By Miguel A. De La Torre
For plenty of in Miami's Cuban exile group, hating Fidel Castro is as usual as loving one's kids. This hatred, Miguel De los angeles Torre indicates, has in reality taken on spiritual value. In l. a. Lucha for Cuba, De los angeles Torre exhibits how Exilic Cubans, a as soon as marginalized team, have risen to strength and privilege--distinguishing themselves from different Hispanic groups within the United States--and how faith has figured of their ascension. during the lens of faith and tradition, his paintings additionally unmasks and explores intra-Hispanic constructions of oppression working between Cubans in Miami.Miami Cubans use a non secular expression, los angeles lucha, or "the struggle," to justify the ability and privilege they've got completed. in the context of l. a. lucha, De l. a. Torre explores the spiritual dichotomy created among the "children of sunshine" (Exilic Cubans) and the "children of darkness" (Resident Cubans). studying the new saga of the Eli?n Gonz?lez custody conflict, he indicates how the cultural building of los angeles lucha has develop into a highly Miami-style spirituality that makes el exilio (exile) the foundation for non secular mirrored image, realizing, and practice--and that conflates political mobilization with religious which means in an ongoing disagreement with evil.
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Extra resources for La Lucha for Cuba: Religion and Politics on the Streets of Miami
Example text
They construct an ethnic identity, complete with a long and complicated genealogy, so that they can blame Resident Cubans for their own problems. They (re)member their (dis)membered past as a white people coming from a white nation, fleeing tyranny with only the clothes on their backs and leaving behind la Cuba de ayer (the Cuba of yester- 32 L A LUCHA day), which to them represents an idyllic way of life. The construction of this fictitious Cuba de ayer becomes an economy of truths and lies. (Re)membering la Cuba de ayer is a strategy against oblivion, a survival tactic.
One of the priests, Father Ismael de Lugo, was to have read a communiqué to the Cuban population: The liberating forces have disembarked on Cuba’s beaches. We come in the name of God. . The assault brigade is made up of thousands of Cubans who are all Christians and Catholics. Our struggle is that of those who believe in God against the atheists. . Have faith, since the victory is ours, because God is with us and the Virgin of Charity cannot abandon her children. . Long live Christ the King!
Elián represents the ultimate sacrifice of a parent seeking liberty for their child. Many Cubans gathered at Elián’s house somehow to prevent what they themselves experienced. The story of Margarita Aguiar, fifty-six, a Miami-Dade Community College counselor who took time off work to stand before Elián’s house, is typical of those who came to pray. She recalls her brother being shot when Castro’s soldiers took over her parochial school and invaded her church in February 1961. She states that her father placed her on a plane, exchanging being with her for her freedom, the same choice she wants for Elián.