Hay legados culturales cuya conservación implica retos monumentales, no necesariamente asociados a un coste monetario, sino a su adecuada comprensión y vindicación. En este sentido, en Cuba se han realizado grandes contribuciones en la valoración de grupos de bienes en serie, como los teatros neoclásicos o las fábricas de tabaco, etc., cuya apreciación como conjunto posibilita el entendimiento de elementos comunes que los definen y otros que distinguen características excepcionales.
Asimismo, se ha avanzado en la visión del patrimonio inmaterial, cuyo objeto apunta a la interpretación de costumbres y tradiciones; y del patrimonio industrial, que requiere el enlace de muy variados elementos como fábricas, máquinas, tecnología, saberes, patentes, asociaciones, redes de transporte y comercio, etc. para un entendimiento cabal de su trascendencia y facilitar una mejor gestión patrimonial de todos sus elementos.
Una mirada más inclusiva ha posibilitado en las últimas tres décadas sumar aspectos que hasta entonces nunca se habían asociado a la herencia cultural de los pueblos, y detectar su importancia en la conformación de la historia y la identidad. En ellos también han encontrado cabida elementos controversiales, asociados al crimen, al dolor, a la vergüenza, a un pasado complejo sin el cual no se entenderían las relaciones sociales, el desarrollo económico o las manifestaciones culturales del presente. Su conocimiento tiene un efecto educativo, civilizatorio y aleccionador que debería conducir a la coexistencia pacífica y respetuosa, sin los errores del pasado, corrigiendo injusticias y eliminando prejuicios.
Con este objetivo, en 1994, la UNESCO creó un proyecto internacional dirigido al estudio y divulgación de la historia de la esclavitud y sus consecuencias. La Ruta del Esclavo busca ahondar en uno de los procesos más terribles generados por el hombre contra sus congéneres, expandido a casi todas las regiones del planeta durante más de mil años. Sostenida bajo argumentos fabricados que alimentaron una teoría de razas que aún hoy define el racismo, los efectos de la esclavitud no han desaparecido.
Aunque varias sociedades han sido esclavizadas, el África negra fue sin dudas la más afectada. La migración forzada de sus ciudadanos empezó hace más de 1.500 años con la trata de esclavos hacia zonas del Sahara, el Mar Rojo y el océano Índico; y se intensificó a partir del siglo XV hacia Europa y América. Estudios recientes calculan que unos 12 millones de personas fueron trasladadas hacinadas en barcos a este último destino. El 85% de ellas sobrevivieron, dejando un impacto demográfico muy significativo, y por supuesto cultural en todo el continente americano, así como en el África vaciada.
El drama que significó la esclavitud se subraya en datos como que el 50% de los esclavos trasladados a América en el siglo XIX eran niños o en las bases del Código Negro francés y la Real Cédula de 1789 de Carlos IV que los calificaba como propiedad mueble. El trabajo forzado, las horribles condiciones de vida y ausencia total de derechos, el estigma y deshumanización sufridas, hoy se reconocen como uno de los mayores crímenes contra la humanidad.
Sus consecuencias están latentes en la población africana y sus descendientes esparcidos por todo el orbe. Lamentablemente, aún no existe conciencia suficiente sobre la gran repercusión cultural y social que tuvo en muchos países esta diáspora forzada, así como las secuelas de la práctica esclavista en sí misma. No se reconoce su dimensión en la destrucción de las sociedades africanas y en su empobrecimiento; ni la enorme contribución de sus hijos esclavizados al desarrollo de la agricultura y la reconfiguración de los sistemas alimentarios de medio mundo. Mucho falta por reconocer lo determinante de su fuerza de trabajo como base de un comercio azucarero tan relevante geopolíticamente como hoy es el petróleo.
De ahí la importancia de un proyecto internacional como la Ruta del Esclavo que motiva la investigación exhaustiva de todos los aspectos asociados a este doloroso pasado, revela verdades ocultas, pone en valor el papel de una sociedad integrada con violencia a muy diversos contextos, y busca enmendar o evitar injusticias contemporáneas sustentadas en el racismo y la discriminación.
En Cuba este proyecto ha tenido una trayectoria muy positiva desde 1994, con la participación de numerosos centros de investigación, museos, universidades, archivos, asociaciones culturales, etc. Como resultado se han realizado múltiples investigaciones y excavaciones arqueológicas que han derivado en cientos de publicaciones especializadas de diversas disciplinas y eventos científicos periódicos. Asimismo, se han recuperado sitios asociados a la esclavitud o en los que se reconoce su relación con ella.
Actualmente, existen varios museos que exhiben el legado cultural africano (la Casa de África y los museos de Guanabacoa y Regla, en La Habana; y el de Palmira, en Cienfuegos). Especialmente dedicados al esclavo hay dos en Matanzas, con varias salas temáticas que intentan ilustrar lo complejo de este fenómeno, mostrando la dinámica de la trata negrera; el papel del esclavo en la Isla; objetos y espacios asociados al esclavo; aspectos como la rebelión, el cimarronaje y los palenques; y sus influencias culturales en la música, la religión, la lengua, etc.
El primero de ellos fue inaugurado en 2009, y se emplaza en el antiguo castillo de San Severino. De esta forma, el Museo Nacional del Esclavo, ocupa una de las construcciones coloniales más relevantes de la Isla construida con mano de obra esclava. Le sigue el Museo del Esclavo Rebelde inaugurado en 2015 en las ruinas del ingenio azucarero Triuvirato, donde desde 1991 está el monumento escultórico de Alberto Lescay dedicado a la gran sublevación del 5 de noviembre de 1843.
Como reconocimiento y protección a la memoria viva de los africanos en Cuba se declaró en 2003 la Tumba Francesa de la Caridad de Oriente, Obra Maestra del Patrimonio Oral e Inmaterial de la Humanidad, visibilizando a su vez otras análogas como La Pompadour, en Guantánamo y la de Bejuco, en Sagua de Tánamo, Holguín. Estas y otras acciones serán necesarias para no olvidar y justipreciar una historia dolorosa, pero que tuvo impacto enorme en Cuba y el mundo.
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