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      in Music

      ‘Patria y Vida’: How a Cuban Rap Song Became a Protest Anthem

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      MEXICO CITY — As thousands marched across Cuba last July in an astonishing protest against the Communist regime, many shouted and sang a common refrain: “Patria y vida!” or “Homeland and life!”The phrase comes from a rap song of the same name, which has become an anthem for a burgeoning movement of young people taking to the internet and to the streets, demanding an end to political oppression and economic misery.The song, written by Yotuel Romero, Descemer Bueno, Maykel Osorbo, Eliecer “el Funky” Márquez Duany and the reggaeton pair Gente de Zona, is nominated for two Latin Grammys, including song of the year, and will be performed on the show Thursday night.“These are the first Grammy Awards for the people of Cuba, the first Grammys for freedom,” Romero said in a phone interview from Miami. “These are the first Grammys where it’s not Yotuel nor Gente Zona that are nominated, it’s patria y vida, it’s Cuba.”The song is a rare instance of Cuban artists directly taking on the regime: The title is a twist on one of the most iconic slogans of the Cuban revolution, patria o muerte, (homeland or death), a phrase that Fidel Castro often used to end his speeches.“It was the antithesis of homeland or death — homeland and life,” Romero said. “I knew that phrase was going to bring a lot of controversy.”And generate controversy it did.After it was released in February, the song was heavily criticized by government figures like President Miguel Díaz-Canel and former culture minister Abel Prieto, who called the track a “musical pamphlet.” and wrote, “There’s nothing more sad than a chorus of annexationists attacking their homeland” on Twitter.But the official criticism did little to stem the song’s popularity. After decades of isolation, internet use became widespread in Cuba in 2018 — many young Cubans are now highly active on social media, where the anthem spread like wildfire. The accompanying video has been viewed more than 9 million times on YouTube.The song’s release came just a few months after hundreds of artists, intellectuals and others demonstrated outside the Ministry of Culture in Havana to protest a slew of recent arrests, including that of the rapper Denis Solís.“That protest transformed the narrative of the opposition in Cuba,” said Rafael Escalona, the director of the Cuban music magazine AM:PM. “There was fertile ground for someone to reap the fruits and create a protest anthem.”On July 11, “Patria y Vida” was transformed into a rallying cry, when Cuba witnessed its largest protests in decades, with Cubans protesting over power outages, food shortages and a lack of medicines.“This is my way of telling you, my people are crying out and I feel their voice,” the song says. “No more lies, my people ask for freedom. No more doctrines, let’s not sing of homeland or death but homeland and life.”Hundreds of people were jailed after the July demonstrations, and at least 40 more were detained on Monday as the regime moved to stifle another planned march.The risks extended to the songwriters too.While most of the artists who collaborated on the song were well known internationally before the track’s release and were also living outside of Cuba, Maykel Osorbo and El Funky still lived on the island: Both were arrested earlier this year, and Osorbo remains in jail. Romero, who lives in Miami, said that he cannot return to the island for fear of arrest.But despite the crackdown, Romero said he is confident that the emerging movement fomented by Cuba’s youth and given a soundtrack by “Patria y Vida” is only just getting started.“This is no longer a movement, it’s generation. It’s the generation patria y vida,” he said. “The generation patria y vida has come to bury the generation patria o muerte.”Carlos Melián Moreno contributed reporting from Santiago, Cuba. More

