 Afro-Trinidadians competing at the2012 London Olympics. | |
| Regions with significant populations | |
|---|---|
| Trinidad and Tobago: 452,536 (2011 census)[1] | |
| Languages | |
| Trinidadian and Tobagonian English Trinidadian and Tobagonian Creole Antillean Creole (Patois) | |
| Religion | |
Majority: ChristianityMinority:  Rastafari • Islam • Others[2] | |
| Related ethnic groups | |
| Afro-Caribbeans •Afro-Guyanese •Afro-Haitians •Afro-Jamaicans •African People •African diaspora •Akans •Igbos •Mandinkas •Yoruba •Merikins •Douglas |
Afro-Trinidadians and Tobagonians, also known asAfro-Trinbagonians orBlack Trinidadians and Tobagonians, are people fromTrinidad and Tobago whose ancestors are ofSub-Saharan African origin, primarily fromWest Africa, brought to the islands during thetransatlantic slave trade beginning in the 17th century.
According to the 2011 Trinidad and Tobago Census, Afro-Trinidadians and Tobagonians made up 34.2% of the population, the second largest ethnic group,[1] with an additional 22.8% identifying asMultiracial, including 7.7% who identified specifically asDougla, a mix of African and Indian descent.[3][4]
During the colonial era, terms such as Mulatto, Creole, Dougla, Zambo, Maroon, Pardo, Quadroon, Octoroon, and Hexadecaroon (Quintroon) were used to classify people based on proportions of African ancestry. These classifications were common across the Caribbean, Latin America, and North American regions.[5][6][7]
The ultimate origin of most African ancestry in Trinidad and Tobago is inWest andCentral Africa. The most common ethnic groups of the enslaved West and Central Africans in Trinidad and Tobago wereIgbo,Kongo,Ibibio,Yoruba andMalinke people. All of these groups, among others, were heavily affected by theAtlantic slave trade. The population census of 1813 shows that among African-born slaves the Igbo were the most numerous.[8]
| African ethnicities over 500 in Trinidad (1813) | ||
|---|---|---|
| Igbo | 2,863 | |
| Kongo | 2,450 | |
| Ibibio | 2,240 | |
| Malinke | 1,421 | |
| Total Africans | 13,984 | |
| Origins of Creoles over 400 in Trinidad (1813) | ||
| Trinidad | 7,088 | |
| Martinique | 962 | |
| Grenada | 746 | |
| Saint Vincent | 438 | |
| Guadeloupe | 428 | |
| Total Creoles | 11,633 | |
Around half of Afro-Trinidadians were the descendants of migrants from other Caribbean islands, especiallyMartinique,Guadeloupe,Saint Vincent, andGrenada. The other half of Afro-Trinidadians traced their ancestry to theescaped enslaved Africans from America who were recruited by the British during theWar of 1812 commonly known as “Merikins” to fight the Americans in exchange for freedom and migration toTrinidad and Tobago. As well as enslaved Africans and indentured laborers bought directly from West Africa.[9][10]
In 1498, Christopher Columbus landed on the island of Trinidad, where he encountered the indigenous Taíno people. Shortly after Columbus's arrival, Trinidad became a territory of the Spanish Empire. The Spanish enslaved the native population and, over time, intermingled with them, leading to the emergence of theMestizo identity. The term "Mulatto" originated when Europeans began transporting enslaved Africans to Trinidad and mixing with them in 1517, via the Atlantic slave trade.[11]
In 1783, the King of Spain enacted theCedula of Population law, which promised free land to Europeans willing to relocate to Trinidad to work. This law encouraged French settlers from the French Antilles to migrate to Trinidad and establish sugar cane plantations. These settlers contributed to the island's diverse ancestry, giving rise to theCreole identity. Languages spoken included Spanish, French, and Antillean Creole (Patois).[12]
After emancipation in 1838, many Afro-Trinidadians left the plantations and settled in towns, villages, and developing urban centres across Trinidad. Significant migration took place to areas such asPort of Spain andSan Fernando, where job opportunities were growing. Others moved toArima,Chaguanas andPrinces Town, while oil-rich regions, includingPoint Fortin,Fyzabad andLa Brea, later attracted Afro-Trinidadians seeking employment in the energy sector. Some, particularly theMerikins (descendants of freed African-American soldiers), established their own villages in areas such asMoruga and south Trinidad. These movements helped shape the social and geographic landscape of post-emancipation Trinidad.[13][14]
In the 1840s, European indentured servants began arriving, including the French, Spanish, Germans, Swiss, Portuguese, English, Scottish, Welsh, Cornish, Irish, Corsican, Italians, Dutch, Norwegian, and Polish. Over time, many of these settlers intermarried with the families of freed Afro-Trinidadian slaves, contributing to the island's mixed population and ethnic diversity within the Afro-Trinidadian demographic.[15]
On 30 May 1845, the British transportedindentured servants from India to Trinidad. This day is known as Indian Arrival Day. A portion of this group of Indians began to racially mix into the already mixed Afro-Trinidadian populace, and their descendants became known as theDougla people. After the system of indentured servitude was abolished in 1917, a second group of Indians steadily migrated to Trinidad from India, mostly for business.[15]
Between 1968 and 1970, the "Black Power Revolution" gained strength in Trinidad and Tobago. TheNational Joint Action Committee (NJAC) was formed by a group of undergraduates at theSt. Augustine Campus of theUniversity of the West Indies. Influenced by people such asFidel Castro,Stokely Carmichael andMalcolm X. The National Joint Action Committee demonstrated to bring about Black Power and a return to African heritage and African culture.[16]
