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200 years ago, France extorted Haiti in one of history’s greatest heists – and Haitians want reparations

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Haiti
A French propaganda engraving from 1825 depicts King Charles X bestowing freedom on a Black man kneeling before him in chains.
‘S.M. Charles X, le bien-aimé, reconnaissant l’indépendance de St. Domingue,’ 1825, Bibliothèque Nationale de France, Cabinet des Estampes, CC BY-SA

Marlene L. Daut, Yale University

In 2002, Haiti’s former president Jean-Bertrand Aristide argued that France should pay his country US$21 billion.

The reason? In 1825, France extracted a huge indemnity from the young nation, in exchange for recognition of its independence.

April 17, 2025, marks the 200th anniversary of that indemnity agreement. On Jan. 1 of this year, the now-former president of Haiti’s Transitional Presidential Council, Leslie Voltaire, reminded France of this call when he requested that France “repay the debt of independence and reparations for slavery.” In March, tennis star Naomi Osaka, who is of Haitian descent, added her voice to the chorus in a tweet wondering when France would pay Haiti back.

As a scholar of 19th-century Haitian history and culture, I’ve dedicated a significant portion of my research to exploring Haiti’s particularly strong legal case for restitution from France.

The story begins with the Haitian Revolution.

France instituted slavery in the colony of Saint-Domingue on the western third of the island of Hispaniola – today’s Haiti – in the 17th century. In the late 18th century, the enslaved population rebelled and eventually declared independence. In the 19th century, the French demanded compensation for the former enslavers of the Haitian people, rather than the other way around.

Just as the legacy of slavery in the United States has created a gross economic disparity between Black and white Americans, the tax on its freedom that France forced Haiti to pay – referred to as an “indemnity” at the time – severely damaged the newly independent country’s ability to prosper.

The cost of independence

Haiti officially declared its independence from France on Jan. 1, 1804. In October 1806, following the assassination of Haiti’s first head of state, the country was split into two, with Alexandre Pétion ruling in the south and Henry Christophe ruling in the north.

Despite the fact that both Haiti rulers were veterans of the Haitian Revolution, the French had never quite given up on reconquering their former colony.

In 1814, King Louis XVIII, restored as king after the overthrow of Napoléon earlier that year, sent three commissioners to Haiti to assess the willingness of the country’s rulers to surrender. Christophe, crowned king in 1811, remained obstinate in the face of France’s exposed plan to bring back slavery. Threatening war, the most prominent member of Christophe’s cabinet, Baron de Vastey, insisted,“ Our independence will be guaranteed by the tips of our bayonets!”

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In contrast, Pétion, the ruler of the south, was willing to negotiate, hoping that the country might be able to pay France for recognition of its independence.

In 1803, Napoléon had sold Louisiana to the United States for US$15 million. Using this number as his compass, Pétion proposed paying the same amount. Unwilling to compromise with those he viewed as “runaway slaves,” Louis XVIII rejected the offer.

Pétion died suddenly in 1818, but Jean-Pierre Boyer, his successor, kept up the negotiations. Talks, however, continued to stall due to Christophe’s stubborn opposition.

“Any indemnification of the ex-colonists,” Christophe’s government stated, was “inadmissible.”

Once Christophe died in October 1820, Boyer was able to reunify the two sides of the country. However, even with the obstacle of Christophe gone, Boyer repeatedly failed to successfully negotiate France’s recognition of independence. Determined to gain at least suzerainty over the island – which would have made Haiti a protectorate of France – Louis XVIII rebuked the two commissioners Boyer sent to Paris in 1824 to try to negotiate an indemnity in exchange for recognition.

On April 17, 1825, Charles X, brother to Louis XVIII and the new French king, performed a sudden about-face. Charles X issued a decree stating that France would recognize Haitian independence but only at the price of 150 million francs – or nearly twice the 80 million francs the U.S. had paid for the Louisiana territory.

Baron de Mackau, whom Charles X sent to deliver the ordinance, arrived in Haiti in July, accompanied by a squadron of 14 brigs of war carrying more than 500 cannons.

His instructions stated that his “mission” was “not a negotiation.” It was not diplomacy either. It was extortion.

