AFRO-LATINO AMERICAN IS THE RACE AND ETHNICITY, HAITIAN IS THE DEMONYM.
Straight From The Educational Facts & Recordings.
By Wilgeens Rosenberg

Haiti:

The population of Haiti is 8.7 million, of which 95% are of African descent and the remaining 5% is mulatto and white.[28]

Kiskeya Marabou is a term of Haitian origin denoting a Haitian of multiracial ethnicity or an inhabitant from the Island of Hispaniola. The term describes the offspring of a Black African/European or mulatto and an Amerindian, specifically the native Taíno, born in Haiti (formerly Saint-Domingue). The heavy population of Africans on the island established by the French and Spanish diluted the generations of so-called "marabous" over the decades and virtually all Haitians today of supposed Amerindian descent are assumed to also possess African ancestry. Several other terms exist for the marabou racial mixture in other countries (see Cafuzo, Zambo).

Haiti is an Afro-Latin nation with strong African contributions to the culture as well as its language, music and religion. To a lesser degree French, Spaniard, and in rare occasions (food, art, and folk religion) Taino and Arab customs are present in society.

Racial and ethnic distinctions:

Terms used within Latin America which pertain to black heritage include mulato (black - white mixture), and zambo (indigenous - black mixture) and moreno. Mestizo refers to an indigenous - white mixture. The term mestizaje refers to the intermixing or fusing of races, whether by mere custom or deliberate policy. In Latin America this happened extensively between all the racial groups and cultures, but usually involved European men and indigenous and African women. Unions of white females and non-white males were almost taboo. These distinctive terms were used in part to distinguish between different social strata in which the Europeans and criollos (people of pure European heritage born in the Americas) who generally were the ruling and administrative parties were at the top, and the African and Indian races who were the laboring class were at the bottom. The offspring of mixed marriages generally occupied a status closer to that of the father's, thereby putting children with a black or Indian father at a disadvantage.[9]

Contentious issues:

Several issues arise from the theme of African Latin American. One is based on the selection of countries normally included in the definition of Latin America which, being based on the language spoken, excludes all countries in the geographical area, such as Suriname, Trinidad and Tobago and Jamaica, where the people do not speak a Latin-based language. As a result several countries which have significant Black heritage are excluded from study. From a strictly statistical point of view, it is perfectly valid to collect data concerning a group defined by one criterion (Blackness) within another group defined by other factors (Language), however, if you change the definition of either group, then the results obtained will also be subject to change.

Another issue is the validity of the numbers of people who are classified as Black. In many countries the people who are counted as "black" or some mixture is based on choices made by individuals in responding to census questionnaires who may, or may not, define themselves as black based on their own ideas or specific cultural biases concerning blackness. In the late 1990s it has become possible to determine racial origin by studying certain DNA factors in individuals, however, this practice is not widely used, to date.

A further issue is that of the validity of racial identity. In some countries, it is believed that there has been an almost universal homogenization of the races and there have been attempts in other countries, such as Colombia, to eliminate racial differences by encouraging inter-racial marriages.

AFRO-LATINO AMERICAN IS THE RACE AND ETHNICITY, HAITIAN IS THE DEMONYM II.
Straight From The Educational Facts & Recordings.
By Wilgeens Rosenberg


History: People of African origin probably first arrived in the Americas with the Spanish and Portuguese in the 15th and 16th centuries. For example, Pedro Alonso Niño, traditionally considered the first of many New World explorers of African descent [7] was a navigator in the 1492 Columbus expedition. Those who were directly from Africa mostly arrived in Latin America as part of the Atlantic slave trade, as agricultural, domestic and menial laborers and as mineworkers.

