Latin America Archives - Page 7 of 13

Too Much Inclusion? Museo Casa de la Memoria, Medellín, Colombia

In 2013, a memory museum opened in Medellín, Department of Antioquia Colombia. Its founding was part of the Victim Assistance Program created by the city’s mayoralty in 2004. Known as one of Colombia’s most violent cities, due mainly to the drug cartel of Medellín led by Pablo Escobar, this urban area suffered severe violence (bombings, targeted killings, kidnappings, bribes, threats, and massacres) from the 1980s to the mid-1990s. The communes of Medellín ‒16 divided into neighborhoods and institutional areas‒ acquired a very bad reputation during this period because most forms of violence happened there. According to official sources, such as the National Registry of Victims, 1,383.988 of 8,421,627 registered victims nationwide, are from the Department of Antioquia.

The house-museum (casa museo) is conceived as part of the symbolic reparation of victims the state must pursue, as a space in which they can grieve, come together to tell their stories, and heal. The museum has 378 testimonies that can be heard, viewed, and read. The building in which it is housed has three stories. The first one is a temporary exhibition space, the second is where the permanent display is, and the third is a documentation center. Located downtown, the museum is at the Bicentenario Park and behind a traditional theatre.

Museo Casa de la Memoria, Medellín (Jimena Perry, 2017).

The permanent exhibition of the museum is divided into 16 topics. The first one, named Absences, opens the hall with a mirror wall in which people can read fragments of testimonies related to the sadness of losing loved ones, homes, lands, and domestic animals. The second one, Nostalgic Landscapes, is an audiovisual projected on a wall in which one can observe Antioquia’s rural sceneries affected by the armed conflict. It is meant to convey the pain of forced displacement. The third one, called simply Medellín, is a narrative of the city’s history since 1541. It includes indigenous peoples, afrodescendants, and peasants, trying to be as inclusive as possible. The fourth, Sensitive Territories, is composed by three interactive cartographies which show the numbers of the department´s municipalities, facts of victimization that are remembered collectively, and memory sites in Medellín. These cartographies are intended to highlight how the people from Antioquia resisted the conflict, to denounce atrocities, and to call the viewers’ attention to social mobility.

Interactive Cartographies. People can touch the screens and navigate through information related to violence, victims, and memory (Jimena Perry, 2017).

The fifth space is called Medellín in Movement. It is also a video in which spectators can see the city in action. It shows streets, people, activities, traffic, day, night, and the different ways of inhabiting the urban center. The sixth one, Children’s Words, is a touching panel in which kids define words such as love, violence, fear, dead, displacement, and murder. This is one example: “Murder: To take away the best of a person.” This sentence was written by a nine-year-old boy. The seventh, is an interactive chronology, from 1946 to 2013, in which the history of Colombian violence is told. This piece sticks out due to its grand size and the information it contains. A person can click on its links to find out specific data about certain events, such as the creation of the Fuerzas Armadas Revolucionarias de Colombia, FARC-EP (Armed Revolutionary Forces of Colombia-People’s Army), peace processes, and institutional efforts to end the country’s armed conflict.

Interactive Chronology (Jimena Perry, 2017).

Space number eight is perhaps one of the most impressive of the displays. It is called Multiple Faces of Violence. This is a sample of approximately 50 pictures taken by four known photographers. The images are displayed in triptychs which the observer can turn and alternate. They are shocking and capture many violent moments that deserve reflection. Besides the pictures there is an interactive screen where the photographers tell their experiences taking the images. The following pictures are the work of Natalia Botero, Jesús Abad Colorado, Albeiro Lopera and Steven Ferry. I chose only a few of them. The images reproduced here were taken by Jimena Perry.

The ninth topic of the permanent exhibition is named Words. Like with the children’s definitions, here children and adults play with the meanings of fear, solidarity, resiliency, memory and difference. The tenth space, Whispers, as shocking or more as the former, is composed by 13 wooden boxes attached to a wall. If someone places his or her ear to a box, a testimony of violence can be heard. The narrative of each box is different and some of them are very hard to listen to.

Wooden Boxes (Jimena Perry, 2017).

The eleventh space is a composition of 16 cases with artistic pieces in which the armed conflict is represented. They are in the middle of the permanent hall and include topics such as violence against the earth and indigenous communities. The twelfth one, Present Histories, is made of three person-size panels in which recent victims — survivors of violence, politicians, activists of human rights, and priests — give their views and experiences of war. Twenty-four different voices can be heard here. Space thirteen is a recompilation of recent songs with social meaning. Here people can stop to listen to the music, which is mainly hip-hop and rap. The fourteenth one, Art’s Point of View, is also an interactive panel that presents artistic works in which violence is depicted. The fifteenth one, Memory Enclosure, is a wall in which the viewer observes images that come and go over a black screen. The pictures allude to birthdays, baptisms, and everyday life activities and chores to remind the viewer how life was interrupted violently. The last part of the permanent exhibition is a long hall in which there are fragments of speeches of human rights activists, writers, and other people who had fought for peace in Colombia.

“To close old wounds. And that from death new life arises.” (Jimena Perry, 2017)

Medellín’s House-Memory Museum is a place intended to give voice to Medellín’s victims of violence and provide them a site to grieve, reunite, remember, and develop strategies to avoid future violence. The institution’s first director defined this mission clearly enough, however the second and current one is implementing some changes. She said publicly that the museum should not only be for victims and perpetrators but for every citizen. This statement caused uneasiness in the city’s inhabitants because the space is supposed to represent symbolically the people directly affected by violence. So, here big questions come up: How much inclusion is desirable? Which is the audience of the institution?

Another issue worth mentioning is the absence of drug trafficking victims at the museum. Even though Pablo Escobar was born in Rionegro, his business was all run in the capital of Antioquia. Escobar and his organization, the Medellín Cartel, committed 623 attacks that left hundreds of dead civilians and thousands wounded. The Cartel also was responsible for the murder of 550 policemen, 100 bombs in Bogotá and Medellín in malls, official institutions, airplanes, and newspapers. Approximately 15,000 people died due to the actions of the Medellín Cartel between 1989 and 1993. Among the deceased were presidential candidates, journalists and politicians. Kidnappings of politicians and journalists were very common as well. It is surprising that the museum does not mention these victims. This is a part of Colombian history that remains absent from most institutions, drug lords are not part of museum narratives leaving big silences that need to be filled. Perhaps telling this part of history should also be part of the healing process.

Also by Jimena Perry on Not Even Past:

Time to Remember: Violence in Museums and Memory in Colombia, 2000-2014
My Cocaine Museum, by Michael Taussig (2004)

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Magical Realism on Drugs: Colombian History in Netflix’s Narcos

Mapping the Country of Regions: The Chorographic Commission of Nineteenth-Century Colombia, by Nancy P. Appelbaum (2016)

By Madeleine Olson

What occurs when elite driven narratives about national identity dramatically different differ from the realities people experienced? During the nineteenth century throughout Latin America, when national boundaries were just beginning to become coherent, the upper echelons of society constructed tales about their nations that often vastly differed from lived experiences.

Between 1850 and 1859, the Chorographic Commission traveled the territory of present day Colombia in an attempt to map the land and the people who lived there, using chorography, or detailed representations of a particular region. Sponsored by the government of New Granada (an older name for Colombia), the commission produced a wealth of maps, texts, illustrations, as well as travel journals and diaries, in order to construct the image of a unified nation. Implicit in the commission’s initial mandate was the assumption that it would justify the existing administrative order by making that order appear natural.

The visual culture it produced, however, depicted a nation that was far from cohesive, with regional individuality and diversity. Instead of portraying a unified nation, the commission presented the country as fragmented into different, and often opposing regions, inhabited by racially and culturally distinct races, that reinforced assumptions of Andean and white mestizo superiority. In this new book, Nancy Appelbaum expands our understanding of this central paradox, demonstrating that the commission’s materials reveal some of the ways that Colombian elites grappled with the challenges posed by varied topographies and diverse inhabitants.

The leaders of the Chorographic Commission included both foreign members and others who were born and bred in New Granada. Two of the key figures on the commission, whose writings play an important role throughout the book, were Agustín Codazzi and Manuel Ancízar. Born in Italy’s papal states and a Napoleonic war veteran, Codazzi was in fact first contracted to map the Venezuelan provinces, which had seceded from Gran Colombia, in 1830. The secession precipitated Gran Colombia’s dissolution into Venezuela, Ecuador, and New Granada. Manuel Ancízar, a Colombian lawyer, writer, and journalist, joined Codazzi on the Commission in 1850.

