Cubans

For other uses, see Cuban.

Cubans
Cubanos

Map of the Cuban diaspora around the world
Total population
Cubans: ~14 million (2024) Diaspora: ~4.3 million
Regions with significant populations
Cuba 9,748,007 (2024)
United States	2,948,426 (2024)
Spain	252,290 (2024)
Brazil	103,427 (2025)
Italy	44,959 (2024)
Uruguay	28,976 (2025)
Mexico	25,976 (2020) **
Chile	21,305 (2023)
Canada	19,545 (2021)
Germany	16,116 (2020)
Puerto Rico (United States)	12,627 (2024)
Venezuela	10,769 (2020)
Ecuador	10,768 (2022)
Costa Rica	6,908 (2020)
Guyana	5,000+ (2025)
Colombia	4,383 (2018)
Switzerland	3,574 (2020)
Dominican Republic	3,402 (2020)
Peru	3,170 (2020)
Sweden	3,093 (2024)
Belgium	2,445 (2024)
United Kingdom	2,333 (2020)
Russia	2,224 (2020)
Panama	2,194 (2020)
Netherlands	1,992 (2024)
Bolivia	1,971 (2020)
Portugal	1,858 (2020)
South Africa	1,846 (2020)
Jamaica	1,825 (2020)
Guinea	1,714 (2020)
Norway	1,264 (2024)
Austria	1,249 (2024)
Haiti	1,185 (2020)
Argentina	1,116 (2020)
Australia	1,050 (2024)
Languages
Cuban Spanish, Lucumí, English (Miami accent), Spanglish, Cubonics
Religion
Majority: Roman Catholicism Minority: Irreligion, Protestantism, Santería, Ifá, Palo, Judaism, Islam.
Related ethnic groups
· Puerto Ricans · Floridanos · Spaniards · Africans · Taíno · Canarians  · Catalans  · Galicians · Andalusians · Portuguese · French  · Latinos

Cubans (Spanish: cubanos) are the citizens and nationals of the Republic of Cuba, as well as members of the Cuban diaspora who identify culturally or ethnically as Cuban, irrespective of their current citizenship.

Cuba's resident population stood at approximately 9.7 million at the end of 2024, according to preliminary figures released by the Oficina Nacional de Estadística e Información (ONEI). According to the ONEI, the country's population has been undergoing a sustained decline driven by the combined effect of significant emigration and a negative rate of natural increase. Independent demographic analyses suggest that the actual resident population may be lower than official figures indicate, owing in part to an underestimation of emigration to destinations other than the United States.

Outside the island, the United States hosts by far the largest Cuban community, estimated at approximately 2.9 million people of Cuban origin in 2024, concentrated primarily in Florida—notably in the Miami metropolitan area—as well as in Texas, California, New Jersey, and New York City. Spain constitutes the second-largest Cuban diaspora community, with smaller populations present in Brazil, Italy, and Uruguay.

The population of Cuba descends primarily from three groups: Spanish settlers and immigrants — drawn largely from Andalusia, Galicia, Asturias, and the Canary Islands — sub-Saharan Africans transported to the island through the transatlantic slave trade, and the pre-Columbian indigenous peoples, chiefly the Taíno and Ciboney. A significant, though demographically contested, share of Cubans carries mixed ancestry from all three groups, not as a product of recent admixture but of centuries of intermarriage accumulated across many generations. While Afro-Cubans and Cubans of Spanish descent have endured as distinct ethnocultural units, no equivalent indigenous-descended group survived the catastrophic demographic collapse of the sixteenth century; Taíno ancestry nonetheless persists in the Cuban population at the genetic level, as evidenced by mitochondrial DNA studies. Cuban Spanish, a variety of Spanish, is the native language of virtually all Cubans on the island and remains widely spoken among a large proportion of the diaspora.

History

Main article: History of Cuba

The population of Cuba prior to European contact consisted primarily of the Taíno and Ciboney peoples, with smaller groups of Guanahatabey inhabiting the island's westernmost regions. Spanish colonization, initiated following Christopher Columbus's arrival in 1492, resulted in the catastrophic decline of the indigenous population through epidemic disease, forced labor, and violence.

To sustain the plantation economy that emerged in the eighteenth century—centered above all on sugar cultivation—the Spanish colonial administration oversaw the large-scale forced importation of enslaved Africans. By the mid-nineteenth century, Cuba had become one of the largest slave societies in the Western Hemisphere, with Africans and their descendants constituting a substantial portion of the island's population, drawn from numerous West and Central African societies, including Yoruba-, Fon-, and Kongo-speaking peoples.

Spanish settlers—both Iberian-born peninsulares and American-born criollos—completed the colonial demographic triad. The prolonged and coerced cohabitation among these groups, along with the cultural exchange it engendered, gave rise to a syncretic society whose religious practices, music, and social customs reflected multiple origins. The Cuban ethnologist Fernando Ortiz described this process as transculturation—a term he coined to denote the mutual transformation of cultures in sustained contact—and identified it as a defining characteristic of Cuban civilization.

A Cuban family at the evening meal, circa 1875.

By the late eighteenth and early nineteenth centuries, a distinct creole consciousness—often articulated under the rubric of Cubanidad—had begun to emerge among the island's non-peninsular population. This developing identity was shaped by the plantation economy, by the growth of Havana as a cosmopolitan urban center, and by the proliferation of cultural forms that drew simultaneously on African, Spanish, and residual indigenous influences, including the danzón, the décima, the syncretic religious practices associated with Regla de Ocha, and the mutual-aid and ritual societies of the Abakuá. The emergence of a distinctly Cuban cultural identity developed alongside the political tensions of colonial society, including resentment of Spanish trade restrictions, the contradictions of a slaveholding creole elite seeking greater autonomy, and the gradual emergence of abolitionist sentiment.

The articulation of Cuban national identity as an explicit political project reached a decisive stage during the independence struggles of the second half of the nineteenth century. The Ten Years' War (1868–1878), initiated in part by creole planters such as Carlos Manuel de Céspedes—who freed his own slaves at the outset of the insurgency—placed questions of race and inclusion at the center of the emerging nationalist movement. The figure of José Martí, the leading ideologue of Cuban independence, gave the movement its most influential theoretical expression. In essays including Nuestra América (1891) and Mi raza (1893), Martí argued that racial divisions were incompatible with the construction of a free republic and that Cuban identity itself constituted the basis of national unity. The Cuban War of Independence (1895–1898) gave material form to this vision: the mambí insurgent armies were notably multiracial in composition, and Afro-Cuban officers—most prominently Antonio Maceo, known as the "Bronze Titan"—achieved prominence at the highest levels of command. The war's conclusion, however, brought not sovereignty but American military intervention and a prolonged period of U.S. occupation and political oversight, which significantly shaped the subsequent development of Cuban national identity.

Gerardo Machado, president-elect of Cuba, photographed with his daughter and two companions on April 15, 1925. Machado was inaugurated on May 20, 1925, and governed Cuba until his forced resignation and exile in August 1933 amid the Revolution of 1933.

The Cuban Republic established in 1902 inherited both the egalitarian ideals of the independence movement and the racial inequalities of the colonial period. The official republican ideology was grounded in Martí's concept of raceless nationalism, yet historians have argued that this universalist framework often discouraged autonomous Afro-Cuban political mobilization by portraying race-based advocacy as contrary to national unity. The Partido Independiente de Color, founded in 1908 to advocate for Afro-Cuban political representation, was outlawed under the Morúa Amendment of 1910; its armed protest in 1912 was met with military suppression in which thousands of Afro-Cubans were killed. Nonetheless, the Afrocubanismo cultural movement of the 1920s and 1930s—associated with figures including the poet Nicolás Guillén, the novelist Alejo Carpentier, and Ortiz himself—reasserted the African dimension of Cuban culture as fundamental to national identity. At the same time, the pervasive economic, political, and cultural influence of the United States contributed to the development of a reactive nationalism through which many Cubans increasingly defined their collective identity in opposition to American dominance.

A public primary school classroom in Cuba. The Cuban state provides free, universal education from primary through university level, a system expanded after the Cuban Revolution and notable for achieving near-total literacy through the nationwide 1961 literacy campaign.

The Cuban Revolution of 1959, led by Fidel Castro and the 26th of July Movement, represented both a political rupture and an attempt to reconstruct Cuban national identity on new ideological foundations. The revolutionary government declared the elimination of racial discrimination an immediate social objective and moved to dismantle many of the institutional structures it identified as mechanisms through which inequality had been reproduced. National identity was increasingly reframed in terms of revolutionary commitment and socialist internationalism. The ideal of the hombre nuevo (new man), theorized by Che Guevara in his 1965 essay El socialismo y el hombre en Cuba, emphasized collective sacrifice, socialist construction, and anti-imperialism. This anti-imperialist identity was projected internationally through Cuba's military and civilian interventions in Africa and Latin America, most notably in Angola, where Cuban forces supported the MPLA government against UNITA and South African forces between 1975 and 1991, and in Ethiopia, where Cuba intervened on behalf of the Derg during the Ogaden War of 1977–1978. These interventions were presented by the Cuban government as expressions of Third-Worldist solidarity and as continuations of anti-colonial struggle, drawing explicitly on Cuba's historical experiences of colonialism and slavery and on Martí's anti-imperialist legacy. The revolution's emphasis on a unitary, state-centered national identity simultaneously marginalized political dissent and contributed to the formation of a substantial emigrant diaspora, particularly in the United States, whose members developed competing interpretations of Cuban identity rooted in exile and opposition to the revolutionary state.

