Promoting Cultural Awareness Through The Humanities

            GOOD AFTERNOON, PROFESSOR EMANUEL, EXECUTIVE DIRECTOR, MABEL MADURO AND MEMBERS OF THE HUMANITIES COUNCIL, FELLOW PANELISTS, DIGNITARIES AND GUESTS PRESENT, FELLOW VIRGIN ISLANDERS…

            I WOULD LIKE TO FIRST THANK THE NATIONAL ENDOWMENT OF THE HUMANITIES FOR SUPPORTING THE “WE THE PEOPLE” NATIONAL INITIATIVE WHOSE GOAL IS “TO ENCOURAGE AND STRENGTHEN THE TEACHING, STUDY AND UNDERSTANDING OF AMERICAN HISTORY AND CULTURE THROUGH THE SUPPORT OF PROJECTS THAT EXPLORE SIGNIFICANT EVENTS AND THEMES AND ADVANCE KNOWLEDGE OF THE PRINCIPLES THAT DEFINE AMERICA.”

            I AM HONORED THAT YOU SELECTED ME TO BE NOT ONLY A VOICE OF REASON TODAY BUT A VOICE OF THE FRENCH CONTRIBUTION TO THE SOCIETY AND CULTURE THAT WE TODAY CALL THE US VIRGIN ISLANDS.  I MUST START FIRST BY INFORMING YOU OF A FEW DEFINITIONS AND CONCEPTS THAT MUST BE UNDERSTOOD EARLY BEFORE WE ENTER THE NITTY GRITTY OF THE DISCUSSION.

           APPROXIMATELY SEVEN YEARS AGO, JULY 3, 1998, I HAD THE DISTINCT PRIVILEGE OF GIVING A PRESENTATION ON THE EMANCIPATION OF SLAVES IN THE THEN DANISH WEST INDIES.  I PRESENTED A WELL RESEARCHED SPEECH AND ONE OF THE PARTICIPANTS IN THE PROGRAM, A FORMER SENATOR, GOT INTO A FRACAS WITH OTHER ELECTED OFFICIALS BECAUSE HE CLAIMED THAT HE DID NOT WANT TO SPEAK AFTER A SLAVE MASTER'S CHILD.  TO ADD INSULT TO INJURY HE LABELED OTHERS ON THE PROGRAM UNCLE TOMS AND HE LITERALLY STOPPED THE COMMEMORATION.

AFTER MUCH REFLECTION AND MEDITATION, I CAME TO THE CONCLUSION THAT MANY IN OUR COMMUNITY LACKED KNOWLEDGE IN GENERAL ABOUT THE PAST, AND THEY ARE EXTREMELY UNAWARE OF THE FRENCH CONTRIBUTIONS TO THE VIRGIN ISLANDS.

            LET'S WORK ON OUR VOCABULARY AND CONCEPTS FOR A MOMENT.  THERE IS NO FRENCH RACE, BUT THERE IS A FRENCH NATION.  TODAY, FRENCH NATIONALS CAN BE OF ANY RACE.  HOWEVER, THE FRENCH CARIBBEAN POPULATION WHO HAVE BEEN HISTORICALLY CALLED FRENCHIES ARE DESCENDENTS FROM FRENCH EUROPEANS WHO LEFT FRANCE FROM AS EARLY AS THE 1620'S.  AT THAT TIME IN FRANCE, THE FRENCH NATION WAS EUROPEAN OR WHITE.  WITHIN 150 YEARS, THE FRENCH NATION BEGAN TO EXPAND INTO OTHER CONTINENTS.

IN FACT, BY THE NAPOLEONIC ERA, FRENCH SETTLERS WERE FOUND THROUGHOUT THE WESTERN HEMISPHERE AND CERTAIN ENCLAVES IN AFRICA

AND THE INDIAN OCEAN.  BY 1880, THE FRENCH NATION HAD BECOME MULTI-RACIAL.

            THUS, IN THE WESTERN HEMISPHERE THERE ARE THREE TYPES OF FRENCH PEOPLE. LET ME LIST THEM:

1. THERE IS THE OLD FRENCH OR THE INDIGENOUS FRENCH SETTLER STOCK THAT LEFT FRANCE IN THE 17^TH TO 18^TH CENTURIES.  THEY SETTLED THROUGHOUT THE CARIBBEAN BASIN, AND DISTINCT COMMUNITIES EXIST TO THIS DAY IN ST. BARTHS, MARTINIQUE, GUADELOUPE, LES SAINTES, TRINIDAD, AND ST. KITTS.  MANY OF THESE EARLY FRENCH SETTLERS INTERMARRIED WITH OTHER ETHNIC GROUPS AND TODAY THEIR DESCENDANTS ARE VARIED IN COMPLEXION AND PHENOTYPE.
2. THERE IS THE NON-EUROPEAN PERSON WHO WAS EXPOSED TO FRENCH CULTURE AND LANGUAGE AND HE OR SHE IS GALLICIZED.  SIMILAR TO THE SPANISH COLONISTS, FRENCH COLONIZATION SUPPORTED THE CONCEPT OF ASSIMILATION AMONG NON-EUROPEAN PEOPLES.  THUS, MANY BLACK AND BROWN INHABITANTS OF SAN DOMINGUE WHICH BECAME HAITI, MARTINIQUE, GUADELOUPE, ST. MARTIN AND FRENCH GUIANA HAVE BEEN FRENCH FOR CENTURIES.
3. THE LAST GROUP OF FRENCH PEOPLE ARE RECENT ARRIVALS TO THE FRENCH CULTURE AND THEY HAD IMMIGRATED TO FRANCE SINCE WORLD WAR I. THEY INCLUDE INDOCHINESE, POLYNESIANS, ARABS OR BERBERS, AND AFRICANS FROM THE CONTINENT ITSELF.

THUS, BEING FRENCH IS NOT A RACIAL ISSUE.  IN THE VIRGIN ISLANDS CONTEXT, YOU CAN FIND FRENCH PEOPLE WHO FIT THE THREE CATEGORIES THAT I JUST MENTIONED.

            BUT FOR THE SAKE OF TODAY'S DISCUSSION, I BELIEVE THAT THE FRENCH PEOPLE YOU HAVE IN MIND ARE THE MAGRAS', LEDEES, GREAUX'S, QUERRARDS, BERRYS, AUBAINS, BRYANS, OLIVES, DANETS, TURBES, BERNIERS, RICHARDSONS, QUETELS, BLANCHARDS, SIBILLYS AND SO FORTH.  YOUR INTEREST IS THE FRENCH CARIBBEAN POPULATION WHO HAIL MAINLY FROM ST. BARTHS.  THIS IS THE GROUP OF VIRGIN ISLANDERS WHO THE MAJORITY POPULATION PERCEIVE AS FRENCH, MAINLY DUE TO THE PHENOTYPICAL DIFFERENCES OF MOST OF US.

