La Virgen de la Caridad del Cobre
One of the primary unifying forces of the Cuban community in South Florida is La Virgen de la Caridad del Cobre, or Our Lady of Charity. In 1898, after Cuba won its independence from Spain, she became the official patroness of the island. The Cuban soldiers credited their victory to the Virgin's intervention in their crusade for independence. The Virgin is seen as a religious tradition that strongly unites Cubans on both sides of the Florida Straits. In South Florida, Cubans throughout the United States gather each year to celebrate the feast of Our Lady of Charity on September the eighth. Alongside the traditional Catholic service, many within the exile congregation offer their hopes and prayers, to the Virgin, for a Cuba free from communism.
Though Cuba is where the celebration of La Virgen de la Caridad del Cobre originated, each year, her statue, which was smuggled out of Cuba in 1961, is ferried by boat to Miami Marine Stadium. The reason for smuggling the statue, a scant two years after Fidel's revolution, was because the Catholic religion was not allowed to be openly practiced within Cuba. In recent years, a mass has been celebrated to honor La Virgen at the Hialeah racetrack. Taking all these South Florida celebrations into account, one could say that the Virgin plays an important role in the lives of many Cuban men and women who make the journey from Cuba to the free shores of the Florida coastline. They rely on her for protection and guidance while journeying across the Caribbean Sea.
La Virgen de la Caridad del Cobre as well as La Ermita de la Caridad del Cobre, the church that was constructed in her honor, have both become important Cuban cultural landmarks. Built along a stretch of Biscayne Bay, her shrine was completed with the donations of newly arrived Cuban exiles. The $420,000 raised helped pay for the construction costs. La Ermita can be seen as a unifying force for the Cuban population in South Florida; with the entire community contributing to the construction and maintenance of this site, she belongs to everyone.
In 1998, Cuban refugees are still being held captive in camps at Guantanamo Bay, Cuba. Many refugees left Guantanamo last year in hopes of reaching America, but unfortunately, few have yet to make it here. In the hearts of many people, there lies the hope, that, by the next festival, those Cubans wishing to be in South Florida will be able to celebrate the festival with their friends and family. On Calle Ocho, people of all races and backgrounds are helping to make the Cuban exile community party a success. It has been a difficult year for divided families everywhere. Many of the proceeds from various stands at the festival go to giving financial aid to Cubans who are brought over from the island. A portion of the festival proceeds go to support Operation Angel; the MCI long-distance telephone tents are giving away five minutes of free calling time. This calling time gives families the chance to call Cuba; many are calling their families for the first time. Furthermore, T-shirt stands are raising money to help those still interred in camps.
Upon returning to the Dominican Republic after many years, Yolanda decides to take a trip across the island––something her family views as ridiculous. “‘This is not the states’ . . . ‘A woman just doesn’t travel alone in this country.” (9) This quote highlights the sexism inherent in Dominican society. Yolanda’s family is asserting that women are not individuals capable of taking care of themselves. On another hand, Yolanda’s close friendship with Mundín causes tensions as their mothers confront them about crossing gender lines. “My mother disapproved. The outfit would only encourage my playing with Mundín and the boy cousins. It was high time I got over my tomboy phase and started acting like a young lady señorita. ‘But it is for girls,’ . . . ‘boys don’t wear skirts.’” (228) This is an example of how Dominican societal norms and gender roles have impacted the sisters. Yolanda and Mundín were the only boy-girl playmates out of all the García children, yet this was frowned upon by both of their parents as to not impede the seemingly inevitable growth of Yolanda’s femininity, and conversely, Mundín’s masculinity. Moreover, this shows how societally-prescribed gender roles were instilled in Yolanda at a young age. However, this is not the only way in which women’s freedoms are
In the latter half of the nineteenth century, tensions in Cuba were rapidly rising. The Cuban Ten Year’s War from 1868 to 1878 had sparked a fire for independence from Spain with the natives. In 1892, José Julián Martí y Pérez formed El Partido Revolucionario Cubano, or the Cuban Revolutionary party. The Cuban independence movement known as Ejército Libertador de Cuba began in February of 1895 with the motto, “Independencio o Muerte” (Independence or Death). Multiple minor battles between Cuba and Spain took place that year. (Library of Congress)
Cuba has long since been considered as an island-nation without any necessary affiliation with the Catholic Church. In fact, prior to the 1960s, Cuba was considered the most "secularized" country within Latin America, with only a mere six percent of the population attending church on a regular basis. Instead, the practice of the African based voodoo religion of Santería has prevailed. Experts estimate that 70 percent of the Cuban population practices Santería. This religion was brought to Cuba by African slaves and combined the virtues of Christianity and with their native African beliefs. It is associated with Catholicism because Afro-Cuban deities have been associated with Catholic saints since colonial Cuba. The Afro-Cubans did this in order to evade religious persecution by the Spaniards who considered a...
