Unbecoming Blackness. Antonio López M.

and Erasmo Vando served as the master of ceremonies. The event, billed as a “dance-show [función baile]” on behalf of the “popular ‘negrito’” and “great Hispanic actor [gran actor hispano],” went off in an “atmosphere of great warmth,” lasting until well after two in the morning.¹⁵⁵

      Return to Havana, 1936

      But soon O’Farrill ended up still farther away: not in Spain but in Cuba. In February and March 1936, a year after the Harlem uprising and the collapse of the Alhambra, O’Farrill parlayed his success with No matarás into producing, directing, and performing in The O’Farrill’s Scandals (in English in original), a revue at the Teatro Prado on the corner of Trocadero Street and the Paseo del Prado in Havana, two blocks from the site of the Alhmabra. The Prado was not on the list of “the most prominent theaters in Havana” during the period—a list that included the Nacional, the Regina, the Principal de la Comedia, the Martí, the Encanto, the Fausto, and, of course, the late Alhambra¹⁵⁶—which is in keeping with O’Farrill’s hardscrabble career narrative in literature and performance between 1925 and 1935. Clearly modeled on George White’s Broadway Scandals, The O’Farrill’s Scandals traded on, among other things, O’Farrill’s recent experience in the film industry and familiarity with popular African American music and dance. Likely performing in blackface, O’Farrill was billed as “the star of the film No matarás,” and the initial week of the Scandals featured a series of “Hollywood Revues” (in English in original), with sketches such as “Mi vida en New York y Hollywood” (My Life in New York and Hollywood), “Lindy-Hoop” (sic; Lindy Hop), “De México a Hollywood” (From Mexico to Hollywood), “La boda de Minnie de Mooker” (sic; The Wedding of Minnie the Moocher), and “En un studio de Hollywood” (In a Hollywood Studio).¹⁵⁷ The Scandals cycled through two other original stagings during its month-long run at the Prado, where O’Farrill was described as “keeping the audience constantly roaring with laughter” and even engaging it personally “on the origin of the dances” appearing in the show.¹⁵⁸ It was the return to Cuba (if not triumphant, then at least with a professional project of his own design) of the barrio afrolatino negrito, here outliving the early twentieth-century Havana bufo at its most institutional: the fallen Alhambra. O’Farrill returned to New York City soon after the Scandals closed, and it was another ship’s “List or Manifest of Alien Passengers”—the Pennsylvania’s this time—that again identified him officially upon his rearrival in the United States. Now, under the column “Race or People,” O’Farrill was not called “African,” as was the case in Key West ten and a half years before. Rather, his “Race or People” was “Cuban.” The Afro-Cuban American negrito, once and still an “African,” could now add “Cuban” to his repertoire of racial and national performance in the Americas.¹⁵⁹

      2 / Re/Citing Eusebia Cosme