After Outcry, Disney Withdraws Effort To Trademark ‘Dia De Los Muertos’ (Fronteras) Twitter and Facebook…
“The Black and White Dialogue on race and culture in the United States has consistently ignored the existence of more than 150 million people of African ancestry in the other Americas. The total absence of Afro-Latinas/os from the Caribbean Mexico, Central America and South America in the consciousness of the national discourse in the United States, including in institutions that educate and inform the civil society of the nation, contributes to the absolute disregard of the presence and realities of African Diasporic communities within the U.S. national territory and aboard. This lack of recognition and omission of the history, contributions and lives of more than 150 million people of African ancestry, many of whom reside here in the United States renders their contributions and lives irrelevant.”
–Dr. Marta Moreno Vega, Women Warriors of the Afro-Latina Diaspora, “Afro-Boricua: Nuyorican de Pura Cepa,” page 75
“Of the estimated 11 million enslaved Africans brought to the New World from the late 1400s to the 1860s, most were taken to Latin America and the Caribbean, with only some 645,000 landing in the United States. “So when you’re talking about blackness, you’re really talking about Latin America.”
—Miriam Jimenez Roman
“¿Y Tu Abuela, Donde Está?: Multi-dimensional Afro-Latina/o Identities in the 21st Century” is an exhibition examining Afro-Latino identity and culture in a contemporary context. The title is appropriated from a popular phrase within the Spanish-speaking Latin American community that examines the racial and cultural heritage of people of African descent. Sometimes used as a biting remark towards Latinos who elect to identify racially and culturally as something other than “Black” or of African descent, the phrase alludes to the idea of individuals literally hiding their background by keeping their grandmother, presumably a dark-complexioned woman, in the back part of their homes where no one can see her. However, some Latinos have also appropriated the adage to proudly profess their African heritage. As North America’s population shifts and the rate of Latin Americans grows in the United States, there has been an increase in interest of the historical, cultural, cosmological and political narratives of Latina/os of African descent and those who racially identify as “Black.” But most importantly, there has also been a push by Afro-Latina/os for the acknowledgement of the existence of a population of millions of people of African descent living outside the U.S. in Mexico, Central and South America and the Caribbean. The term “Afro-Latino” has also given rise to nuanced conversations about non-Spanish speaking Latin Americans from places such as Brasil and the Francophone Caribbean. CCCADI has been at the forefront of conversations about Afro-Latinos since its founding by Dr. Marta Moreno Vega, an Afro-Puerto Rican scholar, for the past three decades. As an institution, CCCADI is committed to delving deeper into this complex conversation to examine where Afro-Latina/os are today as individuals and as a community, particularly as younger generations boldly proclaim their Latino AND African identities.
HOW TO SUBMIT
By Arturo R. García
TRIGGER WARNING: Video contains footage from the shooting of Oscar Grant between :38-:58, between 3:25 and 4:02 and between 13:11 and 13:28.
Last week we mentioned that Ryan Coogler’s film Fruitvale had been picked up for distribution after becoming a favorite at the Sundance Film Festival. Now we know it’s leaving with the festival’s top honors, as well.
Read the Post Sundance Film Festival: Fruitvale Scores Big After Gaining Distribution
By Guest Contributor Beth Frieden
[Editor’s Note: Racialicious was contacted Monday morning and asked to remove the photos seen here due to copyright concerns. This piece has been updated in keeping with the request. – AG]
Lupe Pintos is a Mexican, Spanish, and American imports store in Edinburgh and Glasgow that I have enjoyed visiting from time to time since I moved to Scotland from the US, but I got a bad feeling in the pit of my stomach when I saw a flyer for their Chili Cookoff in my local social centre. Lupe Pintos are well-known and popular, having been open in Edinburgh for 21 years now, and started celebrating their fourth annual chili cook-Off this year on October 20th in Edinburgh, and will be in Glasgow on October 27th. So what’s the problem with this celebration of delicious food?
