Visitors to Cuba will notice that Afro-Cuban figures and references are everywhere: in popular music and folklore shows, paintings and dolls of Santería saints in airport shops, and even restaurants with plantation themes. In Performing Afro-Cuba, Kristina Wirtz examines how the animation of Cuba’s colonial past and African heritage through such figures and performances not only reflects but also shapes the Cuban experience of Blackness. She also investigates how this process operates at different spatial and temporal scales—from the immediate present to the imagined past, from the barrio to the socialist state. Wirtz analyzes a variety of performances and the ways they construct Cuban racial and historical imaginations. She offers a sophisticated view of performance as enacting diverse revolutionary ideals, religious notions, and racial identity politics, and she outlines how these concepts play out in the ongoing institutionalization of folklore as an official, even state-sponsored, category. Employing Bakhtin’s concept of “chronotopes”—the semiotic construction of space-time—she examines the roles of voice, temporality, embodiment, imagery, and memory in the racializing process. The result is a deftly balanced study that marries racial studies, performance studies, anthropology, and semiotics to explore the nature of race as a cultural sign, one that is always in process, always shifting.

Using storytelling and performance to explore shared religious expression across continents Through a revolutionary ethnographic approach that foregrounds storytelling and performance as alternative means of knowledge, Situated Narratives and Sacred Dance explores shared ritual traditions between the Anlo-Ewe people of West Africa and their descendants, the Arará of Cuba, who were brought to the island in the transatlantic slave trade. The volume draws on two decades of research in four communities: Dzodze, Ghana; Adjodogou, Togo; and Perico and Agramonte, Cuba. In the ceremonies, oral narratives, and daily lives of individuals at each fieldsite, the authors not only identify shared attributes in religious expression across continents, but also reveal lasting emotional, spiritual, and personal impacts in the communities whose ancestors were ripped from their homeland and enslaved. The authors layer historiographic data, interviews, and fieldnotes with artistic modes such as true fiction, memoir, and choreographed narrative, challenging the conventional nature of scholarship with insights gained from sensorial experience. Including reflections on the making of an art installation based on this research project, the volume challenges readers to imagine the potential of approaching fieldwork as artists. The authors argue that creative methods can convey truths deeper than facts, pointing to new possibilities for collaboration between scientists and artists with relevance to any discipline. Publication of the paperback edition made possible by a Sustaining the Humanities through the American Rescue Plan grant from the National Endowment for the Humanities.

This book explores the complexity of Cuban dance music and the webs that connect it, musically and historically, to other Caribbean music, to salsa, and to Latin Jazz. Establishing a scholarly foundation for the study of this music, Raul A. Fernandez introduces a set of terms, definitions, and empirical information that allow for a broader, more informed discussion. He presents fascinating musical biographies of prominent performers Cachao López, Mongo Santamaría, Armando Peraza, Patato Valdés, Francisco Aguabella, Cándido Camero, Chocolate Armenteros, and Celia Cruz. Based on interviews that the author conducted over a nine-year period, these profiles provide in-depth assessments of the musicians’ substantial contributions to both Afro-Cuban music and Latin Jazz. In addition, Fernandez examines the links between Cuban music and other Caribbean musics; analyzes the musical and poetic foundations of the Cuban son form; addresses the salsa phenomenon; and develops the aesthetic construct of sabor, central to Cuban music. Copub: Center for Black Music Research

2014 Runner-Up, MLA Prize in United States Latina and Latino and Chicana and Chicano Literary and Cultural Studies In Unbecoming Blackness, Antonio López uncovers an important, otherwise unrecognized century-long archive of literature and performance that reveals Cuban America as a space of overlapping Cuban and African diasporic experiences. López shows how Afro-Cuban writers and performers in theU.S. align Cuban black and mulatto identities, often subsumed in the mixed-race and postracial Cuban national imaginaries, with the material and symbolic blackness of African Americans and other Afro-Latinas/os. In the works of Alberto O’Farrill, Eusebia Cosme, Rómulo Lachatañeré, and others, Afro-Cubanness articulates the African diasporic experience in ways that deprive negro and mulato configurations of an exclusive link with Cuban nationalism. Instead, what is invoked is an “unbecoming” relationship between Afro-Cubans in the U.S and their domestic black counterparts. The transformations in Cuban racial identity across the hemisphere, represented powerfully in the literary and performance cultures of Afro-Cubans in the U.S., provide the fullest account of a transnational Cuba, one in which the Cuban American emerges as Afro-Cuban-American, and the Latino as Afro-Latino.

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).

An iconic symbol and sound of the Lucum'/Santer'a religion, Afro-Cuban batá are talking drums that express the epic mythological narratives of the West African Yoruba deities known as orisha. By imitating aspects of speech and song, and by metaphorically referencing salient attributes of the deities, batá drummers facilitate the communal praising of orisha in a music ritual known as a toque de santo. In The Artistry of Afro-Cuban Batá Drumming, Kenneth Schweitzer blends musical transcription, musical analysis, interviews, ethnographic descriptions, and observations from his own experience as a ritual drummer to highlight the complex variables at work during a live Lucum' performance. Integral in enabling trance possessions by the orisha, by far the most dramatic expressions of Lucum' faith, batá drummers are also entrusted with controlling the overall ebb and flow of the four- to six-hour toque de santo. During these events, batá drummers combine their knowledge of ritual with an extensive repertoire of rhythms and songs. Musicians focus on the many thematic acts that unfold both concurrently and in quick succession. In addition to creating an emotionally charged environment, playing salute rhythms for the orisha, and supporting the playful song competitions that erupt between singers, batá drummers are equally dedicated to nurturing their own drumming community by creating a variety of opportunities for the musicians to grow artistically and creatively.

Analyzing the ideology and rhetoric around race in Cuba and south Florida during the early years of the Cuban revolution, Devyn Spence Benson argues that ideas, stereotypes, and discriminatory practices relating to racial difference persisted despite major efforts by the Cuban state to generate social equality. Drawing on Cuban and U.S. archival materials and face-to-face interviews, Benson examines 1960s government programs and campaigns against discrimination, showing how such programs frequently negated their efforts by reproducing racist images and idioms in revolutionary propaganda, cartoons, and school materials. Building on nineteenth-century discourses that imagined Cuba as a raceless space, revolutionary leaders embraced a narrow definition of blackness, often seeming to suggest that Afro-Cubans had to discard their blackness to join the revolution. This was and remains a false dichotomy for many Cubans of color, Benson demonstrates. While some Afro-Cubans agreed with the revolution's sentiments about racial transcendence--"not blacks, not whites, only Cubans--others found ways to use state rhetoric to demand additional reforms. Still others, finding a revolution that disavowed blackness unsettling and paternalistic, fought to insert black history and African culture into revolutionary nationalisms. Despite such efforts by Afro-Cubans and radical government-sponsored integration programs, racism has persisted throughout the revolution in subtle but lasting ways.