They were also employed in mapping and exploration (for example, Estevanico) and were even involved in conquest (for example, Juan Valiente). They were mostly brought from West Africa and Central Africa in what are now the nations of Nigeria, Benin formerly known as Bahome, Angola and Congo, There are two major groups, the Yoruba and the Bantu. Most of the slaves were sent to Brazil, Peru and the Caribbean, but lesser numbers went to Colombia and Venezuela. Countries with significant black, mulatto, or zambo populations today include Brazil (86 million), Colombia (10 million), Haiti (8.7 million), Dominican Republic (8 million), Cuba (7 million), and Puerto Rico (20%-46%). Recent genetic research in UPR Mayaguez has brought to light that 26.4% of Puerto Ricans have African heritage on the X chromosome and 20% on the Y chromosome, thus between 20%-46% of the Puerto Rican population has African heritage.[8] (For more on this see Demographics of Puerto Rico).

Traditional terms for Afro-Latin Americans with their own developed culture include Garífuna (in Nicaragua, Honduras, Guatemala and Belize), cafuzo or mameluco (in Brazil), and zambo in the Andes and Central America. Marabou is a term of Haitian origin denoting a Haitian of multiracial ethnicity. The term describes the offspring of a Black African/European or mulatto and an Amerindian, specifically the native Taíno, born in Haiti (formerly Saint-Domingue). The heavy population of Africans on the island established by the French and Spanish diluted the generations of so-called "Kiskeya (Quisqueya) marabous" over the decades and virtually all Haitians today of supposed Amerindian descent are assumed to also possess African ancestry. Several other terms exist for the "marabou" racial mixture in other countries such as mostly in Brazil and Panama.

The mix of these African cultures with the Spanish, Portuguese, French and indigenous cultures of Latin America has produced many unique forms of language (e.g., Palenquero, Garífuna and Creole), religions (e.g., Candomblé, Abakuá, Santería, Lucumi and Vodou), music (e.g., salsa, bachata, cumbia, konpa (Compa) and zouk, Palo de Mayo, plena), samba, martial arts (capoeira) and dance such as Lambada (rumba, merengue). Many of these cultural expressions have become pervasive in Latin America.

Afro-Latin American:

An Afro-Latin American (also Afro-Latino) is a Latin American person of at least partial African ancestry; the term may also refer to historical or cultural elements in Latin America thought to emanate from this community.[1] The term can refer to the mixing of African and other cultural elements found in Latin American society such as religion, music, language, the arts and social class.

The term African Latin American, as used in this article refers specifically to black African ancestry and not to European colonial or Arab African ancestry, such as Arab Moroccan or white South African ancestry.[2] The term is not widely used in Latin America outside of academic circles. Normally Afro Latin Americans are called "black" (in Spanish negro, in Portuguese negro or preto). More commonly, when referring to cultural aspects of African origin within specific countries of Latin America, terms carry an Afro- prefix followed by the relevant nationality. Notable examples include Afro-Cuban (Spanish:Afro Cubano)[3] and Afro-Brazilian.[4] However usage varies considerably from nation to nation. The accuracy of statistics reporting on African Latin Americans has been questioned, especially where they are derived from census reports in which the subjects choose their own designation, due to the fact that in all countries the concept of black ancestry is viewed with differing attitudes.

In the United States of America African Latinos make up the Hispanic population, along with whites, Amerindians (including mestizo and Asian). Of a total Latin American population of 549,549,000, an estimated 100 million are Afro Latin-American. [5][6] Approximately 5% of the Latin American population identify themselves, or are classified by census takers, as being primarily of black ancestry. A further 16% of the population is mulatto, while Zambos are a small minority. By combining all three, another definition of Afro-Latin American is arrived at, one that in Latin America would be widely considered overly broad. (In fact, it would more resemble the one drop rule commonly accepted in the United States). By such a definition, about one-fourth of Latin America's population would be African Latin American. Another fairly large minority probably has at least some black African ancestry.

