Afro-Venezuelans (), also known as Black Venezuelans (), are Venezuelans who have predominantly or total Sub-Saharan African ancestry. Afro-Venezuelans are mostly descendants of enslaved Africans brought to the Western Hemisphere during the Atlantic slave trade. This term also sometimes refers to the combining of African and other cultural elements found in Venezuelan society such as the arts, traditions, music, religion, race, and language.
History
Slave Trade The first black Africans arrived on the Island of Cubagua around 1526–1527 to be used by Spaniards as slaves in pearl fishing. Slaves were later imported to the rest of Venezuelan territory for plantations and domestic service. Between 1576 and 1810, about 100,000 African slaves were transported across the Atlantic to Venezuela via the transatlantic slave trade. These slaves belonged to various ethnicities from present-day Angola, Senegal, Gambia, Benin, Nigeria and the Congo, such as: Kalabari, Igbo, Yoruba, Kongo, Wolof, and more. Slaves were treated as units of commerce, referred to as pieza de india which refers to their physique and potential for travel. Throughout the sixteenth century, slaves were brought to toil in the gold mines in Coro and Buría (Yaracuy) and to Isla Margarita and Cumaná for fishing and pearl diving. Small-scale agricultural plantations were also initiated in Venezuela, especially among the regions surrounding Caracas. In the 18th century, immense shipments of slaves were transported to Barlovento to aid the burgeoning cacao industry, indigo plantations in the Venezuelan Llanos and the sugar plantations in Lara, Aragua and Zulia, around Lake Maracaibo. Afro-descendant people made up 61% of the population of Venezuela during the 1800s.
Slave rebellions The history of slave revolts in Venezuela, both in the form of runaway communities and mutiny, began quite early. The first documented insurrection was in Coro on 1532. However, the most momentous revolt of the time took place on the Buría mines on 1552. The rebellion was led by El Negro Miguel (also known as Rey Miguel), who founded a Maroons, cimarrón, or cumbe (escaped slave) settlement and had himself proclaimed king. He developed an army of 1,500 slaves, Blacks, Mulattos, Zambos and Indigenous peoples to attack colonial establishments.Jose Franco, "Maroons and Slave Rebellions in the Spanish Territories", in Maroon Societies: Rebel Slave Communities in the Americas, ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), pp. 36–7.
There were a number of rebellions of enslaved people throughout the history of the colony. "Cumbe" derives from the Manding term for "out-of-the-way place". Typically located above river banks or in remote mountainous areas, cumbes were usually well hidden and housed an average of 120 residents. Such settlements were also called and . Cimarrones were frequently aided by indigenous tribes living in the area (e.g., the Tomusa in Barlovento), and cumbe populations were composed not only of Blacks, but also of Indians and even of poor Whites. Cimarrón groups conducted raids on plantations, assisted in the escapes of other slaves, and participated in contraband trading. The only legally established town of free Blacks was that of Curiepe, established in Barlovento in 1721 under the leadership of Captain Juan del Rosario Blanco. The community was composed of former members of Caracas's Company of Free Blacks as well as huangos from the Antilles. The latter were escaped slaves who, like all Blacks fleeing non-Spanish-speaking islands, were granted freedom upon arrival in Venezuela if they accepted baptism.Jose Franco, "Maroons and Slave Rebellions in the Spanish Territories", in Maroon Societies: Rebel Slave Communities in the Americas, ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), p. 37.
Numbers of runaway-slave communities continued to increase throughout the seventeenth century, and by 1720 there were between 20,000 and 30,000 cimarrones in Venezuela, as opposed to the 60,000 slaves still working on the plantations (Rout 1976, 111112). Barlovento was the site of intense cimarrón activity throughout the eighteenth century, with several cumbe settlements being established around Caucagua and Curiepe. In 1732, there was an uprising of enslaved people led by Andresote against the monopoly of the Royal Guipuzcoan Company of Caracas had in Puerto Cabello and Capaye. In 1747, Miguel Luengo led a rebellion of enslaved people in Yare.
There were many cumbes in the interior of what later became Venezuela. The most famous of these was that of Ocoyta, founded around 1770 by the legendary Guillermo Rivas. Rivas ran away in 1768, and formed a cumbe which included runaways of African and Indian origin.Miguel Acosta Saignes, "Life in a Venezuelan Cumbe", in Maroon Societies: Rebel Slave Communities in the Americas, ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), pp. 65–7.
After he led raids on various plantations both to liberate slaves and to punish overseers, a special army was raised to destroy Ocoyta and execute Rivas. The cumbe of Ocoyta was eventually destroyed in 1771. A military expedition led by German de Aguilera destroyed the settlement, killing Guillermo, but only succeeded in capturing eight adults and two children. The rest of the runaways withdrew into the surrounding forests, where they remained at large.Miguel Acosta Saignes, "Life in a Venezuelan Cumbe", in Maroon Societies: Rebel Slave Communities in the Americas, ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), pp. 64–5.
