Afro-Cuban religions--especially the practice of santería, based on West African traditions--are an essential aspect of contemporary Cuban identity, Christine Ayorinde argues, and their existence has forced the current revolutionary state into bizarre and contradictory positions. Ayorinde's bold assertion confounds official pronouncements about the irrelevance of religion in a modern socialist state. The revolutionary leadership has acknowledged the centrality of Cuba's African heritage, while upholding the idea of a nationhood that transcends racial difference. Ayorinde proposes that the conflict between the desire to recognize the country's African roots and the official commitment to a secular state has created a complex, often paradoxical situation. Despite an ideological campaign to create a new, rational society, African-derived religions are emerging today for the first time from a position of marginality. Cuba now is beset with a sense of disorientation as well as a return to old habits and patterns, including racial inequality. Based mostly inside Cuba, Ayorinde's research includes interviews and conversations with individual Cubans, including practitioners of Afro-Cuban religions from different ethnic backgrounds. Some are movers and shakers in the liberal debate about contemporary religion, some are new initiates, others have been practicing for 50 years or more. Some have been members of the Communist Party; others never have been, and make their living from the practice of their religion. Ayorinde also interviewed both religious and atheist commentators on Afro-Cuban religions and culture, including academics, journalists, party officials, and members of governmental and nongovernmental institutions, many at the forefront of efforts to give santería greater recognition as a central component of the national culture. In addition, the book offers a fresh historical overview of changing religious forms and attitudes in Cuba, examining the encounter with European culture and the Roman Catholic Church, religious practice among slaves in the 19th century, the concept of racial fraternity articulated by Cuban patriot José Martí, and the witchcraft scares of the early decades of the 20th century, when religious practices were associated with criminality. Its emphasis on the period since 1959 and on the current decade, in which the government has begun to rethink aspects of the revolution, places it on the cutting edge of studies that examine contemporary Cuban culture.

Bringing together anthropology and history in the study of power, this book looks at the magical elan of politics in revolutionary Cuba, paying particular attention to the roles of memory and history in the construction and contestation of shared political imaginaries. --Book Jacket.

“Traces the ways that Cuban poets dealt with issues of national identity, reflected in their views of Afrocubanismo, often in response to historical changes in public and official opinions on the most visual manifestation of Afro-Cuban culture: carnival.”—Choice “Uncovers a wealth of literary texts, primarily poems, that chart the impact of las comparsas, Afro-Cuban festival dances, on mainstream Cuban life. . . . Investigates the ways in which the relationship between racial and ethnic divisions, and between castes and classes, created a literary movement full to the brim with emotional and sensational resonances.”—Wasafiri “Underscores the sociopolitical and historical contexts of these poems which have shaped the literary production and message of the Afrocubanismo movement. . . . A tour de force.”—Callaloo “Successfully plumbs the position of the Afro-Cuban performer and brings into sharp relief the way politicians historically sought to affect all elements of Cuban culture.”—New West Indian Guide Carnival and National Identity in the Poetry of Afrocubanismo offers thought-provoking new readings of poems by seminal Cuban poets, demonstrating how their writings affected the development of a recognizable Afro-Cuban identity. Thomas Anderson examines the long-running debate between the proponents of Afro-Cuban cultural manifestations and the predominantly white Cuban intelligentsia, who viewed these traditions as “backward” and counter to the interests of the young Republic. Including analyses of the work of Felipe Pichardo Moya, Alejo Carpentier, Nicolás Guillén, Emilio Ballagas, José Zacarías Tallet, Felix B. Caignet, Marcelino Arozarena, and Alfonso Camín, this rigorous, interdisciplinary volume offers a fresh look at the canon of Afrocubanismo and offers surprising insights into Cuban culture during the early years of the Republic.

This book profiles four generations of women from one Afro-Cuban religious family. From a plantation in Havana Province in the 1890s to a religious center in Spanish Harlem in the 1960s, these women were connected by their prominent roles as leaders in the religions they practiced and the dramatic ritual artwork they created. Each woman was a medium in Espiritismo—communicating with dead ancestors for guidance or insight—and also a santera, or priest of Santería, who could intervene with the oricha pantheon. Kristine Juncker argues that, by creating art for more than one religion, these women shatter the popular assumption that Afro-Caribbean religions are exclusive organizations. Most remarkably, the portraiture, sculptures, and photographs in Afro-Cuban Religious Arts offer rare glimpses into the rituals and iconography of these religions. Santería altars are closely guarded, limited to initiates, and typically destroyed upon the death of the santera, while Espiritismo artifacts are rarely considered valuable enough to pass on. The unique and protean cultural legacy detailed here reveals insights into how ritual art became popular imagery, sparked a wider dialogue about culture inheritance, attracted new practitioners, and enabled the movement to explode internationally.

From television to travel bans, geopolitics to popular dance, The Subject of Revolution explores how knowledge about the 1959 Cuban Revolution was produced and how the Revolution in turn shaped new worldviews. Drawing on sources from over twenty archives as well as film, music, theater, and material culture, this book traces the consolidation of the Revolution over two decades in the interface between political and popular culture. The "subject of Revolution," it proposes, should be understood as the evolving synthesis of the imaginaries constructed by its many "subjects," including revolutionary leaders, activists, academics, and ordinary people within and beyond the island's borders. The book reopens some of the questions that have long animated debates about Cuba, from the relationship between populace and leadership to the archive and its limits, while foregrounding the construction of popular understandings. It argues that the politicization of everyday life was an inescapable effect of the revolutionary process as well as the catalyst for new ways of knowing and being.

Afro-Cuban Diasporas in the Atlantic World explores how Yoruba and Afro-Cuban communities moved across the Atlantic between the Americas and Africa in successive waves in the nineteenth century. In Havana, Yoruba slaves from Lagos banded together to buy their freedom and sail home to Nigeria. Once in Lagos, this Cuban repatriate community became known as the Aguda. This community built their own neighborhood that celebrated their Afrolatino heritage. For these Yoruba and Afro-Cuban diasporic populations, nostalgic constructions of family and community play the role of narrating and locating a longed-for home. By providing a link between the workings of nostalgia and the construction of home, this volume re-theorizes cultural imaginaries as a source for diasporic community reinvention. Through ethnographic fieldwork and research in folkloristics, Otero reveals that the Aguda identify strongly with their Afro-Cuban roots in contemporary times. Their fluid identity moves from Yoruba to Cuban, and back again, in a manner that illustrates the truly cyclical nature of transnational Atlantic community affiliation. Solimar Otero is Associate Professor of English and a folklorist at Louisiana State University. Her research centers on gender, sexuality, Afro-Caribbean spirituality, and Yoruba traditional religion in folklore, literature and ethnography. Dr. Otero is the recipient of a Ruth Landes Memorial Research Fund grant (2013), a fellowship at the Harvard Divinity School's Women's Studies in Religion Program (2009 to 2010), and a Fulbright award (2001).

This book focuses on the location of the religious heritage of Africa within the academic study of religion - including indigenous African religions, African Christianities, African/American forms of Islam, the religions of African Americans, Afro-Caribbean religions, and Afro-Brazilian religions.