The study of religion is often a rigorous process because the central tenets of the subject: image, ritual, and myth are often copious in their complexity. For example, consider the multiple meanings that are inherent in the image of a crucifix. Some Christians might view it as an image of suffering, whilst others would reject that notion and instead perceive it to be one of love. These differences may seem inconsequential at first, but they can overtime shape the beliefs of an individual and by extension a community. To understand this dynamic better one only has to analyze the Christo Aparecido (Christ Appeared), an authentic Mexican crucifix with a fascinating history from the colonial era to the present. This history is made known by the text, Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present by Jennifer Hughes, from which I contend that over the life of the Christo Aparecido there continues to be an understanding among devotees that this crucifix is sacred because it displays animus while being a vestige for the sacred to occupy. To support my position I will attempt to relate the moments where the Christo Aparecido is said to show signs of life, in particular his stay in Mexico City during the colonial era and his role in more modern times with rival groups clashing over its efficacy in the village of Totolapan.
As the saying goes, history often times repeats itself and one can easily see how revolutions brought the greatest results in countries, like the United States for example, who gained its liberation from Great Britain. The Cuban Revolution of 1959 was a battle for independence fought by women for their liberation of traditional gender roles. This Revolution for Independence was not only an abolition of capitalism, but it was a revolution in the changes of gender roles and relations. Before the revolution, women had little importance in society, but with their perseverance, women gained status due to their participation in the Revolution of Cuba and changed how they were perceived and became valuable assets. Many have misconceptions about the Cuban Revolution and only see the biased American side of communism and dictatorship.
La Virgen is known for being a powerful miracle worker. For example, NASA scientist have offered no explanation on how the image of the Guadalupe imprinted on the cloak has no brush strokes, or sketch marks, or how for the past 478 years it has maintained high quality- preservation without deteriorating (Infallible Catholic). These unique and inexplicable facts about the Guadalupe adds to why she is venerated and worshiped by thousands of Latinos around the world. The basilica also featured many people praying, singing, and doing traditional dances which were all awe inspiring and spiritual to watch. The most important piece of souvenir that I brought from the Basilica would be a red handmade bracelet of la virgen which I cherish and embrace it with me wherever I go.
Castillo first shows the reader her distrust of patriarchy and its vertical structures through La Loca Santa’s death. The first structure under scrutiny here is the Catholic Church. After La Loca awakens she throws herself into the air and lands on the top of the Church, saying that those below her carry the same scent that she had smelled while in hell. With Loca high above the others she can be seen as a “substation” for a new Chicana Christ figure (Delgadillo 895). She tells those gathered below that she has been sent back to pray for them so that they would be able to see their Creator in heaven. Father Jerome pleads with her to come down so that the congregation could pray for her. She then reminds him that it is she that was sent to pray for them. With La Loca in the position of a Christ figure of the system, the structure of the system, in this case religion,...
