A Cuban Soap Opera Remake
by Matias Travieso-Diaz and Eloy Gonzalez-Argüelles
[I want to speak, I want to speak, tell everyone Albertico Limonta is my grandson,
the child of my oldest daughter Maria Elena.]
Don Rafael del Junco’s silent litany in El Derecho de Nacer by Felix B. Caignet
In mid-2047, the Instituto Cubano de Radio y Televisión (Cuban Institute of Radio and Television, or CIRT), received a proposal for a revival of the 1948 radio soap opera El Derecho de Nacer (The Right to be Born) by the Cuban radio writer Félix Benjamín Caignet Salomón. At the time, El Derecho, as it was called, swept Cuba by storm, and then spread to all of Latin America in a run that lasted over fifty years. It was regarded as one of the most influential soap operas of all time, and had been the subject of numerous radio, television and movie adaptations. The revival (in the form of a TV series to be aired in Cubavision) was to start in April 2048 to coincide with the centenary of the original radio broadcast.
José (“Pepe”) Cubero, a brilliant movie and TV producer and director, was the proponent and strongest defender of the project. He acknowledged that the 1948 soap opera would have to be modified a bit to make it consistent with the culture and politics of twenty-first century Cuba, but felt the changes would be small and well within his creative abilities.
The proposal met opposition from some of the most orthodox members of the Communist Party. They claimed that the original story was rife with the type of bourgeois, capitalistic ideology that had been eradicated after almost ninety years of Socialist rule. Other opponents, more practical, pointed to the chronic economic crisis that bedeviled the island with words like these:
“Anything we broadcast must encourage the Cuban people to work harder, make sacrifices, concentrate on rebuilding the economy in the face of the heartless Yankee blockade. El Derecho is a frivolous, escapist diversion that would get us sidetracked from our mission. And it will run for many months, compounding the damage.”
The matter was kicked upward to land on the lap of Miguel Diaz-Canel, who had been President and First Secretary of Cuba’s Communist Party for almost thirty years. He was in his mid-eighties and getting ready to step down, so he was in no mood to mediate in ideological disputes. He ruled:
“Let Pepe Cubero come up with a proposed screenplay and give it to the President of the CIRT and the Minister of Culture. Let those guys decide what changes to the screenplay are required to render it acceptable, make those changes, and run with it. Don’t bother me with this shit again.”
The Minister of Culture, Haydée Alonso, who had studied in Paris, quoted Sartre, and prided herself on being open-minded and liberal (within the ideological bounds of the Party), was enchanted with the idea of a revival of El Derecho, so she was inclined to give Cubero a relatively free hand. This was good news to Cubero, although no one else liked Haydée. No one forgave her for her unpatriotic preference for smelly Gauloise cigarettes that stunk up the studio, and that she did so “in the land where the best tobacco in the world used to be grown.”
The CIRT President, Danylo López, was an old, dried-up bureaucrat concerned mainly with toeing the Party line and avoiding controversies, and was not amenable to letting Cubero get away with much. Torn between polar extremes, development of the new version of the soap opera proceeded in painful fits and starts.
The first bone of contention was the character of Don Rafael del Junco, the villain of the story. Everyone agreed that Don Rafael, a haughty unscrupulous landowner, was a proper embodiment of the pre-Revolutionary capitalistic class. However, at the end of the original 314 episodes, Don Rafael reconciled with his daughter and grandson, and ended up being presented in a somewhat favorable light. “We have to change the ending” argued Danylo. “There can be no redemption for the enemies of the people.” Cubero reluctantly agreed to modify the end of the series so that Don Rafael got his comeuppance. He was hoping against hope that by the time the last episodes were filmed Danylo would have changed his mind.
Then there was María Elena, the daughter of Don Rafael and mother of the hero of the series. Again, everyone agreed that she showed courage in refusing to have a late term abortion and insisting on giving birth to her illegitimate child. However, in the original series she sought shelter for her grief in a convent, where the nuns and other members of the community treated her with compassion and understanding. Danylo was loath to include any episodes that praised religious people. “Religion is the opium of the masses, and the State must not condone it in any manner.”