On 6 April 1970, protester Basil Davis—a 24-year-old supporter of Trinidad and Tobago’s Black Power Movement—was fatally shot by police during a demonstration atWoodford Square. His killing, which occurred as he reportedly pleaded with officers not to arrest another protester, sparked national outrage and became a turning point for the Black Power Revolution in the country.[17]
This was followed by on 13 April with the resignation ofA. N. R. Robinson,Member of Parliament forTobago East who stepped down in protest over the government’s handling of the Black Power Movement and its failure to implement meaningful reforms.[18]
On 18 April, predominantlyIndo-Trinidadian sugar workers, represented by theAll Trinidad Sugar Estates and Factory Workers Union—went on strike in response to the killing of Basil Davis, as well as longstanding issues of unfair treatment, lack of job security, and poor working conditions. Their action marked a powerful show of solidarity with Afro-Trinidadian protesters involved in the Black Power Movement. The shared outrage and unified demand for justice helped bridge ethnic divides, strengthening the bond between the two major communities and intensifying calls for national reform.[19]
In response to this, Prime MinisterEric Williams at the time proclaimed aState of Emergency the 21 of April and arrested 15 Black Power leaders. Responding in turn, a portion of theTrinidad Defence Force, led byRaffique Shah andRex Lassalle,mutinied and took hostages at the army barracks at Teteron. Through the action of theCoast Guard and negotiations between the Government and the rebels, the mutiny was contained and the mutineers surrendered on 25 April. It was around this time that the term Afro-Trinidadian started to be used.[20][21]
Afro-Trinidadians have played a foundational role in the development of Trinidad and Tobago’s musical identity.[22] Genres such ascalypso music,soca music, and the invention of thesteelpan originated largely within Afro-Trinidadian communities, reflecting a fusion of African rhythms, oral storytelling, and Caribbean innovation.[23][24][25]
Soca music and many other Trinidadian genres likerapso, ragga soca,bouyon soca, andparang soca all trace their roots to Afro-Trinidadian culture and the foundation laid bycalypso (Afro-Trinidadian-made genre of music). Born fromWest African rhythms and oral traditions, calypso served as a tool of resistance, expression, and storytelling during and afterslavery. As it evolved, Afro-Trinidadians pioneered new sounds—fusing calypso withfunk,reggae, andAfro beats—giving rise to modern forms like soca and its many offshoots. These genres continue to reflect Afro-Trinidadian identity and remain central toTrinidadian Carnival, social commentary, and cultural pride.[26]
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Football (soccer) andTrack and Field are deeply rooted in Afro-Trinidadian culture, especially in urban areas likeLaventille,Morvant, andSan Fernando. Both serve as powerful sources of pride, identity, and community unity. In Tobago, these sports are also widely embraced, playing a key role in youth development and island life. Afro-Trinidadian athletes have brought international recognition to Trinidad and Tobago—most notably when the national football team qualified for the2006 FIFA World Cup, and through Olympic achievements in track and field, with medalists likeAto Boldon andKeshorn Walcott. In addition,goat racing—especially popular in Buccoo, Tobago—is a unique sport with deep Afro-Trinidadian roots, celebrated as both a cultural tradition and competitive event.[27][28][29]
Afro-Trinidadian cuisine reflects a rich heritage rooted in African culinary traditions, adapted to local ingredients and cultural influences.[30] Signature dishes includeCallaloo, a stew made with dasheen leaves, okra, and often crab or pigtail, simmered in coconut milk and spices. Another staple ispelau, a one-pot dish combining rice, pigeon peas, and meat, caramelized with brown sugar for depth of flavor.Macaroni pie, a baked macaroni and cheese casserole, is also a beloved side dish. These meals are central to Afro-Trinidadian identity, especially during family gatherings, Sunday lunches, and cultural celebrations.[31][32][33]
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Staples such as pelau,callaloo,oil down, stew chicken, and provision with saltfish trace back toAfrican cooking methods brought byenslaved Africans. Over time, Afro-Trinidadians adapted these recipes using local foods, developing signature dishes like macaroni pie andbakes with fried fish. These meals remain central to Afro-Trinidadian identity, especially during family gatherings, Sunday lunches, and cultural celebrations.[34]
Afro-Trinidadians have played a pivotal role in shaping the political landscape of Trinidad and Tobago.[35] ThePeople's National Movement (PNM), founded in 1956 byEric Williams, the nation's first Prime Minister, has been historically supported by the Afro-Trinidadian community. Williams' leadership was instrumental in steering the country towards independence in 1962.[36][37]
A significant moment in Afro-Trinidadian political activism was theBlack Power Revolution of 1970. Led by figures such asMakandal Daaga, this movement sought to address racial inequalities and promote Black consciousness, drawing inspiration from global Black Power movements. The revolution led to widespread demonstrations and brought about social and political reforms.[38][39]
Other notable Afro-Trinidadian political figures includeIsabel Ursula Teshea, the first woman to serve in the House of Representatives and as a cabinet minister, andCamille Robinson-Regis, a long-serving member of parliament and minister in various portfolios. Their contributions have been vital in advancing social justice and political representation for Afro-Trinidadians.