AFRO-LATINO AMERICAN IS THE RACE AND ETHNICITY, HAITIAN IS THE DEMONYM III.
Straight From The Educational Facts & Recordings.
By Wilgeens Rosenberg

Demonym - A demonym or gentilic is a word that denotes the members of a people or the inhabitants of a place. In English, a demonym is often the same as the name of the people's native language: e.g., the "French" (people from France). The word comes from the Greek word for 'populace' (d?µ?? demos) plus the suffix -onym and was popularized in 1997 by Merriam-Webster editor Paul Dickson in his book Labels for Locals.[1] The term is not widely employed or known outside geographical circles and does not appear in mainstream dictionaries or to most uneducated scholars. It is used by some highly educated geographers, sociologists and anthropologist, both online and within their studies and teachings.[2]

The dictionary aggregation site OneLook.com only finds the word in Wikipedia, Wiktionary, and The Word Spy, and not in any print dictionaries. [3] The alternative gentilic is even less frequently used, and only two references can be found through OneLook.com, both citing Wikipedia as the source, one of the citations being this page.[4] Some places, particularly smaller cities and towns, may not have an established word for their residents; toponymists have a particular challenge in researching these. See also ethnonym -- An ethnonym (Gk. ????? ethnos, 'tribe', + ???µa onoma, 'name') is the name applied to a given ethnic group. Ethnonyms can be divided into two categories: exonyms (where the name of the ethnic group has been created by another group of people) and autonyms (where the name is created and used by the ethnic group itself).

As an example, the ethnonym for the ethnically dominant group in Germany is the Germans. This ethnonym is an exonym used by the English-speaking world, although the term itself is derived from Latin. Conversely, Germans themselves use the autonym of Deutsch.
The English language uses several models to create demonyms. The most common is to add a suffix to the end of the location's name, slightly modified in some instances. These may be modelled after Late Latin, Semitic or Germanic suffixes, such as:

Korea? Korean who are Asians of the geographical continental Asia,
America ? American who are Americans of the North & South American Continents, Central & Caribbean Islands of America,
India ? Indian who are South-East Asians thus Asians,
San Diego ? San Diegan who are North Americans of the United States of America,
Haiti ? Haitian who are Latinos of the Latin-Americas (Central) thus Afro-Latinos due to their African Ancestries.

Variations:

Numerous ethnonyms can apply to the same ethnic or racial group, with various levels of recognition, acceptance and use. The State Library of South Australia contemplated this issue when considering Library of Congress Headings for literature pertaining to Aboriginal and Torres Strait Islander people. Some 20 different ethnonyms were considered as potential Library of Congress headings, but it was recommended that only a fraction of them be employed for the puposes of cataloguing[1].

Change over time:

Ethnonyms can take on a political aspect over time, when they evolve from socially acceptable terms to socially unacceptable terms. For instance, the term Gypsy has been used to refer to the Roma. Other examples include Vandal, Bushman, Barbarian and Philistine.

The ethnonyms applied to African Americans have demonstrated a greater evolution; older terms such as colored carried negative connotations and have been replaced by modern-day equivalents such as black or African-American[2]. Other ethnonyms such as negro have a different status. The term was considered acceptable in its use by activists such as Martin Luther King in the 1960s[3], but other activists took a different perspective. In discussing an address in 1960 by Elijah Muhammad, it was stated "to the Muslims, terms like Negro and colored are labels created by white people to negate the past greatness of the black race"[4].

Four decades later, a similar difference of opinion remains. In 2006, one commentator suggested that the term is outdated or offensive in many quarters[5], although its use remains in organisations such as the United Negro College Fund[6]. In this context, an ethnonym has the potential to mimic the phenomenon of the euphemism treadmill.

Linguistics:

Mainly in linguistic terms - demonym in English, ethnonyms are generally formulated through suffixation; by applying an -n to people of Austria, their nationality is known as Austrian. Ethnonyms can be used erroneously in determining the language spoken by an ethnic group. A child may assume that people from India speak "Indian"[7], despite there being no such language which is called by that name.

