Our Caribbean Kin: Race and Nation in the Neoliberal Antilles

By Alaí Reyes-Santos

Beset by the forces of European colonialism, US imperialism, and neoliberalism, the people of the Antilles have had good reasons to band together politically and economically, yet not all Dominicans, Haitians, and Puerto Ricans have heeded the calls for collective action. So what has determined whether Antillean solidarity movements fail or succeed? In this comprehensive new study, Alaí Reyes-Santos argues that the crucial factor has been the extent to which Dominicans, Haitians, and Puerto Ricans imagine each other as kin. 
Our Caribbean Kin considers three key moments in the region’s history: the nineteenth century, when the antillanismo movement sought to throw off the yoke of colonial occupation; the 1930s, at the height of the region’s struggles with US imperialism; and the past thirty years, as neoliberal economic and social policies have encroached upon the islands. At each moment, the book demonstrates, specific tropes of brotherhood, marriage, and lineage have been mobilized to construct political kinship among Antilleans, while racist and xenophobic discourses have made it difficult for them to imagine themselves as part of one big family.    Recognizing the wide array of contexts in which Antilleans learn to affirm or deny kinship, Reyes-Santos draws from a vast archive of media, including everything from canonical novels to political tracts, historical newspapers to online forums, sociological texts to local jokes. Along the way, she uncovers the conflicts, secrets, and internal hierarchies that characterize kin relations among Antilleans, but she also discovers how they have used notions of kinship to create cohesion across differences.      

• Language: English
• Publisher: Rutgers University Press
• Release date: Jun 15, 2015
• ISBN: 9780813572017

Book preview

Critical Caribbean Studies

Focused particularly in the twentieth and twenty-first centuries, although attentive to the context of earlier eras, this series encourages interdisciplinary approaches and methods and is open to scholarship in a variety of areas, including anthropology, cultural studies, diaspora and transnational studies, environmental studies, gender and sexuality studies, history, and sociology. This series pays particular attention to the four main research clusters of Critical Caribbean Studies at Rutgers University, where the coeditors serve as members of the executive board: Caribbean Critical Studies, Theory, and the Disciplines; Archipelagic Studies and Creolization; Caribbean Aesthetics, Poetics, and Politics; and Caribbean Colonialities.

Series Editors

Yolanda Martínez-San Miguel, Michelle Stephens, and Nelson Maldonado-Torres

Giselle Anatol, The Things That Fly in the Night: Female Vampires in Literature of the Circum-Caribbean and African Diaspora

Alaí Reyes-Santos, Our Caribbean Kin: Race and Nation in the Neoliberal Antilles

Our Caribbean Kin

Race and Nation in the Neoliberal Antilles

Alaí Reyes-Santos

Rutgers University Press

New Brunswick, New Jersey, and London

Library of Congress Cataloging-in-Publication Data

Reyes-Santos, Alaí.

Our Caribbean kin : race and nation in the neoliberal Antilles / Alaí Reyes-Santos.

pages cm.—(Critical Caribbean studies)

Includes bibliographical references and index.

ISBN 978-0-8135-7200-0 (hardback)

ISBN 978-0-8135-7199-7 (pbk.)

ISBN 978-0-8135-7201-7 (e-book (epub))

1. West Indies—Ethnic relations. 2. Antilleans—Ethnic identity. 3. Antilleans—Race identity. 4. West Indies—History—20th century. 5. West Indies—History—21st century.

I. Title.

f1628.8.r49 2015

305.8009729—dc23

2014040077

A British Cataloging-in-Publication record for this book is available from the British Library.

Copyright © 2015 by Alaí Reyes-Santos. All rights reserved

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Manufactured in the United States of America

A book in the American Literatures Initiative (ALI), a collaborative publishing project of NYU Press, Fordham University Press, Rutgers University Press, Temple University Press, and the University of Virginia Press. The Initiative is supported by The Andrew W. Mellon Foundation. For more information, please visit www.americanliteratures.org.