Cubero had to change the script to have María Elena become a sort of hermit, seeking solace from the apparent loss of her child on a deserted shore. That in itself was problematic, since Cuba had implemented an internal passport system that was rigidly enforced. In the new Cuba, there was nowhere to hide. At the end, this discrepancy was allowed as poetic license, hoping it would not be noticed by anyone who had the power to object.
In the original El Derecho María Elena leaves her newborn baby boy in the care of her once wet nurse, the black María Dolores, who saves the infant from being slain on orders from Don Rafael, manages to give Don Rafael the false impression that she and the baby are dead, and escapes with the infant to a remote village. There, she raises the boy as her own child, naming him Alberto (“Albertico”) Limonta.
One salient and recurring problem was the relationship between “son” and “mother,” due to the fact that María Dolores claimed he was her son, even after his infancy. Yet, the actor chosen by Cubero to play Albertico, Ontario (“Guapito”) Ledesma, was white. Very white. Blondish. On the other hand, the lady portraying María Dolores was black, as stipulated by Caignet in the original soap opera. Coal black. No one seemed to find the discrepancy odd except for Haydée, who said that the role of María Dolores seemed taken out of Gone with the Wind. Her remark was met with a deadpan silence, for nobody in Cuba remembered or cared about old Yankee movies.
The racial disparity problem did not fully surface at first, because the boy who played Albertico as a child had a darker complexion that made his relationship with María Dolores more credible. But later on in the show, when Ontario assumed the role of 25-year-old Albertico, María Dolores’ claim that he was her son began ringing hollow. Different suggestions were considered: darkening Ontario’s skin with blackface make-up like Laurence Olivier in Othello, other things of that nature. Haydée opposed them all, because, she said, it was not impossible that Albertico could still be María Dolores’ biological son. So, things were left unchanged. There was one scene, however, when the script called for older Albertico to run up to his mother and say, “Mamá, I love you so” as he hugged the black woman. The scene had to be redone many times because the crew in the studio—and later on, even Albertico and María Dolores—could not control their laughter. In the end, the scene was filmed as it was and prompted sarcastic comments among the viewers once aired.
Much was done in the original series to highlight the discrimination and ill treatment that both María Dolores and Albertico endured on account of her race. Danylo liked that and wanted to accentuate the criticism of the racist society that existed in the country before the Revolution, but was opposed by Haydée, who warned not to overdo that aspect of the plot. “Remember, Danylo,” she said, “there are still people left in this country who believe blacks are inferior, although they won’t openly admit to it. There is no point in rubbing their noses on our commitment to equality among the races.” At the end, Danylo carried the day. Albertico, who was white, would be repeatedly abused and discriminated against for having a black mother and being a mulatto.
In one scene intended to bring more “realism” to the story, a classmate of Albertico has a fight with him and calls him an “hijo de puta” (a bastard), not an uncommon insult in Spanish. Danylo objected to the use of such foul language, as it was not in keeping with Socialist morality. Haydée replied that this choice of words was used by ordinary people and prude sentiments to the contrary were a bourgeois atavism. A heated debate ensued and, at the end, Haydée seemed to say that the language in the series should not be controlled by a “partido de hijos de puta,” which many people took to refer to the Communist Party. Haydée, however, swore that she had not said “Partido” but “partida,” meaning “bunch” or “group,” without any political connotation. Since no one could produce a definitive argument, the matter was dropped, along with the entire scene.
Many episodes later, thanks to María Dolores’ innumerable sacrifices, Albertico manages to make it through the university and becomes a famous doctor. In the original version, Albertico gets to be rich and lives in comfort with his aging “mother.” Both Danylo and Haydée objected to this turn of events. Cubero was required to rewrite that part of the story to have Albertico live modestly, see indigent patients for free, and travel to Haiti to help treat the victims of a devastating earthquake. In the rewrite, Albertico returns to Cuba with a newfound social conscience, alert to the inequities of the capitalist society and committed to fighting them.
