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Revista Harvard Review of Latin America PDF
Revista Harvard Review of Latin America PDF
AFRO-LATIN AMERICANS
MUSIC AMERICANS
AFRO-LATIN
EDITOR’S LETTER BY JUNE CAROLYN ERLICK
REVISTA.DRCLAS.HARVARD.EDU ReVista 1
FIRST TAKE
FIRST TAKE
Photographer Steve Cagan captures the faces of Afro-Colombians. A Cuban doctor examines a young patient.
In any case, thanks to the concerted ef- Most scholars and activists have inter- policies such as affirmative action. These tions, which tend to ignore some of the harmful, contributing in the process to
forts of the activists of the Afrodescendant Afrodescendant activists, preted this transformation as conclusive explanations are based on the belief that specificities of race making and nation the reproduction of social hierarchies
movement, of state institutions, and of a evidence that the traditional ideologies of race-justice policies are only possible if building in Latin America. It is true that and racial prejudice. Afrodescendant
variety of international organizations and
artists and politicians mestizaje and racial harmony that came previous formulations of race and nation the ideologies of mestizaje and racial har- activists, artists and politicians who ar-
actors, it is now impossible to sustain that who articulated demands to define the nations of Latin America that downplayed racial conflicts are de- mony glossed over social and racial injus- ticulated demands for racial justice could
the countries of Latin America are free for decades are now bankrupt. The typi- bunked as pernicious lies. It is an either/ tices, since they advertised harmony and be depicted as ungrateful and resentful,
from racial discrimination and inequal-
for racial justice could be cal explanation states that the countries or approach that leaves little room to inde- mixture as the essence of Latin America. even as traitors. That is why the history
ity. This is a major transformation in how depicted as ungrateful of the region have transited “from” ideas terminacy and creativity: it is either mes- It is also true that by linking racial har- of Latin America is littered with examples
the peoples of Latin America think about of mestizaje and racial democracy “to” tizaje or racial justice, racial harmony or mony with the fate of the nation, these of upwardly mobile blacks who were shut
themselves, their nations, their cultures,
and resentful, even as the recognition of racial differences and racial equality. ideologies condemned certain forms of down, contained, repressed or executed.
and their history. traitors. the implementation of racially-based I beg to differ with these interpreta- racial mobilization as antipatriotic and But this is not the whole story of race
4 ReVista WINTER 2018 PHOTOS ABOVE BY STEVE CAGAN; OPPOSITE PAGE BY JONATHAN MOLLER. REVISTA.DRCLAS.HARVARD.EDU ReVista 5
AFRO-LATIN AMERICANS
and nation in Latin America. There are cades lynching the others. Todo mezclado, such as Brazil and Colombia, continue to
other possibilities, other paths. The ide- as Afro-Cuban poet Nicolás Guillén wrote embrace the ideologies of mestizaje and
ologies of mestizaje and harmony were in the 1940s. It was a familiar metaphor, perceive racial mixing as a positive trait
not just tools of social control, but uto- as illustrated by the Mexican raza cósmica of their nations. Most importantly, this be-
pian visions of racially harmonious and of José Vasconcelos, by the Luso-tropical lief is widely shared across racial groups
racially integrated nations, anticipations civilization of Brazilian Gilberto Freyre, by and finds similar levels of support among
of a future when racial distinctions would the Cuban ajiaco of Fernando Ortiz, or by whites, blacks, mestizos and mulattos.
eventually cease to have social meaning the café con leche of Venezuela’s Andrés This would suggest that these ideologies
and impact. Places so utterly mixed, so Eloy Blanco. Todo mezclado. are truly national, in the sense that they
hopefully mestizo, that they would be the Polling data from the 2010 Ameri- are embraced by most people, regardless
envy of the allegedly civilized populations cas Barometer, analyzed by sociologist of social and racial background. In what
of Europe, who spent the early decades of Edward Telles and collaborators, con- sense, then, have Latin Americans moved
the 20th century killing each other, or of firms that most residents in countries away “from” their cherished utopias of ra-
the United States, who spent the same de- with large Afrodescendant populations, cial mixture and harmony?
6 ReVista WINTER 2018 PHOTO ABOVE BY JONATHAN MOLLER; OPPOSITE PAGE BY RICARDO BOHORQUEZ HTTP:CARGOCOLLECTIVE.COM/RICARDOBOHORQUEZGILBERT REVISTA.DRCLAS.HARVARD.EDU ReVista 7
MEMORY
AFRO-LATIN AMERICANS
AND RESISTANCE
More to the point, the same data suggest movement in the region is any indication, skin invites police repression and incar-
that most people in the region do not see and I believe it is, there is little evidence ceration. Dark skin means lower salaries,
any contradiction between these national that such representations are necessarily fewer opportunities, higher infant mortal-
ideologies and public policies that seek to paralyzing or fatal. The recent history of ity, lower life expectancy. Dreams and uto-
redress racial inequality and discrimina- race and mobilization in the region rather pias matter, but precisely because they do,
tion, including policies of affirmative ac- suggests that these ideologies can become Afrodescendants demand results. Now.
tion. Many Latin Americans support such platforms for emancipatory approaches to
policies not despite the ideologies of mes- race and justice. Alejandro de la Fuente is the Robert
tizaje and racial harmony, but rather be- Still, the fact is that for most Afrode- Woods Bliss Professor of Latin American Sidney Chalhoub Slavery and Precarious Freedom • Agustín Laó-Montes Afro-Boricua Agency • Cristina García Navas
cause of those ideologies, which posit that scendants in the region, these possibilities History and Economics and Professor of Photoessay • Stephen and Elizabeth Ferry Mining and Defense of Afro-Colombian Territory • Omar H. Ali African and
Latin American nations should be, even if remain unrealized. People of African de- African and African American studies at
they are not in practice, racially egalitarian scent continue to face formidable barriers Harvard University. He is the director of Afro-Indian Rebel Leaders in Latin America • Antonio J. Copete The Routine of an Unconventional Path
and inclusive. As any other utopian vision, to social mobility and equality. Dark skin the Afro-Latin American Research Insti-
Miari Taina Stephens “I Found My Island” • Matthew Leslie Santana Transforming Havana’s Gay Ambiente
these national myths misrepresent social continues to predict poverty and margin- tute at the Hutchins Center for African &
realities. But if the vibrant Afrodescendant alization with appalling precision. Dark African American Research. Nicholas T Rinehart Sandoval Redux
8 ReVista WINTER 2018 PHOTO, ABOVE BY JONATHAN MOLLER. OPPOSITE PAGE SANTIAGO RODRÍGUEZ OLAZABAL, LA SUERTE DEL MAYORAL, 2012. REVISTA.DRCLAS.HARVARD.EDU ReVista 9
AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
SLAVERY WAS A FORM OF LABOR EXPLOITATION indigenous. People of African descent could be revoked. Many freedoms were
in which workers became the property of (blacks and pardos together, including all revoked informally, as for example when
others; slaves were considered things, social conditions–that is, free, freed and a proprietor promised to free a slave in
thus routinely exposed to transactions slave) comprised 58 percent of the total his or her last will and testament, but
such as sale, auction, mortgage, renting. population, or approximately 5.7 million then decided to sell the slave before his or
people. Another way of looking at these her death and the ensuing opening of the
They appeared in last will and testaments,
numbers is that about three out of every testament. A letter of manumission could
scribes duly recorded them in post mortem four people of African descent in Brazil also be revoked by means of another letter
inventories, and masters bequeathed them lived as free or freed while slavery still explicitly annulling the freedom previously
to their heirs. Deeds of sale are common existed in the country, a sharp contrast granted. Revocation of freedoms remained
in surviving archives pertaining to slave with just about 11 percent of African a legal possibility for owners until the
societies, often recording the separation descendants who were free or freed in the gradual emancipation law of 1871. A
of couples, of parents and children, the United States in 1860. slave could buy his or her liberty from the
constant disruption of families and slave The different demographics of slavery owner, but self-purchase often involved
communities. Violence against them was in Brazil and the United States raise a borrowing money from a third party, and
number of interesting questions, but in then working for years under slave-like
rampant, often combined with other
this text let us just think about the fact conditions to pay the sum back to the
strategies to intimidate and discipline that in Brazil, to a greater extent than in lender.
the labor force. Twelve million Africans other slave societies, a significant number Perhaps the main fact that rendered
were taken from their native lands to be of enslaved people achieved freedom, for freedom precarious for people of African
enslaved in the Americas from the 16th to themselves and their descendants while descent in 19th-century Brazil was the F. Biard, “A slave sale in Rio de Janeiro,” in Deux années au Brésil, Paris, 1862.
the 19th centuries. slavery continued to exist, with about 74 widespread practice of illegal enslavement.
Beyond these common characteristics, percent of people of African descent being Despite a law that prohibited the African
however, slave societies differed sharply free or freed in 1872. What consequences slave trade to Brazil in 1831, Africans On the one hand, postulating that by the police or others invested with the were João Antônio da Silva, a black
from one another. Readers familiar with do these demographics have in regard continued to arrive there as contraband Africans and their descendants should mantle of white supremacy, thus ensuing freedman (…).” Here the approximation
the characteristics of slavery in the U.S. to the experience of freedom? What was until 1850, when a new law again be presumed slaves allowed authorities harassment, arrest as a runaway, and risk of the words “black,” “freed” and “vagrant”
South may find surprising that about five it like to live as a free or freed person of abolished the slave trade, but this time not to investigate the possible right to of auction and enslavement. indicates a looming threat to the scores
million Africans arrived in Brazil as a result African descent in a society in which so was enforced. More than 750,000 people freedom of hundreds of thousands of Police correspondence pertaining to the of free and freed people of African
of the slave trade, as opposed to fewer than many people who shared your race and were illegally enslaved as a result of the Africans smuggled into the country; on city of Rio allows fascinating glimpses of descent living in the city of Rio—then
four hundred thousand coming to the cultural legacies remained in bondage, contraband trade after 1831 (about twice the other hand, free and freed people of the daily construction of the subtleties in and now. As slavery declined in the 1870s
United States. While achieving freedom performing similar jobs, moving in the the total number of Africans brought African descent found themselves under the perception of race originating in this and 1880s, harassment and detentions
seemed a meaningful possibility for slaves same spaces? In sum, what was freedom to the United States!). Pretending not the constant threat of being suspected of tense and conflictual world of uncertain associated with the suspicion of being
in Brazil, manumission was virtually like for black people in Brazilian slave to see that so many enslaved Africans being slaves, thus running the risk of being frontiers between slavery and freedom. For a runaway slave gave away to a rapidly
impossible for slaves in the U.S. South; society, and what were the legacies of working in the plantations and urban auctioned off back to slavery in case they example, on November 11, 1835, “the black rising number of arrests for “vagrancy.”
while slaves in Brazil were distributed that situation for the post emancipation areas had been smuggled to the country did not manage to prove their status as Domingos Cabinda, a slave of Mariano So- The politics of racial designations and
throughout the national territory, with a period? required certain institutional and policy free or freed. and-So, was arrested as a runaway and meanings, in Brazil, originated in the tense
significant number of them living in urban The short answer to the questions “adaptations,” so to speak. For example, Conditional manumissions, revocation sent to the Calabouço” (a prison for slaves exercise of negotiating social places and
areas, the United States is known for its above is that freedom was very precarious in the 1830s, the chief of police of the of freedoms, illegal enslavements, and in Rio; my italics). “Cabinda” indicated the conditions in a society where slavery and
sharp North/South divide in regard to while slavery existed. People of African city of Rio de Janeiro defended the police assumptions about the bondage of African origin of Domingos and it seemed freedom coexisted in intense and largely
slavery and for the concentration of the descent remained vulnerable in the post- idea that in the case of “blacks” (pretos) people of African descent show that the to be enough justification for suspecting indeterminate ways for a very long time.
enslaved in the plantation economy. emancipation period in part because of arrested by the police because they were boundaries between slavery and freedom in that he was a runaway slave. On March 11,
According to the census of 1872, the the risks associated with freedom during suspected of being runaway slaves: “it is 19th-century Brazil were often uncertain. 1836, “Joaquim Kassange, who says that Sidney Chalhoub is Professor of
only national census carried out in Brazil slavery. Although manumission rates were more reasonable (…) to presume their In this situation, and considering the high he is a freed man,” was “seized for begging History and of African and African
before the abolition of slavery in 1888, relatively high in 19th-century Brazil, slave bondage, until they present a certificate percentage of free and freed people of needlessly.” In this case, “Kassange” was
American Studies at Harvard Uni-
the country had a population of nearly owners granted a significant number of baptism or a letter of liberty to prove African descent in the population while another sure indication of African origin;
slavery still existed, meanings associated for this reason, Joaquim’s allegation versity. A Brazilian historian, he has
10 million people, of whom about 8.5 of conditional freedoms. Usually about otherwise” (Arquivo Nacional, Rio de
with skin color, command of the Portuguese that he was free led the scribe to express published five books, including A força
million were free and 1.5 million remained 30 to 50 percent of freedoms depended Janeiro, police correspondence). In other
slaves. Regarding the racial composition, on the fulfillment of a condition stated words, according to this doctrine, which language, body language, modes of some misgivings: he “says that he is a da escravidão: ilegalidade e costume
38 percent were white, approximately in a letter of liberty, such as continued clearly prevailed in the long run, blacks dressing and other cultural traits became a freed man.” Another entry for November no Brasil oitocentista (2012), on illegal
20 percent black, more than 38 percent service for a number of years or until the apprehended by the police should all be decisive aspect of black experience. Giving 11, 1835, begins this way: “Arrested for enslavement and the precariousness of
pardos (mixed race), and 3.9 percent death of the owner. In addition, freedoms deemed slaves until proven otherwise. the wrong signs might trigger suspicion vagrants, and sent (…) for naval service freedom 19th-century Brazil.
Afro-Boricua Agency
Against the Myth of the Whitest of the Antilles By AGUSTÍN LAÓ-MONTES
PUERTO RICO IS IN CRISIS. MADE UNIMAGINABLY as non-white and therefore as allegedly of formally holding U.S. citizenship, are
worse by Hurricane Maria, this ongoing inferior to the authentic citizens of the de facto second class citizens. They face
crisis highlights the racial character of American White Republic. This attitude ethnic-racial discrimination as non-
our colonial condition. President Trump, can be traced to three factors 1) the white subjects (regardless of their skin
who charged that Puerto Ricans just civilizational/racial divide between color), with subordinate inscription in
want things to be done for them and that Anglos and Latinos which premised U.S. economy, polity and society in what
providing disaster relief to the island the hemispheric dialectic between the Kelvin Santiago-Valles has characterized
represented a problem for the U.S. budget, two Americas, the one that Jose Martí as a colonized labor force.
reveals the ugly face of imperial policy, called Our America in contrast to The racialization of Puerto Rico as a
neglecting basic aid to the devastated Anglo-America in the British Protestant Latin American/Caribbean archipelago
archipelago, while giving post-hurricane tradition; 2) the U.S. imperial labeling of and of Puerto Ricans as non-white
support to Texas and Florida. When he the Caribbean as its backyard with Puerto should not deny the specificity of Afro-
threw paper towels to an audience during Puerto Rican difference. Indeed, the very
his brief visit to the island after the storms existence and nature of Afro-Boricua
Irma and Maria, his racist utterances difference and of racism among Puerto
upset international opinion just when As in the rest of the Ricans are matters of debate in Puerto
the profound humanitarian crisis of
Americas, darker-skin Rican intellectual and political scenarios.
Puerto Ricans—U.S. citizens— began to As in the rest of the Americas, darker-skin
be acknowledged. Puerto Ricans had Puerto Ricans had historically suffered
The catastrophe of the late modern
historically suffered from structural racism that includes
colony in the aftermath of the hurricanes relative social marginalization, lack of
resurfaces the discontents of the double from structural racism political representation and denial of
coloniality confronted by Afro-Puerto
that includes relative historical and cultural recognition, as well A rally at Boston’s Villa Victoria prominently displays the Puerto Rican flag.
Ricans. The collapse of the colonial state as everyday experiences of discrimination
was triggered by its fiscal fall leaving it social marginalization, both in Puerto Rico and the United States. Schomburg, an Afro-Boricua born in the championed the Boricua movements of of the Puerto Rican movement of the
with a $74 billion debt to speculators
lack of political The peculiarities of anti-black racism island, became active in New York in the the 1960s-70s. 1960s-70s, militated against colonialism,
from Big Finance Capital, and governed in Puerto Rico and among Puerto Ricans movement for independence of Cuba and The Puerto Rican liberation movement capitalism, sexism and racism. This sort of
de facto by a Financial Control Board representation and are colored by the condition of long-term Puerto Rico. A key figure in the African of the 1960s-70s in the United States politics—that we now call intersectional
capable of suppressing basic labor and
denial of historical and colonialism. Through this long history, diaspora’s intellectual and political combatted colonialism, capitalism and because it understands power as based
citizens rights to pursue the primary goal Afro-Puerto Ricans confront a double life, he founded the first and still most racism as entangled forms of oppression. on articulations of class, ethnic-racial,
of milking money from the ill insular cultural recognition, colonial condition, as colonial subjects important archive of Africana studies This entailed fighting U.S. white racism gender and sexual oppressions—shaped
economy. After the hurricane Puerto
as well as everyday of the empire, and as racialized internal in the world, now hosted in a branch of against Puerto Rican colonial subjects, the political culture of Puerto Rican
Rico definitely became a failed state others of the nation. The efforts by both the New York Public Library in Harlem. as well as racial discrimination of Afro- radicalism. The racial politics of the Young
without the ability and practical will to experiences of the Spanish empire and creole elites to Given that a large percentage of Puerto Puerto Ricans by lighter-skin Boricuas. Lords were expressed with poetic justice
solve basic needs like supplying electricity
discrimination both in whiten the island by conceding land and Rican migrants to New York City since the This is also mediated by class and in Felipe Luciano’s verse Jíbaro My Pretty
and fresh water. As we write, close to rights to European immigrants in the late 19th century was black, the cultural, gender domination, especially in Puerto Nigger, Jíbaro Mi Negro Lindo, in which
200,000 Puerto Ricans emigrated to the Puerto Rico and the 19th century, in an archipelago where intellectual and political leadership Rico where the colonial ruling class is he challenges the idea of the Puerto Rican
United States. Afro-Boricuas remained
United States. the plantation system was less developed of the Boricua community in the city mostly white males. As counterpoint, in subject as a white peasant, an image that
overrepresented among those who have that in other Caribbean spaces, resulted in has historically been Afrodescendant. many working-class U.S. barrios, Puerto has circulated since the 19th century and
suffered the most from the crisis, before Puerto Rico being perceived as the whitest In the generation after Schomburg, Ricans of all colors and U.S. blacks share became emblematic in the 1930s.
and after the storms. Rico as its prime colonial playground and of the Antilles. we can highlight librarian Pura Beltré in a conviviality that gave rise to shared The next generation, the one that
The racialization of Puerto Rico and laboratory (as evidenced by sugar cane Nevertheless, Afro-Puerto Ricans and socialist journalist Jesus Colón. cultural productions such as hip-hop produced hip-hop culture—an urban
Puerto Ricans is a complex matter that plantations and mass sterilization of a have excelled providing meaningful One generation later, Antonia Pantojas culture, and a dialectics of affinity and mixture of music, dance, style, art,
requires investigation. In U.S. imperial colonized population) and 3) the location leadership in both the Puerto Rican and promoted the emergence of a network of conflict in urban political coalition- economy and politics—spawned
imaginary and discourse, Puerto Ricans of Puerto Ricans living in the United African diasporas at least since the 19th Puerto Rican institutions such as Aspira building. community cultural institutions such as
as a people-nation tend to be racialized States as colonial migrants who in spite century. For example, Arturo Alfonso that educated and inspired the youth who The Young Lords, a key organization Taller Boricua and Nuyorican Poets Café
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AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
organize a public burial of Chianita, a emerge that highlight Afro-Boricua that compose and configure the colonial of decolonization and liberation from
theatrical happening that motivated a cultural components. condition of Puerto Rico and Puerto the intertwined powers of colonialism,
debate about racism in the media and The dissemination of Bomba music Ricans. capitalism, patriarchy and racism, in both
the meaning of blackface. Chianita fans and dance, perceived as been from The combined injuries of race and shores of the Atlantic pond that divides
accused her critics of using arguments supposedly subaltern black territories class faced by Afro-Boricua subaltern and connect the U.S. empire-nation and
similar to those used by terrorists against such as Loiza and San Anton, into youth sectors who circulate between the island the archipelago of Puerto Rico.
