{"id":10047,"date":"2023-09-15T15:41:48","date_gmt":"2023-09-15T13:41:48","guid":{"rendered":"https:\/\/institutrobertbadinter.fr\/fr\/?post_type=publications&p=10047"},"modified":"2025-07-21T15:56:25","modified_gmt":"2025-07-21T13:56:25","slug":"la-traite-negriere-ecole-salamanque","status":"publish","type":"publications","link":"https:\/\/institutrobertbadinter.fr\/fr\/publications\/la-traite-negriere-ecole-salamanque\/","title":{"rendered":"La traite n\u00e9gri\u00e8re vue par l’Ecole de Salamanque (XVIe si\u00e8cle)"},"content":{"rendered":"\n

Le projet de recherche est n\u00e9 d\u2019une interrogation : qu\u2019ont dit les membres de l\u2019\u00ab \u00c9cole de Salamanque \u00bb \u00e0 propos de la traite n\u00e9gri\u00e8re transatlantique qui s\u2019est mise en place au XVIe<\/sup> si\u00e8cle ? Cette question semblait constituer un angle mort chez les juristes. En effet, tandis que les discussions sur la nature et le traitement des populations autochtones des Am\u00e9riques sont bien connues, les r\u00e9flexions des membres de la seconde scolastique sur la r\u00e9duction des Africains en esclavage sont largement m\u00e9connues des juristes, y compris des sp\u00e9cialistes de droit international. Pourtant, ces r\u00e9flexions sur la l\u00e9gitimit\u00e9 (ou non) de la traite n\u00e9gri\u00e8re sont int\u00e9ressantes \u00e0 plusieurs titres. D\u2019une part, elles permettent de complexifier l\u2019image encore hagiographique de l\u2019\u00c9cole de Salamanque, dont les membres les plus \u00e9minents sont souvent consid\u00e9r\u00e9s comme ayant pos\u00e9 les premiers jalons du droit international public. Il s\u2019av\u00e8re en effet que l\u2019\u00e9laboration d\u2019un droit des gens (ius gentium) r\u00e9gissant les relations entre \u00c9tats souverains s\u2019est faite de pair avec l\u2019\u00e9laboration de r\u00e8gles de droit priv\u00e9 visant \u00e0 r\u00e9glementer moralement les pratiques commerciales rendues possibles par la conqu\u00eate des Am\u00e9riques. La question de la l\u00e9gitimit\u00e9 de la traite n\u00e9gri\u00e8re semble se trouver \u00e0 mi-chemin entre les r\u00e8gles de droit public (la guerre juste) et les r\u00e8gles de droit priv\u00e9 (le commerce). D\u2019autre part, les r\u00e9flexions de la seconde scolastique permettent de s\u2019\u00e9loigner des vocabulaires des droits de l\u2019homme et du trafic des \u00eatres humains, aujourd\u2019hui dominants pour \u00ab parler \u00bb de
l\u2019esclavage, et de s\u2019interroger sur les implications d\u00e9coulant de l\u2019inscription de l\u2019esclavage dans une pens\u00e9e essentiellement \u00e9conomique, et plus pr\u00e9cis\u00e9ment dans une \u00e9conomie morale. En cela, les \u00e9crits de l\u2019\u00c9cole de Salamanque offrent un autre regard sur les notions de propri\u00e9t\u00e9 et de libert\u00e9, lesquelles sont employ\u00e9es dans les d\u00e9bats contemporains relatifs \u00e0 l\u2019ill\u00e9galit\u00e9 de l\u2019esclavage.
<\/p>\n\n\n\n

