{"id":213073,"date":"2020-01-30T00:05:31","date_gmt":"2020-01-30T05:05:31","guid":{"rendered":"https:\/\/oncubanews.com\/en\/?p=213073"},"modified":"2020-01-30T22:14:38","modified_gmt":"2020-01-31T03:14:38","slug":"fraternity-that-ghost-the-cuban-republic-in-jose-marti","status":"publish","type":"post","link":"https:\/\/oncubanews.com\/en\/opinion\/columns\/our-life\/fraternity-that-ghost-the-cuban-republic-in-jose-marti\/","title":{"rendered":"Fraternity, that ghost. The Cuban Republic in Jos\u00e9 Mart\u00ed"},"content":{"rendered":"

The <\/span>Ode to Joy<\/span><\/i>, by Friedrich von Schiller, was first published in 1786. It reads:<\/span><\/p>\n

\u201cJoy, thou beauteous godly lightning, <\/span><\/i>
\n<\/span><\/i>Daughter of Elysium, <\/span><\/i>
\n<\/span><\/i>Fire drunken we are ent’ring <\/span><\/i>
\n<\/span><\/i>Heavenly, thy holy home!\u00a0<\/span><\/i><\/p>\n

Thy enchantments bind together, <\/span><\/i>
\n<\/span><\/i>What did custom stern divide, <\/span><\/i>
\n<\/span><\/i>Every man becomes a brother, <\/span><\/i>
\n<\/span><\/i>Where thy gentle wings abide.\u201d<\/span><\/i>\u00a0<\/span><\/p>\n

Three years after its edition, the French Revolution broke out. Schiller’s theme became a symbol of universal fraternity. Maximilian Robespierre made such a convincing defense of equality through fraternity that, in 1790, it was made part of the revolutionary motto.<\/span><\/p>\n

Already in the second half of the 20th century, when the European Union was founded, a fragment of the Schiller\/Beethoven piece was adapted as the entity’s anthem. It represented the promise of a new, democratic and inclusive Europe, which offered to leave behind the philosophies that led to the two world wars.<\/span><\/p>\n

Beethoven made Schiller\u2019s poem \u201cspeak\u201d in the fourth movement of his Ninth Symphony. The German genius was an admirer of the French Revolution. He dedicated his <\/span>Eroica Symphony<\/span><\/i> to Napoleon Bonaparte, believing he was one of his champions, but when he was crowned emperor he viciously crossed out his name.<\/span><\/p>\n

From Cuba, another admirer of the French exploit, Jos\u00e9 Mart\u00ed, thought that Calder\u00f3n, Shakespeare, Esquilo, Goethe, and Schiller were together \u201chigh up in the heavens.\u201d \u201cAnd at that height: nobody else.\u201d He felt a similar admiration for Beethoven, who saved him from making a similar gesture toward Napoleon. Mart\u00ed directly called him \u201cthe vile Corsican,\u201d while writing for the children of America: \u201cFrance was the brave people, the people who rose up in defense of men, the people who took power from the king. That was a hundred years ago, in 1789. It was as if one world ended, and another began.\u201d<\/span><\/p>\n

Revolutionary fraternity<\/b><\/p>\n

If there was a ghost greater than communism after the French Revolution, it was fraternity. The European revolution of 1848 was the express revolution of the fraternal Republic. There was no revolutionary movement that did not make it its own. Since then and until today, it has been the \u201cforgotten value\u201d of that revolution, or has experienced a long \u201ceclipse.\u201d<\/span><\/p>\n

However, in the 19th century it still had a clear meaning. It can be read in the Spanish newspaper <\/span>La Carcajada<\/span><\/i> (1872):<\/span><\/p>\n

\u201c\u2019Freedom, equality, fraternity,\u2019 there in very short words the entire codex of humanity is summarized; the golden dream of all men of clear intelligence and uplifted spirit, the problem of happiness for the peoples and that has always served as a boo [fear, terror] for all the tyrants of the earth.\u201d<\/span><\/i><\/p>\n