Charlie Hebdo. and activist spaces, also show a sort barrios and the U.S. ghettos deepen with
Another arena of racial politics of blackening of Puerto Rican public the world crisis of neoliberal capitalist Agustín Laó-Montes is an Associ-
in Puerto Rico is the census. More cultures. In the public sphere, matched globalization. In the Caribbean context ate Professor of Sociology and Afro-
than 80% of Puerto Ricans from the with academic recognition, Afro-Puerto that means, as Maurice Bishop said, American Studies at the University of
archipelago were recorded as white in Rican writers like Mayra Santos Febres, that when the empire catches a cold, we Massachusetts-Amherst. He has several
the 2000 census— provoking alarm and Yolanda Arroyo Pizarro and Ivonne Denis get pneumonia. Projecting its optimal publications primarily in the fields
debate. The history and visible human represent and cultivate the values of Afro- critical potential, a cultivated double of historical sociology, social move-
landscape of Puerto Rico, a Caribbean Boricua histories and cultures through consciousness of Afro-Puerto Ricans ments, decolonial critique, and Africana
island with strong African ancestry, their literature, while performing a could turn our collective historical studies. His forthcoming book is titled
reveal these numbers as counterintuitive. critique of the intersections of racial, agency into a powerful transformative Diasporic Counterpoints: Political Con-
A combination of the relative success of class, gender and sexual domination, force within a long and complex process stellations of Our Afroamerica.
a whitening ideology, displacement of
blackness to U.S. blacks—given that we are
using U.S. census categories, and lack of
educational campaigns to enhance black
self-affirmation—account for the dramatic
increase in the population identified
as white. Colectivo Ilé’s subsequent
campaign for people to acknowledge
African descent seems to influenced a
Celebrating at Villa Victoria, a Puerto Rican cultural center in Boston. decrease of white demographics in the
2010 Puerto Rican census to 75%. The
with an Afro-Puerto Rican aesthetics of Afrodescendance. The First Congress growing visibility of a movement fighting
linked to the politics of Latina/o self- of Afrodescendants in Puerto Rico in racism and advocating Afro-Puerto Rican
affirmation. In this context, Marta Moreno November 2015 convened more than identity, culture and politics, will likely
Vega, an Afro-Boricua woman, founded a thousand activists, intellectuals and change the equation more.
in 1976 the Caribbean Cultural Center cultural agents at the University of Puerto The roles and significance of Afro-
African Diaspora Institute (CCCADI), Rico in Rio Piedras. At the inauguration, Boricuas in Puerto Rico itself and in its
which became one of the primary global then-University Chancellor Carlos situation as a translocal nation, as well as
spaces for cultural, religious and political Severino, an Afro-Puerto Rican himself, in the African diaspora, are mediated by
exchanges in the Africana world. The denounced the racist history of the prime class and gender. Cultural genres such as
CCCADI, which organized three world institution of higher education in the regaetton explicitly give voice to subaltern
congresses of Yoruba religion, launched island, advocating for a new era in which sectors in terms of race and class. The
the Global Afro-Latino and Caribbean Black Studies would become an integral lyrics of lead artists such as Tego Calderón
Initiative (GALCI) that has been part of the university’s agenda. Maria Elba and Don Omar, vindicate Afro-Boricua
instrumental in weaving networks of Torres, its main organizer, is now leading popular cultures from the barrios and
Afro-Latina/o social movements across efforts toward the Second Congress of caserios (public housing projects) using
the Americas. Afrodescendance in Puerto Rico. a challenging masculinist tone. These
Afro-Puerto Ricans on the island The contested terrain of racial politics spaces of Puerto Rican-ness, racialized,
also participate in the web of activism clearly came to public light in Puerto marginalized and criminalized in both
that placed Afro-Latin American social Rico when television actress Angela Puerto Rico and the U.S. mainland, tend
movements at the forefront of worldwide Meyer recently tried to revive a blackface to be identified as black, unruly and
movements against racism and for character from the 1970s called Chianita. dangerous as evidenced in the scholarship
racial justice. Afro-Boricuas provided After protest from Puerto Rico’s anti-racist of Afro-Boricua sociologists Kelvin
leadership in the 2001 Third World and black movement, television networks Santiago-Valles and Zaire Dinzey. They
Conference Against Racism in Durban, decided not to broadcast the character. are also places where Afro-Puerto Rican
South Africa, conceiving there the Decade Anti-racist poets and performance artists identities flourish and aesthetic genres
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AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
Teotihuacán - 37.jpg? Do
we need a caption?
Clockwise; 1.Professor Sergio Antonio, opposite page. 2. Group of children and teenagers dancing in front of the San Francisco de
Asis Cathedral, central plaza of Quibdo, Choco. July 2016 3. “Afro Power,” Graffiti at the Universidad Tecnológica del Chocó (UTCH)
A View of Afro-Diasporic History 4. Muntu Bantu view from the outside 5. Chirimia Group of students from the Licenciatura en Música y Danza at the UTCH
6. Atrato river from Quibdo’s malecón, July 2016.
THE MUNTU BANTU, A MEMORIAL MUSEUM AND CULTURAL CENTER IN over many years by the Chocoan historian Sergio Mosquera, coast of Colombia. and corporal practices of the Pacific littoral region, and the
Quibdo, Chocó, on Colombia’s Pacific coast region, seeks to work professor at the Universidad Tecnológica del Chocó. The The museum, open to the community and guided by Pro- Association for Cultural Research of Choco (ASINCH), this
“for the study, promotion and diffusion of the Afro-Colombian mural at the entrance depicts black Colombian politicians fessor Mosquera himself, is frequently visited by school and space nourishes the vibrant and innovative cultural, musical
culture, and the advancement and improvement of the living and Independence heroes from Latin America and the college student groups to learn about the worldwide African and historical research of Choco and the black Pacific Coast of
conditions of Afrodescendant populations.” Working from an Caribbean. A film room, where movies are frequently played diaspora and the histories and cultures of Afro-Colombian Colombia.
“Afrogenetic and Afrocentric” perspective, it proposes to look for the community, showcases internationally famous black communities, with a special emphasis on Chocó. Muntu Bantu
for the union of human beings among cultural diversity, serving singers and movie stars. With three floors and multiple the- Cristina García Navas is a Ph.D. Candidate in Latin Ameri-
also functions as a cultural center for events and has published
both as a cultural center for the Chocoan population and an matic rooms, the museum is dedicated to topics going from can Literatures and Cultures at the Department of Romance
books by Mosquera and magazines such as Cuadernos de
educational center for the Colombian society as a whole on the the slave trade in the Americas and the symbolism of the Languages and Literatures at Harvard University. This travel
Muntú-Bantú.
history of the country’s African diaspora. African and Chocoan fauna myths, to those of slavery, gold to Chocó was made possible by a summer research grant from
Together with other institutions such as the Corp-Oralo-
The center was imagined, designed and built piecemeal mining and armed conflict-related violence on the Pacific the David Rockefeller Center for Latin American Studies.
teca, a documentation and research center for the sound, oral
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AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
WE—AN ANTHROPOLOGIST AND PHOTOGRA- The media called their movement “The arguments and declared that the mining
pher, sister and brother—visited Yolombó March of the Turbans,” in reference to titles must be suspended. Again, leaders
in the department of Cauca, Colombia, in the scarves many of the women wrapped received death threats in the form of pam-
June 2017. Yolombó is part of a federation around their heads in traditional Afro- phlets, phone calls and text messages.
of five towns known as the Corregimiento Colombian fashion. The marchers reached In the face of these threats, residents
de La Toma, governed by an autonomous out for national and international support. formed the Maroon Guard. The word
community council, as are many Afro- Their efforts worked, perhaps too well. “maroon” refers historically to commu-
Colombian areas in the Pacific region. They had hoped for administrative action nities of escaped slaves, but its meaning
When we asked María Yein Mina about that would compel the backhoes’ owners has expanded to refer to black resistance
mining in her community, she said, “I’ll to remove them; the police simply showed in Latin America and the Caribbean in its
have to divide my answer into ‘before’ and up and burned the machinery. As a conse- many forms. The Guard is a community
‘after’ the arrival of the retros,” the back- quence, leaders of the movement received police force of about forty young men and
hoes that outsiders brought to the Ovejas multiple death threats. women, which manages internal conflicts
River beginning in the late 1980s. The people of La Toma had to defend and protects the community from outside
Until then, members of the five towns their territory on a second front, this one threats. They based their movement on
practiced a balanced economy of mining, underground. This conflictive history the Palenque Police, set up by residents
fishing and subsistence agriculture along had historical roots. In the early 2000s, of the historic maroon community of San
with a few commercial crops such as cof- the multinational company AngloGold Basilio de Palenque. The Maroon Guard
fee. People usually worked on the farm Ashanti had begun taking core samples also shares methods with the Indigenous
on Mondays and Tuesdays and spent the in the area, sending agents into the com- Guard, an organized force within the
rest of the week mining and fishing. At munity as social workers, festival sponsors nearby reservations of the Nasa people
first some members of the community and contributors to public works such as that has confronted leftist guerrillas, A group of miners, members of several families who have owned land in Yolombó for centuries, direct jets of water at the hill to form
fell into the trap of the retros, neglecting repairing the highway. This is a common— right-wing paramilitaries and the state in a channel of red mud at its base. Next page: Miner, Yolombó, Cauca, 2017
their farms in order to mine the strata of and from the corporate perspective, widely defense of native territory.
gold particles exposed by the machinery accepted—strategy, but one that was The families that live in the five towns Africa as slaves, it also made them free; was drafted in 2001 in collaboration with corporations, with the Colombian state,
in the banks of the Ovejas River. But then viewed with suspicion in the villages of in the jurisdiction of La Toma—Yolom- many bought their liberty by mining for Canadian advisers, and favors large-scale and with companies from outside their
they realized that this way led to ruin: the La Toma. Sure enough, they soon learned bó, Gelima, El Hato, Dos Aguas and La gold in the Ovejas River, while others es- projects over traditional mining. Foreign communities who bring in mechanized
banks were churned up, gold was becom- that the Ministry of Mines had granted Toma—have inhabited this region on the caped and lived as maroons. Their fami- mining companies now see Colombia as a and highly destructive machinery such
ing scarce, and people no longer wanted mining titles to AngloGold Ashanti and Pacific coast of Colombia since the early lies, and the families of those emancipated new frontier. as the retros. Yolombó is just one place
to swim or fish because of mercury in the to private citizens with no links to the 17th century, when they were brought as in the mid-19th century, bought the land In all this planning, the government among many where these conflicts have
water. They petitioned the authorities to community. These concessions entailed slaves to work the Gelima gold mine and from the proceeds of mining and defend- and foreign corporations tend to ignore come to a head.
enforce environmental laws, without suc- the removal of the families living there— surrounding farms. The gold from Gelima ed it from successive attempts to displace local communities that have been min- When we visited in June 2017, the
cess. practically the entire town of La Toma. In and other smaller mines enriched the city them over the centuries. ing gold for centuries. At least 350,000 river was too high for alluvial mining, so
Led by the younger residents of 2009, the government sent the police to of Popayán, and the whole Real Audiencia In recent years these attempts have Colombians make their livelihood directly we went to an area close to the school in
Yolombó, the community went en masse displace the residents. The community de Quito, which included parts of south- become even more aggressive. Begin- through small-scale gold mining activi- Yolombó, to see a form of mining called
to the river, boarded the machines and had stood its ground, facing security forces ern Colombia, current-day Ecuador and ning in the early 2000s, a combination ties, with many more depending on them minería de chorreo or “water-jet mining.”
compelled the owners to turn them off. with crowbars and machetes in hand. northern Peru. The Jesuits mainly owned of high prices for metals, more efficient through family ties and commerce. These We watched a group of some fifteen min-
In 2014, a group of fifteen women trav- They had also fought back through the mines until their expulsion from the technologies, and greatly improved se- miners have dense social and territorial ers, members of several families who have
eled, mostly on foot, to a series of other the courts, filing lawsuits on grounds of Americas in 1767. curity conditions have made Colombia relations with gold, customary rights, and owned land in Yolombó for centuries, di-
Afro-Colombian communities also faced loss of livelihood and the lack of prior Francia Márquez Mina, community newly attractive for transnational cor- long histories. recting jets of water at the hill to form a
with the imposition of mechanized alluvial consultation, in violation of the Interna- member, lawyer, and recipient of the Na- porations. The Colombian government As the “mining locomotive” (to use channel of red mud at its base. They then
mining in their territories. Strengthened tional Labor Organization convention to tional Prize for the Defense of Human prioritizes large-scale resource extraction President Juan Manuel Santos’s phrase) use bateas (a wooden pan used in min-
by numbers, they arrived in Bogotá to which Colombia is a signatory. In 2010, Rights in Colombia, told us that although as a central feature of its economic devel- gained momentum, these local miners ing since Pre-Columbian times) and al-
pressure the national government to act. the Constitutional Court accepted their mining brought their ancestors from opment agenda. The current mining code have come into conflict with multinational mocafres (a traditional tool shaped like a
20 ReVista WINTER 2018 PHOTO, ABOVE BY STEPHEN FERRY REVISTA.DRCLAS.HARVARD.EDU ReVista 21
AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
Betrayed, Biohó was arrested on one of early as 1444. the coast of St. Vincent in 1675 and who labor, and publicly flogged dozens of other chez Galque in 1599 powerfully depicts over the course of several centuries, how-
his visits and executed. But even in death The most famous African soldier fight- intermixed with Carib and Arawak peoples black rebels; others were simply deported one of its Afro-Indian leaders, Don Fran- ever, is the ongoing resistance of men and
Biohó would continue to inspire others to ing for Spanish interests was Juan Gar- on the island. After a century of warfare back to Africa. While Brazil ended the slave cisco (de) Arobe, flanked by his two sons, women born in Africa or descended from
resist their enslavement, take up arms and rido, originally from West Africa, who and a series of forced migrations, the Gari- trade in 1851, it would take the country un- depicting a mix of Spanish, African and those who originally came from Africa.
follow his footsteps into the forest. fought on the side of Spanish conquista- funa people eventually settled in Central til 1888 to abolish slavery itself—the last Native American influences.
Maroon settlements and slave insur- dor Hernán Cortéz whose army invaded America after their greatest leader, Joseph place in the Americas to do so. Today, African and Afro-Indian reb- Omar H. Ali is Dean of Lloyd Inter-
rections would haunt colonial authorities Mexico and lay siege on the Aztec capital Chatoyer, was killed in battle in 1796. Cuba, like Brazil, witnessed slave re- els are remembered to varying extents in national Honors College and Professor
for generations to come. Over the next at Tenochtitlan in 1519. But whether in the Rebellions in South America mirrored volts throughout this same time. By the Latin America. There are reconstructed of Global and Comparative African
two hundred years, successive waves of battles for domination over the Aztecs or those across the Caribbean and North early 19th century, Cuba had become the images, such as statues of figures such as Diaspora History at The University of
maroons in New Grenada included many in other colonizing efforts elsewhere in America. The largest maroon settlement in most productive sugar colony in the Ca- Biohó in Colombia or Zumbi in Brazil. North Carolina at Greensboro. A former
who took Biohó‘s name, or variations the Americas—including the Spanish the Americas was formed in Brazil in 1604 ribbean and had a reputation as one of the In each of those countries these figures DRCLAS Library Scholar, he was select-
thereof, as a title. The name ‘Biohó’ had conquest of Peru—Africans and people in what is now the state of Alagoas, south most brutal plantation complexes. In the are considered national folk heroes, es- ed as The Carnegie Foundation North
effectively become synonymous with Af- of African descent at times found them- of Recife. Called Quilombo dos Palmares, area of Matanzas, enslaved Africans with pecially among Afro-Colombians and Carolina Professor of the Year. His latest
rican resistance, his story forming part of selves on the defensive, even stranded and founded by an African named Ganga military experience organized a series of Afro-Brazilians, respectively. In Peru, book is Malik Ambar: Power and Slav-
the collective memory of African and Af- with Spaniards. Zumba in the Serra de Barriga, the settle- large-scale rebellions. Ten years before however, most citizens are unaware ery Across the Indian Ocean (Oxford
rican-descended rebel leaders across Latin One such occasion took place in the ment of Africans and Native Americans the Malê revolt in Brazil, and starting on of black resistance to slavery because University Press, 2016).
America. These figures included Gaspar spring of 1568. Eighteen months earlier, grew to more than 11,000 strong and lasted June 15, 1825, about two hundred slaves the history of its African-
Yanga, a contemporary of Biohó, who and some forty years before the Eng- for nearly a century—that is, until its last participated in a coordinated revolt that descended population is
formed a powerful maroon settlement in lish settlement of Jamestown, Virginia, leader, Zumbi (like Biohó) was betrayed spread to over two dozen plantations. No- little known (despite such
the highlands near Veracruz, Mexico; the soldiers of African descent were part of and executed. Resistance to Portuguese tably, the vast majority of the slave rebels, eminent religious figures,
maroon Miguel, who escaped from the Spanish expeditionary forces in the Pied- forces continued well into the next century including leaders such as Pablo Gangá most strikingly, San Marin
mines near Barquisimeto, Venezuela, and mont of North Carolina. The soldiers were but it was Muslims in the area of Bahia that and Lorenzo Lucumí, were born in Afri- de Porres, the son of an Af-
formed a free settlement made up of Afri- left stranded—marooned—in the small were at the forefront of a powerful series of ca. Even though the rebels originally came rodescendant mother and a
can slaves and enslaved Native Americans; forts they had built in the North Ameri- revolts during the early 19th century. from different geographic regions and Spanish father). Meanwhile
Joseph Chatoyer of St. Vincent, a Garifu- can southeast when Native Americans Over the course of the transatlantic ethnic backgrounds in Africa, they were Garifunas in Honduras, Be-
na (mixed African and Native American) pushed back against Spanish incursions. slave trade, Brazil received nearly four and joined by their common desire to be free. lize, Guatemala and Nicara-
leader who led a protracted war against Among these Spanish forts was San Juan, half million Africans (some 40 percent of Slave rebellions were also part of the gua, struggle to have a voice
colonists during the 18th century; Dutty built next to Joara (Xuala), a large Na- the total number of Africans taken out of African diaspora on the Andean side of in their respective countries,
Boukman, a contemporary of Chatoyer, tive American settlement and regional the continent). Among these captives were South America. In Peru, where more than where they remain segre-
who was an early leader of what became chiefdom of Mississippian culture in the at least 800,000 Muslims—an estimated 100,000 Africans were imported, slaves gated from most national
the Haitian Revolution; and Ganga Zum- foothills of the Blue Ridge Mountains. twenty percent of Africans enslaved in the cleared land, laid the streets, and carried histories. Nevertheless,
ba, the son of an Angolan princess and the In a coordinated attack in May 1568, Na- Americas. And nowhere was their pres- supplies, among others duties; mortality their history is performed
first leader of a massive maroon settle- tive Americans destroyed Fort San Juan ence more acutely felt than in Salvador rates among enslaved African-descended through dance and music—
ment Quilombo dos Palmares in Brazil. along with four other small Spanish forts da Bahia, culminating in the Malê revolt populations working the silver mines in as is the case across much of
To be sure, not all Africans were slaves that had been built under the orders of of 1835 (Muslims were called Malê in Ba- the Andes were especially high. Afro-Latin America (carni-
and not all slaves were Africans. Iberi- Governor Pedro Menéndez de Avilés, hia, derived from the word imale, a Yoruba As elsewhere in Latin America, Afri- val being an expression of
ans first enslaved Native Americans, who who wished to claim the interior of North Muslim). cans and their descendants in Peru re- this across Latin America).
fought back and proved difficult to keep America for Spain to establish an overland Led by Muslim Yoruba and Hausa sisted slavery in a number of ways—most For instance, the battles
alive and in bondage, as many died be- route to the silver mines near Zacatecas, slaves, leaders of the revolt included Ma- commonly, by running away. In 1595, waged by Garifunas against
cause of their lack of immunity to certain Mexico (the colonists were more than two noel Calafate, who recruited slaves on the for instance, one Domingo Biafara took colonists are performed to-
diseases (especially small pox), fought thousand miles off in their calculations). eve of the attack, scheduled for Sunday, flight for weeks at a time; in 1645, Fran- day as yankunu by men in
back, or escaped, being familiar with the Africans fighting alongside Spaniards, January 25. However, plans of the revolt cisca Criolla was sold “without guaran- which they depict the ways
terrain of their own land. In the compli- however, were a small number compared were leaked and the rebels were forced tee” because of her reputation for escap- their ancestors launched at-
cated political conditions of the trans- to those who fought against the Iberians. to launch their attack a day earlier. Street ing. The official punishment for running tacks on colonists. Garifuna
atlantic slave trade and early colonial From the earliest moments of Iberian col- fighting broke out and spilled into neigh- away changed over time, but starting off women sing and dance other stories in
period, Africans and people of African onizing efforts in the Americas, Africans boring areas, including near the barracks. with 100 lashes was not uncommon. One punta, which like yankunu is accompa-
descent sometimes even fought alongside joined forces with Native Americans. If Under heavy fire, including multiple cav- group of slaves destined for Lima was nied by multiple drums.
