This article studies a theoretical term for diasporic cultural production proposed by the contemporary Black Brazilian writer Conceição Evaristo—escrevivência. Evaristo’s first novel, Becos da Memória ([2006] 2017)—semiautobiographical remembrances of a midcentury favela community during its eviction—exemplifies escrevivência as a theory of the transmission of a culture of resistance to imposed dispossession. The term has been cited in a proliferation of antiracist critiques and studies on marginal subjects in Brazil. My argument is that escrevivência is crucial for Brazilian decolonial thought, given the temporally recursive frame it enunciates, which opens the present and future to prior articulations of Black culture in Brazil. I make three approaches to Becos within escrevivência’s temporal frame, examining literary anteriority (the influence of Carolina Maria de Jesus’s works), narrated marginality (polyphony, embodiment, domestic labor, minor literature), and cultural heritage (the instantiation and circulation of Black language).

Domestic workers, as essentially black women in highly precarious conditions,lacking social protection, and often not recognized as proper workers, are considered particularly hard, or even impossible, to organize compared to the“standard” male industrial worker. Yet they have been mobilizing for decades in several countries, including Brazil, where they won new labor rights in 2015. Through an ethnographic study of domestic workers’ unions in Brazil, I argue that what has made their mobilization possible is precisely the intersectional dimension of their oppression. While gender, race, and class have produced multiple forms of exclusion, these vectors of oppression have also enabled domestic workers to build alliances with women’s, black, and workers’ movements, thus giving domestic workers more visibility and more resources to organize their members. I have identified three forms of alliance building, each determined by domestic workers’ unions’ particular framing of gender, race, and class issues: rigid autonomy, critical alliance,and encompassing unionism.

Mikhuspa ukyaspa ima tinkuyku is Quechua for “eating and drinking, we encounter one another.” Food and drinks have historically been important mediators in the development and renewal of relationships of reciprocity in the Andean region. This article demonstrates how contemporary Andean people continue to use food and drinks to mediate encounters where knowledge transmission and community building take place. In particular, the article explains how members of a dance troupe in Cusco, Peru, use food and drinks to integrate its new members into the dance troupe, teach them the traditions of the group, and explore and (re)define their relationships of reciprocity. By sharing food and drinks, dancers connect their Quechua heritage with their lived experiences to explore and (re)shape their own identities. The article employs a research methodology that centers local epistemology, particularly the Quechua concept of tinkuy, defined as an encounter of different elements that creates something new.

La conformación de uniones mixtas entre personas inmigrantes y nativas se ha considerado un elemento central en el proceso de integración social, sobre todo cuando intervienen atributos como la nacionalidad y la identidad étnica. Aunque este tema ha sido ampliamente investigado en otros contextos, ha recibido menos atención en México. Este artículo busca analizar las dimensiones relacionadas con el proyecto migratorio, los discursos sobre la diferencia en México y el efecto del mestizaje sobre la formación de uniones y dinámicas de socialización de las personas. A partir de un acercamiento cualitativo que comprende el análisis de treinta y dos relatos de vida de inmigrantes latinoamericanos residentes en México, se encontró que este tipo de arreglos sociales no se traducen de manera directa en el debilitamiento de fronteras sociales, sino que pueden constituirse, en algunos casos, en elementos de reforzamiento de las barreras que dificultan la integración en distintas esferas de reproducción social.

This essay reviews the following books:

The Cuba Reader: History, Culture, Politics. 2nd ed., revised and updated. Edited by Aviva Chomsky, Barry Carr, Alfredo Prieto, and Pamela Maria Smorkaloff. Durham, NC: Duke University Press, 2019. Pp. xi + 744. $32.95 paperback. ISBN: 9781478003939.

Picturing Cuba: Art, Culture, and Identity on the Island and in the Diaspora. Edited by Jorge Duany. Gainesville: University Press of Florida, 2019. Pp. xii + 320. $35.00 paperback. ISBN: 9781683402091.

