|Dominican Republic Table of Contents
The island's indigenous inhabitants were the Taino Indians (Arawaks) group and a small settlement of Caribs around the Bahía de Samaná. These Indians, estimated to number perhaps 1 million at the time of their initial contact with Europeans, had died off by the 1550s. The importation of African slaves began in 1503. By the nineteenth century, the population was roughly 150,000: 40,000 of Spanish descent, an equal number of black slaves, and the remainder of freed blacks or mulattoes. In the mid-1980s, approximately 16 percent of the population was considered white and 11 percent black; the remainder were mulattoes.
Contemporary Dominican society and culture are overwhelmingly Spanish in origin. Taino influence is limited to cultigens and to a few vocabulary words, such as huracán (hurricane) and hamaca (hammock). African influence has been largely ignored, although certain religious brotherhoods with significant black membership incorporated some Afro-American elements. Observers also have noted the presence of African influence in popular dance and music.
There was a preference in Dominican society for light skin and "white" racial features.Blackness in itself, however, did not restrict a person to a lower status position. Upward mobility was possible for the dark-skinned person who managed to acquire education or wealth. Social characteristics, focusing on family background, education, and economic standing, were in fact more prominent means of identifying and classifying individuals. Darker-skinned persons were concentrated in the east and the south. The population of the Cibao, especially in the countryside, consisted mainly of whites or mulattoes.
Dominicans traditionally preferred to think of themselves as descendants of the island's Indians and the Spanish, ignoring their African heritage. Thus, phenotypical African characteristics were disparaged. Emigrants to the United States brought a new level of racial consciousness to the republic, however, when they returned. Those who came back during the 1960s and the 1970s had experienced both racial prejudice and the black pride movement in North America. Returning migrants brought back Afro hairstyles and a variety of other Afro-North Americanisms.
Source: U.S. Library of Congress