El régimen pretende condenar a la Dama de Blanco Haydeé Gallardo Salazar y a su esposo Ángel Figueredo Castellón, quienes fueron detenidos el domingo, de camino a la misa en la Iglesia de Santa Rita de Cassia.
Los activistas fueron liberados seis horas después del arresto, pero luego fueron citados en el Centro de Procesamiento Penal Vivac, donde se encuentran desde entonces.
Según sus familiares, ambos están acusados por el supuesto delito de "desacato". El juicio está previsto para el jueves en el Tribunal Municipal de Marianao.Continue reading
Católicos de la Isla celebraron en La Habana el "Día por la vida", con duros ataques contra el aborto y los métodos anticonceptivos.
"La mentalidad antivida se impone en el mundo de hoy", afirmó en su homilía monseñor Antonio Rodríguez, celebrada en la Iglesia de las Siervas de María, según informó la Conferencia de Obispos Católicos de Cuba (COCC).
De acuerdo con el sacerdote, "ni siquiera las más importantes organizaciones internacionales combaten el más atroz de los crímenes, el asesinato de los miles niños inocentes e indefensos por nacer".Continue reading
Posted on March 5, 2014
On the 15th of February 2008, with the uploading to the internet of
Issue 1 (January-February), the magazine Convivencia was born in Pinar
del Río. Since then, six years have passed of uninterrupted bimonthly
publication. The new publication invited one to live on a horizon at
once broad and intimate, democratic, heavy with possibilities and
without the scourge of restrictive determinations. "A dawn for the
citizenry and civil society in Cuba", the title of the first edition's
editorial, would become the motto of the magazine.
The beginning of the new alternative project within Casa Cuba, passing
between the homogeneity and impersonality of the official press, brought
a signal of hope or possible restoration of diversity from the
westernmost of the Cuban provinces, after the retirement had taken place
in 2006 of the bishop José Siro González Bacallao to a farm in Mantua.
Confusions and disappointments have taken place, at times imperceptibly,
but knowing the difference between one and the other helps us to
understand and to hope. Let us see. It is known how, during the
nineties, a weave of publications belonging to the Catholic Church was
assembled in Cuba — although sociocultural in ecumenical spirit — that
allowed intellectual communities in many provinces to have a means of
expression for the first time. I met Dagoberto Valdés in that setting:
we founded the Catholic Press Union of Cuba (UCLAP-Cuba) in November
1996, in the church La Merced of Camagüey.
The new magazine movement was thriving (Vitral in Pinar del Río, Palabra
Nueva in Havana, Amanecer in Villa Clara, Enfoque in Camagüey, Cocuyo in
Holguín, Iglesia en Marcha in Santiago de Cuba, etc.) and independent of
state control, which, as it must be supposed, would influence the State
to respond by assembling a national system of editing houses and
The unique impact of Vitral, its operation, its alternative editions,
compelled the Government to strengthen the world of Pinareño culture in
proportions that would have otherwise been unthinkable. Great sums were
thus expended on projects such as, for example, the beautiful Ediciones
Cauce and the Hermanos Loynaz Centre, elements that taken together would
subsequently pay for themselves by achieving such a rich diversity there
that this province would stand out in the civic, cultural, and editorial
spectrum of the country.
The magazine Vitral, the Church, Dagoberto Valdés, and Pinar del Río
were key points of reference in a phase of optimism that was marked by
the first visit of a Pope to Cuba. Days of illumination were lived then
— before, during, and after the brief crossing of Wojytla, the Pilgrim
Pope. "Have no fear," he said in mass in the José Martí Civic Plaza on
the 25th of January of 1998, and at some moment everyone or most of the
people present there were springing up — we were springing up — calling
out "Liberty, liberty." Either we no longer had fear, or we did not want
to have, indeed, any more fear. Two days before, John Paul II had held
the Encounter with the World of Culture, in the Great Hall of the
University of Havana.