L\u2019objectif principal du projet de recherche \u00e9tait de faire la lumi\u00e8re sur la nature des r\u00e9flexions faites par les membres de l\u2019\u00c9cole de Salamanque sur la traite n\u00e9gri\u00e8re transatlantique et de les situer dans le contexte social, g\u00e9opolitique et \u00e9conomique des deux Empires Ib\u00e9riques du XVIe<\/sup> si\u00e8cle. Pour cela, nous avons cherch\u00e9 \u00e0 ins\u00e9rer les r\u00e9flexions des th\u00e9ologiens et juristes dans une histoire des id\u00e9es juridiques. C\u2019est en effet par le biais de trois concepts \u2013 \u00e0 savoir : ius gentium, dominium et bellum iustum \u2013 que les membres de l\u2019\u00c9cole de Salamanque ont \u00e9valu\u00e9 la l\u00e9gitimit\u00e9 de la traite n\u00e9gri\u00e8re mise en place par les Portugais. L\u2019originalit\u00e9 de ce projet de recherche tenait \u00e9galement \u00e0 ce qu\u2019il a englob\u00e9 des sources primaires jusque-l\u00e0 peu examin\u00e9es par les juristes en raison de la difficult\u00e9 d\u2019y acc\u00e9der ou de les lire. Nous avons acc\u00e9d\u00e9 \u00e0 plusieurs documents in\u00e9dits qui ont \u00e9t\u00e9 traduits du latin au fran\u00e7ais. Nous avons d\u00e9cid\u00e9 de verser d\u2019autres documents non-traduits dans Nakala.
<\/p>\n\n\n\n

Nous avons montr\u00e9 que les justifications juridico-th\u00e9ologiques relatives \u00e0 la traite n\u00e9gri\u00e8re ont \u00e9volu\u00e9 dans le temps et dans l\u2019espace. Tout d\u2019abord, les textes r\u00e9dig\u00e9s \u00e9valuant la l\u00e9gitimit\u00e9 de l\u2019esclavage africain se multiplient dans le dernier quart du si\u00e8cle, lorsque la traite n\u00e9gri\u00e8re de l\u2019Angola vers le Br\u00e9sil prend v\u00e9ritablement son essor. Les justifications juridico-th\u00e9ologiques \u00e9voluent \u00e9galement sous la plume des j\u00e9suites des centres portugais de Coimbra et d\u2019Evora, en contact avec les missionnaires dans les
colonies. Si la notion de \u00ab guerre juste \u00bb est toujours invoqu\u00e9e pour justifier une partie de la r\u00e9duction en esclavage des populations dans certaines r\u00e9gions d\u2019Afrique, c\u2019est le d\u00e9veloppement de la notion de dominium \u2013 et l\u2019alliance ainsi cr\u00e9\u00e9e entre le droit des biens et le droit des contrats \u2013 qui joue un r\u00f4le primordial dans la justification de la traite.

Qu\u2019ont dit les membres de l\u2019\u00ab \u00c9cole de Salamanque \u00bb \u00e0 propos de la traite n\u00e9gri\u00e8re transatlantique qui s\u2019est mise en place au XVIe<\/sup> si\u00e8cle ? A travers les discours des diff\u00e9rents membres de la seconde scolastique, le rapport analyse la l\u00e9gitimit\u00e9 (ou non) de la traite n\u00e9gri\u00e8re. Dans le contexte social, g\u00e9opolitique et \u00e9conomique des deux Empires Ib\u00e9riques du XVIe<\/sup> si\u00e8cle, le rapport montre, d\u2019une part, que l\u2019\u00e9laboration d\u2019un droit des gens (ius gentium) r\u00e9gissant les relations entre \u00c9tats souverains s\u2019est faite de pair avec
l\u2019\u00e9laboration de r\u00e8gles de droit priv\u00e9 visant \u00e0 r\u00e9glementer moralement les pratiques commerciales rendues possibles par la conqu\u00eate des Am\u00e9riques. La question de la l\u00e9gitimit\u00e9 de la traite n\u00e9gri\u00e8re s\u2019est trouv\u00e9e \u00e0 mi-chemin entre les r\u00e8gles de droit public (la guerre juste) et les r\u00e8gles de droit priv\u00e9 (le commerce) ; d\u2019autre part, que les r\u00e9flexions de la seconde scolastique s\u2019\u00e9loignent du vocabulaire classique des droits de l\u2019Homme et du trafic des \u00eatres humains, aujourd\u2019hui dominants pour \u00ab parler \u00bb de l\u2019esclavage, et
interrogent les implications d\u00e9coulant de l\u2019inscription de l\u2019esclavage dans une pens\u00e9e essentiellement \u00e9conomique, et plus pr\u00e9cis\u00e9ment dans une \u00e9conomie morale. En cela, les \u00e9crits de l\u2019\u00c9cole de Salamanque offrent un autre regard sur les notions de propri\u00e9t\u00e9 et de libert\u00e9, lesquelles sont employ\u00e9es dans les d\u00e9bats contemporains relatifs \u00e0 l\u2019ill\u00e9galit\u00e9 de l\u2019esclavage.<\/p>\n\n\n\n