Spaniards. People of African descent had they had been successful in their Christ- alry charges, the Iberians were able to con- shipwrecked off the coast of Guayaquil. To the extent that African and Af-
been part of Christopher Columbus’ crew mas day rebellion, the Wolof warriors tain the rebellion. In the aftermath, and Many of those who survived would join rodescendant rebels have a history, it
at the end of the 15th century—by which might have joined Native Americans, as fearing another Haiti—where slaves seized Native Americans to form what became is reconstruction upon reconstruction.
time sub-Saharan Africans had already others did across the Caribbean. Among power and abolished slavery in 1804—colo- the largest maroon society on the western Layers of history and legend intermixing.
become a presence in southern Iberia with these rebels were Garifuna, West Africans nial authorities executed nearly half a doz- coast of South America, in what is today What comes through when panning out
the first African captives taken to Iberia as who escaped from a slave shipwreck off en leaders, sent others to prison and hard Esmeraldas. A painting by Adrián Sán- across the whole of Latin America and
22 ReVista WINTER 2018 OPPOSITE PAGE: CLARA MORERA, RESGUARDO, 2008, MIXED MEDIA ASSEMBLAGE ON WOVEN MAT, 36 X 26 1/2 INCHES REVISTA.DRCLAS.HARVARD.EDU ReVista 23
AFRO-LATIN AMERICANS
24 ReVista WINTER 2018 PHOTOS COURTESY OF ANTONIO COPETE REVISTA.DRCLAS.HARVARD.EDU ReVista 25
AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
“I Found My Island”
as Puerto Rican—I do not fit the (false) and scurried off. I had a similar exchange belonging and cultural ownership. And,
image of the light-skinned Latina people when a man with skin complexion similar honestly, the same antiblack rhetoric
generally imagine Puerto Ricans to be. My to mine asked me where I was from. I is present in Puerto Rico in similar but
Field Reflections of a Black Nuyorican in Puerto Rico By MIARI TAINA STEPHENS insecurities of being a dark-skinned black ignored his question and told him I was distinct ways that deny black Puerto
girl led me to emotionally cling to Puerto Puerto Rican—since I knew what he Ricans a sense of belonging in their own
Rican identity as a symbolic escape from wanted to know was where to place me home. I can love Puerto Rico, everything
being black. I also internalized the false racially and ethnically, and how to make it’s given me, how it has shaped me and
Heights in New York City. In Lin Manuel conception of Puerto Rican and black as sense of a dark-skinned girl with locs in my family while recognizing that trips to
Miranda’s Tony Award-winning musical, mutually exclusive categories. My research San Juan. He asked if I was from Loíza, a the island don’t make it my own in the
Dominican-American bodega owner as an undergraduate indirectly addressed town east of San Juan known for its large way I had hoped when I arrived in San
Usnavi de la Vega yearns for a place that this insecurity and other questions I had Afro-Puerto Rican population. He seemed Juan. Being Puerto Rican from Brooklyn
feels like home since his parents passed about my family—why did my mom identify baffled when I said no. does not change the reality that I am
away. He hopes that by eventually going as black? Why did my grandma vehemently Discourses of racial mixing, mestizaje, the third generation in my family born
back to his parents’ homeland, he can deny it? and whitening, blanqueamiento, and raised in the country that does try
find the feeling of home he is searching By the end of my first year of college I attempt to rid the island of blackness, or to claim Puerto Rico as its own while
for. He dreams of his Cuban neighbor, the had decided to major in African American compartmentalize it as folklore (Davilla simultaneously ignoring it. This is made
abuela of the block—Abuela Claudia—of studies and Latin American studies, 1997; Rivero 2005;Godreau, Cruz, Ortiz especially evident right now as I write
returning to the Caribbean. but the disconnection between the two & Cuadrado 2008; Rodriguez-Silva 2012; this essay about being Puerto Rican with
curricula was apparent. Puerto Rico Godreau 2015). My insecurities in being lights overhead and clean, running water
They sing: was especially lost in this gap—widely ‘too black’ to claim my Puerto Rican in my house while Puerto Ricans on the
Think of the hundreds of stories We’ll regarded as racially mixed or ambiguous identity, then, were not just products island are suffering the devastating, life-
create/ You and I!. Ay… Latin American country, but also not of the misinformed racial imagination threatening effects of Hurricane Maria in
[Abuela] We’ll find your island perceived as Latin American enough due of Americans about black Puerto Rican the exact moment that I type these words.
[Usnavi] I’ll find my island sky to its commonwealth status. identity; rather, they were products of While my research on the (racialized,
global anti-blackness that did not skip classed, gendered and sexualized) politics
I’ll find my island. These lyrics [Abuela] Dream of the seaside air! over the island. My grandma’s distancing of beauty in Puerto Rico is driven by my
resonated with me in the most cliché way See me beside you there! from her own blackness, for example, experiences as a dark-skinned black
throughout my summer but I couldn’t Think of the hundreds of stories we is intertwined in this systematic, Puerto Rican woman and has drawn me
shake them. The essence of my academic will share! You and I! sociopolitical ideology in Puerto Rico, the closer to this place that was once home
interests in racial identity and black wider Latin American Caribbean and the for my family, I cannot lose sight of my
womanhood through the lens of beauty While my research throughout entire Latin American region. positionality in relation to Puerto Rico.
in the Latino Caribbean has been fueled undergraduate studies quelled these I left San Juan that summer with my
by this same quest. I can trace these identity crises, my summer in Puerto [Usnavi] “If you close your eyes that bright orange suitcase, my dog Zora, and
intellectual interests and questions back Rico still had a resonance of finding home hydrant is a beach/ That siren is a the comfort of embracing my identity as a
to an anthropology class I took in my which I expected to encounter through breeze/ that fire escape’s a leaf on a black Nuyorican—in spite of insecurities
first year of college. “The Black Church in building community in my process palm tree!” embedded by anti-blackness—by claiming
the U.S.” course introduced me to Samiri research. On the one hand, I found this the island that continues to shape me,
Hernandez Hiraldo’s ethnography Black palpable connection I had been searching On the day that Usnavi plans to leave New York City.
Puerto Rican Identity and Religious for on the island through food, through Manhattan to go to the Dominican
Experience about the black community music, seeing elements of myself, my Republic, he realizes his role in his [Usnavi]“I found my island/ I been
Miari Taina Stephens, a black Nuyorican in Puerto Rico. of Loiza, Puerto Rico. I had never heard home and family. On the other hand, community and the fact that New York is on it this whole time/ I’m home!”
anyone mention black Puerto Ricans in a I faced the same questions and doubts his home. Manhattan is his island. I had
I LANDED IN SAN JUAN FOR THE FIRST TIME the humid, Caribbean summer air. book or classroom. The book drew me to about being Puerto Rican while there. already reversed this idea of myself as a Miari Taina Stephens is a second year
as a young adult with a bright orange While I planned to conduct preliminary explore academia and research as a means I recall one exchange in a restaurant paradox based on narrow U.S-centered Ph.D. student in African & African
52-pound suitcase, my dog Zora, and fieldwork and brush up on my Spanish in to answer questions about my identity where an elderly white man sitting at notions of race; and later realized, too, American studies with a primary field
an eager excitement to be reunited anticipation of my future, yet very distant that I hadn’t consciously acknowledged. the table next to me said “bon appétit” that my own quest for home and forged in Anthropology at Harvard University.
with the island. My exhaustion from dissertation, this trip was also intimately For me, a third generation black once my food arrived. I simply replied connection on the island was actually kind She is interested in the politics of beauty,
having recently survived my first year of personal. Nuyorican, Puerto Rico itself was “gracias.” He audibly gasped and asked of nonsensical. This is not at all to say black womanhood and black feminisms
graduate school—packed with required Often during that summer, I found an unfamiliar place with an ubiquitous me in Spanish where I learned Spanish. that black folks’ quest for a home(land) in the Latino Caribbean. Her current
seminars, thousands of pages of readings, myself listening to the soundtrack of In presence. I could identify puertorriquenidad Continuing our exchange in Spanish, I is not valuable or meaningful; but rather work explores the politics of beauty and
building new communities, and chronic the Heights often, a musical that I have in my home, my church, my childhood told him I was Puerto Rican. He put his that the antiblack rhetoric that denies my its entanglement with race, gender, class
imposter syndrome—was alleviated by seen four times, which narrates the stories neighborhood, in my comfort food. Yet, hands up, slightly crouching, dramatizing relationship to this place does not have and sexuality in Puerto Rico.
the refreshing breezes cutting through of Caribbean Latinos in Washington people generally did not recognize me the slight attitude I gave off. He apologized to be supplanted with a forced sense of
26 ReVista WINTER 2018 PHOTO COURTESY OF MIARI STEPHENS REVISTA.DRCLAS.HARVARD.EDU ReVista 27
AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
Transforming Havana’s Gay Ambiente THE EPICENTER OF HAVANA’S GAY AMBIENTE possibly the only non-Cuban citizens, and rumberos came the night before to play a
might be La Rampa—a stretch of Calle 23 in our solitude we did not attract a great set of songs for the orishas, deities in the
in the touristy El Vedado neighborhood— deal of attention. Yoruba religion Regla de Ocha. Dancers
Black Lesbian Gender Performers and Cuba’s Sexual Revolution but the peripheral neighborhoods of In my fieldwork for my Ph.D. sat on stage dressed as various orishas,
Havana are also home to drag shows dissertation on race, gender performance, waiting for their canto to sound. Among
By MATTHEW LESLIE SANTANA and other queer nightlife. Recently, my and sexual revolution in Cuba, I focus them was the drag queen who runs this
friends Argelia and Ana invited me and on the barriers these black lesbian drag party, who was dressed as Yemayá. As
my partner to see them perform at a performers face in finding steady work her song began, she rose, dancing and
privately run party in the neighborhood as gender performers. While drag queen swirling so her blue and white dress
of Párraga on the outskirts of Havana. performance has flourished in Havana resembled the foam of the ocean over
Párraga is roughly seven miles south of El in recent years, brought above ground which Yemayá presides. Women dressed
Vedado and a journey of at least an hour by the state’s more accepting approach as Obbatalá and Ochún also rose and
on multiple city busses. We met up with toward nonnormative sexualities that is danced when their respective orishas
our friends—a black lesbian couple who often described as a “sexual revolution,” were called. The audience responded with
also perform as drag kings—caught a bus Havana’s drag king scene is just getting particular enthusiasm to this part of the
to Párraga, climbed a steep hill on foot, off the ground. This lag is indicative of evening, stuffing tips in the dresses of the
and followed the sound of music at the end one aspect of the sexual revolution that performers. While Afro-Cuban cultural
of the block to reach the party. has been criticized for its failure to fully production and folkloric elements are
The venue was handsome, an open include lesbian women in its drive for not absent from the stages of Havana’s
space in the patio and backyard of a large change. The nascent drag king scene downtown performance, this kind of
house with tables and chairs, a bar and a emphasizes the need for lesbian space dwelling on Afrodiasporic themes was
small stage. That night, perhaps as a result in Havana, and it calls attention to how certainly more than would be typical on
of my friends’ appearance, an audience the changes brought about by the sexual La Rampa.
made up mostly of Afrodescendant lesbian revolution have not made a sufficient We stayed with our friends at the
women arrived behind us. This already impact on the lives of working-class and party until the first city buses would start
differentiated the event from most of Afrodescendant Cubans. running in the neighborhood a little after
those in the El Vedado nightclubs, where Back at the party, my partner and I 4 a.m. We waited a long while on a street
the audience is predominantly gay male. settled in to listen to our friends perform corner near the party and eventually
We spent the night sharing a table with a “Mientes” by the Mexican group Camila: caught a bus back to the hub. There
group of women who had participated at the women emerged from backstage our two friends caught another bus to
one time or another in Grupo OREMI, the with their hair slicked back and facial nearby Mantilla—where they live—and
network of lesbian and bisexual women hair carefully pasted on to their faces. we caught one back to El Vedado along
of the National Center for Sex Education They wore three-piece suits, shirts and with the various performers who lived in
(CENESEX), the most prominent player ties. When they reached the chorus, the Centro Habana and our neighborhood.
in Cuba’s sexual revolution. audience shouted along at full voice, a We checked in with our friends when
One of these women told us that she somewhat ironic performance given that we got off the bus, and they were already
lived in the Playa neighborhood, meaning my friends were silently lip-synching to home, settling in to bed just before 6 a.m.,
she had traveled even further than we the recording. This kind of anthemic song which is relatively common for gender
had to come to the party. When I asked is a typical opener for them: they will often performers in Havana.
her why she had come such a long distance begin with a romantic piece, pass through Neighborhoods like Párraga are often
when there was desirable nightlife in her some salsa or reggaetón, and finish with referred to as the “barrios marginales”
neighborhood, she responded that she felt rumba, animating their audience bit by bit of Havana, referring to both their
she could have a better, more relaxing, and over the course of their selections. True to geographical placement in relation to the
less costly night in Párraga than at any form, they closed their portion of the show city as well as the socioeconomic status
club in the city center. I imagined that this with “Estoy aquí” by the famed folkloric of their residents. The marginal nature
had something to do with the conspicuous ensemble Yoruba Andabo. By this point, of these neighborhoods is reflected in the
absence of tourists in this space. The gay the public was primed to jump to their lives and work of female gender performers
parties in El Vedado are characterized feet, dance with the performers, and break in Havana. While they do occasionally
by the tourists who attend them and the the barrier between audience and artist. appear in mainstream gay nightclubs,
jineteros or hustlers who chase after them. This was not the only folkloric they more often perform at early evening
These parties represent a heavily male, element of the night. One day a week, this performances known as peñas or at parties
transnational and commercial scene. In establishment hosts an afternoon rumba on the outskirts of the city, where they also
Drag king performers are led by working-class black lesbians. Párraga, however, my partner and I were performance, and on this occasion the live. They face considerable economic
28 ReVista WINTER 2018 PHOTO BY MATTHEW LESLIE SANTANA REVISTA.DRCLAS.HARVARD.EDU ReVista 29
AFRO-LATIN AMERICANS MEMORY AND RESISTANCE
Sandoval
The performativity of this masculinity, in an ethnographic style typical text. Sandoval himself recognized the
Nevertheless, drag however, gets obscured as they step of 16th- and 17th-century ambivalent position of Jesuit missions
Redux
out on to the street and blend in to the missionary writings, whereas striving to baptize, catechize and spiritually
king performance larger canvas of gender presentation Book II argues that slaves’ purify newly disembarked African slaves
remains an unrealized in Havana. By contrast, female gender suffering is rooted primarily in while working within institutions that
performers put that masculine veneer BY NICHOLAS T RINEHART their ignorance of the Christian depended upon their bondage. The college
proposition in Havana. on stage to be ogled, applauded, laughed God. Book III provides in Cartagena where Sandoval worked
at. Their transformation underscores instructions for baptizing and owned several haciendas, including La
and social hardships: Not long before the fluid and performative nature of catechizing enslaved Africans, Ceiba—where sugarcane and cattle were
our night spent together in Párraga, the “WHILE I LIE ON A CUSHION OF WORM SLIME,
masculinity more generally and takes paying particular attention to raised—and its two satellite tile factories
cement column that supported their place in a context in which men have Father Alonso de Sandoval appears”: the logistical difficulties posed (tejares) Alcivia and Preceptor, where 111
water tank in their back patio collapsed, disproportionate access to the formal So remarks one of the several enslaved by linguistic difference. Book IV, slaves were employed at the time of the
making it considerably harder for them portion Cuba’s tourist economy and the narrators in Afro-Colombian author moreover, largely abandons the Jesuit expulsion from the Americas in 1767.
to store and access the water that comes better-paying jobs that characterize it. Manuel Zapata Olivella’s 1983 novel previous focus on the plight of This state of affairs was neither
in from the city once a day. A couple Nevertheless, drag king performance Changó, el gran putas, translated into enslaved Africans in Cartagena paradoxical nor hypocritical according to
of months later, the effects Hurricane remains an unrealized proposition English in 2010 by Jonathan Tittler as and instead articulates a the theology of Sandoval and his Jesuit
Irma exacerbated existing problems in Havana. My friends have had a Changó, the Biggest Badass. global vision of Jesuit mission colleagues, the most famous of whom—
with electricity and leaking in their old frustratingly difficult time securing Zapata Olivella thereby reimagines— work—and its spiritual and Sandoval’s apprentice and “companion”
wooden house. And all the while they steady work as gender performers on the granular level of everyday intimate ethical imperatives—across the Pedro Claver, another character in Zapata
had been caring for Ana’s father as he in the city, as male hosts and artistic contact—the life and work of the Jesuit Americas, Africa and Asia. Olivella’s novel—was ultimately beatified
suffered from dementia and finally directors often prefer to hire the missionary Alonso de Sandoval (1577- Known more commonly as in 1850 and canonized in 1888 for his
passed away in October. glamorous drag queens to which gay 1652), whose theological writings betray De instauranda Aethiopum spiritual work among African slaves in
Tellingly, these are also the male audiences are accustomed. It the profound moral contradictions and salute (“On restoring salvation Cartagena. The Society of Jesus, while
characteristics that put them on the also remains to be seen whether and epistemological blindspots at the heart of to the Africans”)—the Latin title recognizing the misery of their African
periphery of Cuba’s sexual revolution, how their work gets folded into Cuba’s his Christianizing project. affixed to an augmented 1647 subjects, did not seek in any demonstrable
Sandoval Manuscript
which has catered to gay men, cozied sexual revolution. At the 10th Jornada This conflict surfaces in the second edition of the text published way to protest, curb or even seriously
to the spending of tourism, and Contra la Homofobia y la Transfobia in section of the novel, “The American in Madrid—Sandoval’s work question slavery itself; they perceived
Muntu,” as newly arrived African slaves Splitting them open with his fingernails, he
underplayed the linkages between racism May of this year, my friends—who have frequently includes material gathered the pagan bozal as capable of spiritual
in the Colombian port city of Cartagena squeezed their juice into my mouth. Only
and homophobia in Cuba. By contrast, also become important interlocutors from daily interactions with enslaved redemption through baptism, catechism
de Indias encounter the proselytizing at that moment, when life ripped off my
the nascent drag king performance in for my dissertation—performed at the Afro-Cartagenans, whose voices are and confession.
zeal of the Society of Jesus—which, from death mask, did he recognize me.
