Archive for 3 mayo 2013

Afromodernidades

Vivir la pluralidad aprendiendo a vivir el pluralismo.-

Pretexto para expulsar a un afrocubano de la estructura de poder.-

Por: Msc. María-I. Faguaga Iglesias

Antropóloga e Historiadora

Los últimos días han sido de mayores ocupaciones y preocupaciones para quienes nos implicamos en la problemática etno-racial en Cuba. Como es natural, el motivo rebasó las costas hasta llegar a Miami, quizás la única ciudad donde conforman verdadera comunidad nuestro exilio y nuestra emigración.

El motivo de ocupación y preocupación de ahora pareciera vano por lo cotidiano y lícito que es en cualquier parte del mundo. Esto es Cuba. Aquí ocupa y preocupa un artículo que le publicaran al ensayista y poeta afrocubano Roberto Zurbano en el periódico estadounidense New York Times.

Se creó algarabía, han despertado susceptibilidades y acentuado presunciones, algunas de las cuales adentrados en el siglo XXI son rayanas con las necedades. Como es habitual, no pocos se sienten obligados a mostrarse revolucionariamente combativos impugnando la palabra del autor.

En los últimos años Roberto Zurbano dirigía el Fondo Editorial en Casa de las Américas, donde fueron rápidos en aplicarle medidas correctivas: le removieron de su puesto pasándole a la condición de especialista. Muchos otros en todos los momentos históricos de esa institución habían corrido esa suerte o peor: la expulsión. Ha sido el proceder reiterativo allí y en cualquier entidad nacional.

Como siempre en estas situaciones, se ha desatado el reunionismo. Quienes no estamos institucionalizados nos enteramos de a poquitos. Se dice que los motivos de disgusto para quienes toman las medidas y para quienes les apoyan son: que el autor no solicitó autorización para publicar en el exterior; que publicara en un periódico de Estados Unidos e incluso molesta el texto.

Sobre Zurbano. Vivir la pluralidad aprendiendo a vivir el pluralismo.docx

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Afromodernidades

Los negros galantes (identidad negra-identidad homosexual).

Quiero compartir con los lectores de Afromodernidades este poema de Julio Mitjans titulado Los Negros Galantes. Se trata quizás el primer poema gay escrito por un autor afrocubano donde la mirada del sujeto homosexual deviene en una entidad deseante del cuerpo masculino negro. Al mismo tiempo, esta representación estética que hace Mitjans del cuerpo negro como objeto deseado y deseante no excluye las vicisitudes de una tradición racial.

Los negros galantes re-lee uno de los grandes silencios del negrismo y de la negritud: el ser negro/ ser el homosexual.

Quede este texto como una invitación a reflexionar sobre las razones (literarias, sociológicas, antropológicas, históricas, etc.) que determian la ausencia de voz e invisibilidad del sujeto homosexual negro/a dentro de la literatura cubana de todos los tiempos.

Los negros galantes

El tumulto solitario, lo que ves

son los negros galantes

esa puñalada arde y no sabemos dónde.

La vida más breve que ellos

es una garra que los atraviesa:

negros del puerto, lumbres en la noche, negros

en la esquina

miran y lo saben todo.

El gesto infinito de sus músculos

enhebra, acecha el deseo de cada quien,

velan los sueños de su amante, desesperados

como si no encontraran la madre o lago remoto

esa es el arma la impudicia.

En el mercado, en la fe, en autopista

bajo el sol: negros, el jornal les ocupa, dan la espalda

queda un espacio escurridizo.

Árbol perenne, negros

juntos caen de sus ramas sombras y pensamiento

acaso no puedes o no quieres entenderlos

cuida que no te falte ese fuego

aunque sólo sea la encrucijada

no hay más remedio.

Julio Mitjans.

Afromodernidades

The Country to Come: and My Black Cuba?
By Roberto Zurbano, 3/13/13
The original article submitted to the New York Times
Version ingles: http://www.afrocubaweb.com/and-my-black-cuba.html

AN INTRODUCTORY NOTE

There is a Yoruba proverb which says “By losing you win.” Reflection,
criticism, and greater commitments for change are what I have won in these
recent days, first turbulent and then clarifying. Because of these discussions,
today I better understand the people and the positions they have defined with
regard to racism.

At the end of a month there have been dozens of texts published in and outside
of Cuba. My questions are still the same and my convictions even stronger. The
answers multiply, ramify and achieve new pathways in the debate. The original
Spanish text has been requested more than once; in my March 26th note, I
explained why I could not make it immediately available: it was not merely out
of respect for my contractual arrangement, but also a moral response to the New
York Times.

Finally, I bring to light the promised texts, the original Spanish as written
before it was translated by the Times and a new translation to English, more
decent, professional and respectful of the original than the version that was
finally printed. The translation is the fruit of friendship and commitment to
the anti-racist cause. These are the texts and the road map that explain the
distortions that I have denounced. As for the ideas in my original article I
maintain both the responsibility and the spirit to discuss them in and outside
of Cuba.

In fulfilling this ethical responsibility, I am also sending these texts to
Afromodernidades, Desde la Ceiba, NegraCubanaTeníaQueSer and Observatorio
Crítico, all blogs and newsletters from the island that have given dignified
coverage on this and other important discussions on contemporary Cuban society.
And, it is also being sent to AfroCubaweb, the dean of all websites on
Afro-Cuban culture, where for decades we have found respect, commitment, and
professionalism when discussing our issues.