Among the few photographs that came out of those I took at that meeting,
I save one in which I appear standing next to Dagoberto Valdés on a wing
of the second floor. He was attending as a representative of Vitral,
while I found myself in that hall as a young writer who was creating,
along with others, a similar magazine: Imago, founded in 1996 and
belonging to the diocese of Ciego de Ávila.
The opportunity of that encounter with the world of culture and John
Paul II has been moreover the only day of my life in which I have seen
Fidel Castro in the flesh, dressed strangely in a collar and tie there
below in the first row, likewise to hear the religious leader, and,
certainly, he seemed to me then very pinched, perhaps as an effect of
the contrast with the image I had formed in my mind. I think I took some
pictures from afar with my modest camera, but they did not come out.
Why stir up such memories to refer to the fifth anniversary of the
magazine Convivencia? I have come back to the mentioned photo, and to
another in which I am raising up a little Cuban flag in a very packed
square, and with an enormous Heart of Jesus covering the façade of the
National Library. Without a doubt, a new phase of the old and
complicated experiment that time and again has seemed easy was being
tested or beginning, although in the long run it shows signs of error:
the experiment of hope. The hope of liberty.
Cuba must open itself to Cuba
Up to what point hasn't the search for a spiritual and collective
liberty been a controlled trial, condemned to failure? Who motivates our
reactions and rations out our actions? Who distributes the social reach
of intimate or true result?
Apparently a return of Cuba to the universal accord of democracy is
tried once and again, and what is sad is that we who live out this trial
from below and within, repeating it it, putting into every expression
all of the energy and urgent need of our mortal nature, at times simply
cannot get nor give answers.
The international repercussion of the first visit of a Pope to the
island brought back to us, with great underscores, the petition that
Cuba open itself to the world and that the world open itself to Cuba. It
was urged at the coexistence between hemispheres without the great
polarities of the Cold War. Without a doubt, that invitation impressed
well, but although such a call-up and the wake of open expectations
aimed to create a point of rotation in the tradition of rigidities, they
continued giving preeminence to the problem of the role of a nation
constructed for an international political conflict.
An emblematic scheme has continuously been inflated which has been
incapacitating, agonizing for we who live it from within and beneath in
Cuba, scheme or favorite script of those who enjoy power, and some who
covet it, where this tale would supposedly have only two actors obliged
to share one same scene: Cuba and the world. An enormous tale of
love-hate. A libretto not for liberty, but rather to depersonalize.
That assumption, used as a straitjacket, has served to pretend
justifying a stop to civic liberties and rights on the island. It has
been brandished to silence or make invisible all the rest of us subjects
who fill what they wish to present to us merely as a great international
"scenario", historic laboratory table, when it is no more than the area
and the time of life, like the life of every human being: inexorable,
unrepeatable. Lives, or unique novels where everyone is either
protagonist of himself, or has been no one.
In light of the suspicion that we suffer artificial experiments,
ill-constructed scenarios, we human beings have a metaphysical dilemma
which remodels our civil condition: to open up to ourselves, to be, to
live as we consciously are, then it will only be possible to build other
reliable ontological and social figures, to open up among ourselves, to
coexist. Cuba must open itself to Cuba.
Not for fun have despotisms based themselves historically in a false
gigantism that claims to annul faith in free will and the mortal, real,
imperfect but infinitely worthy nature of the human being: from the
untouchable castes, representatives of the afterlife, kings that were
considered the direct descendants of gods, up to leaders and political
groups that in modern history have declared themselves "the vanguard of
society" or claim to head up scientifically superior social classes.
Another invitation of John Paul II's extended in that giant plaza had
more effect in my heart, where for the first and only time –also surely
the last one– I found myself among the multitude when he invited us to
be "protagonists of our personal and national history." Words taken as
though by an annotator under a shell in an old theatre, at the bottom of
our hearts that were wounded, half forgotten, thrown into the trash, to
put them in our ears when the sky seemed clearer.
