In Yoruba, ireti means hope or a positive expectation for the future. It’s also the name of the project that turned one year old in February, founded by Katiuska Govin in her own home.
Librería Ireti. Photo: Mónica María Oberschelp Garabito
Visiting Ireti is a rare, almost intimate experience. After reaching out to Katiuska, she personally shares the address and welcomes you in her house in El Cerro – a neighborhood as central as it is historically marginalized in Havana. Once inside, you find yourself in an organic space where Black consciousness and epistemic justice are cultivated. The shelves hold rare and wide-ranging works – poetry, Pan-Aficanism, African children’s stories, theater, film, cuisine, and more – most of them written by and for Black people. Many of these treasures were rescued by Katiuska through tireless searches in public and private bookstores across the island. The catalog brings together voices of Black authors from Cuba, the African continent, and its broader diaspora.
Here are five essential works that allow us to savor the richness of Cuban Black culture:
REYITA, SENCILLAMENTE, by Daisy Rubiera Castillo (Havana, 1997). Photo: Mónica María Oberschelp Garabito
Reading this testimonial biography is like traveling through time, guided by the profound life experience of María de los Reyes Castillo, or simply Reyita, a Black woman who witnessed the birth of the Cuban republic, lived through the revolution, while confronting the afterlives of slavery. The book was written by her daughter, Daisy Rubiera, one of the great writers and wisdom keepers of Cuba’s antiracist movement, also known as one of the Ceibas Vivas.
POESÍA COMPLETA, by Georgina Herrera (Habana, 2016). Photo: Mónica María Oberschelp Garabito
Georgina Herrera is one of Cuba’s great yet underrecognized Black poets. Calling herself a cimarrona (maroon), she used poetry and prose to heal the wounds of racial exclusion. This collection, or Complete Poetry, brings together her extensive poetic production, weaving memory, resistance, and a deep connection to her African ancestrality.
SARA GÓMEZ:. UN CINE DIFERENTE, by Olga García Yero (Habana, 2017). Photo: Mónica María Oberschelp Garabito
Written by professsor Olga García Yero and published by Ediciones ICAIC (the Cuban Institute of Cinematographic Art and Industry), this essay pays tribute to Sara Gómez, the first Black woman filmmaker to graduate from ICAIC. Her work aesthetically explored the interseccions of racialization, gender roles, and class conflict, while foregrounding the African legacy as a central component of Cuban culture. García Yero offers a detailed look at Gómez pioneering documentaries and her only feature-length fiction film, showing how her cinema was as groundbreaking as it was visionary.
LA CULTURA RASTAFARI EN CUBA, by Samuel Furé Davis (Santiago de Cuba, 2011). Photo: Mónica María Oberschelp Garabito
The result of a decade of research conducted by Furé Davis, this sociocultural study traces the arrival, development, and rise of the Rastafari movement on the island. With a special focus on reggae as an expressive force of Rastafari culture and spirituality in the Cuban context, the book also includes a glossary of Cuban Rastafari terms and an unique dataset, called Rastadata, drawn from interviews with members of the community.
Recopilación de textos sobre NICOLÁS GUILLÉN (Casa de las Américas, Habana, 1974). Photo: Mónica María Oberschelp Garabito
Nicolás Guillén is one of Cuban’s most celebrated Black poets and intellectuals. This collection of texts dedicated to him, and curated by the Black poet Nancy Morejón, brings together poems, articles, interviews, and essays that analyze and celebrate his work. Morejón – herself one of the leading voices in contemporary Cuban literature – offers a deep and sensitive reflection on Guillén’s literary legacy.
Mónica Garabito is a researcher and artist based in São Paulo, Brazil. Born in Cuba and raised in Germany, she studied Anthropology and Documentary Film in institutions across Cuba, Mexico, and Germany. Her work proposes new ways of listening and being present, in dialogue with African diasporic communities, collective memories, and non-hegemonic epistemologies, while questioning colonial ways of seeing, hearing, and narrating the world.
Translation: Jess Oliveira