The poster advertised “Come dressed as Cowboys, Mexicanos, Wild West, Day of the Dead.” Come dressed as Mexicanos? Really? From a store that specializes in Mexican food? You would think the owners would have had ample opportunity to realize that “Mexican” isn’t a costume but rather a present-day real identity.
By Guest Contributor Lamont Lilly
Marco Polo Hernández-Cuevas is the Interim Chair of the Department of Modern Foreign Languages at North Carolina Central University, where his interests lie in Transatlantic and Diaspora Studies. He is the author of five books, including The Africanization of Mexico from the Sixteenth Century Onward (2010) and Africa in Mexico: A Repudiated Heritage (2007). He is the founder and director of the Mexican Institute of Africana Studies. Read along as we discuss: Colonialism, Gaspar Yanga, Ivan Van Sertima and Mexico’s Little Black Sambo.
Lamont Lilly: Dr. Cuevas, as only the second individual I know to describe themselves as Afro-Mexican can you share some insight on the cultural connections that exist within such a powerful ethic mix? And why have figures such as Gaspar Yanga and Emiliano Zapata been omitted from history’s reference of heralded freedom fighters?
Marco Polo Hernández-Cuevas: Well, the reason you haven’t heard many refer to themselves as Afro-Mexican is because this is a relatively new term that was first coined by Eurocentric scholars like Melville Herskovits. It was Gonzalo Aguirre Beltrán who coined it in 1945 in Mexico City, during the foundational meeting of the Institute for African American Studies. However, that doesn’t mean that a color consciousness didn’t exist in Mexico. Prior to that, we had a host of names such as “Casta,” “Chilango,” “Jarocho,” and “Boshito,” all terms that refer to the lack of blood cleanliness of non-white persons. That would explain why many people in Mexico do not identify themselves as Afro-Mexican. They refer to themselves as Casta, or any of the other names previously mentioned. Recently however, there’s been a movement in the South Pacific side of Mexico whereby Afro-Mexicans do not want to be called Afro-Mexican. They just want to be called Nĕgro — Black. It erases the science and intellectuality of such embedded complexities.
Read the Post Afro-Latin And The Negro Common: An Interview With Dr. Marco Polo Hernández-Cuevas
By Guest Contributors Alexandro Jose Gradilla and David J. Leonard
Dear Mr. Navarrette,
We are writing to you in regards to your recent piece criticizing American Olympic silver medalist Leo Manzano for waving his native Mexican flag alongside the U.S. flag following his performance in the men’s 1500-meter finals.
Like many people, we were struck by not only its divisiveness–its desire to undermine the life and successes of Manzano to make a political point–but your dismissive tone to anyone who doesn’t agree with you. We were also struck by your efforts to pathologize those who don’t agree with you, to seemingly mock and ridicule those who see the world differently than you (“Most Mexican-Americans I know would need a whole team of therapists to sort out their views on culture, national identity, ethnic pride and their relationship with Mother Mexico”). We were also struck by the simplicity of your discussion of history, immigration, and sports, which you seem to think is outside the realm of politics.
Ruben, you write, “This country took you in during your hour of need. Now in your moment of glory, which country deserves your respect–the one that offered nothing to your parents and forced them to leave or the one that took you all in and gave you the opportunity to live out your dreams?”
Waiter, can we have a side of facts with this hyperbole and cliché?
Read the Post An Open Letter To Ruben Navarrette, Jr.
By Arturo R. García
They came to lay Chavela Vargas to rest at Plaza Garibaldi Monday night. And that was just in person. When word spread of the Costa Rican native’s passing this past Sunday, they mourned not only in her adopted home country of Mexico, but in Spain, in Cuba, and anywhere they still feel ranchera music.
In nearly a century, she was an LGBT trailblazer; a gender role provocateur; a friend to artists like Frida Kahlo and Diego Rivera and a muse to others like Federico García Lorca and Pedro Almodóvar; she performed at Elizabeth Taylor’s wedding and at Carnegie Hall; she recorded 80 albums and came out at the age of 81. She beat addiction to become an institution. And they raised their glasses to her Monday night.