Havana has been led by working-class nationally televised Gala Contra la ventriloquized and refracted in the body Indeed, Sandoval is at pains throughout
black lesbians whose explicit aims are Homofobia in the immense Karl Marx its founding until its ultimate expulsion This failure of recognition—Sandoval’s of the text. In the chapter “The Slave De instauranda to distinguish his
to combat lesbophobia and generate Theater, becoming the first drag kings from Spanish America in 1767, was among delayed realization that the nearly dead Ships,” for instance, Sandoval writes of own benevolent practices from forms
sorely needed lesbian spaces in Cuba’s ever to have done so. However, the the largest slaveholders in the Americas. figure before him is no anonymous bozal the Middle Passage: “I know individuals of mass conversion carried out before
capital. They often clearly articulate that announcer failed to point out that the Father Sandoval’s entrance onto the stage but rather a former colleague of sorts, an who have endured this journey. They say disembarkation from the African slave
their consciousness comes from their people on stage were female gender of Zapata Olivella’s novel is shaped both enslaved translator who had helped the they are extremely cramped, nauseous coast. In one striking passage, Sandoval
marginal position as black, working- performers, and many spectators by coercion and elation. His commands— “novice” during his early missions to the and mistreated.” Evidently basing his relates how Africans aboard slave ships
class, lesbian women. assumed they were men. It is unsure “‘Open your mouth and drink,’” “‘Suck on African continent—structures the entire description on accounts told to him by or held captive at slave ports understood
When I ask my interlocutors why whether they will be invited to perform this grain of salt,’” “‘Receive the Lord’s section of Changó. This collision of the enslaved people themselves, Sandoval their forced baptisms. “Some respond that
they do drag performance, they often at the 11th Jornada in May 2018 and grace’”—receive no verbal response until priest’s triumphal joy and the stoicism of considers how Africans’ testimony of the they are afraid of this water and believe the
tell me they do it to show that they—as whether it will be made clear to the the nameless speaker, regaining his voice now-named Domingo Falupo (“we suffer transatlantic crossing has altered his own whites do this to kill them. Others think
women—can. While it is easy to think audience that the artists they are from extreme thirst, speaks to Sandoval very little and feel only the affliction and perception of the trade. “The slaves look that the water is like a brand, a mark put
of gender performance as a liberating enjoying are black lesbian women “‘in his own tongue.’” The renowned Jesuit joy of the dead”) establishes a spiritual forward to eating once every twenty-four on them so that their masters know who
practice that promotes gender fluidity, performing masculinity as a job in missionary exclaims excitedly “You are a conflict hardly legible in Sandoval’s own hours, although they get no more than they are when they buy and sell them,” he
it is important to understand it as well Cuba’s challenging economy. Christian! Praise the Lord!” and “jumps writings on slavery. a half cup of corn or crude millet and a writes. “One slave told me that water was
as an industry that is dominated by for joy.” Zapata Olivella continues: First published in Seville in 1627 as small cup of water. Other than that, they poured on him to enchant him, to prevent
men—drag queens, artistic directors, Matthew Leslie Santana is a Cuban- I don’t know how much he paid for me Naturaleza, policia sagrada i profana, get nothing else besides beating, whipping him from rising up against the whites in
and nightclub owners—and too often American music scholar and performer or if he managed to beg for my freedom. He costumbres i ritos, disciplina i catechismo and cursing,” he continues. “Many people this ship in the course of the voyage. He
adheres to rigid gender norms. Male from Miami, Florida. He received himself, pulling the cart that transports the evangélico de todos etíopes, Sandoval’s I know have experienced this, although also thought it was done so he would live
performers in Havana are often expected a Doctor of Musical Arts from the sick, takes me through the door that used magnum opus is a thoroughly hybrid I once believed that some of the slavers many more years and bring gold to his
to arrive in masculine garb so as to University of Michigan in 2015 and is to open only to vomit out the dead. [...] text. Book I of the so-called Treatise on treated them more gently and kindly these masters.”
appear “normal” and to highlight the currently pursuing a Ph.D. in ethno- While Moncholo shoos the flies from my Slavery describes African geography, days.” In contrast to these images of coercion,
transformation into their stage persona. musicology at Harvard University. face, Father Alonso brought some oranges. languages, cultures, religions and dress But the Treatise is no anti-slavery Sandoval depicts his own baptismal
OF ACTION
them over his eyes, and then he gets three hundred years.
up and goes on his way.” Here, the “joy”
of an enslaved African named Miguel Bolanos was condemned to one (re)encounter, the priest meets the same
at the prospect of spiritual salvation hundred lashes and public shaming as response. “‘In my silence you will find my
reflects the fictional Sandoval’s “jumps a lesson to the Africans who, having answer,’” Falupo remarks. “‘None of those
for joy” in Zapata Olivella’s novel written received holy baptism, feign practicing ekobios who speak languages unknown
across a gulf of three hundred years. But the faith, going to mass, confessing, to you and to your interpreters, for whom
Changó foregrounds and excavates this and taking communion in order to I served as interpreter, disavowed their
misrecognition at the heart of Sandoval’s make a show of being good Christians, Orichas.’” With that, Sandoval’s “grieving”
Christianizing enterprise. but who, in their hidden life practice ghost retreats from Falupo’s cell “as if it
Structured like the Treatise in several the most nefarious concupiscence and really had been his body and not his Shadow
discrete sections, the novel narrates the obscenities learned from their elders. that entered therein.”
history of the African diaspora—what Changó thereby enacts a narrative
Zapata Olivella calls the ekobios—through The joyous redemption described repetition that signifies, in miniature, the
key moments of insurgent conspiracy, in Sandoval’s text is here rendered as novel’s broader historical reenactment.
political revolution and outright rebellion: subterfuge, and Domingo Falupo is the The surreal return of the figure of Father
an uprising aboard a slave ship; the culprit. The translator himself is brought Sandoval within the spiritual world of the
Maroon wars in 17th-century Cartagena before the Inquisition: text ripples outward as Zapata Olivella’s
led by religious heretic Benkos Biojo; implicit conjuring of De Instauranda. If
the Haitian Revolution, as narrated by It is ordained that all the baptisms the Treatise surprisingly comprises an
Toussaint Louverture, Jean-Jacques in which the Moor Domingo Falupo ethnographic repository for the memories
Dessalines, and Henri Christophe; the participated to be subject to review, and beliefs, joys and terrors of enslaved Afro-
Latin American wars of independence, because of his tergiversation in bad Cartagenans under Sandoval’s spiritual
featuring appearances by Simón Bolívar, faith of the questions that through supervision, it also spurns the possibility
José Prudencio Padilla, and José María his mediation were asked of the of their duplicity, fugitivity, or resistance.
Morelos; and finally a near-parodic Africans…. Zapata Olivella’s novel reimagines that
gathering of prominent black Americans— For all of the above, it would misrecognition between Jesuit priest and
including Nat Turner, Frederick Douglass, be appropriate to obtain from the pagan slave not as a momentary lapse
and Harriet Tubman; Booker T. reprobate a complete and candid ultimately to be reconciled, but rather as a
Washington, W.E.B. Du Bois and Marcus confession and, if said confession fundamental precondition for the history
Garvey; and Langston Hughes, Richard should prove to be contrary to our of the African diaspora in the Americas.
Wright, and Claude McKay—told through aims, to cloak it in the greatest secrecy,
the fictional character Agne Brown, a lest a wave of disbelief was over the Nicholas T Rinehart is a doctoral
young Columbia University anthropologist baptisms verified by the company, candidate in English at Harvard Uni-
and spiritual medium likely modeled on with those who are sincerely and really versity. His writing has appeared in
Zora Neale Hurston. Christians being taken for Moors, and Transition, Callaloo, Journal of Social
Zapata Olivella splices his rendering of the most abominable reprobates being History, and Journal of American Studies,
early modern Cartagena—where slave and taken for Christians. with additional pieces forthcoming in
free Africans conducted a series of battles MELUS, the Dictionary of Caribbean and
in order to establish and defend their own Father Sandoval then reappears, Afro-Latin American Biography (Oxford
free town (Palenque) at San Basilio, a small this time as a “Friendly Shadow” who is UP), and the Cambridge Companion to George Reid Andrews Afro-Latin America by the Numbers • Cristian Alejandro Báez Lazcano
village amid the foothills south of the city— “buried in Seville and is only retracing his Richard Wright. He is also a co-editor,
with the judicial language of Inquisition footsteps in Cartagena,” imploring Falupo to with Wai Chee Dimock et al., of American Reflections on the Afro-Chilean Social Movement • Lowell Gudmundson Avoiding and Encountering Blackness
tribunals. He writes: appease the Inquisition and reveal “whose Literature in the World: An Anthology
in the Nation of the Black Virgin • Enrique Aureng Silva Salvador de Bahia
For being a proven and confessed baptisms were done sub conditione of your from Anne Bradstreet to Octavia Butler
fornicator with four burros, Antonio wayward conduct.” Echoing their initial (Columbia UP, 2017). Tianna S. Paschel Witches, Wives, Secretaries and Black Feminists
32 ReVista WINTER 2018 OPPOSITE PAGE ELIO RODRÍGUEZ VALDÉS, SELVA EN LAS PAREDES, 2012 REVISTA.DRCLAS.HARVARD.EDU ReVista 33
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
A SAYING POPULARIZED BY THE AFRO- led by the then-mayor of a community Organizations to articulate local issues
Uruguayan leader Romero Rodríguez in the north of Chile, Sonia Salgado and negotiate with the Chilean state. In
comes up again and again in the history Henríquez. The very establishment of addition to Oro Negro and Lumbanga,
of the Afro-Latino and Afro-Caribbean this organization called into question the other groups such as Arica Negro, Seniors
movements: “We entered as blacks myth that blacks did not exist in Chile; Club Julia Corvacho and the Luanda
and left as Afrodescendants.” It’s not had they ever been there, however, they Afrodescendant Women’s Collective
just about words. At the December must all have perished because of the joined the network.
2000 conference in Santiago de Chile cold, hostile weather. Oro Negro made We had to come up with a plan,
on racism, xenophobia and other Afrodescendants visible in the social, developed along many fronts:
forms of discrimination, the term • A legal framework that recognizes
cultural, legal and political realms in this
the presence and contribution of Afro-
“Afrodescendants” was adopted through long, narrow country perceived by many
Chileans.
consensus after much discussion. And as exclusively white. •An institutional framework with the
that’s when we Afrodescendants in Chile The movement began as a social and creation of a public entity to deal with the
realized we were Afro-Chileans. cultural one. Archives and academic demands and needs of the Afrodescendant
So many terms had been imposed studies about Afro-Chileans are few and community.
by the colonizers to describe us: negro, far between. Thus, in the first stage of •A political framework to justify
zambo, mulato, zambaigo, moreno. With the organization (2001-2007), research immediate social, cultural and economic
the term Afrodescendant, we get to define became a priority. Customs, traditions, actions on the local level in favor of
ourselves as “people of African origin who Afrodescendants.
history and territories were documented
•A statistical framework that defines
were brought as slaves during colonial in an attempt to define and promote the
technically the number of Afro-Chileans
times and who historically have been legacy of Afro-Chileans. In 2003, the at the present time and our economic and
victims of racism, racial discrimination Lumbanga organization was set up to social situations.
and slavery, with the consequent denial conduct oral histories and to promote the •We recognize the plethora of local
of their human rights, experiencing living and intangible patrimony of Afro actions by Afrodescendant organizations,
conditions based on marginalization, culture in Chile. The point was clear: “We especially in the provinces of Arica and
poverty and exclusion that are expressed Afro-Chileans are here and present and Parinacota, where the largest communities
through the profound social and economic we haven’t disappeared.” identifying as Afro-Chilean are found, but
inequality under which they live,” in the It was not only a matter of convincing I want to share some experiences that
words of the Declaration of Santiago. others that Afro-Chileans existed; in indicate the challenges still facing the
And here, in Chile, we are still trying to many cases, it involved self-recognition, movement.
be counted. because many descendants of slaves in
The term Afrodescendant—as set Chile simply had not acknowledged their BUILDING COMMUNITY THROUGH
forth in the Declaration of Santiago and race. We needed to reconstruct from LAW AND INSTITUTIONS
adopted in the 2001 Declaration and Plan the inside to develop and feel ourselves We’ve found that few legal instruments
of Action of Durban, South Africa—was Afrodescendants. exist to obligate the Chilean state to put
officially recognized as both a legal and At the same time, Afrodescendant into effect measures for inclusion and
political term by many countries and the organizations had to implement the for making the Afro-Chilean community
United Nations. plan of action formulated at the world visible, although an article in our
Following the words came action. The conference in Durban, which was more Constitution, similar to that of many
first non-governmental Afro-Chilean technical and political than the initial countries in Latin America, establishes
organization, founded in December cultural agenda. The Afro movement in that people should not be discriminated
2000, was Oro Negro—Black Gold— Chile formed the Alliance of Afro-Chilean against because of race or religion. An A family portrait, Cristian Báez Lazcano on right.
34 ReVista WINTER 2018 PHOTO BY CHRISTIAN JAMETT IBARRA, WWW.CHRISTIANJAMETT.COM REVISTA.DRCLAS.HARVARD.EDU ReVista 35
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
36 ReVista WINTER 2018 ABOVE PHOTO: COURTESY OF CRISTIAN BÁEZ LAZCANO; OPPOSITE PAGE: PHOTOS BY VÍCTOR RUIZ CABALLERO, WWW.RUTA-35.COM
REVISTA.DRCLAS.HARVARD.EDU ReVista 37
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
38 ReVista WINTER 2018 PHOTO ABOVE BY STEVE CAGAN. MAP BY LENA ANDREWS REVISTA.DRCLAS.HARVARD.EDU ReVista 39
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
40 ReVista WINTER 2018 ABOVE PHOTO BY STEVE CAGAN. MAP BY LENA ANDREWS REVISTA.DRCLAS.HARVARD.EDU ReVista 41
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
writer turned militant. At the ceremony to explore how very common words and society’s partial acceptance of Hispanic
to found the Cátedra Carmen Lyra at the expressions, as well as local musical Afrodescendants.
Universidad Nacional (the former teacher traditions, are clearly unrecognized as Dinga’s story deepens further in a
training school in Heredia) in 2015, they African in origin. The film uses interviews series of on-camera conversations Leda
publicized an image used by her friend and with a range of men and women on the has with her older sisters about their
admirer, former Education Minister María street, as well as with academic specialists, experiences with color diversity within
Eugenia Dengo Obregón, in her homage to try to understand how this peculiar the family. In a bittersweet exchange
to Lyra as one of many iconic Costa Rican compartmentalization of attitudes came haunted by the all-too-fresh memories of
educators in her book, Tierra de Maestros. to be. An often reflexive pride in national the premature death of their mother, the
As was common throughout Central whiteness coexists alongside a quotidian discussion ranges from their grandfather’s
America then and now, both official and recognition of dark-skinned mixedness, opposition to her relationship with Leda’s
popular historical memory whitens as well as an abiding reverance for “La father, how her color difference was
and softens their icons with the passage Negrita” and the pilgrimage to her shrine perceived by the sisters, and how they
of time. Carmen Lyra, communist exile in the colonial capital of Cartago each identify themselves in color and ethnic
and official villain for more than half a August 2. terms. In conversation with genealogist
century, was rebranded as popular martyr The driving force of the documentary, Mauricio Meléndez Obando, they are able
when she became Benemérita de la Patria however, is the narrative voice and on- to identify multiple generations of their
in 2016. Her newly honorific, semi-official screen presence of Leda Artavia Rojas. forebearers from parish records and family
Top, Carmen Lyra in official memory on the 20,000 colon note. Bottom Carmen Lyra, ca. 1920 image graces the largest denomination of Part youthful everywoman and explorer album photographs, learning ironically
local currency in circulation, the 20,000 leading the viewer on a journey of that he and they are in fact not-so-distant
colón note. discovery, more profoundly the muse cousins. These records show that they all
Artavia to enter into the hall of mirrors that and the Blond Girls). Contemporary
Carmen Lyra may well have cultivated offering a window on the world of Costa descend from distant indigenous, Spanish
is blackness in the white nation of Costa literary analysts have puzzled over and
the austere, proletarian “look” in her Rican stereotypes and misperceptions and African forebearers, however similar
Rica. criticized this fable’s overtly anti-black
many public images after returning from about blackness, she offers not only or different their phenotypes in the current
and pro-Christian imagery of favor and
CARMEN LYRA AND Europe and founding the CP, but none firsthand, lived experience, but access generation, and also display an age-long,
redemption, particularly in a nation whose
COLOR-BLIND POLITICS compares with the striking beauty of to her own complex family history. strong preference for Spanish and mestizo
patron saint and virgin is popularly known
María Isabel Carvajal, or Carmen Lyra that youthful image, of the Afromestiza Reframing the documentary enterprise identifiers.
as “La Negrita.”
(1887-1949), was born to a single mother, firebrand poised to commit her life to the more fundamentally as if it were simply As her sisters leaf through family
However, like many such expressions
raised in poverty in San José, and died “people’s cause.” Her contemporary and “getting to know someone,” and that photos and images, many Costa Rican
of anti-black orthodoxy by 19th- and
in exile in Mexico shortly after the 1948 posthumous supporters have tirelessly someone as engaging and disarming as viewers of the film are forced to juggle their
20th-century Afro-mestizos elsewhere in
Revolution that expelled her and banned noted her illegitimate birth and childhood Leda Artavia, proves a brilliant strategy own multiple images of Leda. In Dinga
Central America, the fable could be read
the Communist Party she had co-founded. poverty, but in the centuries-old tradition to avoid the traditional academic pitfalls she presents herself as the unassuming,
against the grain rather than simply as
At age 17, she graduated from the Girls’ of assimilationist silence, politely ignored of would-be objectivity and didacticism. casually dressed, twenty-something
yet another pledge of allegiance to white
High School (Colegio de Señoritas) in her Afrodescendance. As she revisits various neighborhoods narrator confronting her identity and
supremacist national iconography. Lyra’s
San José, and within a decade she began from her childhood, she reminds viewers positionality at home in the Central Valley,
writings, both political and literary, give
to publish her first stories. She played a LEDA ARTAVIA: FROM that she grew up entirely in the Central but others know her already as the high-
no hint of a fondness for irony bordering
central role in organizing the female-led and HIGH FASHION TO DINGA’S Valley. Somewhere between joke and fashion model, winner of national prize
on satire, parody or sarcasm, but she was
occasionally violent street demonstrations, LEADING LADY lament, she wonders aloud why she is competitions. Treading the path taken
not an orthodox author of socialist realism
including the burning of the pro-regime In late 2014, the screening of the Costa always asked if she is from Limón or by Carmen Lyra in reverse, recognition
either, given her choice of the genre of fairy
newspaper, that brought down Costa Rica’s Rican documentary film “Si no es Dinga” why she does not like “rice and beans”— for Leda Artavia involves foreign travel,
tales adapted to the local context, among
last military dictatorship in 1919. The new became a local watershed—a “happening.” both references invoke local code for study and work in Europe, Asia and the
the first to be written to sound like popular
civilian administration rewarded her with a Produced by Isis Campos Zeledón identifying “blackness” associated with Americas, not as prelude to a career choice
her in 1931. speech. The fable of the favored Rubia
fellowship the following year to study early and Rodrigo “Kike” Molina Figuls, the West Indian immigrants from the Atlantic at home but as inherent to the career
Beyond partisan politics, however, and the disparaged Negra could thus be
childhood education in France and Italy. 52-minute film explores a range of Costa coast. Or, why do people who seem to choice itself. Nor does it involve silencing
Carmen Lyra’s lasting fame came as the read as a not-so-veiled allegory describing
Upon her return, she helped found the first Ricans’ (mis)understandings of their want to be polite, assure her that she or submerging her Afrodescendance.
author of classic children’s literature, in the social and psychic costs of deeply
Montessori School in San José and became relationship to blackness. The producers is “not really” black. Later in the film, Far from it, both at home and abroad it
particular, “Cuentos de Mi Tía Panchita.” entrenched discriminatory attitudes and
the first children’s literature professor at the use a variety of tropes and strategies, many of the academic informants enter involves a foregrounding of blackness, its
The collection gave voice to countless folk beliefs the author herself was perhaps only
teacher training school in Heredia. Her beginning with the title itself which into conversations with Leda, seeking to beauty and its burdens, in a society which
tales familiar to generations of Costa Rican too aware of.
radical politics never failed to upset her comes from the colonial-era saying from explain the very long history of willfull has been loath to recognize it; a society
children, including several tales of African Literary analysts who have yet to
relations with institutions and employers, Peru, “Si no es de Dinga es de Mandinga,” ignorance of colonial black populations’ whose imagined ethnic homogeneity
origin such as the Tío Conejo (Brer Rabbit) detect or suspect such an undertext in
leading to a life-long collaboration with referring to race and cultural mixes having role in race mixture, the emergence of means that only Spanish and indigenous
stories. The only explicitly “colorized” or Lyra’s story also rescued from national
individuals who shared her ideas and either indigenous (Inca/Inga/Dinga) or imagined “mestizo” majorities, and the heritages constitute the mythical national
color-based fairy tale in that collection was historical amnesia a particularly revealing
jointly founded the Communist Party with African (Mandinga) roots. They proceed denial of blackness as a form of polite “we” versus the “others.”
titled, “La Negra y la Rubia,” (The Black and powerful photograph of the youthful
42 ReVista WINTER 2018 PHOTOS COURTESY OF LOWELL GUDMUNDSON. REVISTA.DRCLAS.HARVARD.EDU ReVista 43
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
Salvador de Bahia
Costa Rica is home to many a
paradox—and not just that a self-
proclaimed white nation venerates a
black Virgin as patron saint. At least Pelourinho as Inclusive Heritage
half a dozen of Costa Rica’s presidents
By ENRIQUE AURENG SILVA
trace their lineage to an 18th-century
enslaved woman, Ana Cardoso, whose
invisibility can perhaps be gauged by the
fact that generations of schoolchildren “BOM DIA, MOÇO! TODO BEM? BEM-VINDO À with tiled roofs and wooden doors, the
continue to voice disbelief when told Bahia!” three enthusiastic women, one of magnificent baroque churches and the
that Africans and slavery actually existed them dressed as a typical Baiana, greeted stone-paved streets that I had only seen in
in colonial Costa Rica. Long a regional me warmly at the tourism office at books and websites. These historic sights
bulwark of anti-Communist politics, here Salvador de Bahia in northeastern Brazil. dramatically disappear as I look for Rua
once thrived Carmen Lyra’s Communist It was my first time there, and I needed to de Sao Francisco, where I had previously
party-led nationalist reform well before know how to get from the airport to the booked a room in what supposedly was a
Italy branded its own version as Euro- famous Pelourinho. centric and well-reviewed hostel.