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      in Music

      Adalberto Álvarez, Latin Dance Music Maestro, Is Dead at 72

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      He was known as the “Gentleman of Son” because of his infectious enthusiasm for repopularizing the genre considered the bedrock of the Cuban sound.Adalberto Álvarez, one of Cuba’s most celebrated musicians, who as a bandleader helped revive and refashion Cuban son, a fusion of European and African styles and instruments that was vital to Latin dance music, died on Sept. 1 in a hospital in Havana. He was 72. The cause was complications of Covid-19, the official Cuban newspaper Granma said.An award-winning composer and arranger, Mr. Álvarez was known as “El Caballero del Son” (the “Gentleman of Son”) because of his passion for the genre and the infectious enthusiasm with which he repopularized it. Son is at the root of salsa, among other Latin dance genres, and is considered the bedrock of the Cuban sound.“I don’t think there is a composer more important for Cuban popular music than Adalberto,” Isaac Delgado, one of Cuba’s best-known salsa singers, said in a phone interview. “He created a sound that was very individual to him.” Mr. Delgado and Mr. Álvarez recorded an album together, “El Chévere de la Salsa-El Caballero del Son,” released in 1994.Mr. Álvarez was one of the most covered of the soneros, as singers of son are known, of the past 35 years. Salsa and merengue bands and performers like Juan Luis Guerra, El Gran Combo and Oscar De Leon have all recorded his compositions. His style influenced New York City’s salsa scene in the 1970s and ’80s as well.With his two most famous ensembles, Son 14 and Adalberto Álvarez y Su Son, Mr. Álvarez garnered numerous honors, among them a National Music Award in Cuba in 2018 and several Cubadisco awards. His first hit, in 1979, was “A Bayamo En Coche” (“To Bayamo in a Carriage”), followed by “El Regreso de Maria” (“Maria’s Return”) and, later, “Y Qué Tú Quieres Que Te Den?” (“And What Do You Want Them to Give You?”), among others.Onstage he was a crowd-pleaser, flashing a blinding smile. But he was more than an entertainer; he influenced the evolution of Cuban music by returning to its musical roots.“My main objective always is to get dancers dancing,” he said in a 2014 interview. “This is our mission, to give people joy.”Son had waned in popularity after the 1959 Cuban revolution. But in the 1970s Mr. Álvarez saw an opening and began to compose music that combined traditional elements of son with more modern Latin dance music, like salsa and timba. He emphasized son instruments, like the tres, a signature Cuban guitar with three sets of double strings. He then threw in son’s vocal improvisations and its famous call-and-response pattern and incorporated the double-entendre lyrics found in the trova, a troubadour-based musical genre.This ajiaco, or stew, of traditional and modern made Mr. Álvarez unique among Cuban bandleaders at the time, said Marysol Quevedo, an expert in Cuban music and an assistant professor of musicology at the University of Miami. “What he represents was this perfect hybrid of the traditional and influences from abroad,” she said.Unlike many Cuban artists of the era, Mr. Álvarez received permission from Cuba’s Communist government to travel abroad, starting with a trip to Venezuela in 1980. (President Miguel Díaz-Canel of Cuba expressed condolences on his death.) This freedom of movement gave him access to Latin music outside Cuba and kept him in touch with contemporary musical trends. In 1999, after he and his band performed in New York City, Peter Watrous of The New York Times called their sound “modern and unstoppable.”Mr. Álvarez served as a groundbreaker in other ways. A priest in the Yoruba religion La Regla de Ocha-Ifá, he was one of the first Cubans to bring songs focused on his beliefs to the stage and into the recording studio. Religions like Ifá — a blend of Roman Catholicism and West African spiritual beliefs — were banned and practiced covertly in atheistic Cuba until 1992, when the government declared itself secular and barred religious discrimination. Ifá and other Santería religions are now commonplace and openly practiced.The ban did not stop Mr. Álvarez from recording, in 1991, one of his greatest hits, “Y Qué Tu Quieres Que Te Den?,” which focuses on Ifá and asks listeners to think about what they desire from the orishas, or deities. The song served as a tribute to his religion, but also as a public acknowledgment of its popularity.Adalberto Cecilio Álvarez Zayas was born Nov. 22, 1948, in Havana and grew up in Camagüey, a city in central Cuba. His father, Enrique Álvarez, was a musician, and his mother, Rosa Zayas, was both a musician and a singer.He attended the National School of Arts in Cuba, where he studied composition and orchestration. He later taught students for a spell until landing a job writing songs for the group Conjunto Rumbavana in 1972, having impressed the band’s leader, Joseíto González. It was Mr. González who introduced Mr. Álvarez to the idea of reviving Cuba’s dance tradition.Mr. Álvarez wrote one of his first songs for Rumbavana, “Con Un Besito, Mi Amor” (“With a Kiss, My Love”); another of his compositions for the group was the celebrated “El Son de Adalberto.”With his dedication to son intensifying, Mr. Álvarez moved to Santiago de Cuba, in the easternmost Oriente province, where it had originated. He formed Son 14 in 1978 and Adalberto y Su Son in 1984.Information on survivors was not immediately available.Mr. Álvarez astutely understood that son could not survive on its own; it needed to be coupled with modern life for it to be rejuvenated — a realization that led to his fresh, original sound.“I consider myself to be the bridge between contemporary music and the establishment,” he said in 2001. “All my musicians are very young. So definitely I represent the new generation.” More