Esteban Montejo, the runaway slave of Miguel Barnet’s novel testimony, united fraternity with joy in a similar order of meaning Schiller had given it: \u201cthe most beautiful thing there is is to see the men united. That is seen more in the countryside than in the city.\u2026 There all the personnel have to live together, as in family. There has to be joy.\u201d [1]<\/span><\/p>\n

Montejo found food and freedom in the countryside, and there he celebrated fraternity and joy. Running away from slavery was his particular ode to joy, that is, to freedom.<\/span><\/p>\n

Fraternity had a much earlier meaning, the Christian one, which celebrated the common descent from the Father, but respected the earthly order of the children with their virtues and their own inequalities\u2015\u201cto God what is God\u2019s, and to Caesar what is Caesar\u2019s\u201d\u2015. St. Paul attributed the domination to God and made it enforceable in particular to the poor and women.<\/span><\/p>\n

The new\u2015revolutionary\u2015sense of fraternity meant something much more radical: reciprocity in freedom. This means a political program as concrete as turning those bound by ties of dependence and subjection into equally free\u2014not into mere <\/span>equals<\/span><\/i>, less into <\/span>identical<\/span><\/i> ones. In Cuba that meant first of all colonial subjects, enslaved, workers and also, although much more invisible, women. [2]<\/span><\/p>\n

Cuban fraternity<\/b><\/p>\n

All sides of the Cuban independence political spectrum agreed on some of the political uses of fraternity.<\/span><\/p>\n

Antonio Maceo claimed to be \u201cpart, and not negligible, of this democratic Republic, which has established freedom, equality and fraternity as its main base, and does not recognize hierarchies.\u201d<\/span><\/p>\n

Diego Vicente Tejera wrote: \u201cFrom those shapeless ruins we must bring to light a new Cuba, in which there is everything that it lacked and for whose possession the old Cuba sighed, mainly a great deal of freedom and a great deal of justice, a great deal of justice, so that we can share our Republican motto, since justice is equality, and equality is fraternity.\u201d<\/span><\/p>\n

Ana Betancourt and Agramonte claimed: \u201cWhen the time comes to free women, the Cuban who has brought down slavery from the cradle and slavery from color, will also dedicate his generous soul to the conquest of the rights of she who is today his sister of selfless charity in the war, and that tomorrow will be, as it was yesterday, his exemplary companion.\u201d<\/span><\/p>\n

The quotes are a compendium of what are now called class, race and gender demands, united by the program of the republican fraternity. That republicanism was not reduced to the dichotomy monarchy vs republic. The Republic meant a political as well as a moral program, a way of organizing society. It was the political, social and cultural form of independence.<\/span><\/p>\n

\u201cAmong brothers one lives better\u201d<\/b><\/p>\n

In that \u201cspirit of the age\u201d it is rare to find a reference to political fraternity\u2015the <\/span>necessary<\/span><\/i> complement to freedom and equality\u2015that did not arouse, as <\/span>La Carcajada<\/span><\/i> said, the terror of despots.<\/span><\/p>\n

A testimony of the war of \u201cCuba against Spain\u201d narrates:<\/span><\/p>\n

\u201cThe blacks who did not show up or follow the insurgents, scattered, surrendering themselves to their instincts of laziness, loitering everything and felling what seemed good to them. To crown the work, there were treats in some farms of the Puerto-Principe jurisdiction, in which the blacks sat at the table with those who had been their masters; in which they were served by the ladies, who, until then, had even looked down upon them; in which they affectionately called themselves brothers; in which those hands that were rejected before were now shaken, and whose party ended with a dance, in which the ladies danced with their slaves.\u201d [sic]<\/span><\/i><\/p>\n