Amid the threat of violent war and a looming economic blockade, on July 11, 1825, Boyer signed the fatal document, which stated, “The present inhabitants of the French part of St. Domingue shall pay … in five equal installments … the sum of 150,000,000 francs, destined to indemnify the former colonists.”

French prosperity built on Haitian poverty

Newspaper articles from the period reveal that the French king knew the Haitian government was hardly capable of making these payments, as the amount was nearly six times Haiti’s total annual revenue. The rest of the world seemed to agree that the agreement was absurd. One British journalist noted that the “enormous price” constituted a “sum which few states in Europe could bear to sacrifice.”

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Forced to borrow 30 million francs from French banks to make the first two payments, it was hardly a surprise to anyone when Haiti defaulted soon thereafter. Still, a subsequent French king sent another expedition in 1838 with 12 warships to force the Haitian president’s hand. The 1838 revision, inaccurately labeled “Traité d’Amitié” – or “Treaty of Friendship” – reduced the outstanding amount owed to 60 million francs, but the Haitian government was once again ordered to take out crushing loans to pay the balance.

It was the Haitian people who suffered the brunt of the consequences of France’s theft. Boyer levied draconian taxes in order to pay back the loans. And while Christophe had been busy developing a national school system during his reign, under Boyer, and all subsequent presidents, such projects had to be put on hold. Moreover, researchers have found that the independence debt and the resulting drain on the Haitian treasury were directly responsible not only for the underfunding of education in 20th-century Haiti, but also for the lack of health care and the country’s inability to develop public infrastructure.

A 2022 analysis by The New York Times, furthermore, revealed that Haitians ended up paying more than 112 million francs over seven decades, or $560 million – estimated between $22 billion and $44 billion in today’s dollars. Recognizing the gravity of this scandal, French economist Thomas Piketty has argued that France should repay at least $28 billion to Haiti in restitution.

A debt that’s both moral and material

Former French presidents, from Jacques Chirac to Nicolas Sarkozy to François Hollande, have a history of punishing, skirting or downplaying Haitian demands for recompense.

In May 2015, when Hollande became only France’s second head of state to visit Haiti, he admitted that his country needed to “settle the debt.” Later, realizing he had unwittingly provided fuel for the legal claims already prepared by attorney Ira Kurzban on behalf of the Haitian people, Hollande clarified that he meant France’s debt was merely “moral.”

To deny that the consequences of slavery were also material is to deny French history itself. France belatedly abolished slavery in 1848 in its remaining colonies of Martinique, Guadeloupe, Réunion and French Guyana, which are still territories of France today. Afterward, the French government demonstrated once again its understanding of slavery’s relationship to economics when it financially compensated the former “owners” of enslaved people.

The resulting racial wealth gap is no metaphor. In metropolitan France, 14.1% of the population lives below the poverty line. In Martinique and Guadeloupe, in contrast, where more than 80% of the population is of African descent, the poverty rates are 38% and 46%, respectively. The poverty rate in Haiti is even more dire at 59%. And whereas the gross domestic product per capita – the best measure of a country’s standard of living – is $44,690 in France, it’s a mere $1,693 in Haiti.

These discrepancies can be viewed as the concrete consequences of stolen labor from generations of Africans and their descendants.

In recent years, French academics have begun to increasingly contribute to the conversation about the longitudinal harms the indemnity brought to Haiti. Yet what effectively amounts to a statement of “no comment” has historically been the only response from France’s current government under President Emmanuel Macron.

On April 17, 2025, the bicentennial of the indemnity ordinance, Macron finally broke his silence. In an official communiqué, Macron acknowledged the “heavy financial indemnity” his country imposed upon Haiti and announced “a joint Franco-Haitian commission responsible for examining our common past and shedding light on all its dimensions.” But he did not address the question of reparations.

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Many Haitians were rightfully not satisfied: the only initiative from France that would really matter, they said, would be one detailing how it plans to provide economic recompense to the Haitian people.