Roberto Zurbano
Callejón de Hammell
La Habana
March 26, 2013

A critical testimony from within the island is also a way of looking at oneself
from outside Cuba, from the color of one´s skin, as if we were to question the
future of Afro-Cubans from a History…that repeats itself?

Change is the most recent news coming out of Cuba, but for Afro-Cubans it seems
more a dream than reality. In the last five years dozens of absurd prohibitions
have been lifted for ordinary Cubans, among them staying at a hotel, buying a
cellphone, selling one´s house, starting a private business, and traveling
abroad. These measures are called an opening, but they are really no more than
efforts to normalize the conditions of citizenship. The economic results of
these gestures will bring about true change and permit Cuba to exit History and
enter, once and for all, into the Present. The Future (the country to come)
approaches swiftly, desperately, and in that race dreams and utopias shared
until recently by Cubans melt away.

Blacks have had to face the new opening of the private sector in Cuba with a
disadvantage. We inherited more than two centuries of slavery and sixty years
of exclusion in the Republican Period (1902-1959), and over half a century of
revolutionary rule (1959-2013) has still not been able to overcome them,
because of the way that racism is disguised and renews itself when not debated
or not openly confronted politically and culturally. If the 1960s meant
opportunity for everyone, the seventies revealed that not everyone had the
capacity to take advantages of those opportunities; the eighties showed a high
percentage of black professionals who in the nineties were excluded from the
privileged social spaces of tourism and the mixed economy. Already in the XXIst
century it´s evident that the black population is under-represented in their
access to political, economic, and academic power, in contrast to their
over-representation in the informal market, illegal activities, and marginal
neighborhoods.

If the nineties began to see two types of currency (peso and dollar) circulate
in the country, people also lived two contrasting realities: the first allows
white families to receive remittances from abroad, especially Miami, the nerve
center of an overwhelmingly white Cuban exile community. The other reality is
the sector of the Cuban population that does not receive remittances, that
black majority that saw the socialist utopia flicker out from the most
uncomfortable quarters of the island. For them, entering the new economy is a
challenge. In the last twenty years black Cubans have suffered a reversal or
paralysis of the great social mobility that propelled them from 1959 to 1989.
Paradoxically, during the same period, books and official discourse declared
the end of racism in Cuba. To deny the racial utopia was tantamount to
committing a counterrevolutionary act, so denouncing racism has been extremely
difficult, but, through a certain cultural and political activism, there has
been public acknowledgement of the problem and racism has officially been
recognized. I think that to abandon the anti-racist struggle, especially
against what I call neo-racism (less overt forms of racial exclusion), would be
politically disingenuous with nefarious future consequences.

Raúl Castro announced that he would be serving his last term in office
(2013-2018) and with it a political era in Cuba will come to a close. By then
the island will be another type of country and we hope that women, youth, and
blacks will be able to guide the nation on a path where diversity is recognized
and practiced, where the diverse national projects that have lain dormant in
the hearts and minds of many will be heard. The new political generations of
Cubans will learn to walk on their own, feet on the ground, heads upright. I
hope that before 2018 organizations like the Cofradía de la Negritud (Black
Brotherhood), the Comité Ciudadano de Integración Racial (Citizens Committee
for Racial Integration), the Articulación Regional Afrodescendiente (Regional
Network of People of African Descent ), the Comisión José Aponte (the José
Aponte Commission) and other groups that form part of the Cuban anti-racist
movement will grow both in the legal and organizational sense so as to find
solutions that have been put off for so long, but that the black majority still
awaits. Black Cubans also hope for an end to the embargo, but more urgently,
they need to elevate their self-esteem, improve their material conditions,
increase their access to better jobs, and achieve recognition of their cultural
worth, and not just in a commercial sense. Black Cubans also want to be
protagonists in the new ways in which the nation will be understood and built.

I´m not asking that in the next elections (2018) we elect a black president,
but that this journey allows us to form new leaders, empower communities and
build consensus as well as strategic alliances inside and outside the country.
Our racial consciousness still remains insufficient and it would make it a
small (or ephemeral), triumph to have a black Cuban figure isolated at the top
in a prejudiced milieu, leading a country whose political and cultural links to
Africa some Cubans still try to hide. Eventually we will be able to have a
black Pope or President whose hands will not be tied. As for me, I will
continue to struggle for and dream of a country where black people are the
builders, owners, and critics of our destiny as Cubans, where we will enjoy
fuller citizenship. That country has yet to arrive, but aside from dreaming it,
I go out searching for it every morning.

March 13, 2013

Roberto Zurbano. Essayist and cultural critic, specialist in literature, race,
and alternative music. Author of various books and essays, among them “Cuba
2012: Twelve Difficulties in Confronting (Neo) Racisms”. He is currently
working on the following books: “The Invisible Triangle of 20th Century Cuba:
Literature, Race, and Nation”, and “Out of the Club, a Map of the Cuban Hip Hop
Nation”. Mr. Zurbano directs the Editorial Fund of Casa de las Américas, where
he has been active in inserting issues of race into that institution´s cultural
programming.