A multicural land
Occupying a strategic position in the heart of the Lesser Antilles archipelago, Martinique has been populated by successive waves of immigrants: first by Native tribes from South America, then by European settlers, by African victims of the slave trade, and finally, later, by Hindus, Asians, Middle Easterners and Caribbeans. In this multicultural picture evolves a rather young population, essentially urban (a quarter of the Martinicans live in Fort-de-France), of different religious confessions, even if Catholicism largely dominates in Martinique.
Native Americans. Present since 2000 BC, the various Native American tribes (Arawaks, Tainos and Caribs) were all eradicated by the European settlers or by the diseases they brought. However, the practices and traditions inherited from these pre-Columbian populations are still very much alive in Martinique. The Natives, who were very knowledgeable about nature, introduced many of the plants that are now consumed on the island (mango, pineapple, avocado…). It is to them that we also owe certain practices, such as slash-and-burn farming, the art of eating cassava or weaving basketry.
Black and mixed-race people. These are the descendants of Africans who were taken away from their native land to work on the plantations. They represent nearly 90% of the Martinican population, a very heterogeneous group that is strongly mixed. As for the term mulatto, it originally referred to the illegitimate children of white masters and black women. Although the term is pejorative and racist in English and is rarely used in metropolitan France (the term “métis” is preferred, but has a broader meaning), it is common in the West Indies. Many of these mulattos today hold positions of power and are respected professionals (lawyers, doctors, etc.).
The Békés. Born of the first European settlers who came to the island in the early 17th century at the heart of the slave trade to cultivate sugar cane, the Békés (or “blancs-pays”) are white people “born in Martinique, whose families have lived on the island for several generations”. Today, they form a population of about 3,000 people. In fact, only a minority came from the nobility, and most of the Békés were descendants of adventurers or indentured servicemen. Over time, these settlers came to form a certain aristocracy of landowners who were largely compensated at the time of the abolition of slavery for what was perceived to be the loss of cheap labor.
Even if they no longer have an economic monopoly (a large black, mixed-race, Indian and Chinese bourgeoisie emerged in the 1990s and metropolitan investors have settled on the island), they constitute a dominant minority that still retains many banana and sugarcane farms. Many of them have reconverted to the retail sector (food, car dealerships, etc.) or are part of the management of the island's large companies. Some of them protect themselves from the economic uncertainties of the West Indies by investing elsewhere, in mainland France, the United States, the Dominican Republic and Canada. The Békés speak French but also Creole.
Chinese, Syrians and Lebanese. Originally from the south of the China, the Chinese arrived in Martinique in three successive waves of immigration. The first in the 1860s, the second between 1920 and 1970, and the third in the 1980s. Often very poor when they first arrived, these perfectly integrated Creole-speaking communities quickly abandoned the countryside to invest in the economy through supermarkets, restaurants, or small food stores.
In the 1880s, the first Lebanese and Syrians arrived in Martinique, as part of the vast migratory movement towards Latin America and the United States. Mostly Christian, they originally formed a community of itinerant traders (clothing, fabrics, jewelry…) who roamed the countryside. They eventually settled in the main shopping streets of Fort-de-France.
The Hindus. The abolition of slavery in 1848 led to new immigration channels: France signed agreements with the Anglo-Indian government and Indians, called “Coolies” (now a racial slur) or “Malabars”, settled in Martinique. Their immigration was highly regulated, with the Anglo-Indian government ensuring the rights and benefits of the people it sent. Employers were required to provide housing, food, clothing, and wages to their new workers. The first moments of integration were delicate, as they had to face the hostility of the freed Black people because they were driving down the wages in the labor market. With time, however, they succeeded in integrating perfectly into West Indian society: colombo, of Tamil origin, became a West Indian national dish, and the Creole language conquered all Hindu homes. In the countryside, Indian temples are easily spotted by their multicolored poles under which receptacles hold offerings, candles, and oil lamps.
The “Metros”. In recent years, more and more Metropolitans (white people from France) have come to settle in Martinique. Among them, the policemen, the military and the civil servants form the bulk of the troops, but not only. Many retirees and sun lovers come to try their luck on the island of flowers while seeking to integrate and mingle with other communities already present.
In addition to these adventurers, who are passionate about Martinique, there are also the Martinicans from mainland France, who often come back to spend their retirement on the island after years away from their families.
The West Indians. Recently, Martinique has been welcoming more and more West Indians from Dominica, Saint Lucia and Haiti. With a higher standard of living than most of the islands in the Caribbean, Martinique is a magnet for these people who hope to lead a more prosperous life.
Creole, a symbol of Caribbean multiculturalism
Born from the need for communication between white masters and black slaves, Creole is a language in its own right, whose scope transcends distinctions of class, color and ethnicity.
The origins of West Indian Creole. Four centuries old, the Creole of Martinique is an Antillean Creole (as opposed to Louisiana, Guyanese or Bourbonnais Creole). It is derived from the mother tongues of African slaves (who often did not understand each other, being from different countries) and their imperfect use of French, as the planters did not try to teach them the language and used a rudimentary language to make themselves understood. Creole was also influenced by English and Spanish, as the British and Hispanics also occupied Martinique, and of course by the language of Natives. The grammatical structure of West Indian Creole is African, the vocabulary European, although African words can be recognized despite phonetic distortions. For centuries, Creole has been transmitted orally, from generation to generation, becoming the mother tongue of the descendants of slaves. The earliest known texts in Creole date back to the mid-18th century. For a long time, Creole was considered a poorly spoken French, oversimplified, a vulgar patois with strange intonations, even qualified as "Negro talk"… Under the Revolution, however, a change began.
The rehabilitation of Creole. Popular songs, humorous texts and especially political declarations by envoys of the Convention written in Creole were born. Grammar books were written, Lafcadio Hearn published stories, and serials in Creole appeared in the press, such as Les Mémoires d'un vonvon, by Tonton Dumoco. Nevertheless, it was not until the second half of the 20th century, thanks in particular to the work of intellectuals such as Aimé Césaire and Patrick Chamoiseau, that Creole was rehabilitated: Creole comic strips were published, advertising was transformed, and Zouk music really took off. The fight for Creole became a political issue. In an unprecedented move, the University of Antilles-Guyane instituted a course in Creole linguistics in 1973. Three years later, the first thesis dedicated to the Creole language was defended. In 1981, an institute of Creole and Francophone studies was founded in Aix-en-Provence. In order to federate this trend, researchers and teachers work to define a common lexicon for the Creole language of the Antilles, and launch a new movement: Bannzil Kréyôl (Creole Archipelago). From this attempt, an international Creole festival was founded, on October 28, which is celebrated in various ways. Since 2000, high school students in Guadeloupe, French Guiana, Martinique and Reunion have been able to take the compulsory and optional Creole tests in their academies. This is the result of a long fight led by defenders of the Creole language such as Raphaël Confiant, Daniel Boukman, Sylviane Telchid, Hector Poullet and many other passionate defenders of the Antillean identity.
