IDENTIDADES 1 ENGLISH IDENTIDADES 3 ENGLISH | Page 68

stitutive pluralism incredibly impossible. Unfortunately, this is the cultural underpinning for a nation.
Despite popular religiosity, there is not even minimal communication between babalawos (Santería priests) and Catholic priests, and even less
between them and Protestant pastors. One might
think this is only a religious matter yet it also has
to do with our civic culture’s possibilities and
with its conclusion in strictly a political sense.
The difficulties within the process have no simple
solution. They can only be resolved through historical time and the intensity of culture. But their
interconnectedness was truncated by political
messianism’s preeminence, which came to us
from Germany, and was made current in the second half of the twentieth century by MarxismLeninism. We must not forget that this messianism attempted to do away with all of the Cuban
nation’s cultural underpinnings. That in its impotence as a destroyer of culture it continues trying
to dominate and has more to do with highly limited zones of power than with a consistent
worldview and social view in Cuba.
The great coexistence is precisely an attempt to
achieve this dual proce