Abstract
On Latin dance scenes worldwide, within performances and social manifestations of salsa or casino, one can find dancers of various nationalities, ethnic origins, and backgrounds performing the steps of Yemayá or Eleguá. These are some of the deities of the orisha pantheon, but most of these dancers will neither be trained in folkloric dance nor be practitioners of the Afro-Cuban religious tradition to which these deities and their dances pertain. Similarly, the same dancers may also include steps from Afro-Cuban rumba in their practice, although they may have never danced rumba in its original context. This chapter examines the increasing use of movements borrowed from Afro-Cuban rumba and religious dances in both Cuban and international salsa repertoires. For some, this trend represents a homage to Cuban folklore and an expression of the embodied memory of Cubans dancing, re-anchoring a seemingly placeless “salsa” back within its forgotten Afro-Cuban roots. But for others, the frequent and out-of-context inclusion of these dances within salsa formats has resulted in the diffusion of a caricature of Cuban dance, trivialising deeply important aspects of Cuban culture for the sake of commercial interests. Issues around who may include these movements, when, why, and how are discussed throughout this work.
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Notes
- 1.
For more, see: Manuel, P. (1994). “Puerto Rican Music and Cultural Identity: Creative Appropriation of Cuban Sources from Danza to Salsa”. Ethnomusicology, Vol. 38, No. 2, Music and Politics (Spring–Summer, 1994), pp. 249–280.
- 2.
All citations from author’s interview with Jonar González in Santiago de Cuba, Cuba, on August 18, 2016.
- 3.
It should be noted that although Daybert has many posts in Spanish, internet access remains limited for Cubans on the island, and in general they do not frequently comment on blogs or online discussions aimed at etic audiences.
- 4.
All citations from author’s interview with Jorge Luna Roque on August 10, 2016, in Santiago de Cuba, Cuba.
- 5.
All citations from author’s interview with Yordanis Ortiz Labrada in Santiago de Cuba, Cuba, on August 15, 2016.
- 6.
All citations from author’s interview with Esteban Isnardi in Trondheim, Norway, on September 2, 2016.
- 7.
All information and citations from author’s interview with Barbara Balbuena on August 24, 2016, in Havana, Cuba.
- 8.
For more, see: Rausenberger, J. (2018) “Santurismo: The Commodification of Santería and the Touristic Value of Afro-Cuban Derived Religions in Cuba”, Almatourism—Journal of Tourism, Culture and Territorial Development, 9(8), pp. 150–171. https://doi.org/10.6092/issn.2036-5195/7775.
- 9.
All citations from author’s interview with Graciela Chao Carbonero on August 23, 2016, in Havana, Cuba.
- 10.
Information from author’s field notes taken in Santiago de Cuba, Cuba, in July and August 2016.
- 11.
Due to my positionality in the field, and that of my informants as working dancers, my observations were usually somehow related to dance tourism, and I was dependent upon my informants to help confirm my observations.
- 12.
I did notice some contradictions around Graciela’s assertion when asking the dancers that I worked with about their faith, although I chose not to reveal the religious practices of informants in this work.
- 13.
All citations from author’s interview with Ronald Fisher on August 10, 2016, in Santiago de Cuba, Cuba.
- 14.
Also written as “Sabor DKY”.
- 15.
A popular dance whose characteristic gesture resembles that of grinding coffee beans with a pestle and mortar.
- 16.
This citation from Reynaldo Salazar is from field notes taken on September 2, 2016, in Trondheim, Norway.
- 17.
Mixed-race.
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Anaya, E. (2021). “Salsa con Afro”: Remembering and Reenacting Afro-Cuban Roots in the Global Cuban and Latin Dance Communities. In: Parfitt, C. (eds) Cultural Memory and Popular Dance. Palgrave Macmillan Memory Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-71083-5_3
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