Journal of Latin American Studies
Latin American Perspectives
In addition you might want to check out the following recent publications:
* By Ruth Behar and Lucia Suárez, an edited volume: THE PORTABLE ISLAND: Cubans at Home in the World. Palgrave 2008.
* By Ivor Miller, a book: Voice of the Leopard: African Secret Societies and Cuba, University Press of Mississippi.
* By Ariana Hernandez-Reguant:
Special guest edited issue of the Journal of Latin American Anthropology, including introduction (“Alternative Geographies”), and articles by Laurie Frederik Meer, P. Sean Brotherton, Kenneth Routon, and Helen Safa.
“Radio Taino and the Cuban Quest for Identi…que?“, in Doris Sommer’s Cultural Agency in the Americas, Duke University Press, 2006.
“Havana’s Timba. A Macho Sound for Black Sex.” In Deborah Thomas and Kamari Clarke. Globalization and Race. Duke University Press, 2006.
* By Kenneth Routon. “Conjuring the past: Slavery and the historical imagination in Cuba.” American Ethnologist (p 632-649), Volume 35 Issue 4
* By Laurie Frederik Meer “Playback Theatre in Cuba: the Politics of Improvisation and Free Expression,” in The Drama Review, Winter 2007, Vol. 51, No. 4, Pages 106-120
* By P. Sean Brotherton. “We have to think like capitalists but continue being socialists”: Medicalized subjectivities, emergent capital, and socialist entrepreneurs in post-Soviet Cuba. American Ethnologist, Vol. 35, Issue 2, pp. 259-274. June 2008.
* By Mette Berg:
Between Cosmopolitanism and the National Slot: Cuba’s Diasporic Children of the Revolution, Identities (vol. 16, issue 2), Pages 129 – 156.
“Homeland and belonging among Cubans in Spain.” Journal of Latin American and Caribbean Anthropology, Vol. 14 no. 2, (pp. 265-290)
* By Katrin Hansing, (2009). “South-South Migration and Transnational Ties between Cuba and Mozambique,” in Transnational Ties: Cities, Migrations, and Identities. M. P. Smith and J. Eade. New Brunswick, Transaction Publishers: 77-90.
* Even if you are already familiar with Todd Ramón Ochoa‘s article, “Versions of the Dead: Kalunga in Cuban Kongo Materiality,” in Cultural Anthropology Vol. 22, No. 4, November 2007, you should check out this link from C.A., which includes study questions and an embedded video clip.
*By Kristina Wirtz:
Her book is entitled Ritual, Discourse, and Community in Cuban Santería: Speaking a Sacred World University Press of Florida, 2007. (only on hard cover).
See reviews: McIntosh, Janet. “(Book Review) Ritual, Discourse, and Community in Cuban Santería: Speaking a Sacred World. University of Florida Press, 2007.” by Kristina Wirtz. Journal of Linguistic Anthropology vol. 18(1) 2009: 163-4. And a review byElina Hartikainen (citation only, full-text not available), in the Journal of Latin American and Caribbean Anthropology, Volume 13, Number 2, November 2008 , pp. 461-462(2). Also, here is another link to a review (again, citation only) by Paul Christopher Johnson in the Journal of Anthropological Research, vol. 64, no. 4. If you know of other reviews, or have your own comments, please take a moment to leave an update or comment!
Kristina Wirtz, “Hazardous waste: the semiotics of ritual hygiene in Cuban popular religion,” in JRAI vol. 15, pp. 476-501, 2009.
Kristina Wirtz: “Divining The Past: The linguistic reconstruction of “African” roots in diasporic ritual registers and songs,” in Journal of Religion in Africa Special Issue: “African diasporic religions.” 27(2): 240-272, 2007. Introduced by Stephan Palmié.
Wirtz, K. (2007) Deep language and diasporic culture: Learning to speak the ‘tongue of the orichas’ in Cuban Santería. American Ethnologist 34(1): 108-126. Her abstract:
“Enregistered memory and Afro-Cuban historicity in Santería’s ritual speech,” in Language & Communication special issue: “Temporalities of Text.” 27(3), 2007.
Finally, check out two related pieces by Wirtz, “Introduction: Ritual Unintelligibility” (pp. 401-407. Read introduction) and “Making sense of unintelligible messages: Co-construction of meaning in Santería rituals,” (435-462. Abstract) in a special issue of the journal Text & Talk on “Ritual Unintelligibility,” 27(4), 2007.
* By Tom Carter
(1) “New Rules to the Old Game: Cuban Sport and State Legitimacy in the Post-Soviet Era,” in Identities: Global Studies in Culture and Power. 15 (2): 194-215, 2008.
