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Resistance and Displacement of Afro-Uruguayans During the Dictatorship of 1973-1985

 

 

In our Candombe in Uruguay section we go into greater detail about the history of the conventillos (large, multiunit tenement buildings) in Montevideo and their connections to candombe and the Afro-Uruguayan community. However, we felt it important to also include the active participation shown by Afro-Uruguayans through candombe during the dictatorship in this section as well.

 

In 1978, in the midst of the dictatorship which began in 1973, society was forbidden to meet in groups, but the llamadas of candombe were still present in the streets of Montevideo. The authoritarian dictatorship attempted to ā€œclose down civic space and political mobilization of all kinds,ā€ but ultimately candombe was already so rooted in Uruguayan society that it could not be silenced (Andrews 123). Instead, candombe ā€œbecame closely associated in the public mind with opposition to the dictatorship, an association that further strengthened when the government demolished several of the historic conventillos and housing projects that had produced the most ā€˜traditional’ and best-known comparsasā€ (124, 175).

 

It is a source of contention as to whether or not the demolishing of the conventillos was racially motivated, as they were also filled with families of poor, white European immigrants. We feel it was important for us to research, as when discrimination against the Afro-Uruguayan community is discussed, the forced removal of the residents from these buildings is frequently a central topic, as the consequences of the evictions were long-lasting and painful for the communities affected.

History of Afro-Descendants in Montevideo

Conventillo Medio Mundo;

Photographer: Musitelli;

Source: El PaĆ­s, digitalized by CafeMontevideo.com

In October and November of 1978, a wave of building collapses occurred in buildings of similar condition to the conventillos, where people were killed and seriously injured (142-3). On November 30, the dictatorship ā€œsuspended the normal legal procedures governing the eviction of residents of condemned buildings, granting the municipality the power to remove residents immediately and with no legal recourseā€ (143). On December 1, 1978, the Medio Mundo conventillo was condemned, and the residents were to be evacuated immediately (Andrews 140). Many were in shock, not only at the evacuation, but by the rapid speed of the eviction process. The newspapers reported that the decision for demolishing the Medio Mundo conventillo, which was built in 1885 and declared a National Historical Monument in 1975, was made so hastily due to the dilapidated and ultimately dangerous structures the buildings had become (140). However, many argue that the demolishing of the heart of candombe was instead an attempt by the dictatorship to silence the llamadas, and thus the Afro-Uruguayan population.


While researching, we came across many valid reasons for the military government to tear down the conventillos, the main one being for the safety of the residents and ultimately to get the residents evacuated before an emergency situation and panic arose. The fact that the buildings evacuated were famous for their history in candombe and their comparsas was likely a much welcome added bonus for the dictatorship in tearing them down, rather than being the main reason for demolishing them in the first place. What it does show however, is that the Afro-Uruguayan community was living in dilapidated and dangerous housing situations, where they and their relatives had been living for nearly a century.

In the months that followed, several other conventillos which were known for their comparsas were torn down. The dictatorship justified it as ā€œlong overdue urban renewal projects,ā€ but they failed to rebuild new housing, and instead left their previous tenants, all poor families, to spread out around Montevideo (124).

 

Despite the quiet neighborhoods which once held the music of candombe, if the goal of the dictatorship was to silence the comparsas, their actions had opposite of the intended effect. Candombe began appearing in parts of Montevideo which had previously held no ties to the comparsas, as the people evicted from the conventillos dispersed around the city and continued their llamadas, calling even more people to join in who had never previously been active in the comparsas (124).

 

For more in-depth information about the history of candombe and its ties to the Afro-Uruguayan community and conventillos, please visit our page Candombe in Uruguay.

Conventillo Medio Mundo;

Photographer: Musitelli;

Source: El PaĆ­s, digitalized by CafeMontevideo.com

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