A los que subieron de la costa a la montaña

A los que de la montaña bajaron a la costa

A los que cruzaron océano y mar

Y a Olokún, porque desde las profundidades del mar nació el saber

Contents

Preface

Introduction: Our Caribbean Kin

1. The Emancipated Sons: Nineteenth-Century Transcolonial Kinship Narratives in the Antilles

2. Wife, Food, and a Bed of His Own: Marriage, Family, and Nationalist Kinship in the 1930s

3. Like Family: (Un)recognized Siblings and the Haitian-Dominican Family

4. Family Secrets: Brotherhood, Passing, and the Dominican–Puerto Rican Family

Coda: On Kinship and Solidarity

Notes

References

Index

Preface

This book is about a quest for political communities, for solidarity. It is for those of us Antilleans who feel foreign at home and for those who must find a home somewhere where they are always seen as foreign. It is about the chosen families that we Antilleans have imagined for ourselves; it is about our tensions, secrets, complicities, silences, our longings for joy, belonging, care, and kinship.

It responds to an ancestral call to recognize those who have always been here: the Taíno, the Arawak; a call to recognize all those who came over by sea: the Congo, the Yoruba, the Fon, the Chinese, and even the European; and a call to those who continue to travel across land and water to the unknown, driven by the need to survive and thrive, many forced by dire circumstances.

It recognizes those ancestors that crowd the room and surprise us because they do not fit into our imagination of who we are, of who our people are. Those people who belong to us by blood, those who have adopted us, those we have adopted, those who are our family even when we cannot see ourselves in them.

This book comes into existence as a result of these ancestral calls to recognize the complex, beautiful, yet often painful imagination of kinship in the Antilles. It is not exhaustive, but it does hope to widen an already existing path for others also wondering how we Antilleans imagine ourselves as kin, how we care for one another, how we count on each other, or not, as we face the legacies of colonial and imperial histories.

And There Is a River

June 2013. It is a rainy afternoon on the outskirts of the city of Santo Domingo. Around thirty people gather next to a riverbed. A retired journalist, professors, peasants, farmers, dancers, a scientist, young and old, lesbian, gay, and heterosexual, dark- and light-skinned, men and women. We all stand under a tree, protecting the rice, beans, pollo guisado, and cakes from the rain. We huddle together, the heavy tropical rain on our shoulders.

A Dominican palo group has been invited to play for Anaísa, a misterio, the beautiful force that is the sunlight reflected on river water. A group of mostly Cuban migrants, Russian migrants, Ugandan visitors, some Dominicans from the island and the Diaspora, as well as a Puerto Rican (myself) have gathered to celebrate Ochún, an orisha of the Afro-Cuban tradition, santería. Ochún also lives in the movement of river waters. Dominican palos take the place of the Cuban batá drums usually played at similar festivities in La Habana. The santeras and santeros want to celebrate Ochún on this land, a land where most of them are foreigners, where they must learn to honor Ochún in other ways, as the land itself has taught its people, as Anaísa.

Altars have been set. One of the altars is dressed in magnificent golden and blue regalia honoring Ochún and her sister Yemayá, the mother of the seas and all living creatures: it is covered in bright blue and yellow fabrics, molasses, honey, sweets, and flowers. A second altar presents Anaísa with her candies, perfume, flowers, and her favorite fruits. A third one by the river holds a place for the indios who live in the sweet waters of the Dominican Republic.

This gathering is new for everyone. The paleros arrive and are taken aback by the Cuban altar. We have never seen an altar like this. Hmm, they say. The santeros are nervous, hoping to have correctly honored both their ways and those of the musicians they have invited; some are also unsure about this altar that resembles but also departs from those built back at home.

The only question that remains, which is repeated by both Dominican and Cuban elders, is:

Are they the same?

Are they the same?

Anaísa and Ochún, are they the same?

And so says the iya de ocha, the main priestess in the ilé, the santeros’ spiritual home.

And so says la cargadora de misterios, the Dominican healer and elder accompanying the palos musicians.

Vamos a ver. Let’s see.

And the music begins. As soon as the drums play, the river hears the name and the song it has heard across generations calling for her, Anaísa Pié, Anaísa Pié. Anaísa/Ochún arrives through the body of the iya. She showers her guests with her aché, her blessing, honey pouring out of her hands, anointing everyone with its promise of health, happiness, joy, healing. Everyone dances and laughs, recognizing immediately the river woman among them, Ochún/Anaísa.

Te lo dije. I told you, says la cargadora de misterios. She is the same.

For an afternoon, suspicions and fears melt away under the influence of the river and the sacred cadence of the palos. As young people listen, the elders share healing stories, stories that illustrate their understanding of who Ochún/Anaísa is. We all wonder if we will ever get together again.

