Afro-Cuban Diasporas in the Atlantic World by Solimar Otero
By Solimar Otero
Afro-Cuban Diasporas within the Atlantic global explores how Yoruba and Afro-Cuban groups moved around the Atlantic among the Americas and Africa in successive waves within the 19th century. In Havana, Yoruba slaves from Lagos banded jointly to shop for their freedom and sail domestic to Nigeria. as soon as in Lagos, this Cuban repatriate group turned referred to as the Aguda. This neighborhood outfitted their very own local that celebrated their Afrolatino historical past. For those Yoruba and Afro-Cuban diasporic populations, nostalgic structures of relatives and neighborhood play the function of narrating and finding a longed-for domestic. by means of delivering a hyperlink among the workings of nostalgia and the development of domestic, this quantity re-theorizes cultural imaginaries as a resource for diasporic neighborhood reinvention. via ethnographic fieldwork and examine in folkloristics, Otero unearths that the Aguda determine strongly with their Afro-Cuban roots in modern instances. Their fluid id strikes from Yoruba to Cuban, and again back, in a way that illustrates the actually cyclical nature of transnational Atlantic group association. Solimar Otero is affiliate Professor of English and a folklorist at Louisiana country collage. Her examine facilities on gender, sexuality, Afro-Caribbean spirituality, and Yoruba conventional faith in folklore, literature and ethnography. Dr. Otero is the recipient of a Ruth Landes Memorial learn Fund supply (2013), a fellowship on the Harvard Divinity School's Women's reports in faith software (2009 to 2010), and a Fulbright award (2001).
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Afro-Cuban Diasporas within the Atlantic global explores how Yoruba and Afro-Cuban groups moved around the Atlantic among the Americas and Africa in successive waves within the 19th century. In Havana, Yoruba slaves from Lagos banded jointly to shop for their freedom and sail domestic to Nigeria. as soon as in Lagos, this Cuban repatriate group turned referred to as the Aguda.
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And many of his pronouncements about African origins, which were based on a combination of wishful thinking and misunderstandings of Saramaka culture, would simply not have been understood or much mattered to them one way or the other. For example, if MJH’s assertion about Ogun and a Saramaka secret society had been communicated to Saramakas, they would certainly have reacted with puzzlement or curiosity rather than consternation. For, despite the undeniable richness of Saramaka cosmology, and its numerous links with deities from the African continent, there is no “Ogun” in their pantheon.
Herskovits, Melville J. & Frances S. Herskovits. 1936. Suriname Folk-lore. Columbia University Publications in Anthropology 27. New York: Columbia University Press. Jackson, Walter. 1986. ” In George W. Stocking, Jr. ), Malinowski, Rivers, Benedict and Others: Essays on Culture and Personality, History of Anthropology 4. Madison, University of Wisconsin Press, pp. 95-126. Kahn, Morton C. 1931. Djuka: The Bush Negroes of Dutch Guiana. New York: Viking. Maurer, Bill. 2002. ” New West Indian Guide 76:5-22.
Then in her sixties, Akundumini still had vivid memories of singing into the visitors’ horn. ” She added, “The man’s name was Afiika Faandya, and the person with him was called Faansisi—we all had big discussions about whether it was a man or a woman. ” Later, Sally noticed the discrepancy between Rebel Destiny, where Captain Fandya called MJH Ame’ika Fandya, and Akundu’s version of the name, Afiika Faandya. On a subsequent field trip, she asked about it again, to see whether she had perhaps misheard.