Rosa Miriam Elizalde

Cuba: A tale of two hurricanes

Ernest Hemingway learned in Cuba that the best way to get through a hurricane is to have your ears tuned to a battery-powered radio and keep your hands busy with a bottle of rum and a hammer to nail down doors and windows. The American writer appropriated the typical jargon of Cuban meteorologists and fishermen who speak of “the sea” in the feminine and of the hurricane as a demon or evil sorcerer, and who, when a storm leaves the island, usually say that “it entered in the channel” or that “it crossed the land.”

This article was produced by Globetrotter and was first published on La Jornada.

From the clashes with the cyclones and the turbulent waters came that jewel of literature, The Old Man and the Sea, which made William Faulkner, another giant, exclaim that Hemingway had found God.

On an island located at the crossroads of the winds, it is impossible not to live with the culture of hurricanes that have existed in the Antilles since the most remote evidence of life, some 6,000 years before Christ. The Taínos, Indigenous Cubans, gave the phenomenon its name and drew a spiral to represent the hurricane, a rotating symbol of the wind, which could be embodied in a monstrous serpent capable of wrapping the entire universe in its body.

In both reality and mythology, the hurricane has produced “tremendous fantasies” alike, in the words of the greatest Cuban novelist, Alejo Carpentier, who was inspired by the passage of the 1927 meteor over Havana to write some passages for his novel Ecue- Yamba – O! The storm, Carpentier wrote, caused the movement of “houses, intact, several kilometers from their foundations; schooners pulled out of the water, and left on a street corner; granite statues, decapitated from a chopping block; mortuary cars, paraded by the wind along squares and avenues, as if guided by ghost coachmen and, to top it off, a rail torn from a track, raised in weight, and thrown on the trunk of a royal palm with such violence, that it was embedded in the wood, like the arms of a cross.”

There are no significant differences between that description and what we have witnessed again in Cuba. Hurricane Ian left three dead and more than 89,000 homes affected in the province of Pinar del Río, caused the destruction of thousands of hectares of crops, led to trees and street lighting poles falling everywhere, left the country in total darkness for hours and with thousands of stories that turn anything told by two literary geniuses like Hemingway and Carpentier into pale tales.

The destruction can have infinite variations, but the hurricane is one of the few things that has not changed in thousands of years for the people of the Antilles. Whatever it may be called and whatever maybe be the strength of its fury, both the ancient and modern worlds have considered it a living creature that comes and goes over time and is not always cruel. When the excesses do not occur, the waters and the winds cool the summer heat and benefit agriculture, and everyone is happy.

However, this will be the first time that such a well known and recurrent natural phenomenon passes through Cuba accompanied by another equal or greater destructive force that has been created artificially in the new digital laboratories and is capable of such an evil that our Taíno ancestors could not have foreseen it.

While gusts of wind of more than 200 kilometers per hour blew in the north of Pinar del Río, more than 37,000 accounts on Twitter replicated the hashtag #CubaPaLaCalle (Cuba to the streets), with calls for protests, roadblocks, assaults on government institutions, sabotage, and terrorism, and with instructions on how to prepare homemade bombs and Molotov cocktails. Less than 2 percent of the users who participated in this virtual mobilization were in Cuba. Most of those who made the call to “fire up” the streets in Cuba were connected to American technology platforms and did so while hundreds of kilometers away from the country that remained in darkness. Perhaps some on the island kept their battery-powered radio. Still, what millions of Cubans had in the palm of their hands was not a bottle of Hemingway’s rum but a cellphone connected to the internet (the country of 11 million inhabitants has 7.5 million people with access to social media).

Let’s do an exercise. Imagine this panorama: you are anguished with the here and now. You have no electricity and no drinking water. What little food you have bought with great difficulty and kept refrigerated will go bad in no time. You don’t know what has happened to your family that lives in the western provinces, where the damage is apocalyptic. You have no idea how long this new crisis will last. Daily life before the hurricane was already desperate due to the economic blockade imposed by the United States, inflation, and shortages being faced by Cubans. Still, you see on your mobile that “everyone” (on the internet, of course) seems to be doing well and has plenty, while thousands of people on social media (and their trolls) shout that the culprit of your misfortune is the communist government. Your only light source is the mobile screen, which works like Plato’s allegory of the cave: you sit with your back to a flaming fire while virtual figures pass between you and the bonfire. You only see the movements of their shadows projected on the walls of the cave, and those shadows whisper the solution to your desperate reality: #CubaPaLaCalle.

At no other time in history has an immigrant minority had so much economic, media, and technological power to try to sink their country with their relatives still in Cuba before even trying to lend a hand in the midst of a national tragedy. What Mexican who lives in the United States puts political differences above helping their relatives after an earthquake? Why don’t Salvadorans or Guatemalans who live abroad do it now that Hurricane Julia has devastated Central America.