Demographics of Cuba

Main article: Demographics of Cuba

Census data

Census enumerators in the city of Havana, 1899.

The Cuban Census of 2012, conducted between 15 and 24 September of that year by the National Office of Statistics and Information (Oficina Nacional de Estadísticas e Información, ONEI), remains, as of 2026, the most recent completed national population census on the island. Cuba follows a decennial census cycle; a new Population and Housing Census had originally been scheduled for September 2022, but has been postponed on multiple occasions — first to 2025, then to 2026 — owing to the country's severe economic crisis and the logistical constraints it has produced. ONEI conducted a census rehearsal in the municipality of Santa Cruz del Norte, Mayabeque, in November 2025 in preparation for the 2026 census; the full results had not been published as of mid-year. The demographic data presented in this section accordingly reflect conditions recorded in September 2012; subsequent changes are summarised in the subsection below.

According to the 2012 census, Cuba's resident population stood at 11,167,325 inhabitants, of whom 5,570,825 were male and 5,596,500 female, yielding a sex ratio of 995 males per 1,000 females. This figure represented a slight decline from the 11,177,743 inhabitants recorded in the 2002 census — the first intercensal population decrease since the independence wars — attributable to a total fertility rate below replacement level and a negative migration balance. The most populous municipalities at the time of the census were Havana (2,106,146 inhabitants), Santiago de Cuba (506,037), Holguín (346,195), Camagüey (323,309), and Santa Clara (240,543).

Demographic changes since 2012

Cuba's population has undergone accelerating decline since the 2012 census, driven by three mutually reinforcing simultaneous processes: a total fertility rate that has remained persistently below replacement level, a negative natural increase — with deaths consistently exceeding births — and mass emigration of historically unprecedented scale.

Cuban population residing in Cuba View source data.

Fertility rate and natural population change

Cuba has not reached replacement-level fertility since 1977 — though some official Cuban sources, such as the country's 2017 report to the UN Commission on Population and Development and the Statistical Health Yearbook 2022, place the definitive fall below the threshold of 2.1 children per woman in 1978 —, placing it among the earliest and most prolonged cases of sub-replacement fertility among developing economies.

The total fertility rate (TFR) fluctuated between 1.41 and 1.54 children per woman during the 2021–2023 triennium and fell to 1.29 in 2024 — the lowest value ever recorded in the country's history —, well below the replacement threshold of 2.1. In 2024, registered live births totalled 71,358 — the lowest annual figure in 65 years —, with a crude birth rate of 7.2 per 1,000 inhabitants, while registered deaths reached 128,098, producing a natural decrease of 56,740 persons and a deaths-to-births ratio of approximately 1.8:1. Deaths have continuously exceeded births since 2020.

The combination of very low fertility with relatively high life expectancy reflects the social policies implemented following the Cuban Revolution of 1959 — universal healthcare, broad access to contraceptive methods and to abortion (institutionalised in 1965, making Cuba the first country in Latin America and the Caribbean to do so) —, as well as high rates of female school enrolment and women's participation in the labour market, which together produced a demographic transition characteristic of high-income societies without the corresponding level of economic development.

Median age

Cuba's median age stood at 39.5 years at the time of the 2012 census, and had increased to approximately 42.5 years in the 2025–2026 period according to the 2024 revision of the World Population Prospects by the United Nations Population Division. This figure contrasts markedly with the regional median age for Latin America and the Caribbean, which stood at approximately 31 years in 2024 according to the ECLAC.

Excluding Puerto Rico by virtue of its status as an unincorporated territory — whose median age, at approximately 46.7 years, exceeds that of the island — Cuba is the sovereign country with the highest median age in the Americas, ahead of Canada (~40.6 years) and the United States (~39.1 years). This places Cuba in a demographic profile comparable to that of France (~42–43 years) and other Western European nations with advanced economies. In 2024, approximately 25.7% of Cuba's resident population was aged 60 or over, the highest proportion in Latin America and the Caribbean.

This demographic profile — the product of historically low fertility rates, relatively high life expectancy, and the disproportionate emigration of young adults — is typically associated with high-income economies. Cuba's advanced median age, coexisting with a comparatively low per capita income, constitutes a structurally anomalous demographic condition: among countries whose median age exceeds forty years, Cuba ranks among those with the lowest incomes, though figures for Cuban GDP are not reported by the International Monetary Fund and available estimates vary considerably depending on the methodology employed.

Sex distribution

According to the 2012 census, the sex distribution of the Cuban population was nearly balanced, with 5,570,825 males and 5,596,500 females, corresponding to a sex ratio of 995 males per 1,000 females. At the close of 2024, ONEI recorded a ratio of 974 males per 1,000 females (4,808,909 males and 4,939,098 females), evidencing a measurable shift in the sex balance relative to the 2012 census.

Population pyramid of Cuba, 2026.

The migratory wave that began in 2021 has been characterised by a high proportion of women, accentuating a trend towards the feminisation of migration that, according to the academic literature, has been consolidating within Cuban emigration since the 1990s and reached unprecedented magnitude during the period 2021–2024. Approximately 56–57% of Cuban emigrants in the recent period were women — 56.6% according to the accumulated historical stock per UN data, and approximately 57% according to estimates of outgoing flows for 2022–2023 — as reported in the United Nations International Migrant Stock and in analyses by economist and demographer Juan Carlos Albizu-Campos published through the Cuba Capacity Building Project at Columbia Law School. With regard to age structure, approximately 77% of the emigrant contingent was of working age, with estimates ranging between the 15–59 age bracket — used in Albizu-Campos's calculations, in line with the Cuban definition of the economically active population — and the 15–49 bracket, the standard demographic range for reproductive age, employed by other sources. ONEI confirmed that by the close of 2023 the contingent of women of childbearing age (15–49 years) had decreased by 304,717 persons relative to the preceding reference calculation, with more than 70% of that loss concentrated in the 15–39 age group.

This dynamic has altered not only the size of the population but also the relative balance between the sexes — reflected in the decline of the masculinity ratio from 995 to 974 between 2012 and 2024 — and the age composition of the population of reproductive age, with direct consequences for the total fertility rate and the structure of the labour market. The precise impact on the age and sex distribution cannot, however, be determined with census-level accuracy in the absence of an updated enumeration.

Ethnography of Cuba

Children in primary school uniforms in Pinar del Río.

The ethnic and racial composition of Cuba is the product of a prolonged historical process of racial mixing, forced displacement, and voluntary migration.

The population classified as white descends primarily from Peninsular settlers and immigrants, with a particularly notable presence of individuals from Andalusia, the Canary Islands, Asturias, and Galicia — regions whose imprint is still evident in the island's culture, speech, and toponymy.

The black population derives primarily from the Sub-Saharan Africans introduced as enslaved people during the Atlantic slave trade, which reached its greatest intensity between the late eighteenth century and the mid-nineteenth century, and in which individuals from the Yoruba, Fon, and Bantu peoples predominated, among other groups from West and Central Africa.

The indigenous peoples, principally of Taíno origin, largely disappeared during the first decades of colonisation as a result of violence, disease, and forced labour. Although no communities of unmixed Amerindian descent are recorded today, genetic studies point to the persistence of traces of that ancestral heritage in segments of the present population.

To these principal streams are added, on a smaller scale, the descendants of Chinese workers who arrived under contract during the nineteenth century and those of immigrants from the Arab Levant, whose presence on the island consolidated between the late nineteenth century and the first half of the twentieth.A considerable proportion of Cubans carry mixed lineages combining, in varying proportions and across multiple generations, Spanish, African, and indigenous heritage.

Cuban census data and ethnic demographics

Year	White / %		Mulatto/ Mestizo / %		Black / %		East Asian (Amarillo) / %		Total
1774	96,440	56.2	75,180 / 43.8						171,620
1861	793,484	56.8	603,046 / 43.2						1,396,530
1899	1,052,397	67.9	270,805	TBD	234,738	TBD	14,857	TBD	1,572,797
1943	3,553,312	74.3	743,113	15.6	463,227	9.7	18,931	0.4	4,778,583
2002	7,271,926	65.0	2,658,675	24.86	1,126,894	10,08	112,268	1,02	11,177,743
2012	7,160,399	64.1	2,972,882	26.6	1,034,044	9.3	-	-	11,167,325

Source.

