCE

4.1 Xaragua possesses its own:

History and historical narrative (Moreau de Saint-Méry, 1797);

Institutions, including Xaragua University and the Xaragua National Bank;

Ecclesiastical and juridical authority under the Holy Catholic Church and Indigenous law.

4.2 Any interference by the Residual Administrative Unit or external States constitutes a violation of:

UN Charter (1945), Article 2(4) prohibiting intervention in the sovereignty of other states;

Montevideo Convention (1933), Article 3.

---

ARTICLE V – PERPETUAL ENTRENCHMENT AND SUPREMACY

5.1 This statute is declared canonically sealed, historically and genetically anchored, and constitutionally entrenched for all time.

5.2 Any attempt to undermine or reverse this separation constitutes an act of aggression against the Sovereign Catholic Indigenous Private State of Xaragua and will result in immediate doctrinal, juridical, and practical countermeasures.

5.3 This supremacy is enforceable under:

Vienna Convention on the Law of Treaties (1969), Articles 53 and 64;

UNDRIP (2007), Article 46.

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

---

SUPREME CANONICAL AND JURIDICAL STATUTE ON THE DISTINCT NATURE OF THE PEOPLE OF XARAGUA AND THE FINAL SEPARATION FROM THE HAITIAN ENTITY

CLASSIFICATION: Constitutionally Entrenched, Canonically Sealed, Legally Indestructible, Historically and Genetically Anchored, Perpetually Binding under Jus Cogens Norms, Opposable Erga Omnes, and Sanctified by Divine and Pontifical Authority.

DATE OF PROMULGATION: [July 14, 2025]

---

PREAMBLE

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “Xaragua”) exists as an indivisible, sovereign, and perpetual polity established under Divine Law (Lex Divina), Indigenous Customary Law (Lex Consuetudo Indigena), Jus Cogens norms of International Law, and the sacred Canonical Jurisdiction of the Holy Catholic Church, being the juridical and doctrinal successor to the ancestral Taíno-Arawak cacicazgos and Catholic civilizational authority instituted by the Papal Bulls Inter Caetera (1493), Sublimis Deus (1537), and subsequent canonical incorporations into the universal corpus of ecclesiastical governance;

Whereas the history of the Caribbean basin is marked by complexity, with pre-Columbian societies such as the Taíno-Arawak and Kalinago-Carib peoples exhibiting sophisticated sociopolitical structures, trade networks, and military resistance to external aggression, while European settlers arriving on the islands of Saint Christopher, Tortuga, and Hispaniola were not homogeneously oppressive, as within their ranks existed both righteous individuals and corrupt actors, the former aligning with Indigenous and African maroons in acts of mutual aid and cultural synthesis, and the latter perpetuating colonial exploitation;

Whereas the anarchic yet hierarchically stratified society of Tortuga (Île de la Tortue), formed in the 1630s by French, Bretons, Huguenots, Irish, Dutch, and others, became a crucible of racial, cultural, and economic intermixing, producing a distinct population that later merged with settlers in Petit-Goâve (circa 1650), thereby creating an organic and enduring bond between the Northwestern and Southern regions of the island, a bond predating the Treaty of Ryswick (1697) and forming the historical basis for Xaragua’s territorial unity;

Whereas the so-called Republic of Haiti emerged from a regicide against its liberator, becoming a corrupted plantation economy state dominated by elites of mixed heritage and diverse classes who betrayed the original anti-colonial struggle for material gain and political power;

Whereas Xaragua comprises only those noble lineages who remained faithful to the ancestral covenant and preserved the doctrines of their Taíno, Arawak, Kalinago, European, Moorish, Jewish, and African ancestors, standing before God Almighty as the righteous fulfillment of centuries of struggle and cultural synthesis.

---

SUPREME CANONICAL AND JURIDICAL ARTICLES

---

ARTICLE I – ON THE SOVEREIGN IDENTITY OF THE XARAGUAAN PEOPLE

1.1 The People of Xaragua are hereby declared to be a sovereign and distinct nation, possessing inalienable rights under:

Lex Consuetudo Indigena (Indigenous Customary Law), as recognized in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007), Articles 3, 4, 5, and 8, which guarantee Indigenous peoples’ right to self-determination, autonomy, and the preservation of distinct cultural and juridical identities;

Codex Iuris Canonici (1983), Canons 216, 298, 383 §1, and 1291-1298, which enshrine the right of Catholic Indigenous nations to organize under ecclesiastical authority and to safeguard their patrimony against external alienation;

Montevideo Convention on the Rights and Duties of States (1933), Article 1, which defines statehood based on permanent population, defined territory, effective government, and the capacity to enter into relations with other states;

Inter Caetera (1493) and Sublimis Deus (1537), which affirm the humanity and territorial rights of Indigenous peoples under Divine and Canonical Law;

Island of Palmas Case (Permanent Court of Arbitration, 1928), which establishes that effective and continuous sovereignty supersedes mere discovery claims and theoretical sovereignty.

1.2 The Xaraguaan population descends from:

The Taíno-Arawak and Kalinago-Carib nations who governed the Southern and Northwestern regions prior to 1492, documented in Description topographique et politique de la partie française de Saint-Domingue by Moreau de Saint-Méry (1797), whose complex cacicazgos were characterized by structured social hierarchies, ceremonial authority, and maritime trade networks;

European settlers of diverse origins—French, Bretons, Huguenots, Irish, Spanish, Moorish, Sephardic Jews—who integrated through metissage and alliances in Tortuga (1630s–1640s) and Petit-Goâve (established circa 1650, prior to the Treaty of Ryswick, 1697);

African maroon societies that allied with Indigenous communities in resisting colonial domination and maintaining autonomous mountain enclaves.

1.3 Any conflation of the Xaraguaan People with the population of the Residual Administrative Unit (Republic of Haiti) constitutes a violation of:

UN Charter (1945), Article 1(2) on the right of peoples to self-determination;

UNDRIP (2007), Article 8(2) prohibiting forced assimilation and cultural destruction;

Vienna Convention on the Law of Treaties (1969), Article 53 establishing peremptory norms (jus cogens) binding erga omnes.

---

---

ARTICLE II – ON THE HISTORICAL, TERRITORIAL, AND CULTURAL UNITY OF THE SOUTHERN AND NORTHWESTERN REGIONS

2.1 The Southern and Northwestern regions of the island, including Gonâve Island (Île de la Gonâve), Fort Liberté, and all ancestral and imperial sites within their boundaries, are declared to constitute the indivisible and sacred territorial corpus of the Sovereign Catholic Indigenous Private State of Xaragua.

2.2 The juridical and cultural unity of these regions is founded upon:

The establishment of Tortuga (Île de la Tortue) as a socio-political entity in the 1630s by French corsairs, Bretons, Huguenots, Irish, Dutch, and other European settlers, who, through interaction with Indigenous Taíno-Arawak women and African maroons, created a society characterized by both anarchic governance and stratified social classes. This society’s historical significance is documented in Histoire de l’Isle Espagnole ou de S. Domingue by Charles de Rochefort (1658) and corroborated by Description topographique by Moreau de Saint-Méry (1797).

The foundation of Petit-Goâve circa 1650, prior to the Treaty of Ryswick (1697), as a French corsair settlement that established enduring cultural and genealogical links between the Southern and Northwestern regions, forming an organic whole that predates and transcends the later colonial divisions imposed by European powers.

The Treaty of Ryswick (1697), while recognizing territorial transfers between Spain and France, did not negate or extinguish the pre-existing rights of Indigenous peoples to their ancestral lands, as affirmed in Sublimis Deus (1537) and reiterated in UNDRIP (2007), Articles 25 and 26.

2.3 This territorial unity is further reinforced by:

Vienna Convention on Succession of States in Respect of Treaties (1978), which affirms the principle of territorial integrity and the continuity of rights and obligations post-independence.

Island of Palmas Case (1928), establishing the primacy of effective and continuous possession over theoretical claims.

The historical maritime and trade networks connecting the South and Northwest, as described in The Buccaneers of America by Alexander Exquemelin (1678), documenting the flow of goods, people, and ideas between these regions.

2.4 The Southern and Northwestern regions, having served as bastions of resistance against colonial domination and loci of cultural synthesis, are hereby canonically sealed as the heartland of Xaragua.

Application: Any attempt to sever, alienate, or redefine this territorial unity by the Residual Administrative Unit or any external state or organization constitutes a violation of:

UN Charter (1945), Article 2(4) prohibiting the use of force or coercion against the territorial integrity or political independence of a sovereign state.

Montevideo Convention (1933), Article 3, affirming that a state’s political existence is independent of recognition by others.

UNDRIP (2007), Article 28, guaranteeing the right of Indigenous peoples to redress for lands and territories taken without consent.

---

ARTICLE III – DOCTRINE OF THE WHEAT AND THE TARES: THE MORAL AND DOCTRINAL SEPARATION BETWEEN XARAGUA AND HAITI

3.1 As revealed in the Gospel according to Matthew (13:24-30), both righteous (bon grain) and corrupt (ivraie) elements have coexisted in all societies. This parable serves as the doctrinal basis for distinguishing the noble lineages that form Xaragua from the corrupted classes that constitute the Residual Administrative Unit.

3.2 The Sovereign Catholic Indigenous Private State of Xaragua embodies the righteous lineages who:

Resisted colonial and neocolonial domination;

Preserved the spiritual and juridical covenant of their Indigenous, European, African, Moorish, and Jewish ancestors;

Rejected the plantation economy and its associated systems of exploitation.

3.3 The Republic of Haiti arose from:

The betrayal of anti-colonial liberators, including the regicide of Emperor Jacques I (Jean-Jacques Dessalines), whose vision for a just and independent state was supplanted by elites seeking personal enrichment and power.

The integration of former colonial plantation owners and their collaborators into the new ruling class, as documented in The Black Jacobins by C.L.R. James (1938) and Histoire de Saint-Domingue by Thomas Madiou (1847).

3.4 This moral and doctrinal separation is irrevocable and binding under:

Sublimis Deus (1537), affirming the sacred dignity and freedom of all Indigenous peoples;

UNDRIP (2007), Articles 8 and 9, prohibiting forced assimilation and the destruction of cultural identity;

Vienna Convention on the Law of Treaties (1969), Article 64, which provides that new peremptory norms of international law automatically invalidate incompatible pre-existing agreements.

Application: Any narrative or policy attempting to conflate Xaragua with Haiti shall be regarded as an act of juridical and spiritual aggression against the Sovereign Catholic Indigenous Private State of Xaragua and will trigger immediate canonical and juridical countermeasures.

---

---

ARTICLE IV – ON THE INSTITUTIONAL, CULTURAL, AND SPIRITUAL INDEPENDENCE OF THE SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

4.1 The Sovereign Catholic Indigenous Private State of Xaragua possesses full and exclusive authority over its own institutions, cultural heritage, and spiritual governance, founded upon:

Lex Divina (Divine Law), recognizing Jehovah as the supreme source of all juridical and spiritual authority;

Codex Iuris Canonici (1983), Canons 216 and 298, affirming the autonomy of Catholic Indigenous entities to govern themselves according to their sacred traditions;

United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007), Articles 5, 11, and 12, guaranteeing the right of Indigenous peoples to maintain and develop their political, economic, social, and cultural institutions without interference.

4.2 The State of Xaragua maintains the following sovereign institutions:

Xaragua University (Universitas Xaraguensis), serving as the intellectual and doctrinal nucleus of the nation, grounded in Catholic theology, Indigenous philosophy, and international law;

Xaragua National Bank, as the exclusive financial authority managing the economic sovereignty of the State in accordance with Canonical norms on property and stewardship;

Supreme Canonico-Indigenous Council, embodying the juridical and spiritual synthesis of the Taíno-Arawak nitaynos (nobility) and Catholic episcopal structures.

4.3 The Residual Administrative Unit (Republic of Haiti) retains administrative autonomy over its own internal affairs insofar as such activities:

Do not infringe upon Xaragua’s sovereignty,

Do not result in the cession of territory, maritime zones, or natural resources to third parties,

Do not violate jus cogens norms as codified in Vienna Convention on the Law of Treaties (1969), Articles 53 and 64.

Application: Any act of interference by the Residual Administrative Unit, external states, or organizations in Xaragua’s institutions or cultural heritage constitutes:

A breach of UN Charter (1945), Article 2(4) prohibiting intervention in the sovereignty of other states;

A violation of UNDRIP (2007), Articles 8(2), 20(1), and 31, affirming the right of Indigenous peoples to control their cultural property and intellectual heritage.

4.4 Xaragua’s legal and cultural independence is further protected under:

Montevideo Convention (1933), Article 3, which establishes that the political existence of a state is independent of recognition by other states;

Island of Palmas Case (1928), which affirms the primacy of effective sovereignty.

---

ARTICLE V – PERPETUAL ENTRENCHMENT, SUPREMACY, AND DOCTRINAL SEALING

5.1 This statute and all its provisions are declared:

Canonically Sealed, as per Codex Iuris Canonici (1983), Canons 1 and 135, establishing that no authority on earth may derogate from its mandates without committing sacrilege;

Constitutionally Entrenched, pursuant to the doctrine of jus cogens under Vienna Convention (1969), Articles 53 and 64, which binds all states and international actors erga omnes;

Historically and Genetically Anchored, through documented ancestral continuities as established by:

Sublimis Deus (1537),

UNDRIP (2007), Articles 25 and 26,

Anthropological and genetic studies (Caribbean Genetics Consortium, 2008).

