"With the exception of the local corner bar, which they could patronize, Black Cubans did not share recreational activities with white Cubans. They were not hired as clerks or even as menial help in the restaurants. There were no Black Cuban entrepreneurs, except for a tailor, a barber and a very successful dry-cleaning establishment," Grillo says in the book. "In the main, Black Cubans and white Cubans lived apart from one another in Ybor City." While slavery may have been different in Cuba, Afro-Cubans wound up with a social status not much different from that of African Americans. Even Blacks who were financially successful had to deny their ethnicity in order to be accepted within Cuba's white society: "In Cuba, affluent Black Cubans moved within the society of the affluent. 'Es Negro, pero es Negro blanco' ['He is a Black man, but he is a white Black man'] was an expression I heard often."
The article discusses the oral histories of the Arará people in Perico and Agramonte, Cuba, and their roots in African cultural practices. The spiritual Arará religion is discussed. Emphasis is placed on similarities between African and Arará dances, social memory, and communication with the dead. Various Arará deities and religious objects are discussed. Many practitioners of the religion believe such objects came from Africa. Many of the oral stories revolve around the experiences of both African slaves and freed people at the España sugar refinery. It is believed the Arará people are descended from the African Ewe and Fon people, and therefore are strongly influenced by their religious customs.
In this article, I analyse patterns of classifications and naming of African "nations" in colonial Cuba. Based on parish records, I suggest possible interpretations of African patterns of classification, identities and social arrangements during the formation of Cuban plantations over the course of the eighteenth century. I discuss some of the methodological implications that can be explored regarding marriages of enslaved people in Cuba based on ecclesiastical sources, chiefly in the case of Guanabacoa. I have furthered the social/demographic analysis of "nations" in Cuba, underscoring how Africans could have been the agents of networks and alliances through organizational strategies and the formation of identities. [ABSTRACT FROM AUTHOR].
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Translation of: The pearl of the Antilles; or, An artist in Cuba.
Originally published: London, H.S. King, 1873., 308 P., "Cuba having lately become a prominent object of attention, both to Europe and America, I venture to think that any trustworthy information that can be given respecting it, may prove acceptable to the reader. I approach my task with no great pretensions, but yet with an experience acquired by many years' residence in the Island, and an intimate intercourse with its inhabitants. I arrived there in 1864, when Cuba was enjoying uninterrupted peace and prosperity, and my departure took place in the first year of her adversity. Having thus viewed society in the Island under the most opposite conditions, I have had various and ample opportunities of studying its institutions, its races and its government; and in availing myself of these opportunities I have endeavoured, as far as possible, to avoid those matters which are alike common to life in Spain and in Cuba." --The Author
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
614 p, Cuba has been central to popular music developments throughout the Caribbean, Latin America, the United States and Europe. Unfortunately, no one has ever attempted to survey the extensive literature on the island's music, in particular the vernacular contributions of its Afro-Cuban population. This unprecedented bibliographic guide attempts to do just that. Ranging from the 19th century to early 2009 it offers almost 5000 entries on all of the islandâ¿¿s main genre families, e.g. Cancion Cubana, Danzon, Son, Rumba, and Sacred Musics (Santeria, Palo, Abakua, and Arara), as well as such recent developments as timba, rap and regueton.
Lachatañeré,Rómulo (Author) and Ayorinde,Christine (Author)
Format:
Book, Whole
Publication Date:
2005
Published:
Princeton, NJ: M. Wiener Publishers
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
156 p, Distinguishes between the two most important religious forms - the Regla de Ocha (Santeria), which promotes worship of the Oshira (gods), and the traditional oracles that originated in the old Yoruba city of lle-lfe', which promote a more animistic worldview. Africans who were brought to Cuba as slaves had to recreate their old traditions in their new Caribbean context. As their African heritage collided with Catholicism and with Native American and European traditions, certain African gods and traditions became more prominent while others lost their significance in the new Afro-Cuban culture. This book, the first systematic overview of the syncretization of the gods of African origin with Catholic saints, introduces the reader to a little-known side of Cuban culture.
Discusses representations of the 'Afro-Cuban-occupied house' in Cuban-American autobiographical narratives of a 1990s return to Cuba. A trope in which island Afro-Cubans inhabit houses once owned or lived in by white Cuban-Americans, the Afro-Cuban-occupied house appears repeatedly in Cuban-American literary and film texts during the period. The article argues that the trope, more than another example of 'literary Afro-Cubanness,' discloses Cuban-American whiteness and its constitutive element, privilege, thus inviting Cuban-American literary and cultural studies to engage in conversations along the lines of a critical Latino whiteness studies.
A trade accord spearheaded by the NAACP worth $1.5 billion between the Cuban government and black farmers was heralded on Nov 17, 2002 by the Rev Al Sampson, who called the accord an "international window of opportunity" for African Americans. Sampson, who works with African American farmers, said this agreement gives black farmers an "international window" through Cuba into the Caribbean.
Why are Cubans and Chinese more at risk in their respective countries than Haitians from Haiti? When, last have you read about a revolution in Cuba where so many people lost their lives on a daily basis? This goes ditto for China. Apart from the conflict which took place in Tiamminen Square, a couple of years ago, there's been no other outward display of political persecution. In Cuba, there's always been a movement on from those in exile to recapture Cuba from Castro. For this reason anyone coming from Cuba has been welcomed in the U.S. with opened arms.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Part of Tulane University's Stone Center for Latin American Studies responsible for the organization of lectures, performances, courses, symposia, etc.; aimed at promoting an academic and cultural exchange between Cuba and the US.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
373 p, Explores the abolition of African slavery in Spanish Cuba from 1817 to 1886—from the first Anglo-Spanish agreement to abolish the slave trade until the removal from Cuba of the last vestige of black servitude. Making extensive use of heretofore untapped research sources from the Spanish archives, the author has developed new perspectives on nineteenth-century Spanish policy in Cuba.