Gran Colombia and modern countries (via Wikimedia Commons).

Using personal correspondence between Codazzi and Ancízar, Appelbaum argues that although the creation of the commission reflected nationalist aspirations of the government, it was fundamentally shaped through its leaders’ own exposure to foreign culture. The geographic writings of Prussian Alexander von Humboldt, as well as Italian Adriano Balbi, strongly influenced Codazzi’s and Ancízar’s initial overviews, as they “draped themselves in the ‘mantle of Humboldtianism’ to emphasize their own scientific legitimacy.” Inspired by Humboldt, Codazzi divided the terrain of New Granada according to the differing altitudes, winds, and vegetables that he encountered. The ideological influence of Humboldt, together with Balbi’s schematic list methodology, helped the Commission create a novel and distinct approach to chorography that was more affordable than the fashionable trigonometric survey.

The detailed accounts produced by Codazzi and Ancízar on the commission’s initial expeditions to the highland region of Antioquia and the Pacific lowland, comprised not only field reports, but also included detailed watercolors created by the commission’s first illustrators in order to depict the populations they encountered. Through comparing the perceptions noted in the field reports with the pictorial representations, the tension comes out between the inclination to show these regions as homogenous when the commission clearly experienced great heterogeneity of the people and customs.

William Price, Typical Inhabitants of the Province of Medellín (via World Digital Library).

This visual culture reflected a literary and artistic current in nineteenth-century Latin America called costumbrismo, or using descriptive prose and dialogue to verbally paint a local scene, emphasizing the customs and particularities of that locale. Within these works, tipos “types” that organized the population into component parts defined by race, occupation, and place, were created to provide both a visual and discursive way to manage the heterogeneity that the commission encountered. In William Price’s Tipos de Medellin, the commission’s artists displayed idealized images of people one would encounter when visiting these places. These images of the racial types that the commission produced updated the eighteenth-century genre of casta paintings for the republican era.

As the commission moved into the tropical lowlands and the eastern plains, Appelbaum further elaborates how the illustrations were largely aimed at an external audience in order to attract immigrants and economic investment to the region. The commission’s efforts were not meant to simply represent the landscape, they were also to transform it in the service of economic advancement. Codazzi believed that these areas, rich in agriculture and livestock, could support many more people than their sparse, midcentury population. Elites defined the tropics, for instance, as being filled with disease, poverty, and backwardness, making it a desirable region for colonization and improved methods of production. The commission took on an ethnographic dimension, as studying the population became an integral part in determining the economic capabilities of the land. Reports, maps, and paintings that Codazzi, Ancízar, and others, produced provided abundant information aimed to facilitate the conquest of the regions they mapped and studied.

Manuel María Paz, Provincia del Chocó: Aspecto esterior de las casas de Nóvita (via World Digital Library).

Applebaum goes on to discuss the methods that mid-nineteenth-century intellectuals living in the highlands around Bogotá employed to rationalize their claim over the local populations. By emphasizing the glorious origins and civilization of the Andean region around Bogotá, at the expense of lower “savage” climates, intellectuals reinforced Bogotá’s claim over this topographically disparate territory. Codazzi projected national history into the ancient past by weaving geology, archeology, and history together and referencing the past as “history” rather than prehistory. They placed themselves, not the local indigenous populations, who ultimately were the Commission’s guides, at the top of the intellectual scale to read the cataclysmic past.

Carmelo Fernández, Piedra grabada de Gámesa. Provincia de Tundama (via World Digital Library).

After Codazzi died in 1859, elites left behind tried to make sense of his project and battled each other over meanings and representations of the nation. Although members of the commission had high hopes for the mass reproduction and circulation of the materials they produced, that did not occur. Chorography and the work of the Chorographic Commission died with Codazzi, supplanted later in the nineteenth century by newer forms of mapping which are still common today, such as topography.

Although the work that the Chorographic Commission created between 1850 and 1859 was not as widely received as hoped, the spatialized and racialized regional hierarchy inherent in its visual materials would be reproduced and refined within Colombian scholarly and popular discourse. By no means the originator of this fragmented discourse, the Commission’s cartographic project formed the basis for most maps of Colombia into the early twentieth century.

Gracefully written, integrating over thirty images and maps, Mapping the Country of Regions offers a fascinating window into both the visual culture produced during the nineteenth century in Colombia, and the ways that territories, boundaries, and state-lines are constructed. Appelbaum’s contextualization of her source base that she makes explicit within her analysis heightens her claims about the use of geographic, ethnographic, and visual methods to secure territory. This theme of racialization of geographic hierarchy is not solely limited to Colombia, as ideas about how race and region have historically informed each other throughout Latin America. The blending of analysis with visual representation enables this book to be of use for those interested in not only Latin American nation-state building, but this methodology of combining visual and textual analysis would be of value for anyone incorporating visual culture into their own work.

Nancy P. Appelbaum, Mapping the Country of Regions: The Chorographic Commission of Nineteenth-Century Colombia (Chapel Hill: The University of North Carolina Press, 2016).

Also by Madeleine Olson on Not Even Past:
A Texas Historian’s Perspective on Mexican State Anticlericalism.

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Antonio de Ulloa’s Relación Histórica del Viage a la America Meridional, by Haley Schroer.
Casta Paintings, by Susan Deans-Smith.

Secrecy and Bureaucratic Distancing: Tracing Complaints through the Guatemalan National Police Historical Archive

By Vasken Markarian

On June 1982, two pages of official letter sized paper marked by the symbol of the Ministry of Finance made their way across a network of various bureaucratic desks of the National Police of Guatemala. A rural farmer and grandfather from Uspantán in El Quiché, Julio Ortiz (this is a pseudonym for reasons of privacy and safety) was addressing a top-level Police Chief in the capital city about his deep concern for a missing grandson. Kidnapped by a certain state authority figure under the false accusation of subversive activity, Julio’s grandson was missing and Julio had no information as to his whereabouts. The letter was Julio’s plea to the Chief to find out what happened to his grandson, pointing out that such a disappearance was “unjust.”

El Quiché department (via Wikimedia Commons).

This and many other similar complaints to authorities, called denuncias, or complaint reports, flowed into the offices of police officials and clerks at an alarming rate during the 36 years of civil war in Guatemala. They represented the responses of people in Guatemala to the widespread political agitation and repression that in some way or another affected their loved ones and friends, a pattern of repression that was the staple of successive governmental regimes with heavy anti-communist agendas since 1954. Julio’s 1982 denuncia belonged to a period in Guatemala’s history when state authorities ignored legal due process, violated civil rights and constitutional guarantees, and maintained widespread impunity for Police and Military actors.

For historians of Guatemala, a document such as this may be only one of a large number of such denuncias, yet Julio’s letter nevertheless serves to help us make educated guesses about the nature of the State Police in Guatemala, about secrecy in the structure of institutionalized violence, and about the relationship between Guatemalan society and its authoritarian figures. What stands out about this document in particular is the number of possible intermediaries involved in producing it and passing it along. To better understand such a document, we can try to recreate the course it ran, before reaching a final audience and a final verdict.

The National Palace in Guatemala City was the seat of the Guatemalan government during the civil war and the target of several attacks (via Wikimedia Commons).

As we zero in on the finer details of Julio’s denuncia, three important trends reveal themselves. First, it is likely that a lawyer or clerk, rather than Julio himself, who was a farmer in a rural town, produced this complaint. The denuncia was typed on formal letter sized paper that had to be bought from the Ministry of Finance. It uses formal language that had to be typed by someone with the resources to do so. The guidelines for what was considered a proper complaint were strict; anything that violated the guidelines would be thrown out.

A formalized complaint-making process was not the only clue that sheds light on the complaint making process. Other traces point to the intervention of a host of different offices, officers, and clerks before the letter reached its final destination. For example, certain stamps and signatures suggest its passing from a local police station or lawyer in El Quiché to the Department of Technical Investigations in the capital, Guatemala City, and then back to the Chief of Police in El Quiché. The back and forth journey of Julio’s letter from the local town to the capital and back was a reflection of the centralized but also dispersed nature of the Police bureaucracy.

Indigenous Ixil people exhume the remains of their disappeared loved ones from a killing field in Guatemala (via Wikimedia Commons).