This is an updated version of an article originally published on June 30, 2020.The Conversation

Marlene L. Daut, Professor of French and African American Studies, Yale University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Daily News

Major Construction Begins on Metro’s East San Fernando Valley Light Rail Line

LA Metro has moved the East San Fernando Valley Light Rail Transit Project into major construction. The 6.7-mile Van Nuys Boulevard line will add 11 stations, connect with the G Line and regional rail services, and is now targeted for completion in early 2032.

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After years of utility relocation and planning, LA Metro is moving into major construction on a new rail line along Van Nuys Boulevard. The milestone also comes with a revised early-2032 completion target.

Major construction is beginning on LA Metro’s 6.7-mile East San Fernando Valley light-rail line, which is targeted for completion in early 2032.
AI rendering depicting East San Fernando Valley LRT construction in the center of Van Nuys Boulevard. By: Daily News Staff

LA Metro has officially marked the beginning of major construction on the East San Fernando Valley Light Rail Transit Project, moving one of the region’s most important rail projects from preparatory work into full-scale construction.

Metro held a groundbreaking ceremony on October 19, 2026, for the 6.7-mile line, which will run along Van Nuys Boulevard from the G Line busway north to San Fernando Road in Pacoima. The project will add 11 light-rail stations serving Van Nuys, Panorama City, Arleta and Pacoima.

https://stmdailynews.com/la-metro-locks-in-vermont-brt-funding-as-world-cup-results-point-toward-2028/

This was not the project’s first groundbreaking. Metro held an earlier ceremony in December 2022 when crews began relocating utility infrastructure. The new milestone is more consequential for riders: the major-construction phase covers the guideway, stations, traction-power substations, rail systems and a maintenance and storage facility.

From utility work to a new rail corridor

The project has spent several years in utility relocation, property acquisition, design and other early work. Metro’s current construction timeline shows major work continuing from 2026 through 2032, with phased traffic changes and K-rail installations expected along Van Nuys Boulevard.

When completed, trains are expected to operate every seven to 10 minutes during peak periods. The line will connect directly with the G Line and provide access to the Van Nuys Metrolink and Amtrak station. It is also expected to become an important transfer point for the future Sepulveda Transit Corridor and a planned Metrolink station in Pacoima.

The corridor already has a substantial transit market. Metro reported that bus Lines 233 and 761, which serve Van Nuys Boulevard, recorded nearly 20,000 boardings in September 2026. The agency also says approximately 19 percent of households in the project area lack access to a car, compared with about 8 percent countywide.

Those figures help explain why this project matters beyond its construction footprint. It is intended to give residents in some of the Valley’s most transit-dependent communities more reliable access to jobs, schools, healthcare and the wider regional transit network.

The opening target has moved to 2032

Metro’s current project page lists an estimated completion date of early 2032. That is later than the 2031 opening forecast the agency publicized when it celebrated an $893-million federal grant in September 2024. Earlier plans were more optimistic still: when utility work began in 2022, Metro said the first segment could open between 2028 and 2030.

The project’s financial scale has also grown clearer. In May 2026, the Metro Board established a life-of-project budget of approximately $3.999 billion and authorized the next phase of its progressive design-build contract with San Fernando Transit Constructors, a joint venture of Skanska and Stacy and Witbeck.

That authorization increased the construction contract’s value to roughly $2.431 billion. Funding for the larger project combines federal, state and local sources, including revenue from Los Angeles County’s Measure M transportation sales tax.

Rail returns to Van Nuys Boulevard

The East San Fernando Valley line will restore passenger rail to Van Nuys Boulevard for the first time since Pacific Electric ended streetcar service there in 1952. It will also become the first major new Metro rail project in the San Fernando Valley since the subway reached North Hollywood in 2000.

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The historical parallel is significant. Van Nuys Boulevard once developed around electric railway service before the region shifted heavily toward automobiles and buses. Metro is now rebuilding rail in the same broad corridor, but as part of a modern network designed to connect local riders with bus rapid transit, regional rail and future high-capacity projects.

The current project ends in Pacoima. Metro continues to study a separate 2.5-mile northern extension that would reach the Sylmar/San Fernando Metrolink station. That extension is not included in the segment now entering major construction.