Later in the series, Albertico is doing night duty at a public hospital’s emergency room when several injured people are brought in after a traffic accident. One of them is an old man who is bleeding to death. The victim’s blood type is AB negative, the rarest type, which is unavailable at the ill-equipped public hospitals of pre-Revolutionary times. Albertico, AB negative himself, gives a transfusion that saves the man’s life. The victim, who is no other than Don Rafael del Junco, recovers and as he convalesces, he invites his savior to come to dinner and meet his family. There Albertico meets Isabel Cristina, daughter of María Elena’s sister Matilde, and a budding romance blooms between the couple, unaware that they are cousins. Danylo was not in favor of retaining potential incest as part of the plot, and Cubero had to add another twist at the end of the story where it is revealed that Isabel Cristina is not the natural daughter of Matilde, but only an adopted one, eliminating another potential offense to Socialist morality.
Don Rafael, now fully recovered, is one day taking a stroll near an outside market, when he spots an old black woman that he immediately recognizes as María Dolores, who he had written off as dead many years before. He follows the woman, overtakes her, and confronts her. María Dolores acknowledges that she and Albertico are alive and well, and rebukes Don Rafael for his cruelty. Cubero is asked to add language to the confrontation scene wherein María Dolores lists once again all the aristocrat’s misdeeds and concludes with a stirring pronouncement: “Beware, for your days are numbered. The people soon will hold you accountable for all the crimes you have committed against your family and against society.”
Staggered by these revelations, Don Rafael returns home, where he promptly suffers a stroke (“derrame cerebral”) (a common mishap in soap operas) and falls into a coma. In the original version, Don Rafael stays in a coma for many months, burning with desire to impart the crucial news of the existence of his missing grandson to his wife and daughter, but is paralyzed and unable to speak. Here, however, science rather than politics interferes with the progress of the story. By 2047, a process had existed for years by which an artificial intelligence (AI) could accurately decode words and sentences from brain activity. Using only a few seconds of brain activity data, the AI can guess what a person is trying to say and translates it into a voice recording. The AI was commonly used throughout the world, including Cuba, to help people unable to communicate their thoughts through speech, typing or gestures.
The existence of the AI technology rendered a crucial portion of the original version of El Derecho vulnerable to ridicule by the viewing public. There was no way Don Rafael could linger, speechless, for several months. Cubero and his creative team struggled with the problem for weeks and finally had to come up with a lame solution: Don Rafael suffers a “derrame cerebral,” but recovers almost immediately and, instead of bringing the existence of his grandson to the attention of everyone, has a change of heart and continues to cover up his earlier nefarious crimes by accusing María Dolores of theft and charging Albertico with complicity in the black woman’s schemes.
Isabel Cristina, whose love for Albertico has not been diminished by Don Rafael’s accusations, alerts her boyfriend before the police can seize him, and Albertico escapes to a bitter exile in Tampa, where his mulatto identity subjects him to additional discrimination and mistreatment at the hands of the American imperialists. Meanwhile, María Dolores lingers in jail and ultimately dies of sorrow.
From that point on, the plot of the revival diverges entirely from the original radio show. Albertico becomes a revolutionary hero and travels back to Cuba to take up arms in the mountains against the corrupt government. He alerts Isabel Cristina of his whereabouts and she joins him to continue, together, their fight for justice. Through one of his comrades, who knew Isabel Cristina’s parents, it is revealed that Isabel Cristina and Albertico are unrelated, whereupon the couple is chastely married in a civil ceremony conducted by a rebel leader. They are enjoying a brief honeymoon when they learn that Don Rafael has been killed in a terrorist attack against the Presidential Palace, where he was attending a reception. Albertico and Isabel Cristina kiss and hug each other, relieved at the evildoer’s death, and the series ends.