If Julio had known about the back and forth movement of his denuncia, he still might have hoped his complaint would remain intact. What he had no control over, however, was the fact that the content of his denuncia had to be diluted as it passed through Police offices. A separate cover letter attached to the complaint appeared in front of it. The Inspector General had stamped it, and it also included many clues to suggest that it passed through the hands of one or more clerks in the Inspector General’s office. For example, a one-sentence summary of the contents of the letter appears conspicuously scribbled sideways on the margins, indicating that some clerk in the Inspector General’s office or in the Chief of Police of Quiche’s office wanted to make approaching the document more efficient for the next person who was to read it.

What do these tentative conclusions say about the ability of Julio to make his complaint heard? Efficiency and conciseness were important priorities for police clerks. The diluting of his denuncia and its passing through dispersed offices created distance between the person making the complaint and the highest office where the record ended up. This gap then, contributed to the difficulty for people like Julio to reach authorities and be heard in a more authentic way.

The Guatemalan National Police Historical Archive was discovered in 2005 (via AHPN).

Julio was not likely to receive an answer to his complaint. Like many others, it passed through a complex process of formalizing and diluting while physically moving through a network of intermediaries that was hierarchical and centralized yet dispersed and secretive. Guatemalan authorities rarely responded to inquiries about disappeared or illegally detained family members or friends. This official silence by the police was not simply the product of inaction and indifference. It depended on a concerted effort by various bureaucratic actors to process information and, in so doing, alter its meaning and significance. Over the course of the civil war, thousands of heartfelt denuncias fed an enormous police archive that represented police repression and secrecy.

In a country such as Guatemala with a legacy of state institutionalized violence and impunity, the millions of denuncias such as Julio’s letter, uncovered in the National Police archive, are important tools for seeking justice. Sometimes, they can help uncover links to other documents that serve as further evidence. Thinking about how intermediaries are an integral part of institutional secrecy, we can deconstruct the image of the police state as a homogenous entity. We can locate the responsibilities that rested on the shoulders of important actors at different levels of the authoritarian infrastructure.

Sources:

Digital Archive of the Guatemalan National Police Historical Archive. For reasons of privacy and safety, I have chosen not to cite the specific location of this document.

Archivo Histórico de la Policía Nacional, From Silence to Memory: Revelations of the Archivo Histórico de la Policía Nacional (Eugene, OR: University of Oregon, 2013).

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Two documentaries on Guatemala’s violent civil war.
Great Books on La Violencia in Guatemala.
Virginia Garrard-Burnett on La Violencia in Guatemala.

History of Modern Central America Through Digital Archives

By Vasken Makarian

What happens when historians take a pause from using archives to write history and instead delve into the science of producing digital archives? If you are a traditional historian, you might cower at the bombardment of technological know-how that comes your way. Look a little closer however, and you soon find that archival science is an intellectually and theoretically rich field. Engaging with digital archives and digital history is a great way for scholars to re-think how they and archivists alike, select, categorize, and publicize historical data for educational and scholarly purposes. As historians increase their use of digital platforms, it can be helpful for all historians to take a step in the archivists’ shoes.

In the spring of 2016, students of Dr. Virginia Garrard’s course, “History of Modern Central America through Digital Archives” had this opportunity. The course bridged traditional historiography with an introduction to digital archives and digital history. Students came from a wide array of disciplines, from Information Studies to History. For their final project, they could choose between writing a traditional research paper or designing a digital history project, or both. This mix of both worlds allowed for a hybrid conversation that melded traditional historical debates with sensitivity to the way scholars and archivists produce and organize knowledge.

Biblioteca_Nacional_de_Guatemala_Luis_Cardoza_y_Aragón

The National Library of Guatemala, a more traditional place for historians to conduct research (via Wikimedia Commons).

Students eager to get up-to-date with newer digital history platforms were not disappointed. Homework assignments ranged from digital primary source scavenger hunts to analyzing pre-established digital scholarly interfaces, such as the Latin American Digital Initiatives Collection (LADI). The class introduced students to up-to-date digital projects like interactive maps, self-correlating databases, and archival metadata. Students also worked in groups to grapple with the challenges of making digital archives more accurate and efficient.

One of these challenges involved selecting the right “subject terms” that help users search for content in digital databases. To facilitate the search process, students needed to produce terms that were neither too narrow nor too broad, and that represented the “aboutness” of their subjects. Just how efficient, accurate, and unbiased these terms appeared influenced the way users would receive and write about history. In one instance, I had to produce English subject terms for a short and vague Guatemalan newspaper about a desaparecido or forced disappearance. Choosing between terms like “assassination,” “murder,” and “homicide” prompted me to scrutinize the meaning, political implication, and contextual relevance of each term. These questions added a nuanced perspective to my research as well.

Forced disappearances were common during the Guatemalan Civil War (via YouTube).

A less somber yet strangely satisfying task involved creating a sound bite archive from Radio Venceremos—an underground anti-government radio program from 1980s El Salvador. Here, students created an archive of background noises: shouts, singing, frogs, birds chirping, gunfire, alarms, helicopters, and static. Rather than paying attention to content, they recorded language dynamics, the environment, and materiality. This innovative way of organizing data allowed them to get at more subtle information, such as timing, emotion, background events, secrecy, and level of danger. This was detective work at its finest and “tech-savvyist.”

Outside of the Radio Venceremos studio (via Wikimedia Commons).

Of course, walking away with new skills in digital media was not the be-all and end-all. Thinking more deeply about digital archives illuminated urgent theoretical questions relevant to scholars and archivists alike. To whom do historical records belong? What biases do archivists and scholars convey when presenting data? Do living (or even dead) historical actors want others to publicize information about them? How do we reconcile the desire to uncover histories, with the risks and inconveniences public knowledge poses for historical actors and their communities?

Personally, this course contributed to thinking about my dissertation on Guatemala’s recent civil war, which spanned from the 1960’s to the 1990’s. The legacy of the civil war carries over to present-day Guatemala and presents political and ethical roadblocks to the publication and presentation of records. Emerging data may appear rich for archiving, as the recent Guatemalan National Police Historical Archive demonstrated. However, historical records are living things that carry emotional, political, and economic consequences for present-day actors. As this course demonstrated, archives are anything but a mere compilation of sources. They require much human configuration, strategic organization, and logistical coordination. On the other hand, they demand sensitivity to the ethical, political, and intellectual problems of producing knowledge.

You may also like:

Virginia Garrard-Burnett on La Violencia in Guatemala.
John McKiernan-González tells the story of the first nationally distributed Latino-themed public radio show in the United States.
Charley Binkow discusses the online archives of the 1914 Easter Rebellion in Ireland.

How Washington Helped Fidel Castro Rise to Power

By Jonathan C. Brown

Fidel Castro had two political assets that enabled him to stay in power for a half century. He possessed the knack of turning adversity into an asset and he knew his enemies, particularly the anti-communist politicians of Washington, D.C. His guile and skill became evident early on as he established his revolution under the gaze of Presidents Eisenhower and Kennedy.

fidel_castro_-_mats_terminal_washington_1959-1

Fidel Castro in 1959 (via Wikimedia Commons).

Upon taking control of the Cuban military with his guerrillas acting as the new officer corps, he set out in January 1959 to bring to justice the thugs and killers of the old regime. He ordered Che Guevara in Havana and Raúl Castro in Santiago de Cuba to establish revolutionary tribunals to judge the police and army officers for past human rights abuses. In all, some six hundred convicted men faced the firing squads in a matter of months.

Fidel also instructed the US military mission to leave the country. He accused it of teaching Batista’s army how to lose a war against a handful of guerrillas. Cuba no longer needed that kind of military training, Castro said. “If they are going to teach us that, it would be better that they teach us nothing.”

Castro supporters in Havana joke about US criticism of the executions of Batista’s “war criminals.” (via author)

Cubans applauded these procedures as just retribution for the fear and mayhem that Batista’s dictatorship had caused. But American newspaper editors and congressional representatives condemned the executions as revolutionary terror. Fidel used this criticism to rally his followers. Where were these foreigners, he asked, when Batista’s men were snuffing out “the flower of Cuba’s youth?” Soon thereafter, the guerrilla comandante became the head of government as prime minister.

In his trip to Washington in April 1959, Castro endured the constant questions from reporters about communists showing up his new regime. President Eisenhower found it inconvenient to be in Washington when the new Cuban leader arrived. He arranged a golf game in Georgia, leaving his vice president to meet with the visiting prime minister. It was not a meeting of the minds. Richard Nixon and Fidel Castro differed on just about every subject: the communist threat, foreign investment, private capital, and state enterprise. The vice president tried to inform the new leader about which policies would best serve his people, and he ultimately described the unconvinced Castro as being naïve about communism. Unbeknownst to the CIA, the first Cuban envoys were already in Moscow requesting military trainers from the Kremlin.

