1697-1804 - French Sovereignty
Reportedly expelled by the Spanish from Saint Christopher (Saint Kitts), the original French residents of Tortuga Island (Ile de la Tortue), off the northwest coast of Hispaniola, sustained themselves mostly through two means: curing the meat and tanning the hides of wild game, and pirating Spanish ships. The former activity lent these hardy souls the colorful designation of buccaneers, derived from the Arawak word for the smoking of meat. It took decades for the buccaneers and the more staid settlers that followed them to establish themselves on Tortuga. Skirmishes with Spanish and English forces were common. As the maintenance of the empire tried the wit, and drained the energies, of a declining Spain, however, foreign intervention became more forceful.
The freewheeling society of Tortuga that was often described in romantic literature had faded into legend by the end of the seventeenth century. The first permanent settlement on Tortuga was established in 1659 under the commission of King Louis XIV. French Huguenots had already begun to settle the north coast of Hispaniola by that time. The establishment in 1664 of the French West India Company for the purpose of directing the expected commerce between the colony and France underscored the seriousness of the enterprise. Settlers steadily encroached upon the northwest shoulder of the island, and they took advantage of the area's relative remoteness from the Spanish capital city of Santo Domingo. In 1670 they established their first major community, Cap François (later Cap Français, now Cap-Haïtien). During this period, the western part of the island was commonly referred to as Saint-Domingue, the name it bore officially after Spain relinquished sovereignty over the area to France in the Treaty of Ryswick in 1697.
By the mid-eighteenth century, a territory largely neglected under Spanish rule had become the richest and most coveted colony in the Western Hemisphere. By the eve of the French Revolution, Saint-Domingue produced about 60 percent of the world's coffee and about 40 percent of the sugar imported by France and Britain. Saint-Domingue played a pivotal role in the French economy, accounting for almost two-thirds of French commercial interests abroad and about 40 percent of foreign trade. The system that provided such largess to the mother country, such luxury to planters, and so many jobs in France had a fatal flaw, however. That flaw was slavery.
The origins of modern Haitian society lie within the slaveholding system. The mixture of races that eventually divided Haiti into a small, mainly mulatto elite and an impoverished black majority began with the slavemasters' concubinage of African women. Today Haiti's culture and its predominant religion (voodoo) stem from the fact that the majority of slaves in Saint Domingue were brought from Africa. (The slave population totalled at least 500,000, and perhaps as many as 700,000, by 1791.) Only a few of the slaves had been born and raised on the island. The slaveholding system in Saint-Domingue was particularly cruel and abusive, and few slaves (especially males) lived long enough to reproduce. The racially tinged conflicts that have marked Haitian history can be traced similarly to slavery.
While the masses of black slaves formed the foundation of colonial society, the upper strata evolved along lines of color and class. Most commentators have classified the population of the time into three groups: white colonists, or blancs; free blacks (usually mulattoes, or gens de couleur--people of color), or affranchis; and the slaves.
Conflict and resentment permeated the society of Saint Domingue. Beginning in 1758, the white landowners, or grands blancs, discriminated against the affranchis through legislation. Statutes forbade gens de couleur from taking up certain professions, marrying whites, wearing European clothing, carrying swords or firearms in public, or attending social functions where whites were present. The restrictions eventually became so detailed that they essentially defined a caste system. However, regulations did not restrict the affranchis' purchase of land, and some eventually accumulated substantial holdings. Others accumulated wealth through another activity permitted to affranchis by the grands blancs -- in the words of historian C.L.R. James, "The privilege of lending money to white men." The mounting debt of the white planters to the gens de couleur provided further motivation for racial discrimination.
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