Cuba Voodoo And Power Summary

Cuban history, like many other countries in Latin America and the Caribbean which have experienced colonial subjugation and imperial interference, is highlighted by tumultuous rebellions. Ever since the revolt of Carlos Manuel de Cespedes in 1868, who took up arms with his slaves to liberate Cuba from Spain’s colonial grasp, the existence of insurrectionists and adamant government opposition in Cuba has flourished. Social revolution and a strong will and practice of nationalism has indelibly characterized Cuban history. Nevertheless, the outcomes of particular movements and struggles for social justice have consistently frustrated revolutionary and radical leaders. Government regimes throughout

During the Cold War, relations between Cuba and the United States were icy. Cuba was allied with the USSR, America’s enemy, and was well within their sphere of influence. With events like the failed Bay of Pigs invasion and the Cuban Missile Crisis happening on their soil, Cuba was at the center of the Cold War. Between ideological differences and their alliance with Russia, Cuba became an enemy of America as well. It took the efforts of ten American presidents, six Popes, and countless other actors, but Cuba and America are finally in the process of normalizing relations. There is still work to be done, but the path is clear and the time is right. However, one cannot simply ignore the last fifty years. In that time, millions of lives were affected by the lack of social, economic, and political ties between the U.S. and Cuba. In this paper, I will analyze the last fifty years of U.S. - Cuban relations by looking at the involved actors, their means, and their values and interests through the lenses of two paradigms, realism and constructivism.

Voodoo is an old religion that finds its roots in west Africa. Remnants of its physical history can be found throughout the West African Coast where major slave trading markets were located. An Example of this are locations contain trees of forgetting in which slaves were “Zombified” by administering herbs to make them more compliant. Today these historical sites draw tourist learning about the horrors of the slave trade Voodoo beliefs originated from African animist religions that predate Islam and Christian influences and were not understood by the European slave owners who forbid its practice. It created a fear in the Europeans and is misunderstood even today. Its travel to the Caribbean, Haiti and America had a lasting impact and is still practiced.

The study of race relations in contemporary Cuba indelibly requires an understanding of the dynamic history of race relations in this ethnically pervasive island of the Caribbean. Cuban society, due to its historical antecedents of European colonialism and American imperialism, has traditionally experienced anguished and even tumultuous race relations. Racial disharmony has plagued Cuban society ever since the advent of the Colonial institution of the plantation system. Thus, in order to acquire some understanding of Cuba’s dynamic race relations one must study and investigate the evolution of racial tensions and the quintessential

Brittmarie Janson Perez, author of Political Facets of Salsa, writes, “Late at night, in a discotheque in a Latin American country whose political system is dominated by the military and is not particularly known for its respect for human rights, a crowd is dancing salsa, a generic term covering Caribbean dance music” (149). This has been and continues to be a very commonly accurate depiction of many Latin American countries. Since Cuba was founded in October 1492, its government and politics has been characterized by brutality, corruption and instability. Nonetheless, involvement from foreign nations and its deeply engrained Spanish roots has without a doubt had a significant impact on the transformation of what Cuba is today. In this paper, I will explore the pros and cons of the 1959 Cuban Revolution through the examination of the historical context of politics and how it impacted the social atmosphere.

In the article, “Why Do We Still Have an Embargo of Cuba?” Patrick Haney explores the history of the embargo and the different factors which have maintained and tightened its restrictions over the past fifty years. The embargo consists of a ban on trade and commercial activity, a ban on travel, a policy on how Cuban exiles can enter the U.S., and media broadcasting to the island. These once-executive orders now codified into law by the Helms-Burton Act, have become a politically charged topic which wins and loses elections, spawned influential interest groups, and powerful political action committees.

The Voodoo tradition that is alive and well in Louisiana today is brought to the United States care of the slave trade from the early 16th century. West African slaves in the south kept their traditions alive in the US, despite an overwhelming and coercive Roman Catholic influence. Late in the evening, and behind closed doors, slaves returned to their roots to practice the traditions that their owners disapproved of. Despite their desire to keep their African traditions alive, they were powerless to stop the forceful nature of the Roman Catholic traditions. After many years, a new ritual order arose that blended Roman Catholicism and ancestral West African traditions: Louisiana Voodoo.