For riders, the October groundbreaking does not mean trains are imminent. Several years of disruptive and technically complex work remain, and the schedule has already moved beyond earlier forecasts. Still, it represents a tangible transition: the East San Fernando Valley line is no longer primarily a planning exercise or utility-relocation program. Metro has begun building the infrastructure that will carry trains.

That makes this a major step in Los Angeles County’s long effort to restore frequent rail transit to communities that lost it generations ago—and another chapter in The Long Track Back.

Primary sources

This article is part of The Long Track Back, STM Daily News’ continuing coverage of how Los Angeles is rebuilding and expanding a passenger-rail network after decades of automobile-centered grow

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STM Blog

Texas Roadhouse Allegations Update: No New Public Findings Located

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STM Blog | Commentary | October 14, 2026

The viral allegations involving Texas Roadhouse and the treatment of Black customers raised an understandably disturbing question: Could diners trust that they were being served safely and respectfully?

Texas Roadhouse calls viral food-tampering allegations a hoax. Our October 14 review found no new public findings. Here’s what remains unverified.

After reviewing available coverage again on October 14, STM Daily News did not locate new verified evidence establishing that the alleged food tampering occurred. We also did not locate a publicly released final report from the outside firm the company said it hired.

The central distinction remains unchanged: the allegations have not been substantiated in the reporting reviewed, while Texas Roadhouse says its investigation points to a hoax. 

What the available reporting says

In August, social media posts alleged that restaurant workers deliberately tampered with food served to Black customers. The claims circulated widely and prompted calls for a boycott. Texas Roadhouse said it had not identified current or former employees connected to the accusations. 

In reporting updated August 26, KTXS noted that the viral post did not identify a particular restaurant location and that there was no verified evidence connecting the claims to a Texas Roadhouse employee.

https://stmdailynews.com/chicken-salad-chick-foundation-presents-record-breaking-donation-to-cure-childhood-cancer/

The company told the outlet it had found no credible evidence of food tampering. It also said the original Facebook post had been deleted, some users had retracted posts amplifying the claims, and an outside firm had been engaged to investigate the accusations’ source and motives. These details come from August coverage, rather than a new October announcement. 

What remains unresolved publicly

Our latest review did not locate a final outside investigation report that readers could examine. We therefore cannot describe that investigation as complete or independently assess its findings.

The company’s description of the claims as a hoax should continue to be attributed to Texas Roadhouse. Likewise, the allegations should not be repeated as though they describe a confirmed incident.

Not locating a new public report does not establish whether investigative work has continued privately. It means the public information we found does not support a stronger conclusion.

Why careful wording still matters

For Black diners, allegations of racist mistreatment can strike a painful nerve. Everyone deserves to sit down for a meal without worrying that their race could make them a target.

Taking that concern seriously requires credible complaints to be investigated thoroughly. It also requires care before assigning blame to a restaurant, a location, or its workers.

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Social media can spread a warning far beyond its original audience before anyone verifies the underlying claim. Once that happens, a correction or clarification may never reach everyone who saw the accusation.

That makes transparency essential. Restaurants should explain what they have investigated and what they can substantiate. Those sharing accusations should be equally willing to share corrections and acknowledge uncertainty.

For now, the responsible position is to keep the evidence and the allegations separate. If new, verifiable findings become public, they should be assessed on their merits.

Join the conversation: What do you look for before trusting a viral warning about a business? Share your thoughts in the comments, and keep the conversation respectful.

Editor’s note: This is an October 14 status review of previously reported allegations. It does not announce a new investigative finding.

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Food Truths

Soul Food Has African Roots—and a Distinct Black American History

Soul food connects African heritage with generations of Black American creativity and community. Here’s why shared roots and a distinct cultural identity both deserve recognition.

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Last Updated on October 15, 2026 by Daily News Staff

Shared ancestry connects the African diaspora. It also makes understanding each community’s food traditions worth the effort.

Explore soul food history, its African roots, and the Black American experiences that shaped a distinct cuisine and cultural heritage.

A debate over who can claim soul food raises a question larger than any social media argument: When does a shared cultural inheritance become a distinct tradition?

