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Edited by
Mónica Szurmuk, Universidad Nacional de San Martín and National Scientific and Technical Research Council, Argentina,Debra A. Castillo, Cornell University, New York
In this chapter, Dara Goldman focuses on the case study of the “New Man” in Cuba and how it has been reconfigured in twenty-first-century LGBTQ films. The analysis focuses on Tomás Gutierrez Alea’s landmark film, Fresa y chocolate (1994), and how it positions queer sexuality vis-à-vis the revolutionary ideals and imagined future that it seeks to forge. The author also examines how recent films have repeatedly reposited and reimagined the central dialectic of Gutierrez Alea’s film, with particular attention to Mariyln Solaya’s Vestido de novia (2014). The author analyzes Fátima o el parque de la fraternidad (2015), which traces the evolution of and transgender transformation of the protagonist. The chapter places this work in dialogue with two other recent films – Conducta (2014) and Ultimos días en la Habana (2016) – that examine how masculinity is disciplined in moments of crisis. In the end, the author argues that the failures depicted in these works allow us to better understand the role of gender in Latin American cultures. As these works reimagine the parameters of gender and transgender, they confront the fundamental attachment to normative gender roles as a legitimating force in Latin American cultural traditions.
In the 1960s, the initial decade of the Cuban Revolution, policies of proletarianization of culture intersected an economic model built upon the heroic labor of the New Man—the ideal revolutionary and communist worker. Adapting the practice of ballet to this Marxist context, ballet dancers took their art to the working classes through popular performances and outreach events in farms and factories. Given the centrality of manual work to the revolution's ideology, dancers drew upon their own physical labor both in ballet and agriculture to establish an even stronger association with the working classes and embody the New Man's morality. Known for their strict work ethic, Alicia Alonso and other ballet dancers became public examples of hard work for the nation—one way of fulfilling the politico-pedagogical role that the state expected from artists. At the same time, media representations of female dancers’ labor enabled formulations of the New Man's gendered counterpart: the New Woman.
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