The scene has a different content from the movie <\/span>La \u00faltima cena<\/span><\/i>, by Tom\u00e1s Guti\u00e9rrez Alea. In this one freedom was a concession, in the testimony, it is a conquest. In the movie, their cut heads end up hanging on pikes. In the testimony, they end up at the party, to the terror of the slaver owners.<\/span><\/p>\n

Freedom implies the absence of domination, not the benevolence of the master.<\/span><\/p>\n

Fraternity is a democratic demand towards citizens: it is what sustains the rules of coexistence in common, if it is free.<\/span><\/p>\n

Cuban popular music picks up that sense of fraternity as \u201ccollective patriotism\u201d: \u201cThat martyr brother,\u201d says \u201cClave a Mart\u00ed,\u201d by Jos\u00e9 Tereso Vald\u00e9s and Emilio Vallillo. However, it is not just a political ideal.<\/span><\/p>\n

Fraternity is also a practical necessity because of what it entails in social cohesion, the possibility of collective action, a platform for cooperation and the confrontation of common problems. That is, it is also a desirable value.<\/span><\/p>\n

Fraternity is, perhaps, the best path for personal and social coexistence.<\/span><\/p>\n

Listen to Celia Cruz singing \u201cBurundanga\u201d\u2015whose title Crist\u00f3bal Ayala records as \u201cBemb\u00e9\u201d by Oscar Mu\u00f1oz Bouffartique:<\/span><\/p>\n

\u201cSongo hit Borondongo<\/span><\/i><\/p>\n

Borondongo hit Bernab\u00e9<\/span><\/i><\/p>\n

Bernab\u00e9 hit Muchilanga<\/span><\/i><\/p>\n

He was hit by Burundanga\u00a0<\/span><\/i><\/p>\n

his feet swell<\/span><\/i><\/p>\n

(\u2026) Mapamdel\u00e9, practice love<\/span><\/i><\/p>\n

oh defend the human<\/span><\/i><\/p>\n

Because that’s your brother<\/span><\/i><\/p>\n

you live better. \u201c[3]<\/span><\/i><\/p>\n

 <\/p>\n

Mart\u00ed: the fraternal Republic<\/b><\/p>\n

Mart\u00ed, a self-confessed Republican, defended the multiple meanings of fraternity.<\/span><\/p>\n

He did it as a racial fraternity between whites and blacks. The consequences of the idea were complex in its evolution\u2015they have been studied by Rebecca Scott, Esteban Morales, Alejandro de la Fuente and Ada Ferrer, among others\u2015but the conception of the equality of the races from which he based it was defended by Cuban anti-racist revolutionaries, like Rafael Serra, who even said: \u201cWe are from the School of Mart\u00ed.\u201d<\/span><\/p>\n

Mart\u00ed defended fraternity for the coexistence between nationals: \u201cit is said Cuban and a sweetness of soft brotherhood spreads through our entrails.\u201d<\/span><\/p>\n

He did it for the coexistence between nations, demanding from the (first) Spanish Republic duties of reciprocity (fraternity) in the face of the Cuban Revolution and the Republic.<\/span><\/p>\n

He did it towards the peoples of America: \u201cNor can the beneficial influence of this gathering of fraternal peoples be calculated, no matter how much it is glimpsed, without preparation and without intrigues, on those who have sinned by arrogance or greed, or were in the risk of sinning, against the fraternity of the peoples of America. \u201c<\/span><\/p>\n

He defended it towards the former enslaved and the workers of Cuba, when his speeches expressed \u201call the untamed rebellions of those who do not want to be slaves.\u201d<\/span><\/p>\n

He did so when he described the soul of Cuba as represented by an elderly and hardworking woman\u2015called Carolina\u2015who sent aid to political prisoners and Cubans who had no income or employment.<\/span><\/p>\n