Along the river’s edge, migrants, foreigners, and one of the island’s pueblos originarios (original peoples) cross the waters that separate them. Together we offer sunflowers to the river. We attempt to build bridges across traditions and across class, racial, ethnic, gender, and sexual differences. The sense of kinship, of camaraderie, of belonging to a shared history of struggle, of being the descendants of those who survived the horrors of genocide and slavery is palpable. But questions linger in people’s eyes, in their paused manner of reseeing and recognizing each other after the drums and dancing have stopped.

The heart of this book rests in our shared experiences and the questions provoked by moments of tension and mutual recognition. The river reflects back its light, allowing Antillean peoples to see ourselves and recognize ourselves in each other. The question is whether we dare to respond to the ancestral call, to face both the ugly and the beautiful truths of our coexistence, to respond to ancestral demands to build kinship aware and inclusive of our ethnic, racial, class, sexual, and gender diversity as peoples of the Caribbean Sea.

Acknowledgments

The research for and writing of this book have been possible due to a series of kinship networks that have sustained me in the Caribbean and the United States since the beginning of my research ten years ago. At the University of California–San Diego I was lucky to be welcomed by an intellectual community that valued the questions that drive my research. There I received the intellectual support, training, and funding for the initial field research trips and writing. I am deeply grateful to the Center for the Study of Race and Ethnicity led by Ramón Gutiérrez, the Institute for International, Comparative and Area Studies, the Center for Iberian and Latin American Studies, and the Department of Literature at UCSD for enabling me to study the Caribbean while far away from it; for providing amazing intellectual communities that enriched my growth as a Caribbeanist through comparative conversations with incredibly engaging scholars working on all regions of the world.

At the University of Oregon I was honored to receive an Oregon Humanities Center (OHC) fellowship and a Center for the Study of Women in Society (CSWS) grant that bought me much needed time to write and produce the first draft of the manuscript. Along with the UO College of Arts and Sciences, OHC has also graciously supported the publication process itself, and CSWS provided travel funds when I needed to access primary sources in the Dominican Republic, as well as funds to acquire research materials and attend conferences. Both centers have created invigorating intellectual spaces where my work received much needed feedback. The Women of Color Leadership Project at CSWS has been a creative mentorship community. The Latin American Studies Program, the Center for Latino and Latin American Studies, and the Wayne Morse Center for Law and Politics at UO—and their respective directors, Carlos Aguirre, Lynn Stephen, and Margaret Hallock—have also been much needed accomplices and cosponsors in projects that have allowed Caribbean Studies to flourish in this corner of the world.

The Department of Ethnic Studies at UO has mentored me and fed my intellectual life for over eight years now. Michael Hames-García, Lynn Fujiwara, Ernesto Martínez, Brian Klopotek, Donella-Elizabeth Alston, Dan Martinez-HoSang, and Charise Cheney, and our affiliated faculty have made ES an enriching intellectual home for this Caribbeanist. Michael and Lynn have been supportive chairs and mentors. They gave me the right kind of mentorship when a debilitating health condition threatened to end my academic career. Sometimes one has to stop to be able to get to the finish line.

Away from the West Coast, I have been lucky to experience a series of encounters with similarly minded scholars who oftentimes became interlocutors, friends, companions. The Ford Foundation Interrogating the African Diaspora Summer Seminar organized by Jean Muteba Rahier at Florida International University brought together an incredible group of junior scholars willing to ask difficult questions about what it means to study people of African descent while honoring the specificity of location; it also required us to think seriously about the interventions of feminist and queer studies scholarship in the field. For me that month spent at the beautiful campus in Biscayne Bay was a revelation of how one’s work can truly be pushed through collaborative, open, generous coexistence. Questions and comments raised by Xavier Livermon, Chantalle Verna, Devin Spence, Kai Mah, Andrea Queeley, and Maziki Thame, among the rest of the crew, have stayed with me throughout this journey, and finding them at conferences or through intermittent email has kept me in good company with other people invested in our desire to build a world where we can be truly free.