WE ARE FAIR SKINNED AND OF FRENCH EUROPEAN DESCENT AND THE MAJORITY POPULATION IS DARK-SKINNED AND OF WEST AFRICAN ORIGIN.

            THE FRENCH PEOPLE, IF I CAN USE THIS CONCEPT FROM HENCEFORTH IN THIS PRESENTATION, PERCEIVES ITSELF AS 100% CARIBBEAN.  IT IS A CREOLIZED PEOPLE WHICH IS EXTREMELY PROUD OF ITS HERITAGE BUT HAS MADE MAJOR ADAPTATIONS TO SURVIVE IN THE CARIBBEAN BASIN.  TODAY MOST OF US DO NOT SPEAK FRENCH OR PATOIS UNLESS WE LEARN IT IN SCHOOL, BUT IN THE EARLY PART OF THE 20^TH CENTURY FRENCH AND PATOIS WERE COMMON IN MOST FRENCH FAMILIES.

IN FACT, ON THURSDAY, MARCH 31^ST, A FEW PANELISTS STATED THAT THE REVISED ORGANIC ACT OF 1954 EXPANDED THE VOTING PRIVILEGES FOR VIRGIN ISLANDERS BY REMOVING THE REQUIREMENT FOR PROFICIENCY IN

ENGLISH AND BY DOING SO IT ALLOWED SPANISH VOTERS TO PARTICIPATE.  HOWEVER, I MUST ADD IT ALSO ALLOWED FRENCH SPEAKERS TO PARTICIPATE.  NOT ALL FRENCH PEOPLE KNEW ENGLISH IN THE 1930S-1940'S.  UNTIL 1954, FRENCH PEOPLE WHO COULD NOT SPEAK ENGLISH COULD NOT PARTICIPATE IN THE POLITICAL PROCESS AND THEY WERE IN FACT DISCRIMINATED AGAINST BY THE LARGER POPULATION.

            AND SPEAKING OF DISCRIMINATION, THE FRENCH PEOPLE WHO LEFT ST. BARTHS IN THE 1840'S AND SETTLED IN ST.THOMAS DID NOT OPPRESS ANY ONE IN THE ISLANDS.  ACTUALLY, THEY THEMSELVES WERE OPPRESSED.  LET ME REMIND YOU OF A FEW HISTORICAL FACTS.  

            IN THE PRE-DANISH ERA, FRENCH COLONISTS RESIDED ON ST. CROIX FROM ROUGHLY 1625 UNTIL 1695.  THEY SHARED THE ISLAND WITH THE DUTCH AND ENGLISH.  AND THESE FRENCH COLONISTS MAINLY ESTABLISHED SMALL TOBACCO FARMS; THEIR FORMS OF SLAVERY WOULD BE INDENTURED SERVITUDE AND CHATTEL SLAVERY.  IN 1695, THE FRENCH SETTLERS AND THEIR SLAVES LEFT ST. CROIX AND SETTLED IN SAN DOMINGUE.  FRANCE KEPT ST. CROIX UNTIL 1733 WHEN IT WAS SOLD TO THE DANES.

DUE TO THIS EARLY FRENCH PRESENCE, THE ISLAND'S NAME WAS CHANGED FROM SANTA CRUZ TO ST. CROIX WHICH IT HAS KEPT EVER SINCE.

BESIDES THIS FRENCH PRESENCE, THERE IS EVIDENCE THAT A NUMBER OF THE MERCHANTS AND PLANTERS WITHIN THE DANISH WEST INDIES WERE FRENCH IN ORIGIN BUT THEY DID NOT CONSIST OF ANY SIZEABLE GROUPING.

HENCE, THE FRENCH PRESENCE WAS VERY SMALL, AND IT ONLY BECAME PRONOUNCED AFTER SLAVERY HAD ENDED!

            THE FRENCH CARIBBEAN IMMIGRANTS WHO LEFT ST. BARTHS IN THE MID 1800S WERE THEMSELVES HUMBLE PEOPLE.  THEY WOULD BE CONSIDERED PETIT BLANCS WITHIN THE MARTINICAN SOCIETY AND IF YOU RESEARCH THE ORIGINS OF THE PETIT BLANCS THEY WERE ORIGINALLY INDENTURED SERVANTS AND PEASANTS WHO LEFT FRANCE DUE TO EXTREME POVERTY.  AS A RULE THIS GROUP DID NOT OWN SLAVES.

ON ST. BARTHS THERE ARE FEW PEOPLE OF AFRICAN ORIGIN, MAINLY BECAUSE SLAVERY WAS NOT ESTABLISHED THERE.  SO THE TALK OF SLAVE MASTERS CHILDREN IS OUTRAGEOUS AND INSULTING.

            THE FRENCH CARIBBEAN PEOPLE WHO IMMIGRATED TO THE VIRGIN ISLANDS CAME AS FARMERS AND FISHERMEN.  THEY FILLED ECONOMIC NICHES THAT HAD EMERGED IN THE POST-EMANCIPATION ERA.  FROM 1848 TO 1954, A CENTURY OF EVOLUTION TOOK PLACE.  THE FRENCH PEOPLE BECAME DEEPLY ROOTED INTO THE VIRGIN ISLANDS AND MANY INTERMARRIED WITH THE LARGER BLACK POPULATION.  OTHERS MARRIED PUERTO RICANS AND YET OTHERS SELECTED WHITE CONTINENTALS AS SPOUSES OR COMPANIONS.  AND OF COURSE MANY MARRIED OTHER FRENCH PEOPLE.  THUS, IN VIRTUALLY

EVERY FRENCH FAMILY, YOU CAN FIND MULTI RACIAL TIES.  EVEN IN MY IMMEDIATE FAMILY, THERE IS A RAINBOW SITUATION.