As the first six episodes were filmed, José Cubero had increasing misgivings about the product he was going to set before the public. Technically, the series was as good as he was capable of putting together: photography, score (instrumental renderings of Cuban ballads going back to the 1800s), sound effects, customs, editing, were all first class. He had assembled a cast of experienced actors and actresses, with a famous Spanish TV personality in the role of Don Rafael. Much of the series was shot in locations selected for their beauty or historic interest.
Artistically, though, Cubero felt he was doing a disservice to—actually, betraying—Caignet’s original work and regretted all the compromises he had been forced to make to get the project approved. As a way to hide his guilt, he made sure of the destruction of all copies existing in Cuba of the audio, TV and movie versions of the series, be they from Cuba, Puerto Rico, Ecuador, Peru, Brazil, Venezuela or Mexico. Cuban censorship saw to it that no written materials describing the 1948 series were available to the public.
Since there was nobody alive who had listened to the original broadcast, Cubero felt confident that he would not be confronted by critics of the savaging he had been forced to perform on the original. Still, he went to bed the night of Tuesday, March 31, 2048 with a heavy heart, in anticipation of the premiere of the series the following evening. He tossed and turned in bed all night and, in the few minutes of actual sleep, was accosted by the image of a dapper slim man sporting a trim moustache and a mane of black pomaded hair, who appeared and disappeared before him making menacing gestures and repeating incessantly a single word: “Why!!?”
The first episode of the new rendering of El Derecho de Nacer was shown on Cubavision at 9 p.m. on April 1, 2048. The show ran, Monday through Saturday, for 310 episodes, the last one playing in the spring of 2049. While initially garnering much public attention, interest in the series wore off quickly, so that the last episodes were seen by almost nobody. Many concluded that much of what was shown and said in the series was predictable and no different, except for its excessive duration, from other political indoctrination efforts by the government.
José Cubero finished producing the last package of ten episodes and sought and was granted permission to take a short vacation abroad to recover from his massive effort. He was last spotted taking an Iberia plane bound for Madrid on April 15, 2049.
He was never seen again.
Matias Travieso-Diaz was born in Cuba and migrated to the United States as a young man. He became an engineer and lawyer and practiced for nearly fifty years. He retired and turned his attention to creative writing. Seventy of his stories have been published or accepted for publication in paying short story anthologies, magazines, blogs, audio books and podcasts. Some of his unpublished stories have also received “honorable mentions” from a number of publications. A collection of some of his short stories, The Satchel and Other Terrors, is scheduled for publication in February 2023.
Eloy González Argüelles was born in La Habana, Cuba, and came to the United States in 1961. His studies culminated in a PhD in Romance Languages at the Ohio State University. He taught at Wheaton College (Norton, Massachusetts) and the University of Massachusetts (Harbour Campus) before moving to Washington State University (WSU), where he taught Spanish literature and literary criticism for 38 years. For ten of his last twelve years before retirement he was Chair of the Department of Foreign Languages and Cultures at WSU. His output includes a novel, a book on the chivalric novel, and articles in scholarly journals and conference presentations. Upon retirement he became an Emeritus Professor at WSU.
Honorary Mention Extra Fiction 2022
May We Be Named
by Angela Acosta
Humanity’s voyagers always came on ships, back when Sol was the closest star and home stayed within the ecliptic. They came from the places the maps would no longer show as star charts guided them towards lands where Terra would be but a distant memory. With skin colored from equatorial sunbeams and languages forged from centuries of cultural contact and strife, they were ready when the Exodus finally occurred, and generation ships whisked them away across a sea wider than the Atlantic.
Marcela tore her eyes from the screen that displayed the full weight of generations of ship born ancestors when a thin stream of light coming from the hallway alerted her of Zamora’s presence.
“¿Tienes chisme?” Zamora asked, sauntering into the room like only a little sister could.