Castro and Nixon following their interview in April 1959 (via author).

Then in the summer of ’59, Fidel began the agrarian reform project by nationalizing plantation lands owned by both Cuban and US investors. Without any fanfare whatsoever, communists took control of the new agency that took over sugar production. Chairman Mao sent agrarian technicians to act as advisers. The US embassy in Havana demanded immediate compensation for dispossessed American owners. Instead, they received bonds due in twenty years.

Fidel knew how to provoke yanqui reactions in ways that exposed the big power chauvinism of Washington. He hosted Soviet officials and concluded a deal to take on supplies of Russian crude petroleum. Castro asked the American-owned refineries to process the oil into gasoline, which the State Department advised them not to do. Castro had his excuse to confiscate the refineries.

A French ship filled with Belgium weapons arrived in Havana harbor in March of 1960. It exploded and killed 100 Cuban longshoremen. Castro rushed to the TV station and denounced the CIA for sabotaging the shipment. He gave a fiery anti-America speech at the funeral service in the Plaza of the Revolution to which a host of left-wing personalities flew in to attend. Simone Beauvoir and Jean Paul Sartre arrived from France, Senator Salvador Allende came from Chile, and ex-president Lázaro Cárdenas traveled from Mexico. At this event, Fidel introduced his motto “Fatherland or death, we will overcome,” and the Cuban photographer Alberto Korda took the famous image of Che Guevara looking out over the crowd.

Che Guevara in Cuba, 1960, by Alberto Korda (via author)

At that point that President Eisenhower ordered Director Allen Dulles of the CIA to devise the means to get rid of Castro’s regime in which Washington’s “hand would not show.” Agents attached to the US embassy in Havana contacted Catholic and other youth groups who objected to Fidel’s communist friends. They received airline tickets to leave the country and salaries to train as soldiers in Guatemala. Fidel had spies in Miami and Central America sending him progress reports on the émigré brigade in training. Now he had Eisenhower’s diplomats on the defensive. They had to deny Castro’s accusations about an upcoming CIA invasion.

In the meantime, Castro announced plans to socialize the economy, a project that Che Guevara headed up. What was the White House to do? The 1960 election had swung into full gear. The Democratic challenger in the first presidential debates famously said that he was not the vice-president who presided over the communist takeover of the island just 90 miles offshore from Key West. Eisenhower responded with toughness. He lowered the amount of sugar the United States imported from Cuba, and Fidel seized upon this provocation to nationalize the remaining US-owned properties, especially the sugar refineries.

By now, the exodus of Cuba’s professional classes had been expanding over the preceding year until it reached a thousand persons per week. Middle-class families formed long lines outside the US embassy in order to obtain travel visas. President Eisenhower appointed Tracy Voorhees, the man who handled the refugees from the 1956 Hungarian Revolt, to manage the resettlement. He established the Cuban Refugee Center in Miami. A mix of American charities and government offices sponsored evacuation flights, housing, job-hunting services, emergency food and clothing drives, educational facilities, and family subsidies. Let them go, Castro told his followers. He called the refugees gusanos (worms), the parasites of society.

U.S. Embassy in Havana, 2010 (via Wikimedia Commons)

Castro benefited from such American interference. It cost him nothing to get rid of his opponents, especially as the US taxpayers footed the bill. He utilized the former privilege of these gusanos to recruit peasants and workers to the new militias. The huge military parade on the second anniversary of the Revolution in January 1961 featured army troops with new T-130 tanks and army units armed with Czech weapons. Thousands of militiamen marched with Belgium FAL assault rifles.

He did not shut down the American embassy but utilized Soviet-trained security personnel to monitor the activities of diplomats and CIA men. He waited until the Americans severed diplomatic ties in order to be able to pose as the victim of US malice. Eisenhower severed diplomatic relations with Cuba to spare the new president, John F. Kennedy. Anyway, the new president very soon would have to preside over the CIA-planned invasion of the émigré brigade whose coming Castro was announcing to the world.

Now the anti-communist onus had passed to Kennedy. He could not shut down the CIA project and return hundreds of trained and irate young Cubans to Miami. Neither could he use American military forces to assist the invasion. Nikita Khrushchev had already threatened to protect the Cuban Revolution with “Soviet artillery men,” if necessary. Also, citizens in many Latin American nations took pride in Cuba’s defiance of US power. Kennedy too was trapped by his own anti-communist bravado during the election campaign. He changed some of the plans and let the invasion proceed.

Kennedy and Eisenhower confer at Camp David following the Bay of Pigs debacle (via author)

The Bay of Pigs landing of April 1961 turned into a disaster. A bomber assault by exile pilots on the Cuba revolutionary air force failed to destroy all of Castro’s fighter planes. The few remaining fighters chased the bombers from the skies and sank the ships that brought the brigade to shore. The fourteen hundred émigré fighters killed as many militiamen as possible before they ran out of ammunition on the third day. Castro put 1200 of the surviving exiles in jail. In the meanwhile, neighborhood watch groups in Havana and other cities cooperated with state security personnel in rounding up thousands of potential opponents, most of whom were processed and returned home in due course.

Che Guevara summed up the result of the Bay of Pigs when he “accidentally” met up with White House aide Richard Goodwin at an OAS meeting in Uruguay. Please convey our thanks to your president for the Bay of Pigs, Che said. “The Revolution is even more ensconced in power than ever because of the US invasion.”

More by Dr. Jonathan C. Brown on Not Even Past:

The Future of Cuba-Texas Relations
Capitalism After Socialism in Cuba
A Rare Phone Call from One President to Another

Cuba on Not Even Past

When Fidel Castro died last week at age 90 he had survived 11 US Presidents. A dictator who stifled free speech, political opposition, and nonconformity, and a revolutionary who made education, health care, and independence high priorities, his legacy will be debated for many years to come.

We have reported on Cuba regularly over the years and link below to all the articles in our archive.

In our first year online in 2011, Prof Frank Guridy (now at Columbia University) offered an online book discussion group on Cuba, leading discussions of three books you might like to read:

Louis A. Perez, Jr., On Becoming Cuban: Identity, Nationality, and Culture
Jana Lipman, Guantánamo: A Working-Class History between Empire and Revolution
C. Peter Ripley, Conversations with Cuba

We featured Prof Guridy’s own book on the connections between Afro-Cubans and African Americans in February 2012: On the Transnational Black Diaspora. You can see our video interview with him on that page as well.

The Future of Cuba-Texas Relations

Capitalism After Socialism in Cuba

The trip in Cuba from Trinidad to Havana was very hard, as our landlady misled us in order to make a commission off a local cab company.

The Cuban Missile Crisis

by Priya Ramamoorthy, Kavya Ramamoorthy, Smrithi Mahadevan and Maanasa Nathan Westwood High School Senior Division Group Website Over thirteen tense days in October, 1962, nuclear conflict nearly broke out between the United States and the Soviet Union.

I am Cuba, for Sale (1964)

An extravagant party on the rooftop of a Havana hotel. It’s the late 1950s; hedonistic tourism is booming in the City. A band plays loud. Drinks. Laughter. Our line of vision moves from the hotel’s rooftop to a crowd of tourists below, where we see a woman and follow her into the pool. Underwater….Hailed today a classic for its inventive cinematography, “I am Cuba” was virtually forgotten for three decades.

The Cuban Connection by Eduardo Saénz Rovner (2008)

In The Cuban Connection, Eduardo Saénz Rovner rethinks Cuba’s position as a hotbed of drug trafficking, smuggling, and gambling and he considers how these illicit activities shaped Cuban national identity from the early twentieth century through the rise of Fidel Castro.

The Old Man and the New Man in Revolutionary Cuba

The forces that created the Cuban Revolution often get lost in polarizing debates about Castro’s Cuba. Two very different films highlight the changes that ripped through Cuban society in the 1950s and early 1960s and created the Cuban Revolution.

Sad and Luminous Days: Cuba’s Struggle with the Superpowers after the Missile Crisis by James G. Blight & Philip Brenner (2002)

Throughout the Cold War and the decade that followed it, historians assumed that Cuban and Soviet leaders cooperated closely in the events associated with the Cuban missile crisis. Havana and Moscow, so went the conventional wisdom, put their lots together in a challenge against U.S.

Che in Gaza: Searching for the Story Behind the Image

On June 18th 1959, dressed in full army fatigues and accompanied by several comrades exhibiting an equally imposing revolutionary appearance, Che Guevara landed in Gaza.