            I GREW UP ON THE NORTHSIDE OF ST. THOMAS, THE DAUGHTER OF A LIVESTOCK FARMER.  MY FATHER PROVIDED FOR HIS LARGE FAMILY OF 9 CHILDREN.  CONTRARY TO PUBLIC BELIEF, MY FAMILY WAS POOR, BUT WE WERE HAPPY AND LIVED A HUMBLE LIFE.  MY FATHER RAISED HIS ANIMALS, AND ALWAYS HAD FRESH MEAT FOR HIS FAMILY DAILY.  WE INTERGRATED WELL IN THE COMMUNITY, BUT GROWING UP ON ST. THOMAS HAD ITS MOMENTS.  IN SPITE OF THE CRITICISMS WE FACED, AND THE TAUNTING SOME OF US ENDURED, AS HUMBLE, POOR PEOPLE GROWING UP ON ST. THOMAS, WE SURVIVED, AND WE HAVE MADE SIGNIFICANT CONTRIBUTIONS TO THE GROWTH AND DEVELOPMENT OF ST. THOMAS.

            OUR FISHERMEN AND FARMERS CONTINUE TO PROVIDE FRESH FISH AND VEGETABLE NOT ONLY FOR THEIR FAMILIES, BUT TO THEIR FELLOW ST. THOMIANS AS WELL.  THEY HAVE FED GENERATIONS OF ST. THOMIANS WITH THEIR FRESH CATCH FOR YEARS.

            THE FRENCH RESIDENTS WERE NOT ONLY FARMERS AND FISHERMEN, THEY ARE ALSO TALENTED MUSICIANS AND SINGERS AND HAVE PROVIDED MUSIC FOR PARTIES, FESTIVALS, AT HOTELS, AND DURING CARNIVAL.  MY HUSBAND RICHARD IS A WELL-KNOWN MUSICIAN WHO HAS SERVED HIS MUSICAL TALENTS WITH THE ST. THOMAS COMMUNITY FOR YEARS.

            I HAVE BEEN BLESSED WITH THE GOOD FORTUNE OF BEING THE LONGEST SERVING PUBLIC SERVANT IN THE LEGISLATURE OF THE VIRGIN ISLANDS, AND I HAPPEN TO BE OF FRENCH DESCENT.  FOR MORE TWENTY FOUR YEARS, OR TWELVE TERMS, I HAVE SERVED THE PEOPLE OF THE VIRGIN ISLANDS OF ALL RACES.  MY CONSECUTIVE VICTORIES ARE A TESTAMENT TO NOT ONLY THE HARD WORK OF THIS PUBLIC SERVANT, BUT THE FAITH AND TRUST MANY

  VOTERS OF EVERY RACE, COLOR AND CREED LIVING HERE ON ST. THOMAS HAVE HAD IN MY LEADERSHIP.  I BELIEVE STRONGLY THAT I HAVE SERVED THEM WELL, AND HAVE ALWAYS UPHELD THE HIGHEST STANDARDS OF A REPRESENTATIVE OCCUPYING THIS POSITION OF HONOR AND AUTHORITY ON BEHALF OF THE PEOPLE.

            I AM ALSO PROUD OF THE HIGHEST HONOR OF THE FRENCH GOVERNMENT (THE PRESTIGIOUS ORDRE NATIONAL DE MERITE) BESTOWED UPON ME BY THE PRESIDENT OF FRANCE, JACQUES CHIRAC.  I AM HUMBLED THAT THE FRENCH GOVERNMENT HAS RECOGNIZED ME, A U.S.  VIRGIN ISLANDS SENATOR OF FRENCH DESCENT FOR THIS HONOR.  I WAS ACTUALLY HUMBLED BY THE AWARD, BUT BELIEVE IN THE VALUE OF HARD WORK AND COMMITMENT TO SERVICE.

            THE FRENCH CONTRIBUTION TO THE OVERALL DEVELOPMENT OF THE VIRGIN ISLANDS HAS NOT BEEN WITHOUT MAJOR SACRIFICES AND HARD WORK.  FRENCH RESIDENTS WILL, UNDOUBTEDLY CONTINUE TO MAKE THEIR CONTRIBUTIONS TO THEIR NEW HOMELAND MANY YEARS TO COME.

            I CONCLUDE BY STATING THAT DURING THE FRENCH REVOLUTION, THE MOTTO WAS LIBERTY, FRATERNITY, AND EQUALITY.  I BELIEVE THAT MOTTO IS GOOD FOR THE VIRGIN ISLANDS TODAY.  WE NEED EQUALITY OF OPPORTUNITY FOR ALL VIRGIN ISLANDERS, REGARDLESS OF RACE, ORIGIN, RELIGION, AND SEXUAL ORIENTATION.  WE NEED FRATERNITY, BROTHERHOOD OR SISTERHOOD OF ALL ETHNIC GROUPS.  AND WE NEED OUR LIBERTY, THE FREEDOM OF EXPRESSION, THE FREEDOM OF INDIVIDUAL ADVANCEMENT, AND THE FREEDOM OF SOCIO- ECONOMIC GROWTH.

Thank you for inviting me here today to partake of this special event recollecting, recognizing, honoring the contributions of people—who migrated here many years ago, and who made these majestic islands, particularly St. Croix, their home.  

As I was thinking about this event, many images and exciting and nostalgic thoughts came to mind about the presence of Puerto Ricans and other people of Hispanic origin in the Virgin Islands. 

My talk today is a sort of personal recollection, not a scholarly report by any means.  I just wanted to share with you some of the images and thoughts that are so vivid in my mind about Hispanic People in the Virgin Islands. 

I am very proud to tell you that the people who came here from Vieques and from the big island of Puerto Rico (who we call today Hispanic Virgin Islanders) made an indelible imprint in every aspect of our society.  

Over the years, millions of Hispanics have touched and influenced these islands; they have visited here; they have worked here; they have been born here; have married here; and have died here.

Their influence is plainly evident in our households, in our vernacular, in sports, in music, in our business and economic structure, and in every strand of our culture, and in the psyche of Virgin Islands Society.   

As I reflected on today's theme (We the People…)

I remembered my grandfather, Don Juan Garay, and his stories of La Lancha, the infamous boat that ferried thousands of Viequenses to St. Croix.  I remember his stories about the people of Vieques who were forced to leave their island because of economic conditions and because of the transfer of farm lands to the US Military.  

As a child, I remember there were hundreds of Puerto Rican cane cutters living in villages such as Bethlehem, Golden Grove, Lower & Upper Love, Castle Burke, Colquhoun, Adventure, Montpellier and other places in the vicinity of this university. 

In those days, during the sugarcane harvest, you would see truckloads of men with machetes …. wearing their uniforms going to their assigned fields. 

The morning whistle would blow... and the work would begin.  You could hear a rhythm of sorts as the men swung their sharp machetes to cut each piece of cane. 