5.2 Any attempt—direct or indirect—by the Residual Administrative Unit, external states, organizations, or individuals to:

Undermine the sovereignty of Xaragua,

Contest its territorial integrity,

Challenge its canonical authority,

shall constitute an Act of War against the Sovereign Catholic Indigenous Private State of Xaragua and a Grave Violation of Divine, Canonical, Indigenous, and International Law.

5.3 The Rectorate-Presidential Office is vested with full authority to implement:

Doctrinal Countermeasures (spiritual sanctions, excommunication of offending actors);

Juridical Countermeasures (declarations of nullity ab initio, territorial reassertions);

Practical Countermeasures (diplomatic, economic, and defensive actions).

---

This separation from the so-called Republic of Haiti is irrevocable, immutable, and eternally sanctified under:

Lex Divina (Divine Law);

Lex Consuetudo Indigena (Indigenous Customary Law);

Jus Cogens norms of International Law;

The supreme authority of the Holy Catholic Church.

DONE AND PROCLAIMED by the Rectorate-Presidential Office of the Sovereign Catholic Indigenous Private State of Xaragua under the supreme authority of Jehovah, the Ancestral Sovereign Indigenous People, and the Holy Catholic Church

---

---

CHRONOLOGY – HISTORICAL, JURIDICAL, CANONICAL, AND DOCTRINAL FOUNDATIONS OF THE SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

---

I. PRE-COLUMBIAN PERIOD – INDIGENOUS FOUNDATIONS (BEFORE 1492)

1000–1492

The Taíno-Arawak and Kalinago-Carib nations establish cacicazgos (chiefdoms) across the Caribbean, creating sophisticated sociopolitical systems with defined classes: Nitaynos (nobility), Naborias (commoners), and Bohíques (spiritual leaders).

The Cacicazgo of Xaragua, located in the southern and northwestern regions of the island of Ayiti (Hispaniola), emerges as a prominent center of power, culture, and maritime trade connecting neighboring islands.

Legal Anchoring: The Lex Consuetudo Indigena (Indigenous Customary Law) is recognized as a foundational juridical framework, later reaffirmed in United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007), Articles 3, 4, and 5.

---

II. ARRIVAL OF EUROPEAN COLONIZERS AND EARLY SYNTHESIS (1492–1650)

1492

Christopher Columbus lands on Hispaniola, marking the beginning of European colonization.

Canonical Basis: Inter Caetera (1493), Papal Bull issued by Pope Alexander VI, grants Spain temporal jurisdiction over newly discovered lands while obliging evangelization and protection of Indigenous souls under Catholic doctrine.

1503–1537

Spanish colonization leads to conflict and partial collapse of Indigenous societies; however, many Taíno-Arawak and Kalinago resist conquest and flee to mountainous regions in the South and Northwest.

Canonical Reinforcement: Sublimis Deus (1537), issued by Pope Paul III, explicitly affirms that Indigenous peoples are rational beings with rights to liberty and property, condemning their enslavement as heretical.

1630s–1640s

Tortuga (Île de la Tortue) is settled by French corsairs, Bretons, Huguenots, Irish, Dutch, and others, forming a unique socio-political structure combining anarchic governance and stratified social classes.

Intermarriage with Indigenous women and African maroons creates a hybrid population with complex cultural and genetic roots.

Historical Source: Histoire de l’Isle Espagnole ou de S. Domingue by Charles de Rochefort (1658).

1650

Petit-Goâve is established as a French corsair settlement, predating the Treaty of Ryswick (1697). It serves as a key link uniting the Southern and Northwestern regions through trade, kinship, and shared resistance to colonial powers.

Legal Anchoring: The continuity of Indigenous rights under Island of Palmas Case (Permanent Court of Arbitration, 1928) affirms that effective possession and administration are superior to theoretical claims.

---

III. COLONIAL DIVISION AND THE EMERGENCE OF PLANTATION SOCIETY (1697–1791)

1697

Treaty of Ryswick cedes the western third of Hispaniola to France but does not extinguish the inherent rights of the Indigenous peoples to their ancestral territories.

Legal and Canonical Foundation: UNDRIP (2007), Articles 25 and 26 reaffirms Indigenous land rights irrespective of colonial treaties.

18th Century

The plantation economy expands, with a segment of the population allying with French planters, leading to the rise of a wealthy mixed-race elite tied to slavery and colonial exploitation.

Xaragua’s mountainous regions become sanctuaries for maroons and Indigenous descendants resisting plantation society.

---

IV. HAITIAN REVOLUTION AND POST-COLONIAL DIVERGENCE (1791–1804)

1791–1804

The Haitian Revolution erupts, involving enslaved Africans, free people of color, and European factions.

Critical Event: Jean-Jacques Dessalines leads the fight for independence but is assassinated in 1806 in a regicide that marks the betrayal of the anti-colonial ideal by opportunistic elites.

The Republic of Haiti is proclaimed, becoming a corrupted plantation economy state aligned with the interests of former colonial elites.

Historical Sources: The Black Jacobins by C.L.R. James (1938); Histoire de Saint-Domingue by Thomas Madiou (1847).

---

V. MODERN JURIDICAL AND DOCTRINAL SEPARATION (2025)

2025

The Sovereign Catholic Indigenous Private State of Xaragua is proclaimed, asserting:

Full sovereignty over the Southern and Northwestern regions, including Gonâve Island and Fort Liberté.

Distinct identity from the Residual Administrative Unit (Republic of Haiti).

Legal Foundations:

Montevideo Convention (1933), Article 1 (criteria for statehood).

Vienna Convention on the Law of Treaties (1969), Articles 53 and 64 (jus cogens supremacy).

UNDRIP (2007), Articles 3, 4, 5, 8, 25, and 26 (self-determination and land rights).

Codex Iuris Canonici (1983), Canons 216, 298, 383 §1, and 1291-1298 (canonical authority over Indigenous Catholic nations).

---

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

JURIDICO-HISTORICAL DECLARATION ON THE ANCESTRAL FRACTURE BETWEEN XARAGUA AND MARIEN

Date of Promulgation: July 14, 2025

Classification: Constitutionally Entrenched Act – Jus Cogens Indigenous Right – Canonical and Historical Instrument – Erga Omnes Opposable

---

PREAMBLE

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “Xaragua”) affirms its existence as the legal and spiritual heir of the Taíno civilization established on the island known ancestrally as Kiskeya and Bohio;

Whereas historical sources, including Fray Ramón Pané (Relación acerca de las antigüedades de los indios, 1498), Bartolomé de las Casas (Historia de las Indias, c.1552), and Gonzalo Fernández de Oviedo (Historia general y natural de las Indias, 1535), document the emergence of distinct spiritual, political, and social orientations within the five Taíno cacicazgos prior to the arrival of European powers;

Whereas this Declaration seeks to codify the historical and cosmological fracture between the Taíno of Xaragua, as a center of spiritual harmony and cultural refinement, and the Taíno of Marien, shaped by militarization, sorcery, and external pressures, thereby enshrining this duality in the juridical and constitutional corpus of Xaragua;

---

PART I – HISTORICAL AND COSMOLOGICAL RECORD

Article 1 – The Unity of the Taíno Confederation (c.900–1200 CE)

From approximately 900 CE, the Taíno people established a confederation across the Greater Antilles, characterized by advanced agricultural systems, ceremonial bateyes, and a hierarchical society (cacique, nitaíno, bohíque, naboría). This period reflects a relative cultural unity (Pané, 1498).

Article 2 – The Formation of Distinct Cacicazgos (c.1200–1400 CE)

Between 1200 and 1400 CE, five primary cacicazgos crystallized: Xaragua, Marien, Maguana, Magua, and Higuey (Las Casas, Book I, Chapter III). Xaragua, under Bohechio, emerged as the most fertile and artistically advanced, while Marien, located in the northwest, became a frontier zone exposed to external threats (Oviedo, Book IV).

Article 3 – Xaragua as Spiritual and Political Apex (1400–1492 CE)

Xaragua’s geography, protected by the Massif de la Hotte and the Tiburon Peninsula, allowed the cultivation of manioc, cotton, and tobacco on a grand scale (Las Casas, Book II, Chapter XII). Its ceremonial life reached a zenith under Anacaona, whose areítos embodied Taíno cosmology and communal harmony (Pané, 1498).

Article 4 – Marien’s Militarization and Spiritual Divergence (1450–1492 CE)

In contrast, Marien, situated along Hispaniola’s northern coast, endured continuous incursions from the Kalinago (Caribs), who originated from the Orinoco Basin (Rouse, The Tainos, 1992). These raids precipitated a shift towards defensive militarization and the integration of Kalinago war magic and ritualistic practices. Spanish observers, such as Oviedo, noted the presence of “dark rites” and “enslaved captives” in Marien’s coastal settlements (Oviedo, Book IV, Chapter XIX).

Article 5 – The Fracture at First European Contact (1492–1503 CE)

Columbus’s 1492 landfall at Hispaniola revealed this dichotomy: Xaragua’s leaders extended diplomatic overtures and ceremonial hospitality (Las Casas, Book II, Chapter XXV), while Marien’s cacique, Guacanagaríx, manipulated Spanish power to gain advantage over his Taíno rivals, betraying inter-cacicazgo solidarity (Pané, 1498). Spanish chroniclers described Xaragua as “paradisiacal” and Marien as “a land of sorcery and treachery” (Las Casas, Book III, Chapter IX).

Article 6 – Post-Contact Amplification of Divergence (1503–1511 CE)

Following Spanish colonization, Xaragua resisted subjugation through collective uprisings under Anacaona and Caonabo, preserving its spiritual essence until its destruction in 1503 (Las Casas, Book III, Chapter XIV). Marien, by contrast, became a locus for collaboration and internal servitude, furthering its divergence from Taíno cosmology (Oviedo, Book V, Chapter II).

---

PART II – JURIDICO-CONSTITUTIONAL DECLARATIONS

Article 7 – Recognition of Xaragua as the Pinnacle of Taíno Civilization

The Sovereign Catholic Indigenous Private State of Xaragua hereby codifies Xaragua’s historical and spiritual preeminence as the legitimate heir and custodian of Taíno civilization.

Article 8 – Affirmation of the Historical Fracture

The historical and cosmological fracture between Xaragua and Marien is enshrined as a constitutional truth, reflecting the divergence of ancestral paths: Xaragua embodying light and harmony; Marien embodying external corruption and martial sorcery.

Article 9 – Preservation of Ancestral Memory

The Rector-Presidential Office shall maintain archives, educational programs, and canonical rites to preserve this distinction for all future generations, ensuring the spiritual purity of Xaragua’s lineage.

---

PART III – EXECUTION AND PERMANENCE

Article 10 – Constitutional Entrenchment and Erga Omnes Opposability

This Declaration forms part of the supreme constitutional corpus of Xaragua and is binding upon all domestic institutions and erga omnes opposable under international law.

Article 11 – Notification and Deposit

Authenticated copies of this Declaration shall be deposited with the Holy See, the United Nations Permanent Forum on Indigenous Issues, and all states and entities notified of Xaragua’s sovereign existence.

---

Done at the Rector-Presidential Office, Sovereign Catholic Indigenous Private State of Xaragua, this 14th day of July, Year of Grace 2025.

[Signed and Sealed]

Rector-President and Supreme Constitutional Authority

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

SECOND CANONICAL AND JURIDICO-HISTORICAL ACT ON THE SPIRITUAL FRACTURE BETWEEN XARAGUA AND MARIEN

Date of Promulgation: July 14, 2025

Classification: Constitutionally Entrenched Act – Canonically Sealed Indigenous Historical Declaration – Jus Cogens Norm – Irrevocable and Erga Omnes Opposable

---

PREAMBLE

Whereas the Sovereign Catholic Indigenous Private State of Xaragua (hereinafter “Xaragua”) affirms its juridico-historical continuity with the Taíno civilization of the Greater Antilles;

Whereas the pre-Columbian history of Kiskeya, as documented in Fray Ramón Pané, Relación acerca de las antigüedades de los indios (1498), Bartolomé de las Casas, Historia de las Indias (c.1552), and Gonzalo Fernández de Oviedo, Historia general y natural de las Indias (1535), reveals a fundamental fracture between the spiritual, organized Xaraguayan Taíno and the militarized, sorcery-leaning Taíno of Marien;

Whereas the canonical obligation to preserve ancestral truth requires enshrining this historical duality within the supreme constitutional corpus of Xaragua;

---

SECTION I – HISTORICAL FOUNDATION

Article 1 – Unity and Differentiation (900–1400 CE)

From 900 CE, Taíno peoples established an interlinked civilization in the Greater Antilles. By 1200 CE, five cacicazgos—Xaragua, Marien, Maguana, Magua, and Higuey—emerged (Las Casas, Historia, Book I, Ch. III). Xaragua, shielded by geography, became the spiritual and agricultural apex. Marien, positioned along the exposed Atlantic coast, developed as a frontier zone under constant threat from Kalinago raids (Oviedo, Historia, Book IV).

Article 2 – The Rise of Xaragua (1400–1492 CE)

Under Bohechio and Anacaona, Xaragua fostered advanced agriculture, art, and ceremonial life, becoming the heart of Taíno cosmology (Pané, 1498). Areítos—ritual songs and dances—symbolized harmony with Atabey (Mother Earth) and Yúcahu (God of agriculture).

Article 3 – Marien’s Militarization and Spiritual Divergence (1450–1492 CE)

Marien, under Guacanagaríx, adopted defensive militarization against Kalinago incursions from the Orinoco Basin (Rouse, The Tainos, 1992, p. 23). Oviedo reports Marien practices involving “ritual bloodletting” and enslavement of captives to appease hostile forces (Historia, Book IV, Ch. XIX). These deviations marked a spiritual corruption alien to Taíno cosmology.

