Indigenous Passages to Cuba

Jason Yaremko's Indigenous Passages to Cuba, 1515-1900 is a fascinating study of Amerindian migration to colonial Cuba. Focusing on indigenous peoples from Florida, northern New Spain, and the Yucatan, Yaremko highlights the multinational character of Cuba's indigenous past. Besides the local Taino legacy, indigenous peoples from the mainland also contributed to the making of Cuba. Yaremko's study is an early step in this process of uncovering how Cuba, and the Caribbean, have been intimately connected to indigenous peoples from the mainland in ways that shaped Cuban creolization and economic development. 

Calusa, Creek, and others in Spanish Florida frequently traveled to Havana and, in some cases, relocated permanently to the island. Close collaboration and even intermarriage between Cuban fishermen and local Indians along Florida's coast, led to long-lasting ties between indigenes of Florida and largest island in the Antilles. After Florida changed hands to the British, Florida's indigenes who had close ties to Cuba persisted in traveling to the island on their own vessels or the ships of Cuban fishermen. According to Yaremko, these Creek and other Indians came to Cuba in order to trade, pursue diplomatic interests, play the Spanish against the British, and, eventually, relocate to the island. Indeed, some of these populations ended up in Guanabacoa, one of the older, originally Taino towns. 

Besides indigenous peoples from Florida, so-called Apaches and "wild Indians" from the north of New Spain also came to Cuba. Unlike those of Florida, these Apaches or Chichimecos were involuntary migrants. Deported by the Spanish colonial government in the 18th century to pacify the region, their labor was sought in Cuba. Cuba, an increasingly important Spanish colony for its location, defensive fortifications, and growing economy, absorbed these Indians. Their manual and domestic labor was defined differently than the chattel slavery system used for those of African descent. However, the Apaches were brought to Cuba against their will.

The remainder of the book focuses on Yucatecan Maya migration to Cuba. Beginning with 16th century enslavement and the role of the Maya in early Havana's Campeche ward, the Maya have contributed to the multicultural, multinational nature of indigenous Cuba for 500 years. Archaeological and archival sources indicate a Maya presence in post-contact Taino communities, too. However, the Yucatecan Maya migration was not always one of outright slavery. The large-scale importation of Yucatec laborers after the beginning of the Caste War in Mexico was a form of indentured labor. Exploiting the women for domestic labor and the men in a variety of capacities, mainly in westenr Cuba, the indentured Maya migration was subject to various abuses and corruption from officials and private actors in Cuba and Mexico. Nonetheless, the Maya drew on their own ancient traditions and patterns of resistance to challenge their exploitation. Some of their descendants can still be found at Madruga, and we know some Yucatec Maya participated in palenque settlements, petitions, and flight to assert their rights and to honor contracts with employers in Cuba. 

Although one may wonder at times about the utility of the James Scott-inspired desire to find resistance in every aspect of the three aforementioned indigenous experiences in colonial Cuba, the history of non-Taino indigenous peoples in Cuba is an under-appreciated aspect of Cuban history. Moreover, the Cuban case may be illustrative of similar patterns for the Dominican Republic and Puerto Rico. While Cuba may have received more indigenous slaves and voluntary migrants overall than the rest of the Spanish Caribbean, there may be a similar history of Amerindian migration through slavery, convict labor, or voluntary migration. Certainly the case of French Saint Domingue indicates another tale of indigenous passages to the Antilles, albeit mostly as slaves. Despite its obvious differences with Spanish Cuba, clearly there is a larger story of indigenous movement to the Caribbean that is often left out of the picture. Now, if only we had more sources to assist with understanding the complex processes in which the Taino and Indians from other parts of the Americas interacted in the colonial era in Cuba, the Dominican Republic and Puerto Rico, we might learn something new about the multifaceted indigenous legacy.