Operation Urgent Fury: A Revolution Aborted

On the evening of October 27, 1983, President Reagan addressed the American people on live television to discuss unsettling events taking place on the Caribbean island of Grenada.

Che: A Revolutionary Life by Jon Lee Anderson (2010)

In July 1997, a Cuban-Argentine forensic team unearthed the skeletal remains of Comandante Ernesto “Che” Guevara in Vallegrande, Bolivia. Thirty years earlier, on October 9, 1967, CIA-trained Bolivian Special Forces agents had captured and executed the thirty-nine-year-old revolutionary before dumping his body in a shallow pit near a dirt runway.

Making History: Takkara Brunson

In the sixth installation of our new series, “Making History,” Zach Doleshal speaks with Takkara Brunson about her research on Afro-Cuban women in pre-revolutionary Cuba. Brunson’s research experiences in Cuba, and stories of the fascinating women who form the core of her research offer a taste not only of life and work in a place few Americans get to visit, but also a window into the making of a social and cultural historian.

From Baseball to Politics

New works on Afro-Cubans and African-Americans

Che’s Afterlife: The Legacy of an Image by Michael Casey (2009)

How can we make sense of the coexistence of bumper stickers depicting Rambo and Che Guevara in a traffic jam in Bangkok, Thailand? Although this book never answer its opening question, such an insight might allow us to understand Casey’s attempt to explore the different uses of an image that remains remarkably vital decades after its capture.

Latin America’s Cold War by Hal Brands (2010)

In this new book, covering the entire period of the Cold War in Latin America, Hal Brands restores agency and initiative to Latin American actors, in the process demolishing many of the platitudes that have governed much of the U.S.foreign policy literature.image Based on prodigious research in a dizzying array of U.S., Latin American, and even East German archives, Brands’s work advances a trenchant interpretation that cannot be ignored.

Conflicting Missions: Havana, Washington, and Africa, 1959-1976 by Piero Gleijeses (2002)

Conflicting Missions: Havana, Washington, and Africa, 1959-1976, takes readers beyond the familiar categories of the Soviet-American Cold War. In the wake of decolonization, as charismatic national leaders emerged across Africa – from Algeria to Zaire – statesmen in Washington and Moscow waited anxiously to see if the new governments would align with democracy or communism.

The Disappearing Mestizo, by Joanne Rappaport (2014)

By Adrian Masters

From Mexico to Chile, Latin American intellectuals, artists, and activists proudly proclaim that they, their nations, and their cultures were born from a mix of Spanish and Indian heritage. The adjective for this mix is “mestizo;” individuals of Spanish-Indian descent are “mestizos.” These terms, along with the general word for mixing (mestizaje), have become increasingly prominent in North American scholarship in recent years, especially since the 1960s Civil Rights Movement, when many U.S American activists with Latin American heritage sought to explore and embrace their Indian roots.

The category of mestizo first arose in the 16^th century Spanish Empire. In The Disappearing Mestizo, Joanne Rappaport takes readers to 16^th, 17^th, and 18^th-century Colombia, where she questions whether mestizos constituted a real social group. Many scholars have treated colonial mestizos as a sort of ethnicity or collective, a concept frequently influenced by the era’s spectacular paintings of genealogical mixes between Africans, Indians, and Spaniards. These colonial Mexican paintings create the appearance of a hierarchical society, a “caste system,” where a colonist would fall into one of dozens of categories and would live his or her life according to the privileges and limitations of that group. The idea of the caste system has recently come under the scrutiny of contemporary scholars, who argue that the rigid idealized world of caste paintings never materialized in day-to-day life.

Casta painting by Luis de Mena

Rappaport’s book builds on this growing suspicion towards the caste system and colonial-era terms like the mestizo. Whereas Africans, Indians, and Spaniards often had languages, histories, and legal statuses that brought them together, Rappaport argues that mestizos were adrift between colonial ethnicities. This meant that they appeared and disappeared from colonial documents with ease, “becoming” Indians or Spaniards at times and becoming mestizos at other times. If there were no mestizo sociological or ethnic group, Rappaport reasons, we must set out to determine not “Who is a mestizo?” or “What is a mestizo?” but “When and how is someone a mestizo?”

Casta Painting from the end of the 18th century or beginning of 19th century. Author unknown. The caption reads “From a Spanish man and an Amerindian woman, a Mestizo is produced”

This book seeks to answer why colonists called others mestizos, through a handful of fine-grained “ethnographic” vignettes that appear in the archives of Spain and Colombia. The author begins by exploring the importance of markers of difference that go beyond 19^th and 20^th century markers of “race:” religion, appearance, dress, blood, honor, reputation, occupation, and even ideas regarding breast-milk (ideas that colonists summarized as calidad, or “quality”). Readers meet a moreno (dark-skinned man) who seduces a high-born Spanish woman with love letters but shames and threatens the reputation of her family when he reveals his physical appearance to her. A half-Spanish, half-Indian girl brings dishonor upon her father by dressing as an Indian. A distinguished conquistador’s enemies accuse him of being a Moorish slave from Oran, throwing his Christian genealogy and virtue into question. These cases force us to think beyond “race” as a simple category of genetic difference and to focus instead on the cultural reasons why colonists did or did not use so-called caste categories when describing themselves and others.

Casta painting by Miguel Cabrera

Rappaport then turns her attention directly toward mestizos (and occasionally mulattos), presenting various stories in which Crown officials struggled with caste terms. There is Juan de Medina, the self-proclaimed Indian whose enemy, an Indian, insults him as a mestizo after a bloody brawl involving a severed nose. When a tax collector confused Juana Galván for a tribute-paying indigenous woman, she complained that she had a Spanish father and was in reality a mestiza (colonial Iberians and their mestizo children did not normally pay taxes). Rappaport also notes the cases of mulattos Lázaro, who lived and paid taxes as an Indian, and Manuel Rodríguez, who lived among Spaniards and Indians, even as he terrorized them with robberies and rape. There was Ana de Mendoza, an elite mestiza who became “hispanized” by her marriage, and Juan Birvez, a man who witnesses outed as a mestizo as he lay in bed with the daughter of a powerful landowner. Birvez, in turn, revealed that the daughter was a mestiza herself. Rappaport concludes from these episodes that the matter of who was and was not a mestizo was highly contingent on the time, the place, and who was doing the naming. She argues that mestizos and mulatos did not live in a caste system; they moved in and out of their categories with ease.

A painting of a Spanish man and a Peruvian indigenous woman with Mestizo child, 1770

Some mestizos, however, experienced very tangible discrimination at the hands of Crown officials and clergymen. One was the famous Gonzalo García Zorro, who became a cathedral canon in spite of stiff resistance from members of the Church. His brother Diego was less fortunate. He had close ties to Indians and found that townspeople disdained him and his pretensions to public offices due to his mixed lineage. A similar case, well known among historians of colonial Colombia, was the struggle of two mestizo “caciques” – Indian chiefs – to win the recognition of the Crown for their position. Both Alonso de Silva and Diego de Torres were sons of conquistadors and Indian women, and both lost their rights to act as caciques when their enemies raised questions about their eligibility. Mestizos in colonial Colombia were often either too Spanish or not Spanish enough, depending on the position they sought to achieve.

Casta Painting from Peru, 1770.

Rappaport’s book does admirable work at dismantling the myth of the caste system, showing that colonists hardly ordered themselves into clean-cut categories. This observation brings up a mystery that the author does not answer, however. Why did Crown officials and clergymen frequently describe individuals as mestizos to begin with?

Rappaport all but ignores the problem of mestizo laws – the Crown decrees that insisted that mestizos not enter the priesthood, not live in Indian towns, not act as caciques, and so forth. This is a critical weakness in a work that pivots around the reasons colonists categorized one another.

Mestizo laws are difficult to understand at first glance. My research into the sixteenth-century creation of the term reveals more chaos than clarity. For every law forbidding mestizos’ entry into the priesthood, for example, there are two allowing it. The same follows for many similar decrees regarding mestizos’ rights to carry arms, inherit land, and so forth.

also known as the New Laws of the Indies for the Good Treatment and Preservation of the Indians, were issued on November 20, 1542, by King Charles I of Spain and regard the Spanish colonization of the Americas.

Front cover of the New Laws of the Indies for the Good Treatment and Preservation of the Indians. The New Laws were issued on November 20, 1542, by King Charles I of Spain and regard the Spanish colonization of the Americas.