It is unprecedented and unheard of that the hurricane of a lifetime, and the hurricane of virtual hatred can arrive simultaneously, but that is just what happened in Cuba.

Author Bio: Rosa Miriam Elizalde is a Cuban journalist and founder of the site Cubadebate. She is vice president of both the Union of Cuban Journalists (UPEC) and the Latin American Federation of Journalists (FELAP). She has written and co-written several books including Jineteros en la Habana and Our Chavez. She has received the Juan Gualberto Gómez National Prize for Journalism on multiple occasions for her outstanding work. She is currently a weekly columnist for La Jornada of Mexico City.

Storms at the Summit of the Americas

June 7 was a bad day for Luis Almagro, secretary-general of the Organization of American States (OAS). During the ninth Summit of the Americas, a young man declared to him what he is: an assassin and puppet of the White House, instigator of the coup in Bolivia. He said that Almagro cannot come to give lessons on democracy when his hands are stained with blood. In another room at the summit in Los Angeles, Secretary of State Antony Blinken seemed to be doing no better: several journalists rebuked him for using freedom of the press to provide cover for the murderers of journalists and for sanctioning and excluding certain countries from this meeting. “Democracy or hypocrisy?” could be heard over the loudspeaker that day.

This article was produced by Globetrotter and was first published on La Jornada.

In reality, this stormy summit began with a large diplomatic stumble for the United States, when several Latin American presidents announced that they would not participate in the summit because of the exclusion of Cuba, Venezuela, and Nicaragua, as dictated by the White House, while the U.S. State Department still claims the open and unrestricted nature of the meeting’s call. Its website says, “Throughout, the United States has demonstrated, and will continue to demonstrate, our commitment to an inclusive process that incorporates input from people and institutions that represent the immense diversity of our hemisphere, and includes Indigenous and other historically marginalized voices.”

Hypocrisy seems to be the glue of this summit, and mainstream U.S. media and analysts declared the June 6-10 meeting a failure before it even started. On June 7, the Washington Post assured readers that “This week’s Summit of the Americas in Los Angeles will be remembered for its absences rather than its potential agreements,” focusing its attention on Mexican President Andrés Manuel López Obrador, who was the most mentioned political figure in U.S. networks and media on June 7 and 8, even more than U.S. President Joe Biden, according to statistics from Google Trends. Richard N. Haass, who was the adviser to former Secretary of State Colin Powell and director of policy planning for the State Department, summed up the disaster superbly in a tweet: “The Summit of the Americas looks to be a debacle, a diplomatic own goal. The U.S. has no trade proposal, no immigration policy, and no infrastructure package. Instead, the focus is on who will and will not be there. Unclear is why we pressed for it to happen.”

As can be expected of a meeting for which the invitation list had not been declared just 72 hours before it began, apathy seems to dominate the debate rooms, to which almost no one goes, according to witnesses. Even so, the United States government did not miss an opportunity to secure the appearance of participation by the civil society groups on which it bets, and it met with the envoys from Miami, paid for by USAID, and awarded them with more money. During the summit, Blinken promised a new fund of $9 million to support “independent journalism” to those who already receive $20 million a year for promoting “regime change” in Cuba.

This political pageantry is happening in what is essentially a bunker, because the Los Angeles Police received more than $15 million to police the summit and militarize a city famous for its homelessness and belts of poverty. The U.S. Democratic Party elite, meanwhile, remain out of touch with the reality of their own country, shaken by daily massacres, increasingly powerless to meet the expectations of citizens, and with most decisions and legislative projects stalled. They are replicating the clichés of the Monroe Doctrine—America for the Americans—and demonstrating what appears to be a commitment to isolationism with respect to Latin America.

The United States rarely takes into account the differentiating features of its Latin American neighbors: cultural, linguistic, religious, and traditional—in short, those that grant and promote a genuine way of understanding life and its miracles. It might seem incomprehensible at this point, but the U.S. foreign policy toward Latin America is articulated and carried out from exclusively ideological approaches, with simplistic decisions that end up harming everyone—including and especially the United States itself.

Defying the storm, the People’s Summit for Democracy has been installed at the doors of the meeting of the friends of the White House. Sponsored by some 250 organizations, most of which are local unions, the counter-summit is marching through the streets of Los Angeles on June 10, whether or not the authorities, who have done everything possible to silence the alternative meeting, give permission. But the media blockade is not having the expected success. Almagro and Blinken have gone viral on social media for reasons beyond their control, and they will not be the last to prove firsthand what the outrage of the excluded looks like.

Author Bio: Rosa Miriam Elizalde is a Cuban journalist and founder of the site Cubadebate. She is vice president of both the Union of Cuban Journalists (UPEC) and the Latin American Federation of Journalists (FELAP). She has written and co-written several books including Jineteros en la Habana and Our Chavez. She has received the Juan Gualberto Gómez National Prize for Journalism on multiple occasions for her outstanding work. She is currently a weekly columnist for La Jornada of Mexico City.

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