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      in Movies

      ‘Los Últimos Frikis’ Review: Keep On Rocking in Cuba

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      The hook of this documentary is the spectacle of a revolutionary government that can’t abide the rebellion of rock without bureaucratic oversight.In the 1990s Diony Arce, lead singer of the Cuban heavy metal group Zeus, was jailed for six years. That act of repression raises the stakes in Nicholas Brennan’s scrappy film “Los Últimos Frikis” and makes it more than your average documentary about middle-aged rockers attempting a comeback.Treated differently, the movie could be straight-faced satire. Zeus formed in the 1980s when rockers like Arce were persecuted as dissenters supporting a capitalist musical form, but today the Cuban Ministry of Culture has an Agency of Rock that keeps bands on the payroll and tours them around the island. Brennan joins Arce and his bandmates as they thrash to small moshing crowds across the nation (assuming the stage setup isn’t in shambles when they arrive) and rage against the hegemony of corporate reggaeton.Home sequences with the five band members’ families indulge my soft spot for seeing loved ones doting on their pet rockers. Most of these “frikis” (freaks) seem well-adjusted, taking on other work to pay the bills. But the film’s enduring hook is the spectacle of a self-proclaimed revolutionary government that can’t abide the rebellion of rock without bureaucratic oversight.Produced over several years, Brennan’s movie required some fancy footwork to complete as the relationship between the United States and Cuba continued to evolve. There’s definitely pathos to a heavy metal band that once spoke truth to power and now lacks a major influx of younger fans. But there’s also a punchline here: At the end we learn that Arce has been appointed director of the Agency of Rock.Los Últimos FrikisNot rated. In Spanish, with subtitles. Running time: 1 hour 15 minutes. Watch on Topic. More

