Wizards and Scientists: Explorations in Afro-Cuban Modernity and Tradition

Rating:
Summary: Amazing journey into the "modern" colonial experience
Review: This book is an examination of a process that took place in urban areas of colonial Cuba. Palmié discusses these transformations through a Foucauldian lens, especially the transition to an established judicial system which treated Afro-Cuban subjects as "idolatrous" and "superstitious" within an irrational system of medical and scientific "rationalist" bases of race and gender difference. Palmié discusses the same moves toward "modernity" that interest other authors (Klor de Alva, Pamela Voekel), and calls this process Atlantic Modernity. Basically, the heterogenous forces of the Catholic church, capitalist sugar production, the slave trade, the rise of the penal system, etc. all serve as mechanisms of control and subjugation (most of these controls had already been put into place through centuries of enforced labor and "conversion" imposed by the Spanish conquerors.
Tracing one famous character from history (Jose Antonio Aponte), Palmie establishes the modern structures of power during this period by locating one of the primary places of this transition: not only in the New World of colonial power, but within the very structure of religion itself. "Modernity" has typically been assigned to the rise of Protestant individualism (as in Max Weber's famous argument) and capitalist means of mechanization and mass production. But Palmié makes an argument for the "modernity" of Afro-Cuban (namely Africans adapting to the transatlantic experience) religious structures.

Rating:
Summary: Amazing journey into the "modern" colonial experience
Review: This book is an examination of a process that took place in urban areas of colonial Cuba. Palmié discusses these transformations through a Foucauldian lens, especially the transition to an established judicial system which treated Afro-Cuban subjects as "idolatrous" and "superstitious" within an irrational system of medical and scientific "rationalist" bases of race and gender difference. Palmié discusses the same moves toward "modernity" that interest other authors (Klor de Alva, Pamela Voekel), and calls this process Atlantic Modernity. Basically, the heterogenous forces of the Catholic church, capitalist sugar production, the slave trade, the rise of the penal system, etc. all serve as mechanisms of control and subjugation (most of these controls had already been put into place through centuries of enforced labor and "conversion" imposed by the Spanish conquerors.
Tracing one famous character from history (Jose Antonio Aponte), Palmie establishes the modern structures of power during this period by locating one of the primary places of this transition: not only in the New World of colonial power, but within the very structure of religion itself. "Modernity" has typically been assigned to the rise of Protestant individualism (as in Max Weber's famous argument) and capitalist means of mechanization and mass production. But Palmié makes an argument for the "modernity" of Afro-Cuban (namely Africans adapting to the transatlantic experience) religious structures.