Afro-Trinidadians have been central to the political leadership of Trinidad and Tobago sinceindependence. They’ve dominated national politics through key parties like thePeople’s National Movement (PNM), founded byDr. Eric Williams, the country's firstPrime Minister and "Father of the Nation". Other notable Afro-Trinidadian leaders includeA. N. R. Robinson, who served as both Prime Minister andPresident, andPatrick Manning, known for his contributions to economic development.Dr. Keith Rowley, who served as Prime Minister from 2015 to 2025, continued this legacy, focusing on economic diversification and regional leadership. Their leadership has helped shape the country’s institutions, policies, and national identity.[40][41]
Majority of Afro-Trinidadian and Tobagonians areChristian, with the largest group beingRoman Catholics 60%, and (inTobago)Methodists 31%. Smaller numbers followAfro-Caribbeansyncretic faiths such asRastafari and theSpiritual Baptist Church. Non-Christians include adherents ofIslam, theOrisha-Shango (Yoruba) faith,Afro-Caribbean religions, theBaháʼí Faith,Hinduism or are followers ofSai Baba.[42][43]
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{{cite news}}: CS1 maint: bot: original URL status unknown (link)Key elements like calypso music and the steel pan evolved from African traditions and were means of defiance against colonial repression.
Calypso music first emerged in the eighteenth century in Trinidad among communities of African slaves. The musical style was an evolution of West African kaiso, and the satirical lyrics often mocked slave masters through double entendre.
Soca, Trinidadian popular music that developed in the 1970s and is closely related to calypso.
The steel pan (also known as steel drums, or 'pan') was created in Trinidad and Tobago in the 1930s. It was established in contexts of Carnival resistance, its history being traced back to the enslaved Africans who were brought to the Caribbean in the 1700s.
Callaloo originated among African slaves in Trinidad and Tobago, who adapted traditional cooking methods and ingredients to locally available resources.
Callaloo... has African roots and is made with dasheen or taro leaves, okra, crab, pumpkin, onions and coconut milk... It is typically served with a cornbread called coo coo.
Pelau... is a flavorful fusion of African, Indian, and Caribbean traditions... combining rice, protein (typically chicken or beef), and aromatic seasonings... Unique to pelau is the use of 'browning,' a rich syrup made from burned sugar, which imparts a deep flavor and color.
The macaroni, typically bucatini, is seasoned with pimento peppers, garlic, sometimes onions... Evaporated milk, ketchup, mustard, and lots of cheese are stirred in, then baked in a casserole until golden and firm.
With their urban presence and educational background Afro-Trinidadians were in the forefront of the post war anti-colonial movement and early foreign emigration.
Eric Williams was the founder and Political Leader of the People's National Movement (PNM), Trinidad and Tobago's first modern political party.
On August 31st 1962 Trinidad and Tobago under the Leadership of Eric Williams gained independence from Britain and were now on the path of nation building.
On 26 February 1970, scores of Trinidadians, mostly trade unionists and students, took to the streets across the country, and slogans of 'Power to the People' reverberated through the crowds. Fists were outstretched in a gesture which had become the worldwide symbol of a radical phenomenon sweeping the globe: 'Black Power!' was the protestors' cry.
The 1970 Black Power uprising is largely associated with the movement that he led called the National Joint Action Committee (NJAC).
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