In Ileana M. Rodríguez-Silva’s book Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico, she reconstructs defining historical moments between the 1870s and 1910s when over-racialized boundaries became politically expedient in the building of a cohesive Puerto Rican national identity. Ileana M. Rodríguez-Silva is an associate professor of Latin American and Caribbean history at the University of Washington, Department of History. She earned her B.A. at the Universidad de Puerto Rico-Rio Piedras and her M.A. and Ph.D. at the University of Wisconsin-Madison. She has also won an award for writing Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico.

Jane Landers “Catholic Conspirators? Religious Rebels in Nineteenth-Century Cuba”, offers a fascinating view of the intricacies and importance of the Catholic Church’s extraordinary accounts and documentation, which provides details and insight into some of the most important slave, revolts, rebellions and conspiracies within free black communities in Cuba. While these documents offer important information, they also became objects deportation for some and subsequently, a death sentence for others.

Comparing the race problems with those in the United States, that the government uses as a tool to have Afro-Cubans feel that their situation is not as bad as their brothers in America, effectively lessens the feelings of racism in Cuba (131-132). Finally, Sawyer concludes that the advances made in racial relation post-Revolution has been compromised by all the conditions that I have documented previously, and I agree wholeheartedly with his assessments (131).

Many of today’s religions share strict beliefs that are found only within their own religion, they restrict the possibility to believe anything other that what the religion tells its followers to believe, in Voodoo you are not a follower. Voodoo is a religion influenced by many other religions; it allows its followers to feel free. When Voodoo worshipers left Africa and reached the far away island of Haiti, the Voodoo religion changed. Catholicism of the slave owners, and various alternative religions from native islanders, influenced Voodoo. Voodoo easily incorporated these other religions because of its welcoming nature. Voodoo was appealing, especially to the slaves and poor members of a community. Because it was so inviting, it became a way for people with troubles and turmoil to unite. The slaves united through Voodoo to throw off white rule. It was the first successful slave

During the late nineteenth and early twentieth centuries, the island of Cuba was in the process of emerging from a Spanish colony to an independent nation. Freedom from Spain, however, was not the only struggle that Cuba was experiencing at this time. After having been oppressed by slavery for several centuries, Afro-Cubans, who had joined the fight for independence in large numbers, were demanding equality in Cuban society. Nevertheless, whites, especially in the elite, continued to initiate discriminatory practices against them. As a last resort, Afro-Cubans staged an armed protest in response to the outlawing of their political party in 1912. Although valiant, the attempt was

From 1959 to1991 political policies in Cuba under Fidel Castro had prohibited religious freedom. This paper will debate the extent to which these restrictive political policies inhibited religious freedom. The reason why this essay is going to be mostly concentrated in Christianity is because the majority of the population in Cuba were Christians, primarily Roman Catholics. The Cuban society has a population that comes from mostly Spanish and African origins, and that’s why some liked to practice other religions that come from African slaves. Most of the evidence and sources that were used to answer this question were books, all of these books gave different perspectives and point of views to examine different

The San Domingo revolution led to the abolition of slavery, independence of Haiti from France and the proclamation of a black republic. However, unlike many historians, CLR James in his work, The Black Jacobins, does not depict the struggle for independence as merely a slave revolt which happened to come after the French Revolution. He goes beyond providing only a recount of historical events and offers an intimate look at those who primarily precipitated the fall of French rule, namely the black slaves themselves. In doing so, James offers a perspective of black history which empowers the black people, for they are shown to actually have done something, and not merely be the subject of actions and attitudes of

1. Magazine Article: Consantino, Donald. "VOODOO: It's Not What You Think." Faces 01 Sept. 2011: 28-31. Web. 24 Sept. 2016.