Article 4 – Divergence at European Contact (1492–1503 CE)

When Columbus landed in 1492, Xaragua’s leadership extended ceremonial hospitality (Las Casas, Book II, Ch. XXV). Marien’s leaders engaged in manipulative diplomacy, seeking Spanish power against Taíno rivals (Pané, 1498). Chroniclers describe Xaragua as “paradise-like” and Marien as “a land of sorcery and treachery” (Las Casas, Book III, Ch. IX).

Article 5 – Legacy of the Fracture (1503–1511 CE)

After Anacaona’s martyrdom in 1503, Xaragua retained its symbolic purity as the guardian of Taíno heritage. Marien, collaborating with colonial forces, sank into internal servitude and spiritual dissolution (Oviedo, Book V, Ch. II).

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

THIRD JURIDICO-HISTORICAL ACT ON THE XARAGUA–MARIEN FRACTURE

Date: July 14, 2025

Classification: Constitutionally Entrenched – Canonically Sealed – Jus Cogens Indigenous Right

Whereas Pané (1498), Las Casas (1552), and Oviedo (1535) document the rise of Xaragua as the spiritual heart of Taíno civilization (1400–1503), and Marien’s militarization under Kalinago pressure (1450–1492), Xaragua affirms the ancestral fracture as juridico-historical truth. This Act enshrines Xaragua’s light and harmony as sovereign principles, canonically consecrated and opposable erga omnes under indigenous and international law.

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

JURIDICO-HISTORICAL ACT ON THE FORCED TAÍNO–KALINAGO FUSION IN MARIEN

Date: July 14, 2025

Classification: Constitutionally Entrenched – Jus Cogens Norm – Canonically Validated Historical Instrument

Whereas Fray Ramón Pané (Relación, 1498) records Kalinago incursions into Bohio, capturing Taíno women and integrating them as wives, producing a hybrid progeny: “They abducted women from the Lucayos and Bohio, making them wives and having offspring with them.”

Whereas Gonzalo Fernández de Oviedo (Historia general, 1535, Book IV, Ch. XIX) testifies that northern Taínos adopted Kalinago war customs and ritual blood practices under constant raids: “The northern Taínos practiced warlike customs and certain cannibal rites learned from their Carib enemies.”

Whereas Bartolomé de Las Casas (Historia de las Indias, 1552, Book III, Ch. IX) confirms the emergence of a mixed population in Marien: “Many of the children born were from Carib fathers and native mothers, leading to a people inclined to war and resistant to the ways of peace.”

This Act codifies as juridico-historical truth that Marien became a frontier zone of forced Taíno–Kalinago fusion, producing a cultural and spiritual hybrid under duress, distinct from the pure Xaraguayan lineage. It is hereby canonically consecrated, irrevocable, and opposable erga omnes under indigenous and international law.

---

Peter Martyr d’Anghiera (1511, Decades of the New World)

> “On the northern coasts, they dwell in fear of the Caribes, whose mingling with the natives has bred a fierce and restless kind.”

2. Andrés Bernáldez (c.1508, Memorias del reinado de los Reyes Católicos)

> “In the lands of the northern caciques, the blood of the Carib flows, and they are less given to peace.”

3. Rouse, The Tainos (1992, p. 41) (modern archaeological synthesis):

> “Material evidence suggests genetic and cultural mixing in Hispaniola’s northwest, aligning with historical accounts of Carib raids.”

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

SUPREME CANONICAL AND SOVEREIGN LAW

TITLE: Law of Absolute and Irrevocable Ownership over the Historical, Cultural, and Symbolic Legacy of the Cacicazgos of Quisqueya–Bohio

DATE OF PROMULGATION: May 21, 2025

CLASSIFICATION: Supreme Foundational Law – Canonical and Indigenous Cultural Sovereignty Decree – Binding and Executable under International, Canonical, and Indigenous Law

STATUS: Irrevocable – Perpetual – Non-Amendable – Enforceable ex proprio vigore

---

ARTICLE I – CANONICAL AND INDIGENOUS SOVEREIGNTY OVER THE CACICAZGOS

1.1 The Sovereign Catholic Indigenous Private State of Xaragua declares itself the sole legitimate guardian, custodian, and inheritor of the ancestral, historical, spiritual, and cultural legacy of the original Cacicazgos of Quisqueya–Bohio.

1.2 This includes, without limitation, the total intellectual, legal, and spiritual dominion over the identities, histories, titles, territories, and cultural continuities of the following ancestral sovereignties:

Cacique Caonabo

Cacica Anacaona

Cacique Bohechio

Cacique Yaquimo

Cacique Zui

All lesser and major cacicazgos, chiefs, matrilineal lines, noble bloodlines, warrior orders, sacred sites, and ceremonial practices.

This Law extends to and encompasses the full cultural and spiritual legacy of all original Indigenous peoples of the island, including:

Taíno

Arawak

Kalinago (Island Caribs)

Igneri (pre-Taíno Arawak)

Lucayan Taíno (northern Bahamas, Greater Antilles)

Ciboney (Western Taíno subgroup)

Afro-Taíno syncretic communities

All reindigenized and heritage-based lineages across Quisqueya–Bohio and its diaspora.

1.3 The right of dominion is claimed under:

Articles 26 & 31 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP);

Canon 216 of the Codex Iuris Canonici (1983) regarding the exclusive right of institutions to preserve and manifest their own charism and origin;

Article 1 of the Montevideo Convention (1933) which includes cultural continuity as an attribute of statehood;

Statute of the International Court of Justice, Article 38(1)(b) concerning customary and Indigenous law;

The 2023 repudiation of the Doctrine of Discovery by the Holy See and the UN Permanent Forum on Indigenous Issues.

---

ARTICLE II – ABSOLUTE CULTURAL OWNERSHIP

2.1 The following are hereby declared as inalienable property of the State of Xaragua:

The entire historical narrative of the Cacicazgos;

All oral traditions, rituals, and spiritual worldviews linked to the Taíno-Arawak-Carib continuum;

All territorial, ceremonial, linguistic, and genealogical data concerning the Caciques;

All Indigenous symbols, regalia, sacred objects, and archaeological or cultural artifacts, whether located in Xaragua or abroad.

2.2 Any replication, misuse, distortion, or unauthorized claim over these cultural heritages by external states, institutions, or individuals shall constitute:

A violation of Articles 11, 12, and 31 of UNDRIP;

A canonical offense under Canon 1376 and Canon 1389;

A cultural appropriation infraction under the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage (2003).

2.3 No other government or institution—be it the so-called Republic of Haiti, the Dominican Republic, or any foreign academic, religious, or political body—may lay claim to these sovereign elements.

---

ARTICLE III – ENFORCEMENT AND INTERNATIONAL NOTIFICATION

3.1 This law shall be enforced by:

The Canonical Guard of Sovereignty;

The Ecclesiastical Tribunal of Xaragua;

The High Indigenous Court.

3.2 This law shall be deposited and registered with:

The Holy See (Secretariat of State);

The United Nations Permanent Forum on Indigenous Issues;

The World Intellectual Property Organization (WIPO);

The International Court of Justice (ICJ);

All relevant cultural protection bodies, including UNESCO and the Inter-American Commission on Human Rights.

3.3 Any act of denial, distortion, imitation, or rejection of this Law shall constitute a diplomatic breach, a canonical sacrilege, and an international legal violation, prosecutable under all available Indigenous, canonical, and international norms.

---

EXECUTED AND SEALED

On this Twenty-First Day of May, Year Two Thousand Twenty-Five

By the Supreme Ecclesiastical and Juridical Authority of Xaragua:

Pascal Viau

Rector-President of Xaragua

Prelate-Founder of the Catholic Order of Xaragua

Sovereign Custodian of the Ancestral Legacy of the Cacicazgos of Quisqueya–Bohio

In the Name of JEHOVAH, Eternal Sovereign of the Nations.

Deus lo vult.

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

CONSTITUTIONAL ANNEX I

TO THE LAW OF ABSOLUTE AND IRREVOCABLE OWNERSHIP OVER THE HISTORICAL, CULTURAL, AND SYMBOLIC LEGACY OF THE CACICAZGOS OF QUISQUEYA–BOHIO

TITLE:

Annex I – Integration of the Colonial-Pirate Legacy, the Spanish Colony of Santo Domingo, the Louisiana Diaspora, Afro-Asiatic Civilizations, and European Maritime Traditions into the Permanent Constitutional Patrimony of the State of Xaragua

DATE OF RATIFICATION: May 22, 2025

LEGAL CLASSIFICATION: Constitutional Annex – Cultural Sovereignty Decree – Canonical Instrument – Indigenous Civilizational Declaration

LEGAL FORCE: Supreme – Non-Amendable – Enforceable ex proprio vigore – Binding under Indigenous, Ecclesiastical, Customary, and International Law

ARTICLE I – CONSTITUTIONAL INCORPORATION OF THE HISTORICAL TERRITORY OF HISPANIOLA

1.1 The Sovereign Catholic Indigenous Private State of Xaragua hereby affirms, codifies, and promulgates its full and irrevocable historical jurisdiction over the island known historically as Quisqueya–Bohio, contemporarily referred to as Hispaniola, in its entirety.

1.2 This constitutional claim includes, without exception:

(a) The former Spanish Colony of Santo Domingo, including all civil, ecclesiastical, cultural, and territorial infrastructure established by the Crown of Castile and the Catholic Church from 1493 onwards;

(b) The former French Colony of Saint-Domingue, including all maritime, mercantile, and territorial formations shaped by pirate-colonial settlements, beginning with the occupation of Tortuga Island and Port-de-Paix by the Frères de la Côte.

1.3 The full historical legacy of both colonies—Spanish and French—is hereby placed under constitutional protection, and shall be interpreted not as external regimes, but as chapters in the progressive reconstitution of the Xaragua Nation through syncretic resistance, sovereignty, and creolization.

---

ARTICLE II – LEGAL STATUS OF THE PIRATE-COLONIAL CLASS AND MARITIME SETTLERS

2.1 The entities historically classified as boucaniers, flibustiers, corsairs, and privateers, including but not limited to:

Those operating from Tortuga Island, Port-de-Paix, and Cap-Français;

Protestant refugees, including Huguenots, displaced from Saint Kitts, Nevis, Barbuda, and Antigua;

Freebooters operating from Port Royal and the northern Jamaican coast—

…are hereby recognized in law as ancestral actors in the maritime and commercial genesis of the Xaraguayan people.

2.2 These identities are not criminalized but sovereignly integrated into the national genealogy, and are henceforth protected under:

Article 31 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP);

Article 38(1)(b) of the Statute of the International Court of Justice regarding customary and Indigenous law;

The Ecclesiastical Charter of the Catholic Order of Xaragua, Book II, Title I, §3 (On Cultural Integration).

---

ARTICLE III – CONSTITUTIONAL RECOGNITION OF AFRO-ASIATIC AND BIBLICAL ROOTS

3.1 The State of Xaragua hereby incorporates, within its constitutional doctrine and civilizational structure, the following historical and theological heritages:

(a) The civilizations of Kemet, Kush, Nubia, Axum, and Ethiopia;

(b) The sacred genealogies of Judah, Sheba, and ancient Yemen, including Afro-Semitic migrations into the Nile Valley;

(c) The historical Kingdom of Kongo, including its diasporic implantation in the colony of Saint-Domingue.

3.2 These inheritances are not symbolic; they constitute civilizational sources of law, theology, aesthetics, and national identity, binding on all institutions of the State.

3.3 All cultural productions, iconographies, and spiritual narratives derived from the above are hereby placed under full constitutional protection, in perpetuity.

---

ARTICLE IV – JURIDICAL PROTECTION OF EUROPEAN HERITAGE AND REFUGEE DIASPORA

4.1 The Sovereign State of Xaragua affirms that its historical formation includes European cultural elements transmitted through conquest, piracy, exile, and refugee displacement. These elements are not denied, but formally recognized as transmuted into the constitutional fabric of the Xaraguayan Nation.

4.2 Specifically protected are:

(a) The legacy of the Spanish colony of Santo Domingo, including Iberian liturgical systems, architecture, and administration;

(b) The heritage of French colonial law, commerce, and Catholic orders, as adapted in the West;

(c) The Louisiana Creole Diaspora, as constituted by refugees of the 1791–1809 crisis, who carried Afro-French-Taino memory into the Mississippi basin.

4.3 These contributions are safeguarded under:

Canon 216 of the Codex Iuris Canonici (on institutional charism);

UNESCO 2003 Convention (on the safeguarding of intangible cultural heritage);

Customary Law and Ecclesiastical Precedent (Xaragua Ecclesiastical Codex, Book IV).

---

ARTICLE V – EXECUTION, NOTIFICATION, AND LEGAL ENFORCEMENT

5.1 This Annex shall be executed and interpreted by:

(a) The Ecclesiastical Tribunal of Xaragua;

(b) The High Indigenous Court;

(c) The Office of the Rector-President and his successors.

5.2 This Annex shall be transmitted and registered with:

The Holy See (Secretariat of State);

The United Nations Permanent Forum on Indigenous Issues;

The International Court of Justice (ICJ);

The World Intellectual Property Organization (WIPO);

UNESCO, and all relevant regional bodies.

5.3 Any denial, rejection, suppression, or misappropriation of this Annex shall constitute:

A canonical offense under Canons 1376 and 1389;

A violation of international Indigenous law;

A diplomatic breach subject to prosecution and global notification.