The Future of Minority Studies Consortium has also been an intellectual home for me since Michael Hames-García and Ernesto Martínez incorporated UO into its midst. Its Transnational Queer Studies Summer Institute facilitated by M. Jacqui Alexander and Minnie-Bruce Pratt and organized by Satya Mohanty at Cornell University was a life-changing experience that altered the course of the manuscript. In those lively conversations with fellow institute participants (Micaela Díaz-Sánchez, Erica Williams, Eng-Beng-Lim, Andrea Smith, Nadia Ellis), through creative exercises led by our facilitators, and over shared meals on the beautiful Cornell campus, I realized that intimacy, kinship, and solidarity were core concepts of the book. Our at times difficult conversations about sexuality, race relations, and politics reminded me of the painful tensions I was trying to document in the manuscript; our joyful moments of sharing reminded me of the joy felt when people find common ground and solidarity with one another. I must thank in particular Nadia Ellis for her friendship, for sharing the writing process and our attempt to thrive as Caribbeanists so far away from home. I know that our lively exchanges over politics, migration, and literature, as Antilleans from different islands, live in this book.

The FMS Postdoctoral Fellowship in Women’s and Gender Studies at Syracuse University was another opportunity that greatly shaped the book as well as other concurrent projects. I must thank Chandra Mohanty, Myrna García Calderón, Silvio Torres-Saillant, Elisabeth Apelmo, Kal Alston, Nancy Cantor, and Margaret Himley, among many others, for their warm welcome to Syracuse. Silvio and Margaret were generous mentors. Silvio’s knowledge of the Caribbean remains an inspiration as I try to better understand the political and cultural dynamics of such a diverse and complex region. Those autumn days in Syracuse when I could just read, reflect, and write without distractions are some of my most precious memories as a scholar. Himika Bhattacharya and Dalia Rodríguez were the most gracious hostesses and interlocutors; their collegiality and friendship have sustained me ever since.

Many colleagues and friends have read portions of the manuscript, shared secondary sources, or simply supported me through enthusiastic exchanges of ideas: Nancy Mirabal, April Mayes, Humberto García Muñiz, Pablo Mella, Ruth Nina Estrella, Pedro Ortega, Shalini Puri, Ginetta Candelario, Kiran Jarayam, David Vázquez, Celiany Rivera Velázquez, Priscilla Ovalle, Jinah Kim, Ileana Rodríguez Silva, Digna María Adames, Jorge Duany, Cora Monroe, Amalia Cabezas, Dixa Ramírez, Leopoldo Artiles, Deborah Paravisini-Hernández, Irene Mata, Suzanne Oboler, Analisa Taylor, Christine Handhart, Lamia Karim, Sangita Gopal, Melissa Stuckey, Shireen Roshanravan, Chris Finley, Myriam J. A. Chancy, Fátima Portorreal, Kiany Lantigua, Dayo Mitchell, Raquel Rivera, Lyric Cabral, among many others. I have been lucky to have such generous interlocutors at every step of the way. Others have been supportive friends, such as: Pedro Pérez, Omar Naim, Awilda Rodríguez, Rita E. Urquijo Ruiz, Justine Lovinger, Jahaira Cotto González, Edwin Xavier Vega Espada, Steve Morozumi, and the UO Multicultural Center students.

Nicole King, Sarah E. Johnson, Rosaura Sánchez, Beatrice Pita, Winnifred Woodhull, Misha Kokotovich, Robert Cancel, Beatrice Pita, Ana Celia Zentella, Denise Ferrera da Silva, Peggy Pascoe, Ana Kothe, Lisette Rolón Collazo, and Roberta Orlandini all mentored me as a young scholar and trusted that I could one day publish this book; I frequently hear their voices as I write. Shari Hundhorf did a beautiful and generous reading of a first draft that helped me delineate its main questions. Susan Quash-Mah copyedited drafts of chapters over the years. Maram Epstein, a Chinese literature scholar, has been an exceptional mentor at UO throughout the publication process.

Chuong-Dai Vo accurately assessed the strengths and weaknesses of the manuscript at its final stages and for twelve years has remained an intellectual interlocutor and good friend. Her keen editorial eye identified the connective thread that ran through each chapter.

Ana-Maurine Lara accompanied me through the writing process, cared for me through an illness that stopped it for a while, and shared fruitful ideas and debates in a loving manner. The various families we share—Puerto Rican, Dominican, Cuban, Mexican, and Texan—are truly a gift in my life. Thanks for embarking on so many adventures with me in an attempt to, like this book, build nurturing kinship and solidarity networks with our peoples. Ana also gave incredibly generous feedback on the content and form of this book. Her inquisitive questions were invaluable.