Marcela relaxed her stiff shoulders and let out a breath she didn’t realize she was holding in. She’d tracked enough of the gamma lineage for this wake cycle. With the lights back on, she started reshuffling the notes she printed out on carbon copies that littered her desk.
“Yeah, turns out they meant to put you on the Calabaza ship and got the paperwork mixed up,” Marcela smirked, waving one of her notes in the air.
“No way! You know I can’t even cook frijoles right; I don’t belong on a restaurant ship. Unless, you know, I got to be the engineer and eat up all those delicacies.”
“You wish!” Marcela nudged Zamora with her elbow.
“So, made any progress today?”
“Five generations of lineage gamma from three centuries ago found in the data sent by laser from the Prerromano ship, no está mal,” Marcela shrugged and looked back at the data in front of her.
She continued, “It’s strange, really. There seem to be fewer lineages than active ships. I can’t find us in all the data. You know even Tía Flora gave up ages ago on this project.”
“¿A qué te refieres con lo de ‘find us’? I thought this was about the ancestry of the whole fleet. What do we have to do with anything? What does our ship’s history matter?”
“It means everything! I know I’m supposed to be collaborating on this project for the good of the fleet, but you know I’ve been doing some research on the side.”
“But they’re always telling us that we’re all siblings and that race doesn’t exist anymore, that we’re all homo sapiens. Somos de la raza…”
“Cósmica, literalmente. Pues ya lo sé, pero es un mito, uno de esos que vinieron con los primeros cohetes.”
Having just finished her own school lessons for the day, including a lecture on how the old ways no longer applied, Zamora was utterly perplexed. She perched herself on a free corner of Marcela’s desk and took a closer look at the branches of the family tree, thinning out as they got closer to the present moment of year 534 of the Exodus.
“Mira Zamora, where is our family in this?” Marcela zoomed into a patch only a few years removed from Zamora’s birth in year 523.
“It doesn’t matter…”
“¿A quién le importa?”
“Pues a nosotras, a todos los del Arbolito. Look, before I crunched in the data for gamma lineage, I already noticed some irregularities from the beginning. They’re telling us we’re doing something meaningful by putting together these lineages, that it’s for the good of the fleet and our history. It’s just busy work, Zamora.”
“Fine. I don’t know who all our family is, but Marcela tengo haaaaambrreeee. Can we pleaseeeee go the mess hall now? I heard Tío José is making pupusas and I want one that isn’t spicy.”
“Ya vamos, but I still want to learn more about this. Maybe I can bug Tía Flora about the genealogy research after dinner.”
Sure enough, Zamora piled her plate high with pupusas and maíz, freshly made from their onboard hydroponics garden. Marcela, ever the apprehensive about her research, took a smaller portion of food and joined the other kids and teenagers huddled around a game of dominos made from scrap cardboard. Zamora enjoyed the camaraderie but couldn’t wait to finally talk to some adults. For some reason they always stayed quiet about what they knew of their families, and though they praised her for her research, they never asked many questions or gave her any good leads. She always had to look elsewhere, like taking chances asking the Prerromano ship with a complicated array of laser networks to reach them five lightyears away.
Tía Flora was watching her favorite zero g handball game and knitting. Approach with caution, Marcela thought to herself. She sat herself next to her only biological aunt and engaged in the requisite small talk. By the second half of the game Marcela had steeled herself for the conversation.
“Tía, you know I’ve been doing a lot of work on the lineage, and I don’t need to bore you with it, but…”
“Mi’ja, I’m glad you’re doing that research project, but it doesn’t interest me anymore. What are you doing, hunting down lineage omega or something?”
“I’m working on lineage gamma now actually; I have five more generations worked out. In fact, I’ve already sorted out adopted and biological parents and have some diagrams for the research team I’m going to send by laser tomorrow…” Marcela needed to stop herself before she lost sight of what she came to talk to her aunt about. Tía Flora had already focused back on the game, the clinking of the knitting needles in synch with the pace of the game.
