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Carnival, Feast Days, and House Parties: Cuban Celebrations in Louisiana after 1960 By Tomás Montoya González with contributions by T. Ariana Hall Translations by Lori N. Tyler and T. Ariana Hall Also See - Music and Dance in South Louisiana's Cuban Community Acculturation to Life in Louisiana Cuba has been greatly influenced by its strong connections to Spain and Africa, both of which have strong celebratory traditions that go back thousands of years. Specific groups from Spain and Africa brought their traditions to Cuba, and this combination of diverse influences formed the unique, cohesive system that is "Cuban culture." Festivities are a fundamental part of the Cuban cultural system. Music and dance, two outstanding facets of Cuban culture, are inextricably linked to a variety of celebrations. The core celebratory occasion in Cuban culture is the party, whether held at a home or as a community event. Despite their tremendous cultural importance, parties are rarely studied by Cuban researchers. According to the venerated Cuban cultural researcher Fernando Ortiz in his 1913 article "Fiestas populares" ("Popular Celebrations"), "It is a curious thing for those who pursue-even from afar-sociological studies to note the careless treatment of popular celebrations. . . . It seems forgotten in an attic of intelligence without having merited the positive regeneration that has reached other sciences as archaic as alchemy and astrology" (Ortiz 1913). Celebrations may be better understood with some background information on Cuban migration, politics, and religion. After the Cuban Revolution in 1959, many Cubans moved to the United States for a variety of reasons, all of which had political, economic, and class underpinnings that can be analyzed through the lens of generations, gender, race, and other sociological factors. Three main groups of Cubans migrated to Louisiana: the 1960s group, the 1980s group (Marielitos), and the 1990s group (Balseros). The 1960s group is made up of people leaving Cuba, right after the 1959 Cuban revolution led by Fidel Castro. A variety of people were fleeing the island at that time: individuals who were part of the previous government, property owners whose holdings were being seized by the new government, and many middle- and upper-class residents who feared the rapid changes that were taking place. The majority of these immigrants were white. The group that came in 1980 is commonly referred to as Marielitos, since they left Cuba through Mariel Bay in 1980. Many Marielitos were black. The group that came in the 1990s is commonly referred to as Balseros. They left Cuba on boats and rafts in the mid 1990s. They were black and white, predominantly younger Cubans fleeing Cuba's economic crisis of the early 1990s. Balsero means "Rafter Although each of these groups came from Cuba, their class, ethnic, religious, and generational differences tended to distinguish them socially in Louisiana. While the three groups do come together for many common traditional celebrations, some celebrations have special significance for one or more of the migratory groups. The first group of Cubans who migrated in the 1960s, having been separated from Cuban reality for more than four decades, maintain cultural references from the time of their departure. Many never returned to the island. They became culturally distanced from the future waves of Cuban immigrants that arrived in the 1980s and 1990s. In a similar manner, Cuban immigrants who came in the 1980s and 1990s were also culturally distanced from deep-seated pre-1959 Cuban cultural traditions, especially of a religious nature. Salvador Longoria immigrated to Louisiana with his parents and his sisters when he was 4 years old in 1963. He says that for his parents, "The Cuban culture that they taught me was pre-revolutionary Cuban culture. . . . For them, Cuba ended in 1958, 1959, or 1963 . . . and what we have lived from that time until now has been something from their memory and from the heart that they wanted to share with us, but it does not have a basis in reality." The Revolution of 1959 introduced atheism, which eliminated many of the religious traditions from the Cuban cultural context, fundamentally those related to Catholicism. The dominance of the Catholic Church over Cuban national culture began with its imposition by the Spanish colonial government and continued with its permeation of core cultural traditions and the collective psyche. The confrontation between Church and State was a central theme during the construction of Cuban socialism. To date, the Church has not been able to regain its privileged pre-1959 role in Cuban society, although there have been many changes since Pope John Paul II's visit in 1998 favoring the rebirth of some traditions, such as the celebration of Christmas. Yenima Rojas, who came to Louisiana in 2000, says, "My generation in Cuba did not celebrate any of that stuff, like Christmas . . . since we were under a regime that always harassed the Church, we didn't do anything until the Pope's visit." So Cubans who settled in Louisiana come from a variety of different backgrounds when it comes to what they celebrate. As a result, while some celebrations are observed by all Cuban immigrants, others are unique to one of the three groups-the 1960s group, Marielitos, and Balseros. A look at the celebrations of each group shows the similarities and differences. Although the newer Cuban immigrants from the 1980s and 1990s differ, in many instances, from the 1960s immigrants in how and what they celebrate, both groups often coincide in the ways they celebrate and what they celebrate. All of the immigrants identify themselves first and foremost as Cubans and operate within the basic parameters of Cuban culture. All three waves of Cuban immigrants share many celebrations including those that are religious, patriotic, and domestic events as well as American holidays that have been adapted by the Cuban community. Acculturation To Life In Louisiana The majority of the 1960s group came to Louisiana because of ties with family and friends who were here. Public festivities and atmosphere influenced their decisions to stay here. Salvador Longoria said, "The culture in Louisiana, out of the entire U.S., is the most similar to Cuban culture. . . . Cubans feel at home here." María Teresa González echoed this, and said "I like New Orleans because culturally you can find everything." Bethsy Pizarro a pre-Katrina resident of St. Bernard said, "I fell in love with the place when I came here. It was as if I had returned to Cuba." Mario San Román said, "Of all the cities [in the United States] the one that I like the best is New Orleans, aside from Florida. . . . New Orleans is charming. New Orleans food is like no other, . . . so many festivals." Although the 1960s Cubans that settled in Louisiana are attracted to the socio-cultural values in Florida, they decided not to go to Florida and join the largest Cuban community outside of Cuba, despite the prevalence of Spanish speakers and Cuban cultural traditions there. They agree that they are more at ease culturally in Louisiana. Salvador Longoria explains, "People here work to live well, enjoy life, go to Carnival. . . . In Miami, there are more Cubans, but the way of life in Miami is like New York. . . . The way of life in Louisiana is like Cuba." Nevertheless, the social conditions that the 1960s group found in Louisiana were not always favorable. Language, economic structures, and race relations were some of the initial obstacles to integrating into Louisiana culture. They were the "other." In order to survive as individuals and as a group, they had to quickly overcome these inequalities and incorporate new traditions while maintaining their own traditions. They could not, and did not want to, detach themselves from the spiritual and material aspects of their culture. The first wave of Cuban immigrants who arrived in the 1960s observes many sacred and secular festivities. Cuban immigrants from the 1980 and 1990s groups celebrate many of the same sacred and secular festivities with some key distinctions that are discussed throughout the essay. Starting the year are New Year's Eve and New Year's Day celebrations, closely linked to Christmas and January 6 celebrations. January 6 is King's Day or the Epiphany. January 28 is the birthday of national hero José Martí. The Martí dinner is one of the most popular social celebrations in the New Orleans Cuban community. This event celebrates Cuban patriotism and is still actively attended. February 14, Valentine's Day is one of the most revered holidays in Cuba. Cuban celebrations during New Orleans' Mardi Gras are inspired by Cuban Carnaval traditions. Then comes Mother's Day, the second Sunday of May, and Father's Day, the second Sunday of June. On May 20 is Independence Day or the birth of the Republic in 1902. This patriotic holiday is celebrated with group social functions. On September 8 is the feast day of La Caridad del Cobre, the Virgin Mary as Our Lady of Charity. NEXT - Religious Celebrations |
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