Cabeza de Vaca, like many other Spaniards, wanted to seek fortune in the new world, but things did not go as planned, and he eventually lost everything. Although he came to conquer in the name of Spain, he ended up living amongst the Native Americans in need for survival and became very close to them. Although originally the Spaniards were very narrow minded and believed the Indians were uncivilized and barbaric, Cabeza de Vaca shortly found out that they were not uncivilized, but quite the opposite. He saw that they were just as human as the Spaniards were and were no less than they were. His perception of humanity altered as a result of living with “the others.”
In the novel “Cuban Color in Tourism and La Lucha” the author and anthropologist L. Kaifa Roland describes her journey in Cuba and the different people she encounter with that describe to her the life of a citizen in Cuba. Throughout her stay in Cuba, Roland describes the different situations people go through in Cuba economically and gender wise. She also mainly describes “La Lucha” which in the book is identified as the struggle people face and go through every day in order to get by in Cuba economically. However, the thing that caught my attention the most in the book was how women get mistreated and seen by people differently. Through my paper I am going to be discussing how women in Cuba get discriminated not just by their color or where
After Spain pulled out from Cuba in 1898, the United States and certain wealthy Cubans controlled the island. There was already some racial separation due to the history of the Haitian revolution and the world market demand for sugar, but the United States occupants reinforced racial segregation upon the duration of their control. This had lasting social effects on the island that Fidel found the need to confront head on. He launched an antidiscrimination campaign Palm Sunday (22 March 1959) and implemented reform projects. His intentions were aimed at reconstructing social spaces and breaking down work/education barriers, while in the United States black people were fighting against those in power to tear down Jim Crow laws. Needless to say, Fidel Castro did not approve of such
Members of the St. Edwards congregation gathered on Monday, to celebrate Our Lady of Guadalupe, the patron saint of the Americas with a reenactment of her appearance to Juan Diego, a Mexican peasant. The Virgin Mary asked Juan Diego to convince the archbishop of Mexico to build a church in her honor. After speaking with the archbishop numerous times, Juan Diego was asked to present a sign of his daily meetings with the Virgin Mary. Juan Diego informed the Virgin Mary of this and she told him to gather flowers from the top of Tepeyac Hill, which was normally barren, especially in December. Juan Diego did as he was told and found Castilian roses, which are not native to Mexico. Juan took the roses to the archbishop and when Juan opened his cloak,
Many countries have the pleasure of celebrating Independence Days. These historic holidays are filled with nationalistic celebrations and delicious traditional food. In Chile, the natives celebrate their break from Spain with Fiestas Patrias. In Mexico, the president begins the celebration by ringing a bell and reciting the “Grito de Dolores” and he ends his speech by saying “Viva Mexico” three times.
Selena, “Le Reina de Tejano”, was born on April 16, 1971, in Lake Jackson. She was the youngest of three children of Abraham Quintanilla Jr. and Marcela, his wife. At a young age, Abraham had a strong passion for music that he still has. During the 1950s and 1960s, him and his friends made a group called “Los Dinos” and played at nightclubs and restaurants. Even though his passion for music, he gave it up when he got married and earned a job at Dow Chemical as a shipping clerk.
In his novel Tweed tries to give us an understanding of religion through the observation of the Cuban migrants in three ways; movement, relation, and position. (Tweed) Movement in Crossing and Dwelling evokes emotions of both sadness and joy. Joy in the sense that as the Virgin Mother was processed into the shrine and displayed for all to see, it brought tears of joy to the eyes those who witnessed such an event. Tweed also describes movement in terms of “waving handkerchiefs and lifting children” and also by describing to his audience how “Our lady of Charity was an exile who had been forced from her homeland-like almost all of the thousands of devotees” that were present during the procession. The sad aspect of movement is that those who had managed to flee from Cuba recalled the memories they had of their homeland as well as of the loved ones that they had to leave behind. (Tweed) Movement stands for hope and that hope stands for Our Lady of Charity whom the crowd, Tweed observed, believed would save ...