Anglicisms and calques in upper social class in pre-revolutionary Cuba (1930–1959): A sociolinguistic analysis

The geographical proximity and socioeconomic dependence on the United States brought about a deep rooted anglicization of the Cuban Spanish lexis and social strata, especially throughout the Neocolonial period (1902–1959). This study is based on the revision of a renowned newspaper of that time, Diario de la Marina, and the corresponding elaboration of a corpus of English-induced loanwords. Diario de la Marina particularly targeted upper social class, and only crónicas sociales (society pages’ columns) and print advertising were revised because of their fully descriptive texts, which encoded the ruling class ideology and consumerism. The findings show that there existed a high number of lexical and cultural anglicisms in the sociolect in question, and that the sociolinguistic anglicization was openly embraced by the upper socioeconomic stratum, entailing a differentiating sign of sophistication and social stratification. Likewise, a number of the anglicisms collected, particularly those related with social events, are unused in contemporary Cuban Spanish, which suggests a major semantic shifting in this sociolect after 1959.

Historia de la revolución de febrero de 1911. Recuerdo al malogrado don Adolfo Riquelme, jefe de la revolución, caido en villa del Rosario, el 17 de marzo de 1911;

Mode of access: Internet.

Historia de la literatura cubana : Del Monte. Heredia. Milanés. Saco. Gertrudis Gómez de Avellaneda. Zenea, etc. etc. /

First edition, Havana, 1890, has title: Estudio sobre el movimiento cientifico y literario de Cuba.

Historia antigua y moderna de Jalapa y de las revoluciones del Estado de Veracruz.

t. 1. Hasta 1805 -- t. 2. 1806-1814 -- t. 4. 1821-1825 -- t.5. 1826-1829 -- t. 6. 1830-1833 -- t. 7. 1834-1838 -- t. 10. 1847-1848 -- t. 11. 1848-1851 -- t. 12. 1852-1853 -- t. 14. 1857-1858 -- t. 15. 1859-1860.

Mi actuación militar : apuntes para la historia de la revolución de febrero de 1917 /

Mode of access: Internet.

Boletín del Instituto de Historia y del Archivo Nacional.

Mode of access: Internet.

Historia militar y política del General Juan Prim, Marqués de los Castillejos, Marqués de los Castillejos ... enlazada con la particular de la guerra civil en Cataluña y con la de África /

Mode of access: Internet.

El tifus castrense y civil : ó sea historia, descripción, etiológia, diagnóstico, naturaleza y tratamiento del tifus endémico y epidémico /

Mode of access: Internet.

Historia de los movimientos, separación y guerra de Cataluña en tiempo de Felipe IV /

Mode of access: Internet.

Historia de la milicia española : desde las primeras noticias que se tienen por ciertas, hasta los tiempos presentes : ilustrada con laminas : tomo primero ... /

Mode of access: Internet.

Historia de la Real Casa de Maternidad de esta ciudad : en la cual se comprende la antigua casa cuna, refiriéndose sus fundaciones, deplorable estado y felices progresos que después ha tenido hasta el presente /

Mode of access: Internet.

Hacia una poetica del Neobarroco: La vision de la historia en Jose Lezama Lima, Reinaldo Arenas y Severo Sarduy

Most of the critical studies of Baroque novels written in Spanish America during the 1960s and 1970s are characterized by a limited examination of their formal and stylistic representations. This dissertation explored the way in which certain writers developed a new Baroque tendency, the so-called Neobarroco, that presented a particular vision of history. José Lezama Lima, Reinaldo Arenas and Severo Sarduy developed innovative fictional and historiographic perceptions as alternative discourses to understand and perceive the cultural intricacies of Cuba and the New World. Their novels posited an elaborated poetic theory of history that can be summarized by the principle of supratemporal analogies, interweaved by a "metaphoric subject" that makes possible the conception of "imaginary eras". Since this poetry arises from a network of metaphoric correspondences, the image is conceived as a cultural creation that acts upon reality. ^ Although this study traced the trajectory of their writings from the point of view of their own essays, our focus was on the act of recovering the past as reshaped forms that are present in the memory. Paradiso, El mundo alucinante and De donde son los cantantes exemplified the attempt to place Americanness within the realm of poetics and history as one single discourse constructed by a combination of self-consciousness and historiographic meditation. ^ Basing my thesis on postmodernist theory (Ihab Hassan, Brian McHale, Linda Hutcheon) and philosophies of history (Michel Foucault, Hayden White, Keith Jenkins, Dominick LaCapra), I argued that the antagonistic paradoxes faced by postmodernism were reconcilable tendencies of the Neobarroco prior to the actual debate on the postmodern condition. The aesthetic trend initiated by these writers and their reading of history confronted the official historiographic discourse, thus empowering a contemporary voice in the current debate on historical skepticism. ^