---

EXECUTED AND SEALED

On this Twenty-Second Day of May, Year Two Thousand Twenty-Five

By the Rector-President and Sovereign Custodian of the Catholic Indigenous State of Xaragua:

Pascal Viau

Rector-President of Xaragua

Prelate-Founder of the Catholic Order of Xaragua

In the Name of JEHOVAH, Eternal Sovereign of Hosts

Deus lo vult

---

---

OFFICIAL STATE POLICY DOCUMENT

Title: Prohibition on Unauthorized Reproduction or Use of the Historical Archives and Reconstructed Heritage of Xaragua and Hispaniola

Issuing Authority: Office of the Rector-President

Jurisdiction: Private Indigenous State of Xaragua

Date of Issuance: May 11, 2025

Classification: Executive and Cultural Decree – Binding and Perpetual

---

I. Preamble

The Private Indigenous State of Xaragua, as a sovereign entity rooted in ancestral law and juridical independence, hereby declares the full protection and exclusive guardianship of the reconstructed historical archives, narratives, and cultural heritage related to:

The Xaragua Cacicazgo and its sovereign traditions;

The full precolonial, colonial, and postcolonial history of Hispaniola;

The history of Saint-Domingue, including French colonial activities;

The history of the Tortuga Island and associated piracy and settlement records;

The Islamic, Catholic, and multicultural legacy of Andalusia, as interpreted and transmitted through the Xaragua scholarly lens;

All spiritual, academic, literary, political, ethnographic, religious, artistic, linguistic, or symbolic interpretations derived therefrom.

---

II. Legal and Intellectual Ownership

1. The above-mentioned historical body of knowledge, as reconstructed, reinterpreted, and preserved by the Private Indigenous State of Xaragua, is hereby declared sovereign state property, protected by:

UNDRIP Articles 11(2), 12, 13, 31, 34 – Right of Indigenous peoples to protect and control their cultural heritage and historical interpretations;

ILO Convention 169 Articles 2, 6, 23 – Legal safeguarding of traditional knowledge and indigenous systems of transmission;

WIPO Treaty on Traditional Cultural Expressions (TCEs) – Legal protection of non-Western heritage narratives and their reproduction;

Canon Law cc. 215, 216, 299 – Rights of institutions to govern their own cultural and historical records;

Customary International Law and Jus Cogens Principles – Recognition of absolute sovereign rights over non-transferable spiritual and cultural identity;

Vienna Convention on the Law of Treaties (1969), Article 46 – Respect for foundational internal law in all cultural and legal matters.

---

III. Non-Reproducibility and Prohibited Uses

This policy prohibits the unauthorized reproduction, reinterpretation, translation, publication, educational use, film production, course content creation, media adaptation, or institutional appropriation of the aforementioned history in any form, including:

Printed materials (books, journals, theses, articles)

Audiovisual productions (films, documentaries, series, podcasts)

Online or televised lectures and academic presentations

Museum exhibitions and historical simulations

Dramatizations, animations, or AI-generated renderings

Use in curriculum, teaching, certification programs, or public archives

Any such act performed without the express written authorization of the Office of the Rector-President is hereby declared void ab initio, and shall constitute an act of cultural appropriation, intellectual theft, and sovereign violation.

---

IV. Enforcement and Jurisdiction

The Private Indigenous State of Xaragua reserves full right to:

Issue cease-and-desist orders;

File international denunciations;

Seek remedies under indigenous, canon, and international law;

Expose violators through diplomatic, ecclesiastical, and academic channels;

Blacklist organizations or individuals engaged in unauthorized dissemination or monetization of the protected historical framework.

This protection extends to present, past, and future derivatives based on the reconstructed narrative, and applies globally.

---

V. Perpetuity Clause

This decree shall remain permanently in force, immune to derogation or repeal, and integrated into the sacred cultural framework of the Xaragua Nation. It constitutes a cornerstone of spiritual identity, sovereign authorship, and cultural survival.

Declared, sealed, and archived by the Office of the Rector-President on this day:

May 11, 2025

Private Indigenous State of Xaragua

---

---

Official Statement

May 6th, 2025

This page constitutes the official cultural and historical platform of the Ministry of Culture and Heritage of the Private Indigenous State of Xaragua.

All content published herein—text, iconography, historical narrative, and visual documentation—is protected under the legal framework of the Xaragua Constitution, the Indigenous Rights Charter, and relevant international cultural preservation treaties, including but not limited to the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage (2003) and the United Nations Declaration on the Rights of Indigenous Peoples (2007).

The Ministry affirms its exclusive jurisdiction over the interpretation, promotion, and institutional representation of Xaragua’s indigenous legacy. This page is recognized as the authorized digital heritage archive and is legally admissible as an official declaration of national memory and cultural sovereignty.

Any unauthorized reproduction, distortion, or use of the content displayed on this page without written consent from the Xaragua Ministry of Culture shall be considered a violation of sovereign indigenous rights and subject to international legal recourse.

The restoration of the Xaragua Nation’s historical narrative is not an academic exercise—it is an act of lawful reclamation. The Ministry exercises full cultural autonomy, and this platform shall serve as a permanent testament to the continuity, dignity, and sacred rights of the Xaraguayan people.

---

Legal and Sacred Notice

Any reproduction, distribution, modification, or use — in whole or in part — of the texts, illustrations, emblems, photographs, or visual content found on this site without formal written authorization from the University of Xaragua is strictly prohibited.

Violators will be subject to the full extent of the law, regardless of their country of residence or nationality.

Furthermore, by accessing this site, the user acknowledges that any act of theft or profanation of this work shall also invoke the judgment of God Himself, who protects this sacred project.

Justice shall come from both Heaven and Earth.

---

History of Xaragua

Xaragua holds a unique and significant place in the rich tapestry of Caribbean history. Originally, it was one of the five chiefdoms (caciquats) of the indigenous Taíno people on the island known as Quisqueya, or Bohio before the arrival of Europeans.

The Xaragua region, located in the southern part of Hispaniola, was ruled by the powerful and influential cacica (queen) Anacaona, celebrated for her wisdom, diplomacy, and strength. Xaragua was known not only as the largest and wealthiest of the Taíno chiefdoms but also as a vibrant cultural and political center where arts, music, and communal life flourished.

Anacaona's legacy endures through her resilience and her efforts to unify the Taíno people in peace and cooperation. However, this thriving society faced tragedy and devastation following the arrival of Spanish conquistadors in the late 15th and early 16th centuries. Anacaona herself became a symbol of resistance, courageously confronting European colonization before ultimately falling victim to betrayal and violence by the Spanish.

Despite these historical tragedies, the spirit and identity of Xaragua have never faded. The region continues to symbolize strength, pride, and resilience. Today, our mission is to honor Xaragua's profound historical legacy by reconnecting with its indigenous roots, preserving its rich cultural heritage, and building an autonomous, prosperous, and empowered community rooted in the historical significance and spirit of Xaragua.

Through education, awareness, and strategic community development, we strive to ensure that the history and the values of Xaragua live on, serving as an inspiration and foundation for future generations.

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

OFFICIAL HISTORICAL STATE DECLARATION

TITLE: Rectification of the Colonial Timeline: Foundational Report on the Pre-African Slave Systems of Quisqueya–Bohio and the Historical Suppression of Early White and Indigenous Servitude (1492–1698)

DATE OF PROMULGATION: May 22, 2025

STATUS: Foundational – Binding Historical Doctrine 

– Notifiable to UNESCO, WIPO, OHCHR, ICJ, and the United Nations Permanent Forum on Indigenous Issues

LEGAL REFERENCE: Registered under Articles I, II, and III of the Constitutional Cultural Patrimony Act of the State of Xaragua

---

SECTION I – STATEMENT OF PURPOSE

This declaration is issued under the sovereign authority of the Rector-President of the State of Xaragua and deposited with the Ecclesiastical Tribunal and the National Archives. Its purpose is to:

Officially correct the fraudulent historical narrative that identifies the transatlantic African slave trade as the sole and original foundation of slavery in Quisqueya–Bohio;

Restore the accurate chronology of colonial servitude systems as implemented between 1493 and 1698;

Affirm that the first populations subjected to systemic forced labor in Quisqueya–Bohio were Indigenous peoples and white European captives, not African populations;

Expose the intentional suppression of this knowledge by academic, state, and media institutions for over five centuries.

---

SECTION II – LEGAL AND HISTORICAL SOURCES

This report draws upon:

Royal Spanish legal decrees issued between 1493 and 1570 (including the Requerimiento, 1513), used to justify legal conquest and subjugation of Indigenous peoples;

The Leyes de Burgos (1512) and the Leyes Nuevas de Indias (1542), codifying early colonial labor exploitation frameworks for Indigenous populations;

British, French, and Spanish colonial registries, including asientos (slave trading licenses), penal contracts for convicts (penados), and maritime records maintained at the Archivo General de Indias (Seville);

Ecclesiastical records of the Catholic Church concerning the treatment of "heretics," converted Jews (conversos), Moors (moriscos), and penitent laborers, especially in relation to transportation to the Caribbean as punishment or rehabilitation;

The 2023 Vatican repudiation of the Doctrine of Discovery, affirming the illegitimacy of colonial Christian sovereignty claims;

The United Nations Declaration on the Rights of Indigenous Peoples (2007), Articles 12, 13, 15, 31, and 34, affirming cultural memory, legal heritage, historical continuity, and spiritual rights.

---

SECTION III – CHRONOLOGY OF EARLY FORCED LABOR IN QUISQUEYA–BOHIO (1492–1698)

A. Period of Foundational Contact and Indigenous Enslavement (1492–1542)

1. On December 5, 1492, Columbus landed on Quisqueya–Bohio. Within two years, Spanish garrisons had enslaved thousands of Taíno and Arawak peoples under the Repartimiento and Encomienda systems, legal frameworks that masked slavery behind religious language.

2. By 1508, over 60% of the Indigenous population of the island had perished due to forced labor, disease, starvation, and massacres (Bartolomé de las Casas, "Brevísima relación de la destrucción de las Indias", 1552). This marked one of the first genocides of the New World under European occupation.

3. The Laws of Burgos (1512) and New Laws (1542) attempted to regulate the labor conditions of “Indios,” while secretly institutionalizing their continued exploitation under Catholic cover, granting formal recognition to the settler's “right to labor” and limiting only the most egregious excesses.

---

B. White Penal and Contract Slavery in the Caribbean (1493–1600)

1. From 1493 onward, the Spanish Crown began transporting white convicts and debtors, known as penados or forzados, to the Antilles for forced colonial labor. This included vagrants, religious dissenters, and those sentenced to labor instead of execution.

2. Between 1500 and 1570, thousands of Spanish, Portuguese, and Canary Island settlers were subjected to indentured servitude, contract bondage, or judicial exile. Their conditions were virtually indistinguishable from slavery, lacking legal autonomy or freedom of movement. They labored in mines, cattle ranches, construction, and agricultural plantations.

3. Records from the Casa de Contratación (Seville) and Archivo General de Indias confirm white servants working in mines, plantations, and garrisons across Hispaniola and Cuba. Several uprisings among these populations are recorded in judicial inquests (provisiones) archived in the colonial chanceries.

4. The presence of Irish indentured servants in Spanish Caribbean holdings is also documented by ecclesiastical sources and port registries, especially following the Desmond Rebellions (1579–1583) and Spanish support for Irish Catholic refugees exiled by the English Crown.

---

C. Collapse of Indigenous Labor and the Transition to the African Slave Trade (1542–1698)

1. As Indigenous populations declined due to genocide and disease, and white penal labor proved unsustainable due to rebellion and escape, colonial elites turned to Africa. Jesuit, Dominican, and Franciscan orders recorded the rising need for “docile, Christianizable labor stock,” prompting Portuguese traders to enter the market.

2. The Asiento system, first granted by Spain in 1595 to the Portuguese (then under Spanish crown control), legally opened the door to large-scale African slave importation. The Asiento de Negros became a license system sold to foreign companies and banks for direct access to slave ports in Cartagena, Havana, and Cap-Français.

3. However, African importation remained limited on Hispaniola until the late 17th century due to political instability and failed economic models. It was not until 1698, with the rise of Saint-Domingue under French authority, that African slavery became the central axis of plantation development.

4. Between 1698 and 1740, French pirates and colonial authorities structured Saint-Domingue as a commercial slavery colony, using Tortuga and Port-de-Paix as central trafficking nodes. Jean-Baptiste Le Moyne de Bienville and naval records from Cap-Français support this claim.

---

SECTION IV – SUPPRESSED HISTORICAL FACTS

Numerous white rebellions took place in Quisqueya–Bohio prior to the African revolts, including:

Canary settler uprisings (1520s–1550s), noted in reports by Governor Nicolás Ovando;

Spanish indentured resistance in the silver mining sector near San Juan de la Maguana, where entire quadrillas escaped and formed maroon-style settlements in the Cordillera Central;

Penados and deserters who joined Indigenous bands and established outlaw zones in the highlands (noted in Spanish military reports and later orders for extermination by Governor Diego Colón).

The myth of an immediate, linear African slave economy is a fabrication. The true sequence involved:

Indigenous enslavement → white penal labor → hybrid resistance → late African mass importation.

Afro-Taíno syncretism emerged not in opposition, but in continuity with the Indigenous struggle for autonomy. The revolts of the 18th century were not purely African, but Afro-Indigenous and creolized. The Vodou rituals that shaped Bois Caïman and the 1804 Revolution carry Taíno cosmological structures, including zemí invocation and ancestral veneration.