The solution to this mystery lies in the nature of Spanish imperial law, and has important consequences for the practices of naming mestizos. The King desired close contact with his colonists – from the humblest Indian to the richest Spaniard. He also desired to resolve conflicts and avoid bloodshed. The Monarch and his Council thus oversaw all sorts of legal disputes, simultaneously providing colonists with mediation and collecting hordes of information on the New World all at once. It was in this flurry of colonial petitions to the Crown that the meaning of the term mestizo arose. Countless petitioners thus created different meanings for the term mestizo from below, in the process sowing legal chaos on a grand scale.

Emblem of the Council of the Indies from the frontispiece of the ‘Recopilacion de leyes de los Reynos de Las Indias’, Madrid, 1681.

The archives reveal that the true question baffling colonists and officials alike was how to deal with the petitioner-driven, ever-evolving world of mestizo law. The true “disappearing” or ‘”floating” aspect of mestizos was their shifting and contradictory legal status. Thus to understand why mestizos seem to disappear, we must open a new inquiry into the nature of Spanish imperial law. We need a case-by-case account into each specific petition and counter-petition that shaped this category.

The Disappearing Mestizo suffers from this inattention to legislation on mestizos. For one, it often sinks into an “ethnographic present” – the illusion among many anthropological writings that cultures remain stable over time – because it does not recognize how decrees on mestizos could abruptly reshape ideas about mixture. A second problem is Rappaport’s overstatement of Crown officials’ difficulty in properly identifying mestizos. In reality, most Crown functionaries could determine a person’s part-Indian, part-Spanish genealogy simply by requesting an individual provide it. Mestizo laws had little to say about more extreme cases, where a colonist was an orphan, illiterate, or too marginal in Spanish society to merit official interest. This is not a reflection of difficulty so much as indifference on the part of bureaucrats and secretaries.

Many of the concepts about race that emerged during European colonialism remain with us (in different ways) in the 21^st century. Virtually all Latin American countries point to the contributions of both Spanish and indigenous peoples in shaping what they call their “mestizo nations.” Some scholars today go so far as to argue that immigration and intermarriage are returning North America to colonial times, back to the era of the mestizo. Rappaport’s book will therefore be valuable not only to historians of colonial Colombia and scholars of race, but also to a reading public from Chile to Canada that is increasingly interested in the “mixing” of peoples who created their countries. As more and more authors assert that the future itself is mestizo, the next step for scholars – a step already taken by Rappaport – will be to think deeply about that category, its history, and its hidden baggage and complexities.

Joanne Rappaport, The Disappearing Mestizo: Configuring Difference in the Colonial New Kingdom of Granada (Duke University Press, 2014)

You may also like:

Ann Twinam discusses her work on Purchasing Whiteness in Colonial Latin America

Naming and Picturing New World Nature, by Maria Jose Afanador LLach

Kristie Flannery’s review of Imperial Subjects: Race and Identity in Colonial Latin America, edited by Andrew B. Fisher and Matthew D. O’Hara (2009)

Susan Deans-Smith on the Casta Paintings

For more on casta paintings:

Magali M. Carrera, Imagining identity in New Spain: Race, Lineage, and the Colonial Body in Portraiture and Casta Paintings (2003)

María Concepción García Saiz, Las castas mexicanas: un género pictórico americano (1989)

Ilona Katzew, Casta Painting: Images of Race in Eighteenth-Century Mexico (2004)

All images via Wikimedia Commons.

The Future of Cuba-Texas Relations

By Jonathan C. Brown

Jonathan Brown teaches courses on the history of Latin American revolutions. He is now completing a manuscript on “How the Cuban Revolution Changed the World.” Professor Brown took the first of his four trips to Cuba in 2006. On the very day that the government announced President Fidel Castro’s incapacitating illness (August 1), Brown was touring the prison cum-museum where Fidel and Raúl Castro spent two years as political prisoners. Brown heard the news of the leadership change from the museum guide herself at the moment she was showing him the prison beds these two revolutionaries occupied in 1954. What a memorable moment for an historian!Since then, Professor Brown has busied himself negotiating the exchange agreement between the University of Texas and the Universidad de La Habana, organizing two UT conferences on Cuba, bringing three Cuban scholars to campus as visiting professors, reading thousands of documents on U.S.-Cuba relations, and delivering dozens of talks and papers on his research. Here are his thoughts on the implications for Texas-Cuba connections.

Within a week of President Barack Obama’s announcement about the renewal of diplomatic relations with Cuba, the Austin American Statesman ran a cartoon entitled “America Prepares to Invade Cuba.” It depicted a line of passengers dressed in beach wear boarding a plane heading to Havana.

The skyline of Havana has scarcely changed since 1959. The building below left is the Hotel Nacional, built in the 1920s. Photo by Reggie Wallesen. — The skyline of Havana has scarcely changed since 1959. The building below left is the Hotel Nacional, built in the 1920s.

Perhaps the cartoonist exaggerated, for President Obama merely loosened existing restrictions. Cuban Americans may travel to the island several times per year and send more money to relatives there. Non-Cuban Americans may travel there more freely, although special licenses are still required. The U.S. government will allow Americans to use their credit and debit cards in Cuba. The president may have cut the Gordian Knot ending 54 years of mutual hostility and eliminating one of the last vestiges of the Cold War. But he did not sever it completely.

Likely presidential candidate Jeb Bush has already stated that, if elected, he would reinstate travel restrictions. With two conservative Cuban Americans also likely to run for the presidency, including Senator Ted Cruz of Texas, the Cuban Embargo will remain a lively issue of debate. By the way, Jeb Bush holds a BA in Latin American Studies from the University of Texas at Austin.

The Cold War between Washington and Havana will not end until Congress says it’s over. That may not happen any time soon. Many Senators and Congressmen from Texas oppose the repeal of three pieces of “Cuban boycott” legislation dating from 1963, 1992, and 1996. Together these laws restrict travel, trade, and investment.

What changes may we expect in Texas-Cuba relations in the near term? More Texans will visit Cuba, not technically as tourists but in “cultural” exchanges. Students too. Literature professor César Salgado already is planning to take UT students on a Maymester trip to Cuba at the end of the spring semester.

President Obama’s announcement has ended restrictions on the use of U.S. credit and debit cards in Cuba—a positive boon that will enable Texans to compete for hotel rooms and rental cars on a par with travelers from Mexico and Canada. United and American Airlines are contemplating direct flights to Cuba from Houston and Dallas. For now, we Texans have to go through special charter flights from Miami International Airport. Of course, there are illegal alternatives that I do not recommend.

The Cuban and Texas flags flying together during a pleasure ride outside of Havana. This event (minus the Texas flag) made page 3 of the NY Times on November 12, 2007.

Will U.S. recognition encourage Cuban politics to become more democratic? Cuban leaders will say they have already established democracy. The Revolution assures equality for all and no citizen lacks for health care, education, and basic subsistance. Socialism, they say, has no room for the privileged and wealthy “one percent.” President Raúl Castro told the Cuban people that U.S. diplomatic recognition will not make the Communist Party give up power. He will hold power until 2018, when most of this year’s freshmen class will graduate from UT-Austin.

Where is Fidel Castro? He’s retired. Fidel never recovered fully from his 2006 operation for an intestinal blockage, and he has not appeared in public for many months. Raúl Castro is his brother.

Would Cuban political continuity be a good thing? Yes and no. Political stability will preserve the integrity of the Revolutionary Police and Armed Forces. Gang warfare, drug trafficking, and blatant corruption do not plague the Cubans as they do citizens of other Latin American countries. Even though many neighborhoods are blighted for the lack of building materials, Americans should feel safe wandering through Cuban cities. For example, personal safety in Havana compares favorably to Chicago, where the mayor’s son got mugged last month. Political continuity also has a downside. As in China, more engagement with the United States will not make the Cuban government any more tolerant of political protest. Dissidents will continue to face intimidation, prison terms, and deportation. At the very least, diplomatic engagement should remove Washington’s hostility as an excuse for suppressing domestic protesters.

Will Texas benefit economically from the loosening of restrictions? Very definitely, yes. Texans already sell agricultural products to Cuba through a “humanitarian” exclusionary clause in the embargo. American suppliers may send food and pharmaceuticals if the Cuban government pays for them before shipment. The arrangement is cumbersome.

A family stops by a booth at the Havana trade fair in 2008.

For several years, the Texas-Cuba Trade Association, of which I am a volunteer consultant, has lobbied Washington to remove U.S. export limitations. President Obama accomplished as much as he could and Texas producers expect Cuban trade to expand. One Texas A & M economist predicts that our state’s exports to Cuba of chicken, pork, rice, beans, wheat, and corn could top $400 million within a couple of years.