Catholic student movements in Latin America: Cuba and Brazil, 1920s to 1960s

This dissertation examines the ideological development of the Catholic University Student (JUC) movements in Cuba and Brazil during the Cold War and their organizational predecessors and intellectual influences in interwar Europe. Transnational Catholicism prioritized the attempt to influence youth and in particular, university students, within the context of Catholic nations within Atlantic civilization in the middle of the twentieth century. This dissertation argues that the Catholic university movements achieved a relatively high level of social and political influence in a number of countries in Latin America and that the experience of the Catholic student activists led them to experience ideological conflict and in some cases, rupture, with the conservative ideology of the Catholic hierarchy. Catholic student movements flourished after World War II in the context of an emerging youth culture. The proliferation of student organizations became part of the ideological battlefield of the Cold War. Catholic university students also played key roles in the Cuban Revolution (1957-1959) and in the attempted political and social reforms in Brazil under President João Goulart (1961-1964). ^ The JUC, under the guidance of the Church hierarchy, attempted to avoid aligning itself with either ideological camp in the Cold War, but rather to chart a Third Way between materialistic capitalism and atheistic socialism. Thousands of students in over 70 nations were intensively trained to think critically about pressing social issues. This paper will to place the Catholic Student movement in Cuba in the larger context of transnational Catholic university movements using archival evidence, newspaper accounts and secondary sources. Despite the hierarchy's attempt to utilize students as a tool of influence, the actual lived experience of students equipped them to think critically about social issues, and helped lay a foundation for the progressive student politics of the late 1960s and the rise of liberation theology in the 1970s. ^

Lucumí (Yoruba) culture in Cuba: A reevaluation (1830s -1940s)

The status, roles, and interactions of three dominant African ethnic groups and their descendants in Cuba significantly influenced the island's cubanidad (national identity): the Lucumís (Yoruba), the Congos (Bantú speakers from Central West Africa), and the Carabalís (from the region of Calabar). These three groups, enslaved on the island, coexisted, each group confronting obstacles that threatened their way of life and cultural identities. Through covert resistance, cultural appropriation, and accommodation, all three, but especially the Lucumís, laid deep roots in the nineteenth century that came to fruition in the twentieth. During the early 1900s, Cuba confronted numerous pressures, internal and external. Under the pretense of a quest for national identity and modernity, Afro-Cubans and African cultures and religion came under political, social, and intellectual attack. Race was an undeniable element in these conflicts. While all three groups were oppressed equally, only the Lucumís fought back, contesting accusations of backwardness, human sacrifice, cannibalism, and brujería (witchcraft), exaggerated by the sensationalistic media, often with the police's and legal system's complicity. Unlike the covert character of earlier epochs' responses to oppression, in the twentieth century Lucumí resistance was overt and outspoken, publically refuting the accusations levied against African religions. Although these struggles had unintended consequences for the Lucumís, they gave birth to cubanidad's African component. With the help of Fernando Ortiz, the Lucumí were situated at the pinnacle of a hierarchical pyramid, stratifying African religious complexes based on civilizational advancement, but at a costly price. Social ascent denigrated Lucumí religion to the status of folklore, depriving it of its status as a bona fide religious complex. To the present, Lucumí religious descendants, in Cuba and, after 1959, in many other areas of the world, are still contesting this contradiction in terms: an elevated downgrade.