The Cuban Hustle: Culture, Politics, Everyday Life. By Sujatha Fernandes. Durham, NC: Duke University Press, 2020. Pp. ix + 184. $24.95 paperback. ISBN: 9781478009641.

Entangled Terrains and Identities in Cuba: Memories of Guantánamo. By Asa McKercher and Catherine Krull. Lanham, MD: Lexington Books, 2019. Pp. xxiv + 188. $90.00 hardcover. ISBN: 9781793602770.

El árbol de las revoluciones: Ideas y poder en América Latina. By Rafael Rojas. Madrid: Turner, 2021. Pp. 302. ISBN: 9788418895029.

Beyond Cuban Waters: África, La Yuma, and the Island’s Global Imagination. By Paul Ryer. Nashville: Vanderbilt University Press, 2018. Pp. x + 240. $39.95 paperback. ISBN: 9780826521194.

Dancing with the Revolution: Power, Politics, and Privilege in Cuba. By Elizabeth B. Schwall. Chapel Hill: University of North Carolina Press, 2021. Pp. xi + 298. $34.95 paperback. ISBN: 9781469662978.

In the 2016 United States presidential election, candidates Trump and Clinton embraced the demands of certain social groups and in this way, politically and symbolically, chose to “own” the social identities of these groups. Trump decided to attack the Latino community, while Clinton positioned herself as an advocate for this community. This article presents the results of a social narrative analysis of the values that Clinton and her team used to reach out to Latino communities during the 2016 election. The Spanish-language messages produced by the Democratic campaign compose the sample, which includes blog posts, Facebook posts, tweets, and television ads. Clinton’s campaign produced narratives about who the “good Latinos” are and, consequently, the “good immigrants” while at the same time promoting values such as globalism, cosmopolitanism, and multiculturalism. Paradoxically, these narratives and values failed to portray Latinos’ diversity because they left out this community’s historical, social, and cultural complexity.

This article proposes the concept of nationness to explore the nuances and complexities that permeate the symbolic and material efforts to remember, imagine, and re-present the nation among the diasporic community of Venezuelan artists. Focusing on Deborah Castillo’s exhibition RAW (2015) and Violette Bule’s installation REQUIEM200≤ (2018), it analyzes how the two artists engage in a form of crafting that re-presents the nation as raw matter (wood, nails, clay) that never achieves a state of completeness or stability. I argue that this act of crafting is interactive and critical. It does not simply remember Venezuela and reproduce it as a spectacle to be passively consumed abroad; it provides the possibility to intervene in systems of power and representation that determine which bodies are visible and which are not, which bodies have power and which do not, which bodies are mourned and who should mourn them. In crafting what I call “Venezuelanness,” the artists’ work offers the space and the means to think (about) the country differently, beyond the spatial boundaries of its territory, beyond the icons that monopolize its collective imaginary, and beyond the extreme polarization of its politics.

In this article, I argue that Sérgio Buarque de Holanda’s sociohistorical analyses of the formation of Brazilian society in Raízes do Brasil are based on a non-sociohistorical assumption. Holanda prioritizes the influence of the Portuguese colonizer on that formation based on a determinist-organicist standpoint. Although he also attributes deleterious traits to the Portuguese, he describes them as endowed with a consistent character able to adjust to adverse natural conditions and other ethnicities. As for African and Indigenous peoples, conversely, besides deprecating their temperament, Holanda reduces their influence to a peripheral and reinforcing function to the Portuguese temperament. Furthermore, he attributes the leading role in shaping Brazilian identity to the Portuguese. As I demonstrate, Holanda’s overvaluation of the Portuguese and his oversimplification of African and Indigenous peoples’ contribution to the sociohistorical development of Brazil reflect his view of peoples’ identities as naturally given, as organic-like features, and not as socially constructed.