Main ancestral and ethnic origins of the Cuban population

Pre-Columbian peoples

Cuba does not include an indigenous self-identification category in its official population surveys (Oficina Nacional de Estadística e Información, ONEI), meaning that Amerindian ancestry can only be quantified through genetic studies. At the arrival of Christopher Columbus in 1492, Cuba was inhabited by at least three distinct indigenous groups.

The Barrientos family, headed by an indigenous-descended woman from Baracoa, Cuba, and a Spanish ex-soldier, 1919.

Guanahatabey

The Guanahatabey were the earliest documented inhabitants, archaic hunter-gatherers settled in the western tip of the island from approximately 4000 BC, whose language shows no demonstrable relationship to Taíno or any other documented language of the Arawakan family.

Ciboney

The Ciboney (or Siboney), a Western Arawakan group, inhabited the central and western parts of the island. Although various sources describe them as the most geographically widespread group at the time of contact, their status as the most numerous is a matter of academic debate, given that the Taíno maintained higher-density settlements in the east.

Taíno

The Taíno, an Arawakan people originating from the South American lowlands and possessing a more advanced level of technological development than the preceding groups, occupied primarily the eastern and central parts of Cuba and were the first group contacted by Columbus when he landed on the island's eastern shores on 28 October 1492. Estimates of the pre-contact indigenous population range from approximately 60,000 to 600,000, with the most recent academic estimates clustering toward the lower end of that range. The Taíno were organised in villages under hereditary leaders called caciques, practised the cultivation of maize and cassava, and developed a material culture whose imprint persists in contemporary Cuba: words such as tabaco, hamaca, and canoa, as well as numerous toponyms — among them Havana, Camagüey, and Baracoa — derive from the Taíno language.

Spanish conquest and demographic collapse

The Spanish conquest of Cuba, initiated under Diego Velázquez de Cuéllar from 1511 onwards, brought about the near-total destruction of the indigenous population within a few decades. The encomienda system — regulated by the Laws of Burgos of 1512 and their supplementary ordinances of 1513 — subjected Taíno and Ciboney communities to forced labour, principally in gold mining and agricultural production, under conditions that contemporaries such as Bartolomé de las Casas characterised as lethal. Las Casas documented the Massacre of Caonao (c. 1513), claiming in his account that several thousand indigenous people perished; this figure has been questioned by subsequent historiography, which notes the chronicler's tendency toward hyperbole in his numerical estimates. To the violence of conquest were added successive epidemics — including one that struck Hispaniola in 1493 prior to the permanent colonisation of Cuba, smallpox (1518–1519), and measles — which caused catastrophic mortality among populations with no prior herd immunity. Survivors fled to mountain refuges or were confined to indigenous towns, one of which, Guanabacoa, is today a municipality of Havana. By the mid-sixteenth century, official Spanish records indicated that barely any identifiable indigenous communities survived, and the prevailing academic consensus for much of the twentieth century held that Cuba's Taíno had disappeared as a distinct population within one or two generations of contact.

Revision of the total extinction narrative

This thesis has been substantially revised by ethnographic and genetic research conducted since the 1980s. Nineteenth-century observers — among them the British abolitionist David Turnbull during his stay in Havana in 1838–1840 and the Spanish naturalist Miguel Rodríguez Ferrer, whose principal work on Cuba was published in 1876 on the basis of fieldwork conducted between 1840 and 1861 — described communities in Guanabacoa, El Caney, and the foothills of the Sierra Maestra displaying signs of indigenous ancestry, though such testimonies reflect the racial categories of their era and do not constitute genealogical or genetic verification. The most rigorous work was initiated in 1989 by José Barreiro, a Cuban-born scholar and then associate director of research at the National Museum of the American Indian of the Smithsonian Institution, in collaboration with the historian of Baracoa Alejandro Hartmann Matos. Their ethnographic research estimated that at least 5,000 individuals with identifiable indigenous ancestry survived in Cuba, while hundreds of thousands might carry partial indigenous ancestry. The community of La Caridad de los Indios, in the mountains southwest of Baracoa, is the most frequently cited in academic literature as the one that best preserves Taíno cultural continuity — including traditional agricultural practices, construction techniques, and oral tradition — within a predominantly mixed-race population. In 2018, the Smithsonian Institution returned to this community bone fragments of seven Taíno individuals removed nearly a century earlier by American archaeologist Mark R. Harrington. It is essential to note that the evidence of indigenous survival in Cuba pertains almost exclusively to cultural practices and partial genetic ancestry, not to biologically "pure" populations by any genealogical criterion. All communities identified as Taíno descendants are predominantly mixed-race, with Spanish and African ancestry. Indigenous identity was moreover historically suppressed: Spanish colonial authorities actively persecuted it for the purpose of extinguishing indigenous land rights — the last land claim was rejected by courts in 1850 — and its stigmatisation led many families to conceal their ancestry for generations.

Genetic evidence of Amerindian ancestry

Several genomic studies confirm the persistence of significant indigenous ancestry in the Cuban population, with a markedly asymmetric distribution with respect to sex and geography. The largest-scale autosomal study, conducted by Marcheco-Teruel et al. (2014) and published in PLOS Genetics with a sample of 1,019 individuals from all Cuban provinces, estimated mean island-wide autosomal Amerindian ancestry at approximately 8% (compared to 72% European and 20% African), while the estimate based on mitochondrial DNA (mtDNA) rose to 34.5%. This marked asymmetry — indigenous ancestry traceable almost exclusively through the maternal line — is consistent with colonial-era dynamics, in which unions occurred between indigenous women and European and African men, while male indigenous lineages were effectively eliminated by the conquest and epidemics. The same study recorded a pronounced geographical variation: the eastern provinces of Granma (15%), Holguín (12%), and Las Tunas (12%) showed the highest rates of autosomal Amerindian ancestry, which coincides with the historical distribution of Taíno settlement. Comparative studies of mtDNA in the Caribbean document high frequencies of Amerindian lineages in former Spanish colonies, while they are practically absent in territories of French and British colonisation, reflecting the differing colonial policies of each power and their different reliance on enslaved African labour. An analysis of ancient DNA from Ciboney individuals from Cuban archaeological sites confirmed the affinity of their mitochondrial lineages with Arawakan populations from South America.

Indigenous Florida refugees

The Amerindian demographic legacy of Cuba received a secondary contribution from indigenous refugees from northern Florida, displaced following the transfer of Spanish Florida to Britain under the Treaty of Paris of 1763. During the colonial period, groups such as the Timucua, Calusa, Tequesta, and Apalachee had maintained close ties with Cuba, particularly with Havana; the Calusa conducted regular canoe-borne trade with the city from around 1600. These populations had already been drastically reduced by epidemics and raids by British-allied groups before 1763: by the 1720s, the once-numerous Timucua had been reduced to fewer than 40 individuals. In 1763, a small number of indigenous refugees joined the Spanish exodus from St. Augustine, while a remnant population of Calusa descent — whose precise size is difficult to establish from available colonial sources, given the advanced state of tribal disintegration of that people by that date — was transported to Havana. These communities, already broadly integrated into Spanish colonial society, were rapidly absorbed into the general Cuban population, and their specific genetic contribution cannot be quantified independently of the considerably more dominant Taíno component.

Cubans of predominantly European ancestry ("Whites")

Main articles: White Cubans and Spanish immigration to Cuba

See also: French immigration to Cuba and Italian Cubans

A Cuban nurse in Pinar del Río Province, 2009.

In the national census of 2012, 64.1% of the population of Cuba identified as white. In Cuban demographic and ethnoracial classification, the term blanco (white) designates persons of predominantly European ancestry and is not equivalent to the Anglophone category white, which carries distinct connotations — notably an association with Northern European ancestry — absent from Cuban usage. Owing to the island's colonial history and patterns of immigration, the white Cuban population is overwhelmingly descended from Southern Europeans, principally Peninsular Spaniards and settlers from the Canary Islands, whose migration to Cuba was substantial and sustained over several centuries.

Spanish settlers

José Francisco Martí Zayas-Bazán (centre, seated), son of Cuban national hero José Martí, surrounded by Cuban officials.

Spanish settlement in Cuba began in 1492 and continued, in successive and demographically distinct waves, for more than four centuries. The island served simultaneously as the administrative hub of the Spanish Caribbean and as a transit point for the broader colonial enterprise, making it a preferred destination for settlers from virtually every region of Spain. The character of each migratory wave — its regional origin, social composition, and economic motivation — varied substantially over time, producing a stratified European heritage that reflects both colonial policy and the economic rhythms of successive eras.