Has the U.S. economic boycott really kept Cuba poor, as its leaders often claim? Only somewhat. Since 1990, when the Soviet subsidies ended, Cuba came to rely on trade and investment from every country of the world except the United States. Still, the Cubans are barely better off than when they lost Moscow’s largesse. Government over-regulation prevents entrepreneurial initiative. I traveled through the countryside last summer and observed little growing in the fields other than invasive spiny bushes called marabú. Cubans have to buy two-thirds of their foodstuffs from abroad.

Rural transport in the Sierra Maestra mountains where Fidel Castro fought as a guerrilla leader.

Will Texas corporations receive repayment for the land and businesses confiscated by the Cuban Revolution in 1959 and 1960? No, they will not. Texas cattlemen as well as Standard Oil (today ExxonMobil of Irving, Texas) had grazing lands and oil refineries seized by revolutionary militias. Today, the Cuban government cannot afford repayment. Yet it will be strong enough to resist any such demands.

Will Cuban-Americans living in Texas be able to reclaim their lost properties? They might try but they will not succeed. Political continuity will reject such claims, and citizens now living in those houses and working those lands will resist as well.

How will loosening restrictions in U.S.-Cuban relations affect revolutionary programs promoting socialist equality? It already has. Since the end of generous Soviet subsidies in 1990, the Castro government promoted more tourism. Needing foreign exchange, Fidel also encouraged relatives abroad to send cash remittances to family members in depressed Cuba. Those Cuban citizens who had relatives abroad suddenly got more money to buy essentials than those who still depended principally on state rationing.

Cuba still maintains a dual monetary system. The state pays its employees in pesos. The hotels, shops, and restaurants operate on convertible dollarized pesos, called the CUC. One CUC equals about 20 pesos. Workers in the tourist industry get tips in CUCs and automatically make more money than state workers, teachers, public health workers, and even physicians. Therefore, income differentials are already disrupting socialist equality.

Will Cuban race relations change with an upsurge of tourism? Some experts say that more than half of Cuba’s eleven million people have some degree of African heritage. Remember that sugar and slaves went together in the Caribbean like cotton and slavery did in Texas. Because sugar grew all over Cuba and cotton only in the Deep South, African influences are much stronger in Cuban society and culture than in the United States. The 1959 Revolution further boosted Afro-Cuban prominence because many middle-class whites chose to flee to Miami.

Two visiting yankis sit in with a Havana street band. The author plays the bongos and on my right, John Parke Wright, a Florida cattleman, riffs on the harmonica. — Two visiting yanquis sit in with a Havana street band. The author plays the bongos and on my right, John Parke Wright, a Florida cattleman, riffs on the harmonica.

Cuban race relations are refreshing and debilitating all at the same time. Today in the streets of Havana, visitors notice how easily persons of diverse racial backgrounds mingle. They work, play, socialize, marry, eat, and live together to a greater extent than in the United States. Fidel Castro boasted that the revolution ended discrimination in Cuba because it eliminated class distinctions. Yet racial prejudice did not end. White males continue to dominate the ruling party and military elites. Moreover, hotel employers apparently believe that European tourists prefer white hostesses and black maids, white waiters and black kitchen workers. More white Cubans live abroad and their remittances go predominately to white relatives in Cuba. The poorest and least healthy Cubans are mainly black.

Cubans lounging on the wall along the famous Malecón, Havana’s seaside boulevard.

Is President Obama correct that United States recognition will benefit the Cuban people? It will not change the government, and economically some will benefit more than others. However, I am convinced that U.S. diplomatic recognition of Cuba will benefit Texans as much as the Cuban people. Those UT students who want to learn about the Cold War in Latin America and about the largest Caribbean island will take advantage of the executive order. So will Texans who cherish the freedom to experience the only capital (Havana) of Latin America that does not have a traffic jam, the only cities of Latin America that still look like they did 50 years ago, and new places to snorkel that are not in Mexico. Believe it or not, Cuba has more live music than Austin.

Cuba’s government is renovating run-down buildings such as this one in the historic Havana Vieja.

Finally, what about those vintage Fords and Chevys? In the near term, they will remain the vehicles of choice in urban transportation. These 1940 and 1950 American models – DeSotos, Imperials, Buicks, Chryslers, Cadillacs, Nash Ramblers, and a Studebaker or two – share the roads with Soviet Ladas of the 1970s and modern Japanese automobiles. Detroit’s old cars have become part of the cultural identity of the country. But sooner or later, whenever commercial restrictions are lifted by Congress, Texas collectors may be able to repatriate many of these old-fashioned gems.

This author’s advice: Get yourself to Cuba before this aspect of the country’s charm disappears.

You may also like:

Jonathan Brown discusses Capitalism After Socialism in Cuba and President Lyndon Johnson’s phone call to Panamanian President Roberto F. Chiari

Blake Scott and Andres Lombana-Bermudez on the Panamanian tourism industry and Blake Scott on Cuban tourism

Photo credits:

First photo by Reggie Wallesen.

Remaining photos courtesy of Jonathan Brown.

Corrected to show that Jeb Bush earned a BA (not an MA as originally stated) in Latin American Studies at UT Austin (January 27, 2015).

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Colour of Paradise: The Emerald in the Age of Gunpowder Empires, by Kris Lane (2010)

By Maria José Afanador-Llach

What do an enslaved African miner in colonial Colombia, a Portuguese Jewish merchant in Cartagena, a gem cutter in Amsterdam, and an Ottoman sultan have in common? Kris Lane’s Colour of Paradise ties together the histories of these diverse and geographically distant peoples by tracing the exploitation, trade, and consumption of emeralds between 1540 and the 1790s. In doing so, the author reconstructs the trans-oceanic commodity chains that connected Colombia to various gem markets in Europe. Once in the Old World, Lane demonstrates that emeralds flowed mostly to the Islamic gunpowder empires of Asia such as Mughal India and Safavid Persia. Lane also follows the shifting cultural meanings of emeralds. He emphasizes a concept of economy that includes “all human relationships mediated by material goods.”

Lane starts with the uses of emeralds among indigenous populations in pre-Hispanic Colombia. He relies on conquest writings and the work of anthropologists and archaeologists in order to grasp the ritual use and divine connotations of emeralds among the Muisca and other native populations. The Spanish conquest of the territories of the Muzo Indians started an era of uninterrupted mining activity. The original inhabitants of regions around Andean emerald deposits were miners and African slaves. Emeralds were soon incorporated into a small but significant gem market in Spain and its colonies. The stones were frequently found in elite women’s dowries and jewelled religious artifacts. As with other gemstones, emeralds were mostly traded secretly, and the profits were mainly reinvested in enslaved Africans.

Ruins of an ancient Muisca temple at El Infiernito (the little hell) near Villa de Leyva.

Records of the Spanish and Portuguese Inquisitions and secondary sources about Atlantic merchant communities prove that emeralds moved east across the Atlantic and Indian Oceans. The fragmentary evidence about the global trade in emeralds describes a “highly uncertain business” carried on along with bulkier commodities such as tobacco and textiles. Sephardic Jewish and New Christian family webs connected Cartagena and Curacao with the emerald trade to India via Seville and Lisbon. These merchants also traded the gems in Portuguese Goa during the Spanish Portuguese union (1599-1616). Many merchants’ last stop was Lisbon where there was a diverse community of diamond polishers, stonecutters, pearl-drillers, and goldsmiths. Some of them became “polyglot globetrotters of uncertain loyalty” who deeply infiltrated the kingdoms of south and southwestern Asia. This diaspora of gem traders active in Asia, Lane argues, became “key vectors in emerald’s steady eastern flow.”

Antoine François, ‘Plan de Goa’ 1746-1789

For a historian trained as a Latin Americanist, the task of reconstructing the emerald consumption in South Asia and the Middle East entails a great challenge. Lane used published sources translated from Persian into Spanish, French, Portuguese, and English, in addition to recent translations of documents on the inner workings of the Safavid, Mughal, and Ottoman courts. Emeralds became central to the gift economies of Asia. Muslim rulers appreciated the jewel’s opulence as symbol of power and consumed South American emeralds conspicuously. An emerald-handled dagger from the 1740s, molded on orders of Ottoman Sultan Mahmud I as a gift to Persia’s Nadir Sha, appears in Lane’s visual evidence to illustrate the use of the precious gem as “royal armour.”