“Sorry, force of habit. Tía Flora, I want you to tell me about us. ¿Quiénes somos los del Arbolito? ¿De dónde venimos?”
Tía Flora finally perked up and cracked a smile, “It took you seventeen years to ask me that, eh? It took my friend Adriana over twenty and she quickly became disinterested again.”
Marcela relaxed in her chair and tucked herself into the story Tía Flora was inevitably going to launch into. Tía Flora switched to Spanish, as she was wont to do when talking about the past, but her tone of voice changed, and it was as if she saw herself somewhere else. The youth proudly tout the fact that the past was light minutes away and wholly unreachable while elders grieve that chasm of memories.
“Hace ya treinta años, Adriana me preguntó sobre nuestros antepasados. Y, a pesar de la falta de información que tenía, yo sabía que había que compartirla con cualquier persona que tenía el mismísimo deseo. Me imagino que hasta la Zamorita sabe recitar las historias oficiales de quienes somos, ¿cierto?”
Marcela smiled, “Justamente me las estaba contando según lo que va aprendiendo en la escuela.”
“Pues, la Adriana me dijo una frase que nunca jamás saldrá de mi mente. Me dijo basta con esas historias del Éxodo con las ramas de los árboles y que ‘I don’t want your tender history, give me the truth’. So I did.”
“Tender history, huh? Is it, though? Now that I really think about it, es un cuento de hadas. I’ve always wondered about how the data was received on these family trees and why I couldn’t ever find myself on them. You know, I always thought I was different for asking about my own heritage. Pero, there’s something they’re not telling us and it’s going to be bittersweet.”
“Yes, but I have no doubt you are as ready as you’ll ever be to hear it. Éramos muchos durante los primeros cohetes y hemos venido desde zonas muy lejanas de la tierra. Había gente de los ríos, de la selva llamada la selva amazónica, de islas y grandes continentes. Había de todo.”
“Pero nos han dicho que han venido todos de la península de Florida y que allí empezó la migración.”
“Que no, que la península solo tenía las bases de lanzamiento.”
Marcela muttered to herself, “that sure does make more sense…”
Tía Flora stared at the screen transfixed in thought, as if recalling the very thread of the ancestors she was to spring forth from her mind like Athena.
She continued in English, “I found…a packet of data. I was going through some of the earliest data sent about the different lineages and I found a diary. It was a real book too, scanned of course, but I hope somewhere those pages are still preserved. I had half a mind not to tell anyone about it and keep minding my business, especially since it’s not mentioned anywhere in the ever-expanding literature on Exodus genealogy. It was the diary of someone named Hortensia from the beginning of the exodus. She talked about several ships we still have in the fleet, la Calabaza, el Ateneo, el Dominicano, however there was something greater I learned that day. People who couldn’t afford passage on the Exodus fleet sold the only thing they had left. It confused me, because I know those people were so connected to their plastic items and chucherías.” The clicking of her knitting needles reminded Marcela of the noise of plastic toys her sister played with.
“But you figured it out, right?”
“Mi’ja, they had nothing left to give, no currency or valuable metals and they could barely even secure a kilo in the bulkhead, so they sold their names.”
“¿Qué dices? Ya tenemos todos los nombres. Nos han nombrado a todos nosotros.”
“Pero tú y yo solo tenemos un solo nombre, la María Victoria tiene dos, pero así son todas las Marías.”
“But we each have a name, tía. I still don’t understand.”
Tía Flora put down her knitting needles and beckoned Marcela closer. Parting her wavy dark hair, she began making a large braid.
“Nos han dicho que nosotros del Arbolito somos latinos. Somos de distintas regiones del continente de las Américas y todos hablamos español e inglés. There are at least five other ships like us with slightly different accents and facial features, and they make us believe we’re all the same.”
“We come from Terra, there’s no difference, is there? The skin color is just from the different melanin produced in sunnier, warmer places compared to colder ones.”