Early colonisation (1492–c. 1762)

The first Spanish settlers arrived with Columbus's first voyage in 1492, among them sailors and soldiers from Andalusia and the Canary Islands; the fleet had departed from the Andalusian port of Palos de la Frontera, stopping at Gran Canaria en route. Formal colonisation of the island began in 1511 under Diego Velázquez de Cuéllar, who founded seven towns between 1511 and 1515, including Santiago de Cuba and Havana. The earliest settlers were predominantly from Extremadura and Andalusia, consistent with the composition of the early Caribbean expeditions, which departed primarily from Seville — at the time the monopoly port for transatlantic trade under the Casa de Contratación system (1503–1790). Throughout the sixteenth and seventeenth centuries, Cuba's population remained small and strategically oriented: Havana's natural harbour made it a mandatory stop for the Spanish treasure fleet, and the island functioned more as a logistical base than as an agricultural colony. Settlement was concentrated in a handful of coastal towns and supplemented intermittently by royal decrees promoting emigration from the Canary Islands, whose chronic demographic surplus made the Canarians a convenient and economical source of agricultural colonists for the Spanish Caribbean.

Canarians (isleños)

Of all the Spanish regional groups, the Canarians — known in Cuba as isleños (islanders) — exercised the most profound and lasting influence on Cuban demography, agriculture, and linguistic culture. Canarian emigration to Cuba was a continuous process from the early sixteenth century, organised in part through population contracts by which the Spanish Crown encouraged Canarian families to settle in underpopulated areas of its Caribbean colonies. Unlike the predominantly male migrations from the Iberian Peninsula, Canarian emigration was familial in character — including women, children, and extended family groups — which gave Canarian communities a distinctive capacity for rural demographic consolidation. Canarians were the primary agents of tobacco cultivation in Cuba, becoming the archetypal vegueros (tobacco farmers), and were decisive in the development of the Vuelta Abajo region of Pinar del Río, widely considered the world's foremost producer of premium cigar tobacco. Their role in town founding was equally significant: Santiago de las Vegas, among others, was established by Canarian immigrants specialising in tobacco production. After the Cuban Revolution, numerous cigar manufacturers of Canarian origin relocated to the Canary Islands, where they established a tobacco industry based on Cuban seeds and techniques. The linguistic imprint of Canarian settlement on Cuban Spanish is substantial and well documented. Cuban Spanish belongs to the same Atlantic dialectal continuum as Canarian Spanish, with which it shares seseo, yeísmo, the aspiration and weakening of consonants in syllable-final position, and an intonation that sets Caribbean Spanish apart from Peninsular varieties. Numerous everyday words in Cuban Spanish derive directly from Canarian usage, the most frequently cited being guagua (bus), a term of Canarian origin now in universal use in Cuba and other Caribbean dialects. Of the seven Canary Islands, La Palma is the one whose accent most closely approximates Cuban Spanish, reflecting centuries of migration and cultural exchange.

Andalusians

Andalusia constituted the legal and commercial gateway to the Americas throughout the colonial period. Under the Casa de Contratación system (1503–1790), all transatlantic trade was monopolised through Seville, with the result that Andalusian merchants, officials, clergy, and artisans were overrepresented in the earliest waves of Caribbean settlement. Andalusians figure among the founders of Havana and other early towns, and their dialect — characterised by seseo, the aspiration of /s/ before consonants, and open vowels — reinforced the phonological features that would become hallmarks of Cuban Spanish, acting in parallel with the Canarian influences that intensified during the nineteenth century. The Andalusian community maintained a significant presence in Havana's cultural life throughout the colonial period. Bullfighting, practised in Cuba from at least 1514 — the date of the first documented spectacle, recorded by Bartolomé de las Casas in his Historia de las Indias — until its prohibition by American occupation forces in 1899, was sustained in large part by matadors and promoters from Cádiz and Seville.

Galicians

Galicia supplied one of the largest flows of Spanish emigrants to Cuba, to the point that the colloquial Cuban term for any Spaniard — regardless of regional origin — became gallego, and remains so today. This linguistic conflation reflects a demographic reality: on the eve of the First World War, Havana was home to the second-largest urban Galician community in the world, surpassed only by Buenos Aires. Galician emigration to Cuba intensified steadily from the mid-nineteenth century, reached its peak in the first two decades of the twentieth century, and left a structural imprint on Cuban commerce, urban architecture, and vernacular language. In Havana, Galician immigrants founded and financed the Centro Gallego de La Habana, which became one of the two most powerful mutual aid and cultural institutions on the island; its premises — a palatial building constructed on the western side of the Parque Central facing the Centro Asturiano — were nationalised after 1961 and today house the Gran Teatro de La Habana, the country's principal opera house. The Galician anthem, Os Pinos, received its world premiere in Havana on 20 December 1907, at the Teatro del Centro Gallego, reflecting the cultural weight of the diaspora community. Among the most prominent descendants of Galician immigrants is Fidel Castro, whose father, Ángel Castro Argiz, emigrated from the municipality of Láncara, in the province of Lugo. The Galician impact on Cuban vocabulary and speech was extensive; Galicians dominated broad sectors of the Havana commercial economy — running shops, cafés, and small businesses — and it was this everyday presence, rather than elite cultural influence, that transmitted linguistic elements into common usage.

Asturians

The Asturian community in Cuba stood alongside the Galician as one of the two numerically dominant Spanish regional groups of the late nineteenth and early twentieth centuries. Asturian immigrants settled primarily in Havana and the main provincial cities, concentrating in commerce, the food trade, and small-scale manufacturing. The Centro Asturiano de La Habana — erected directly opposite the Centro Gallego on the Parque Central — constituted the other great pillar of the Spanish mutual aid network in Cuba, offering its members healthcare, education, and social assistance. At its height, membership counted tens of thousands of affiliates. In 1900, when Cuba's total population stood at around 1.6 million, the three largest groups of Spanish-born residents — Galicians, Asturians, and Canarians — jointly accounted for 68% of the island's total Spanish immigrant population.

Catalans and other Peninsular groups

Catalans maintained a significant presence in Cuba from the eighteenth century, concentrated particularly in commerce and maritime trade. In Santiago de Cuba, Catalan merchants established themselves as key intermediaries in the port economy. By 1900, some 6,400 Catalans resided in Cuba — a disproportionately high figure relative to Catalonia's demographic weight within Spain as a whole, reflecting the region's mercantile traditions. Basques, Castilians, Valencians, and other Peninsular groups also contributed to the colonial and post-colonial population, though in absolute numbers they were smaller than the northwestern and southern Spanish groups.

Post-independence immigration (1898–c. 1931)

Paradoxically, the largest wave of Spanish emigration to Cuba did not occur during the colonial period but in the decades immediately following Cuban independence. Between 1902 and 1931, approximately 780,000 Spaniards constituted 60.8% of all immigrants arriving on the island during that period. The majority were young rural men from Galicia, Asturias, and the Canary Islands, drawn by wage labour in the rapidly expanding sugar industry. For four consecutive years between 1916 and 1920, Cuba was the leading destination for Spanish emigrants within Latin America, absorbing approximately 60% of total Spanish emigration to the region; between 1900 and 1930, it was surpassed only by Argentina. Historians have described the half-century between 1880 and 1930 as the largest episode of Spanish migration to the Americas in Spain's entire history, greater in numerical terms than all the preceding centuries of conquest and colonisation combined; of the more than three million Spanish emigrants of that period, approximately one third settled in Cuba. By 1920, Cuba's population had grown to nearly three million, of whom approximately 250,000 had been born in Spain. This post-independence wave substantially reinforced the demographic and cultural substrate of the island's population, consolidating the patterns of regional origin — principally Galician, Asturian, and Canarian — already established during the colonial period.

French

French immigration to Cuba occurred in two distinct waves. The first, during the eighteenth century, consisted of merchants, officials, and settlers who established a modest presence in Havana and the eastern provinces. The second — considerably larger and of greater consequence — was precipitated by the Haitian Revolution (1791–1804), when tens of thousands of French colonists and the enslaved people they brought with them fled Saint-Domingue and took refuge primarily in eastern Cuba. Historical estimates place the total number of French refugees of all social classes arriving in eastern Cuba during the period 1800–1809 at more than 20,000, with 1803 the year of greatest influx: according to contemporary sources cited in the historiography, some 27,000 French individuals arrived that year alone. The cumulative total for the entire period 1791–1810 may have been somewhat higher. They settled primarily in eastern Cuba — around Santiago de Cuba, Guantánamo, and Baracoa — where they introduced coffee cultivation on a significant scale and transformed the regional economy within a decade. Their descendants, known locally as franco-haitianos, maintained a distinct cultural identity in eastern Cuba for several generations.

