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Puerto Ricans are searching for solutions to the island’s worst economic and social crisis in a long time. An unprecedented debt level is creating widespread uncertainty about employment and the state’s ability to provide basic services. This crisis is not going away anytime soon, but solutions may be closer than we think.
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This paper explores aesthetic, cultural and ethnographic functions of wire screen masks in two specific contexts: the caballeros of Loíza's Festival de Santiago Apóstol and the Shakespeare Mas' Players of the annual Carriacou Carnival. Clearly differentiated by their linguistic, socio-historical and political cantexts, do the masks and costumes of the Afro-creole characters/performers display any common plastic and aesthetic features or similar dramatic strategies? To what degree do the genealogies of these performances create what Roach names "performed effigies" that "provide communities with a method of perpetuating themselves"? At what point does the wire screen "mask of whiteness" mask blackness and African cultural manifestations by imitating and adopting European authority and culture? At what point does it mock that authority and facilitate the memories of a cultural past and its restoration through performance?
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