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Dominican Republic and Haiti: Country Studies

by Helen Chapin Metz et al

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—<br />

<strong>Dominican</strong> <strong>Republic</strong>: The Society <strong>and</strong> Its Environment<br />

in 1882, almost forty years after independence, of a famous<br />

<strong>Dominican</strong> novel. The novel, Enriquillo: Leyenda historica dominicana<br />

by Manuel de Jesus Galvan, concerns a Taino cacique<br />

(chieftain), Enriquillo, who led a successful rebellion against<br />

the Spanish. (Today one can see the monument to this "First<br />

Hero of America" located in the center of the main crossroad<br />

leading to Lago Enriquillo.) Enriquillo stresses the oldest <strong>and</strong><br />

first of the three racial-social themes of <strong>Dominican</strong> literature<br />

that of nativism or Indianism (<br />

indigenismo) ; it exaggerates the<br />

Taino contributions to <strong>Dominican</strong> culture <strong>and</strong> ignores those<br />

that are African. The second theme is hispanidad, the Roman<br />

Catholic <strong>and</strong> "white" cultural legacy of mother country Spain;<br />

from this perspective, non-Catholic <strong>and</strong> "black" <strong>Haiti</strong>ans are<br />

viewed as inferior to <strong>Dominican</strong>s. The third theme is the outturn<br />

criolla, or mixed common culture, between Spanish <strong>and</strong><br />

Africans.<br />

The first theme long remained in literature <strong>and</strong> served as a<br />

means of ignoring the African roots of <strong>Dominican</strong>s. A strain of<br />

it continues today in the reluctance of many <strong>Dominican</strong> mulattoes<br />

to admit their African heritage; instead, they claim Indian<br />

heritage. The second theme, hispanidad, was maintained by the<br />

intellectual elite both before <strong>and</strong> during the rule of Trujillo,<br />

who made it governmental policy, <strong>and</strong> was continued by Balaguer<br />

until the 1990s. Advocates of hispanidad maintained that<br />

the <strong>Dominican</strong> heritage was entirely Spanish <strong>and</strong> suppressed<br />

writing by non-white <strong>Dominican</strong>s <strong>and</strong> literature that dealt<br />

favorably with non-white characters, especially <strong>Haiti</strong>ans. Balaguer's<br />

book, Historia de la literatura dominicana, includes a<br />

selection of writers who stressed the Spanish heritage. Trujillo's<br />

regime made <strong>Haiti</strong>ans <strong>and</strong> <strong>Haiti</strong> the antithesis of hispanidad—<br />

namely, African <strong>and</strong> uncivilized. Balaguer presented these<br />

views in a 1947 book, which appeared in English in 1949 as<br />

<strong>Dominican</strong> Reality: Biographical Sketch of a <strong>Country</strong> <strong>and</strong> a Regime.<br />

(The 1983 Spanish edition had <strong>Haiti</strong> in the subtitle.) During<br />

the Trujillo era, Juan Bosch Gaviho, a political opponent, novelist,<br />

<strong>and</strong> later president, <strong>and</strong> Pedro Mir, who became the<br />

National Poet, went into exile. Bosch became the leading<br />

<strong>Dominican</strong> short story writer <strong>and</strong> wrote favorably about blacks.<br />

The third theme came to the fore after Trujillo's 1961 assassination<br />

<strong>and</strong> lasted until Balaguer was elected president in<br />

1966. Before Bosch was overthrown as president in 1963, he<br />

welcomed public recognition of <strong>Dominican</strong>s' African roots <strong>and</strong><br />

gave governmental support to Creole culture. The 1965 civil<br />

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