Notes
Notes introduction 1 As one of the anonymous reviewers of this manuscript noted, transnationalism often flourishes in areas where the state is absent, such as smuggling activities between the Caribbean and the English colonies of North America during the eighteenth century. Analyzing such illicit practices lies beyond the scope of this book. 2 The following section draws on my essay “Becoming Cuba-Rican,” in The Portable Island: Cubans at Home in the World, edited by Ruth Behar and Lucía M. Suárez (New York: Palgrave Macmillan, 2008), 197–208, reprinted with the permission of Palgrave Macmillan. 3 To my knowledge, the Cuban American sociologist Alejandro Portes (1969) was the first to use the expression Golden Exile in an academic article. The term has become synonymous with the first migrant wave (1959–62) after the Cuban Revolution, which drew mostly on the middle and upper classes. See also Duany 1993. 4 Rumbaut coined the term “1.5 generation” to refer to the children of Indochinese refugees who arrived in California after reaching school age but before puberty. The literary critic Gustavo Pérez Firmat (1994) later developed the concept in a Cuban American setting, arguing that persons born in Cuba but raised in the United States are neither fully Cuban nor fully American. They straddle the linguistic and cultural boundaries between the first and second generations of Cuban immigrants. More recently, Rumbaut (2004) has written of a “1.75 generation ”: people who were born abroad but moved to the United States before the age of five, and whose experiences are closer to the second than to the first generation. 5 Although I did not belong to the Brigada Antonio Maceo and the Círculo de Cultura Cubana, I traveled to Cuba as part of two trips sponsored by these organizations in the early 1980s. For an account of the first group of young radicalized Cubans who returned to the island, see Grupo Areíto 1978. For other personal narratives of traveling back to Cuba, see Behar 1996; Behar and Suárez 2008; de la Campa 2000; and Herrera 2007. 6 Here I use “Cuba-Rican” to designate someone born in Cuba and raised in Puerto Rico. Other scholars have employed the term to refer to the extensive cultural exchanges between Cuba and Puerto Rico since the nineteenth century, especially 236 notes to pages 16–63 in popular music, creative literature, and the mass media (Rivero 2004; Salgado 2009). Yolanda Martínez–San Miguel (2007) has aptly analyzed “the constitution of a diasporic Cuban-Rican imaginary” in the scant literature produced by Cubans in Puerto Rico. For more information on Cubans in Puerto Rico, see Cobas and Duany 1997. 7 Padilla included the poem “Siempre he vivido en Cuba” (“I Have Always Lived in Cuba”) in his controversial collection Fuera del juego (1968). The Cuban émigré Lourdes Casal later wrote a poem with a similar line, included in her posthumous anthology Palabras juntan revolución (1981). I thank Eliana Rivero for reminding me of Casal’s poem. See also Román de la Campa’s memoirs, Cuba on My Mind: Journeys to a Severed Nation (2000). chapter one 1 This chapter incorporates portions of my essay “Los Países: Transnational Migration from the Dominican Republic to the United States,” in Dominican Migration: Transnational Perspectives, edited by Ernesto Sagás and Sintia E. Molina (Gainesville : University Press of Florida, 2004), 29–52, reprinted with the permission of the University Press of Florida; and the “Preface to the Second Edition” of my monograph Quisqueya on the Hudson: The Transnational Identity of Dominicans in Washington Heights (New York: CUNY Dominican Studies Institute, 2008), 1–22. 2 From a different perspective, Ramón Crespo-Soto (2009: xii) considers Puerto Rico a “borderland state—a state embodying a sustained deinstitutionalization of the nation-state form . . . whose influence extends beyond geographic borders” to the United States. Although I disagree with Crespo-Soto’s apology for the commonwealth ’s ideology and his dismissal of the island’s colonial status, his discussion of “an anomalous state formation spreading its influence across its borders” (xxi) dovetails with my thinking about the transnational colonial state. chapter two 1 This chapter is based on my essay “Migration from the Spanish-Speaking Caribbean ,” written for the website project In Motion: The African-American Migration Experience, produced by the Schomburg Center for Research in Black Culture of the New York Public Library, 2005, http://www.inmotionaame.org/texts. 2 The Spanish folk term guagua...
OR
Buy This Book in Print