By Lydia Cabrera
As a lot a storyteller as an ethnographer, Lydia Cabrera used to be captivated via an odd and magical new global printed to her through her Afro-Cuban associates in early twentieth-century Havana. In Afro-Cuban stories this global involves teeming existence, introducing English-speaking readers to a realm of tenuous barriers among the ordinary and the supernatural, deities and mortals, the religious and the probably inanimate.Here readers will discover a brilliant, ingenious list of African tradition transplanted to Cuba and reworked through the years, a passionate and subversive substitute to the dominant Western tradition of the Americas. during this charmed realm of fantasy and legend, imaginitive flights, and tough realities, Cabrera indicates us an international became the wrong way up. during this area guinea hens could make dour Asturians and the king of Spain dance; little fats cooking pots may possibly arrange their very own food; the pope can ship encyclicals approximately pumpkins; and officers will be defeated through the shrewdness of turtles. the 1st English translation of 1 of an important writers on African tradition within the Americas, the gathering offers a desirable view of ways African traditions, myths, tales, and religions traveled to the hot World—of how, of their stories, Africans within the Americas created a brand new international all their very own. (20050801)
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Additional resources for Afro-Cuban Tales Cuentos negros de Cuba
There they dug up three lances. They went to the dog and took her three puppies; to the mare, and took her three colts. Then they went back to their mother and began to dance around her, waving their lances and chanting: “Ayambe kúmbele koima! Abe kún kua neye. Eh! allambé kúmbele koima! ” And off they ran, into the forest. In Africa, so say the old men, the names of those three are: Taeguo, Kaínde, and Oddúo. 1. Iyá mí means “my mother” (author’s note). 24 Eyá Walo-Wila There were two sisters: Walo-Wila and Ayere Kénde (sometimes called Kénde Ayere).
Me, me, me, me! ” Meanwhile, the other bull, an imposing fellow, was leaping across valleys, charging recklessly across the countryside, knocking down everything he found in his path. He was especially angry with the palm groves. With his horns, he uprooted royal palms and ceiba trees weighted down by the centuries, tossing them over his head. The women squealed, and 17 Bregantino Bregantín their unpleasant cackling annoyed the king. Running away from a young bull is the rule, really the rule.
If Stag hadn’t ﬁnally puked up that water, where fever lay like a lily root or a black cat, or if he hadn’t been holding the charm16 his mother had given him, and if Eleddá, a guardian angel, hadn’t been at 12. A guayacan is a small ﬂowering tropical tree (scientiﬁc name Guiacum coulteri). 13. A Cabrera note identiﬁes Cunanﬁnda as a cemetery. Agayí is the father of Changó, according to Cabrera (Páginas sueltas, 300). 14. ” Although it seems that the verb “to move” is more logical in this context, the idea of death does appear in the following sentence.
Afro-Cuban Tales Cuentos negros de Cuba by Lydia Cabrera