This chapter discusses some of the mechanisms that the ideologues of the Cuban planter class, grouped at the Sociedad Económica de Amigos del País in the early nineteenth century, used to transform art into a white domain. These ideologues characterized the works of popular Afrodescendant artists as crude and unsophisticated, and institutionalized art education through the Academia de San Alejandro (1818). The Academia excluded applicants of African descent (as well as women) and trained future artists in European styles, sensibilities, and techniques. As a result, we know of only one artist with identified works in nineteenth-century Cuba, Vicente Escobar (1762–1834), who was socially identified as pardo. Escobar came from a privileged sector of Havana’s population of African descent. Members of his family occupied prominent positions in the Pardo Battalions of the Militias and were successful craftsmen who accumulated some wealth, including slaves. It was probably thanks to these family connections that Escobar learned his trade as painter. This may also explain how he managed to acquire formal training at the Academy of San Fernando in Madrid, which he attended in 1784.

This chapter attends to contemporary Latinx adaptations of early modern English drama and theater to theorize how a hegemonic playwright such as Shakespeare can be adapted as Latinx theater Cuban-American playwright Carlos-Zenen Trujillo’s 2019 play, The Island in Winter or, La Isla en Invierno (an adaptation of The Winter’s Tale), serves as a case study of the multimodal process of transnational theatrical bilanguaging, or the experience of living between languages. I argue that the currency of adapting Shakespeare for Latinx today is in the possibility of moving from a historical memory that recolonizes Latinx to an active site of Latinx temporality as worldmaking. Trujillo’s The Island in Winter as a process of epistemic disobedience disenfranchises anti-Black racism from theatrical representations of Cuban culture by integrating African Indigenous rituals into one of Shakespeare’s stories. It is through this process that cultural narratives are redrawn and reenacted, while gaps in the Western canon are exposed.

Magical realism, primitivism and ethnography are historically and theoretically interrelated discourses. Mavellous folk and fairy tales, legends and myths are remote origins that received renewed attention with the rise of the avant-grade and American archaeology in the early twentieth century. In the Hispanic tradition, antecedents date back to medieval lore, which inspired chivalric and pastoral romances as well as the picaresque novel, finding a seminal synthesis in Don Quixote. In the New World, the Chronicles of the Indies, with their outlandish tales of discovery, drew not only from medieval and early Renaissance worldviews, but also from marvellous sources as varied as John Mandeville, Marco Polo, Ptolemy, Pliny and the Bible. Latin American authors have consistently cited these sources of magical realism, yet they looked at them through the prism of the avant-garde. Alejo Carpentier conceived of his seminal concept of lo real maravilloso americano as an answer to the Surrealists’ artificial merveilleux. Carpentier and Miguel Ángel Asturias, with his Surrealist view of the ancient Maya, coincided in late 1920s Paris with avant-garde primitivism and another magic realist, Venezuelan Arturo Uslar-Pietri, a close associate of Massimo Bontempelli, whose version of magical realism became their true spark, whereas Franz Roh’s influence in Latin America was negligible. Later authors like Juan Rulfo and Gabriel García Márquez significantly developed magical realist narratology, consolidating the Latin American trend and making it indispensable for understanding its international expansion based on the allegorical reinterpretation, and subversion, of dominant history – a crucial postcolonial endeavour for cultures around the world.