Rutgers editor Katie Keeran has been amazing, communicating with me at every step of the process, patiently answering questions. It is truly an honor to be published by the Critical Caribbean Studies Series. Knowing that Nelson Maldonado-Torres, Michelle Stephen, and Yolanda Martínez-San Miguel—whose scholarship has deeply affected the field of decolonial and Caribbean studies—had faith in this project, inspired me through days and nights of revisions. Rutgers’s anonymous reviewers provided useful, clear, feedback; their questions and suggestions helped me find what I wanted to say in the book’s four chapters.

The Dominican Studies Institute, its director, Ramona Hernández, and its library—and staff, Sarah Aponte, Jessi J. Pérez, Greysi Peralta, Nelson—have warmly welcomed me over the past four years. I thank Ramona for always pushing me to question my initial preconceptions. At the Universidad Autónoma de México, Olivia Gall, INTEGRA, and Jesús Serna and his brilliant and inspiring students have recently been invaluable interlocutors.

This book would not have been possible without the communities that have welcomed this Puerto Rican in the Dominican Republic. Las Altagracianas housed me during my first trip to the country and introduced me to Centro Bonó. At Centro Bonó, Mario Serrano, Roque Félix, Milosis Liriano, Maite (María Teresa) Peralta, Ana María Belique, Digna María Adames, Euclides Cordero Nuel, and the rest of the staff made me feel right at home. Erasmo Lara Peña and Elizabeth Lara opened their home to me many times, provided intellectually stimulating conversations, and taught me how to navigate social relations respectfully in the Dominican Republic. Those moments dancing to palos at CEDOPAZ with the community of El Ramón, San Cristóbal, have inspired me many times to finish this book. My godmother, Iya Abbebe Ochún, and my fellow spiritual brothers and sisters in the Dominican Republic have emotionally and spiritually sustained me. I thank them for their prayers and for hearing about this book for so long. The ilé is an example of the kinds of cross-cultural communities and solidarities I examine in this book. Thanks also to all of the community activists with whom I have collaborated since my days in San Diego: Students for Economic Justice, the antiwar movement, Basic Rights Oregon, Community Alliance of Lane County, Latin American Solidarity Committee, MRG Foundation, reconoci.do, the People’s Summit of the Americas, among many others. When I write about affect and political solidarity, I think of what we have shared.

The seeds for this book were planted during my initial explorations of black, Third World feminisms and African and Caribbean literature at the Humanities Department at the University of Puerto Rico, Mayagüez. Often it takes just one good teacher to set you on the right path. I had much more than that. You have my gratitude always.

I must also recognize the friends, teachers, compadres, and family members in Cidra, Puerto Rico, who always believed that I would one day tell this story. Cidreños/as, aquí está.

My family has been patient with me ever since I left Puerto Rico to go to graduate school in San Diego. They have quietly accepted my irregular work hours, endless drafting, and absences from family events, always believing that I could finish this book. I thank my parents, Lionel Reyes-Cotto and Elena Santos-Agosto, for teaching me that one should find one’s passion in life and dedicate oneself to it, for having endless faith in me, and for instilling in me a deep love for the land that surrounds our small town in the mountains of Puerto Rico. As the children of peasants and sharecroppers and as first-generation college students, my parents’ commitment to education and public service has always been an inspiration. I thank my aunt Irma Santos-Agosto, Mamá Nydia, a passionate and dedicated teacher, a woman who helped raise her twelve siblings and introduced me to the joys of reading, writing, and teaching that have never left me. My siblings, Alba Giselle, Liomarys, Elena, and Lionel Reyes-Santos, have been loving companions on a journey that seemed incomprehensible more often than not.

My grandmother Elvira Agosto-Rivera passed away as I finished this manuscript. I promised I would show it to her once it was done. Abuela, lo pongo en tus manos. Bendición.

Introduction: Our Caribbean Kin

On May 14, 2013, an unprecedented meeting took place at the Universidad Católica in Santo Domingo, Dominican Republic. Approximately three hundred people witnessed the official launch and signature of the Compromiso Social y Político por un Nuevo Modelo de Gestión de las Migraciones (Social and Political Pledge for a New Model for Migration Policies). That day 150 organizations crowded into the university auditorium, lining up to sign the Compromiso. The Compromiso demands that the Dominican government implement the Ley General de Migración No. 285-04 (General Migration Law No. 285-04), approved by the Dominican Legislature more than nine years ago, which calls attention to the inconsistent, cumbersome, and discriminatory screening processes to which migrants are subjected. It points to the specific case of Haitian migrants, whose labor is crucial for sugarcane production, construction, and the service economy. Many Haitian migrants are undocumented and wait for years for a response to their applications for visas, residency, or citizenship. The Compromiso asks the Dominican government to implement migration policies that recognize the needs of the labor sector, as well as the human, civil, and labor rights of migrants.