Italians

Italian immigration to Cuba was modest compared to that recorded in Argentina or Brazil. By the mid-nineteenth century a small community had taken shape, composed principally of intellectuals, architects, engineers, painters, and artists engaged in the embellishment of buildings and churches in Havana. In 1884 this community founded the Associazione Generale di Mutuo Soccorso (General Association of Mutual Aid) in Havana, and in 1891 the Sociedad de Beneficencia to assist the most needy. The consular register maintained from that date had accumulated more than three thousand registered persons by 1896, a figure the consul himself, Count Mario Compagnoni Marefoschi, considered inflated given deaths, departures, and the scarcity of new arrivals; he placed the actual resident community at between 1,500 and 2,000 persons. Some Italians participated in the Cuban War of Independence. The property developer Domenico "Dino" Pogolotti, a native of Giaveno in Piedmont, built Cuba's first planned working-class neighbourhood, which still bears his name.

British and Irish

The British presence in Cuba was decisively shaped by the British occupation of Havana between 1762 and 1763, during which British forces opened the port to free trade and substantially expanded the slave trade, accelerating the development of the island's sugar economy in ways whose effects persisted well beyond the occupation itself. Following the return of Havana to Spain under the Treaty of Paris of 1763, the British military and administrative presence withdrew from Cuba, but the commercial ties established during the occupation did not disappear entirely. A small community of British and Irish merchants continued to operate in Havana in the late eighteenth century, benefiting from the commercial reorientation driven by the post-1763 Bourbon reforms, which progressively integrated the Cuban economy into the northern Atlantic system.

Eastern Europeans

A small number of non-Jewish immigrants from Eastern Europe — Poles, Russians, Ukrainians, and others — settled in Cuba before and during the period of Soviet alignment. The most prominent pre-revolutionary presence was that of the Polish-born Carlos Roloff Mialofsky (Karol Rolow-Miałowski, 1842–1907), who arrived in Cuba around 1865 from the United States after serving in the Union Army during the American Civil War; he rose to the rank of major general in the Ejército Libertador and fought in both the Ten Years' War and the Cuban War of Independence. In the 1920s and 1930s, several hundred Polish Jewish and non-Jewish families settled on the island — founding the Polish People's Union in 1927 — though Cuba typically served as a transit point toward the United States. During the period of Soviet alignment (1961–1991), a further wave of Eastern Europeans arrived in Cuba as technical advisers, military personnel, students, and professionals under bilateral agreements between Havana and Moscow, though the majority did not form permanent settlements of any significance. Following the dissolution of the Soviet Union, a small portion of this community remained on the island, primarily through mixed marriages and family ties.

Cubans of sub-Saharan African ancestry or Afro-Cubans

Main article: Afro-Cubans

According to the national census of 2012, conducted by the Oficina Nacional de Estadística e Información (ONEI), 9.3% of the population — approximately 1.03 million people — self-identified as Black (which in Cuba denotes predominantly sub-Saharan ancestry), while an additional 26.6% identified as mulato and 64.1% as white. Combined, those identifying as Black or of mixed African descent account for approximately 35.9% of the officially enumerated population. These figures are, however, widely regarded by scholars as a significant undercount. Since Cuban census data on race rely on self-identification, they are affected by entrenched social stigma surrounding race and by blanqueamiento — the historical and continuing social pressure to identify as white or mixed rather than Black.

A Cuban woman wearing a bata cubana, the traditional Cuban rumba dress, in Havana's Plaza de Armas

The Institute for Cuban and Cuban-American Studies at the University of Miami estimated, by applying the one-drop rule — the hypodescent convention historically specific to the United States, under which any traceable African ancestry classifies a person as Black — that the proportion of Cubans with some degree of African ancestry, that could therefore be considered black, approached 62%., while other assessments place the figure higher still. However, the one-drop rule does not reflect Cuban or broader Latin American racial classification. In Cuba, as across most of Latin America, people of mixed African and European ancestry — commonly designated mulato/mestizo — have historically constituted and understood themselves as a distinct category, neither defined in opposition to Blackness nor in denial of it, but in acknowledgement of a mixed heritage that carries its own social and cultural meaning. The Cuban census formally recognises this through its separate mestizo o mulato classification.

Applying a binary Black/white framework derived from U.S. legal and social history to Cuban racial self-identification therefore imposes a classificatory logic that Cuban society does not use and that systematically erases the identities of a substantial portion of the population. As in much of Latin America and the Caribbean, racial classification in Cuba responds to social and class criteria as much as to somatic traits, and few Cubans are considered — or consider themselves — to be of wholly unmixed ancestry.

Genetic research offers additional perspective on the extent of sub-Saharan African ancestry in the Cuban population. A 2014 study published in PLOS Genetics, based on a sample of 1,019 individuals representative of all Cuban provinces and employing ancestry-informative markers (AIMs) alongside mitochondrial and Y chromosome markers, estimated the mean genetic composition of the Cuban population at approximately 72% European, 20% African, and 8% Amerindian ancestry. Among those who self-declared as Black, the estimated ancestral composition was approximately 65.5% African, 29% European, and 5.5% Amerindian — a degree of admixture consistent with the island's extended history of enslaved African importation and subsequent demographic mixing. The study also identified a pronounced geographical gradient: the highest proportions of African genetic ancestry were concentrated in the southeastern provinces of Guantánamo (approximately 40%) and Santiago de Cuba (approximately 39%), reflecting the historical concentration of plantation agriculture and enslaved African importation in Oriente. A sex-biased admixture pattern was further identified: European ancestry derived disproportionately from paternal Y-chromosome lineages, while African and Amerindian ancestry predominated in maternal mitochondrial lineages — a finding that reflects the gendered asymmetries of racial mixing in the colonial period.

Cuban women with a child. Holguín, Cuba.

Although Afro-Cubans are found throughout the island, they are most concentrated in eastern Cuba, historically known as Oriente, where the legacy of the sugarcane and coffee plantation economies — and the massive importation of enslaved Africans and the long presence of their descendants — has shaped the region's demographic character for centuries. Later waves of Afro-Caribbean immigration reinforced this concentration: following the Haitian Revolution (1791–1804), tens of thousands of French colonists and the enslaved Africans they brought with them settled primarily around Guantánamo, establishing sugar and coffee plantations. Subsequently, Afro-Jamaican and Haitian workers continued to migrate to eastern Cuba as cane cutters during the early decades of the twentieth century. The proportion of Afro-Cubans within the total population increased markedly following the Cuban Revolution of 1959, when the mass emigration of predominantly white, middle-class Cubans — many of whom resettled in Miami and other American cities — fundamentally altered the island's demographic composition. Relatively few Afro-Cubans participated in the early waves of exile, partly because of the Revolution's declared commitment to racial equality and partly because Black Cubans had more limited access to the economic and social resources that facilitated emigration. The Minority Rights Group International estimates that Afro-descendants (including Cubans of mixed ancestry) may today constitute approximately 70% of the resident population, though this figure remains contested in the absence of a more reliable census methodology.

African ethnic groups of origin with descendants in Cuba

The Atlantic slave trade brought to Cuba people from a broad swath of sub-Saharan Africa, stretching from Senegambia to Mozambique, over more than three centuries (approximately 1520–1867). The Voyages: The Trans-Atlantic Slave Trade Database estimates that Cuba received approximately 900,000 enslaved Africans over this period, though estimates vary by methodology and database edition, ranging from just over 700,000 to more than one million, with a marked concentration in the second half of the eighteenth and the first half of the nineteenth centuries. Because slave traders and colonial administrators categorized African people under ethnic or regional designations that were frequently imprecise or arbitrary from an ethnological standpoint — and that often reflected the commercial networks of embarkation ports rather than actual ethnic identities — the African "nations" recorded in Cuban archives do not always correspond to discrete ethnic or linguistic groups. Nevertheless, the principal groups of origin can be identified with reasonable reliability.

Lucumí (Yoruba)

The term lucumí — whose etymology remains debated, though it may derive from the Yoruba greeting olùkù mi ("my friend") or from a toponym associated with the kingdom of Ulkumí — designates in Cuba the Yoruba-speaking Africans who originated primarily from the southwest of present-day Nigeria, southern Benin, and southeastern Togo. Their region of origin encompassed the territories of the Oyo Empire and the kingdoms of Egbado, Egba, Ketu, Ijebu, Ijesa, and Ekiti, as well as the city-state of Ifé, the spiritual centre of Yoruba religious life. Although Yoruba people were present in Cuba from the early stages of the slave trade, the bulk of their arrival was concentrated between the 1820s and the 1860s, as a direct consequence of the collapse of the Oyo Empire (c. 1817–1836) and the expansionist campaigns of the Sokoto Caliphate and the Emirate of Ilorin, which generated an extraordinary flow of Yoruba captives toward the Atlantic slave markets. The lucumí settled predominantly in Havana and Matanzas, where they formed cabildos and communities of notable cultural cohesion. Their religious legacy gave rise to Regla de Ocha — popularly known as Santería — and to Regla de Ifá, systems of worship centred on the orishas of the Yoruba pantheon: Obatalá, Shangó, Yemayá, Ogún, Ochún, Elegguá, among others. These traditions survived through syncretism with Roman Catholicism — the orishas were identified with Catholic saints — and today constitute one of the most influential religious systems of African origin in the Western Hemisphere. The Yoruba language was partially preserved as a liturgical language in Cuban ritual contexts, albeit with characteristic phonological and lexical modifications.

