Lorna Scott Fox

Ever since 1956, when Fidel Castro left Veracruz for Santiago de Cuba like a conquistador in reverse, Mexican-Cuban relations have been a sensitive area. Cynical Mexicans might take the view that their government’s attitude is, or rather was, a matter of ‘I’ll support your revolution – and appear to take a stand against the US – if you don’t export it over here.’ At one stage in the early Nineties, therefore, there were dozens of Cuban artists in Mexico, enjoying the Velvet Exile. They could come and go from Cuba, eat their fill, lose money and innocence at capitalist roulette; but they still had to watch what they said. This began to seem like the worst of both worlds, and before long they all leapt off the Mexican trampoline into the great beyond. Until August this year, when Castro threw the frontiers open, it was a painfully irrevocable choice.’

At the end of Hunger of Memory, Richard Rodriguez’s 1982 account of becoming an American, he tells how his mother came across one of his articles and was moved to write to him. Her letter begins tenderly, urging Rodriguez not to blame himself, as he appears to do, for giving up Mexican culture in order to ‘make it’. Then: ‘Writing is one thing, the family is another … Especially I don’t want the gringos knowing about our private affairs … Please give this some thought. Please write about something else in the future. Do me this favour.’…

‘Barbie can be anything you want her (yourself) to be!’ Thus the sales pitch for a plastic toy that in most people’s minds simply represents the essence of bimbo-ness. But what if the big hair and tacky costumes were actually vehicles of patriarchal and racial hegemony, while also enabling a potentially subversive network of reappropriative authorial narratives? Investigations like Barbie’s Queer Accessories defy you to giggle as they unfold with Monty Pythonesque obliviousness to the gulf between high-minded scrutiny and its silly object. But the premise of mickey-mouse academics is often fruitful: that the least cultural droppings are microcosms of a wider political dynamic, to be prodded and tested in a reflexology of the social body.

He was a middle-aged had-been, returning in a flurry from his entrada into the Spanish Main with a crop of tall stories and a bag of glittery sand, to the yawns of Queen and country. More favoured courtiers sneered that he’d never been to Guiana at all. This repudiation persists, leaving Walter Ralegh as little more today than the cloak-and-pipe fellow who was dropped for the Earl of Essex. His other colonial fiasco (the North Carolina settlement which vanished without trace in 1586) is only slightly more remembered. Britain was never seriously to colonise South America, and there never was an El Dorado in the form Ralegh sought.