Communism. Today those less discerning As a second year student at the “Did you come from the south side or
among its politicians anguish over how to Harvard University Graduate School of the north side of the street?” David, the
join the “developed” world— in a society Design, I’m investigating the relation 40-year-old hostel owner, asks me as he
already as transnational, postmodern and between the preservation of the built extends the map and highlights the main
multiculural as any on the planet. heritage—frequently associated with touristic sites and best places to eat. “The Clockwise: Abandoned building on Ladeira do Carmo. Metal structures supporting old buildings are commonly seen throught the surround-
Carmen Lyra lived and struggled in UNESCO World Heritage Sites (WHS)— south side,” is my answer. “Well, just walk ing streets of Pelourinho. Abandoned buildings without roofs are common in the deteriorated Cidade Baixa. Largo do Cruzeiro do São
an era of proletarian internationalism and issues of social injustice, spatial Francisco in the heart of Pelourinho on an early winter afternoon.
the north side from now on, it’s better to
turned nationalist, of pro-mestizaje segregation and cultural inequality that avoid the south side when possible,” he
inevitably arise around such touristic Is it really possible to rescue and transform
ideologies that ignored or excluded insists, crossing out the ten blocks directly
the peripheries and ladeiras without
blackness. Both ideologies claimed to destinations. across the hostel that separate us from Many parts of the city have been neglected, even displacing their inhabitants? How can
resolve their own paradoxes with healthy Salvador de Bahia, the first capital Praca da Se and Elevador Lacerda, two
doses of optimism, self-sacrifice, and of Brazil founded in 1549, is one of the of the main attractions of the city center.
when their inherent beauty, historic value and preservation and restoration be done
without gentrification? How can the
silence. Carmen Lyra’s Afrodescendance oldest colonial sites of America and one “And do not go into this area at all, walk economic potential is huge. touristic appeal proper to Pelourinho
was politely ignored by her comrades- of the 14 cultural World Heritage Sites of around it. It will be safer.”
the country. The city’s historic downtown, street food made from blackeyed peas, and stop right by the Igreja de Sao Francisco to be used in favor of the surrounding low-
in-arms then and long thereafter. Leda As the most important city on the
known as Pelourinho, received UNESCO’s enjoying a plate of delicious acaí berries the south and by the Convento do Carmo income neighborhoods? How could the
Artavia was born at the dawn of an Bahia de Todos os Santos (Bay of All
WHS status in 1985, and has undergone right by Largo Terreiro de Jesus, I head to to the north, with the majority of tourists historic heritage value of Pelô benefit locals
era of resurgent transnationalism and Saints), Salvador has always been
preservation and restoration processes Ladeira de Misericordia to visit one of the walking exclusively around a very defined as well as visitors?
multicultural ethnic identity politics. For divided into the Cidade Baixa (Lower
ever since. Mainly financed by local and most famous restoration projects created perimeter. The preservation of the cultural “This is going to be a very interesting
her generation, blackness has become a City) and the Cidade Alta (Upper City).
state governments, the preservation by Brazilian architect Lina Bo Bardi. and historic heritage helps to hide the thesis topic,” I think to myself while sitting
central existential question of who am Geographically linked to the bay and
efforts have gradually rescued the old Built in 1980, the project was intended social inequalities and security problems on the steps of Monumento da Cruz Caida
I, where do I come from, and why am its ports, the Cidade Baixa has always
city’s historic quarters, which by the 1990s as the model that all future preservation that still today afflict the periphery of (Fallen Cross Monument), as I watch the
I perpetually surrounded by mistaken been the place for commercial activities,
had fallen into total disrepair, focusing on endeavors should have aspired to emulate: the city center; tourists, attracted by the sunset magically silver-plating the Bay of
assumptions? As diametrically opposed while the Cidade Alta, where the
preserving what UNESCO described as 17th- and 18th-century buildings were preserved area, generally just don’t go All Saints and its tranquil waters. I wish I
as the two eras and their paths may seem Pelourinho lies, has historically been the
“the most important collection of baroque restored and used for affordable housing; elesewhere. had the answers already.
to us, these two Afro-mestizas shared a residential neighborhood and a center
struggle for recognition, always subject colonial architecture in the Americas.” for culture, politics and religion—a hub cheap prefabricated materials were used Architects and planners have always Enrique Aureng Silva is an architect.
to reframing by friend and foe alike, one “What brings you to Salvador?” asks of Afrodescendent pride. While back in order to keep low costs and public aimed to restore the historic buildings Trained in Mexico City, he is currently
never fully within their grasp perhaps, the Baiana as she hands me the touristic in the early 1990s governor Antonio amenities were built in a vacant lot. Thus, of the Pelourinho in a democratic and working towards a Master of Design
but a struggle neither would shrink from. map and points towards the blue bus Carlos Magalhaes made efforts to clean, I was shocked when I found Lina Bo inclusive way, but it is evident that the Studies in Critical Conservation at
that will take me to the historic district. preserve and make Pelourinho a safer Bardi’s project completely abandoned and task is still incomplete. Many parts of Harvard GSD. He is interested in the
Lowell Gudmundson (Mount Holyoke “Pelourinho and the Bahia de Todos os place for both locals and tourists, a quick in ruins, just like many of the buildings on the city have been neglected, even when intervention, transformation and reuse
College) is the co-editor of Blacks and Santos, of course. Muito obrigado!” I stroll around the historic district and a the periphery of the Pelourinho. their inherent beauty, historic value and of historic and old buildings in the Latin
Blackness in Central America (Duke answer as I go out of the airport and into quick glance of the ladeiras (hillsides) The contrast between the UNESCO site economic potential is huge. And as with American context. When not practicing
University Press 2010; EUNED Costa Salvador’s humid 80°F winter. that connect it with the Cidade Baixa and its surroundings became immediately the buildings, the local population has also architecture, he writes fiction in the form
Rica 2012). His most recent book is As I arrive in the historic “Pelô”—as it demonstrate two very distinct scenes in apparent. The boutiques, artisan shops, been forgotten. of short stories. Instagram: @e_aureng
Costa Rica después del café: La era is affectionately referred by locals—I keep the urban fabric. cultural institutions, restaurants, coffee As a student of architecture, I ask Personal blog: unadecalporlasquevan-
cooperativa en la historia y la memoria. admiring the colorful colonial houses After eating some acarajé, a popular shops and hotels that abound in Pelourinho myself what would be the right approach. dearena.wordpress.com
44 ReVista WINTER 2018 OPPOSITE PAGE PHOTOS BY ENRIQUE AURENG SILVA. REVISTA.DRCLAS.HARVARD.EDU ReVista 45
AFRO-LATIN AMERICANS DISCRIMINATION AND FORMS OF ACTION
48 ReVista WINTER 2018 PHOTO ABOVE BY STEVE CAGAN; PAINTING, OPPOSITE PAGE: LA ACADEMIA, 2016, OLEO SOBRE TELA, 50 X 70 CM. BY DOUGLAS PÉREZ CASTRO. REVISTA.DRCLAS.HARVARD.EDU ReVista 49
AFRO-LATIN AMERICANS MUSIC AND DANCE
The Bearers
BY NED SUBLETTE
VIÑALES’S SPECTACULAR NATURAL BEAUTY its exportation to countries around the Bremer described during her 1850 visit
makes it one of Cuba’s busiest tourist world, and above all its spectacular, to Cuba:
attractions, but tourists don’t come to formalized repertoire of music. And The music consisted, besides the
this mango grove, and the bus driver who there’s also Carabalí (including the singing, of drums. Three drummers
brought us wasn’t happy about taking the Abakuá secret society for men in Havana, stood beside the tree-trunk beating
beat-up road that leads here. Plus, it’s Matanzas, and Cárdenas, but also other with their hands, their fists, their
raining. No matter, there’ll be a party. groups); Arará (from present-day Benin, thumbs, and drumsticks upon skin
As we arrive, we see the piglet, roasting especially the city-states of Ardra and stretched over hollowed tree-stems.
on a spit. Someone opens a bottle of rum. Ouidah); and Gangá (Sierra Leone). And They made as much noise as possible,
We—my Cuban colleague, musicologist/ massively, there is Congo, which I think but always keeping time and tune
producer Caridad Diez and I, along with of as the base layer of Afro-Cuban culture most correctly.
27 travelers from the United States—are since perhaps the 1580s.
in the only part of Cuba (that we know of ) All over Cuba, people continue The group has the typical African
where traditional Congo tambores yuka ancestral musical and spiritual practices, three-drum configuration, with two
are still played in family and community most commonly through the efforts of drums playing an ostinato while a third
celebrations, summoning the neighbors particular families, maintaining and comments. Congo songs tend to be highly
from over the hillside with drum calls to transforming them in turn. Prudencio repetitive–indeed, the origins of groove-
fiestas that don’t stop the same day they Rivera, the director of Grupo Tambores based pop music the world over have
start. Yuka and a truck driver by day, is one much to do with Congo musical tradition
When sugar was creating fantastic of those people the Consejo Nacional –and, perhaps because Congo has been a
wealth across a wide swath of western de Casas de Cultura calls portadores— part of Cuba for so long, Congo songs and
Cuba in the 19th century, these drums bearers, who take charge of the tradition even religious ritual tend to incorporate
were ubiquitous. When work stopped for a time and pass it on the next more Spanish than the other African
long enough for a dance, the drummers generation. traditions of Cuba.
brought out tambores yuka. Rumberos As we watch, the drummers lay the The singers repeat the line over and
say that the yuka is behind the 19th drums on the ground and make a small over: El rey del Congo tiene que vení’, el rey
-century style of rumba called the yambú, fire in order to tune them, as described del Congo. The Congo king has to come,
still danced widely today—or, as Diosdado by Anselmo Suárez Romero in his 1838 the Congo king.
Ramos, director of Los Muñequitos de Cuban novel Francisco: I’d heard about tambores yuka for
Matanzas, put it, “slow down the baile years, but I’d never actually seen them.
yuka a little and you have the yambú.” Then it was necessary to heat up ***
Different Cuban drums are classifiable the drums; for that reason they had lit In the Congo religion, called palo in
by the way the drumhead is rigged to the bonfire, with which the skin that Cuba, there are two worlds, the land of
the shell. These tambores yuka are covers the broader end of the drum the living and the land of dead, which
hollowed-out avocado tree trunks with acquires its sonority, and springs to are in constant contact, separated by
the heads nailed on; they’re Congo (which the touch, and the sound resonates a watery barrier called kalunga. On a
I will spell here with a “c” instead of the better in the hollow cylinder of the Cuban sugar plantation, where the labor
anthropologists ‘“k”), from Central Africa. drum’s body; it is the tuning key of the force was systematically worked to death
Over the years in Cuba, I’ve seen instrument; without flame it doesn’t and replaced with fresh arrivals from
ceremonies, or recreations of ceremonies get heard, it doesn’t reach far away to the other side of the water, the border
by practitioners, from five different farms all around; it doesn’t thump, it between living and dead was a familiar
African naciones. The most visible is doesn’t give pleasure, it doesn’t make one, with two-way communication.
the Yoruba (or Lucumí, or Ifá, or Regla anyone leap. Fernando Ortiz tells us of a Congo
de Ocha, or santería), with its beads, its instrument called kinfuiti that communicates
color codes of dress, its white-clad first- Then they begin to play, continuing a with the dead. I didn’t think I’d ever see one
Top: Groupo Tambor Yuka. Below: Musicians of Ojundegara, Arará group in Jovellanos. year initiates on every street in Havana, tradition that Swedish writer Frederika in real life, but that was before I went to
52 ReVista WINTER 2018 PHOTO, ABOVE, BY BY NED SUBLETTE. OPPOSITE PAGE PHOTO BY CONSTANCE SUBLETTE. REVISTA.DRCLAS.HARVARD.EDU ReVista 53
AFRO-LATIN AMERICANS MUSIC AND DANCE
There are three Domingan-descended and go on to Mayarí.” I haven’t stopped with stilts, a maypole, a hobbyhorse, and (famously syncretized with the orisha something I’ve always wondered: what Constance Sublette) The American Slave
societies called tumbas francesas in Alto Cedro, but I took a group to visit propulsive drumming. Changó), whose day is December 4. And does Arsenio’s “No hay yaya sin guayacán” Coast: A History of the Slave-Breeding
(in Santiago de Cuba, Guantánamo, Cueto, where there’s a statue of Compay, In Colón, in Matanzas province, there’s the community project called Patio – there is no yaya without guayacán – Industry. He is a Fellow of the Commit-
and a rural one in the foothills of the no tourists to speak of, and something Eneida Villegas Zulueta takes us into her de Tata Güines, named for Arístides Soto, mean? tee on Globalization and Social Change
Sierra Cristal, near Sagua de Tánamo). that doesn’t appear in Buena Vista Social community, largely Yoruba-descended, whose professional name, Tata Güines, was Luis smiles, and points to a smaller at the CUNY Graduate Center, and is an
Acknowledged by UNESCO as Oral and Club: vodú. that lives in the very barracones a Congo shoutout to his home town. The prenda alongside the big one. adjunct at the Clive Davis Institute of
Intangible Cultural Heritage of Humanity, In Cueto, a group of schoolgirls in a (barracks) where their ancestors were Patio is in the solar (multiple apartments “This is yaya” – he points to one stick Recorded Music at NYU. His Postmam-
their wardrobe references French salon community project sing songs in Kreyol enslaved at the infamous Julián Zulueta’s around a central patio) where Soto grew of wood sticking up out of the prenda, bo Cuban Music Seminars take people
wear of the late 18th century. They dance before we visit the house of a recently Central Álava. She shows us the works of up, across the street from the house where then to another – “and this is guayacán.” to Cuba. Info: postmambo@gmail.com
contradanza as well as African dances, but deceased powerful mambo (female vodú their community project Tras las Huellas the great Arsenio Rodríguez lived. If you don’t have both, neither will be
the music is entirely drums and voices. ritual expert). Family members salute de Nuestros Ancestros (in the footsteps For all his fame, Arsenio, who brought effective. The author acknowledges the help of
The rural tumba francesa of the lwa, but one woman fails to get far of our ancestors), whose members black consciousness to Cuban popular If you want to know about Arsenio’s Caridad Diez, Orlando Vergés Mar-
mountainous Bejuco was so isolated that enough away before the drums begin, and have created their own museum out of music beginning in the 1930s, is still an lyrics, go across the street from where he tínez, Doris Céspedes, Sonia Pérez
Cuban scholars learned about it only she’s “mounted,” or “ridden,” by the spirits. artifacts conserved in their households understudied figure. Though he’s mostly grew up, and ask. Cassola, Eneida Villegas Zulueta,
in 1976, but it’s recognizably the same In Guantánamo, we visit the home of since slavery days. After visiting a ring known for his musical innovations, the Teresita Baró, Elivania Lamothe, Queli
set of instruments and rhythms as its the houngan (ritual expert) Francisco; in of magnificent casa templos (house texts of his songs contain a world of lore Ned Sublette is the author of four books Figueroa Quiala, Rodulfo Vaillaint,
urban counterparts. Its story is a key to his humble back patio, the vodú group temples), we hear not one but two bembés and deserve a scholarly edition. Sitting in including Cuba and Its Music: From the Ben Socolov, Constance Sublette, and
understanding all kinds of movements Los Cossía rehearse. But vodú doesn’t (sacred party for the gods) back-to-back: the Cabildo Briyumba Congo, I ask Luis First Drums to the Mambo, and (with many others.
and migrations in post-Haitian Cuba. In only exist in pockets of Oriente; it’s in one with children dancing the orishas,
Guantánamo, meanwhile, the beautifully central Cuba, too. It’s strong in Camagüey. one with adults.
dressed Santa Catalina de Ricci (or There’s vodú in Ciego de Ávila; when I In Güines, home of the Amistad sugar
Pompadour) society is regal in its ask Ariel “Goma” Gallardo Ruiz, director mill, Luis Pedroso Sotolongo guards the
headquarters. The last time I saw them of the group Rumbávila, if vodú came Cabildo Briyumba Congo, which boasts
was at a world music festival in Havana to central Cuba overland from the east, the largest prenda I’ve ever seen. (They
in March, where their slamming battery he said, “it also entered by north and have a larger one, but you have to have a
of drummers jammed memorably with a south”—that is, straight into central limpieza, or cleaning, before you can see
group from the island of Reúnion; such Cuba via Haitian sugar workers during it.) Even though Luis performs Yoruba
is Cuba. the first half of the 20th century when divination in front of it, this is straight-
After a performance by the Tumba there was a demand for cane-cutters. I up Congo. A prenda (the Kikongo word
Francesa La Caridad de Oriente, the show Goma a video of a vodou ceremony is nganga) is the center of the palero’s
Santiago group, some years ago, one from New York the week previously, and practice—a large iron pot containing all
of the group’s elders asked me if I was he identified it at once. “That looks like a sorts of power elements, significantly
satisfied. When I made an affirmative ceremony for Erzulie,” he says. Pause. “We including human remains, but also
response, she smiled and said, “you know, do it differently.” various natural elements, including sticks
it’s not only we the living who are dancing *** of different kinds of wood.
here.” Meaning, the dead were dancing The Cuban sugar industry has been Briyumba Congo’s prenda is made
with them. downsized, but it still exists, and wherever from a former sugar cauldron, making
But though spirit is everywhere, there are still centrales (sugar mills), the connection explicit. There are also
tumba francesa is not vodú (or vodou, or they’re important nuclei of culture. In other prendas in the room, and there is
voodoo). There is indeed vodú in Cuba, the small central Cuban town of Primero a wooden chair that dates from the early
much of it courtesy of the large number de Enero, home of the Violeta mill, a 20th century, when the police would bust
of Haitian cane-cutters brought to Cuba community project plays vodú drums up rumbas and ceremonies, requiring the
in the 20th century, when sugar had and dances, and then its directors take camouflage of drums as household items;
expanded to eastern Cuba during the pre- us to the Casa de las Flores, an extensive no sir, no drums here, I’m just sitting in
revolutionary neocolonial republic. Many orchid garden. Down the road in Baraguá, my chair. Luis’s chair is really a big box
remained, becoming a Kreyol-speaking members of the group La Cinta offer drum, all of its parts giving different tones
minority. their guests black cake (a delicious rum as he slams out a rhythm on the sides
In his surprise worldwide hit “Chan cake, panatela in Spanish) and plays while sitting in it.
