AFRO-MEXICAN FOLKTALES AND POETRY IN MEXICO AND THE UNITED STATES

Abstract

The aim of my dissertation is to challenge what I call mestizo normativity. In creating and coining the term mestizo normativity, I borrow from Michael Warner and Lauren Berlant’s work on queer theory. In their work “Sex in Public” (1998), Warner and Berlant note that heterosexuality only appears to be normal because of public structures that regulate the sex binary. In their work they note that everything in public life is done with the aim of normalizing the male/female binary. This binary affects all aspects of daily life and can be seen, for example, in the male/female designations in public bathrooms and male/female categories in sports. I use the term mestizo normativity to interrogate how Afro-Mexican works of poetry, folklore, ballads, and stories disrupt accepted definitions of Blackness and Latinidad in the Americas. As Miriam Jiménez Román and Juan Flores note, in The Afro-Latin@ Reader (2010), “we are accustomed to thinking of “Afro” and “Latin@” as distinct from each other and mutually exclusive: one is either Black or Latin@.” In essence, those who do not fall neatly along the Black/Latino binary are asked to choose between their identities. They can be either Latino or Black but not both. In a similar fashion, queers and bisexuals are made to choose between the heterosexual/homosexual binary; they can be heterosexuals or homosexuals but not both. With these definitions in mind, I read Afro-Mexican literature as queer literature. Afro-Mexicans do not fit neatly along the Afro/Latino binary; they are both, and in that two-ness lies their queerness. My dissertation adds to the field of Afro-Mexican studies by positing that Afro-Mexican literature shares similarities with African traditions, history, and culture. As Nicole von Germeten has pointed out in her work “Juan Roque’s Donation” in Afro-Latino Voices (2009), the African diaspora in Mexico is as much a part of Mexican history as Spanish history. Throughout the colonial period, Spaniards always constituted a small minority in New Spain and were overwhelmingly outnumbered by Africans throughout the colonial period. African culture, like Spanish culture, is also part of Mexico. In order to prove my thesis of mestizo normativity, I have organized my dissertation into four chapters. In chapter one I argue that Afro-Mexican folktales share similarities with West and Central African storytelling practices. In my analysis, I note that Afro-Mexican tales share similarities with trickster rabbit tales from the Bantu people in Central Africa and Hausa people in West Africa. And moreover, I note that these tales fall into the tatsuniya genre of storytelling found among the Hausa people of West and Central Africa. This genre of tales is known as a subversive category of tales, for it includes tales of small animals taking down larger animals. I argue that these tales are how Afro-Mexicans remember their African heritage. As is discussed in my first chapter, the first scholars to analyze Afro-Mexican folktales moved away from comparing them to West and Central African folklore because they understood all Mexican literature to stem from Mexico’s Amerindian and Spanish roots. That is, their readings upheld mestizo normativity. In my second chapter, I argue that the ballad tradition in the Costa Chica shares similarities with West African storytelling traditions. Moreover, I argue that through ballads, versos, and maroon poetry, Afro-Mexicans disrupt the notion of a mestizo Mexico. That is, they question the single story that has been told about Mexico and create a multifaceted and culturally complex site that they recognize as home. To drive this point home, I compare Afro-Mexican corridos to calypsos and argue for readings that include Afrodiasporic strategies of resistance when dealing with Afrodesendant peoples. In chapter three, I read Afro-Mexican works written by writers in the U.S. diaspora. I examine how these writers’ perceptions of race are formed in the U.S. Lastly, I examine how contemporary writers such as Aleida Violeta Vázquez Cisneros, Abel Emigdio Baños Delgado, and Filemón Silva Sandoval use social media to promote their written works and challenge readings that depict Mexico as a Black free space.