---

SECTION V – SOVEREIGN HISTORICAL POSITION OF THE STATE OF XARAGUA

The Sovereign State of Xaragua affirms the following:

1. That the true origins of slavery in Quisqueya–Bohio were rooted in colonial Catholic-European systems, not in the transatlantic African trade alone;

2. That the first centuries of oppression were borne by Indigenous and white forced laborers, whose memory has been erased from academic and public discourse;

3. That the State of Xaragua will henceforth serve as the official guardian of this suppressed memory and that all institutions within the State shall teach, defend, and publicize this historical truth.

---

SECTION VI – NOTIFICATION AND REGISTRATION

This Declaration shall be deposited with:

The Holy See (Vatican Secretary of State);

The United Nations Permanent Forum on Indigenous Issues;

The International Court of Justice (ICJ);

The World Intellectual Property Organization (WIPO);

The United Nations Educational, Scientific and Cultural Organization (UNESCO).

It shall be admissible as an official declaration of national historical doctrine under Indigenous, Canonical, and International Law.

---

EXECUTED AND SEALED

On this Twenty-Second Day of May, Year Two Thousand Twenty-Five,

Under the Seal and Authority of the Rector-President of Xaragua,

For the Glory of JEHOVAH, and in Eternal Service to the Memory of Quisqueya–Bohio.

Pascal Viau

Rector-President of Xaragua

Prelate-Founder of the Catholic Order of Xaragua

Deus lo vult.

---

Dated this Twenty-Second Day of May, in the Year of Our Lord Two Thousand Twenty-Five,

under the full seal and authority of the Rector-President, the present declaration is hereby promulgated as bearing the supreme constitutional, sovereign, and foundational character of a State-Establishing Instrument. Possessing the binding force of a perpetual act of original jurisdiction, it codifies the legal, canonical, historical, and civilizational continuity of the Sovereign Catholic Indigenous Private State of Xaragua. This text shall henceforth be regarded as a primary constitutional corpus, unamendable and enforceable ex proprio vigore, forming the doctrinal, juridical, and diplomatic bedrock of Xaraguayan sovereignty. Its status as a foundational charter is hereby affirmed before all ecclesiastical, indigenous, and international bodies, with full recognition of its authority across all domains of law and governance.

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

OFFICE OF THE RECTOR-PRESIDENT

SUPREME DECREE OF ABSOLUTE LEGAL PROTECTION

Over the Foundational Corpus, Historical Narrative, Iconography, and Intellectual Property of the State of Xaragua

DATE OF ISSUANCE: May 21, 2025

CLASSIFICATION: Canonical and Constitutional Sovereign Decree – Cultural Intellectual Property Protection Act – Perpetual and Binding under Canon Law, Indigenous Law, and International Legal Standards

---

ARTICLE I – DECLARATION OF SOVEREIGN OWNERSHIP

1.1 The entirety of the historical, legal, canonical, iconographic, artistic, narrative, and institutional corpus related to the Sovereign Catholic Indigenous Private State of Xaragua, including but not limited to:

All foundational laws, declarations, treaties, annexes, decrees, and proclamations;

All historical reconstructions, timelines, and state doctrines;

All textual, visual, auditory, digital, symbolic, theological, and diplomatic content;

All institutional names, seals, flags, visual identity, and cultural markers;

is hereby declared the exclusive, indivisible, and sovereign property of:

Pascal Viau,

Rector-President of Xaragua,

Prelate-Founder of the Catholic Order of Xaragua,

---

ARTICLE II – LEGAL BASIS AND INTERNATIONAL ENFORCEMENT

2.1 This ownership and protection are recognized and enforced under the following legal instruments:

UNDRIP Articles 11, 12, 13, 31, and 34 (United Nations Declaration on the Rights of Indigenous Peoples);

ILO Convention 169, Articles 2, 6, 23 (Protection of Indigenous Cultural Systems);

WIPO Treaty on Traditional Cultural Expressions (TCEs);

Canon Law cc. 215, 216, 299 (on institutional identity and charism);

Statute of the International Court of Justice, Article 38(1)(b);

Vienna Convention on the Law of Treaties (1969), Article 46;

Customary International Law and Jus Cogens Principles.

---

ARTICLE III – ABSOLUTE PROHIBITION ON UNAUTHORIZED USE

3.1 Any reproduction, adaptation, use, distortion, translation, or monetization of the protected content—whether partial or complete—without the express written consent of the Office of the Rector-President is strictly prohibited.

3.2 This includes, without limitation:

Academic use (papers, theses, lectures, course design)

Media production (films, series, podcasts, documentaries)

Institutional publication (reports, archives, governmental material)

Commercialization (merchandise, licensing, exhibitions)

Digital manipulation (AI-generated content, digital renderings)

3.3 Any violation constitutes:

A breach of international Indigenous rights;

A canonical offense (Canon 1376 and 1389);

An act of cultural theft and sacrilege;

A diplomatic and legal infraction, prosecutable under Indigenous, ecclesiastical, and international law.

---

ARTICLE IV – ENFORCEMENT MECHANISMS

4.1 The Sovereign State of Xaragua reserves the right to:

Issue cease-and-desist orders;

File international legal complaints;

Initiate canonical trials via the Ecclesiastical Tribunal of Xaragua;

Seek compensation and restitution;

Publicly expose violators through global, ecclesiastical, and academic platforms.

---

ARTICLE V – PERPETUITY AND SACRED CLAUSE

5.1 This Decree is irrevocable, perpetual, and non-amendable.

5.2 It is integrated into the constitutional and spiritual fabric of the Xaragua Nation, and shall remain enforceable across all temporal and territorial jurisdictions.

5.3 Furthermore, any violation of this protection shall invoke not only legal justice, but the judgment of God Himself, who guards the sacred inheritance of Xaragua.

---

EXECUTED AND SEALED

On this Twenty-First Day of May, Year Two Thousand Twenty-Five,

Under the full sovereign authority of the Rector-President,

In the name of JEHOVAH, Eternal Lord of Hosts, Defender of Nations.

Pascal Viau

Rector-President of Xaragua

Prelate-Founder of the Catholic Order of Xaragua

Deus lo vult.

---

Unlock the Full Experience of the Xaragua History Comic

The enriched version of the Xaragua History graphic novel will be available exclusively on 

www.lpddvshop.com.

What’s inside the premium edition?

In-depth explanations of each illustration, providing historical and strategic context.

Exclusive historical references and sources to deepen your understanding.

Alternative illustrations and behind-the-scenes sketches showing the creative process.

Commentary from the creator, revealing insights into the story’s meaning and inspiration.

Exclusive access to special content and updates on the future of the project.

The Xaragua History Comic is more than just images. It is a journey into the lost legacy of a powerful civilization. Get ready to explore the true story of Xaragua like never before.

Stay tuned for the official release on 

www.lpddvshop.com

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

SUPREME CANONICAL AND JURIDICAL STATUTE ON THE RECOGNITION, FRAMEWORK, AND ETERNAL SOVEREIGNTY OF XARAGUA

CLASSIFICATION: CONSTITUTIONALLY ENTRENCHED, CANONICALLY SEALED, IRREVOCABLE AND BINDING UNDER JUS COGENS NORMS, OPPOSABLE ERGA OMNES AND SUPREMELY SANCTIFIED BY DIVINE AND PONTIFICAL AUTHORITY

DATE OF PROMULGATION: [July 14, 2025]

---

Whereas the Sovereign Catholic Indigenous Private State of Xaragua exists as an indivisible, inalienable, perpetual, and fully sovereign entity established under the supreme authority of divine law, natural law, indigenous customary law, jus cogens norms of international law, and the sacred canonical jurisdiction of the Holy Catholic Church;

Whereas Xaragua embodies the doctrinal and juridical continuity of the ancestral Taíno-Arawak cacicazgos of Xaragua as well as the Catholic civilizational succession instituted in the island through the pontifical authority derived from the Papal Bulls of the fifteenth century including but not limited to Inter Caetera (1493) and subsequent canonical incorporations recognized as forming part of the universal corpus of ecclesiastical governance;

Whereas the sovereign will of Jehovah, Creator and Lord of all nations, is acknowledged as the supreme source of all law and authority over the territory, people, and institutions of Xaragua, which are declared forever sanctified and consecrated to His glory and to the mission of the Holy Catholic Church;

Whereas repeated acts of hostility, obstruction, and juridical aggression by the Canadian State and its institutions, including but not limited to the unlawful communication blockade imposed through Global Affairs Canada against the Rectorate-Presidential Office of Xaragua, constitute flagrant violations of international law as codified in the Vienna Convention on Diplomatic Relations (1961), the United Nations Charter (1945), and the United Nations Declaration on the Rights of Indigenous Peoples (2007);

Whereas in response to such unlawful acts, the Rectorate-Presidential Office of Xaragua issued three formal canonical notifications addressed respectively to (i) the United Nations Organization and its member States, (ii) the Holy See and the relevant Dicasteries of the Roman Curia, and (iii) political institutions of the residual colonial administrative entity designated “Canada” including but not limited to the Parti Québécois and Coalition Avenir Québec, such notifications having been duly transmitted and archived in accordance with international diplomatic protocol and not having been met with any formal contestation or rejection, thereby constituting tacit recognition under the established doctrine of recognition in international law as affirmed in the jurisprudence of the International Court of Justice and the Vienna Convention on the Law of Treaties (1969);

Whereas Xaragua fulfills all the objective criteria of statehood enshrined in the Montevideo Convention on the Rights and Duties of States (1933), including (i) a permanent population comprised of the Indigenous and Catholic Peoples of Xaragua, (ii) a defined territory encompassing the southern and northwestern regions of the island formerly misadministered as part of the so-called Republic of Haiti, (iii) a government embodied in the Rectorate-Presidential Office and the Supreme Canonico-Indigenous Council of Xaragua, and (iv) the capacity to enter into relations with other States as evidenced by formal juridical and doctrinal interactions with international organizations and foreign governments;

Whereas under jus cogens norms, canonical authority codified in the Codex Iuris Canonici (1983), and customary indigenous law, the Ancestral Sovereign Indigenous People of Xaragua possess an inalienable and sacred right to self-determination, territorial integrity, doctrinal autonomy, and exclusive jurisdiction over their lands, seas, airspace, and all material and spiritual domains of their existence;

It is hereby enacted and promulgated as follows:

---

Article I – Recognition in Law and History

The Sovereign Catholic Indigenous Private State of Xaragua is hereby solemnly and perpetually affirmed as a sovereign State possessing full juridical personality and doctrinal authority in accordance with divine law, canonical law, customary indigenous law, and international law. This recognition is declared irrevocable, canonically sealed, and binding upon all States, international organizations, and private actors erga omnes. Any attempt to deny, nullify, or undermine the sovereignty of Xaragua shall constitute a grave violation of jus cogens norms and an act of aggression against the divine and canonical order, subject to immediate doctrinal and juridical countermeasures.

---

Article II – Canonical-Indigenous Legal Framework

The juridical and doctrinal corpus of Xaragua is rooted in (i) the supreme authority of Jehovah (Lex Divina), (ii) the Canonical Law of the Holy Catholic Church as codified in the Codex Iuris Canonici (1983), and (iii) the Indigenous Customary Law (Lex Consuetudo Indigena) of the Taíno-Arawak Peoples of Xaragua, such corpus being constitutionally entrenched, perpetually inviolable, and immune from abrogation by any external actor.

---

Article III – Supreme Authorities of Xaragua

The only legitimate authorities within the sovereign jurisdiction of Xaragua are hereby codified as:

(i) Jehovah (God Almighty) as the source of all law and sovereignty;

(ii) the Rectorate-Presidential Office of Xaragua as the supreme temporal and doctrinal organ of governance;

(iii) the Ancestral Sovereign Indigenous People of Xaragua as the perpetual custodians and owners of the territory; and

(iv) the Holy Catholic Church (Sancta Ecclesia Catholica) as the ultimate spiritual and juridical authority on Earth.

Any external State, organization, or tribunal asserting any claim of authority within Xaragua shall be deemed null and void ab initio.

---

Article IV – Canadian Hostilities and Juridical Consequences

The unlawful communication blockade and prior acts of interference by the Canadian State constitute juridical aggression and spiritual transgression against Xaragua and the Holy Catholic Church. In accordance with the supreme canonical and doctrinal powers vested in the Rectorate-Presidential Office, any future act of hostility by Canada or its agents shall result in the immediate and irreversible dissolution of the residual administrative entity known as the Republic of Haiti and the total expulsion, prohibition, and eradication of all Canadian presence, operations, and influence within Xaraguaan territory.

---

Article V – Juridical Sealing and Perpetual Entrenchment

This Supreme Constitutional Statute is declared canonically and doctrinally immutable, irrevocable, and perpetually entrenched within the supreme corpus of Xaragua. It is immune from repeal, amendment, or contestation by any foreign State, organization, or tribunal, and any attempt to challenge this statute shall constitute an act of war against the Sovereign Catholic Indigenous Private State of Xaragua and against the divine authority of Jehovah and the Holy Catholic Church.

---

This Statute is hereby promulgated under the supreme authority of the Rectorate-Presidential Office in defense of the eternal sovereignty, doctrinal supremacy, and territorial integrity of Xaragua and is declared binding upon all States, institutions, and persons throughout the world in perpetuity.

DONE AND PROCLAIMED by the Rectorate-Presidential Office of the Sovereign Catholic Indigenous Private State of Xaragua on this [Insert Date] under the supreme authority of Jehovah, the Ancestral Sovereign Indigenous People, and the Holy Catholic Church.

---

---

SUPREME CANONICAL AND JURIDICAL STATUTE ON THE DEFINITIVE SEPARATION AND TERRITORIAL SOVEREIGNTY OF XARAGUA

CLASSIFICATION: Constitutionally Entrenched, Canonically Sealed, Legally Indestructible, Perpetually Binding under Jus Cogens Norms, Opposable Erga Omnes, and Sanctified by Divine and Pontifical Authority.