Chan,” Compay Segundo commemorated Anglo-Antillean music handed down by Around the corner from Briyumba
a line of railroad stops in eastern Cuba: cane-cutting ancestors from the English- Congo, in the barrio of Leguina, is
“De Alto Cedro voy para Marcané / Llego speaking islands. It’s 90 degrees or so and the Catholic chapel of Santa Bárbara,
a Cueto voy para Mayarí.” “From Alto there’s no fan, but they deliver an intense, which is the center of one of the biggest
Cedro I go to Marcané / I get to Cueto impeccable, high-energy performance processions in Cuba for that saint La Cinta, Baraguá
54 ReVista WINTER 2018 PHOTO OPPOSITE PAGE BY NED SUBLETTE REVISTA.DRCLAS.HARVARD.EDU ReVista 55
AFRO-LATIN AMERICANS MUSIC AND DANCE
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AFRO-LATIN AMERICANS MUSIC AND DANCE
Negra/Anger
By ÁLVARO RESTREPO
NINA SIMONE ONCE SAID THAT HER LIFE HAD BEEN A CONSTANT STRUGGLE BETWEEN BLACKS AND
Álvaro Restrepo is a Colom-
whites...and that she had finally found her balance between the black and white keys of
bian dancer, choreographer
her piano. This is the core message of my piece NEGRA/ANGER, for 32 dancers, dedicated
and teacher. He is the found-
to Dr. Nina Simone and to the great poet and statesman from Martinique, Aimé Césaire...
er/director of EL COLEGIO
Both these great artists struggled through their art and throughout their lives to convey
DEL CUERPO in Cartagena
a message for human dignity, against any form of exclusion or discrimination. NEGRA/ The dance group El Colegio del
de Indias, Colombia. Restrepo Cuerpo performs Álvaro Restrepo’s
ANGER was born as a corporeal poem to denounce racism in one of the most racist cities in
is also a frequent interna- piece NEGRA/Anger dedicated to Nina
the world: Cartagena de Indias in present-day Colombia, main port of entrance of African Simone and Aime Césaire in Bogotá
tional guest teacher and
slaves during the brutal Spanish colonial era in Latin America. The genocide of indigenous and Cali, Colombia.
lecturer in universities and
people and of the kidnapped Africans brought as beasts to the Americas is a wound that
cultural institutions as well
continues to bleed. When we see what is still happening in the world, in the United States
as a columnist for various
(white supremacy in the Trump era) and in other corners of our planet, we realize that the
Colombian newspapers and
human race has still not understood that cultural, ethnic, political, racial, religious, sexual,
international magazines.
biological diversity is the main patrimony and wealth of our species.
58 ReVista WINTER 2018 PHOTOS COURTESY OF ÁLVARO RESTREPO REVISTA.DRCLAS.HARVARD.EDU ReVista 59
AFRO-LATIN AMERICANS MUSIC AND DANCE
La Candela Viva
and established Palenque. As Colombian
anthropologist Nina S. de Friedemann
asserted in one of the first cultural stud-
Igniting Musical Connections in ies of Palenque, Ma Ngombe: guerreros y
ganaderos in Palenque (1979), the name
Palenque de San Basilio, Colombia Benkos Bioho has come to symbolize the
spirit of rebellion.
By REBECCA KENNEDY DE LORENZINI
Due to its maroon community heritage,
Palenque has traditionally been portrayed
in terms of its relative isolation and insu-
THE DRUM BEAT IS THE PULSE OF PALENQUE DE SAN BASILIO; larity. Its separation from mainstream
it is central to birth, death, marriage and other cele- Colombian culture and preservation of
brations. In this Colombian town, drumming is about long-held traditions are celebrated locally,
communion and connection: with the ancestors, spirit- nationally, and more recently, internation-
energies, dancers and singers. Rafael Cassiani Cassiani, ally. UNESCO named the town a site of
one of the town’s most legendary musicians, affirms this Intangible Cultural Heritage of Human-
strong connection. He is in the patio of his home, sitting ity in 2010. Yet Palenqueros have long
atop his marímbula, a rectangular box instrument with contributed to Colombian society more
metal keys that he explains came to Palenque from Cuba. broadly; music—as well as sports (it is the
Smiling, he eagerly awaits guests to whom he will explain birthplace of three world champion box-
the significance of music in his life and the living history ers)—has been an essential conduit of con-
that he embodies. nection. In the following three examples,
I am one such guest, part of a tourist group of profes- Palenque’s musical engagement in a wider,
sors and scholars of Latin America who are taking an African diasporic community is visible. I
organized tour of Palenque (also called San Basilio de follow the lead of historian Kim Butler,
Palenque), said to be the oldest surviving free community who claims that the unique relationships
established by runaway slaves in the Americas. It was forged between members of the African
founded in the early 17th century by enslaved peoples diaspora and their communities, includ-
who fled from Cartagena de Indias, one of the largest ing across generations, are a fundamental
slave entrepots in Spanish America. Our tour, like many aspect of the diasporic experience and pro-
tours here, is organized with the close cooperation of Top, Totó la momposina
cess. The first is an example of outsiders Middle photo, Kombilesa Mi,
community members. One of them met us in Cartagena, coming in, the last two represent moments Bottom, Sexteto Tabalá Album
sharing the history of Palenque with us en route to the of Palenqueros reaching out, bringing cover.
town. By the time we arrived, we had learned of the social their music to wider national and inter-
structures, local agriculture, religion, the Bantú-derived national audiences.
Palenquero language and the importance of musical Ha llegado el habanero, Ha llegado el
heritage. palenquero a rich musical tradition that
We stepped down from our tour bus into the central —
from “Chí Chí Maní,” Totó la mom- has been relatively untouched,
plaza of the town, dominated by a tall statue of Ben- posina untainted, and more “African”
kos Bioho, the runaway slave warrior who founded the The Sexteto Tabalá celebrated ninety than other musical styles. Yet
community. The statue is a reminder of the long his- years of creating music this year. Mem- the Palenque Sextetos were the
tory of black resistance in Colombia and the liberation bers have come and gone from the group, result of intercultural collabo-
achieved by Bioho. His power and strength are evident but Rafael Cassiani has been one of the ration.
in his posture and expression, rising out of the column most consistent across the decades. He Cuban sugar workers ar-
that lifts the statue into the air far above human height. joined the group as a child in the 1930s. rived from the island in the first
His hands, the right lifting beyond his body, show where When he spoke to our tour group about decade of the 20th century to
chains were around the wrists. Bioho, known as Domin- the Sexteto’s history, he repeatedly em- work in the Central Colombia met Palenqueros who worked in the mill.
go in the Americas, was said to be an African king who phasized how influential Cuban culture Sugar Mill, located in Sincerín on the Their proximity fostered a cultural ex-
came from the Bioho region of what is today Guinea- has been to the group. This is surprising, Canal del Dique near Mahates. Some of change that resulted in Palenque’s adop-
Bissau. He fled Spanish colonial slavery with his family, given that Palenque is understood to have these workers settled in Palenque; others tion of Cuban son, a musical style based
Benkos Bioho statue in the central square
of Palenque de San Basilio, Colombia.
in African-derived rhythms and the use back to Cuba, performing in La Habana Márquez in 1982. In that moment, Batata group claims that the new music is helping
of the marímbula; the instrument upon and Santiago de Cuba, where Cassiani was III’s Caribbean coastal music rhythms rep- to keep the younger children of Palenque
which Rafael Cassiani was sitting when questioned about the use of the marím- resented his nation on the international interested in the traditional language and
I visited his home. Palenqueros added bula and the history of the original Sexteto stage. His legacy continues to draw out- heritage.
instruments to the Cuban son, result- Habanero. Cassiani generously shares his side attention to his native Palenque. Children are a focal point of the “Pun-
ing in the identifiable Sexteto sound of historical memory of Cuban and Colom- to” music video which celebrates Palenque
the timba, claves, guacharaca, maracas, bian diasporic connections. KOMBILESA MI AND RAP identity in terms of “musicalidad, ances-
tumbadora and bongo. The group incor- FOLCLÓRICO PALENQUERO (RFP) tralidad, lucha y libertad.” As local support
porated elements of other coastal musical BATATA TOCA TU TAMBOR In conversation with the older genera- grows for the group, so does national and
traditions such as bullerenge, porro and from “Tu Tambor,” Totó la Momposina tions who offer invaluable leadership and international attention. They have record-
the funerary music of the Bantú religion Totó la Momposina begins one of her musical knowledge, the next generation of ed their songs in the Casa de la Cultura in
of Palenque, the lumbalú. most celebrated songs with the crisp, Palenquero musicians has found its own Palenque that was rehabilitated with the
By 1930, Cassiani’s uncle, Martín confident command: “Entra la tambora.” voice through incorporating rap and hip support of the Colombian Minister of Cul-
“Hombrón” Cassiani, had created El Sex- A beat begins, but not to her liking: “No hop elements learned from the internet ture, Mariana Garcés Córdoba, in 2015.
teto Habanero inspired by El Sexteto señor.” A second attempt, and, “Eso, así and musicians in Venezuela. Kombilesa With these first recordings, their mu-
Nacional de Cuba that immigrated to the e’.” “Palma!” Drums, the conduit of spiri- Mi is one such group that formed in 2011 sic has gained the attention of Palenque
region around 1920. The first members tual and physical energy in Afro-Colom- and coined its own musical genre: rap Records in Bogotá, improving access to
of El Sexteto Habanero also included two bian culture, begin “La Candela Viva,” and folklórico palenquero (RFP). Their name wider audiences. The group was recently
other uncles of Rafael Cassiani, Federico Totó’s rich, powerful and lofty vocals bring is Palenquero for “my friends” and their included in a project led by Carlos Vives
Cassiani Cáceres and Pedro Cañata, who in the melody. The song, originally record- songs are sung in both Palenquero and to promote ethnic and racial diversity in
worked at Central Colombia. Eustiquio ed on Peter Gabriel’s Real World Records Spanish. Their catchy, playful and reflec- Colombia. For this effort, Grammy-award-
Arrieta was also an original member of in 1991, has recently been re-released on tive music is based in traditional styles winning Vives was named an “Ambassador
the group, along with Pantaleón Salgado, a the album “Tambolero” (2015). Afro-Co- with new takes on the foundational con- of Inclusion” by USAID. Increasing inter-
relative of Batata, one of Colombia’s most lombian musical styles of lumbalú, ma- cept of freedom established by Benkos national acclaim will undoubtedly grow
revered sacred drummers. The sugar mill pale, and bullerengue, are all included on Bioho. Group member Andris Padilla Ju- for the group.
closed in 1952, and eventually Cassiani’s the album: they have survived and shifted lio (Afro Neto) stated to Vice, “el hip hop For his part, Rafael Cassiani has wel-
across the centuries, and are intimately como tal es un movimiento de resistencia, comed the new musical styles as he wel-
relatives moved to other locations on the
knit into the cultural fabric of Colom- de lucha,” describing hip hop as a resis- comed our group of scholars into his home.
coast. Cassiani carried on their legacy,
bia’s Atlantic coast. Palenque symbolizes tance movement. It seems a natural fit in He affectionately shares his talent, memo-
changing the group’s name to El Sexteto
that culture, and the album is a homage Palenque. ries, and intergenerational wisdom that
Tabalá in 1980 after a friend suggested
to Batata III, one of the most celebrated “Ma Kuagro,” one of the group’s most he has accumulated across the years. The
that the name “Tabalá” (meaning “war
drummers from the town. popular and well-received songs, is bright, female voice of Kombilesa Mi, Keila Re-
drums”) was more fitting than the honor-
Paulino Salgado Valdez, Batata III, was cheerful, and full of pride. It explicitly cel- gina Miranda Pérez (KRMP), was trained
ific “Habanero.”
born in 1927 to Manuel Salgado Batata II ebrates reaching out to the world and back by Cassiani, and the group recorded a ver-
El Sexteto Tabalá played locally until
and Luz María Valdez La Luz—part of toward the traditions of Palenque. It ends sion of the iconic “Esta tierra no es mía”
1992 when it left the country for the first
a long lineage of drummers who play el with the call: “Oye Oliver!/para todo’ lo’ with El Sexteto Tabalá. According to Guill-
time to play in Washington, DC. Four
pechiche, a tall drum used in the funerary kuagro’ de Palenque y del mundo/duro!/ ermo Camacho’s El Espectador article of
years later, Lucas Silva, a Colombian who
music of Palenque. In 1954, dancer Delia pura identidad/patrimonio/diaspora af- July 2017, Cassiani tells the members of
had spent some time in France, recorded
Zapata Olivella convinced Batata to come ricana/escucha Benko!...Pura tradición!” Kombilesa Mi, “No hay que dejar de soñar
the group on his Palenque Records label
to Bogotá to play these lumbalus in the Oliver likely refers to Oliver Keen, an Eng- y persistir en lo que se cree.” These dreams
with Radio Francia. Notable songs such
capital city and at 20 years of age he trav- lish collaborator with the group. Kuagros and beliefs resonate with Palenque’s past,
as “El Toche y La Cotorra” and “Esta tierra
eled to other cities in Colombia including are socialization groups in Palenque, but present, and future; inextricably tied to
no es mía” were included in the record-
Medellín. On his travels he met Totó la the lyrics extend that tradition “to the those who have collaborated along the way.
ings that led to international recognition.
Momposina and played with her on her world” and invoke the African diaspora
Alfonso Múnera, the Colombian Ambas-
extensive national and international tours. more broadly. The song ends with a call Rebecca Kennedy de Lorenzini is a
sador to Jamaica, brought the group to
He wrote some of her most famous songs, for all of those who would live by the rebel- Lecturer on History & Literature at
Kingston; subsequent invitations included
“La Verdolaga,” “La Ceiba,” and “La Can- lious spirit of freedom to “listen to Benko.” Harvard University. She is a cultural
Panama and Ecuador. The group has since
dela Viva.” He accompanied her to play in While some community members have historian who specializes in the African
traveled to the United States, England,
Stockholm at the Nobel Prize Ceremony criticized the use of hip-hop as an un- diaspora in the Americas. See scholar-
Spain, Denmark, Argentina and Canada.
of Colombian author Gabriel García welcome foreign cultural expression, the harvard.edu/kennedylorenzini
In 2011, the group brought their music
I STOOD OUTSIDE OF THE SMALL CHAPEL, of the rosary.” Soon the song came to an
pointing my video camera through the end, signaling the devotees’ preparedness
grates of the window. Inside, the devotees for the spiritual journey to begin.
of the religious group Moçambique The singing and drumming were
Thirteenth of May of Our Lady of the directed toward the altar. To an outsider,
Rosary drummed and sang to beseech the statues of Catholic saints, caboclos
divine protection from Our Lady of the (indigenous Brazilians), pretos velhos (old
Rosary and black saints. The enchantment black slaves), boiadeiros (cowboys), and
that they wove with their singing marujos or marinheiros (sailors) that vied
constituted the ceremonial preparations for space on the altar might look like an
for a festival of Congado, a syncretic Afro- aesthetics of hodgepodge. But to devotees,
Brazilian ritual of popular Catholicism. the cascading layers of figures arranged on
While the camera captured the sounds the altar signaled reconciliation between
that emanated from the chapel, I briefly Opposite page, Black and white saints different sacred traditions originating from
turned my gaze toward the adjacent adorn the altar. Above: Renata da Silva with
African diaspora religions and Roman
image of Our Lady of the Rosary.
hills, observing the urban patchwork of Catholicism. It is not that worshipers of
precariously built, low-income housing so African-derived religions did not suffer
characteristic of Belo Horizonte, the capital particular song that requested intercession erasure, oppression, and exploitation at the
of Minas Gerais, and other megacities of from Our Lady of the Rosary to prepare hands of Portuguese Catholic authorities,
Brazil. their minds and bodies for the spiritual but that the encounter between different
Dona Isabel Cassimiro das Dores forces that they would encounter religious traditions compelled worshipers
Gasparino, the group’s leader and throughout the festival. Using the rhythmic to be resourceful and reconciliatory in their
Congado queen—a royal title used to pattern known as serra abaixo, the drums forging of a New World tradition.
indicate hierarchy among these musicians (tambores) played a slow-tempo call-and- Soon after the Congado festival, Dona
(Congadeiros) since the 17th century in response exchange, while captain Ricardo Isabel, both a Congado queen and a mãe-
Brazil—had granted me permission to Cassimiro das Dores Gasparino, a day de-santo (mother-of-divinity) in Umbanda,
film the ritual preparations in the chapel as laborer in his mid-forties and son of Dona invited me to a session at the chapel, a
part of my dissertation fieldwork. Worried Isabel, sang, “I ask for permission from structure that functions dually as a place
that my recording might interrupt the my mother, the woman of the rosary.” The of popular Catholicism and Umbanda. In
ceremony, I tried to make my ethnographic other Congadeiros answered verbatim, fact, while the chapel serves as a place of
presence, despite a hardly surreptitious stretching each word across a simple worship for popular Catholic rituals on the
video camera, camera, and notebook, melody as several members continued weekends, it is re-purposed in Umbanda
as incognito as possible. Yet soon after to drum. Ricardo Cassimiro then placed sessões or giras (healing and consultation
I started to document the ritual, senior his hand in the water vessel on the altar ceremonies) on Monday, Wednesday, and
member of the group Sebastião Corrêa and proceeded to wash the sacred batons, Friday evenings. The chapel, moreover, is
Braga led me into the chapel, motioning symbols of leadership and sacrality, referred to as the terreiro (temple) during
for me to stand on a couch by the back with the sacred water. The Congadeiros Umbanda. Umbanda, a syncretic Brazilian
wall. Despite my concerns about alighting continued to play the drums, in addition to religion focused on spirit possession, blends
upon the furniture, I quickly realized the the patangome, a shaker whose swooshing African diaspora religions with Roman
new vantage point provided a fine sight sound derives from the movement of black Catholicism, Amerindian shamanism, and
line for filming. seeds within welded automobile hubcaps, Spiritism, a spiritualistic philosophy begun
The Congadeiros began the morning as they intermittently sang, “I ask for by a French educator known as Allan Kardec
rituals that August day in 2014 with a permission from my mother, the woman who postulated that immortal spirits take
64 ReVista WINTER 2018 PHOTO BY RICARDO BOHÓRQUEZ PHOTOS BY GENEVIEVE E. V. DEMPSEY REVISTA.DRCLAS.HARVARD.EDU ReVista 65
AFRO-LATIN AMERICANS MUSIC AND DANCE
on human form in various incarnations to the ambiguity within which Catholic statue of Saint George, which is also In both Umbanda and Congado, She offered to stay and translate the writing process as I strove to intertwine my
achieve moral and intellectual edification. and Umbanda statues signify speaks to Ogum. practitioners see music as a mystical language of the old slave spirit into modern observations with worshipers’ performative
Umbandistas engage in spirit possession the creative ways in which practitioners conduit that enables them to perform Portuguese. During the transatlantic slave voices.
to call immortal deities (orixás) and spirits have made their religious cosmologies AG: You speak of Saint George and a kind of spiritual work that brings trade, close to six million Africans were Strikingly, what seemed prima facie
from the astral plane into their bodies for converge over the centuries. What is Ogum. This is what happens. Here prosperity to the body and mind. Just as forcibly brought to Brazil. Although the like straightforward dissertation advice
healing and spiritual guidance. Although more, throughout my fieldwork, I came we have both a house of Congado and Congadeiros use sacred song and prayer law of 7 November 1831 abolished the from Father Joaquim was really his clarion
Umbanda did not coalesce among to understand that while Umbanda and a house of Umbanda. There is this to ask for blessings from Our Lady of the maritime slave trade and freed the African call for the decolonization of dissertation
disenfranchised Afro-Brazilian slave Congado are embodied simultaneously, mixture. There is this reality. But in Rosary, these same practitioners during who were illegally imported to Brazil, the writing. Indeed, Father Joaquim’s advice
descendants as a de facto religion until they are expressed serially. In other words, Congado, we don’t say that Saint George Umbanda sessions use songs (pontos), slave trade continued unabated both across favored the exercise of agency by devotees.
the 1920s in Rio de Janeiro, it is generally devotees carry out religiously pluralistic is Ogum. We say Saint George. There dance, and prayer to call spirits of Caboclos the Middle Passage and within Brazil until In reflecting upon this, I realized just how
accepted that devotees began practicing traditions, but implement individual is separation. When it is a festival of (Indigenous Brazilians), Pretos Velhos (Old Princess Isabel abolished slavery in Brazil much a dispossessed historical figure,
Umbanda, it isn’t Saint George, it’s Black Slaves), Crianças/Erês (Children), by dictum in 1888. Slaves primarily came representing in bodily form Brazil’s
Ogum. Each thing in its own place. Baianos (People from the Bahia State), from vast expanses of the west coast of negation of Afro-Brazilians’ humanity
There is separation. One doesn’t mix Boiadeiros (cowboys), Marujos or Africa, primarily being drawn from Bantu and humanness during slavery, could still
one thing with another. Marinheiros (Sailors), and Exús and cultural areas of West Central Africa serve as a preeminent symbol of what it
Pombas-Giras (male and female entities (present-day Angola, the Democratic looks like to work toward negating the
GD: But, for example, why have a loosely associated with the devil) from Republic of the Congo, and Gabon) and inequalities of Afro-Brazilians in the here
separation if a saint is the two things? celestial heights to inhabit their bodies and the Yoruba, Ewe, and Fon cultural areas of and now. Hence, this old slave spirit, rather
instantiate healing and resolve problems. West Africa (present-day Guinea, Nigeria, than being the antithesis of modernity,
AG: But here is the question. When Mediums (médiuns) and initiates (filhos- Togo, and Benin (Dahomey)). Given the became the mobilizer of it.
it is praise in honor of the rosary, it is de-santo, literally children-of-saint) desire diversity of peoples who were trafficked My encounter with Father Joaquim
praise in honor of the rosary. When to be possessed by the spirits of these in the Luso-Brazilian slave trade, it is informs my larger thinking about how
it is something from Umbanda, it is archetypal figures because in coming difficult to speak of a homogenous African practitioners see Congado and Umbanda
Umbanda. It is not the same time. to serve as guias (guides), they aid and population in Brazil. Nonetheless, one as individual cogs that form a unified wheel
Coffee is coffee, milk is milk. Combine counsel devotees in fixing dilemmas and can speak of the many convergences that rotating toward redemption. Although
the two, it is café com leite. It is neither appeasing orixás. marked enslaved Africans’ experiences in an agenda of racial empowerment is not
café nor milk, it is coffee with milk— The first time that I attended an Brazil: dispossession, hunger and violence. always explicit in Congado and Umbanda,
café com leite. This is why there is a Umbanda ceremony, I observed one The encounter with Father Joaquim many communities work toward socio-
separation. (Antônio Cassimiro das devotee become possessed by a spirit. made me realize that this figure was not spiritual justice by making legible their
Dores Gasparino 2014) Suddenly, his body convulsed. Growing a wild extremity, but rather a purposeful performances as healing, devotion, and
hunched, he hobbled about as if crippled archetype who embodied the history of a social commentary. In the end, the advice
With a simple metaphor of coffee with by senility. He beckoned for someone to disenfranchised people whose resilience from Father Joaquim was not merely about
milk, Antônio illuminated how Afro- retrieve a cane that stood in the corner was as sacrosanct as their religious solving an ephemeral, personal problem.