In a few hours, under the blazing sun, they would cut large fields of cane and then load them onto trucks and tractor trailers. 

A man wearing a capacete (a type of hat) sitting on a horse stood nearby shouting instructions and watching the workers.   

When the harvest season ended....

The men would work the land.  Each day, brigades of men carried farm tools, hoes and pick axes, to weed the fields, turn the soil, and to plant new cane.     

For many years, Puerto Ricans (the Papa-dem, as they were lovingly labeled) were the hands and caretakers of the farms on this island. 

-- Thriving Commerce of Frederiksted -- the Hispanic Merchants –

I remember the vibrant town of Frederiksted, the Center of Commerce in the 50's, 60 and 70's where hundreds of Puerto Ricans intermingled and shared their culture with others of diverse backgrounds. Professional, middle class and working class people lived together in the Town. 

Frederiksted, in those days, was a bustling center of life and commerce. 

I remember the friendly merchants of Westend (as we called Frederiksted) — Angel Suarez, Johnny Belardo, Clemente Cintron, Miguel Garcia, Maximo “Chanchin” Garcia, Felix Maldonado, Tomas Morales, the Soto's and others, who--for many years, were the suppliers of food and essential household products.. 

In Christiansted, there was another group of Hispanics… Basilio Felix, Leocadio Camacho, Mencho, Brignoni, Marrero, Manocan, Perez, Martinez, Zelinski and many others were thriving merchants.

Hispanic men and women were the merchants who imported and sold the groceries…the rice, beans, the salt fish, the salt pork, the provisions … and most of the things we commonly consumed.   Everyone shopped at these stores.

To a great extent, the Hispanic-owned stores (bodegas) were the “social centers” of community chatter and exchange… Every Saturday was a special social event at these food stores.  It was more than hacer la compra! It was shopping and gossiping and politicking.

Politicians such as Patrick Williams, Brother Hodge, Ron De Lugo, Fritz Lawaetz, and others did much of their politicking and deal-making in the grocery stores.

Today, many Hispanic owned businesses continue to provide service and survive despite the harsh business conditions.  Businesses that come to mind include: Oscar's Refrigeration; Caribe Home Center; Zennon Construction; Banco Popular; Olympic Car Rental; People's Pharmacy, and many others. 

The Puerto Rican Barbers--

Puerto Rican barbershops were important community institutions.  I remember the familiar jingling of scissors.  Each barber had a unique style of handling his scissors….  Cosme, Galo Encarnacion, Tomas, Mon's, Llanos, Mundo, all of these Hispanic barbers would trim and shape any texture of hair as they talked about politics and community events. 

The Cookshops & Rum Shops –

In the 60's and 70's, Puerto Ricans owned and operated most of the Cookshops, candy stores and the rum shops on the island.  Chico's Restaurant (which is today Villa Morales) was a favorite.  

The Cookshops were often the launching pads for many Hispanic entrepreneurs... who later opened other types of businesses.

The Baseball players –

Crucians and Puerto Ricans were always passionate about the game of baseball. On Sundays, the stadium in the West or in the East was filled with families cheering for their teams. 

There were quite a few regular baseball teams – Lobos, Vikings, Athletics, Marlins, Giants, Panthers and Commandos from the East.  Sometimes, there were heated play-off games as well as all-star games.  There were Puerto Ricans on just about every team. 

Major league scouts would occasionally visit the island in search prospects for the major league teams on the mainland or for the Puerto Rican Professional leagues.  

Baseball stars such as Valmy Thomas, Elmo Plaskett, Miguel Santos, Jose Morales, Julio Navarro, Horace Clarke and others played in Puerto Rico (and in the major leagues)  …

[It is significant to note that these baseball players were considered local players in Puerto Rico].  

Baseball was really a tremendous vehicle for cultural bonding and exchange on and off the field.  It brought everyone together.

The Fishermen –

Many of the island fishermen were Puerto Ricans..   From street to street, and from Village to Village you would hear Puerto Rican fishermen selling their fresh catch.   Fish! Pescao!

The cockfights and Dominos—

Cockfighting became a favorite pastime on St. Croix.  On weekends, the Lower Love cockpit was filled with passionate cockfighting enthusiasts (Puerto Ricans and non-Puerto Ricans) betting on their favorite rooster..   

There were also many domino tournaments…. across the island that would bring everyone together—Hispanics and non-Hispanics. 

Soldiers --  

Virgin Islanders of Hispanic Heritage have been extremely loyal patriots dedicated to the Territory and the Nation.  They have served with valor and distinction in World War I, World War II, Korean War, Vietnam, Persian Gulf, Iraq, and in virtually every US conflict across the globe. 

In the Veteran's Hall, located in Peter's Rest on St. Croix, hangs a portrait of a hero, a Purple Heart recipient, Sgt. Enrique Romero, the most highly decorated VI soldier.  He makes us all proud. 

Of course, there are other war heroes… Francisco “Paco or Paquito” Rodriguez, my brother in law, comes to mind.  Paco is an incredibly happy and lovable man. He miraculously survived after suffering multiple wounds in Vietnam.  He saved the lives of others.  

Public Servants and Politicians  –

Hispanic Virgin Islanders have contributed immensely to the political dynamics of the territory.  Many have been elected to political office… Candido Guadalupe, Aureo Diaz, Eddie Rivera, Clemente Cintron, Juan Luis, Alicia Torres James, Lilliana Belardo, and in recent years Miguel Camacho, Ann Golden, Alicia Hansen, Adlah Donastorg; Pedro Encarnacion, and Juan Figueroa Serville …

Most politicians today are cognizant of the Latino presence and this is quite evident in the proliferation of bilingual ads and commercials during election campaigns. 

Prevalence of Spanish Language Influence & Bilingualism

By the early seventies and eighties, bilingualism (Spanish & English) was flourishing in the Virgin Islands, particularly on St. Croix.  

The Hispanization of crucian culture was well on its way while the Anglization of the Hispanic community was also its way.  It was clearly a two way exchange. 

The Puerto Ricans, especially their children, were learning English and retaining Spanish for home conversation.  At the same time, Virgin Islanders of non-Hispanic backgrounds were rapidly acquiring Spanish as a second language. 

Spanish language television news, soap operas and cowboy shows were commonly viewed and understood by the English-speaking viewers.  English-speaking crucians…would often listen to baseball on the radio or on TV in Spanish.

English speakers understood lengthy and complex conversations and they spoke or sang at least some words or sentences in Spanish. 