Topkapi emerald dagger, held in the Museum Palace Nadir Shah.

Going back to the local context of Muzo, Lane identifies cycles of boom and bust in emerald extraction. By the second half of the seventeenth century, the emeralds of Colombia kept fueling contraband trade networks hidden in slave ships and specie cargo. Ships manifests’ and objects recovered from shipwrecks speak of a significant number of Colombian emeralds traveling to Curacao and Jamaica, and to Amsterdam and London. After a decline in production during the early eighteenth century, the Spanish Monarchy sponsored a series of mining missions with European experts to the colonies. The missions in Muzo attempted to increase emerald production but failed to deliver significant improvement. The eighteenth century also saw the extinction of the Safavid Dynasty in Persia and the fall of the Mughal Empire in India, which according to Lane, affected the global emerald trade to an unknown extent.

Shah Suleiman I and his courtiers, Isfahan, 1670. Painter is Aliquli Jabbadar.

Unlike the scale and scope of early modern commodity chains of spices, textiles, and precious metals, Lane recognizes that emerald production was not “globally transformative.” Nonetheless, a very special type of commodity chain marked the shifting cultural and political meaning of the gem. An isolated peripheral mining region under Spanish colonialism produced a gem that merchants traded in very small quantities to satisfy the desires of Asian despots. In narrating how the emerald became a global gem, Lane not only sheds light on early modern globalization patterns. Moving from Colombia to Europe, and then to Asia, and back to Colombia, Colour of Paradise devotes careful attention to the communities of miners, merchants, stonecutters, diplomats, kings, and sultans. Lane successfully blends a history of early modern globalization with an unconventional yet refreshing approach to colonial Latin American history.

Muzo, Colombia.

Colombian emerald mines have been active now for hundreds of years producing the finest gemstones of the world. The extraction of emeralds, however, has been marked by a bloody war among the families that operate the mines and illegal armed actors disputing the control of the so-called “green gold.” Despite this situation, the miners of Muzo dig every day at 590 ft. underground while guaqueros search for the precious stone amid the waste from the mines. On the corner of 7th Street and Jimenez Avenue in downtown Bogota, a number of men stand for hours trading emeralds. Buyers from Japan, Europe, and the United States arrive in the city looking for the gems, and Colombian emeralds continue to fuel global demand for the precious stones.

Kris E. Lane, Colour of Paradise: The Emerald in the Age of Gunpowder Empires (Yale University Press, 2010)

You may also like:

Ernesto Mercado Montero discusses Ordinary Lives in the Early Caribbean: Religion, Colonial Competition, and the Politics of Profit, by Kristen Block (2012)

Mark Sheaves reviews Francisco de Miranda: A Transatlantic Life in the Age of Revolution 1750-1816, by Karen Racine (2002)

Bradley Dixon, Facing North From Inca Country: Entanglement, Hybridity, and Rewriting Atlantic History

Ben Breen recommends Explorations in Connected History: from the Tagus to the Ganges (Oxford University Press, 2004), by Sanjay Subrahmanyam

Christopher Heaney reviews Poetics of Piracy: Emulating Spain in English Literature (University of Pennsylvania Press, 2013) by Barbara Fuchs

Jorge Esguerra-Cañizares discusses his book Puritan Conquistadors: Iberianizing the Atlantic, 1550-170 (Stanford University Press, 2006) on Not Even Past.

Renata Keller discusses Empires of the Atlantic World: Britain and Spain in the Americas, 1492-1830 (Yale University Press, 2007) by J.H. Elliott

All images via Wikimedia Commons.

UNESCO Designates Costa Rica’s Ancient Stone Balls a World Heritage Site

by Emily Jo Cureton

Costa Rica’s iconic stone spheres have been recognized for their value to World Heritage by the United Nations Educational, Scientific and Cultural Organization (UNESCO), bringing more international attention to the southern region’s mysterious past, as well as its contentious future.

No one knows who made a single one of the pre-Columbian stone spheres, let alone why more than 300 were sculpted to near geometric perfection more than 1,000 years ago. Like Stonehenge and Easter Island, the petrospheres have piqued archaeological inquiry and fantastical supposition since the first examples were unearthed by banana plantation workers in the mid-19th century.

Ranging in size from a child’s fist to a wrecking ball, some arrangements suggest that the spheres aligned with the stars or served as monumental compasses. Local lore has it that they were the playthings of a god hell-bent on controlling the weather, still other theories contend they make perfect instruments for ancient alien air traffic control. The truth is, no one really knows what the original sculptors had in mind or even exactly when they lived.

A Costa Rican stone sphere at the Museo Nacional in San José (Wikipedia/user: User:matanya)

A Costa Rican stone sphere at the Museo Nacional in San José (by Connor Lee via Wikipedia user: WAvegetarian)

The endurance of mystery may be just another reason for Las Bolas to join UNESCO’s elite list of sites thought to exemplify human heritage, so often defined by desperately wanting to know, rather than actually knowing. Officially, the qualifying criteria for the sphere sites is that they “bear a unique or at least exceptional testimony to a cultural tradition or to a civilization which is living or has disappeared.”

(With La Sele’s historic upset advance to the quarter finals of the World Cup, I can bear witness to the fact that ball-centrist culture has anything but disappeared.)

The stone balls of yore were probably hand-carved by ancestors of the Boruca, Téribe and Guaymi peoples in Southern Costa Rica. Some believe ancients formed the rocks by dissolving them with a plant-based potion, though many scholars refute this. The exact timeline of production is also a point of debate. Unlike organic materials, rock cannot be carbon-dated. The ages are based on associated materials, usually sediments and pottery shards found at the installation site, which indicated that they could have been made during an 1,800 year period. (For some perspective: that’s considerably longer than the Spanish Monarchy has even existed).

Stone spheres at the Museo Nacional in San José (Wikipedia/user: User: Axxis10)

Some of the bolas are thought to weigh more than 15 tons. Others have been pocketed and used as mantle decorations. The UNESCO listing only applies to balls with a diameter of 70 cm or larger and its unclear how or if it will affect the many spheres that have been removed from Costa Rica. Of more than 300 recorded petrospheres found in the southern region about a dozen remain in their original context, according to an educated estimate by John W. Hoopes, an archaeologist whose research contributed to the UNESCO listing.

“The main that this listing does is draw worldwide global attention to this site and others. The conservation of the site is ultimately the responsibility of the country in which its found,” Hoopes said via Skype.

Most if not all “in situ” spheres left are at the four locations recognized as international patrimony by UNESCO this week: Finca 6, Batamba, El Silencio and Grijalba 2. A new museum at Finca 6, a former banana plantation, gives the public a chance to the spheres as they were originally arranged.

An ancient stone sphere in a new context at Plaza Democracia in San José, Costa Rica. Of more than 300 known spheres, all but a dozen or so have been moved from their original locations in the southern zone (Photo by Emily Jo Cureton)

The rampant damage and dispersion of the spheres began after United Fruit Company workers uncovered the first examples while clearing banana fields in 1940. Since then many spheres have been rolled into gullies and ravines. Others were burned and cracked by fire when land was cleared for plantations and farms. Still others were dynamited, or sent to faraway lands and used as prized lawn ornaments. Paris has one, so does Harvard. Some were stolen, others sold to the highest bidder. The predominate human impulses upon encountering these testimonies to human heritage seem to be: a) dig it up, b) roll it away or c) blow it up and hope gold falls out. (It doesn’t).

The solid rock used to make most of the spheres came from the Talamanca Mountains and was probably naturally flooded to the lowlands down the Térraba River to the Diquís valley, where boulders would have been collected and transported upwards of 50 miles to some installation sites. Today the Diquís valley is the planned site for the largest hydro-electric project ever in Central America, a dam on the Superior General River between Buenos Aires, Osa, and Pérez Zeledón. In the works for more than 40years, construction began in 2009, but was stalled in 2011 by a lawsuit over indigenous rights and remains delayed by the construction of an associated pipeline. The El Diquís project would flood 6815 ha (27 sq mi) to create 631 megawatts of power for 1 million consumers, according to the Institute for Costan Rican Electricity ICE. It would inundate protected indigenous territories, displacing at least 1,500 people and “irremediably affecting” 150 archaeological sites, according to an impact summary by the University of Costa Rica.

This essay was originally posted on the website of the Academia Tica Spanish Language School in Costa Rica.

For more about the World Heritage site designation, check out this article en español.

Emily Jo Cureton is an artist and writer who graduated from UT Austin with Honors in History and now lives in Costa Rica. You can see more of her work on her website.

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