Congado group member sing and play drums and shakers to celebrate their devotion to Our Brazilian worshipers often lead religiously of the chapel, all the while grunting and practices. Father Joaquim was one of many For myself and others who are willing to
Lady of the Rosary. pluralistic lives, finding harmony in sputtering. With labored movements, he old slave spirits who returned perpetually listen, the guidance from an old black
praising Catholic saints on one day of the made his way over to a small, white bench. in human form to teach followers about slave spirit was meant to render audible
Umbanda in an inchoate form in Brazil as rituals on different days of the week, in week and worshiping African orixás and Dona Isabel brought me to sit face-to- the struggle, both past and present, against devotees’ present-day struggles to create
early as the 19th century. addition to attributing different meanings incorporating spirits on another day. He face with the possessed medium so that those who worked and continue to work to lasting racial equality in a longstanding
Broadly speaking, Catholicism was not to them. Thus, while worshipers cognitively explained how the individual religious I might consult him on any matters of invalidate their humanity. history of alterity.
only the official religion of Brazil from the and corporeally embody distinct religions components troped as coffee and milk consternation. Broadly speaking, spirits in At the time that I conducted fieldwork,
time the Portuguese colonized Brazil in at the same time, rituals must be expressed must run separately for musico-religious Umbanda serve less as oracular mediums I was formulating a dissertation about Genevieve E. V. Dempsey is the 2017-
1500 until 1889 when the establishment in distinctly temporal and symbolic ways. pluralism to work. Each component works who tell the future and more as counselors the music of devotee’s struggle for social 18 Mark Claster Mamolen Fellow at
of the republic rendered church and The following exchange with Antônio individually to fulfill the overarching goal offering advice on personal obstacles. As justice via African-and European- Harvard’s Hutchins Center for African
state formally separated, but Portuguese Cassimiro das Dores Gasparino, a of encouraging supernatural deities to I sat in front of him, his eyes remained derived sacred ritual in wider contexts of and African American Research. An eth-
authorities prohibited African and African security guard in his late forties and intervene in their everyday lives. Indeed, closed. He only moved to puff on a pipe. racism and exclusion. When it came to nomusicologist and musician, Dempsey
diaspora religions in toto. Yet, Africans another of Dona Isabel’s sons, helped me they believe each to contribute uniquely And then, he spoke, breaking the profound turning the participant-observation and specializes in the sacred musics of Brazil.
and Afrodescendant peoples (slave, to understand that while both religions toward building matrices of social, silence between us. Despite being fluent interviews of fieldwork into a dissertation, Her ethnographic and archival field-
free, and freed) creatively maneuvered coalesce to form a sacred totality in economic and sacred support in the face in Portuguese, I could hardly understand the process proved daunting. So, I asked work among communities that practice
around these proscriptions by associating their lives, it is a collective whole that is of societal exclusion and affliction. Hence, a word. Father Joaquim, “How do I make sense African-and European-derived syncretic
Catholic saints with African deities. For separately articulated. We were talking in religious boundary separation and crossing Dona Isabel whispered to me that the of the fieldwork and then turn it into a traditions of Congado, Candomblé, and
example, Ogum, the deity of iron and war the chapel when I motioned toward the diversify and enrich devotees’ toolkit as medium embodied the preto velho Father dissertation?” Resolute, he answered, Umbanda articulate with broader inter-
in Umbanda became synonymous with the altar: they pursue self-empowerment, social Joaquim, so his Portuguese was that of “Let the devotees speak.” This counsel disciplinary conversations about ritual,
Catholic symbol of Saint George. Hence, GD: There, on the altar, you have a justice, and healing in the material world. pre-emancipation Brazil (1500-1888). became a guiding force in the dissertation race, class, gender, and sexuality.
TRACING THE JOURNEY OF AMADEO ROLDÁN’S died suddenly. Work had just been started Nations in Paris to find out more about this
Afro-Cuban ballet La Rebambaramba to adapt the score for the stage. Both the annual festival. Practically forgotten today,
(1928) I arrived in Paris. Yes, in Paris, breakup and the death could be considered this gathering had a great importance
France... both the author of the original unfortunate “accidents” that greatly from its foundation in 1957 until the
libretto, the Cuban writer and musicologist delayed the production. mid-1960s, because of the high degree
Alejo Carpentier, and the—also Cuban— In 1933, Cuban playwright Luis of international participation. Theater,
choreographer Ramiro Guerra insisted in A. Baralt failed in an attempt to lyric and dance companies from all over
recalling the ballet’s 1961 staging at the collaborate with Roldán himself on a the world attended the yearly festival that
Théâtre des Nations (Theater of Nations) stage performance because of the chaos took place there. International artistic
in Paris. in the aftermath of the fall of Gerardo companies competed there in a kind of
However, it was not the geographical Machado’s dictatorship in Cuba. Finally, “Performing Arts’ Olympics ”—as the Afro-Cuban ballet—composed for Afro- amateur movement (movimiento daily life of blacks in the country.” Were
distance—the almost 5,000 miles from the choreographic starting point of the press baptized it—during the Cold War. Cuban percussion instruments (güiro, de aficionados) promoted by Castro’s all Cubans black? In the light of the 1961
Havana to Paris— that was unusual. Paris, ballet—the dancing of conga and lucumi Think, for a moment, about the Theater marímbula, chequeré, quijada, etc.). regime contributed to accentuate this show, one might conclude that was the
the mecca of the international artistic troupes (comparsas)—could hardly have of Nations as we do the sports Olympics, The folkloric dances, all of African popular imprint. Not surprising the case. And that Cuban people could even
avant-garde in the first half of the 20th been carried out before 1959: mixing black in which each country presents its best descent, were introduced by Cuban headline of L’Humanité newspaper be considered as African people, given the
century, had long ago welcomed the music dancers with the white ballerinas of the athletes not only to get the most Gold National Theater director, Isabel declared: “The voice of an entire people.” press release from the Theater of Nations
of Afro-Cubanist composers Amadeo elitist Pro-Arte Musical Society would medals (unequivocal display of power), Monal (by the way, a Harvard graduate, However, the French Communist in which it linked the “most authentic
Roldán and Alejandro García Caturla, have been a scandal. but also to show off their national «values» according to the French press), as what newspaper contradicted itself (and folklore” of the Caribbean island with
with the help of Carpentier, a resident of In the late 1950s, the choreographer such as strength, resistance and control— “the Cuban people dance in their daily Monal’s statement) when it explained that that of other African countries (Niger,
the French capital from 1928 to 1939. The Alberto Alonso, one of the three founders attributes that in this political context took life.” Their performance by a group of these folkloric dances, “rumba, columbia Madagascar and South Africa) attending
orchestral version of La Rebambaramba— of the Cuban National Ballet (together on a metaphorical meaning. Analyzing the popular dancers trained as part of the and guaguancó, lead to the heart of the the Festival.
without choreography—had been with his brother Fernando and his sister- presence of La Rebambaramba—as well
performed at the Straram Concerts in in-law Alicia), prepared a show for as the other works presented by Cuba in
Paris (1931) with a great success. Cuban television. From the aesthetics 1961 and 1964—at the Theater of Nations,
The striking feature was not the and staging points of view, that kind of may perhaps bring us closer to an answer.
geographical but the temporal remoteness. performance is unsatisfactory. For one For its first appearance at the Theater
More than three decades had passed from thing, video montage imposes its own of Nations, Cuba chose a show that
the creation of the score to its staging narrative rules and also the viewer’s alternated three pieces of modern dance
(Roldán, who died in 1939, was never vision is limited to the camera’s “eye.” by Ramiro Guerra (Suite Yoruba, La
able to see it). I wondered why had it However, the media and social impact Rebambaramba and Rítmicas) with
not been danced before. And why was of that television performance of La folkloric dances. Despite the apparent lack
the Afro-Cuban ballet recovered in the Rebambaramba—possibly greater than of cohesion of the spectacle, one element
early years of the Cuban Revolution? The any other in a Cuban theater, especially gave it unity: the recurrence of the theme
answer to the first question was offered by before 1959—should not be underrated. of Cuba’s African heritage. Guerra’s
Carpentier himself in Trayectoria de una Can we then make a link between the choreographies turned to the Afro-
partitura (The Trajectory of a Score) in recovery of La Rebambaramba and Cuban pantheon (the gods or orishas of
which he explained La Rebambaramba’s the Revolution ideology by taking into Yoruba santeria) in Suite Yoruba and to an
“full-of-accidents-history.” The breakup account this television performance episode of colonial life when African slaves
of an interested U.S. dance company during Batista’s dictatorship? To try to grouped in comparsas enjoyed “freedom”
spearheaded by Ruth St. Denis and Ted answer this question, I invite you to join to perform their songs and dances on
Shawn, whose romantic relationship also me on my journey in the footsteps of La the eve of Three Kings Day (January
fell apart, delayed a possible performance. Rebambaramba. 6) in La Rebambaramba. In the third
Also the businessman Sergei Diaghilev, Roldán, Carpentier, Guerra... they all choreography, Guerra recovered another
soul of the Ballets Russes, and enthusiastic led me, last fall, to the archives that hold of Amadeo Roldán’s most emblematic
about the production of the Cuban show, the historical papers of the Theater of works—along with the aforementioned The Cuban National Theater performs folkloric dances in Paris.
70 ReVista WINTER 2018 PHOTO TOP OF OPPOSITE PAGE BY JAY DAVIS REVISTA.DRCLAS.HARVARD.EDU ReVista 71
AFRO-LATIN AMERICANS MUSIC AND DANCE
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AFRO-LATIN AMERICANS
BUILDING BRIDGES
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BOOK TALK
BOOK TALK
reading.
Social Policy in Cuba: Across the Great Divides First, we learn that in ways analogous to broader shifts The Harvard-linked
authors who sit outside
A REVIEW By CHRIS TILLY across Latin America and the world, Cuba has shifted Cuba face a different set of
incentives and constraints,
from universal subsidies and services toward more
and it shows. This is
Social Policies and since the Soviet Union and services, some touch on
targeted programs—while maintaining universalist especially true in Domínguez’s
introduction, which
Decentralization in Cuba: collapsed and discontinued both—and some avoid the ideals about access to health care, education, and
Change in the Context of its economic support of issue altogether—but taken offers a blunt, though not
21st-Century Latin America, Cuba. That inequality is as a whole the essays make
economic opportunity. unsympathetic, assessment
edited by Jorge I. Domínguez, most starkly visible to natives this point repeatedly and of Cuba’s serious social and
María del Carmen Zabala and visitors alike in the effectively. These observations out in contemporary Cuban voice and participation. My In the Cuban academy, there economic problems, and
Argüelles, Mayra Espina Prieto, disjunction between the dollar are particularly salient in society: access to remittances, “glass half-full” image at the are limits to the extent of of the achievements and
and Lorena G. Barberia (David and peso economies. The a Cuban context in which for example, or access to outset of this review is based acceptable criticism of the shortcomings of the country’s
Rockefeller Center Series second is the gap in power resources have become both better health care via social on these two rich chapters. Cuban government and its evolving mix of social policies.
on Latin American Studies, and opportunities between more limited and more connections or economic Zabala’s essay on local policies—Fidel Castro’s dictum Barberia takes the same road
Harvard University, 2017, 272 Havana and the rest of the unequally distributed since bribes. participation and a chapter of “within the Revolution, as Fundora and Espina, citing
pages) country. A third divide, 1990. A third lesson: there has The economics of the on nonfarm cooperatives everything; against the research that exposes the
found in Cuba as in most been significant movement Havana/hinterlands divide by Reynaldo Jiménez and Revolution, nothing” mixed impacts (ameliorating
From my snapshot views countries, is the distance away from centralized, top- is, disappointingly, under- Niurka Padrón also touch remains in force, though the poverty, but intensifying
of Cuba in five visits over between the Cuban state and down policy implementation. reported in the book, but the on the state-citizen divide. definition of what is “within” inequality) of the current
the years, two eye-opening its people embodied in top- This glass is definitely half-full, politics of that divide, and the Like Fundora and Espina, has expanded somewhat. system of remittances in
environmental policy,
moments stand out. In 1980, down policies and limited but that marks an important related state-citizenry divide, Zabala tells us how policy The Cuban authors have Cuba. Artiz’s chapter provides
remittances) and processes
after visiting one workplace opportunities for bottom-up advance from the Cuba I first come in for close examination. is implemented on the dealt with these limitations interesting data on Latin
of participation and
after another where union and input. Collaboration between saw four decades ago. The two strongest chapters ground, in this case, through in different ways. Fundora American public opinion
decentralization, as well as
management representatives Cuban and U.S. researchers The book’s editors and in the volume, papers on community development and Espina have written regarding social policy, but
framing these in-depth looks
explained how no conflict entails two other divides. One authors gamely take on the policy decentralization projects. However, Zabala chapters full of critique, but misses the opportunity to use
with an overview and two
existed between labor and is simply differing perspectives five great divides—in ways that by Geydis Elena Fundora primarily explores what the critique comes via the this analysis to think through
chapters on social policy in
management under socialism, across the two countries. A are distributed unevenly across and Mayra Espina, offer dimensions of inequality get voices of informants and of Cuban social policy in light of
the broader Latin American
I stumbled on a heated U.S.-Cuban analysis must the ten chapters. Growing clear-eyed assessments of recognized and addressed other researchers who have Latin American experiences.
context.
open-air labor-management also contend with the sharply inequality by class, perhaps the promise and risks of within these projects; she is evaluated specific programs. Are Cuba’s social policies
Viewing the book as a
negotiation in Santiago that polarized views of Cuba’s Cuba’s most consequential decentralization, and the silent on the relationship of Zabala, as noted above, adequate to overcome
whole, what do we learn
was rapidly degenerating into government and its policies social shift in its last three barriers to local initiative these NGO-based projects largely avoids mention of the Cuba’s great divides? The
about Cuban social policy?
a shouting match. In 2003, within each country and more decades, and continuing that remain in place. The and processes with the state. state. Jiménez and Padrón evidence from this book says
First, we learn that in ways
co-leading a participatory broadly in the world. inequality by gender and race, two chapters offer two very Jiménez and Padrón’s paper (on cooperatives), Echevarría not yet, but there is some
analogous to broader shifts
community workshop in take center stage in María different vantage points, both falls short in a more basic way: and Tejuca (on education), room for optimism in Cuba’s
across Latin America and
Havana, I was startled to hear Social Policies and del Carmen Zabala’s chapter valuable: Fundora reports on their analysis is limited to and Marta Rosa Muñoz (on continuing commitment
the world, Cuba has shifted
a government representative Decentralization in Cuba is on participatory community the views regarding various description of a series of laws environmental policy) thread to egalitarian ideals and its
from universal subsidies and
identify the biggest obstacle the latest in a series of development projects and aspects of participation and statistics on cooperatives. the needle by giving statistical continuing process of policy
services toward more targeted
to community development DRCLAS books from an the papers on education expressed by key informants The U.S.-Cuban dynamic summaries of outcomes and experimentation. For me, at
programs—while maintaining
as “the bureaucracy.” Both ongoing research project on and employment (Dayma from government, the plays out in interesting ways lists of laws and policies, but least, that is indeed a glass
universalist ideals about access
moments speak to the social and economic change Echevarría and Mayra Tejuca), academy and communities; in this volume. Cubans with little or no evaluation half full.
to health care, education
continuing inequalities of in that country. The authors and economic opportunity. health care (Susset Fuentes), the core of Espina’s chapter authored the bulk of the book, how policies are linked to
power and resources in make a strong case that the Second, the authors point and remittances (Lorena is a review of seven concrete seven out of ten chapters. But outcomes, nor assessment of Chris Tilly, professor of
socialist Cuba. policy terrain has shifted out the ways in which formal Barbería). The findings are decentralization initiatives, in Harvard- and DRCLAS-linked the strengths and weaknesses Urban Planning at UCLA,
In fact, I would suggest significantly in recent years, universalist policies can fall most detailed on gender, a set of mini-case studies of scholars wrote the three of the policies (though studies bad jobs and how to
a Cuban-U.S. volume on making this new addition short at the implementation thinnest on race, given Cuba’s policy. Each chapter is packed chapters that are positioned Echevarría and Tejuca chapter make them better, and the
social policy in Cuba like not just an update but an level in the context of limited omission of race from official with concrete discussion of to frame the book: Jorge do offer a bit more). As a role of social movements in
this one must engage at exploration of new policy and unequally distributed statistical surveys, but form steps forward and continuing Domínguez’s introduction, result, though these three economic change. Though not
least five great divides. The processes. The chapters resources. Some chapters a fascinating composite limitations and barriers in and closing chapters by chapters are useful resources a Cuba scholar, he has visited
first is the rapidly growing spotlight individual sectors address disparities in picture. Perhaps most breaking down these two Lorena Barberia and Soledad on the contours of policy and Cuba in 1979, 1980, 1994,
income inequality in that (enterprise development, outcomes, some underscore interesting are the convoluted potent gaps and moving Artiz that place Cuba in the key outcomes, I found them and most recently twice in
country, which has exploded education, health care, disparities in access to benefits ways in which class plays toward broad channels of wider Latin American mosaic. arid and ultimately frustrating 2003.