Consequently, most of the English-speaking island population became receptive bilinguals.

[The English Creole vernacular of St. Croix (crucian, as we call it) contains many Spanish derived words such as payasing, paisano, compado, mama, papa, quesecuando, etc.]

Many of the well-to-do families of the island, who craved for a better education for their children, sent their children to boarding schools in Puerto Rico such as Colegio San Justo, Sagrado Corazon, Inter-American University, Catholic University in Ponce and other institutions. 

The Young upwardly mobile Crucians were becoming bicultural and bilingual. Amadeo Francis, Former Senator Lew Muckle, Mario, Alex, Mary  Moorhead, Mario de Chabert, Glen Bough, Harry Smith, Otto Latimer, Norman Henderson, and many others, attended high school and college in Puerto Rico.   

In the end, English-speaking Crucians and Spanish-speaking Crucians ate from the same plate; drank maubi and coconut water together; walked to school together; played together; worked together; married each other; argued and fought; made up; and we became a family bonded forever.        

The Hispanic influence and contribution is evident every aspect of Virgin Islands Culture and society.

First, I would like to thank the Virgin Islands Humanities Council for the opportunity to participate in this important discussion, and I also thank the University of the Virgin Islands for providing the forum for this discussion. These islands are uniquely composed of many ethnic groups, each contributing its cultural influence. I hope I am able to convey adequate answers to the question

How Has My Ethnic Group Influenced the History and/or Culture of the Virgin Islands?

My ethnic group, the people of Denmark, has without question greatly influenced the history and culture of the Virgin Islands, not merely as the ruling nation of these islands for far longer than any other nationality, but through the colonization of this area and the implementation of the plantation system in these islands, which entailed the forced importation until the early 1800's'of over a hundred thousand slaves from Africa. While Danes were not a dominant group as plantation owners, the Danish West Indies administration dictated the daily conduct of government through laws and regulations, aided by the Danish military and later gendarmes, who by their presence, albeit temporary, helped set the tone of society at that time. Since the great majority of Danish inhabitants left at the time of transfer in 1917, their influence has diminished.

But in other, more concrete ways, the Danish influence is still present, in the historic architecture of the towns as well as, to a lesser degree, plantation structures in the countryside. The typical Danish fortification, as seen at Fort Christiansværn and Fort Frederik, has only slightly been adapted to tropical climate. The magnificent Government House in Christiansted echoes Danish architectural style, as do the von Scholten schools, and many handsome townhouses. Architectural features such as entrance gates and moldings are often exact copies of Danish equivalents. The use of brick for buildings is also a typical Danish feature. Today, we still see the Danish flag, the Dannebrog, portrayed in our Virgin Islands Coat of Arms, and the Dannebrog is flown from many public buildings, a most unusual phenomenon of honoring a former colonial power

Many people in the Virgin Islands are descendants of a Danish ancestor stationed here, often a soldier or government official. This has contributed to an interest in Denmark among many of these persons. The creation of a Friends of Denmark Society in the 1960's, (with a corresponding Danish West Indian Society in Denmark) attests to this mutual interest and affection. Bi-annual friendship festival exchange visits help strengthen these bonds. Danish last names, such as Larsen, Hansen, Christensen, Rasmussen, are common here, as are traditional Danish first names for men such as Lauritz, Waldemar, Ebbe, Hans and Ingeborg and Agnete for women. Various organizations in Denmark as well as locally focus on the maintenance and restoration of the historic Danish cemeteries in the Virgin Islands.

The Lutheran Church, being the Danish State Church, held considerable influence here in Danish times, and continues a strong presence even today. No other areas in the Caribbean have large Lutheran congregations as we do. In addition to several churches, the Lutherans contributed institutions such as the Queen Louise Home for Children (for the aged in St. Thomas), and deaconesses were sent here to assist in teaching local mothers about child care and hygiene, as well as to train young women of the islands to enter the nursing profession. This tradition endured even after the sale of the islands to the U.S. In addition, Danish religious holidays like Good Friday and 2nd Christmas Day are still celebrated here today. On Danish initiative, the Moravian Brethren missionaries were brought here to bring Christianity to the slaves; their influence and presence through the Moravian church endure.

In mapping the islands around 1750, a Danish surveyor created the division of each island into quarters, a measure that still is in use, and properties are so listed at the Recorder of Deeds. The fact that we still retain the old plantation names from Danish times for our neighborhoods is another legacy, which also illustrates in the predominance of English names the fact that the Danes were not the major plantation owner class. We still find, however, some Danish plantation names: Høgensborg, Marienhøj, Bülowsminde, Frederikshaab, Waldberggaard, and Fredensborg, to name a few. Our street names have remained bilingual, using both Danish and English versions.

We find some tropical versions of Danish cooking here, such as the popular dessert "red grout", a direct translation of Danish rødgrød; herring gundy is another Danish specialty found here, as is asparagus pudding and asha from sweet pickled cucumbers.

A few examples of Danish music have found their way into Virgin Islands culture, such as one of the quadrille dance tunes, which is very familiar to Danish ears.

While the resident population of Danish origin is not large, a family such as the Lawaetz dynasty has contributed greatly to the awareness of the legacy from Danish times as well as helped create goodwill for that country, which could easily have been viewed with hostile eyes by many Virgin Islanders when recalling the cruelties of the past inflicted on the black population, especially during the times of slavery. Current efforts from Danish initiatives such as the Virgin Islands-Danish Apprenticeship undertaking helping restore Fort Frederik carry a message of reconciliation and a desire to assist the islands in a constructive manner. Along those lines, the planned opening of a debate in Denmark on reparations with participation by Virgin Islanders is hoped to have a positive outcome.

How has my Virgin Islands experience influenced me and/or my ethnic group?

Living here during the past almost 29 years has been the most gratifying period in my life. I feel I am where I am supposed to be, a place where I can use the skills I have acquired to the best advantage for all concerned. These skills include my ability to speak and write both Danish and English fluently and being able to translate from one language to the other. This has enabled me to translate books and documents of historical value, which has brought knowledge about island history and environment to a wider audience. My love for St. Croix is centered on its people from all walks of life, many of whom I have befriended through my work over the years, and who have truly enriched my enjoyment of life. Virgin Islanders have taught me a great deal about showing love and caring for your fellow man, and opened my eyes to the joys of living on a small island where friendship and family are so important. Living in a place of great natural beauty and a climate so close to perfection has brought tranquility and a relaxed attitude into my life. Having met people from so many different backgrounds has been truly exciting for me, and I am grateful for every day I spend here.