People across Africa and the African diaspora have foods that evoke home, family, comfort, and belonging. Recognizing that connection is valuable. But using “soul food” as a general description of comforting food is different from identifying the cuisine historically known by that name.

Soul food is a distinctly African American culinary tradition with African roots, shaped by generations of Black life in the United States. Recognizing its American development does not erase Africa. Recognizing Africa should not erase what Black Americans created.

What Is Soul Food? African Roots, Black American History

African Roots, American Development

Enslaved Africans arrived with agricultural knowledge, cooking skills, and food traditions. They adapted those traditions to unfamiliar surroundings and unequal access to food, drawing on available ingredients and encounters with Indigenous and European foodways.

Okra, black-eyed peas, and vegetable-centered cooking offer important connections to African traditions. Corn and cornmeal reflect Indigenous American agriculture. These ingredients and influences became part of an evolving food culture rather than remaining unchanged copies of dishes from another continent. [1]

The distinction is between ancestry and development. A cuisine can descend from older traditions and acquire its own identity through the experiences of the people who preserve and transform it.

More Than a Story About Scraps

Slavery and deprivation belong in this history. Enslaved people supplemented restricted food supplies through gardening and other means, and used small amounts of meat to season vegetables. But telling the entire story as “making something out of scraps” understates their knowledge and creativity.

Black food history also includes seafood work, farming, skilled cooking, and enterprise. The Smithsonian’s account of Black foodways, for example, documents African Americans’ extensive involvement in harvesting, processing, and selling oysters. [2]

These were people with expertise. Their contributions deserve recognition as culinary work and cultural creation.

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Why the Name Matters

The food traditions are older than the widespread use of the name “soul food.” The term became prominent during the 1960s, amid movements asserting Black identity and cultural pride. Smithsonian histories describe the soul food movement as celebrating foods that mainstream America had often disparaged. [3]

That context gives the name meaning beyond a meal that tastes good or brings comfort.

For some families, a pot of greens or a pan of cornbread carries memories of relatives, church dinners, holidays, and recipes learned by watching someone cook. Calling those foods “soul food” places them within a particular cultural story.

Southern Roots Traveled

Soul food also developed beyond the South. During the Great Migration, Black Americans carried Southern food traditions into new cities and neighborhoods, preserving familiar dishes while adapting their cooking. Smithsonian programming connects that movement directly to soul food’s development. [4]

That helps explain how a cuisine rooted in the South became part of Black community life across the country.

It also makes geography an imperfect test of authenticity. Soul food cooked in London can still be African American soul food. A cuisine’s cultural origins do not change simply because someone prepares it elsewhere.

Shared Heritage Does Not Mean Identical Cultures

Africa is a continent of many food traditions. The diaspora is similarly diverse. African American, Afro-Caribbean, Afro-Latin American, and Black British identities encompass different histories and relationships to food.

Someone may use “soul food” figuratively to describe a cherished family dish. That emotional use is understandable. The difficulty arises when it becomes a historical claim that all Black cuisines are versions of the same named tradition.

Shared ingredients and ancestry establish connections; they do not make distinct cuisines interchangeable.

A useful conversation would ask which dishes are related, what techniques survived, and how different communities adapted them. That approach gives people more history to appreciate.

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Respect Through Recognition

Defending soul food’s African American identity need not become an attack on Africans, Caribbean people, or Black Britons. Equally, celebrating connections across the diaspora should include respect for Black Americans’ particular contributions.

Anyone can cook, enjoy, study, and share soul food. Cultural recognition does not require closing the kitchen door. It requires crediting the people and history behind the cuisine.

Soul food’s African roots and African American identity belong in the same sentence. Both deserve to be remembered.

What dish connects you most strongly to your family’s history—and who taught you to make it? Share your story in the comments.

Explore more food stories and culinary traditions in STM Daily News’ Food & Drink section.


Sources and Further Reading

  1. African and Native American Foodways and Resilience: From 1619 to COVID-19 — Research on food traditions, adaptation, and cultural resilience.
  2. Black Foodways and Cuisine — National Museum of African American History and Culture.
  3. African American History Highlights — National Museum of American History, including the soul food movement.
  4. Cooking Up History — National Museum of American History programming on migration and soul food.

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