(2)“Pitén en la Plaza: Some preliminary considerations on spatializing culture in Cuba” in Image, Power and Space: Studies in Consumption and Identity. Alan Tomlinson and Jonathan M. Woodham (eds). Aachen: Meyer & Meyer. Pp. 97-112.
(3) “Of Spectacular Phantasmal Desires: Tourism and the Cuban State’s Complicity in its Commodification of its Citizens,” in Leisure Studies. 27 (3): 241-257, 2008.
(4) “Family Networks, State Interventions and the Experiences of Cuban Transnational Sport Migration,” in International Review of the Sociology of Sport. 42 (4): 371-389, (2007).
(5) “A Relaxed State of Affairs?: On Leisure, Tourism, and Cuban Identity” in The Discipline of Leisure: Embodying Cultures of “Recreation”. Simon Coleman and Tamara Kohn (eds). Oxford: Berghahn, pp. 127-145 (2007).
* By Martin Holbraad:
“Definitive evidence, from Cuban gods,” in the Journal of the Royal Anthropological Institute, special issue The Objects of Evidence,vol. 14, issue s1, April 2008. Based on evidence collected during fieldwork among practitioners of Afro-Cuban religion in Havana, this paper seeks ‘recursively’ to redefine the notion of anthropological evidence itself. It does so by examining ethnographically practitioners’ concern with the ‘evidence’ deities give (e.g. successful divinations, divine cures, etc.), by virtue of which people’s relationships with deities are cemented. To the extent that this indigenous concept of evidence is different from notions of evidence anthropologists take for granted in their own work, it occasions the opportunity to transform those very assumptions. But such a procedure is itself evidential – pertaining to the relationship between ethnography and theory. The paper sets out the virtues, both ethnographic and theoretical, of this circularity.
Thinking Through Things: Theorising Artefacts Ethnographically, ed. by Amiria Henare, Martin Holbraad and Sari Wastell. Routledge 2007. The volume, as well as this exchange about the book between Martin Holbraad and Daniel Miller, is surely of general interest to those of us with an interest in consumption, goods, and so-called material culture. Additionally, Holbraad’s chapter, “The Power of Powder: Multiplicity and Motion in the Divinatory Cosmology of Cuban Ifá (or mana, again)” also ought to be of interest for many ethnocuba readers. The book is also reviewed at Savage Minds, here.
“Roulette anthropology: the whole beyond holism,” in Journal of the Finnish Anthropological Society, 32 (2). pp. 29-47 (2007). The paper builds an argument about holism in anthropological theory by drawing an ethnographic contrast between divination and gambling in Cuba. Outlining the contrasting modes of prediction in each case, it is shown that while diviners’ predictions draw on cosmological models of the world, gamblers’ seek to source the cosmos itself. Their concern with going beyond cosmology is bound up with their orientation (obsessive sometimes) towards what they call ‘cábalas’ – attention-grabbing coincidences of everyday life. A similar contrast can be drawn with regard to anthropological notions of ‘holism’. Available versions of holism are ‘cosmological’ inasmuch as they pertain to the role of models in anthropology. Nevertheless, anthropologists too are as concerned with accessing the cosmos, allowing ‘the field’ to speak for itself in ethnography. Like the gamblers (and unlike colleagues in more disciplined disciplines), anthropologists find that it is only when they stop reasoning in terms of pre-conceived cosmologies that worlds begin to reveal themselves as such. So anthropology goes beyond holism by becoming more holistic than it already thinks it is: from cosmology to the cosmos. It is oriented towards the underbelly of reason par excellence, ventriloquising itself into the cosmos at ‘ethnographic moments’ – coincidences – that can only register as ‘alterity’. So a defence of radical ‘holism’, it is argued, is also a defence of a radical ‘exoticism’.
“Expending Multiplicity: Money in Cuban Ifá Cults,” Journal of the Royal Anthropological Institute vol. 11 (2), pp. 231-254. 2005.
* By Maria Gropas
“Landscape, Revolution and Property Regimes in Rural Havana,” 2006. Journal of Peasant Studies, vol. 33 issue 2, pp. 248-277.
* By Amy L. Porter, “Fleeting Dreams and Flowing Goods: Citizenship and Consumption in Havana Cuba” in PoLAR vol. 31, no. 1, pp. 134-149. May 2008.
* By Rogelio Martínez Furé. 2007. Eshu (oriki a mi mismo) y otras descargas.
* By Valerio Simoni
, “‘Riding’ Diversity: Cubans’/Jineteros
‘ Uses of ‘Nationality-talks’ in the Realm of their Informal Encounters with Tourists” in Tourism Development: Growth, Myths and Inequalities
, ed. by Peter M. Burns & Marina Novelli, CAB International, 2008, pp. 68-84.
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