Popular Culture:

The subjectivity and occasional confusion with demonym or ethnonyms was demonstrated in The Simpsons episode Much Apu About Nothing:

Apu: Today, I am no longer an Indian living in America. I am an Indian-American.
Lisa: You know, in a way, all Americans are immigrants. Except, of course Native Americans.
Homer: Yeah, Native Americans like us.
Lisa: No, I mean American Indians.
Apu: Like me.

I find that very hard to believe, specially if we are to consider that the Civil War being fought right now in Colombia has as much to do with the racism and class prejudice pervading Colombian society as much as the other issues, such as unequal distribution of the wealth and land, political control, etc.

Lautaro,

I can see why and how you find it hard to believe as I would also understand where you stand for finding it hard to believe and I agree, however finding something to be hard to believe is not to say it is not so.

Perhaps the reason for finding something hard to believe may be in terms of what one's known principal and logic is mostly based in terms of appropriateness of norms in sequence of knowledge one may have acquired about certain aspects of specific culture, race, history that if a claim do not fit that known comfort we tend to say of find it hard to believe. That is why this paragraph itself is titled Contentious "Issues". When something is an issue, it is either still being debated or yet to be resolved or is still being contested perhaps not quite substantiated or accepted not rejected by many verse versa. Otherwise it would not have been an issue to begin with.

For example and like this notion if I were to tell you that most indigenous Taino and Arawak people were cannibals or often engaged in cannibalism rituals, many can claim and say they find it hard to believe in contrast of what they know that most of those indigenous people were peaceful and believe in logical sacred beliefs.

The pleasure always,

BohionoYoSoy

PS: So your opinion please... Is this the only contested paragraph you have had a hard time or have found to be hard to believe, Lautaro?

That Colombian thing, and the theory that says that the Taino blood was significant on the population of the colony of Saint Domingue (colonial Haiti), when it's a well known fact that the western part of the island was virtually deserted when the french took posession of it with their slaves, which means that only the people living on the spanish part could have carried the taino DNA on their genes. Now, after the independence of both nations and their interactions with each other, it's obvious that the population in Haiti diversified its genes due to the sudden inflow of spanish/mestizo/dominican blood on the population (due to intermarriage between a significant portion of both nations populations). In short, I think that the "Marabou" phenomenon couldn't have been carried about without the existence of marriages between haitians and dominicans, seeing as how dominicans had, until Haiti's independence, the monopoly over the Taino's genes and cultural heritage. Any questions?

If haiti has a 95% black population, how is haiti Latin?

Here´s when the division of the island really started:

Devastaciones de Osorio. Tan importante llegó a ser el contrabando en La Española que a comienzos del siglo XVII la mayor parte de su producción era adquirida por franceses, ingleses u holandeses, y en menor medida portugueses, los cuales atracaban sus barcos lo más lejos posible de la ciudad de Santo Domingo (donde estaba asentada la burocracia real). Las zonas preferidas eran la norte y la occidental, con los puertos de Puerto Plata, Monte Cristi, Bayajá y La Yaguana. En esos poblados, el comercio ilegal llegó a tener un carácter regular y la anuencia y complicidad de las propias autoridades locales. Los propietarios de los hatos ganaderos radicados en el resto de la isla (incluidos los de la ciudad de Santo Domingo) preferían llevar sus reses hasta esas zonas y vender sus cueros a los contrabandistas, ya que recibían un mejor precio.

Esta “independencia” económica que mostraban los vecinos de la isla frente al gobierno español se vio incentivada por la penetración cultural que se verificó en “la Banda del Norte” –la región del contrabando–, donde se efectuaban bautizos protestantes con padrinos extranjeros, y en la que se confiscaron biblias luteranas.

La Corona tomó entonces una medida drástica: decidió despoblar el oeste y el noroeste de la isla. Las devastaciones de Osorio, denominadas así porque el gobernador de la isla que las efectuó se llamaba Antonio de Osorio, se efectuaron entre 1605 y principios de 1606. Como resultado, los poblados de la Banda Norte fueron destruidos.

