En 2008 asume oficialmente la presidencia de Cuba Raúl Castro, que había ejercido de manera interina por dos años, luego de que su hermano Fidel le transfiriera el poder. Con el nuevo presidente llegó lo que se ha denominado una “mirada pragmática
Estrategias transnacionales de ciudadanos cubanos residentes en Ecuador
Liudmila Morales Alfonso and Liosday Landaburo Sánchez
More than a state ideology, the concept of 'Revolution' holds multiple meanings for Cubans. A historic moment, the government, the country, the people—Revolution is any one of these and all of them at once. How, then, do people experience a permanent Revolution in their daily lives? The interactions between biomedicine, alternative health practices, and the syncretic system of beliefs known as Santería have important implications for the socialist project of the Revolution. As a central concern of Revolution, health provides a particularly clear example of the interaction between revolutionary ideology and practice. This distinction elucidates the epistemological and experiential complexity of Revolution, providing the Cuban state with a powerful signifier that allows it to adapt to situations of crisis, continuously reinvent itself, and be in a permanent state of Revolution.
Building on current anthropological literature on intimacy, this article focuses on the way intimate relations mediate different narratives and experiences of belonging. It explores conflicting interpretations of intimacy as they emerge in Cuban tourism and migration and enable or obstruct different allegiances. Based on ethnographic fieldwork among Cubans and tourists in Cuba, and among Cuban migrants in the city of Barcelona (Spain), the article examines the role of intimate relationships in reasserting or transforming lines of commonality and separation between and among Cubans and non-Cubans. Globalized ideals of 'true' intimacy, and their 'fake' or instrumental counterparts, appear as the two main frames of legibility that people deployed to evaluate relationships with friends, lovers and family. We see the competing demands and possibilities to which these interpretative frames responded, and their implications.
Currencies of Poverty in Post-Soviet Cuba
thought that money’s dual character engenders come together for people on the ground—in other words, binary license as an indigenous practice. With ethnographic reference to the dual currency system that emerged after the end of the Soviet era in Cuba, my
Diana Espírito Santo
husband, from whom she is separated, and found, under the image of a Virgen de la Caridad del Cobre (Virgin of the Charity of El Cobre), Cuba’s patron saint, a picture of her mother torn in two. This immediately indicated brujería (sorcery) to the woman
The specter of jineterismo in late 'special period' Cuba
Mette Louise Berg
Cuba's economic restructuring in the past decade has involved the country's reinsertion into the global tourist market. One of the undesired consequences of the new tourism based economy has been the phenomenon of jineterismo, literally horseback riding, but used to indicate hustling or prostitution. Prostitution is associated with the pre-revolution era and is therefore a sensitive issue for the socialist government. At the same time, sex tourism has become an important source of hard currency income. This article proposes to see jineterismo as a complex social phenomenon that brings issues of race, class, gender and nation into play, ultimately challenging the revolutionary narrative of social and racial equality.
Defining Anthropological Truth
This article holds that deeply entrenched assumptions about the nature, provenance, and value of truth can be brought into view and examined critically when set against the backdrop of a radically different set of concepts and practices that are associated with truth seeking in contemporary Afro-Cuban divination. Drawing briefly on an ethnographic analysis of the ways in which Cuban cult practitioners use oracles, the article seeks to formulate a radically alternative concept of truth. This viewpoint eschews common premises about the role of 'representation' in the pursuit of truth in favor of a notion of truth as 'conceptual redefinition'. If the ethnography of divination in Cuba forces the analyst radically to reformulate the concept of truth, what effect might this new approach have on the project of anthropology itself?
young women, capitalism and Cuban hip hop culture
This article explores female representation in mainstream hip hop culture in Cuba as a case study for analyzing how the presence of a commercial recording industry affects girls' participation as artists at the community level. The author raises questions about the role of a commercial recording industry, within a neoliberal political culture, in skewing youth culture from its underground roots, and about how young women navigate and resist such challenges in order to participate in hip hop culture.
This article examines the Cuban mobile cinema campaign in the 1960s as a case study for thinking about the relationship between cinema and mobility. I examine the rhetoric around mobile cinema in Cuban journals such as Cine Cubano, and in the documentary film Por primera vez (For the first time, 1967). I argue that cinema is linked with mobility in two primary ways: as a virtual mobility stimulated by onscreen images, and as a more literal mobility expressed by the transportation of film into remote rural sites of exhibition. These two kinds of mobility reflect the hopes and ambitions of filmmakers and critics energized by the resurgent nationalism of the Cuban revolution, and the excitement of cinema as a “new” technology in rural Cuba.
It is no exaggeration to state that before the Revolution of 1958–1959 Cuba barely impinged on the French national consciousness, with the exception of the occasional role of Paris as host for international conferences on the island’s future. The island’s French colony was never large: indeed, the mausoleum in the Necropólis Cristóbal Cólon in Havana is a touching reminder of a small group, numbering no more than sixty, who, between the 1930s and the early 1960s, maintained a fragile French commercial presence.