I have been able to share this affection with Danish as well as American visitors in several ways over the years I have lived here - as a tour guide for visitors from Denmark, as editor of a magazine for visitors to our island, as a hostess or coordinator on behalf of the Friends of Denmark Society to our sister society in Denmark, the Danish West Indian Society, and other cultural exchange programs, such as the recent UNESCO-sponsored teachers' visit, which I helped facilitate, and also establishing contacts between Danes and Virgin Islanders in a variety of fields. Perhaps my proudest achievement was starting a charitable enterprise, the Virgin Islands Children's Seal Fund, which between 1987 and 1999 issued annual stamp-like seals portraying the wonderful cultural and natural features of the Virgin Islands in works by local artists. This revived an old custom from Danish times, and through sales of these sheets of seals at Christmas time; over $100,000 was raised to benefit educational projects for Virgin Islands children. My links to both cultures furthered my participation in a project fostering the exchange of young apprentices in historic building restoration in the Virgin Islands, and I am proud to be a trustee with the St. Croix Landmarks Society in its preservation of island historical resources. Through my membership in Rotary International I have helped establish many international contacts between St. Croix and not only Denmark, but other nationalities. All along, I have continued my studies of Virgin Islands history, a subject that holds unlimited fascination for me.

The Virgin Islands is rich in history and culture.  This rich history manifests itself through the strong character and pride of its people.  It has been said in numerous forms that you must understand your history to know who you are and where you are going.  In order to identify the origin of the strength and pride displayed by Virgin Islanders today, we must closely examine the happenings of yesteryear.

A view of our historical events including the St. John Revolt of 1733, the Fireburn of 1878, the Labor Movement, Freedom Press of 1916 attests to the tenacity and resiliency of the people of the Virgin Islands.  We are a proud people whose resolve of self-reliance has spawned movements that have enhanced these islands and created a history and legacy that we can be proud of.

Virgin Islanders are trailblazers and fighters.  It can be argued that in the fight for freedom from slavery, the Virgin Islands falls second only to Haiti who shed blood to obtain their freedom.  While other Caribbean islands received their freedom through Proclamation or Parliamentary action, our ancestors took to the streets and demanded their freedom, giving genesis to many of the liberties that we take for granted today.

As the ownership of these islands transferred from the Europeans, the British, Danes and ultimately the United Sates, it becomes increasingly difficult to identify what is innately Virgin Islands culture.  Cultures will evolve but we must promote and protect what is traditional Virgin Islands culture.  Those elements that make Virgin Islands culture vary from the cultures of other Caribbean countries must be preserved.

Our local dish of kallalloo can be cited as an example of a food that is served is some form throughout the Caribbean.  What makes Kallalloo in the Virgin Islands different and special is the type of bush used as the main ingredient.  This sets our local dish apart from any other in the Caribbean.

We see a resurgence among our young people to promote Virgin Islands awareness and pride in these islands.  Bold steps are being taken because there is a sentiment that cultural preservation may be in crisis.  The adoption of quelbe music as the official music of the Virgin Islands and the honoring of Stanley and the Ten Sleepless Knights are examples of the efforts to highlight the need to document for posterity.  Children of today can identify with rap music and reggae music but we must continue to share the rich history of our quelbe music.

How do we continue to foster Virgin Islands pride?  As a result of employment opportunities and opportunities for prosperity, the Virgin Islands has developed a large immigrant population.

Native versus immigrant issues have created ill feelings that have had a lasting impact on the community.

In the past we have seen where efforts by native Virgin Islands to display pride in their place of origin has been viewed as being divisive rather than a display of pride.  Going forward, we must accept that this immigrant population has created a unique cultural mix that should be embraced.

Where do we go from her?  Understanding you culture is concomitant with understanding you history.  Having pride in you island is directly correlated to commitment and dedication to the growth and prosperity of these islands.  Pride and the love of these islands can be deterrent from littering and an incentive for community involvement.

It is important to pass on our culture from generation to generation.  Culture should not only be preserved by grandparents or older members of society.  It is a job for everyone.  We must do so by committing our customs, recipes and folklore to writing.  We must engage in storytelling and the promotion of activities that will enhance cultural preservation.

Other Caribbean islands and our neighbor Puerto Rico see their nationalism displayed through lyrics in their music, proudly displayed in their apparel and burning in the hearts of their people.  This pride should not be introduced at the junior high level with the introduction of Virgin Islands history as a requirement but it should be instilled at a very young age.  The people of the Virgin Islands are proud Virgin Islanders first and proud Americans after.  We must foster this pride and allow our children to develop a palate for cheeseburgers as well kallalloo.

One of the missions of Generation Now is to preserve culture.  It is not a job solely for the Governor, the Legislature, a government agency or the schools.  It is a monumental task that requires a collaborative effort by everyone in the community.  Our group endeavors to host a Virgin Islands Pride Day where the attendees will be exposed to various customs, foods and music that represent Virgin Islands culture.  We envision a day when all members of the community will know the purpose for all local holidays and not view them as day off from work.  We envision a day when our children will give the same level of recognition to Bottom Belly, Buddhoe and Queen Mary and Casper Holstein that is given Martin Luther King and Malcolm X.

Our Virgin Islands culture can only live on when we all accept the charge to pass on the customs, food, music and rich history that make these beautiful islands home.

Introduction

One is tempted to answer the "Virgin Islands: Who are we? By proclaiming that we Virgin Islanders are a callalo. But there are the two questions to consider, namely, how has your ethnic group influenced the history and culture of the Virgin Islands? And how has your Virgin Islands experience influenced you and/or your ethnic group.

The term 'Ethnic Group' It should not escape us that embodied in both questions is the term "ethnic group". Here I am taking ethnic group to mean a group of people who have a distinct culture, or racial heredity or both.

Ethnic differences may include an array of social and psychological phenomena, including language, religion, national origin, dietary habits and a sense of a common historical heritage. Many ethnic groups, for example, blacks and American Indians, may be racially and ethnically different from the main group.

Fifty years or so after their arrival, under the impact of the phenomenon of the "melting pot", many immigrants lost their cultural identity and had been absorbed into a broader American society. One may say with justification that these ethnic groups had been acculturated. Yet there are those who make the case that the "melting pot" phenomenon has not worked efficiently in the United States or in the United States Virgin Islands, as evidenced by pockets of ethnic prejudice and with it a high level of ethnic consciousness and ethnocentrism. Historically, the pattern of ethnic relations throughout the world has taken six basic patterns or a variety of these forms.