These demands are not new in the Dominican Republic. Over the past forty years, social justice organizations—comprising Dominicans, Dominicans of Haitian descent, Haitian migrants, Europeans, and South Americans—have called attention to the vulnerable living and working conditions of a population that is constantly subjected to the fear of deportation, even at the hands of their employers. However, these organizations and efforts tend to be overlooked by transnational media and scholarly representations of the Dominican Republic, which construct the country as an exceptionally anti-Haitian and antiblack society.

The Compromiso challenged such preconceptions. It received widespread support from a variety of sectors, including labor unions, business, religious organizations, and peasant advocacy groups. Catholics, feminists, workers, peasants, business owners, diplomats, LGBT activists, Protestants, NGOs, and leftist radicals, all gathered in the same room to express their commitment to a common vision. The Compromiso brought together Dominicans, Dominicans of Haitian descent, Puerto Ricans, Dominican migrants in Puerto Rico and the United States, and Haitians, as well as U.S. and European ex-pats, NGO officials, diplomats, and international aid workers. The room vibrated as people looked for a place to sit or simply stand to witness this historical moment. It was a moment when people who do not necessarily see eye to eye on other issues agreed to commit to a public demonstration of support for the regularization of migration policies. The collective excitement was palpable as people milled about the auditorium, reconnecting with old friends and meeting new ones. Every interaction was permeated with a sense of common purpose and belonging—a sense of kinship.

As each person signed the Compromiso, some shouted their amazement at the turnout. Others were mobilizing the hesitant. What made this amazing moment possible? What understanding of solidarity, of kinship, could explain this encounter of such disparate sectors of Dominican society? Who was absent? Why? These kinds of questions move this intellectual endeavor. Our Caribbean Kin disentangles the affective component of political solidarity in the Antilles. I examine how feelings of kinship politically mobilize Antilleans to make decisions that impact their communities on local, national, and transcolonial/transnational levels. In particular, I seek to understand how Haitians, Dominicans, and Puerto Ricans imagine each other as kin, as their own people—or not—as they face ongoing colonial, imperial, and neoliberal violence.¹

To claim others as kin is to believe that the difficulties and obstacles they face are ours too. Kinship entails caring, having an ethical concern for the well-being of those who belong to a family or community, and being willing to put ourselves at risk by standing next to those who may be different from us.² When Dominicans publicly demand respect for the human rights of Haitian migrants, they are imagining those migrants as their kin, as family, friends, or neighbors whose needs are theirs as well. This powerful experience of Haitian-Dominican kinship begs us to explore how, when, and why Antilleans choose to recognize each other as kin or as outsiders.³

To understand the inclusions and exclusions embedded in Antillean kinship narratives, I examine brotherhood, marriage, and family as tropes that have been historically mobilized to construct kinship among Antilleans.⁴ These tropes reveal how people create cohesion across differences, as well as the conflicts, secrets, abuses of power, and internal hierarchies that characterize kin relations. They are also useful sites of analysis because they reappear through time in canonical and emergent Antillean cultural texts. Nineteenth-century and early twentieth-century political and literary imaginations of pan-Antillean brotherhoods and national families inform contemporary representations of kinship ties between Haitians and Dominicans, and Dominicans and Puerto Ricans. The ways those narratives reified notions of racial mixture, such as mulataje and mestizaje, along with a series of heteropatriarchal conventions and ideas about ethnic and class differences, help explain what kinds of kinship seem possible or impossible among Antilleans living the consequences of colonialism and imperialism.

In the first chapter I examine how nineteenth-century antillanistas imagined and acted on their ideas about the Caribbean region based on a sense of shared kinship. This manifested itself in the conceptualization of anticolonial projects for the Antilles as a region, fostering intra-Antillean solidarity networks, and the creation of black- and mulatto-identified brotherhoods to sustain each other in the revolutionary struggle. In the recent past this transcolonial impulse translates into a short story by the