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Living in gay, in gender, in dissent

The Cuban culture reflected the difficulties of being homosexual during the castroism. Authors like Reinaldo Arenas fought to achieve the end of the persecution now announced by the government

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Living in gay, in gender, in dissent

As newspaper headlines move away from island, y claim that Cuba is saying goodbye to Communism. What, translated, comes to say that Communist Party has begun to legislate a present in which it has ceased to place as future station of history Communist Society itself that served as a goal.

The headlines also serve fact that private property has just been welcomed in new Cuban Constitution. Which means that same Communist Party assumes as a north a global topicality in which economic capitalism and political pluralism no longer have to navigate, precisely, toger. And those headlines are toppled with door that opens constitutional reform to homosexual marriage; An unimaginable step in or times when homosexuality — without even marriage — was punished without regard.

It is easy to see that all this is culmination of a long, unacceptable and unnecessary suffering in which homosexuals were repressed clinically and socially. It is also a recognition to those who from culture fought for normalization. We speak of artists such as Reinaldo arenas, Virgilio Piñera or Severo Sarduy, Carlos Alfonzo, Néstor Díaz de Villegas, Carlos Díaz, Abilio Estévez or Legna Rodríguez Iglesias.

But to be late does not imply that re is no reason to celebrate it, just as fact that state finally accepts it does not suppose that we have to thank it.

It is clear that a new political realism moves waters of se reforms that have decided to legislate on role that which in street has been happening for a while. On that rope, not everything is attributable to a make-up operation, however much old Maybelline is not missing in matter. To think that everything that happens in a government happens because this so wants is, many times, a chapter of cult of personality that we reject so much.

Many have had to push generations of Cubans to finally have a legislative dignity. With this measure are assumed — at ease or reluctantly, by reparation or by acceptance — battles of six decades of culture and practice of sexual difference in Cuba (for accounting only years lived since triumph of Revolution). In se battles re is history of repression and also of confrontation with that repression. There is imposition, but also libertarian position of thousands of heroic people who opened way.

It is true that even today re is no legislation to think differently, or to report differently. And it is true, moreover, that acceptance of private property implies a rudimentary accumulation of capital in which one can put a bar but not a publisher. Or what is same: that one can amend mojitos to state but not ir ideas. All of this is as undeniable as it is disturbing, but it should not underestimate importance of this new measure for new generations. It is also a good memory to refresh m. Without forgetting a single second The disasters of past, it is worth distinguishing between what a government does because it wants and what it does because it has no or choice. What Motu proprio does, by conviction, and what is led to legislate because society has pressed.

The possible homosexual marriage arrives, in Cuba, in a moment of divorce between capitalism and democracy. Some of above-mentioned headlines hold it in a package of measures that lead us to first, but perhaps we should celebrate it as an advancement of that morning democracy that Cuban society is drawing, right now, on its own.

When Giangiacomo Feltrinelli was frantically translating newspaper of Che in Bolivia, he was very scalded by homophobia of Cuban power. "I see clouds," he pointed out. A review, during last century, to military units of aid to production (UMAP), in Sixties, to Congress of Education and Culture, in Seventies, or to processes of deepening of conscience that received eighty, to confirm that this was not of a Five years or a passing repressive outburst.

That makes it more heroic, if possible, different position of names mentioned above. To se names, among many ors (also to popularization of cause achieved by film strawberry and Chocolate), is to whom y owe this moment of Cuban Constitution. If Parliament legislates today on this, it is because y, y and m (as y want to be named in se times of vindication) already claimed a Cuba that has written, without protection of any law, act of living in gay, in gender and, in short, in dissent.

Iván de la Pecan is an essayist and curator of Cuban art.

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