“Eres muy inteligente, you know there’s more than that. Yes, these colors used to define us and now we think more logically, but the Exodus took away our names and our culture. We had special foods, and, while I know most aren’t religious anymore, there were special ceremonies and festivals just for us. We gave that up the moment we named ourselves part of the fleet.”
Left, right, middle, Tía Flora’s fingers made quick work of Marcela’s hair. Marcela thought the braid felt odd, a bit lopsided, but she didn’t want to criticize her aunt. It’d be easy enough to readjust later.
Tía Flora secured the bottom of the braid with an elastic band and Marcela went in search of a mirror and finally saw what her aunt had so lovingly knitted into her hair. Her thick hair had been carefully sectioned into different braids, all coming together to form a larger braid that ran down the right side of her head.
“Mira, ¡qué bonita!” Tía Flora exclaimed, admiring her work.
“Thank you, tía. It’s your best creation yet. Where’d you learn to do something like this? We almost never wear our hair in braids. We’re supposed to keep it tied neatly away from our face with a ponytail or bun.”
“I got the idea from our ancestors. Thousands of years ago, our ancestors, the ones with wavy hair, textured hair, and hair dark as the hulls of our ships wore braids as a source of cultural identity. They wove patterns into braids to chart maps towards the homes they left behind just as we leave drawings as marks of each ship in the fleet.”
“That’s really beautiful,” Marcela reflected. She felt a tightness welling up in her chest and a newfound appreciation for the ancestors from Terra bloomed within her. Not even when conducting her research did she ever truly feel the full weight of the bygone generations who attempted to pass their knowledge to her. She was the product of dozens, if not hundreds of generations of sentient homo sapiens who kept humanity moving forward without forgetting their roots.
“It suits you well, your ancestors would be proud of you.”
“Thank you, tía. I have to ask; did you ever figure out any of the names they gave away?” Marcela was suddenly anxious, knowing she’d remember this moment for years to come. This was to be the moment when everything clicked, when she no longer was one of a multicultural fleet, but the daughter of people from countries she could find on the old globe.
Tía Flora harrumphed, ostensibly at the terrible play that had finally ended the handball game, but Marcela knew it was really meant for her.
“Pues, ya te lo conté, we gave them up centuries ago. We tucked our braids into our helmets and some of us were smart enough to use the braids to spell our histories in Nahuatl, like the Calabaza ship. They’re the Xolapa from México. But us, we weren’t so lucky.”
“But couldn’t we take a DNA test? Contact other ships for information that might’ve been overlooked in the existing lineage. We could…”
“It’s too late for that. We’re never going to have their names or the certainty of knowing who our ancestors truly were, but I do have something you might want to see.” Tía Flora turned off the projector and sent her off to find Zamora. She needed to see this, too.
The chefs had already gone off duty and the sisters and Tía Flora huddled under the dimmed light of the mess hall. Zamora looked unsure of herself as she shuffled her feet in place, and Marcela wished the photons from the nearest star system could illuminate the dark portholes but they were once again too far in the black.
Tía Flora flipped through a few recipe books and finally settled on the one that looked the most battered and full of stains from centuries of moles and salsa.
“Pues mira. Ni el dedo de Colón podría apuntar a lo que está escrito aquí. Zamora, can you read for us?” Tía Flora put her hand on her shoulder in encouragement.
Zamora twisted her face like she’d just eaten a lime. “It’s in Spanish?”
“Claro, mi’ja. Así fueron escritos todos los libros de nuestros antepasados.”
“Pero solo hay una lengua escrita, el inglés,” Marcela chimed in.
“Pues me parece otra ridiculez de esa escuela…obvio que todos los seres humanos podían escribir con pluma. ¿Creen que los latinos iban a escribir sus historias en el idioma de otro contiente? Sound it out, you’ll figure out what it says pretty quickly.”
Zamora began, “Las galletas de Elisa. Se preparan con…con sus ingredientes favoritos. A ella…le gustaba hornearlas para días festivos como…como los cumpleaños y las quinceañeras.”
