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Walterio Carbonell was prominent figure in
the intellectual environment of black Cubans, with some ascendant on its
elites; as would be seen at his death, with the condolences and displays of
respect from senior leaders, with which he shared studies and struggles. His
own studies in France exposed him to the development of the movement of
Negritude; which encompassed the African diaspora in the Americas and the
Caribbean, around prominent figures such as Aimé Cesaire, Frantz Fanon, etc.
It was a time of revolutionary confrontations,
with its revival effect on the restructuring of the West's political relations;
an environment widely known to Carbonell, immersed in the political contradictions
of the moment. Carbonell's work is going to be a direct link with the most
prominent historical figures among black Cubans; with emphasis on the
development of independence battles, as well as on the mass of slaves that
sustained colonial production and its participation in such fights.
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Carbonell opens his analysis of Cuban
culture with the eulogy of Africa, in what makes it biased from the beginning;
because to exist itself as a phenomenon, Africa must be structured in a power relationship,
which are obviously of its elites. Carbonell is concerned with reordering
historical facts, which respond to his own (economic) determinations; but he
will do so biasedly, turning to the moral ascendance, even if contradictory with
his materialistic basis of history in Marxist.
With this it demonstrates the fallacy of “Fidelism”,
as an ideological modification of the economic determinism of Marxism; marking the
book with that ideological reduction, in its link with the historical past, in
its search for a current legitimation. The effect is controversial and
paradoxical, but also logical in its own context; since it is the result of all
its references in the political contradiction of North American imperialism, to
which it subordinates the racial problem.
This will actualize the historical
contradiction of Evaristo Estenoz and Martín Morúa Delgado, in favor of
Estenoz's confrontational and segregationist tendency; which formed in American
environments, will echo the contradictions introduced by American participation
in the Cuban war of independence. The Carbonell paradox consists on this
ultimate reference, not to natural its Marxism but to French ideology in
general; whose claim of racialism is a political strategy, resulting in
cultural subordination.
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In this he highlights the pragmatism of
Morúa Delgado, in contrast to the ideological (moral) exaltation of Estenoz;
which explains the difficulties of the black population today, in its contradictions
to integrate society into equal terms. Contrary to the economic (bourgeois)
pragmatism of Morúa, the duo of Carbonell-Estenoz insists on segregation; appealing
to a revolutionary justice, which forcibly restores a supposedly natural order,
which is the authoritarian model behind intellectual elitism. The problem is
that this strategy subordinates the racial problem to the political
contradiction of the West, postponing its solution forever; while the West will
never solve that contradiction of its own, because it defines its society, in
the dialectic of history.
This fatality of dialectics is not
inevitable for the West, at least in that form of political contradiction; but it
is still determined in the very foundation of that culture, by the cosmology formed
in the Christian ideology in relation to Manicheanism. That is what the emergence
of black culture could solve, with its unique history in the middle of those
contradictions of the West; but just as it is not subordinated to that
contradiction, losing in it its own capacity for political redetermination.
That is where the Paradox Carbonell
arises, mutilating this structural faculty of the black reality in the
Americas; operating its definitive subordination to that contradiction of the
western political culture, through the ideological discourse of revolutionary heroism.
In this sense, Carbonell does what Morúa Delgado is blamed for, achieving this
political subordination; which is going to be reversed into an ideology, on which
the ownership of Western liberalism over racial problem is finally founded.
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