Efectos inmediatos de las devastaciones de Osorio.

• Destrucción de unos 120 hatos, lo que significó el abandono de más de cien mil reses y unos catorce mil caballos que pasaron a engrosar el ganado cimarrón de la zona despoblada. Del ganado manso que se criaba en la región sólo menos del 10% (unas 8,000 cabezas de ganado) pudo ser trasladado a los nuevos lugares.
• Destrucción de los ingenios y trapiches del lugar, lo cual aceleró la decadencia de la industria azucarera y, junto con la pérdida de ganado y plantaciones de cañafístola y jengibre, acrecentó la pobreza padecida en toda la colonia y la disminución de la importancia comercial de Santo Domingo.
• Favoreció el alzamiento de muchos esclavos negros que se asentaron en las zonas despobladas.
• Emigración de muchos de los habitantes afectados a Cuba y Puerto Rico.
• Despoblación de más de la mitad de la isla que quedó entonces a merced de los extranjeros cuyo trato se quería evitar.

Las Devastaciones de Osorio no detuvieron el contrabando.

El situado. La pobreza generalizada que afectó a largo plazo a toda la colonia, debido a las despoblaciones de 1605 y 1606, hizo que mermaran en grado sumo las recaudaciones fiscales de la administración colonial, hasta el punto de que no alcanzaban a cubrir los gastos burocráticos ni el mantenimiento de la dotación de soldados destacados en Santo Domingo. De ahí que, entre otras medidas, como la reducción del número de soldados a la mitad, el Gobierno español otorgara a partir de 1608 una asignación subsidiaria anual que en este caso procedía de México, y que se conocía como “el situado”. Este subsidio se mantuvo durante todo el resto del siglo XVII.

Filibusteros y bucaneros. Apropiación de la Tortuga. En 1629, ingleses y franceses desalojados por los españoles de la isla de San Cristóbal se asientan en la isla Tortuga, adyacente a La Española. Si bien este establecimiento de extranjeros fue en tres ocasiones destruido por las fuerzas militares de la colonia (en 1630, 1635, y 1654), terminó por imponerse la presencia francesa. Ésta hizo de la Tortuga un centro de operaciones marítimas, militares y comerciales cuyo objetivo era conspirar contra los controles e intereses españoles y, más concretamente, adueñarse de los terrenos descampados de La Española, a la que denominaban “Tierra Grande”. De hecho, para 1648, dos grupos habían pasado a la costa norte de la isla, dónde cazaban ganado y cultivaban el tabaco. Se dividían en tres clases:

Filibusteros
También llamados “bandoleros del mar”, eran aventureros de distintas nacionalidades que se dedicaban a la piratería en las aguas del Caribe, asediando las embarcaciones españolas o portuguesas y sus puertos y ciudades del Caribe. Para reponer energías iban a la Tortuga.

Bucaneros
Se dedicaban a cazar las reses y cerdos cimarrones que por miles poblaban el noroeste de La Española. Allí se radicaron, trasladándose a La Tortuga cada cierto tiempo para vender el cuero que obtenían y abastecerse de pólvora, municiones y prendas de vestir. El nombre les viene del tipo de asador ( boucan ) en que ahumaban la carne con que se alimentaban.

Habitantes
Grupo de aventureros que había optado por dedicarse al cultivo de tabaco en la costa norte de la isla. Vendían este producto en La Tortuga.

(Cont...)

Ataques a La Española. Durante la segunda mitad del siglo XVII, La Española fue asediada fuertemente por los países enemigos de España (Francia e Inglaterra), que querían hacerse con el dominio de la isla. Dos grandes campañas merecen destacarse:

• Invasión de Penn y Venables: El 23 de abril de 1655 llegó a las aguas de Santo Domingo una flota inglesa comandada por el almirante William Penn y el general Robert Venables, y constituida por 34 navíos de guerra, 7,000 marineros y 6,000 soldados. A pesar de su fuerza, fueron rechazados exitosamente por los hombres y militares españoles, quienes gracias a una inteligente estrategia no sólo les impidieron tomar la ciudad de Santo Domingo, sino que además los obligaron a huir en retirada y les provocaron alrededor de 1500 bajas. Fue esta misma flota la que inmediatamente después logró tomar en nombre de Inglaterra la isla de Jamaica, que estaba más despoblada y fue mal defendida por los españoles.

