being muslim in cuba

Every Friday, Pedro Lazo Torres, clears the furniture out of his second-storey apartment in a potholed Havana suburb and lines the floors and balcony with carpets. For Havana’s Muslims, he is Imam Yahya, and the home that he shares with his wife and two adult children, is their place of worship. “You can be a Chinese, Cuban or Russian Muslim and the laws are the same for everyone,” Yahya told CNN. “The cultures can be different, but someone who embraces Islam must accept what Allah orders, it’s that simple.”

There are about 1,500 Muslims in Cuba, but no mosques. That’s why, at the end of each week, Yahya, dressed in an immaculate white cap and tunic, welcomes people for Friday prayer. Women head inside, sitting on the living room floor, while men tend to kneel on the shady balcony.

Most Muslims in Cuba are international college students from countries like Pakistan and Indonesia. Three medical students from Guyana were among those gathered at Yahya’s house for Friday prayer.

Cuba is traditionally Catholic, but many don’t actively practice the religion and others adhere to Afro-Caribbean beliefs like Santeria.

Yahya was introduced to Islam by exchange students and converted more than a decade ago.

Cubans are generally very tolerant of religions, Yahya told CNN. But Muslims do sometimes encounter some of the same prejudices found in other countries.

“Sometimes even friends say things jokingly, like ‘terrorist,’” Yahya said.

Muslims in Cuba also face some unique challenges. Pork, for example, is the most popular meat here. “Pork has the problem that it’s very attractive,” Yahya said. “Just like all things that are bad.”

The faithful say they have to be flexible. Before Friday prayer, they perform ablutions, or cleansing of the body, in Yahya’s small bathroom. But the water supply is often turned off in Havana and adherents have to scoop water out of buckets filled in the shower for these kinds of emergencies.

Noalia Gladys Carmen Perez, who wears a headscarf, told CNN she and other adults have encountered some resistance to their faith.

“I’ve had good reactions, people who greet with you respect, and people who don’t like it,” she told CNN. “They’ll say, ‘It must be so hot,’ [and] comments like that as a form of criticism.”

Headscarves have never been an issue in schools, in part because Islam is relatively new in the country. However, few can pray at work, either because their schedules or social norms won’t allow it.

Many also find it hard to adopt certain Muslim customs here in the touchy-feely tropics. In Cuba, men and women usually greet each other with a kiss.

Ibrahim Kinsan, a physical therapist, says most of his co-workers are women. “Now I’ve converted to Islam, but I can’t just turn into an alien,” he told CNN. “Most of them greet me with a kiss and that tradition isn’t going to disappear.”

Many Muslim countries have offered to donate the money for a mosque, but Yahya wants the gesture to come from Cuba. The country inaugurated its first Russian Orthodox Church in 2008.

“I think we could see something similar for Muslims in the near future,” he said.

From Repeating Islands

black in latin america

PBS recently had a special on Blacks in Latin America hosted by Henry Louis (Skip) Gates Jr. I only caught part of the special myself but here is the corresponding page with a number of clips, episodes and essays. The series focuses on Cuba, Brazil, Mexico, Haiti and the Dominican Republic.

cuban muslims need help

Dripping River Water: Please help this community of Cuban Muslims

eid in cuba 2009

Dripping River Water: Eid in Cuba 2009 (part 1) by Maceo Cabrera Estevez

soy palestino

An Aljazeera documentary by Palestinian filmaker Osama Qashoo, who goes to Cuba and learns that "Palestino" is Havana slang learns that "Palestino" is Havana slang for second-class citizens from the rural east (Oriente Province).





h/t to MT. Akbar

reyes de las calles - el mundo va acabarse

Just some amusing Afro-Cuban, Afro-futuristic, anti-racist, apocalyptic hip-hop. If I had more patience I would transcribe the lyrics along with the translation. (And I'm actually surprised and a little disappointed that no one else out there seems to have done it already.) The group's name means "Kings of the Streets" and the song's title means "The world is going to end". The lyrics tell the story of what happens when God (and the Martians) come down to Earth to set things right.

a walk in cuba: race & rap

shades of race in contemporary cuba

I've mentioned Umi before but after I found this piece and some of his photos online I thought it would be nice to revisit his work. As far as I can tell, he's currently a professor in California doing African-type studies.