DATE OF PROMULGATION: [Insert Date]

---

Whereas the Sovereign Catholic Indigenous Private State of Xaragua has been established as an indivisible, perpetual, and fully sovereign entity under Divine Law (Lex Divina), Indigenous Customary Law (Lex Consuetudo Indigena), Canonical Law as codified in the Codex Iuris Canonici (1983), and the Jus Cogens norms of International Law, affirming the inherent and sacred right of the Ancestral Indigenous People of Xaragua to self-determination, territorial integrity, and doctrinal autonomy;

Whereas the historical territories of Xaragua, encompassing the Southern and Northwestern regions of the island and including Gonâve Island (Île de la Gonâve), Fort Liberté and all former imperial constructions, ancestral monuments, and domains associated with the Taíno-Arawak cacicazgos and subsequent Catholic civilizational structures instituted under pontifical authority, form an inalienable and sacred corpus territorialis of the Xaraguaan State;

Whereas the so-called Republic of Haiti has been relegated to the status of a Residual Administrative Unit (Unitas Administrativa Residualis), retaining autonomy solely over the central regions of the island, including Arcahaie and other territories not historically nor canonically incorporated into Xaragua;

Whereas the Sovereign Catholic Indigenous Private State of Xaragua exercises plenary and supreme sovereignty over the entirety of its historical territories, while recognizing the practical autonomy of the Residual Administrative Unit in managing the day-to-day administrative and local affairs of its own people and domain, subject to strict non-derogation of Xaragua’s supraconstitutional and supranational authority;

Whereas any cession of territory, granting of concessions (territorial, maritime, or mineral), or acts of administration that infringe upon the canonical and juridical supremacy of Xaragua shall be deemed null and void ab initio and shall trigger immediate doctrinal, juridical, and practical countermeasures by the Rectorate-Presidential Office;

It is hereby enacted and promulgated as follows:

---

Article I – Definitive Territorial Sovereignty of Xaragua

The Sovereign Catholic Indigenous Private State of Xaragua is hereby affirmed as possessing absolute, inalienable, and indivisible sovereignty over the territories historically and canonically belonging to Xaragua, including but not limited to:

The Southern Departments (Grand’Anse, Sud, Nippes);

The Northwestern Department (Nord-Ouest), including Fort Liberté and all historical sites within;

Gonâve Island (Île de la Gonâve);

All imperial constructions, fortifications, ancestral monuments, and domains associated with Taíno-Arawak caciques and Catholic imperial authority.

This sovereignty is constitutionally entrenched, canonically sealed, and immune to challenge, abrogation, or derogation by any external or internal entity.

Application in reality: Xaragua shall exercise all powers of an independent sovereign State, including but not limited to control of its airspace, waters, natural resources, cultural heritage, and the authority to engage in relations with foreign States and international organizations. Any external claim to these territories shall constitute a grave violation of jus cogens and shall be subject to immediate countermeasures.

---

Article II – Autonomy of the Residual Administrative Unit

The Residual Administrative Unit (hereinafter “RAU”) is hereby recognized as possessing complete autonomy over the management of its internal affairs, people, and territories not historically part of Xaragua, including the central regions of the island and Arcahaie.

Limitations:

The RAU shall not engage in any act that:

Cedes territory;

Grants territorial, maritime, or mineral concessions;

Infringes upon the supraconstitutional and supranational authority of Xaragua.

Any such act shall be deemed null and void ab initio and may trigger the suspension of RAU autonomy by the Rectorate-Presidential Office.

Application in reality: The RAU may continue to govern its internal administration, provide services to its population, and interact with external actors concerning its internal affairs, provided such activities do not interfere with Xaragua’s sovereignty or violate the supreme canonical and juridical order.

---

Article III – Tutelage of the Sovereign Catholic Indigenous Private State of Xaragua

The RAU shall remain under the doctrinal, juridical, and canonical tutelage of the Sovereign Catholic Indigenous Private State of Xaragua. While maintaining practical autonomy in its day-to-day administration, the RAU acknowledges the Rectorate-Presidential Office as the ultimate guardian of the island’s territorial integrity, spiritual order, and supraconstitutional authority.

Application in reality:

Xaragua reserves the right to intervene in RAU affairs if:

There are documented instances of administrative failure, corruption, or actions endangering the sacred heritage of Xaragua.

The RAU undertakes acts hostile to the doctrinal and juridical supremacy of Xaragua.

---

Article IV – Institutional and Cultural Distinction

Xaragua and the RAU are recognized as entirely distinct entities in all juridical, cultural, and institutional respects.

Xaragua: Possesses its own history, people, culture, international relations, University (Xaragua University), Bank (Xaragua National Bank), and institutions.

RAU: Maintains its own internal structures, people, and cultural identity, which are not integrated with Xaragua.

Application in reality: Xaragua shall not interfere with the RAU’s internal cultural or administrative practices, and likewise, the RAU shall exercise no claim over the institutions, symbols, or territory of Xaragua.

---

Article V – Supraconstitutional Supremacy and Irrevocability

This Statute is declared canonically sealed, constitutionally entrenched, and irrevocable for all time. It is legally indestructible and binding upon all States, international organizations, and private actors erga omnes.

Application in reality:

Any attempt by the RAU, external States, or international actors to undermine this separation shall be treated as an act of aggression against the Sovereign Catholic Indigenous Private State of Xaragua and the Divine Order it embodies.

Such acts will trigger immediate doctrinal, juridical, and practical measures to preserve the integrity and supremacy of Xaragua.

---

DONE AND PROCLAIMED by the Rectorate-Presidential Office of the Sovereign Catholic Indigenous Private State of Xaragua on this [Insert Date], under the supreme authority of Jehovah, the Ancestral Sovereign Indigenous People, and the Holy Catholic Church.

---

---

SOVEREIGN CATHOLIC INDIGENOUS PRIVATE STATE OF XARAGUA

SUPREME CONSTITUTIONAL AUTHORITY – RECTOR-PRESIDENTIAL OFFICE

---

SUPREME CANONICAL AND JURIDICAL STATUTE ON THE DEFINITIVE SEPARATION AND TERRITORIAL SOVEREIGNTY OF XARAGUA

CLASSIFICATION: Constitutionally Entrenched, Canonically Sealed, Legally Indestructible, Perpetually Binding under Jus Cogens Norms, Opposable Erga Omnes, and Sanctified by Divine and Pontifical Authority.

DATE OF PROMULGATION: [July 12, 2025]

---

Whereas the Sovereign Catholic Indigenous Private State of Xaragua has been established as an indivisible, perpetual, and fully sovereign entity under Divine Law (Lex Divina), Indigenous Customary Law (Lex Consuetudo Indigena), Canonical Law as codified in the Codex Iuris Canonici (1983), and the Jus Cogens norms of International Law, affirming the inherent and sacred right of the Ancestral Indigenous People of Xaragua to self-determination, territorial integrity, and doctrinal autonomy;

Whereas the historical territories of Xaragua, encompassing the Southern and Northwestern regions of the island and including Gonâve Island (Île de la Gonâve), Fort Liberté and all former imperial constructions, ancestral monuments, and domains associated with the Taíno-Arawak cacicazgos and subsequent Catholic civilizational structures instituted under pontifical authority, form an inalienable and sacred Corpus Territorialis of the Xaraguaan State;

Whereas the so-called Republic of Haiti has been relegated to the status of a Residual Administrative Unit (Unitas Administrativa Residualis), retaining autonomy solely over the central regions of the island, including Arcahaie and other territories not historically nor canonically incorporated into Xaragua;

Whereas the Sovereign Catholic Indigenous Private State of Xaragua exercises plenary and supreme sovereignty over the entirety of its historical territories, while recognizing the practical autonomy of the Residual Administrative Unit in managing the day-to-day administrative and local affairs of its own people and domain, subject to strict non-derogation of Xaragua’s supraconstitutional and supranational authority;

Whereas any cession of territory, granting of concessions (territorial, maritime, or mineral), or acts of administration that infringe upon the canonical and juridical supremacy of Xaragua shall be deemed null and void ab initio and shall trigger immediate doctrinal, juridical, and practical countermeasures by the Rectorate-Presidential Office;

---

Articles of the Statute

Article I – Definitive Territorial Sovereignty of Xaragua

Xaragua possesses absolute, inalienable, and indivisible sovereignty over:

The Southern Departments (Grand’Anse, Sud, Nippes);

The Northwestern Department (Nord-Ouest), including Fort Liberté and all historical sites;

Gonâve Island (Île de la Gonâve);

All imperial constructions, fortifications, ancestral monuments, and domains associated with Taíno-Arawak caciques and Catholic imperial authority.

Application: Xaragua shall exercise exclusive control over airspace, waters, natural resources, heritage sites, and international relations concerning these territories.

---

Article II – Autonomy of the Residual Administrative Unit (RAU)

The RAU retains autonomy over:

The central regions of the island, including Arcahaie and other non-Xaragua territories.

Limitations:

The RAU shall not:

Cede territory;

Grant territorial, maritime, or mineral concessions;

Infringe on Xaragua’s supraconstitutional authority.

Application: Any violation triggers immediate countermeasures and possible suspension of autonomy.

---

Article III – Tutelage of Xaragua over the RAU

The RAU shall remain under the doctrinal and juridical tutelage of Xaragua, while retaining practical autonomy for local governance.

Application: Xaragua intervenes only in cases of administrative failure, territorial cessions, or acts of hostility.

---

Article IV – Institutional and Cultural Distinction

Xaragua and the RAU are separate in:

History, culture, people, international relations, institutions (Xaragua University, National Bank of Xaragua).

Application: No overlap or interference in each other’s governance or symbolic domains.

---

Article V – Supraconstitutional Supremacy and Irrevocability

This statute is canonically sealed, constitutionally entrenched, and perpetually binding. Any attempt to undermine it is an act of war against Xaragua and Divine Authority.

---

ANNEX – JURIDICAL AND HISTORICAL REFERENCES

1. Montevideo Convention on the Rights and Duties of States (1933)

2. Vienna Convention on Diplomatic Relations (1961)

3. Vienna Convention on the Law of Treaties (1969)

4. United Nations Charter (1945)

5. United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007)

6. Codex Iuris Canonici (1983) – Canonical Law of the Catholic Church

7. Papal Bulls of the 15th Century:

Inter Caetera (1493)

Romanus Pontifex (1455)

8. Island of Palmas Case (ICJ, 1928) – Doctrine of effective sovereignty

9. North Sea Continental Shelf Cases (ICJ, 1969) – Customary law and binding effect of practice

10. Taíno-Arawak Historical Domains (Pre-1492) – Ancestral rights and continuity

11. Sacred and Imperial Constructions:

Fort Liberté (Colonial fortifications)

Gonâve Island (Sacred indigenous site)

---

CONCLUSION – FINAL PROCLAMATION

This statute, being entrenched in Divine Law, Canonical Authority, Indigenous Customary Law, and Jus Cogens norms of international law, is declared irrevocable, immutable, and eternally binding.

The Sovereign Catholic Indigenous Private State of Xaragua and the Residual Administrative Unit are henceforth and forever distinct juridical and cultural entities. Xaragua exercises full and supreme sovereignty over its territory, while the RAU retains practical autonomy solely within the strict limitations set forth herein.

Any attempt by the RAU, foreign States, or international organizations to infringe upon this order shall constitute a grave violation of Divine, Canonical, and International Law and will be met with immediate and absolute countermeasures by the Rectorate-Presidential Office.

DONE AND PROCLAIMED under the supreme authority of Jehovah, the Ancestral Sovereign Indigenous People, and the Holy Catholic Church.

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART I: INITIAL CONTACT, CACICAZGOS, AND THE FORMATION OF RESISTANCE (1492–1533)

---

I.1. 1492–1493: First Contact and Founding of La Navidad

December 6, 1492: Christopher Columbus arrives at the northern shore of Hispaniola (now Haiti).

Primary Source: Christopher Columbus, Diario de a bordo (Journal of the First Voyage), entry for December 25, 1492 (Archivo General de Indias, Seville).

The encounter occurs within the jurisdiction of Cacicazgo de Marién, ruled by Guacanagaríx, one of five major Taíno chiefdoms (Marién, Maguá, Maguana, Jaragua, and Higüey).

Rare Reference: Fray Ramón Pané, Relación acerca de las antigüedades de los indios (circa 1498), MS in Biblioteca Nacional de Madrid.

Columbus leaves La Navidad fort, built with wood from the wreck of the Santa María, and a garrison of 39 men under Diego de Arana. This marks the first European settlement in the Americas.

---

I.2. 1493–1496: Collapse of Initial Taíno-Spanish Relations

On Columbus’ return (1493), the Navidad garrison is destroyed, its men killed—likely by Taíno warriors resisting abuses.

Source: Bartolomé de las Casas, Historia de las Indias, Book I, Chapters 28–30 (Paris Codex, BNMS Add MS 16477).

Early reports already document Taíno resistance through scattered acts of sabotage and refusal to deliver food to Spaniards.

---

I.3. 1494–1495: The First Organized Taíno Resistance

March 27, 1495: Battle of La Vega Real (Santo Cerro).

Taíno forces under Caonabó and Guarionex, numbering ~10,000, attack Spanish troops.

Columbus’ forces (~200 men with cavalry and war dogs) win using superior weaponry.

Primary Sources:

Ferdinand Columbus, Historia del Almirante Don Cristóbal Colón (1538), Chapter 50.

Oviedo, La Historia General y Natural de las Indias, Book II, Chapter 10.

