Cuba in New Africa

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The contradiction between Cuban exiles and African Americans would be due to the support for the Cuban government for the last ones; which is nevertheless supposed, since it is limited to its socialist factions, in its natural effort to monopolize that community. Even then, it resorts to the same historical (moral) transcendentalism with which socialism justifies itself; in direct contradiction with the practical nature of that community in its marginality, both historical and political. The inability to make this distinction would show the sublimated racism of this traditional, mostly white exile; but also the other of its growing black minority to overcome that, responding to the same cultural nature.

This stagnation would respond in turn to the strategy of Cuban government, to truncate the development of blacks; when at the triumph of it revolution intervenes their societies, while at the same time meddling in the American racial conflict. This is often overlooked, but it underlies the complexity of that American racial conflict; monopolized by the legitimacy of the civil rights confrontation, but under the pressure of traditional white liberalism.

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The conflict is born as part of the process of emancipation, and the projection of blacks in their own development; with a slope that seeks this development in a class sense, as part of the national bourgeoisie; and another that has its priority in civil rights, as part of the nascent American socialism, in contradiction to white workers. This goes back then to the origins of the NAACP, as part of that liberal patronage and control over blacks; which displaces the black leadership —with its own interests in a black bourgeoisie— using the political and indisputable legitimacy of W.E.B. Du Bois.

Black Cubans have a privileged position in that conflict, given our dual condition; being able to influence the conflict with effective mediation, just by understanding the reality of black Americans; of which we participate because of our own ethnic uniqueness, as well as the condition of the exile. We could highlight in this the falsity of this contradiction, limited to the political priority of the liberal (white) tradition; that in its neo-conservative function, it does not hesitate to subordinate itself to any contradiction typical of post-industrial society.

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For this we have direct access to the parallelism in the process, which with more or less virulence, is the same; since the so-called resurrection of Vesey in Carolina, which reproduces that of Aponte in Cuba, any of them effectively proved; but that fostered in both cases the military corporate development, while limiting that of blacks. The very emancipation of slavery, after the civil war, was a secondary but decisive object; that resolved at the last moment the stalemate of the war, apart from being conditioned by the Jim Crow era and prison reform.

Like many other cases, all of this is hidden in that heroic tradition to which the humanist archetype reduces us; that sustains that liberal tradition, in the same ontological error that distorts the West from its very historical root. This may be the meaning of the New Africa, concretized in the Cuban black exile, even as an historical transcendence; in which the West completes its evolution, with its preservation of this ethnic uniqueness with the integration.

New Africa —like Santa Monica de los venados, Macondo, and New Venice—would correct the ontological excess that vitiates the West; resizing the Christian dogma of the Trinity on its ontological scope, saving it from its political corruption with the magic of Hoodoo. In short, magic is nothing but the way in which the Being relates to reality, interacting with it; not only with its technological redetermination as a culture, but also in the understanding of those ontological determinations. That is after all the over-rationalization that pushed the West down the slope of its corruption, with its Idealism tradition; in that diffuse historical beginning of his, in which he bases his transcendentalism as ontology, now reversible.