The Cuban writer, poet, and babalawo Axel Presas asserts that the Castro regime strategically utilized the religious opening of the 1990s, including Yoruba religion, as a "pressure release valve" following the collapse of the Soviet Bloc in 1989. He discussed this perspective during an interview with Tania Costa, focusing on the role of religion in a potential future transition for Cuba.
When questioned by the journalist about whether the association between Castroism and Yoruba religion had harmed practitioners of that tradition, Presas admitted the question caught him off guard. "Wow, you've really put me on the spot, as we say, between a rock and a hard place, because it's an excellent question and I never considered it before," he responded.
However, his reply was nuanced. Presas argued that cultural appropriation does not inherently harm the appropriated culture; instead, it exposes the lack of integrity of the appropriator. "Anyone can appropriate things from others with good or bad intentions. The issue lies in failing to genuinely recognize and value these African cultures with integrity," he explained.
The Political Calculations Behind Religious Opening
The core of Presas's analysis centers on the political calculations of the regime. "I believe this change was significant, possibly serving as a release valve. Since the shifts in Eastern Europe in 1989," Presas noted, emphasizing that one of Castroism's responses to the Soviet collapse was to open spaces for various religions, not just Yoruba.
This opening marked significant milestones. At the IV Congress of the Communist Party of Cuba in Santiago de Cuba, October 1991, the ban on believers joining the party was lifted. Shortly after, the constitutional reform on July 12, 1992, redefined Cuba from an atheist state, as per the 1976 Constitution, to a secular state. That same year, the Yoruba Cultural Association of Cuba was legalized, becoming the first formally recognized representative of Afro-Cuban religions in this process.
Religious Policy: Pragmatism Over Ideology
Presas also highlighted the book "Fidel and Religion" by Brazilian Dominican friar Frei Betto, published in 1985 after 23 hours of conversations with Fidel Castro, as an early indication of this gradual shift in the regime's religious policy.
Nonetheless, the shift was pragmatic. The State maintained control over religious associations, worship spaces, and international contacts. Afro-Cuban religions were politically advantageous due to their deep-rooted popular support, independence from a foreign hierarchy like the Catholic Church, and their ability to integrate into national identity discourses.
This historical context also explains a phenomenon that a program viewer, Laureano Couso, summarized with an ironic question: "How could we have gone from fewer than 60 babalawos in 1959 to 60 per CDR by 2025?"
Presas urged against judging this growth with a "bipolar mentality, this is bad, this is good," instead advocating for an understanding of it as a complex cultural phenomenon tied to the historical circumstances faced by Cubans, including the widespread search for spiritual refuge during the Special Period.
Yoruba Religion's Role in Cuba's Future
Beyond historical analysis, Presas champions the idea that Yoruba religion can offer something valuable to any future national reconstruction: the principle of "communalism," which he describes as the willingness to welcome strangers and engage collectively. "There must be good behavior, a good nature, ensuring that every process is just and determined by another crucial factor of our religion, which is communalism," he concluded.
Understanding Cuba's Religious Dynamics
What was the significance of the 1991 Communist Party Congress in Cuba?
The 1991 Congress was significant because it lifted the ban on believers joining the Communist Party, marking a major shift in Cuba's religious policy.
How did the 1992 constitutional reform change Cuba's religious stance?
The 1992 reform redefined Cuba from an atheist state to a secular state, allowing greater freedom for religious practices.
Why were Afro-Cuban religions politically convenient for the Cuban regime?
Afro-Cuban religions were politically convenient because they had strong popular roots, were independent of foreign hierarchies, and could be integrated into national identity discourses.