A letter to the editor is presented in response to the book "Sexual Revolutions in Cuba," reviewed by Margaret Randall, which appeared in the March/April 2013 issue of the periodical.
Argues that China has gained influence in multilateral institutions, prompting them toward greater acceptance of public spending in developing countries and that recent developments in Cuba show that China is actively encouraging the Western hemisphere's only communist country to liberalize its economy. China sits at the crossroads of these local and global developments, prompting Cuba toward rapprochement with international norms even as it works to reform them.
"The 'spy-glass of Anthropology,' Zora Neale Hurston's telling metaphor for anthropological training under Franz Boaz during her Barnard years, is the most quoted and least interpreted image in a body of work remarkable for its rich configuration." --The Author
Throughout the 19th century, political migration within the Caribbean coincided with large-scale labor migration. This essay reconstructs the long-overlooked experience of political refugees who fled from Cuba to Jamaica during the Wars for Independence, focusing on their early reception and their eventual assimilation. Despite the official position of neutrality, white and brown elites, anxious to increase the number of Europeans, welcomed the Cubans who were mainly white.
Perez Sarduy,Pedro (Editor) and Stubbs,Jean (Editor)
Format:
Book, Edited
Publication Date:
1993
Published:
Melbourne Vic.: Ocean Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Published in association with the Center for Cuban Studies (New York)., 309 p, This anthology looks at the AfroCuban experience through the eyes of the island's writers, scholars and artists. Divided into three sections: The Die is Cast, Myth and Reality and Redrawing the Line, introducing the reader to a wide range of previously unavailable Cuban authors, in which dissenting voices speak alongside established writers, such as Fernando Ortiz.
Presents the views of a lesbian mother regarding the laws in the U.S. She highlights her several experiences related to political, children, family and sexuality including the anti-Klan protest, abortion rights rallies, and her arrest for demanding an end to apartheid. She explores the Cuban National Center for Sex Education (CENESEX) Sexual Diversity Project.
Reviews the books "Economies of Desire: Sex and Tourism in Cuba and the Dominican Republic," by Amalia L. Cabezas and "The Industrial Vagina: The Political Economy of the Global Sex Trade," by Sheila Jeffreys.
An investigation of relationship violence within 35 gay male couples living in Santiago, Cuba. Informants narrated how violence was enacted within their relationship. Men's construction of masculinity and economic hardships were primary contributors to relationship abuse.
Discusses the ways in which Santeria gatherings produce an alternative use of otherwise stigmatized language for 'gay' practitioners. Through the use of distinctive language to reference all of these populations, we may rethink the relationship between identities and practices, and within that, gender presentations vis a vis identities.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Website presents information about African culture in Cuba, including resources on music, dance, festicals, events, authors, teachers, theater, film, conferences, local news and organizations.
Miami, FL: Florida International University, Cuban Research Institute
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The Cuban Research Institute (CRI) at Florida International University (FIU) is dedicated to creating and disseminating knowledge about Cuba and Cuban Americans. The institute encourages original research and interdisciplinary teaching, organizes extracurricular activities, collaborates with other academic units working in Cuban and Cuban-American studies, and promotes the development of library holdings and collections on Cuba and its diaspora. Founded in 1991, CRI is a freestanding entity within FIU's Steven J. Green School of International and Public Affairs and works closely with its prestigious Kimberly Green Latin American and Caribbean Center.
Discusses the relationship between economic conditions and discourses surrounding partner choice in Cuba. Holds that economic changes caused by the collapse of the Soviet Union have necessitated strategies economic survival which differ from previously-held ideals of romantic partnerships. Suggests that anxieties surrounding changes in gender and kinship relations also reflect broader concerns about Cuba's social and economic hierarchies and the future of socialism.
The importance of immigrant workers in Cuba's sugar and tropical fruit industries between independence and revolution is examined. The later anti-immigrant sentiment is also examined. SUBJECT(S); Chronicles the economic and political factors responsible for the migration of nearly 200,000 Caribbean immigrants - from Jamaica, Haiti, Puerto Rico, Barbados, Grenada, Aruba, and Curacao - to Cuba in the 1920's and 1930's
Reviews books on Latin American slavery. Includes Slavery and Abolition in Early Republican Peru, by Peter Blanchard; Slave Women in Caribbean Society, ,1650-1838, by Barbara Bush; Slavery and the Rise of the Atlantic System, edited by Barbara L. Solow.;
An essay on the gendered aspects of war and revolution in Cuba and Nicaragua. According to the author, militarized violence in these states was hierarchical and ultimately created alternative privileged masculinities despite revolutionary movements' ideological commitments to equality. Details related to racial and gender binaries are also presented.
Reviews Mullen's examination (Greenwood Press, 1998, 236p) of Afro-Cuban literature. Notes that this study is "perceptive" and "important" to the field of Afro-Hispanic literary criticism.;
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
1 microfiche, Internet Resource, Computer File. A continuation of the author's Cuba canta y baila: discografía de la música cubana, vol. 1 (1989-1925).
Examines the women who became involved in Cuba's slave resistance movements of 1843 and 1844, drawing attention to those who molded that resistance in visible and public ways and those whose involvement has often been obscured or unnoticed. The narratives created around Fermina and Carlota Lucumf, two leading figures in the 1843 insurgencies, both rupture and complicate the masculine discourse around slave-movement leadership that has been central to historiographies of slave rebellion.