• Internamiento tierra adentro de los franceses: Establecidos definitivamente en La Tortuga a partir de 1656, los franceses intensifican la campaña para irse adentrando y posicionando en el “descampado” occidental de La Española y, en última instancia, adueñarse de toda la isla. En 1668 se establecen en los alrededores de la antigua ciudad española de Yaguana (en el extremo occidental de la isla) y crean un nuevo poblado denominado Leoganne. En 1681, un censo cifraba en 7,848 la cantidad de personas que, bajo las órdenes del gobierno francés, habitaban la parte oeste de la isla.

Reconocimiento tácito. La Paz de Nimega, firmada en Europa en 1678, hizo que los gobernadores de las poblaciones española y francesa se acercaran, y que se estableciera un activo comercio de caballos, carne salada y cuero de vaca entre ambos grupos de pobladores (1680). Si bien esto no impidió enfrentamientos bélicos entre ellos (1690 y 1691, 1694), o que España reclamara la salida de los franceses de la isla, sí implicó que por primera vez se planteara la delimitación del espacio a ocupar. De manera informal y con absoluto carácter circunstancial, se proponía el establecimiento del río Rebouc o Guayubín como límite en la parte norte, mientras que por el sur se trazaría una línea imaginaria partiendo del curso de dicho río hasta la isla Beata.

Esta situación de reconocimiento tácito de la existencia de una colonia francesa en el margen occidental de la isla fue confirmada por el Tratado de Paz de Ryswick, firmado por Francia, Provincias Unidas, Inglaterra, España y Alemania, en 1697. Aunque su contenido no hace referencia a las colonias de esos países en América, sí sirvió de estímulo a la coexistencia relativamente pacífica –no sin problemas en cuanto a la fijación de las fronteras– de ambas poblaciones. Esto se vio apuntalado por el hecho de que en 1701 ascendiera al trono español el nieto de Luis XIV, Felipe Anjou (con el nombre de Felipe V), haciendo de España y Francia naciones aliadas.

Tratado de Aranjuez. El 3 de junio de 1777, luego de décadas de negociaciones y hostilidades entre ambas colonias con motivo de sus límites, se firma el Tratado de Aranjuez, que fija definitivamente el límite septentrional en el río Masacre y el límite sur en el río de Pedernales.

Saint Domingue. Desde el Tratado de Nimega de 1678, la parte occidental de la isla pasó a llamarse Saint Domingue. Su organización formal, no obstante, comienza a principios del siglo XVIII, cuando su territorio se dividió en los departamentos Norte, Sur y Oeste, dirigidos cada uno por un gobernador y un intendente general nombrado por el Rey de Francia. En estas tierras los franceses desarrollaron un intensivo sistema de plantaciones que permitía producir a gran escala café, cacao, algodón, índigo o añil y azúcar, y que convirtió en su momento a esta colonia francesa en la más rica del mundo.

El sostén de esa próspera economía era la mano de obra esclava africana, la cual era reclutada, de entre otros grupos étnicos, de congos, aradas, mondongos, nagos, ibos, caplaous y fangs. Eran sometidos a un régimen de trabajo cruel que acortaba su vida útil a un promedio de siete años. Al momento de su separación de Francia, la burguesía esclavista colonial y los pequeños propietarios blancos constituían el 6% de la población de Saint Domingue, los mulatos libres conformaban un 7% y los negros esclavos un 87% (alrededor de 610,200).