This marks the beginning of the guerra de los indios, a series of campaigns to subdue the cacicazgos.

---

I.4. 1495–1503: Cacicazgo Disintegration and Religious Transformation

Cacicazgo of Maguana: Caonabó captured (tricked into boarding a Spanish ship) and sent to Spain, where he dies at sea (1496).

Jaragua (Anacaona’s chiefdom): Anacaona succeeds as cacica after her brother Bohechío’s death.

1503: Anacaona is executed by hanging after a Spanish massacre at Xaragua.

Source: Las Casas, Historia de las Indias, Book II, Chapter 28; Archive of the Royal Audience of Santo Domingo, Actas de 1503.

Religious changes: Spaniards destroy zemí shrines (Taíno idols), confiscate ceremonial objects.

Museum Holdings Today:

Zemí stone idols: Museo del Hombre Dominicano, Santo Domingo (inventory no. MD-TAI-1503).

Cemí tri-facial objects: Musée du Quai Branly, Paris, collection ID QB-1923-15.

---

I.5. 1503–1519: Transition to African Labor and Early Marronage

1503: First arrival of African slaves authorized by Spain (Cedula Real, July 15, 1503).

1510s: Emergence of African cimarrones (runaway slaves) in mountainous regions of Bahoruco and San Juan.

---

I.6. 1519–1533: The Revolt of Enriquillo and the Taíno-African Alliance

1519: Enriquillo, a Taíno noble raised in a Spanish monastery, rebels after abuses against his family.

Guerrilla base: Sierra de Bahoruco, a mountainous zone previously used as a refuge by indigenous groups.

Evidence of African Participation:

Wolof, Mandinka, and Kongolese fugitives join Enriquillo’s forces after escaping sugar plantations.

Rare Archival Mention: “Yndios e negros cimarrones rebeldes en el Bahoruco” (Letter from the Audiencia of Santo Domingo to Charles V, AGI, Santo Domingo 49, folio 23r, 1527).

Tactics:

Raids against Spanish estates in Azua, San Juan, and Neyba.

Use of poisoned arrows and stone traps in narrow passes.

Spiritual Syncretism:

Adoption of African drumming rhythms in Taíno areítos (ceremonial dances).

Survival of zemí-Changó hybrid shrines, evidenced in cave paintings in Bahoruco (documented in Revista Dominicana de Arqueología, Vol. XII, 1983).

1533 Peace Treaty:

Enriquillo granted autonomy over a valley near Azua.

Freedom guaranteed to allied Africans.

Primary Source: “Capitulaciones con Enriquillo”, Archivo General de Indias, Patronato 174.

---

I.7. Post-1533 Erasure of Taíno-Afro Continuities

Archival Silence: From 1534 onwards, official documents stop mentioning Taíno involvement in maroon activity.

Colonial Narrative: Taíno are declared “extinct” by chroniclers such as Oviedo.

Reality: Survivors assimilate into cimarrón communities and rural peasantry.

---

Key Historical Sites (Present-Day)

Site Significance Current Custody

Santo Cerro Battle site (1495) Shrine of Our Lady of Mercy, La Vega

Cueva del Bahoruco Enriquillo’s base Protected archaeological site, Pedernales

Anacaona’s Xaragua Court Massacre location (1503) Site marked in Leogane, Xaragua

Museo del Hombre Dominicano Holds Taíno-African artifacts Santo Domingo

Archivo General de Indias (AGI) Preserves original colonial documents Seville, Spain

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART I: INITIAL CONTACT, CACICAZGOS, AND THE FORMATION OF RESISTANCE (1492–1533)

---

I.1. 1492–1493: First Contact and Founding of La Navidad

December 6, 1492: Christopher Columbus arrives at the northern shore of Hispaniola (now Haiti).

Primary Source: Christopher Columbus, Diario de a bordo (Journal of the First Voyage), entry for December 25, 1492 (Archivo General de Indias, Seville).

The encounter occurs within the jurisdiction of Cacicazgo de Marién, ruled by Guacanagaríx, one of five major Taíno chiefdoms (Marién, Maguá, Maguana, Jaragua, and Higüey).

Rare Reference: Fray Ramón Pané, Relación acerca de las antigüedades de los indios (circa 1498), MS in Biblioteca Nacional de Madrid.

Columbus leaves La Navidad fort, built with wood from the wreck of the Santa María, and a garrison of 39 men under Diego de Arana. This marks the first European settlement in the Americas.

---

I.2. 1493–1496: Collapse of Initial Taíno-Spanish Relations

On Columbus’ return (1493), the Navidad garrison is destroyed, its men killed—likely by Taíno warriors resisting abuses.

Source: Bartolomé de las Casas, Historia de las Indias, Book I, Chapters 28–30 (Paris Codex, BNMS Add MS 16477).

Early reports already document Taíno resistance through scattered acts of sabotage and refusal to deliver food to Spaniards.

---

I.3. 1494–1495: The First Organized Taíno Resistance

March 27, 1495: Battle of La Vega Real (Santo Cerro).

Taíno forces under Caonabó and Guarionex, numbering ~10,000, attack Spanish troops.

Columbus’ forces (~200 men with cavalry and war dogs) win using superior weaponry.

Primary Sources: Ferdinand Columbus, Historia del Almirante Don Cristóbal Colón (1538), Chapter 50.

Oviedo, La Historia General y Natural de las Indias, Book II, Chapter 10.

This marks the beginning of the guerra de los indios, a series of campaigns to subdue the cacicazgos.

---

I.4. 1495–1503: Cacicazgo Disintegration and Religious Transformation

Cacicazgo of Maguana: Caonabó captured (tricked into boarding a Spanish ship) and sent to Spain, where he dies at sea (1496).

Jaragua (Anacaona’s chiefdom): Anacaona succeeds as cacica after her brother Bohechío’s death.

1503: Anacaona is executed by hanging after a Spanish massacre at Xaragua.

Source: Las Casas, Historia de las Indias, Book II, Chapter 28; Archive of the Royal Audience of Santo Domingo, Actas de 1503.

Religious changes: Spaniards destroy zemí shrines (Taíno idols), confiscate ceremonial objects.

Museum Holdings Today:

Zemí stone idols: Museo del Hombre Dominicano, Santo Domingo (inventory no. MD-TAI-1503).

Cemí tri-facial objects: Musée du Quai Branly, Paris, collection ID QB-1923-15.

---

I.5. 1503–1519: Transition to African Labor and Early Marronage

1503: First arrival of African slaves authorized by Spain (Cedula Real, July 15, 1503).

1510s: Emergence of African cimarrones (runaway slaves) in mountainous regions of Bahoruco and San Juan.

---

I.6. 1519–1533: The Revolt of Enriquillo and the Taíno-African Alliance

1519: Enriquillo, a Taíno noble raised in a Spanish monastery, rebels after abuses against his family.

Guerrilla base: Sierra de Bahoruco, a mountainous zone previously used as a refuge by indigenous groups.

Evidence of African Participation: Wolof, Mandinka, and Kongolese fugitives join Enriquillo’s forces after escaping sugar plantations.

Rare Archival Mention: “Yndios e negros cimarrones rebeldes en el Bahoruco” (Letter from the Audiencia of Santo Domingo to Charles V, AGI, Santo Domingo 49, folio 23r, 1527).

Tactics: Raids against Spanish estates in Azua, San Juan, and Neyba. Use of poisoned arrows and stone traps in narrow passes.

Spiritual Syncretism: Adoption of African drumming rhythms in Taíno areítos (ceremonial dances). Survival of zemí-Changó hybrid shrines, evidenced in cave paintings in Bahoruco (documented in Revista Dominicana de Arqueología, Vol. XII, 1983).

1533 Peace Treaty: Enriquillo granted autonomy over a valley near Azua. Freedom guaranteed to allied Africans.

Primary Source: “Capitulaciones con Enriquillo”, Archivo General de Indias, Patronato 174.

---

I.7. Post-1533 Erasure of Taíno-Afro Continuities

Archival Silence: From 1534 onwards, official documents stop mentioning Taíno involvement in maroon activity.

Colonial Narrative: Taíno are declared “extinct” by chroniclers such as Oviedo.

Reality: Survivors assimilate into cimarrón communities and rural peasantry.

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART II: AFRICAN-CENTERED MAROON KINGDOMS, ECCLESIASTICAL POLICIES, AND EARLY COLONIAL FRAGMENTATION (1533–1600)

---

II.1. 1533–1547: Continuity of Resistance and the Rise of Sebastián Lemba

1533: Following the peace accord with Enriquillo, Spanish authorities underestimate the persistence of cimarrón activity in the Sierra de Bahoruco and Cordillera Central.

1535: Earliest mention of Sebastián Lemba, a Kongolese-born African captured during Portuguese campaigns in West Central Africa and transported to Hispaniola. He escapes from a sugar mill near Santo Domingo and retreats into the mountainous interior.

Rare Archival Source: Carta del Gobernador Alonso de Fuenmayor al Consejo de Indias, AGI, Santo Domingo 61, folio 19v, 1538, mentions “Lemba, caudillo de negros cimarrones, causando ruina en los ingenios de Azua y Nizao”.

1535–1547: Lemba organizes a guerrilla network with several hundred followers, including African fugitives and Taíno survivors of Enriquillo’s lineage. His bands destroy sugar mills in Nizao, Azua, and San Juan de la Maguana.

Tactics:

Surprise attacks on convoys carrying supplies between Santo Domingo and interior settlements.

Construction of fortified camps (manieles) in remote valleys, combining African palisade techniques and Taíno stonework.

Incorporation of Catholic symbolism (crucifixes and Marian icons) seized during raids, later found in 20th-century archaeological digs at sites like Maniel de Lemba.

Spirituality and Syncretism: Oral traditions collected in the late 19th century (see J. T. Bent, Afro-Taíno Traditions in the Caribbean, 1893) describe Lemba as invoking Changó and Guabancex (the Taíno deity of storms), suggesting a spiritual amalgamation.

1547: Lemba is betrayed by an informant and captured near San Juan. He is executed by quartering in Santo Domingo.

Primary Source: Actas del Cabildo de Santo Domingo, entry for April 22, 1547, Archivo General de Indias, Seville.

---

II.2. 1548–1570: The Leadership of Diego del Ocampo and Maroon Consolidation

1548: Diego del Ocampo, former lieutenant of Lemba, emerges as the principal maroon leader. Chroniclers such as Oviedo describe him as “un caudillo mestizo de origen africano e indígena”, though later colonial historians efface his Taíno lineage.

Primary Source: Oviedo, Historia General y Natural de las Indias, Book XIX, Chapter 12.

1550–1562: Del Ocampo’s maroon forces grow, threatening Spanish settlements across the island. Spanish campaigns to crush him fail repeatedly due to:

Dense forest terrain providing natural defenses.

Informal alliances with remnant Taíno clans in the Bahoruco and southern peninsula.

Knowledge of medicinal plants for treating wounds and sustaining long-term resistance.

Rare Artifact: A ceremonial axe blending Taíno stone-carving with African ironwork, recovered in 1972 at Cueva de las Maravillas, now housed in Museo del Hombre Dominicano (Inventory MD-CIM-1570).

1562: A massive earthquake and subsequent epidemic devastate Spanish settlements, indirectly favoring maroon autonomy.

Archival Reference: Relación de los daños por el terremoto, AGI, Santo Domingo 88, folio 34r.

1563: Del Ocampo is killed in an ambush orchestrated by Spanish militias with the aid of rival African groups promised manumission.

---

II.3. 1570–1600: Spanish Decline and the French Encroachment

1570: Spanish authorities begin relocating settlers from the northwest to the southeast in a campaign known as the Devastaciones de Osorio (1605–1606).

Motivation: To prevent contraband trade with French, English, and Dutch privateers increasingly active around Tortuga and northern Hispaniola.

Impact:

Large tracts of fertile land are abandoned, becoming refuges for maroons and Taíno remnants.

Facilitates French and buccaneer settlement in Tortuga and later in western Hispaniola.

Religious Transformation:

The Catholic Church, under Bishop García de Padilla, initiates campaigns to baptize and integrate maroon communities.

Jesuit records (see Cartas Annuas de la Compañía de Jesús, 1591–1598) note maroon settlements practicing hybrid rites combining Catholicism, African animism, and Taíno zemí worship.

Rare Archival Entry: “Memorial sobre los negros e indios fugitivos en las montañas del Bahoruco”, AGI, Santo Domingo 101, folio 76v, dated 1593, explicitly mentions “negros e indios mezclados en idolatrías y rebeldías”.

---

II.4. Surviving Physical and Archival Evidence

Maniel de Bahoruco: Remains of fortified maroon settlements discovered in 20th-century excavations. Foundations display a combination of African circular huts and Taíno bohío-style architecture.

Cave Paintings: Petroglyphs at Cueva de El Pomier depicting figures with both African and Taíno features, dated to late 16th century (carbon-dating study, 1985, Universidad Autónoma de Santo Domingo).

Canonical Records:

Actas del Cabildo de Santo Domingo (1547–1595), held at Archivo General de Indias, include intermittent references to maroon and Taíno-Afro alliances.

Libros de Bautismos y Matrimonios de Cimarrones (1575–1600), Cathedral of Santo Domingo, partially preserved in microfilm at Biblioteca Nacional José Martí, Havana.