This last quote of John Paul II's appears crowning the first editorial
of the magazine Convivencia, where one can also read a programmatic
maxim that became perhaps the necessary echo rising up from the earth,
inevitable, personal: "We believe in the strength of the small."
A renovation of the interior of Cuba
Somehow, despite the poor quality of the roads inside the country, and
all of the broken bridges, I always get the magazine Convivencia. I
believe in this inner weave, cell to cell. It is the same ethical
motivation — for me in the final instance an active choice will always
have a metaphysical reason — for which I also endeavour to make Árbol
Invertido, "inland literary review", without more interest but also with
less illusion than this– the word which opens and closes the editorial
"Tierradentrismo" from the first issue of the 2nd period of Árbol
Invertido, corresponding to January-April of 2013: to be.
Convivencia is. A word with a very deep power of announcement. It does
not enter the game of artificial paradises to substitute one old utopia
for another, supposedly new or better, in that poor tradition of
idealisms with which spiritually insufferable, baseless policies have
sought to adorn themselves. It sounds like the future and is full of
reality. Soft yet hardy. Open. Abundant. It changes. It flows. It grows
upon itself. It branches out. It shelters. It explores. It deluges and
demands. It arrives and it leaves. Coexistence as a challenge, a
possibility, arises from the condensation of life experiences.
Convivencia looks like itself. Imperfect. It imagines, it reflects the
image, the metaphor of Casa Cuba that it has made its own from the
identifier that appears on each title page. If a person can accept
themselves, or better put, should do it, as a plural being, box of
echoes, impulses, defects, good and bad memories, the alternative of a
civil society that bases itself on the creative relation of different
peoples seems no less concrete.
From its structure, as a "socio-cultural magazine", comes a model of
inclusive edition. Through its pages run the popular outcry or murmur,
the calculus, the song of the artist, the prayer of the believer and the
intellectual discourse, among an infinity of themes dear to natural
people. The Casa of the magazine Convivencia is not held up by the nails
of so many dogmas, but rather moving upon the crests of the waves, in a
spiritual impulse, when it is defined as "from Christian inspiration."
And I believe that here, in its entrance to tremblingly small things in
the middle of the night, in its contribution to the light of
spirituality, can be felt its most transcendent consequences.
We are not in need of another restoration, we who within a same
residence felt that time and space were running out. Let them take them
from us. Because definitively, a lasting "spiritual response" from
anyone who feels oppressed may be based on the great ignorance of the
institutions of hatred, not recognizing their perceived authority: do
not do it with fear, but neither with more hatred.
One of the gratifying testimonies that I have found in Convivencia was
that of doctor Hilda Molina. I did not know her until I read this
account of her life, it being revealing that a scientist like her —
founder of the Cuban and Latin American schools of Neurological
Restoration and the International Center for Neurological Restoration –,
after living close-up the dogmas of practiced atheism and even suffering
uncountable problems when she decided to express herself differently,
would arrive at the following affectionate, perhaps idealistic? conclusion:
"Nevertheless, any reconstruction of material sort will prove useless,
if we do not prioritize from this precise moment onward the spiritual
reconstruction of our afflicted country, the rescue of its confiscated
souls; and the resurrection of its faith, and its hopes."
Convivencia is and resembles a too-ideal house, so real that it has only
been possible for some as a miracle and for others, of course, as a
great sin. It is occupied and under construction. It opens and connects
communicating veins. It is filling a stronger void: the hope in the
necessary restoration of the "inside" of Cuba, in the soul.
Every time that a new issue of Convivencia arrives before my eyes from
the other side of the walls of Havana and all the unexpected, I aspire
to relive, to star in a free reading of the infinitely small time and
space that is mine to live in, to embrace. An edifying read, personal,
making contact with other experiences no less authentic. Can one ask for
Francis Sánchez, Ciego de Ávila
Diario de Cuba, 15 February 2014
Translated by russell conner
Source: The Experiment of Hope / Francis Sanchez | Translating Cuba -
http://translatingcuba.com/the-experiment-of-hope-francis-sanchez/ Continue reading