One of Guillermo's deputies, Ubaldo the Englishman, whose christened name was Jose Eduardo de la Luz Perera, was initially born a slave in London, was sold to a ship captain, and took a number of trips before eventually being granted his freedom. He was one of a number of free black people who joined the community of Ocoyta. In 1772, he was captured by the Spanish authorities.Miguel Acosta Saignes, "Life in a Venezuelan Cumbe", in Maroon Societies: Rebel Slave Communities in the Americas, ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), pp. 70–1.
In 1794, there were uprisings in the Caucagua and Capaya districts. In 1795, an uprising led by Jose Leonardo Chirinos in the Sierras de Coro along with José Caridad González, In 1799, Lieutenant led an uprising of the enslaved black militias.
Abolition of slavery
Afro-Venezuelans played a crucial role in the struggle for independence. Originally, slaves fought for the Crown, believing that the landowning creole Republicans were their enemies. In particular, the notorious royalist battalion of General José Tomás Boves attracted many slave soldiers. Bolívar, realizing the strategic importance of Black soldiers in the fight for independence, declared the abolition of slavery in 1812 and again in 1816, after promising Haitian president Alexandre Pétion that he would secure freedom for slaves in return for Haitian military aid. A major landowner himself, Bolívar freed 1,000 of his own slaves, and in 1819 recruited 5,000 slaves into his army. Many members of cumbes fought on the side of the rebels, and abandoned their villages.Miguel Acosta Saignes, Life in a Venezuelan Cumbe, in "Maroon Societies: Rebel Slave Communities in the Americas", ed. by Richard Price (Baltimore: Johns Hopkins University Press, 1996), pp. 72–3.
José Antonio Paéz, a key figure in Venezuelan independence, led an army of Blacks from the llanos (plains). One of his most famous lieutenants, Pedro Camejo, has been immortalized in Venezuelan history as "El Negro Primero", because he was always the first to ride into battle. In the final battle of Carabobo, Camejo was mortally wounded but returned to General Paéz to utter one of the most famous statements in Venezuelan history: "General, vengo decirle, adiós, porque estoy muerto" (General, I have come to say goodbye, because I am dead). A statue of El Negro Primero stands in the Plaza Carabobo in Caracas. Curiously, he is sometimes depicted wearing a turban, the same iconography used for the mythical Negro Felipe. With the declaration of independence in 1810, all trafficking in slaves was outlawed. The decline in slavery continued throughout the War of Independence when, at its conclusion in the congress of Cucuta (1821), the "Ley de vientre" was passed, stating that all children born, whether of slave or free parents, were automatically free. By 24 March 1854, the date of slavery's official abolition in Venezuela, less than 24,000 slaves remained.
Aftermath of slavery and based discrimination of the 20th century
Throughout the twentieth century, Blacks in Venezuela have faced subtle forms of racial discrimination despite a philosophy of racial democracy and an ideology of mestizaje that contends all groups have blended together to form a new, indistinguishable type, called the mestizo. Yet underlying this ideology is a policy of blanqueamiento, or "whitening", that has encouraged both the physical and cultural assimilation of Afro-Venezuelans into a Euro-dominated mainstream. An important semantic counterpart to the process of blanqueamiento is that found in the term negrear, which denotes concepts of "marginalization" or "trivialization". The emergence of Black intellectuals such as Juan Pablo Sojo and Manuel Rodrigues Cárdenas in the 1940s, and more recently of younger writers such as Jesús García, has helped counter the forces of blanqueamiento, or assimilation. A strong body of research in Afro-Venezuelan history and folklore has also been established by Venezuelan scholars, particularly Miguel Acosta Saignes (1967). Public festivals such as the Fiesta de San Juan have emerged as focal points in the reappropriation of Afro-Venezuelan culture, articulating current transformations in a living tradition of cimarronaje (resistance to the dominant culture, consciousness of being marginal).
Cultural expression
Religion Afro-Venezuelan religious practices have been adapted to Catholicism. Drumming and dancing, which figure in the celebrations of patron saints' days and other religious ceremonies, bear a close resemblance to various forms of African ancestor worship. Because the slave population was so heterogeneous, no African religious system dominated in this syncretization process although some have continued the Yoruba religion, as it did for example in Cuba, Brazil, and, to a lesser extent, in Trinidad as well. There has also been some intersection with indigenous cosmological systems. Figures such as , , and are types of spirit beings connected with the dead or forces of nature, which act as intermediaries between the parallel realms of physical existence and that of the spirit world. It is through contact with these beings, usually dwelling in deep riverine pools, that (healers) derive their power and divine the future. These beings are also responsible for the deaths and disappearance of various people. Such beliefs are articulated in the oral traditions not only of Afro-Venezuelans but of indigenous and mestizo peoples as well.
Some Afro-Venezuelans practice the African Diasporic religions of Birongo and Espiritismo. Espiritismo originated in the 14th century from Rural tribes of the Carib People of Yaracuy, in Central Venezuela. This religion has spread across Venezuela and even to Colombia, Brazil, Cuba, Dominican Republic, and Puerto Rico. It Revolves around an indigenous goddess originally called Yara, but when the Spanish came, she became Santa Maria de La Onza (Saint Mary of the Jaguar) She is said to reside in the Cerro María Lionza Natural Monument,