19.09_traite_negriere_synthese<\/a>TELECHARGER<\/a><\/div>\n\n\n\n
19.09_traite_negriere_rapport_final<\/a>TELECHARGER<\/a><\/div>\n\n\n\n
English version below \/ R\u00e9sum\u00e9 en anglais

The research project was born out of a question: what did members of the \u00ab\u00a0School of Salamanca\u00a0\u00bb say about the transatlantic slave trade that began in the 16th century? This question seems to be a blind spot among jurists. Indeed, while the discussions on the nature and treatment of the so-called \u201cIndians\u201d of the Americas are well known, the reflections of members of the Second Scholasticism on the enslavement of Africans are largely unknown to jurists, including international lawyers. Yet these reflections on the slave trade legitimacy are interesting for several reasons. To begin with, they help to review the still hagiographic image of the School of Salamanca, whose most eminent members are often considered to have laid down the foundations of public international law. It turns out that the development of a law of nations (ius gentium) governing relations between sovereign states went hand in hand with the elaboration of private law rules aimed at regulating morally the commercial practices that were made possible by the conquest of the Americas. Answering the question of the slave trade legitimacy seems to lie somewhere between public law (just war) and private law (trade) rules.
Furthermore, the reflections of the Second Scholasticism allow us to move away from the vocabularies of human rights and human trafficking, which are dominant today to \u00ab\u00a0speak\u00a0\u00bb about slavery, and to better grasp the implications arising from the inclusion of slavery in an essentially economic way of thinking, and more precisely in a moral economy. In this respect, the writings of the School of Salamanca offer a new perspective on the notions of property and freedom, which are used in contemporary debates on the illegality of slavery. The main aim of the research project was to shed light on the nature of the reflections made by members of the Salamanca School on the transatlantic slave trade, and to situate them in the social, geopolitical and economic context of the two Iberian Empires of the 16th century. In methodological terms, we decided to integrate the reflections of theologians and jurists into a history of legal ideas. We found that it was through three concepts -namely, ius gentium, dominium and bellum iustum-that the members of the Salamanca School assessed the legitimacy of the Portuguese slave trade. The originality of this research project also laid in the fact that it encompassed primary sources hitherto little examined by jurists due to the difficulty of accessing or reading them. We went to archives and gained access to several unpublished documents that have been translated from Latin into French. We have decided to add other untranslated documents to Nakala. We have shown that the legal-theological justifications for the transatlantic slave trade evolved over time and space. First, writings assessing the legitimacy of African slavery proliferated in the last quarter of the century, when the slave trade from Angola to Brazil really took off. Legal-theological justifications also evolved under the influence of Jesuits teaching at the Portuguese centers of Coimbra and Evora, who were in close contact with missionaries in the colonies. While the notion of \u00ab\u00a0just war\u00a0\u00bb was still invoked to justify part of the enslavement of populations in certain regions of Africa, it was the development of the notion of dominium -and the alliance thus created between property law and contract law- that played a key role in justifying the slave trade.
<\/summary>\n

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