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      in Television

      Delia Fiallo, Master of the Telenovela, Is Dead at 96

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      She wrote more than 40 telenovelas, the American soap opera’s addictive cousin, and was one of the most celebrated names in Spanish-language television.Delia Fiallo, the Cuban-born television writer known throughout Latin America as the “mother of the telenovela,” the addictively melodramatic Spanish-language cousin to the American soap opera, died on Tuesday at her home in Coral Gables, Fla. She was 96.Her daughter Delia Betancourt confirmed the death but did not specify a cause.Every fan of the genre knew what to expect: Gypsy maidens. Wicked stepmothers. Wealthy, handsome male heirs. Amnesia, fictional illnesses, mistaken identities, misplaced babies. And at the center of it all, a young and beautiful woman who was often an orphan, but always from a humble background, and with whom the well-born young man would fall madly in love — though the couple would be thwarted through all sorts of swirling Shakespearean complications (murder, faked pregnancies, love triangles, those conniving stepmothers) before coming together in a happy ending, 200 or so episodes later. (American soap operas go on forever, with an unending cast of characters. The telenovela works itself out in under a year, with a finite cast of characters. Mostly, they end happily.)“The essential theme of a novela is the story of a love that is obstructed,” Ms. Fiallo told Variety in 1996. “A couple meet, fall in love, suffer obstacles in being able to fulfill that love and at the end reach happiness.” She added, “If you don’t make the public cry, you won’t achieve anything.”Ms. Fiallo was a master of that operatic, weepy form. Throughout the 1970s and ’80s, she wrote more than 40 telenovelas, most of which were produced in Venezuela and then adapted (often by Ms. Fiallo herself) and televised all over the world (and continued to be shown long after her last original drama, a blockbuster called “Cristal,” first aired in 1985). In Bosnia, pirated versions of “Kassandra” — which she adapted from a show originally called “Peregrina,” about a Gypsy maiden who falls in love with, well, you know — were so popular that when the series went off the air in 1998 it caused an international incident. The State Department intervened, pleading with the distributor of the series to donate all 150 episodes to maintain the peace in a small Bosnian town riven by political factions but united over its love of the show.“I want my ‘Kassandra,’” The New York Times reported at the time, “became a complaint of many ordinary Bosnians.”While Ms. Fiallo’s Cinderella stories were global successes, it was in the Americas that they resonated the most.In the United States, three generations of Latin American families often wept together in a nightly ritual that’s hard to imagine today. “You watched what your family watched, every day for weeks and months,” said Ana Sofía Peláez, the Cuban American writer and activist, whose fluency in Spanish came in large part from sobbing with her Cuban-born grandfather through years of Fiallo dramas like “Cristal,” “Esmerelda” and “Topacio.” She recalled both of them losing it when Luis (the wealthy stepson of the head of a modeling agency that is the plot pivot of “Cristal”) sang “Mi Vida Eres Tu” — “You Are My Life” — to his beloved Cristal (the orphaned model whose ruthless boss turns out to be her biological mother).“The essential theme of a novela is the story of a love that is obstructed,” Ms. Fiallo once said. “If you don’t make the public cry, you won’t achieve anything.”Leila Macor/Agence France-Presse — Getty Images“My grandfather and I were raised in different countries,” Ms. Pelaez said. “We had different frames of reference. But we found the same things romantic, and we were transported by those stories together.“We were all in,” she continued. “It was a shared experience that I didn’t appreciate at the time but I value so much today. It was a pan-Latin experience. Her shows were Venezuelan. But my parents would say proudly, ‘Of course, pero es Cubana’: She is a Cuban writer.”Delia Fiallo was born on July 4, 1924, in Pinar del Rio, Cuba, the only child of Felix Fiallo de la Cruz, a doctor, and Maria Ruiz. The family moved often, from small country town to small country town, and Delia, shy and bookish, began writing stories to combat her loneliness.She majored in philosophy at the University of Havana, and in 1948, the year she graduated, won a prestigious literary prize for one of her short stories. She edited a magazine for the Cuban Ministry of Education, worked in public relations and wrote radionovelas — the precursor to the telenovelas that arrived with television in Cuba in the 1950s — all at the same time, before turning to the form that would make her famous.In Cuba before the revolution, that form flourished thanks to the sponsorship of companies like Colgate-Palmolive, said June Carolyn Erlick, the editor of ReVista: The Harvard Review of Latin America, and the author of “Telenovelas in Pan-Latino Context,” (2018). Writers like Ms. Fiallo honed its central themes: “Love, sex, death, the usual.”Ms. Fiallo met her future husband, Bernardo Pascual, the director of a radio station and a television actor, when they were both working in radio. They married in 1952. (Their daughter Delia said it was love at first sight, just like in one of her stories: “She told herself, ‘That man is going to be mine, ese hombre va a ser mío.’”) After the couple moved to Miami in 1966, Mr. Pascual worked in construction and then started a company that built parking garages. “The family joke is that in exile Bernardo passed from the arts to the concrete,” Ms. Fiallo told The Miami Herald in 1987.Ms. Fiallo first tried to sell her scripts in Puerto Rico, for $15 an episode, but Venezuelan broadcasters offered her four times as much; to prepare, she immersed herself in the culture of Venezuela, a country she barely knew, by reading novels and interviewing Venezuelan exchange students in Miami to learn the local idioms.She took her themes from the news, but also from romance classics like “Wuthering Heights.” She often tackled social issues — rape, divorce, addiction — which meant often butting heads with the censors. A late-1960s drama, “Rosario,” a sympathetic exploration of the trauma of divorce, was suspended for a time by the Venezuelan government. In 1984, the government threatened to cancel “Leonela” if Ms. Fiallo didn’t kill off one of its characters, a woman who was a drug addict.“Some friends say I could have chosen a more literary genre,” Ms. Fiallo told The Miami Herald. “But this is what I feel most comfortable with. You can touch more people this way than with any book. Novelas are full of emotions, and emotions are the common denominator of humanity.”In the late 1980s, as many as 100 million viewers in the Americas and Europe tuned in to watch episodes of Ms. Fiallo’s shows. Her fans were devoted to her characters and their odysseys, and they often called her at home — her phone number was listed — to discuss plot lines. One fan, claiming she did not have long to live, begged Ms. Fiallo to reveal one story’s ending.“The fans are passionate about the characters,” she said in 1987. “I would be embarrassed to have my number not listed. I don’t think it would be quite fair.”In addition to her daughter Ms. Betancourt, Ms. Fiallo is survived by three other daughters, Jacqueline Gonzalez, Maria Monzon and Diana Cuevas; a son, Bernardo Pascual; 13 grandchildren; and three great-grandchildren. Mr. Pascual died in 2019.“I consider myself successful if I can deliver to viewers a world of fantasy, even if only for an hour,” Ms. Fiallo told The Miami Herald in 1993. “Everyone is young at heart. Illusions don’t fade with time, and it is beautiful to rekindle a love affair, even if it’s not your own.” More