By Marial Iglesias Utset
During this cultural heritage of Cuba in the course of the usa' short yet influential profession from 1898 to 1902--a key transitional interval following the Spanish-American War--Marial Iglesias Utset sheds gentle at the complicated set of pressures that guided the formation and construction of a burgeoning Cuban nationalism. Drawing on archival and released assets, Iglesias illustrates the method wherein Cubans maintained and created their very own culturally suitable nationwide symbols within the face of the U.S. profession. Tracing Cuba's efforts to modernize along with plans by way of U.S. officers to form the method, Iglesias analyzes, between different issues, the impression of the English language on Spanish utilization; the imposition of North American vacation trips, akin to Thanksgiving, instead of conventional Cuban celebrations; the transformation of Havana right into a new city; and the improvement of patriotic symbols, together with the Cuban flag, songs, monuments, and ceremonies. Iglesias argues that the Cuban reaction to U.S. imperialism, even though principally serious, certainly concerned components of reliance, lodging, and welcome. peculiarly, Iglesias argues, Cubans engaged the americans on a number of degrees, and her paintings demonstrates how their ambiguous responses to the U.S. profession formed the cultural transformation that gave upward thrust to a brand new Cuban nationalism.
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Additional info for A Cultural History of Cuba during the U.S. Occupation, 1898-1902 (Latin America in Translation En Traduccion Em Traducao)
Around 1899, only 10 percent of the houses in Havana and Matanzas were equipped with indoor plumbing and toilets. To help meet the challenge of this situation, Major John G. S. army of occupation, heading up a team of 120 doctors, personally visited homes in the capital to instruct people on the use of drainage pipes, the disposal of waste, and other measures promoting improved hygiene. ” To this end, a large quantity of hardware for improved sanitation was imported from the United States and sold to Havana’s residents at a modest price.
S. home construction. The broad wooden veranda and glass windows instead of iron lattices and bars, the planked and polished pinewood floors and painted walls in place of checkered floors of black and white marble and walls covered with ceramic tile, were on a par with the lighter and freer type of construction and likewise bore the stamp of a different style. These houses and enclosures came across as less screened and protected; their walls and fences were built on a more human scale, and while they fell short of achieving the ultimate objective — to make the focal point not the house but the line of grass and sidewalk that marked the limit of private property next to the public road — they were not as overbearing as the houses and lots in Jesús de Monte, with their cactuses and trestles crowned by glass bottles.
By listing natural phenomena (such as the spring and winter equinoxes and other changes affecting the seasons), religious festivals, and civic occasions in the same chronological sequence, the almanacs “placed” events in historical time and made recently created political commemorations seem as ineluctable as changes in the phases of the moon, the approach of an eclipse, or the recurring celebration of a popular religious festival. Equally the field of the sacred and the worldly, of popular culture and official convention, the calendars grounded both the consolidation of what society records and remembers and the mediation of its ongoing political demands.