From Bomba to Hip-Hop: Puerto Rican Culture and Latino by Juan Flores

By Juan Flores

Neither immigrants nor ethnics, neither international nor "hyphenated Americans" within the traditional feel of that time period, Puerto Ricans in ny have created a different id either at the island of Puerto Rico and within the cultural panorama of the us. Juan Flores considers the individuality of Puerto Rican tradition and identification relating to that of alternative Latino teams within the usa -- in addition to to different minority teams, in particular African american citizens. structure and concrete area, literary traditions, musical kinds, and cultural pursuits offer the various websites and moments of a cultural global outlined by means of the interaction of continuity and transformation, history and innovation, roots and fusion. Exploring this wide variety of cultural expression -- either within the diaspora and in Puerto Rico -- Flores highlights the wealthy complexities and fertile contradictions of Latino identity.

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Extra info for From Bomba to Hip-Hop: Puerto Rican Culture and Latino Identity

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The particularity characteristic of popular culture practice is now present not so much in some presumed untampered lineage of native heritage as in the very hybridization itself, in the blending and juxtaposition of seemingly disparate elements of divergent traditions and practices. S. 25 He is also referring to the mixing and interpenetration of the cultural domains themselves, the blurring of the age-old distinctions between high and low, and between elite, folkloric, and mass cultures. His guiding conceptual term is “reconversion,” by which he means the constant use of supposedly “high” culture features by the “low” (whether folk or mass), and vice versa, such that as a result of multidirectional “reconversions” the cultural field becomes in our time—in “postmodernity,” he would say—a field of influences and interactions unified by transnational demographic movements and consumption practices.

30 The Lite Colonial 43 What is so “unsettling” about this disjunctural aspect of diasporic experience is clearly the newfound and unknown flexibility, fluidity, and mutability of identity moorings and reference points, the loss of sanctity of national symbols, the relativity of cultural needs and imperatives. To carry Hall’s point even further in view of the Puerto Rican diaspora, a “Caribbean location” as a site of the postcolonial must include and account for the apparent drift-away, the colonial diaspora entrenched in a history of internal (re)colonialism, a history which would seem in many ways to contradict, or consider an impediment, or even to dispense with, the past as narrated.

He chuckles. “I’d heard of having the flag glued to your heart, or having the flag in one’s mind, or of boxers sporting the flag on their backside to catch low blows, or Olympic fans donning it as a hat. ”35 With all its scandalous novelty, though, this episode of “erotic patriotism” is of fleeting interest in Puerto Rican political culture, eminently an event of October immediately to be overshadowed by Halloween, and then the imminent cataclysms of November. An “infamy without parallel in the history of our country,” as the Independence Party leader proclaimed?

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