Almost two decades ago, a student of Jos\u00e9 Mart\u00ed of the erudition and depth of Pedro Pablo Rodr\u00edguez said: \u201cIt must be recognized, however, that during the last 30 years some scholars have examined Mart\u00ed\u2019s term of republic precisely as a concept to which singular importance has to be given for the understanding of the totality of his thought.\u201d<\/span><\/p>\n

Placing the Republic at the cornerstone of his thinking is not only an intellectual work yet to be done. It is a gross need for the political imagination of today’s Cubans, wherever they live.<\/span><\/p>\n

What made Marti’s ideology gain depth in Cuba, as it has done, is his understanding of freedom (\u201cto the one who detracts a right, cut off his hand\u201d); his defense of owning and distributing property through honest work; his idea of \u200b\u200bpolitical representation as a mandate given by the people and always dependent on them (\u201cEl Delegado\u201d, \u201cEl convencional No. 2\u201d); and his idea of \u200b\u200bbeing a slave of the Law and of law.<\/span><\/p>\n

This group combats the social inequality that prevents the full exercise of citizenship, as well as opposes that a minority\u2015by retaining political or economic power\u2015can define exclusively the terms of what it later cynically calls the \u201ccommon good.\u201d<\/span><\/p>\n

Mart\u00ed was an enemy, according to Serra, of the <\/span>Spanish habit<\/span><\/i>\u2015which meant the monarchy\u2019s principle of authority\u2015and identified as authentic autocratic tyrannies in monopolistic capitalism and bureaucratic socialism.<\/span><\/p>\n

It is difficult to imagine for Cuba a more radical program than his: (we will do) \u201cpolitics of foundation and embrace, where the fearful ignorant rises to justice through culture, and the arrogant cultured abides repentant by the fraternity of man, and from one end of the island to the other, sabers and books together, together those of the mountains and those of the port, be heard, above the uprooted misgivings forever, the creative word, the word \u201cbrothers!\u201d<\/span><\/p>\n

\u00a0<\/span><\/p>\n

 <\/p>\n

Notes:<\/b><\/em><\/p>\n

[1] I owe this association on Esteban Montejo to Antoni Dom\u00e9nech.<\/span><\/p>\n

[2] Feminist criticism has long been common to the term \u201cfraternity,\u201d for constructing excluding genealogies of male loyalty\u2015for example, the criticism of Carole Pateman is known\u2015but if fraternity was a program of \u201cfull and universal civilization of social, economic, family and political life, it had to bring with it,\u201d wrote Antoni Dom\u00e9nech, \u201cthe fulfilled emancipation of women.\u201d<\/span><\/p>\n

[3] The transcript is mine, from the original recording with La Sonora Matancera. The great Crist\u00f3bal D\u00edaz Ayala offers a transcript with differences in the text with respect to what I propose here.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

The Ode to Joy, by Friedrich von Schiller, was first published in 1786. It reads: \u201cJoy, thou beauteous godly lightning, Daughter of Elysium, Fire drunken we are ent’ring Heavenly, thy holy home!\u00a0 Thy enchantments bind together, What did custom stern divide, Every man becomes a brother, Where thy gentle wings abide.\u201d\u00a0 Three years after its […]<\/p>\n","protected":false},"author":80,"featured_media":213074,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[17953],"tags":[72,28619,959],"ppma_author":[33569,17952],"class_list":["post-213073","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-our-life","tag-cuba-en","tag-cuban-republic","tag-jose-marti-en"],"acf":[],"yoast_head":"\nFraternity, that ghost. 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Ha escrito varios libros y un n\u00famero largo de ensayos y art\u00edculos. Hubiera querido ser trompetista, pero la vida es como es. Siente la misma pasi\u00f3n por el cine, la historia, la m\u00fasica y la cultura popular. Descree, en profundidad, de quien no sepa cocinar. Investiga temas de pol\u00edtica, historia y derecho, pues cada cual se divierte como puede.\",\"url\":\"https:\/\/oncubanews.com\/en\/author\/juliocesarguanche1\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Fraternity, that ghost. 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