Congo (West-Central African Bantu peoples)

Under the generic designation congos, Cuban colonial records grouped Africans from West-Central Africa: principally from the Kingdom of Kongo, the Kingdom of Loango, and the regions of present-day northern Angola, western Democratic Republic of the Congo, and the Republic of the Congo. These were speakers of various Bantu languages, among which Kikongo and related languages predominated. In aggregate terms, the West-Central African Bantu peoples constituted one of the largest — and possibly the single largest — groups within the enslaved African population in Cuba across the full history of the trade. Their presence was continuous from the earliest decades of Spanish colonisation and persisted throughout the entire period of slavery. Unlike the lucumí, whose arrival in large numbers was late and concentrated, the congos arrived in sustained waves over centuries. Their religious and ritual legacy was expressed in Regla de Palo — also known as Palo Monte or Regla Conga — a tradition articulating the relationship between the living and the spirits of the dead (mpungos or nfumbis) through the nganga, a ritual vessel charged with natural elements and human remains. Regla de Palo retains a ritual vocabulary in Cuban Kikongo, a creolised language notable for its lexical conservatism. Although Catholicism also influenced this tradition, its syncretism is structurally distinct from that of Regla de Ocha.

Arará (Fon-Ewe and peoples of the Gulf of Benin)

The ararás in Cuba correspond to Africans from the Kingdom of Dahomey and the neighbouring kingdoms of present-day Benin, Togo, and southeastern Ghana: principally Fon, Ewe, Adja, and Mahi groups. The name derives from Ardra (Allada), the ancient Aja kingdom that served as one of the principal centres of the slave trade in the Gulf of Benin during the seventeenth and eighteenth centuries. Linguistically and culturally related to the Yoruba — with whom they share elements of the Gulf of Benin religious substrate — the ararás are nonetheless distinguished by their own ritual and mythological traditions. In Cuba they were concentrated particularly in the region of Matanzas, where they established their own cabildos and preserved traditions that gave rise to Regla Arará. This tradition venerates the voduns (functional equivalents of the lucumí orishas) under their own designations, with liturgies partially preserved in the Fon language. Regla Arará, less widespread than Regla de Ocha or Palo Monte, has been maintained primarily in the municipality of Jovellanos (Matanzas) and its surrounding area, where some ritual lineages of considerable antiquity survive.

Carabalí (peoples of the Bight of Biafra)

The term carabalí — derived from the toponym "Old Calabar", the principal slave-trading port at the mouth of the Cross River — grouped in Cuba Africans of heterogeneous origin from present-day southeastern Nigeria and southwestern Cameroon: principally Efik, Ibibio, Igbo, Ekoi, and other peoples of the Cross River basin and the Niger Delta. They arrived in significant numbers principally during the eighteenth century and the early nineteenth. The carabalí are historically associated in Cuba with the founding of the Sociedad Secreta Abakuá (also known as ñáñigos), established in Regla in 1836 as a Cuban adaptation of the Ekpe (leopard) societies of the Cross River basin peoples, particularly the Efik. The Abakuá is a male initiatory brotherhood with its own mythology, system of signs (anaforuanas), and a ritual language partially derived from Efik. It spread through Havana, Matanzas, and Cárdenas, becoming one of the most distinctive and durable cultural institutions of Cuban Africanism. Beyond its religious dimension, the Abakuá historically served a function of solidarity and mutual protection among dock workers and the urban popular classes.

Gangá (peoples of Upper Guinea)

The gangás in Cuba were Africans from Upper Guinea — present-day Sierra Leone, Guinea, Liberia, and bordering areas — and constituted a heterogeneous ethnic grouping that included, among others, speakers of Mende, Temne, Susu, and related languages. The term "gangá" does not correspond to a precise ethnic identity but is a collective trading designation, possibly derived from a regional toponym. They arrived principally during the seventeenth century and the first half of the nineteenth, and although numerous in colonial records, they were generally less culturally cohesive than the lucumí or the congos. In Cuba, the gangás established their own cabildos but did not produce a distinct religious tradition of comparable reach to those of other groups. Their practices gradually merged with those of the lucumí and the congos, though vestiges of ritual songs in Upper Guinea languages have been documented in certain communities of Matanzas Province, notably in the municipality of Perico, where the historian Emma Christopher identified fragments of a ritual tradition in Banta — a nearly extinct language of the Moyamba District of Sierra Leone — preserved by the community known as Ganga-Longoba.

Mandinga (Mande peoples and Muslim communities)

Under the term mandinga — the Cuban and Antillean equivalent of "Mandé" or "Manding" — were grouped Africans of Mande-speaking origin from Senegambia, Guinea-Bissau, Guinea, and the regions of the upper Niger: Wolof, Mandinka, Bambara, Soninké, Fulani (Fula/Peul), and related groups. They arrived primarily during the seventeenth century and the first half of the eighteenth, a period when Senegambia was one of the principal catchment areas of the Atlantic slave trade. A notable characteristic of this group is that a substantial proportion of its members were Muslim — in some cases with formal religious education in Arabic — which distinguished them from Africans of indigenous religious tradition and from those already partially Christianised in the Kongo. In Cuba and the broader Caribbean, Muslim Mandingas were sometimes identified by their prayer practices, the use of amulets containing Quranic texts (tilas or resguardos), abstention from pork, and literacy in Arabic. Although the pressures of the slave system and forced evangelisation largely extinguished these practices across generations, scholars including Sylviane Diouf — in her study Servants of Allah (1998) — have documented traces of Islamic practice among enslaved Africans in Cuba and elsewhere in the Americas well into the nineteenth century.

Mina (Akan and peoples of the Gold Coast)

The term mina — derived from Fort São Jorge da Mina (Elmina), in present-day Ghana, the principal Portuguese base on the Gold Coast — designated in Cuba and the Hispanic Caribbean Africans from the Gold Coast, principally speakers of Akan languages: Fante, Asante, Akyem, and neighbouring groups. They arrived principally during the eighteenth century, coinciding with the expansion of the Asante Empire and the conflicts it generated in the region.

The mina in Cuba did not produce a religious tradition as cohesive or identifiable as those of the lucumí or the congos, and their practices were absorbed into the broader substrate of Afro-Cuban religiosity. Some scholars nonetheless note that elements of the Akan religious tradition — including cults to the abosom (nature spirits) and distinctive divinatory practices — may be traceable in the syncretic-ritual components of certain Cuban communities, though these are difficult to distinguish from Yoruba contributions given the cultural and geographical proximity of both traditions in West Africa.

Other groups: Fulani, Wolof, and Makua

In addition to the principal groups described above, Cuban colonial records document smaller numbers of individuals and communities from other African regions. The Fula (Fulani or Peul), semi-nomadic pastoralists distributed across West and Central Africa, arrived principally as captives of the jihadist wars of the eighteenth and nineteenth centuries in the western Sahel; like the Mandingas, many were Muslim. The series of Fula jihads that swept the region from Futa Jallon and Futa Toro to the Sokoto Caliphate — beginning in 1725 and continuing into the 1860s — generated large numbers of war captives, many of whom entered the Atlantic slave trade through networks documented by scholars of Muslim identity in the African diaspora. The Wolof, originating from Senegambia, were present primarily in the earliest periods of the trade and left some onomastic traces in Cuban colonial archives. David Wheat's study of Upper Guinean captives in the early Spanish Caribbean demonstrates that Senegambian groups, including the Wolof, formed a substantial proportion of enslaved arrivals in Havana and other ports during the period 1570–1640, before the trade shifted toward Angola and the Bight of Benin. At the opposite geographical extreme, individuals designated macuas or mozambiques are documented in Cuba, originating from East Africa — principally from the Makua region of northern Mozambique and southern Tanzania; their presence, though limited in scale, was more significant in Brazil and Cuba than in other Euro-American colonies, primarily through the slave trade operated by Portuguese and Brazilian traffickers during the nineteenth century.

Multiracial Cubans

Cuban women attend a meeting with U.S. Second Lady Jill Biden during her official visit to Cuba, October 2016.

In the 2012 census, 26.6% of the population (2.97 million people) identified as mulato or mestizo. In Cuban usage, the term mestizo functions as a broad demographic and social category encompassing anyone of mixed racial ancestry, and is not restricted—as it largely is throughout continental Latin America—to persons of specifically indigenous and European descent. The process of mestizaje—continuous racial and cultural mixing—began a few decades after Spanish colonization in the early sixteenth century, when predominantly male Spanish settlers formed unions with or fathered children by Taíno women and, progressively, with enslaved African women and their descendants.

