Geoffrey Baker traces the trajectory of the Havana hip hop scene from the late 1980s to the present and analyzes its partial eclipse by reggaet&ón.

Native Americans supplied the maracas. African slaves brought drums and ritual music, and Spaniards brought guitars, brass instruments, and clarinets along with European ballroom dancing. The advent of blues and jazz gave new forms to styles of songs, notably feeling songs, which joined the more traditional styles of trova and bolero. Cuban culture represents a convergence of these diverse backgrounds, and the musical heritage presented in this book reflects these traditions as well. In colonial times, African ritual sounds mixed with Catholic liturgies and brass bands of the Spanish military academies. Ballroom dances, including French music from Haiti popular in 18th-century Havana society, existed side by side with the cabildos (guilds and carnival clubs) and the plantations. The son, considered the expression of Cuban musical identity, had its origins in a rural setting in which African slaves and small farmers from Andalusia worked and played music together, developing many variations over the years, including big band music. Cuban music is now experiencing a major renaissance, and is enjoyed throughout the world.

Arising in the heyday of the music recently made famous by the Buena Vista Social Club, afrocubanismo was an artistic and intellectual movement in Cuba in the 1920s and 1930s that tried to convey a national and racial identity. Through poetry, this movement was the first serious attempt on the part of mostly white Cuban intellectuals to produce a national literature that incorporated elements from the Afro-Cuban traditions of lower-class urban blacks. One of its main objectives was to project an image of Cuban identity as a harmonious process of fusion between black and white people and cultures. The notion of a unified nation without racial conflicts and the idea of a mulatto Cuban culture and identity continue to play a prominent role in the Cuban imagination. The first book-length treatment of the poetry of this movement, Writing Rumba: The Afrocubanista Movement in Poetry questions the assumption that the poetry did manage to symbolize racial reconciliation and unification. At the same time it reveals a process of literary transculturation by which the dominant literature of European origins was radically transformed through the incorporation of formal principles from Afro-Cuban dance and music forms. To make his case, Miguel Arnedo-G mez establishes the nature of the movement s connections to Cuban blacks during this time, analyzes the poetry's links with the represented cultures on the basis of anthropological and ethnographic research, and explores the thought of leading figures of the movement, tying their discourse to specific sociocultural factors in Cuba at the time. Relating the poetry to music and dance, he further illuminates the interplay of power and culture in a social context. Essential for understanding Cuban nationalism and race relations today, Writing Rumba will appeal to an interdisciplinary audience not only in regional, cultural, and anthropological fields but also in the fields of music, dance, and literature.

Buena Vista: Life and Work on a Puerto Rican Hacienda, 1833-1904

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It seems to me that I have been preparing all my life to make photographs of the Cuban experience. I have the language. I know how to make pictures, and Cuba provides me with the voice. The very essence, the core of this work, lies in the loss that will inevitably occur when Fidel Castro dies. His dreams have become reality on this magical island, and at best the photographs oscillate between reality and mystery - in short, Cubana.

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