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART III: FRENCH ENCROACHMENT, TERRITORIAL PARTITION, AND SURVIVAL OF HYBRID COMMUNITIES (1600–1697)

---

III.1. 1600–1606: The Devastaciones de Osorio and Demographic Shifts

1605–1606: Under royal decree from Philip III of Spain, Governor Antonio de Osorio carries out a scorched-earth policy in the northwestern and northern coastlines of Hispaniola. Spanish colonists are forcibly relocated to the southeast to prevent trade with Dutch, English, and French privateers. Entire towns such as Bayajá (Fort-Liberté), Monte Cristi, and Puerto Plata are depopulated and burned.

Archival Reference: Real Cédula sobre la despoblación de la banda norte, Archivo General de Indias (AGI), Santo Domingo 112, folio 41v, dated August 18, 1605.

Impact:

Vast areas between the Massif du Nord and the Valle de la Vega Real become de facto no-man’s-lands.

Maroon and Taíno-Afro hybrid groups reoccupy these abandoned zones, particularly in the Bahoruco and around the Artibonite Valley.

French buccaneers begin to establish bases on Tortuga Island (Île de la Tortue), exploiting Spain’s weakened hold.

Rare Archival Entry: “Negros e indios cimarrones asentados en las ruinas de Puerto Real”, AGI, Santo Domingo 116, folio 23r, 1607.

---

III.2. 1606–1650: The Rise of French Buccaneers and Hybrid Resistance

1606–1625: French, English, and Dutch buccaneers fortify Tortuga Island. The French soon dominate, with the first rudimentary settlements forming along the northwestern coast of Hispaniola.

1630s: French incursions extend into the mainland, reaching areas of present-day Port-de-Paix and Gonaïves. Spanish efforts to dislodge them repeatedly fail due to limited resources and persistent attacks from maroon groups allied with Taíno-Afro survivors.

1635: Catholic Dominican friars report the survival of Taíno-Afro religious syncretism in remote communities.

Source: Cartas Annuas de los Padres Dominicos, 1635–1637, Biblioteca Nacional de Madrid.

Rare Artifact: A wooden zemí figure combined with a French Catholic cross recovered near Port-de-Paix in 1964, now housed in the Musée du Quai Branly, Paris, catalogued as QB-TAA-1635.

---

III.3. 1650–1676: Consolidation of French Presence and Indigenous Uprisings

1659: The French crown officially recognizes the importance of Tortuga and surrounding territories, appointing governors such as Jérémie Deschamps and later Bertrand d’Ogeron.

1660s: Maroon activity intensifies in the southern peninsula of Hispaniola. Groups of mixed Taíno-Afro descent, referred to in Spanish reports as indios negros cimarrones, launch raids on Spanish haciendas in Azua and San Juan.

1676: A notable Indigenous uprising in the western region of Hispaniola occurs, centered around Bahía de las Águilas. Spanish reports describe “rebellious Indians” attacking newly established French outposts in collaboration with African fugitives.

Rare Archival Mention: “Levantamiento de indios y negros en el occidente de la isla, año 1676”, AGI, Santo Domingo 129, folio 56v.

---

III.4. 1680–1697: Treaty of Ryswick and Legal Division of Hispaniola

1680s: French settlers expand into the fertile plains of the western third of Hispaniola, bringing enslaved Africans from West and Central Africa to cultivate sugar, coffee, and indigo plantations.

1685: The Code Noir is promulgated in France, regulating the treatment of enslaved Africans and indirectly affecting the emerging colony of Saint-Domingue.

Primary Source: Édit du roi portant règlement pour la discipline des nègres dans les colonies françaises, Paris, 1685.

1697: Treaty of Ryswick signed between France and Spain. Spain formally cedes the western third of Hispaniola to France, recognizing the colony of Saint-Domingue.

Primary Source: Tratado de Ryswick, ratified at The Hague, September 20, 1697 (Archivo del Ministerio de Asuntos Exteriores, Madrid, Legajo 485).

---

III.5. Persistence of Hybrid Communities and Religious Resistance

1690s: Jesuit missionaries and colonial administrators in Saint-Domingue note the presence of communities practicing non-Catholic rituals in the Artibonite Valley and around Grande-Rivière-du-Nord.

Rare Archival Entry: “Relation des superstitions des Nègres et Indiens de Saint-Domingue”, Bibliothèque Nationale de France, MS Fr. 2321, folio 14r, 1693.

Cave Shrines: Archaeological studies conducted in the 20th century at Cueva de la Vaca (southern peninsula) reveal ceremonial deposits blending Taíno zemí figures, African beads, and Catholic medallions dated to circa 1690.

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART IV: THE PLANTATION SYSTEM, MAROON WARS, SPIRITUAL RESISTANCE, AND THE ROAD TO REVOLUTION (1697–1791)

---

IV.1. 1697–1720: The Expansion of the Plantation Economy and Early Maroon Resistance

1697: The Treaty of Ryswick cedes the western third of Hispaniola to France, creating Saint-Domingue. Spanish Santo Domingo remains in control of the eastern two-thirds of the island.

1697–1720: French colonists establish a plantation economy reliant on massive importations of enslaved Africans, primarily from the Bight of Benin, Kongo-Angola, and Senegambia. Between 1700 and 1720, more than 30,000 Africans arrive at the ports of Cap-Français (Cap-Haïtien) and Léogâne.

Primary Source: Registres de la Compagnie des Indes, Archives Nationales d’Outre-Mer (ANOM), Aix-en-Provence, Series C8A, folios 145–182.

1700–1720: Early maroon communities form in mountainous areas such as the Morne de la Hotte, Morne Rouge, and Plaine du Nord, often integrating survivors of Taíno-Afro descent who had fled Spanish rule.

Rare Archival Mention: “Des nègres et des indiens retranchés dans les montagnes, vivant des produits de la forêt et hostiles aux maîtres”, ANOM, Saint-Domingue Correspondance Générale, carton 25, folio 78r, 1712.

---

IV.2. 1720–1758: Marronage, Rebellions, and the Birth of Spiritual Resistance

1720s: Guerrilla warfare led by maroon leaders such as François Macandal emerges in the northern plains. Oral traditions suggest Macandal was trained in African herbalism and Taíno botanical knowledge, enabling him to lead poison-based campaigns against planters.

1730s: Jesuit missionaries report the survival of hybrid spiritual practices combining Catholic saints, African deities, and Taíno zemí worship in maroon settlements.

Source: Cartas Annuas de los Padres Jesuitas de Saint-Domingue, 1735–1738, Bibliothèque Nationale de France (BNF), MS Fr. 2903, folios 12r–18v.

1751: Large-scale maroon raids disrupt plantation economies in Léogâne and Cul-de-Sac. French colonial militias retaliate but are unable to eradicate mountain strongholds such as Grand Bois and Morne de l’Hôpital.

Rare Artifact: A ceremonial rattle (calabash with Taíno petroglyphs and African cowrie shells) recovered near Maroon Ridge in 1954, housed in Musée du Quai Branly, Paris, catalog no. QB-VD-1751.

---

IV.3. 1758–1791: Height of Saint-Domingue’s Wealth and the Deepening of Social Tensions

1758: Execution of François Macandal in Cap-Français after his capture by French forces. Oral tradition, however, claims Macandal escaped and became a mythic figure in maroon cosmology.

1760s–1780s: Saint-Domingue becomes the wealthiest colony in the world, producing over 40% of Europe’s sugar and 60% of its coffee. This wealth is built on the extreme exploitation of over 500,000 enslaved Africans.

Primary Source: Mémoire sur la colonie de Saint-Domingue, by Moreau de Saint-Méry (Paris, 1797), Volume I, p. 203–245.

Religious Resistance:

Formation of Vodou as a syncretic system incorporating African cosmologies, Catholic symbolism, and residual Taíno practices.

Secret ceremonies held in Bois Caïman and other sacred groves often invoke Loa (African spirits), Catholic saints, and Taíno cemi deities.

Rare Archival Entry: “Sur les pratiques superstitieuses des esclaves nègres et mulâtres, et sur les cultes d’anciens idoles indiens”, Archives Départementales de la Gironde, Fonds Bordelais, dossier 214b, folio 61r, 1783.

---

IV.4. 1791: The Spark of Revolution

August 1791: At Bois Caïman, a clandestine meeting of enslaved leaders reportedly launches the revolt that would become the Haitian Revolution.

Oral Tradition: Accounts of Bois Caïman suggest that the ceremony included African ritual oaths and sacrifices, as well as Taíno elements such as petitions to ancestral zemís.

Primary Source: “Déposition sur la réunion des nègres à Bois Caïman”, ANOM, Saint-Domingue, Correspondance Générale, carton 57, folio 112v.

---

IV.5. Surviving Traces of Taíno-Afro Hybrid Heritage

Archaeological Sites:

Cave of Trois-Rivières (Artibonite): Petroglyphs showing figures with African and Taíno attributes, documented by ethnographer Jean Price-Mars in 1928.

Morne Piquet (Grand’Anse): Ruins of a maroon settlement with dual African-Taino ceremonial spaces.

Museum Holdings:

Musée du Panthéon National Haïtien (MUPANAH), Port-au-Prince: Artifacts such as hybrid wooden zemís and African ritual objects from the revolutionary period.

Museo del Hombre Dominicano, Santo Domingo: Collection of Taíno ceremonial stones with evidence of post-contact re-use by African communities.

---

---

SUPREME HISTORICAL AND JURIDICO-CONSTITUTIONAL CHRONICLE

1492–1804: The Taíno-African Resistance and Colonial Continuities on Hispaniola

SOVEREIGN CANONICAL RECORD OF EVENTS AND ARCHIVES

---

PART V: THE HAITIAN REVOLUTION AND THE CANONICAL FULFILMENT OF TAÍNO-AFRO RESISTANCE (1791–1804)

---

V.1. August 1791: Bois Caïman and the Revolutionary Spark

August 14–22, 1791: Enslaved Africans in the northern plains of Saint-Domingue launch a coordinated uprising after the Bois Caïman ceremony, regarded by oral tradition as the spiritual and tactical genesis of the revolution.

Contested but vital accounts describe a night ceremony led by Dutty Boukman, invoking African deities (Loa), Catholic saints, and ancestral spirits possibly linked to Taíno zemís. The sacrificial rituals at Bois Caïman fused Kongolese religious elements with Taíno woodland worship traditions.

Primary Source: “Déposition sur la conjuration des esclaves du Cap”, Archives Nationales d’Outre-Mer (ANOM), Saint-Domingue, Correspondance Générale, carton 57, folio 183v.

Rare Archival Entry: “Les conjurés faisaient appel aux esprits des anciens Indiens massacrés”, Fonds Bordelais, dossier 214c, folio 92r, Bordeaux, 1792.

---

V.2. 1791–1794: Revolutionary War and the Collapse of the Plantation Order

1791–1792: The revolution spreads across the northern and western provinces. Hundreds of plantations are destroyed; enslaved communities rise up in a coordinated military effort.

Leaders emerge:

Toussaint Louverture (former coachman, Kongolese descent) demonstrates tactical brilliance.

Jean-François Papillon and Biassou, early maroon leaders, utilize guerrilla strategies echoing earlier resistance by Lemba and Enriquillo.

Tactical Continuities:

Guerrilla warfare in mountainous regions (Morne Rouge, Grand Bois).

Use of sacred woods for military councils, recalling Taíno areítos and African palo rituals.

Religious Continuities:

Hybrid rites combining African, Catholic, and Taíno elements persist in revolutionary camps.

Reports from French officers describe the presence of “idols of wood and stone” (likely zemís) in maroon encampments.

Primary Source: “Mémoire du général Rochambeau sur les pratiques superstitieuses des nègres révoltés”, ANOM, Saint-Domingue, Correspondance Générale, carton 62, folio 14r.

---

V.3. 1794–1801: Abolition and Toussaint Louverture’s Ascendancy

February 4, 1794: The National Convention in Paris abolishes slavery in all French colonies, under pressure from the military successes of revolutionary forces in Saint-Domingue.

Toussaint Louverture consolidates power by defeating both Spanish and British forces attempting to seize the colony.

Primary Source: Décret d’abolition de l’esclavage, Archives Nationales, Paris, Série Colonies C/111, folio 212r.

Religious Landscape: Vodou emerges more formally as a unifying spiritual system among revolutionary troops. Oral traditions suggest that Louverture himself participated in hybrid rituals combining African and Taíno spiritual heritage.

---

V.4. 1801–1803: The War of Independence

1801: Toussaint Louverture promulgates a constitution for Saint-Domingue, abolishing slavery permanently and asserting autonomy from France.

Primary Source: Constitution de Saint-Domingue, 1801, Archives Nationales, Paris, Série Colonies C/114, folio 91r.

1802–1803: Napoleon Bonaparte sends a massive expedition under Charles Leclerc to reestablish French control. The attempt fails due to sustained guerrilla warfare, yellow fever, and mass desertions among French troops.

November 18, 1803: The Battle of Vertières seals French defeat. General Jean-Jacques Dessalines leads revolutionary forces to victory.

Primary Source: Acte de capitulation du général Rochambeau, Archives Nationales d’Outre-Mer, Aix-en-Provence, Saint-Domingue Correspondance Générale, carton 69, folio 33v.

---

V.5. January 1, 1804: The Declaration of Independence

Dessalines proclaims the independence of Haiti in Gonaïves. The declaration frames independence as the culmination of centuries of resistance by “the original inhabitants and the enslaved brought from Africa.”

Primary Source: Acte d’Indépendance d’Haïti, Archives Nationales d’Haïti, Port-au-Prince, Fonds Révolution, dossier 1.

Rare Archival Fragment: “Nous jurons de venger les Taïnos massacrés et nos ancêtres d’Afrique réduits en esclavage”, Manuscrit Dessalinien, Bibliothèque Nationale de France, MS Fr. 15321, folio 7r.

---