Consumption as Resistance cated to Siqueiros’ billboard humanidad en la tierra y further the mechanism of ad- Delgado’s readings. Paz’s re-
murals from the 1950s, Del- hacia el cosmos (1964–1971), vertising, by being more witty, lationship to technology and
in the Age of Late Capitalism A REVIEW By EDUARDO LEDESMA gado astutely teases out the was placed in a luxury hotel more seductive, and more modernity, Delgado argues,
tension between the Mexican frequented by North Amer- materialistic than the original is linked to the massive
painter’s commitment to left- ican tourists, so that “com- advertisement ever was, by infrastructure projects taking
ist causes and the very com- mercial enterprise trumped showing more than what the place in Mexico in the 1950s
mercial enterprise that the subversion” (81). Neverthe- advertisement was ready to and 60s, much like Brazilian
Delirious Consumption: of consumption, typically the possibility of resistance to murals represented. The case less, Delgado makes an excel- show, revealing a less ideal, Concrete poetry was aligned
Aesthetics and Consumer presented as individualistic it has to include the individ- of Siqueiros is particularly lent case as to why Siqueiros’ more physical level of reality with Brazilian development-
Capitalismin Mexico and Brazil by and banal. For the author, ual responses of citizens who interesting because his earlier work is worth examining, behind the advertised prod- alism and the construction of
Sergio Delgado Moya (University however, “Consumption is are not mere passive subjects works reflected his Marxist especially in our time, as we uct” (108). The radical force Brasilia.
of Texas Press, 2017) power: it is coercion and of the forces of consumption, ideology, but later he created experience a reality “decisive- of Concrete poetry, therefore, In his final chapter
control, but it is also, some- but rather active consumers: murals for the hotel and ly more wrought by consump- lies on its surface, on its way Delgado examines the
Sergio Delgado’s brilliant times, resistance. At times, “Understanding neoliberal- tourist industry. Throughout tion and consumer culture of arranging typography and work of several Brazilian
book, Delirious Consumption, inasmuch as it mediates our ism […] entails an expansion his career, however, Sique- than the reality Siqueiros had making the material elements neoconcretist artists, most
performs a truly radical feat inner lives and the world that of what we understand to iros insistently engaged with to contend with” (82). of words visible, its capacity importantly Lygia Clark’s
of locating anti-capitalist re- makes us, consumption may be the logics of both con- techniques and tools of ad- In his second chapter, to convey meaning beyond its object art. Associated with
sistance precisely in the heart serve as a road to freedom; it sumption and neoliberalism, vertising. Delgado elucidates Delgado turns to the fascinat- verbal signification, so that both neoconcretism and the
of the beast, in consumer cul- may even work like a promise a repositioning that takes Siqueiros’ investment in new ing case of Brazilian Concrete “concrete poetry puts forth Tropicàlia movement, Clark’s
ture and the culture industry. of happiness” (3). Treading seriously the modes of oper- technologies and mass media, poetry. The Concrete poets of a challenge to seldom-ac- main contribution was the
He does so by examining the where other noteworthy Latin ation of subjects traditionally including his innovative use the Noigandres group—Har- knowledged hierarchies bichos (animals), a group of
work of notable Mexican and against commodification, American critics of consumer conceived to be complete- of materials such as acrylic oldo and Augusto de Campos of language operating in interactive hinged sculptures
Brazilian writers and artists alienation, and the politics of culture such as Néstor García ly under the coercion of paint or concrete, and his re- and Décio Pignatari—had late capitalism, hierarchies made of folding metal plates
from the 1950s, 60s, and 70s, domination and inequality Canclini, George Yúdice institutionalized structures course to industrial processes. close ties to advertising, whereby the nonverbal, non- that required the partici-
a period of “consumer frenzy” that define consumer cap- and Graciela Montaldo have of power [but are not]” (26). Reinforcing Delgado’s thesis mass culture and consumer linear, ‘irrational’ aspects of pation of the spectator. For
when Latin America was italism” (2-3). Delgado tells placed their theoretical pen- Consumers are not to be seen about the subversive potential capitalism. Several of them language, its vocal and visual Clark, process and partici-
becoming increasingly urban us that the works he studies dants, Delgado stakes out his as the zombie-like victims of of consumption, the chapter worked in advertising firms, dimensions, are deemed pation and “the physical
and industrialized, and the “model an approach keenly own claim for the centrality capitalist exploitation. investigates the ways in which and often it is difficult to experientially enriching but production of her work” (172)
middle classes were on the attuned to imitation as an of consumption in the cul- But what makes Delgado’s Siqueiros’ murals estab- distinguish where a poem ultimately inconsequen- were key elements of the
rise. Through close readings incisive, at times subversive, tural history of the Americas, book a “deliriously” enjoyable lished links between art and begins and an advert ends. At tial” (104). What Delgado aesthetic experience, as Del-
of murals by David Alfaro response to capitalist modes positing an aesthetics of read in addition to being advertising, expressing “their first glance the close alliance foregrounds in this genre gado observes. But Delgado
Siqueiros, poetry by the of signification” (3). As he consumption as instrumental a scholarly tour de force, shared need to arrive at forms with advertising can prompt is its power to appropriate also critiques Clark’s intent
Brazilian concrete poets and deftly unfolds his argument, for the identity formation of is how its author anchors appropriate for addressing the question: is the viewer or consumer culture, to imitate to industrially mass-produce
by Octavio Paz, and analysis the author shows that it is contemporary transnation- his argument on specific mass publics” (69). Delgado reader made into a passive elements of mass media such the bichos, stating that, had
of the object art of Brazilian by imitating, mimicking al subjects and emerging examples, on close readings analyzes, for example, several consumer by works that look as neon signs, advertising she done so, “some of the
neoconcretists such as Lygia and replicating the very forms of national and global of poems, paintings, objects of Siqueiros’ murals in Ciu- like ads? Delgado’s nuanced logos, newspaper ads, in or- most intriguing aspects of
Clark, Delgado analyzes the processes and strategies of citizenship. We are who we and performances, as well dad Universitaria (Mexico interpretation, however, finds der to challenge our habitual these works—participation,
ways in which these artists marketing, advertising and are, in part, because of our as a thoroughly fleshed out City), concluding that for the another valence in this highly forms of perception. Poetry relationality, an insistent
used tools from advertising mass communication that purchases. We are defined by historical contextualization Mexican muralist, “the forms visual poetry. In his reading becomes anti-advertisement, sense of free play—would
and consumer culture to chal- these innovative artists cast a our consumption—and that is for both of the countries he of commercial propaganda of Pignatari’s acclaimed 1957 using the tools of consumer have gained in substance, but
lenge capitalist structures, potentially subversive light on not necessarily a bad thing. studies, Brazil and Mexico [are] a fresh source of formal poem “beba coca cola” (a capitalism to undermine it. only at the risk of trivializ-
paradoxically fighting capital- the process of modernization Indeed, what Delgado (the two largest economies in innovation that could be work that imitates a Coke ad The book then elegantly ation” (163). This desire for
ism through consumption. and development in Latin achieves is to reframe the Latin America). He examines adapted for the purposes of but equates the American transitions from Brazilian mass production might signal
The territory Delgado America and disrupt the de- question of consumer culture works by some of the best- political agitation” (71). The soft-drink with excrement), concretism to Octavio Paz’s Clark’s work as sliding toward
is negotiating is tricky and politizing effects of commod- to allow for the agency of known avant-gardists of the author, however, is not naïve Delgado insists that “if ad- experimental poetry from the depoliticization. Delgado,
fraught with potential dan- ity fetishim. artists and consumers alike. post-War World II period. to the turn Siqueiros took in vertising works by effectively, 1960s, more specifically to however, reframes Clark’s art
ger, but he skillfully works So what Delirious Con- Although his focus is on an Delirious Consumption his later works, as he fully economically, and seductively his poems Blanco (1967) and as partaking of a “language of
through the paradox, offering sumption is attempting to do earlier period, his arguments explores “how each of them embraced commercialism conveying information about Discos Visuales (1968). Paz micropolitics” that is centered
a nuanced and thoughtful an- is to bring attention and re- have direct bearing on the arrived at forms of aesthet- to the detriment of his more how the world works and how was profoundly influenced by on the domestic materials
alysis of the ambiguous pos- dress a gap in scholarly work, contemporary neoliberal ic production drawn tight nuanced earlier artworks. we should inhabit it, anti- or technology, advertising and and everyday spaces where
ition(s) taken by these artists. one that has been neglected crisis. Delgado asserts that a between high modernism and Unlike his earlier, publicly counter-advertisements like mass culture, writing several she generates her work. This
For him, they represent “an or automatically ignored: more accurate assessment of consumer culture” (27). displayed pieces, Siqueiros’ ‘beba coca cola’ work not theoretical essays on these political valence of Clark’s art
assured but adjustable stance namely, the positive potential the neoliberal moment and In the first chapter, dedi- last mural, La marcha de la by resisting but by pushing subjects which also inform “has to do with the way our
consciousness of objects, of heart of consumer culture. be made about this otherwise Eduardo Ledesma is Assis- this narrative a history of our own Like other Central American for the crime of international As Berguido aptly illustrates
subjects, and of the rela- Delirious Consumption excellent book, is that it tant Professor of Spanish at realities. We can, through this countries, Panama lacks a solid corruption, as it is known in Italy. in his compelling and well-
tionships that hold between therefore provocatively sug- often fails to make the neces- the University of Illinois at recounting, look the monster di- system of justice that guarantees Moreover, because Berguido is written narrative, it is necessary
subjects and objects chan- gests the potential to find, at sary connections between the Urbana-Champaign. A special- rectly in the eyes. The agreements the impartiality of the courts. The both a lawyer and investigative to find mechanisms to break
ges by means of the kind of the center of capitalism, its neoliberal moment we are ist in Latin American literary signed between the Panamanian case of Finmeccanica, like others journalist, he managed to carry the vicious circle of those Latin
attention Clark cultivates: means of interruption. For living today and the period and cultural studies, he holds a government and Finmeccanica in which powerful government out successfully the complex dip- American rulers protected by “an
attention to our everyday this reason, this book is also it examines. While Delgado’s Ph.D. in Romance Languages and its affiliates represent, ac- officials are under investigation, lomatic negotiations that voided unwritten Mafia pact of impuni-
routines and to materials a courageous gesture at a argument, I believe, still is and Literatures from Harvard cording to Berguido, “a modern demonstrates that where the the contracts with Finmeccanica ty” in which new presidents end
that sustain these routines” time when, within academic valid for the present, the University. He is the author version of greediness without system of justice is weak and is and obligated the Italian firms up covering for the previous one
(178). circles, a proposition in favor latest turn to savage capital- of Radical Poetry: Aesthetics, limits or shame.” The negotiation used to protect the corrupt, inter- to recognize the surcharges and so that the next will do the same.
Thus, although consum- of consumer culture can be ism raises questions about Politics, Technology, and the for luxurious helicopters; the way national judicial cooperation is reimburse the amount to Panama. Berguido’s book ought to be
er capitalism provides the seen as problematic. Del- the contestatory potential of Ibero-American Avant-Gardes, in which government officials or- needed to investigate in an objec- This process of resolving a prob- required reading for those who
background for the work of gado’s book challenges such consumption. Of course, this 1900-2015 (SUNY 2016) and ganize to coopt the state; and the tive and impartial manner. Ber- lem through diplomatic negotia- recognize that corruption is one
the artists Delgado exam- dogmatic perspectives while analysis of consumption and has published numerous jour- political appointments that permit guido’s narrative demonstrates tions marked the beginning of of the greatest obstacles to the de-
ines, he makes a cogent case advocating for the revolu- culture in the neoliberal age nal articles about avant-garde the justice system to become an the difference between an inde- a new era in the commercial velopment of countries. It should
for how they represent the tionary potential of doubt, could provide the raw mate- literature, film and accomplice of corruption are all pendent system of justice like that relations between the two na- also be required reading for those
modes of contestation and nuance and ambiguity. Per- rial for Professor Delgado’s new media. situations to which we are ac- of Italy, capable of investigating tions, one in which the goal is to honest officials who are willing to
resistance within the very haps one criticism that could next book. customed. its country’s top authorities, and develop projects in accordance work for the good of their country
With rare exception, cor- that of Panama, used to cloaking with the law and the spirit of and for those of us who push for
ruption has been a constant in its officials with impunity. transparency. reforms in the justice systems in
the history of Latin American The author relates how the When President Varela the hope that someday the courts
countries,with justice systems Panamanian judicial system dur- disclosed the results of the ne- will have the tools to punish those
Fighting Corruption through Diplomacy often as accomplices to the loot-
ing of state coffers. Spineless
ing Martinelli’s government was
used to block the investigation.
gotiations, he stressed it was a
commercial agreement that did
who abuse power.
A BOOK REVIEW By CLAUDIA ESCOBAR judges have not been capable The Attorney General himself not impede the criminal prosecu- Claudia Escobar is a former
of putting a brake on the abuse asked that the case be closed for tion of those responsible. Many magistrate of the Court of
of power by the government of lack of evidence. Meanwhile, in Panamanians demonstrated Appeals of Guatemala and
the day. Because of this, it is Italy, the ongoing investigation unconditional support of these a respected legal scholar. She
Anatomía de una Trampa by novel—is also the testimony of the mold. It was plunder. There easy to identify with the frustra- produced mounting evidence efforts, since the case exemplified became the lead whistleblower
Fernando Berguido (Penguin a citizen fighting a battle against was not a single public works tion Berguido expresses, “To about the corruption surrounding that with political will and honest in a case of grand corruption
Random House Grupo Editorial corruption. The author shares his project without the shadow of confirm, with concrete facts, the contracts with Panama. At officials, it is the country and its that revealed illegal interfer-
México, 2017) experience as Panama’s ambas- corruption.” the great plunder of my country the same time, the investigation inhabitants who reap the benefits. ence in Guatemala’s judiciary
sador to Italy, sent by current When Martinelli took of- was very painful. Even harder was going nowhere in Panama Anatomía de una trampa by high-ranking political
While campaigning, many President Juan Carlos Varela to fice, he sought out Italian Prime was to know, with the very poor with the government defend- is a thorough documentation of officials including the country’s
politicians in Latin America use unravel the judicial wrongs which Minister and media tycoon Silvio system of Panamanian justice, ing the legality of the contracts, how some rulers enrich them- vice-president and the former
the rhetoric of dignity and recti- arose from the shady business Berlusconi to seek business with eternal pimp to impunity, prob- while concealing information selves through government busi- president of Congress. She was
tude to sway voters. However, in dealings of the Martinelli govern- Italian firms. Panama made the ably the embezzlement would on grounds of national security. ness, but it is also a tale about the the 2015–2016 Scholar at Risk
power, they often forget electoral ment with several Italian firms. largest direct purchase in its his- have remained a simple anecdote. In Italy, the prosecutors, legal effectiveness of diplomacy when Fellow at the Radcliffe Institute
promises, abusing their position Berguido declares that when tory from Finmeccanica, avoiding Without punishment.” This ap- experts, judges and officials in handled with expertise. for Advanced Study. During
for their own benefit and that of Martinelli ended his mandate the legality of a bidding process. propiation of funds during Mar- the Bureau of Financial Oversight The way in which the annul- 2016 -2017 she was a fellow at
their close circle. Ricardo Marti- in 2014, cases of corruption The transactions included radars, tinelli’s administration was very demonstrated with irrefutable evi- ment of the contracts was negoti- the National Endowment for
nelli was no exception. The suc- were sprouting like mushrooms: helicopters, boats and digital similar to that which took place dence the shady role of officials, ated with the resulting return of Democracy (NED) in Wash-
cessful businessman was elected “Corruption was drowning the maps. The author calls this deal in Guatemala, my country, dur- intermediaries and contractors in the surcharges can serve as an in- ington DC, examining the
president of Panama in 2009, country. It was not the first cor- “literally a dance of millions of ing the government of Otto Pérez the deals with Panama. “Without spiration to other Latin American impact of international insti-
with a platform of honesty and journalist and former Harvard rupt government. Unfortunately, dollars,” in which million-dollar Molina. There the former presi- mincing words, the Italian pros- countries still under the shadow tutions on the fight against cor-
personal integrity: “I am a rich Nieman Fellow Fernando Ber- we have had four administrations, commissions were destined to a dent has faced multiple judicial ecutor was directly pointing the of multimillion bribes paid by the ruption in Guatemala. She is
man, and I have no need to rob,” guido relates, with a wealth of democratically elected, in which business—an intermediary—by processes on corruption charges finger at Presidente Martinelli for Odebrecht firm to public officials. now affiliated with Georgetown
he declared. But his actions were details, one of the greatest scan- the cheating was coordinated the name of Agafia, whose pur- since 2015, although up until bribery.” It is not enough to initiate crimi- University as a Centennial
a far cry from his words, and dals of international corruption from the presidential office. But pose was to enrich the president, now with impunity because of Due to Berguido’s diligent nal proceedings against those Fellow in the Walsh School of
when he reached the presidency, involving Presidente Martinelli: in the previous governments, to his family and business partners. the legal artifices of his lawyers and timely efforts as ambassador, responsible for these illegal deals; Foreign Services. She can be
he dedicated himself to multiply- a case known as Finmeccanica. some degree, an effort was made Those of us who have lived and because of the obstacles the the Republic of Panama was it is also necessary to require that reached at
ing his already great fortune. The story—a blend of journal- to guard appearances and to show in countries where corruption is judicial system set up precisely to legally recognized as an affected the company return the over- claudiaescobarm@alumni.
In Anatomía de una Trampa, istic investigation and historical certain restraint. Martinelli broke a habitual practice recognize in protect the corrupt. party within the judicial process priced surcharges to the state. harvard.edu
CONTRIBUTORS
75 Mercedes Aguerrebere, M.D., is a student at Harvard Medical School Miami Herald’s television critic. 41 Lowell Gudmundson (Mount Holyoke
pursuing a Master’s degree in Medical Sciences on Global Health College) is the co-editor of Blacks and Blackness in Central America.
Delivery. 21 Omar H. Ali is Professor of Global and Comparative African 60 Rebecca Kennedy de Lorenzini is a Lecturer on History & Literature
Diaspora History at The University of North Carolina at Greensboro. at Harvard University. 12 Agustín Lao-Montes is an Associate Professor
38 George Reid Andrews is Distinguished Professor of History at of Sociology at the University of Massachusetts-Amherst. 78 Eduardo
the University of Pittsburgh. 34 Cristian Alejandro Báez Lazcano, Ledesma is Assistant Professor of Spanish at the University of Illinois
an Azapeño Afrodescendant Chilean, is the founder of the NGO at Urbana-Champaign. 46 Tianna S. Paschel is assistant professor of
Lumbanga.10 Sidney Chalhoub is Professor of History and of African African American Studies at the University of California-Berkeley.
and African American Studies at Harvard University. 24 Antonio Copete 58 Álvaro Restrepo, a Colombian dancer, choreographer and teacher, is
is a postdoctoral researcher at the Harvard-Smithsonian Center for the founder/director of El Colegio del Cuerpo in Cartagena. 30 Nicholas
Astrophysics. 2 Alejandro de la Fuente is the director of the Afro-Latin T Rinehart is a doctoral candidate in English at Harvard University.
American Research Institute at the Hutchins Center for African & African 28 Matthew Leslie Santana is Ph.D. candidate in ethnomusicology at
American Research. 64 Genevieve E. V. Dempsey is the 2017-18 Mark Harvard University. 44 Enrique Aureng Silva is a Mexican architect
Claster Mamolen Fellow at Harvard’s Hutchins Center for African and working towards a Master of Design Studies in Critical Conservation at
African American Research. 80 Claudia Escobar, a former magistrate the Harvard Graduate School of Design. 51 Ned Sublette is the author
of the Court of Appeals of Guatemala, was the 2015–2016 Scholar at of four books including Cuba and Its Music: From the First Drums to the
Risk Fellow at the Radcliffe Institute for Advanced Study. 71 Sujatha Mambo. 26 Miari Taina Stephens is a Ph.D. student in African & African
Fernandes is a professor of political economy and sociology at the American studies at Harvard University. 56 Yosvany Terry is a senior
University of Sydney. 18 Elizabeth Ferry is Professor of Anthropology at lecturer on music at Harvard and director of the Harvard Jazz Band.
Brandeis University and co-author of the 2017 book La Batea. 76 Chris Tilly is professor of Urban Planning at UCLA 68 Belén Vega
18 Stephen Ferry is co-author of La Batea and a winner of the 2017 Pichaco, a Fall 2017 Afro-Latin American Research Fellow at the W.E.
Best of ReVista photo contest. 16 Cristina García Navas is a Ph.D. B. Dubois Research Institute at Harvard’s Hutchins Center, is a DRCLAS
Candidate in Latin American Literatures and Cultures at the Department Graduate Student Associate.
of Romance Languages and Literatures at Harvard University. 82 Glenn FEATURED PHOTOGRAPHERS: Steve Cagan, Yoel Díaz Vasquez, Stephen
Garvin, a veteran Latin American newspaper correspondent, is the Ferry, Jonathan Moller and Víctor Ruiz Caballero