Looking over Zamora’s shoulder, Marcela read the recipe to herself and said, “It’s a cookie recipe, but it’s telling us about someone named Elisa. And the one on the page next to it says ‘Los pasteles de tío Oswaldo’. What is this, tía?”
“Girls, when they sold their names and left Terra with the Exodus, they made these recipe books to share their favorite dishes. They turned recipe books into the ancestors they couldn’t take with them. These are their obituaries.”
“But there’s hardly anything about Elisa in this…” Marcela protested.
“You must read the whole book; each recipe gives you a little more about each person’s story. I’ve been piecing together when people were born and that sort of thing.”
“So we can finally put together this lineage?”
“No, so we can read about their lives. We can honor them even without the branches on the Arbolito all filled out. Many of these people likely aren’t related to us anyway.”
“Marcela, basta con your research. Tía, have you ever made these recipes?” Zamora interrupted.
“We still make some of them, but without the animal products they had access to on Terra they probably don’t taste the same.”
“Can we still try?”
Tía Flora chuckled to herself, “I’d thought I’d never see the day when you’d want to try to bake something. Sure, tomorrow morning you don’t have any lessons so why don’t you bring some of your friends to the kitchen and we’ll whip something up.”
The next day, Zamora and a few of her friends were busily churning out cookies under the careful watch of Tía Flora using ingredients rationed for those who weren’t on the team of cooks. Notwithstanding Zamora’s occasional clumsiness and trepidation around the oven, the lunch rush was ecstatic to try something new. A few of the adults even petitioned to add the sugar cookies to the dessert menu, the highest honor for the young bakers. Zamora later tearfully told Marcela that it was all her fault if they ship her off to the Calabaza ship now that she can properly bake.
Marcela sometimes wished she were as capricious as her younger sister, but age and her research kept her curious. She wanted to beam to everyone else on the research team that it was just a project to keep people busy. They were fed packets of data and crunched the numbers all day long so the ships with the most resources could continue chasing after habitable planets and building new spaceports. Those very families must have taken her own ancestors’ names hostage centuries ago.
Indignant, Marcela clenched her hands and closed her eyes. She breathed deeply, imagining a warmth spreading through her body as if she were spirited away to her ancestors’ hot and humid homelands.
She closed out some of the programs she had been running with the ancestry data and set aside a data packet for herself to send to a few trusted friends she had on the Arbolito and other ships. Speaking clearly into the monitor in front of her, she spoke a language she hoped to one day be able to write.
“Soy Marcela, del Arbolito. Créeme cuando les explico que nuestros antepasados tenían nombres para sus familias. Mi tía me dice que sus nombres fueron vendidos a los que controlaron el Éxodo y que fueron tirados como basura de plástica. Ya no quiero repetir esa historia, así que quiero que nos nombren. Hasta que tengamos anclados a los linajes todos los nombres, me llamaré Marcela Nombremos. Puede que parezca contra los deseos de la flotilla, pero quiero identificarme como persona con una historia. Cualquier interesado puede usar este nombre. No lo daré a mis hijos si los tenga. Es un nombre a alquiler, un nombre que declara su intención. Espero que les sirva.”
Angela Acosta is a bilingual Mexican American writer and Ph.D. Candidate in Iberian Studies at The Ohio State University. She won the 2015 Rhina P. Espaillat Award from West Chester University, and she was recently nominated for Best of the Net. Her speculative writing has or will appear in On Spec, Eye to the Telescope, Radon Journal, 365tomorrows, and Shoreline of Infinity. Her work has been featured in Latinx magazines like Panochazine, Somos en escrito, and Latinx Audio Lit Mag. She is author of the speculative poetry collection Summoning Space Travelers (Hiraeth Books 2022) and chapbook Fourth Generation Chicana Unicorn (Dancing Girl Press 2023). She enjoys rock climbing and biking in her free time.
Winner 3rd Place