• Assimilation can be mentioned as the first of these forms. As the terms implies, in this case, ethnic groups are eliminated by having different aspects of their culture eliminated. They are assimilated into the main group.
• Secondly, we have pluralism whereby each group exist side by side, retaining their own different cultures.
• The third form is population transfer. In this mode so much hostility exists between two groups that the minority ethnic group is transferred from the majority ethnic group.
• We have a fifth pattern whereby the minority group is elimination.
• Finally, in some societies, there is legal protection to protect minority ethnic groups.

Ethnicity in Virgin Islands slave society

Moravian Scholar Christian Oldendorp, after a sojourn in the Danish West Indies between 1767 and 1769, identified Fulani, Mandigo, Amina, Akims, Popo, Ibo, Yoruba as among the main ethnic groups which were captured and transported to the colonies of Denmark. Although he provided no figures, the Moravian maintained that the "Amina" were the most numerous.

Not unlike planters in other areas of the Americas, the Danes were on the lookout for slaves with specific characters which they found in slaves of the Fulani, Mandigo, Amina, Popo, Ibo, and Yoruba nations. The baptismal records at Midlands Church, which was then known as "the Friedensfield Mission," carried the ethnic origin of slaves as being "Congo" than any other African tribe. Oldendorp believed that the behavior of the Negroes from the Congo was due in large part due to their exposure to Christianity.

Other African tribal groups regarded the Congos with a great deal of contempt because of the widespread belief that the Congos accepted slavery without question. It was claimed that when other Blacks rose in revolt, the Congo slaves invariably sided with the whites. Moreover, Pauline Pope cites an observer as depicting Congo slaves as "noted for lightness of heart, mildness of temper, and dullness of intellect".

Slaves belonging to the Congo nation were stereotyped y other slaves as "salt-heads", a term still used in some Scandinavian countries to stereotype persons who belong to minority ethnic groups.

However, prejudice was rampant against slaves labeled as bussals or " just comes".

Just how degrading the term was, is indicated in the text or St. Thomas-born planter and slave-owner, Johan Casten. "If a Christian calls another Christia a bussal, he is obligated to apologize and then pay a considerable fine to the Lutheran church".

The punishment for one in bondage who takes such a liberty is the loss of life. "If a slave was to call a Christian that name, he would pay with his life," asserted the St. Thomian. Moreover, the pride of a Creole was greatly hurt, said Missionary Missionary Christian George Andreas Oldendorp, when a newly arrived slave was assigned to punish him. 'When a creole has to accept punishment at the hand of a bussal, whom he despises, the insult is nearly as painful to him as the beating itself."

The Moravian Missionary took pains to explain the animosity between the two groups. "The Creole Negro looks down with disdain upon the bussals, whom he refers to with the insulting name of salthead and whose intelligence he places in the same class as that of the oxen," said Oldendorp.

The attitude of the Creole, he said, is that "since he was born in the white man's land, he considers himself to be not only more distinguished but also more intelligent than the bussals."

"The Creole slaves, that are born in the West Indies, were the aristocrats of the Negro world," intimated Pauline Pope in her doctor's dissertation.

Changes in the Danish West Indies slave population, 1804-46

Prior to 1804, around 46 percent of slaves who we brought to the Danish West Indies had been born in Africa. However, by 1840 the percentage of slaves in the Danish West Indies who were born in Africa was less than 10 percent.

The slaves population of the Danish West Indies was augmented by about 2500 slaves, most of them from the Caribbean, including St. Christopher, Anguilla, Tortola, and Montserrat. Barbados, Dominica, St. Vincent and Grenada also supplied slaves to the Danish West Indies.

Transformation of demographics of V.I. Slave Population

Significantly, around 1805 most of the slaves imported into the Danish West Indies came from other West Indian islands and not directly from Africa.

Let us focus on the slaves brought from Montserrat and briefly examine their contributions to the culture of the Virgin Islands, especially St. Croix. In fact let us go back to the middle of the eighteenth century.

The Danes purchased St. Croix from the French in 1733. A decade or so later Montserrat planter and devout Catholic Nicolaus Tuite was to play a significant role in the development of the island and the subsequent growth of its population.

"The Danish West India and Guinea Company from 1735 onwards made attractive offers of cheap land, generous loans and tax-free status to planters from nearly islands," underscored University of the West Indies history professor Neville Hall.

Tuite was one of those attracted and visited St. Croix in 1749 to explore the possibility of developing sugar production on a large scale. However, he would strike a hard bargain.

As Hall writes, Tuite elicited a promise from Danish Authorities that he could being his own monk and be given Danish citizenship:

"An influential planter of substance, he helped to finance the migration of his co- religionists and countrymen, who with their slaves numbered some 1,000."

Researchers tell us that through his acumen and wealth, Tuite worked to improve conditions for Catholics in the colony. Among other things, the Montserratian ensured that a provision of a Treaty of 1867 entered into by Spain and Denmark, addressed the question of religious freedom for runaway slaves.

The document stated that those who had adopted the Roman Catholic faith while in Puerto Rico, if returned to the Danish West Indies, would be allowed the free practice of their faith.

As Hall points out, "above all he brought to St. Croix his knowledge of large- scale slave based sugar culture." But let's not forget the cross-fertilization brought about by the 1,000 slaves from Montserrat who settled with Tuite on St. Croix.

I think we would be remiss if we failed to mention the contribution of various slaves such as Budha and the queens from the Leeward Islands who contributed to the freedom movement in the Danish West Indies.

Contribution of Emanuel Benjamin Oliver

Perhaps the greatest contribution to the culture of the Virgin Islands was made in the modern era by Emanuel Benjamin Oliver.

On February 14, 1940, in a speech delivered by J. Antonio Jarvis before students of the Charlotte Amalie High School during Negro History Week some of the many contributions of Emanuel Benjamin Oliver who was born in Montserrat on May 29, 1876 were outlined:

Let me quote from J. Antonio Jarvis' speech.

"Me Oliver completes fifty years of education work this Spring. His has been an enviable record. He has invited here by the Danish government to assist with the building up of educational system because there were few natives available for teaching. Mr. Oliver had been to the training college for teachers and was then working as assistant teacher in the British islands when the call came. He began teaching in St. Croix more than forty years ago, and entered into every community activity. From the fact that he was organist in church and leader in athletics, besides being the guide and friend of hundreds of people of all ages and races, you may have some idea of the scope of his activities. He learned Danish well enough to teach it in the public schools and to teachers. His grasp of mathematics and Latin as well as his insistence upon discipline made him a remarkable person in an age when the first stirrings of education were becoming visible.