The vast majority of Cubans who today identify as mestizo or mulato are not first-generation descendants of a single interracial union but bear the accumulated legacy of racial mixing across many generations—in some family lines extending across four or five centuries. Genomic studies based on ancestry informative markers estimate that the average Cuban carries approximately 72% European, 20% African, and 8% Amerindian ancestry on autosomal markers, while the eastern provinces show substantially higher African and indigenous contributions than the western ones. Genetic studies further document a pronounced sex bias in the admixture process: male lineages are predominantly European—as evidenced by Y chromosome data—while female lineages carry predominantly African and Native American contributions—as detected via mitochondrial DNA—a pattern consistent with the demographic asymmetries of the colonial plantation economy. Notably, the complete absence of indigenous paternal lineages implies that virtually all Amerindian ancestry in the Cuban population is transmitted through the maternal line.

The ideology of mestizaje has been central to Cuban national identity since the nineteenth century, particularly through the writings of José Martí—especially his essay "Nuestra América" (1891)—and was further reinforced after the Cuban Revolution of 1959, when racial mixing was officially promoted as evidence of a classless and post-racial society. Critics have identified this framing as a mechanism for suppressing, rather than resolving, persistent racial inequalities.

Mulato

In Cuba, mulato (feminine mulata; most likely derived from Latin mulus, meaning 'mule', evoking the colonial metaphor of racial hybridity, though some etymologists have proposed an alternative derivation from Arabic muwallad) refers broadly to a person of mixed African and European ancestry. The term was originally applied in colonial legal and ecclesiastical records to the first-generation offspring of one African and one European parent, but broadened in popular Cuban usage to encompass any person displaying a phenotypic mixture of African and European traits, regardless of generational distance.

Cuban contemporary dancers in Havana, January 2014. Photo: Marjorie Kaufman.

Unlike the one-drop rule predominant in the United States—entrenched as social practice in the decades following the American Civil War but legally formalized only in the early twentieth century, when states such as Tennessee (1910) and Virginia (1924) codified it into law—Spanish colonial law recognized a spectrum of racial gradations. Mechanisms such as the gracias al sacar—a royal dispensation formalized by the Spanish Crown in 1795, onerous and in practice accessible mainly to persons of some economic standing—allowed individuals of mixed ancestry to petition for official reclassification as Spanish, thereby conferring on the category mulato a distinct identity in both legal and social terms rather than subsuming it within a binary racial framework.

The figure of the mulata took on powerful national and aesthetic symbolic resonance in Cuban culture from the nineteenth century onward, idealized as the embodiment of Cuban racial synthesis in literature, music, and the visual arts. This trope has nonetheless been widely criticized by scholars for sexualizing and objectifying Afro-Cuban women and for aestheticizing racial mixing while leaving intact the underlying hierarchies of anti-Black discrimination. Admixture studies conducted on Havana-based samples of self-identified mulatos have found European ancestry proportions typically ranging between 57% and 59%, and West African ancestry proportions between 41% and 43%, though individual variation is considerable; these figures should not be taken as representative of Cuba as a whole, given the marked genetic gradient between the country's western and eastern provinces.

Jabao

Jabao (also spelled javao; feminine jabá or javá) is a colloquial Cuban racial classification term designating a person with light or near-white skin but whose African ancestry remains visually perceptible through other phenotypic markers—most characteristically, very tightly coiled or curled hair (referred to in Cuban vernacular, at times pejoratively, as pelo malo)—as well as facial features associated with African descent. The term is used throughout the Hispanic Caribbean, including Puerto Rico and the Dominican Republic.

The variant jabao capirro designates, in Cuban colloquial usage, a jabao who additionally has blond or reddish hair; the use of this compound expression is documented in Cuban lexicographic and ethnographic sources, though it is considerably less widely attested than the simple term. The category illustrates the broader Cuban system of racial classification by phenotype rather than by documented ancestry; popular expressions such as los jabao no tienen raza ('the jabao have no race') reflect the liminal and ambiguous status of the jabao within Cuban racial taxonomy.

Cubans of East Asian descent

Cuba's official censuses classified residents of East Asian descent under the racial category of "yellow" from at least 1899 through 1981—a designation widely criticized in scholarship as reductive and inadequate. The category was abolished in the 2002 national census, which reduced Cuba's official racial classification to three categories: white (blanco), black (negro), and mixed-race (mestizo). External demographic estimates place Cubans of Asian descent at roughly 1% of the total population, the large majority of Chinese origin.

Chinese Cubans

Main article: Chinese Cubans

Chinese immigration to Cuba began in 1847, when colonial planters began importing contract laborers to offset a growing labor shortage as international abolitionism curtailed the transatlantic slave trade. Between 1847 and 1874, an estimated 141,000 to 150,000 men—recruited largely through coercive or fraudulent conditions from Guangdong Province—were shipped to Cuba under eight-year indenture contracts; approximately 125,000 survived the voyage. Because the migrant pool was almost exclusively male—women reportedly constituting under 1% of arrivals—intermarriage with Afro-Cuban and white Cuban women was common, producing a substantial mixed-descent population over subsequent generations.

Contemporaries and later historians have broadly characterized this coolie indenture regime as functionally indistinguishable from slavery, observing that Chinese workers toiled alongside enslaved Africans under comparable conditions of coercion, violence, and juridical unfreedom.

After completing their contracts, many former coolies settled permanently in Cuba, establishing small businesses and mutual-aid associations. Havana's Barrio Chino grew into the largest Chinatown in Latin America, with the ethnic Chinese population in Cuba peaking at approximately 40,000 in the early decades of the twentieth century. Chinese Cubans participated significantly in both the Ten Years' War (1868–1878) and the Cuban War of Independence (1895–1898). Their military role is commemorated by the Monumento al Soldado Chino in Vedado, Havana—an eight-metre granite column erected in 1931—whose bronze plaque bears the inscription: No hubo un chino cubano desertor. No hubo un chino cubano traidor ("There was no Chinese Cuban (who was a) deserter. There was no Chinese Cuban (who was a) traitor").

The Cuban Revolution of 1959 effectively dismantled the community. Nationalization of private enterprise under Fidel Castro drove out most Chinese Cubans—predominantly small-scale merchants and restaurateurs—chiefly to Miami and elsewhere in Latin America. Only an estimated few hundred ethnic Chinese remain on the island today; the Barrio Chino has been widely characterized as a Chinatown without Chinese.

Filipino Cubans

Main article: Filipino Cubans

Cubans of Filipino descent represent one of the island's oldest Asian communities, with a presence documented from the sixteenth century. Filipino workers and sailors arrived via the Manila–Acapulco galleon trade (1565–1815) and settled primarily in the western tobacco-producing region that colonial authorities designated Nueva Filipinas ("New Philippines"), today Pinar del Río. Over subsequent centuries, this community was largely absorbed into the general Cuban population through intermarriage, leaving no ethnically distinct Filipino community today.

Japanese Cubans

Main article: Japanese Cubans

The Japanese community in Cuba is small. The first significant groups arrived via Mexico between 1910 and 1916, many fleeing the violence of the Mexican Revolution. Following the attack on Pearl Harbor, the Batista government declared war on Japan on 9 December 1941; on 12 December, all Japanese residents in Cuba were formally designated enemy aliens. Most were subsequently arrested and deported to the United States for wartime internment.

Korean Cubans

Main article: Koreans in Cuba

Cuban Koreans descend from approximately 288 workers who relocated from the Yucatán Peninsula, Mexico, to Cuba in May 1921. Their ancestors had been among 1,033 Koreans who emigrated to the Yucatán in 1905 under similarly coercive contract-labor arrangements, originally destined for henequen plantations. Their descendants—estimated at approximately 800—are concentrated principally in Havana, Matanzas, and other areas of the island.

Cubans of Arab descent

Cuba's Arab community descends primarily from Levantine emigrants — mainly from present-day Lebanon, Syria, and Palestine — who began arriving in the 1870s, fleeing Ottoman conscription, political instability, famine, and sectarian violence. Because they traveled on Ottoman imperial passports, Cuban authorities labeled them turcos ("Turks"), a misnomer that persisted for decades. The main immigration wave ran from the 1890s through the 1930s, peaking around World War I and its aftermath; by the 1930s, the Arab community in Cuba numbered approximately 34,000.

Immigrants were predominantly Arab Christians — Maronite, Greek Orthodox, and other Eastern rite Christians — with a smaller Muslim minority. Most settled in Havana, particularly in the Barrio Monte district, following the typical Levantine immigrant trajectory in Latin America: beginning as itinerant textile and goods peddlers before accumulating sufficient capital to open fixed commercial establishments. The community established formal institutions, including the Syrian Society of Havana (1918), the Palestinian Society (1919), and the Lebanese Society of Havana (1920). The Arab Union of Cuba (Unión Árabe de Cuba, UAC), reconstituted in 1979, remains the community's principal institutional anchor.