En este texto se analiza la relevancia del parentesco y la cultura familiar en la reproducción cultural de los Calós (Gitanos) que forman la comunidad de Ciudad de México. La metodología ha sido de orientación cualitativa empleando técnicas de inmersión antropológica. El objetivo es analizar cómo el sistema de parentesco se construye desde la genealogía como un constructo que permite la comparación cultural y corroborar el funcionamiento de una sociedad bilateral con un colorido patrilineal. Asimismo, se subraya la importancia de la preservación de la diferencia etnocultural, no solo a través de la organización social y familiar, sino a través de la endogamia sociobiológica. El hecho es que los Calós se sienten “un poco parientes entre sí”, aunque genealógicamente no lo sean. Esta lógica imprecisa de funcionamiento del sistema de parentesco plantea interesantes cuestiones al campo de los Romani Studies.

Este artículo analiza la propuesta teórica del posjudaísmo articulada por el proyecto YOK en respuesta a la crisis del judaísmo institucionalizado en Buenos Aires, Argentina. Contrario a cualquier forma de pensar lo judío en términos tradicionales y normativos, el proyecto posjudío se planteó como una deconstrucción capaz de derribar los muros del judaísmo tradicional y, con el mismo movimiento, dar voz a aquellos judíos que no encuentran acomodo en las infraestructuras institucionales de la comunidad. Nuestra hipótesis es que su arquitectura conceptual, cuyo objetivo es conseguir la total liberación de las formas identitarias judías, termina legitimando una nueva servidumbre, esta es: la adaptación de lo identitario a la fluidez del mercado. Para demostrarlo, me detendré en reflexionar sobre cómo el posjudaísmo repiensa, desde el andamiaje de las filosofías posmodernas, la comunidad tradicional con el fin de proponer un judaísmo en las antípodas de este, un judaísmo basado en un trabajo de autocreación incesante que apele a lo plural, a lo abierto y a lo emancipado de toda norma y de todo dogma. Esto me permitirá demostrar cómo la autocreación es fruto de las dinámicas posmodernas de transformación de la subjetividad cimentadas sobre la emoción y la individualidad creadora.

La comunidad indígena Dojura (Emberá-Chamí) en Colombia está olvidando su iconografía tradicional, debido a que perdieron el contacto con sus territorios ancestrales por diferentes eventos de desplazamiento forzado. Por ello, se propuso construir una metodología de recuperación de símbolos a partir del modelo SECI (Socialización, Exteriorización, Combinación e Interiorización) de Nonaka, con lo cual, se espera lograr una sistematización de signos y a su vez una resignificación en la comunidad de modo que su cosmogonía en los territorios que habitan actualmente, les permita obtener sentido de pertenencia con su entorno. El trabajo llevado a cabo permite mostrar cómo a través de la sistematización de esta experiencia y con distintos ejercicios de generación de conocimiento, es posible recuperar los símbolos y permitir que haya un proceso de aprendizaje en la comunidad, como parte de los procesos de salvaguarda de la práctica cultural del tejido en chaquira.

En este artículo se estudia la representación discursiva de las identidades no normativas en un producto paradigmático de la industria mediática colombiana, la revista SoHo. Las preguntas que guiaron esta investigación fueron: ¿Cómo la revista SoHo (1999–2014) representa a las mujeres trans y a las masculinidades no normativas, en particular al metrosexual?; ¿qué estrategias discursivas son usadas para construir dicha representación?; y, ¿cómo la revista SoHo contribuye a cuestionar o fortalecer la cisheteronormatividad? Se sostiene que en SoHo se construye discursivamente a dichos individuos desde una mirada espectacularizante, reivindicando la cisheterosexualidad como natural y normal, y la masculinidad como propia del cuerpo del hombre cisgénero. Para demostrar lo anterior, se examinaron las estrategias discursivas utilizadas para construir dichas identidades a través de un enfoque interdisciplinar que combina los estudios culturales (latinoamericanos) y de género/queer con la lingüística queer. Este trabajo es un aporte para nuevas investigaciones en torno a la representación de las identidades sexo-genéricamente marginalizadas en la industria mediática colombiana.