La convivencia de los esclavos en barracas colectivas permitió que de sus diferentes lenguas y del francés emergiera una especie de dialecto llamado creole.

Tratado de Basilea. Los radicales republicanos jacobinos que asumieron el poder de Francia declararon la guerra a España (junto a Holanda y a Inglaterra), la cual terminó con la firma del Tratado de Basilea el 22 de julio de 1795. Mediante este acuerdo, España logró recuperar posesiones perdidas en la península (Cataluña y las provincias vascongadas), a cambio de la cesión de la colonia de Santo Domingo. El estado de inestabilidad en que se encontraba Saint Domingue desde el inicio de la rebelión de los esclavos en agosto de 1791, dilató la toma de posesión de la parte oriental de la isla por parte de Francia.

Breve unificación de la isla. Amparándose en el Tratado de Basilea, Toussaint L'Ouverture, líder negro de la revolución de Saint Domingue, tomó posesión de Santo Domingo el 26 de enero de 1801, unificando la isla. Una de sus primeras medidas en la colonia española fue la abolición de la esclavitud; pretendía reorientar su economía productiva –basada en el hato ganadero– hacia la agricultura de explotación intensiva para fines de exportación. Este período de unificación fue, sin embargo, breve, ya que Napoleón Bonaparte envió una gigantesca expedición a luchar contra el revolucionario negro.

Ocupación francesa. En febrero de 1802 llegaron las tropas francesas comandadas por el general Charles Leclerc. Más de 10,000 soldados vinieron a acabar con la revolución de Saint Domingue y a recuperar el dominio de toda la isla. No pudieron terminar con el movimiento de liberación de la antigua colonia francesa, que dos años más tarde (el primero de enero de 1804) proclamaría la independencia de la República de Haití de mano de los combatientes Jean Jacques Dessalines, Alexandre Petion, Henri Christophe.

En cambio, gracias al concurso de los criollos-hispanos, la armada francesa sí pudo establecer su autoridad en la colonia de Santo Domingo, expulsando a las fuerzas de Paul L'Ouverture (hermano de Toussaint), y rechazando posteriormente las cruentas invasiones haitianas por parte de Dessalines y Henri Christophe en 1805.

El apoyo que los criollos-hispanos de Santo Domingo dieron a los franceses fue fundamental. Y es que muchos de ellos rechazaban las medidas tomadas por Toussaint, puesto que regulaban la propiedad y el uso de sus tierras, los obligaba a trabajar en labores agrícolas a las que no estaban acostumbrados y los desproveía de su mano de obra esclava. Además, la mayoría de la población, a diferencia de los habitantes de la ex colonia francesa, no se consideraba a sí misma como negra, sino formada por españoles blancos y mulatos.

De ahí que quien dirigiera las operaciones militares para expulsar de Santo Domingo a Paul L'Ouverture y para facilitar la entrada de los soldados franceses dirigidos por el General Kerversau fuera un militar criollo, don Juan Barón.

Emigraciones. Desde la firma del Tratado de Basilea en 1795, numerosas familias abandonaron Santo Domingo. La firma del mencionado Tratado, la invasión de Toussaint y las guerras contra las fuerzas haitianas hicieron que un gran número de pobladores fueran partiendo de la isla con destino a Puerto Rico, Cuba y Venezuela. La población criolla, acostumbrada a vivir en permanente pulso con los franceses del lado occidental por su tendencia a querer llevar la frontera más y más hacia el este, rechazaba la disposición que sin ningún miramiento a su composición social, historia y cultura la ponía bajo la autoridad gala y la unía con los habitantes del oeste de la isla. Únicamente apoyaron a las fuerzas napoleónicas cuando se dieron cuanta que éstas las librarían de los revolucionarios de Saint Domingue y que reestablecerían la esclavitud, como en efecto sucedió.

Just the fact that Haiti's population speaks a dialect derived from the french is reason enough to consider it Latin, Carlos. As you said on another thread, being latino is not about race, it's about language/culture.