Shades of Race in Contemporary Cuba by Umi Vaughan

As an African American man living in Cuba I am surprised and overwhelmed by the kaleidescope of names Cuban people use to describe race in their country, and I wonder what is to happen if and when American cultural influence fully invades Cuba again." I wrote this line in my field notes during a long stay on the island in 2002 and 2003 conducting anthropological research about popular music and Cuban society. Both Cuba and the U.S. are melting pots, where various racial and national sources feed the continual process of nation building and cultural production. In both places, because of the decimation of indigenous populations and the importance of African slave labor for European masters, the binary of European/African or black/white became key. In the struggle between these groups there was much pain, exchange, and creation. The contributions of other immigrant groups, while of great importance, only impact and destabilize but never displace the black/ white paradigm of race in America or Cuba. In Cuba's politics as well as its race matters I see a kinder, gentler take on the ways of an imperfect world, similar to our U.S. system, yet different. In these times of increased U.S. conservatism and international intervention, all with racial implications--some even predicting a U.S. invasion of Cuba--it is well to consider how people think and talk about race in Cuba with an eye to what it reveals about that nation. This also invites reflection about our own America.

Here in the U.S. African Americans understand color distinctions like blue black, red bone, high yellow, and honey brown, but our main distinction is between black and white. In Cuba these terms--blanco y negro--are joined by others like mulato, jabao, trigueZo, and moro, as well as a plethora of distinctions within and in-between these descriptions. Much more colorful and expressive than the quadroons and octoroons that live in the history of North American racial talk, revealing a mathematical conception of color and ethnicity, the Cuban terms rely on appearance, temperament, and intention (of the speaker) as well as express a clear hierarchy in which white is right and black...ya tú sabes/you know the rest. Nancy Morejón [1] asserts that "the Afro Cuban essence" exists and notes that the term "afrocubano" was coined by Fernando Ortiz [2] as part of a continuum balanced by "hispanocubano," referring to the predominance of African or Spanish elements in various aspects of Cuban culture. Ortiz elaborated the concept of transculturation in which two or more cultures come into contact, elements from each culture are lost, new forms are created, and a cultural product different from the ingredient parts is born. Cuban society and its race codes are interesting because they show great plurality and flexibility, underscoring the permeability of categories while at the same time reflecting origins in the institution of slavery, colonialism, and neocolonialism. Folks who would be considered simply black in the U.S. and subject to a monolithic racism, in Cuba fall into many shades of categorization in a society that has indisputably made great efforts toward equality on many levels. At the same time adelantar la raza, or to improve the race, does not refer to creating more cultural awareness or unified economic action on the part of people of color, but rather finding lighter-skinned partners to make lighter-skinned babies.

As in many other places in the world, there are many comely, dark chocolate to blue-black Africans in Cuba. Negro fino (refined), negro bonito (good looking), and negro serio (serious) are a few positive designations that acknowledge their clear African heritage and honor with respect the contributions of black Cubans like Antonio Maceo, Juan Gualberto Gomez, and Evaristo Estenoz to Cuban history. When negro fosforescente (coal black), negro bembón (big lipped black), negro fula (brother up to no good), negro verde (angry), mono (monkey), or negro palmao (broke black man) are used, negativity is being expressed in terms of undesirable, "ugly" African features, stereotypically black (mis)behavior, and social and economic underdevelopment. It is clear that Africa has permeated Cuban culture, in everything from the exquisite shades of skin, the rhythms of speech, and the nourishment from dance and music, cuisine, and worship; however, at the same time, elements that are too purely African, or that reveal the legacy of slavery (i.e., blacks' weaker economic position or shorter history of formal education) are rejected. It seems that positive evaluations of black are anomalies that disrupt the normal perception of black as bad, antisocial, inferior. Dynamic, talented blacks are sometimes referred to as blancos echados a perder (white folks gone to waste). Blacks, especially women, are said to be best suited for labor rather than love. Negrito is a common derogative diminutive. However, at the same time negro or negra is also a term of endearment regardless of your loved one's color.

There are also categories which fall in between and augment the main ones.

