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<a class="gmail-domain gmail-reader-domain" href="https://peoplesdispatch.org/2022/10/14/cuba-a-tale-of-two-hurricanes/">peoplesdispatch.org</a>
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<h1 class="gmail-reader-title">Cuba: a tale of two hurricanes</h1>
<div class="gmail-credits gmail-reader-credits">Rosa Miriam Elizalde - October 14, 2022<br></div>
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<div class="gmail-content">
<div class="gmail-moz-reader-content gmail-reader-show-element"><div id="gmail-readability-page-1" class="gmail-page"><img src="cid:ii_l98qzcu20" alt="image.png" width="393" height="221"><br><p><font size="1">Cuban
President Miguel Díaz-Canel takes part in relief work in the aftermath
of Hurricane Ian. Photo: Ismael Batista Ramírez/Granma
</font></p><div>
<p>Ernest Hemingway learned in Cuba that the best way to get through a
hurricane is to have your ears tuned to a battery-powered radio and keep
your hands busy with a bottle of rum and a hammer to nail down doors
and windows. The American writer appropriated the typical jargon of
Cuban meteorologists and fishermen who speak of “the sea” in the
feminine and of the hurricane as a demon or evil sorcerer, and who, when
a storm leaves the island, usually say that “it entered in the channel”
or that “it crossed the land.”</p>
<p>From the clashes with the cyclones and the turbulent waters came that jewel of literature, <i>The Old Man and the Sea</i>, which made William Faulkner, another giant, exclaim that Hemingway had found God.</p>
<p>On an island located at the crossroads of the winds, it is impossible
not to live with the culture of hurricanes that have existed in the
Antilles since the most remote evidence of life, some 6,000 years before
Christ. The Taínos, Indigenous Cubans, gave the phenomenon its name and
drew a spiral to represent the hurricane, a rotating symbol of the
wind, which could be embodied in a monstrous serpent capable of wrapping
the entire universe in its body.</p>
<p>In both reality and mythology, the hurricane has produced “tremendous
fantasies” alike, in the words of the greatest Cuban novelist, Alejo
Carpentier, who was inspired by the passage of the 1927 meteor over
Havana to write some passages for his novel <i>Ecue- Yamba – O!</i> The
storm, Carpentier wrote, caused the movement of “houses, intact, several
kilometers from their foundations; schooners pulled out of the water,
and left on a street corner; granite statues, decapitated from a
chopping block; mortuary cars, paraded by the wind along squares and
avenues, as if guided by ghost coachmen and, to top it off, a rail torn
from a track, raised in weight, and thrown on the trunk of a royal palm
with such violence, that it was embedded in the wood, like the arms of a
cross.”</p>
<p>There are no significant differences between that description and
what we have witnessed again in Cuba. Hurricane Ian left three dead and
more than 89,000 homes affected in the province of Pinar del Río, caused
the destruction of thousands of hectares of crops, led to trees and
street lighting poles falling everywhere, left the country in total
darkness for hours and with thousands of stories that turn anything told
by two literary geniuses like Hemingway and Carpentier into pale tales.</p>
<p>The destruction can have infinite variations, but the hurricane is
one of the few things that has not changed in thousands of years for the
people of the Antilles. Whatever it may be called and whatever maybe be
the strength of its fury, both the ancient and modern worlds have
considered it a living creature that comes and goes over time and is not
always cruel. When the excesses do not occur, the waters and the winds
cool the summer heat and benefit agriculture, and everyone is happy.</p>
<p>However, this will be the first time that such a well known and
recurrent natural phenomenon passes through Cuba accompanied by another
equal or greater destructive force that has been created artificially in
the new digital laboratories and is capable of such an evil that our
Taíno ancestors could not have foreseen it.</p>
<p>While gusts of wind of more than 200 kilometers per hour blew in the
north of Pinar del Río, more than 37,000 accounts on Twitter replicated
the hashtag <i>#CubaPaLaCalle</i> (Cuba to the streets), with calls for
protests, roadblocks, assaults on government institutions, sabotage, and
terrorism, and with instructions on how to prepare homemade bombs and
Molotov cocktails. Less than 2% of the users who participated in this
virtual mobilization were in Cuba. Most of those who made the call to
“fire up” the streets in Cuba were connected to American technology
platforms and did so while hundreds of kilometers away from the country
that remained in darkness. Perhaps some on the island kept their
battery-powered radio. Still, what millions of Cubans had in the palm of
their hands was not a bottle of Hemingway’s rum but a cellphone
connected to the internet (the country of 11 million inhabitants has 7.5
million people with access to social media).</p>
<p>Let’s do an exercise. Imagine this panorama: you are anguished with
the here and now. You have no electricity and no drinking water. What
little food you have bought with great difficulty and kept refrigerated
will go bad in no time. You don’t know what has happened to your family
that lives in the western provinces, where the damage is apocalyptic.
You have no idea how long this new crisis will last. Daily life before
the hurricane was already desperate due to the economic blockade imposed
by the United States, inflation, and shortages being faced by Cubans.
Still, you see on your mobile that “everyone” (on the internet, of
course) seems to be doing well and has plenty, while thousands of people
on social media (and their trolls) shout that the culprit of your
misfortune is the communist government. Your only light source is the
mobile screen, which works like Plato’s allegory of the cave: you sit
with your back to a flaming fire while virtual figures pass between you
and the bonfire. You only see the movements of their shadows projected
on the walls of the cave, and those shadows whisper the solution to your
desperate reality: <i>#CubaPaLaCalle</i>.</p>
<p>At no other time in history has an immigrant minority had so much
economic, media, and technological power to try to sink their country
with their relatives still in Cuba before even trying to lend a hand in
the midst of a national tragedy. What Mexican who lives in the United
States puts political differences above helping their relatives after an
earthquake? Why don’t Salvadorans or Guatemalans who live abroad do it
now that Hurricane Julia has devastated Central America.</p>
<p>It is unprecedented and unheard of that the hurricane of a lifetime,
and the hurricane of virtual hatred can arrive simultaneously, but that
is just what happened in Cuba.</p>
<p><em>This article was produced by <a href="https://go.ind.media/e/546932/2022-10-13/rm5gbk/1166616763?h=4Ad7UcykAR2SZAziSHt9Fn26-ETHRPn8vfD2zm93oNE" target="_blank" rel="noopener">Globetrotter</a> and was first published on <a href="https://go.ind.media/e/546932/uracan-sobre-huracan-20221013-/rm5gbn/1166616763?h=4Ad7UcykAR2SZAziSHt9Fn26-ETHRPn8vfD2zm93oNE" target="_blank" rel="noopener">La Jornada</a>.</em></p>
<p><em><b>Rosa Miriam Elizalde</b> is a Cuban journalist and founder of
the site Cubadebate. She is vice president of both the Union of Cuban
Journalists (UPEC) and the Latin American Federation of Journalists
(FELAP). She has written and co-written several books
including Jineteros en la Habana and Our Chavez. She has received the
Juan Gualberto Gómez National Prize for Journalism on multiple occasions
for her outstanding work. She is currently a weekly columnist for La
Jornada of Mexico City.</em></p>
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