More than twenty years ago. Mr. Oliver was transferred to St. Thomas where he has worked and set an example of unselfish devotion to teaching. My first intimation that he was an unusual person came when he visited me to take part in a drama that the school was having to raise funds for a piano. I was not a teacher and I disliked going on the stage, so I declined. Two years after, when I had become a teacher, Mr. Oliver asked me privately if I would train a certain talented boy. He paid for that boy's training out of his private purse. I began to study Mr. Oliver and learned that he was a philanthropist. He did immense good for innumerable students and parents without any time letting his right hand know what his left was doing.

Through the years I have found E. Benjamin Oliver one of the few great men I have been privileged to meet.

I think that he is a highly cultivated man. He believes in education and has been its champion. He has widened the meaning of the term to include beauty. He is a real poet and an artist because he works in the real materials of beauty. Look at the street or stairs on the east of Lincoln School and you will see what I mean. He has beautified the grounds, increased the capacity of the children to appreciate the finer things of life.

Every one has his frailties, and Mr. Oliver is human; but Benjamin Oliver can look back over fifty years of useful service and say that he has made the world a little better for his having lived in it.

In concluding, then, I would say that the Negro must not create false values. He must learn to appraise everything in terms of what it means to life. Mr. Oliver's life of study, preparation for a job, breadth of interests, public service, lack of self-advisement, and quiet usefulness cannot be otherwise classified than as an achievement. The community has need of such people. May your own lives be not less useful." ____ End of quote.

The Montserratian introduced May Day to St. Thomas, which subsequently became one of the island's most popular cultural activities. Pupils were taught maypole steps of the European dances such as lancers, waltzes, minutes, quadrilles, and reels in preparation for a grand finale when schools competed in May Day exercises.

As a firm believer in the development of the whole child, in addition to their academic and moral development, Mr. Oliver introduced several extracurricular activities to the daily programs of the Lincoln School. He provided and supported agricultural activities in which pupils were exposed to planting and caring for fruits and vegetables in lots adjacent to the school. The produce was harvested, displayed, and put to practical uses.

An avid sportsman, he participated in cricket, tennis, and baseball games. He retired from public service in 1945, and died January 31, 1948.

In 1975, the Eleventh Legislature of the Virgin Islands approved Act 3671, which lauded Mr. Oliver for his devoted and meritorious service to the people of the Virgin Islands as an educator. One elementary school in Estate Tutu, St. Thomas, is named in his honor.

Much of this data was gleamed from the third edition of profiles of outstanding Virgin Islanders, edited by Ruth Moolenaar Much of this data was gleamed from the third edition of profiles of outstanding Virgin Islanders, edited by Ruth Moolenar.

In the past two or three decades, Montserratians in the Virgin Islands have proven to be entrepreneurs par excellence, as accountants, restaurateus, builders, electricians, bankers, journalists, teachers, principals, etc. As volunteers they have adopted Emanuel Benjamin Oliver School and the Queen Louise Home for the Elderly and the Lucinda Millin Home for the Aged. In times of disaster they are at the forefront of assisting their adopted homeland and other islands in the Caribbean.

Cognitive Dissonance

Significantly, loyalty to a group may prevent individuals within the constellation from raising controversial issues. Say, for instance, some one in the Virgin Islands "born- here" ethnic group reminds other members that they or their forebears were part of a minority ethnic group in such places as Barahona, Consuelo, Laromana, Cuba, Puerto Rico, Panama, Florida, San Pedro de Macaras, New York, or even in the Virgin Islands community at San Mateo de Congrejos, East of San Juan and now Atlanta. These efforts to improve economic circumstances on the part of Virgin Islanders would be rationalized under the pressure of the group think phenomenon as being something completely different from the immigrant of Eastern Caribbean people to the Virgin Islands. Absolutely no sympathy and empathy is extended by the in-group for the plight of the out-group. In light of the information which had brought to light by a like experience, the in-group will not adjust its thinking to accommodate the new knowledge.

Quite frankly, I think that the attitude exhibited by many members of the in-group is symptomatic of what is alluded to in social psychology as cognitive dissonance, that is, the members of this group has a strong urge to be content in their thinking in order to preserve agreement and harmony among their beliefs, feelings and behavior.

Ethnicity in the modern Virgin Islands

Now we must examine how the theory of social conflict fits its into social reality. As delineated by Klaus de Albugquueroue & Jerome L. Mc Elroy since the United States bought the Virgin Islands, there have been waives of immigration into and emigration from the territory. Fueled by a boom in tourism in the 1960s, the Virgin Islands attracted unprecedented numbers of West Indian migrants.

Albuguueroue and McElroy point out that in respect to Virgin Islands ethnicity, during the 1960s confusion abounded. I quote from the study:

"First, there is no clear consensus as to what constitutes a native Virgin Islander. Second, there is concern as to whether Virgin Islanders can meaningfully be separated from West Indian immigrants by a juridical dichotomy which ignores the fact that both groups are part of a single socio-cultural community. This is attested by common family names in the two island groups. Similar questions can be applied to the artificial cultural division between natives and Anguillians, Kittitians, or Nevisians. Thus the basis for defining West Indian immigrants as a distinct group is really predicated on their jural status ("alien") and socio-economic marginality, and not any real cultural difference. Nevertheless because of their marginal jural and socio-economic status, West Indian immigrants have had a set of socio-cultural traits (quarrelsome, uneducable with them.'__ End of quote

As the co-authors observed, another problem is posed by French and Puerto Rican Virgin Islands whose ethnicity is clearly situational. They are proud of their French and Puerto Rican heritage, but when there is competition for scarce resources, they are quick to claim a native "I born here too" identity.

Difficulties peculiar to the USVI include: (1) ethnic categories which are often circumscribed by nativity, color, jural status and socio-economic marginality; (2) groups which have multiple identities from which to choose, i.e. situational ethnicity; and (3) situations in which self-definitions and definitions by others are occasionally at variance. It is important to keep in mind that ethnic categories are not discrete. They cross-cut other loyalties such as race, color, and class.

Further nativity, color, family, name and length of residence play a very important in the sociological definition of a native Virgin Islander. While being born in the USVI or elsewhere of native parents might afford an individual the right to lay claim to the title of "native", it does not automatically confer wider recognition as such.