You recently returned from a research trip to the Smathers Library in Florida for your project “Nostalgic Networks of Intimate Writing: Diaristic and Epistolary Discourses in the Nineteenth-Century Spanish Caribbean.” Can you tell us about this project and what you discovered in the Smathers Library?
Mirabal: I am interested in looking at diaries and letters, especially from the nineteenth-century Spanish Caribbean, to elucidate the uses of nostalgia in texts written in situations of exile or displacement. I plan to explore to what extent this feeling of nostalgia became an expressive device in the face of multiple losses and displacement. In terms of my archival work, I conceived a research project that combines new analysis of renowned diaries and letters, and lesser-known or even ignored manuscript materials such as correspondence by and about free and enslaved Afro-Cubans in the nineteenth century.
During my visit to the Smathers Library at the University of Florida, I consulted a book specially prepared for María Mantilla with photographs of all the letters that José Martí wrote to her when she was a child. This book was carefully preserved within a delicate case with a blue bow. A heated debate persists today about whether Mantilla was the biological daughter of José Martí, a 19th-century Latin American intellectual widely known in American academia for his influential essay “Nuestra América.” This book was clearly symbolically important both to Mantilla and to the Cuban authorities, who took the trouble to put it together for her during the celebrations of Martí’s centenary. This demonstrates the ways in which texts can hold nostalgia and intimacy, which in turn form networks across generations. On the other hand, my searches in the archive of Cuban enslaved death certificates and burial letters have made me think about the work of scholars like Saidiya Hartman and Celia E. Naylor. One of the death certificates I read was for Alejo, a twelve-year-old boy whose mother was enslaved and the certificate referred to him as “son of an unknown father.” It is most likely that Alejo was the product of a rape perpetrated by a white man. In the case of enslaved Afro-descendants, we do not have formal letters. However, these certificates, written in the form of a letter to the cemeteries to ensure burials, allow us to understand how violence emerges.