The 1959 Revolution dismantled the community's economic base through the nationalization of private commerce, prompting significant emigration, though a substantial portion of the community remained on the island. Cuba was the only Latin American state to vote against United Nations General Assembly Resolution 181 — the 1947 Palestine partition plan — a position attributed to both Cuba's anti-colonial principles and the political influence of its Arab community.

Genetics

Genetic studies characterize the Cuban population as substantially admixed, reflecting the island's history of European colonization, the forced migration of enslaved Africans, and the prior presence of indigenous populations.

An autosomal admixture study of 1,019 individuals drawn from all Cuban provinces, published in 2014, estimated average genetic ancestry of 72% European, 20% African, and 8% Native American. There is substantial intra-island variation: western provinces exhibit a higher average European ancestry, while eastern provinces—most notably Guantánamo and Santiago de Cuba, where African ancestry reaches approximately 39–40%—show markedly elevated African and Native American contributions. These geographic patterns are consistent with historical and demographic records.

A 2018 genome-wide study of 860 individuals further identified the Iberian population as the closest proxy for the European component, West Central and Central African populations for the African component, and South American and Mesoamerican populations for the Native American component. Both the 2014 and 2018 studies identified a strongly sex-biased pattern in the admixture process: European ancestry is proportionally higher in paternal (Y-chromosome) lineages, while African and Native American ancestry is more strongly represented in maternal (mtDNA) lineages. This asymmetry reflects the historical demographics of the colonial period, in which Spanish immigration consisted predominantly of men, who mixed primarily with indigenous and enslaved African women.

An early study of residents of Pinar del Río, published in 1995 in the context of an investigation into epidemic optic neuropathy, analyzed mitochondrial DNA haplotypes and found that approximately 50% of mtDNA lineages traced to European sources, 46% to African, and 4% to Native American origins, consistent with the demographic history and census composition of that province.

A broader 2008 study sampling individuals from multiple Cuban provinces found a different national-level mtDNA distribution: approximately 22% of sequences were of West Eurasian origin (European and Middle Eastern), 45% of African origin, and 33% of Native American origin. The considerably lower West Eurasian fraction in the maternal lineages, compared to the autosomal estimate, reflects the sex-biased nature of Cuban colonial-era admixture. Regarding Y-chromosome haplogroups (paternal lineages), the same 2008 study found that approximately 79% of Cuban male sequences are of West Eurasian origin, approximately 20% of African origin, and approximately 1.5% of East Asian origin; no Native American paternal lineages were detected. Among the West Eurasian fraction, the majority of individuals belong to haplogroup R1b, the predominant Western European paternal lineage. The African haplogroups detected in Cubans derive from both Western African sources (haplogroups E1a, E1b1a) and North African sources (E1b1b-M81). The North African haplogroup E-M81, which is characteristic of Berber populations and is also elevated in the Canary Islands, is present in Cuban males at a frequency of approximately 6.1%. According to Fregel et al. (2009), autochthonous male (E-M81) and female (U6) haplogroup lineages of indigenous Guanche derivation from the Canary Islands have been detected in populations across Iberoamerica, indicating that Canary Islanders with indigenous North African-derived ancestry participated actively in the colonization of the Americas.

Cuban diaspora

The United States has the largest number of Cubans outside Cuba. As of 2024, the United States Census Bureau's American Community Survey showed a total population of 1,688,798 Cuban immigrants. As of 2015, 68% of Cuban-born residents of the United States have naturalized automatically losing their Cuban citizenship. Significant populations of Cubans exist in the cities of Hialeah and Miami in Florida (995,439 Cubans in this state in 2017) and in Texas (60,381), New Jersey (44,974), California (35,364), New York (26,875), and Illinois (22,541)

The second largest Cuban diaspora is in Spain. As of 2019, there were 151,423 Cubans in Spain. Smaller numbers of Cubans live in Brazil, Uruguay, Italy*, Mexico*, and Canada.

After the founding of the republic in 1902, a considerable migration (over 1 million) arrived from the Iberian Peninsula to the island, between them were more than a few former Spanish soldiers who participated in the wars, and yet it never created an obstacle for the respect and affection of Cubans, who have always been proud of their origins. In December 2008, Spain began accepting citizenship applications from the descendants of people who went into exile after its brutal 1936-39 Civil War, part of a 2007 law meant to address the painful legacy of the conflict. This new Historical Memory Law has granted to more than 140,000 Cubans of Spanish ancestry the Spanish citizenship, and there were 143,048 Cubans with Spanish citizenship in Cuba and 93,004 in Spain on January 1, 2019. Under the law, the descendants had until December 2011 to present themselves at the Spanish embassy in their home country and turn in documentation that proves their parents or grandparents fled Spain between 1936 and 1955. They did not need to relinquish their current citizenship.

Culture and traditions

Main article: Culture of Cuba

A woman smoking a cigar in Old Havana

The culture of Cuba reflects the island's influences from various cultures, primarily European (Spanish), Indigenous and African.

One of the most distinctive parts of Cuban culture is Cuban music and dancing, being well-known far outside the country. Well known Hispanic music styles such as mambo, salsa, rumba, cha-cha-chá, bolero, and son originated in Cuba. The origins of much of Cuban music can be found in the mix of Spanish and West African music, while American musical elements such as trombones and big band were also significant elements in the formation of Cuban music. Cuban literature includes some of the most well-known names of the islands, such as writer and independence hero José Martí in the late 19th century. More contemporary Cuban authors include Daína Chaviano, Pedro Juan Gutiérrez, Antonio Orlando Rodríguez, Zoé Valdés and Leonardo Padura Fuentes.

The Spanish language is spoken by virtually all Cubans on the island itself. Cuban Spanish is characterized by the reduction of several consonants, a feature that it shares with other dialects of Caribbean Spanish as well as the Canary Islands. Many Cuban-Americans, while remaining fluent in Spanish, use American English as one of their daily languages.

Religion

Main article: Religion in Cuba

Religion in Cuba (2010)

1. Catholicism (60.0%)
2. Protestantism and other Christians (5.00%)
3. Others/African Religious (11.0%)
4. Non-religious (24.0%)

The Havana Cathedral

Cuba's prevailing religion is Roman Catholicism, although in some instances it is profoundly modified and influenced through syncretism. A common syncretic religion is Santería, which combined the Yoruba religion of the African slaves with some Catholicism; it shows similarities to Brazilian Umbanda and has been receiving a degree of official support.

The Roman Catholic Church estimates that 60 percent of the population is Catholic, with 10 percent attending mass regularly, while independent sources estimate that as few 1.5 percent of Catholics do so.

Membership in Protestant churches is estimated to be five percent and includes Baptists, Pentecostals, Seventh-day Adventists, Presbyterians, Episcopal Church of Cuba|Episcopalians, Methodists, Religious Society of Friends (Quakers), and Lutherans. Other groups include the Greek Orthodox Church, the Russian Orthodox Church, Jehovah's Witnesses, Hindus, Muslims, Buddhists, Jews, Baháʼís, and the Church of Jesus Christ of Latter-day Saints.

Cuba is home to a variety of syncretic religions of largely African cultural origin. According to a US State Department report, some sources estimate that as much as 80 percent of the population consults with practitioners of religions with West African roots, such as Santeria or Yoruba. Santería developed out of the traditions of the Yoruba, one of the African peoples who were imported to Cuba during the 16th through 19th centuries to work on the sugar plantations. Santería blends elements of Christianity and West African beliefs and as such made it possible for the slaves to retain their traditional beliefs while appearing to practice Catholicism. La Virgen de la Caridad del Cobre (Our Lady of Charity) is the Catholic patroness of Cuba, and is greatly revered by the Cuban people and seen as a symbol of Cuba. In Santería, she has been syncretized with the goddess Ochún. The important religious festival "La Virgen de la Caridad del Cobre" is celebrated by Cubans annually on 8 September. Other religions practised are Palo Monte, and Abakuá, which have large parts of their liturgy in African languages.

Symbols

The flag of Cuba is red, white, and blue; and was first adopted by Narciso López on a suggestion by the poet Miguel Teurbe Tolón. The design incorporates three blue stripes, representing the three provinces of the time (Oriente, Centro, and Occidente), and two white stripes symbolizing the purity of the patriotic cause. The red triangle stands for the blood shed to free the nation. The white star in the triangle stands for independence.

Coat of arms of Cuba

See also

• Afro-Hispanic
• Caribbean people
• Criollo people
• Cuba-United States relations
• Cuban Americans
• Cuban cuisine
• Cuban exile
• Cuban immigration to the United States
• Cuban Mexicans
• Cuban migration to Miami
• Cuban nationality law
• Cuban Spanish
• Cuban Uruguayans
• Cubans in Italy
• Hispanics
• History of Cuban Nationality
• List of Cuban Americans
• List of Cubans
• Spanish American
• Taíno
• White Hispanic

External links

• Media related to People of Cuba at Wikimedia Commons