For example, very dark-skinned people with fine facial features (slim noses, pursed lips) and good hair are called moros--after the Moors who are present in Cuba's Spanish heritage. Sometimes in order to flatter someone, utilizing the subtle language of race, you might refer to them as moro when more accurately they should be described as negro. For example, one evening a gentleman approached me to sell several pairs of eyeglasses in very poor condition; in order to butter me up for this hard sell, he immediately began calling me moro. On another occasion I was being summoned by someone and did not realize they were talking to me because they kept calling me, "hey you, mulato!"

Mulato or mulata is a vague term that refers to a mixture between black and white, giving the offspring the best of both worlds, passion and soul, pelo bueno (good hair) and fine features. Fair-skinned mulatos are called mulato claro (light), mulato blanconazo (big white mulato), or adelantao (advanced/evolved) while the darker-skinned can be called mulato oscuro or mulato con trova (with soul, a little more of Africa). In the black/white continuum, the mulato or mulata are not simply median, but are said to be la combinación perfecta, with a mystique of sensuality and beauty that is evoked to represent Cuba itself. Cuba is known by many por sus habanos y sus mulatas (for its cigars and its women). There are ladies in La Habana drinking Mulata brand rum as they speak of this or that tremendo mulato (hunk/tenda). The main character in one of Cuba's most significant works of literature from the nineteenth century, Cirilo Villaverde's Cecilia Valdés, is a beautiful mulata. Mulatas and mulatos are said to be good for sex.

Jabao is another category. A kind of median, like the mulato, however stripped of the idyllic qualities of sensuality and beauty. Jabaos usually have fair skin with kinky hair and clear African facial features (wide noses, thick lips, etc.). Some have reddish or even blond hair and are said to be la candela, extremely mischievous and picaresque. It is said that los jabao no tienen raza (jabaos have no race) and that they do not mix well (genetically) with other races. Los jabaos son malos (jabaos are bad) is another often heard phrase.

In the barrios of Havana you will inevitably find someone who responds immediately to the nickname chino or china. The Chinese who started entering Cuba in 1847 as indentured servants to augment slave labor established long lasting communities and left their genetic legacy. During the slavery era Chinese men reproduced with free black women and mulatas because steps were taken to keep separate the Chinese laborers and the slaves. Anybody with slightly slanted eyes is likely to be called chino, identified with this early mixture or that which took place as the Chinese continued to migrate as business people, ambassadors, and students throughout the 1920s and 30s.

White folks in Cuba would not really be considered white by U.S. racial standards. They are slightly dark, tawny, marked by the influence of the Moors on their Spanish ancestors and by over 500 years of sharing the island of Cuba with descendants of Africa and more recently arrived Chinese. This phenotype is preferred by many when it comes to attractiveness and social acceptability, although it does imply the clumsiness and lack of grace/rhythm attributed to whites in the U.S. And yes, the O.J. Simpson complex does exist, in which success and true influence is marked by access to white partners. Whites are best for love and marriage. Still, the Afro-Cuban essence rules over Cuba. Most people there would agree that, in the words of Cuba's national poet Nicolas Guillén, Cubans are "todos mezclados" (all mixed up).

Umi Vaughan is an artist and experimental ethnographer who explores dance, creates photographs and performances, and writes about African Diaspora culture. [...] He studies popular music and performance in Cuba in relation to social transformation. He has made many visits to the island and resided there from June 2002 to October 2003, conducting research for his dissertation and forthcoming book ("Timba Brava: Maroon Music in Cuba").

1. Nancy Morejón, "Afro-Cuban Identity: Cuba and the Afro-Cuban Essence: A Metaphor?," in Cuba on the Verge, ed. Terry McCoy (New York: Bulfinch Press, 2003).

2. Fernando Ortiz, Cuban Counterpoint: Tobacco and Sugar (Durham: Duke University Press, 1995).

cuba: one race, two countries

From AfroCuba Web:
Tonyaa Weathersbee is a columnist for the Florida Times Union out of Jacksonville. A member of the prestigious Trotter Group of African American columnists in the US, she has maintained an interest in Cuba and issues of race & identity there. In September of last year Tonyaa Weathersbee wrote an article about a recent trip she took to Cuba, One Race, Two Countries. A group of 4 Cuban Americans attacked her for this article in a letter to the editor, Cuba is no paradise for blacks, 11/07. AfroCubaWeb columnist Alberto Jones comments on this attack in A Failed Revisionist attempt To Mask Cuba’s Tragic History, 11/07.

