Is there a Cuban racial problem? This charged question opens up one of the essays in Esteban Morales Domínguez's book Race in Cuba: Essays on the Revolution and Racial Inequality (p. 87). The author is a noted scholar and one of the most prominent black advocates for racial equality in Cuba today. His short answer to the question is a categorical “yes,” an unusual position that he expounds in 11 short essays and 3 interviews collected in this book. The pieces were all written, and some of them published, in Cuba between 2002 and 2012 and translated into English for their North American publication. What often makes the discussion of race in Cuba particularly difficult is the entanglement of such discussion with internal and international polemics about the revolution itself, a problem Morales Domínguez must also contend with. Although racial issues have figured prominently in Cuban historiography and cultural studies in the United States during the last 25 years, Morales Domínguez boldy argues that a problematic “silence” has long enveloped the race question in Cuba on various fronts, including research, media, education, and politics, among others. Some of his publications, including this book, attempt to disrupt that silence. A letter signed in 2009 by 60 African American scholars and activists drawing attention to racial discrimination and repression in Cuba seemingly constituted an external trigger for the turnaround. The book presents a critical Afro-Cuban perspective on race from inside the revolution that addresses both international and domestic publics. Morales Domínguez calls on Cubans to take control of their own race story and to engage in an internal discussion on manifestations of racism, which some sectors in the island would prefer to supress as either potentially divisive or simply irrelevant. What makes these essays a compelling read is not only this alternative analysis of race in the revolution that may be gaining traction in Cuba. The author's ways of navigating political, national, and racial affiliations in crafting his arguments are important, too.Although these somewhat repetitive essays are directed to a general audience, chapter 11, a bibliographic essay on Afro-Cuban-related academic work produced in Cuba during the last 50 years, may be of particular interest to Cubanist scholars. To be sure, the extensive list seems to contradict Morales Domínguez's claim that the study of race and Afro-Cubans has been consistently neglected in the island for years. But his critique of this body of work goes deeper. According to him, much of this research, wittingly or unwittingly, is informed by historical or anthropological perspectives that tend to code the material as folklore or relegate it to the past, thereby sidestepping urgent presentist questions about racial dynamics and discrimination in revolutionary Cuban society.Morales Domínguez's essays are not really in-depth studies of the factors leading to the problems he criticizes. They are preliminary sketches of selected events that he weaves into a simple narrative that has begun to circulate more broadly. Fidel Castro's exhortations in 1959 to end racism found closure in the Second Declaration of Havana (1962), which stated that discrimination had been superseded with the transition to socialism. Political fear of internal divisiveness in the face of threats from external enemies, the material opportunities offered to all by the socialist revolution, and an idealist (dogmatic) view of socialist harmony silenced the discussion of race and ignored lingering forms of racism. Economic fissures in the mid-1980s, the eventual collapse of the socialist bloc, and the economic reorganization of the 1990s, along with the market-driven forces it unleashed, triggered, according to the official view, the (re)emergence of disturbing racial inequalities. For others, including the author, these forces seem to exacerbate latent racial cleavages that had not been properly addressed in the past.Morales Domínguez does not seem to go beyond a call for awareness and public discussion of the deep racial inequities that, he seems to argue, are incompatible with continuing engagement with a socialist project. There is no mention of possible organizational spaces in civil society or of legal initiatives against discrimination, which he identifies as liberal solutions. The author also opposes affirmative action policies in a socialist polity (pp. 197–98). Ultimately, while he recognizes similar objectives in the diasporic struggle against racism inside and outside Cuba, liberal and socialist approaches to the problem differ. He aligns the “new battle” against racism in Cuba with the “deepening [of] socialism” rather than with any change of regime (p. 201). At this point, broader polemics about the revolution seem again to dissipate the focus on more specific and robust ways to enact racial change in Cuba. One is left to wonder what other proposals are presently under discussion among other Afro-Cuban men and women on the island.
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