(Here is the original article and the various responses)

born in the fist of the revolution: a cuban professor's journey to allah

by Julio Cèsar Pino:

Are there many Muslims in Cuba? Why would a Cuban want to become a Muslim? These are the two questions I am most frequently asked when introducing myself, or in the case of old friends, re-introduce myself by my Muslim name, Assad Jibril Pino. The answer to the first query is a simple yes. Several thousand Muslims reside in Cuba, most of them descendants of Lebanese immigrants. However, the second question always makes me pause and ponder before I reply, even though I have heard it hundreds of times. It is a loaded question of course, because it presumes that religion is the product of ethnic identity, and that Muslim and Cuban only belong together on the restaurant menu of a Miami luncheonette: "I’ll have Moros y Cristianos, with a side of croquetas."

To see the whole account of Pino's conversion, check out IslamOnline.net: Born in the Fist of the Revolution: A Cuban Professor's Journey to Allah

from cross to crescent

From Cross to Crescent: Why Latinos are increasingly converting to Islam by Anthony Chiorazzi is another typical human-interest story on Latinos and Islam. This article stands out because it offers a glimpse of Islam in Cuba:

Islamic prayers mingled with the bustling sounds of traffic as he prostrated himself in prayer in a little mosque in Havana, Cuba, recalls Diego Santos, a Cuban-American who traveled to the communist state not long ago to visit his family.

A recent convert to Islam and a writer who prefers not to use his real name, Santos says that Islam in Cuba—like in America—is becoming more visible and that during his stay he found no attempt to repress it. In fact, after jum’a, Friday prayers, Santos talked openly in Spanish about Islam with fellow Muslims while strolling down the crowded streets of old Havana, even passing the government offices of the Cuban Community for the Defense of the Revolution, which has a notorious reputation for being the snitch center for Cuban rule breakers. "Nobody was hiding their Islam in Havana," says Santos.

Back in Los Angeles, Santos attends meetings of the Los Angeles Latino Muslim Association (LALMA), an organization working to help inform the Latino community about Islam. Santos says as a Cuban-American that he has been well embraced by the Muslim community in America because his conversion confirms Islam as a universal religion. Santos hopes that more people will understand that Islam is for everyone whether they live in Europe, America or even Cuba.

adio kerida

In some sense, this entry is a kind of counter-point to Planet Grenada. Ruth Behar is a Jewish Cuban-American woman (poet, writer, filmaker, anthropologist) who created the film Adio Kerida which is a documentary look at Cuba's Sephardic Jewish community.

Sephardic Jews view themselves as Hispanic people who are connected to both the Arab and African worlds because of their history of cultural and emotional interpenetration with those worlds. They descend from the Jewish populations expelled by the Spanish Inquisition in the fifteenth century. After the expulsion, they settled in the countries of the Ottoman empire and northern Africa, which welcomed them and made it possible for them to live as Jews among Muslims. 'Sepharad' means Spain in Hebrew. Sephardic Jews are notable for having clung with a passion to their nostalgia for Spain and their love for the Spanish language, despite having been forced to leave Spain because of their ethnic and religious identity.

One might expect that Ruth Behar's experiences as a "white" Jewish Cuban-born American and mine as a Black Muslim US-born Latino could be a potential source of conflict. We come from very different places when it comes to the black/white dichotomy,the Abrahamic religious tradition and Cuba. But in fact I think the multiplicity of identities is something which itself can help bridge the gap. For many people the big demographic variables like "race" "ethnicity" and "religion" tend to line up in predictable ways. White/ American/ Christian or Mestizo/ Mexican/ Catholic or Asian/ Japanese/ Buddhist for example. But when those variables don't "line up" in expected ways, there is a kind of dissonance created which can stimulate a certain kind of acute thoughtful awareness about identity (and a kind of cameraderie that comes out of having a common struggle).

Coincidentally, I've actually met Ruth Behar before. Several years ago, I saw her at the local Latin music spot one night and before I knew her name, I asked her onto the floor and we danced for a while. (There must be some kind of metaphor in there somewhere). After a few songs, we sat and talked for a bit. When she said who she was I was surprised: "Wow, I checked out one of your books out of the library the other day!". Anyway, small world.

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11/4/11
Most of the above links died but you should be able to find some materials here.