Puerto Ricans wrote a new chapter in their history on July 24.
Governor Ricardo Rosselló finally resigned after 12 days of massive protests in Puerto Rico, as well as protests abroad, that demanded his resignation; all the protests used the hashtag #RickyRenuncia.
The beginning of the protests can be traced to the release by Centro de Periodismo Investigativo of 889 pages of a Telegram chat transcript that exposed offensive and unethical comments made by the governor and his inner circle.
But the chat was only the latest blow. A series of natural and human-made disasters have caused turmoil and trauma in Puerto Ricans’ lives, including the more than decade-long recession that started in 2006; the financial crisis and subsequent enactment of the PROMESA law in 2016that reinforced Puerto Rico’s colonial status; and the devastation caused by Hurricanes Irma and Maria in 2017.
Whereas personal trauma “involves a wound and the experience of great emotional anguish by an individual,” by cultural trauma, we mean what sociologist Jeffrey Alexander says “occurs when members of a collectivity feel they have been subjected to a horrendous event that leaves indelible marks upon their group consciousness, marking their memories forever and changing their future identity in fundamental and irrevocable ways.”
The chat’s transcript served as a catalyst for Puerto Ricans to come together in indignation.
Personal and cultural trauma
After Hurricanes Irma and Maria, approximately 159,000 to 176,000 Puerto Ricans moved to the continental U.S. This major movement is expected to continue, with an anticipated 14% of the island population leaving over the next two years.
We wanted to understand the conditions under which post-disaster Puerto Rican migrants successfully integrated into continental U.S. society, and the challenges they face. We will soon begin a two-year study on how those leaving the island after the hurricanes have fared in Central Florida.
Some Puerto Ricans not only lost family members or everything they owned, but, even a year after impact, many in Puerto Rico still lacked access to basic necessities such as potable water, warm food, shelter, medicines, and electricity.
Of the 19 Puerto Ricans we have interviewed so far, as well as over 100 surveyed, many were deeply impacted by Hurricane Maria and its aftermath. For those in our sample who lived on the island during the hurricane but have since moved to Florida, many felt traumatic loss in leaving their homes and families behind to survive the slow recovery.
Many told us that they lost their jobs, suffered health problems and, upon migration, faced racism and downward occupational mobility in the continental U.S.
Members of the diaspora also experienced personal trauma during the days and weeks after the hurricanes, not knowing about the status of their loved ones in Puerto Rico.
One of the Puerto Ricans we interviewed, John, explained the agony he felt in the aftermath of the storm waiting to hear from his father in Puerto Rico: “I talked to my dad the night before it was supposed to hit and he said he’ll call me as soon as he can. And then I didn’t hear from him for a couple days, so it was definitely stressful,” he said.
His father finally called; John said, “That was one of the most important phone calls I ever received… I cried because I was just excited to hear from him.”
In recent years, the totality of personal traumas Puerto Ricans have faced, including the recent chat scandal, amount to an arc of cultural trauma.
Resiliency and resistance
Puerto Ricans told us that they have used a range of coping mechanisms to contend with their challenges. Some of the main coping strategies to deal with personal trauma were connecting with family and friends for support; finding solace in their faith; trying to adapt to new daily routines; and trying to secure a job to provide for their families.
All of these resilient acts bring meaning to their sacrifices and losses. Our interviewees are actively recreating their homes, whether in Puerto Rico or elsewhere.
We see the current collective protests as acts of resistance to their cultural trauma. The protests have brought about a sense of group solidarity that has strengthened cohesion among the people of Puerto Rico, regardless of where they are geographically. These protests also signal that Puerto Ricans are actively reconstructing a more democratic society.
That is why journalists and participants have compared these recent protests to the “Todo Puerto Rico con Vieques” (All of Puerto Rico with Vieques) movement that aimed to remove the U.S. Navy from using the island of Vieques – part of Puerto Rico – for military exercises, particularly, the “Paz para Vieques” march on February 21, 2000. Back then, these collective actions aimed to hold the U.S. government accountable for the damages caused by the bombings in Vieques and the poor health of its residents. The protests were successful in removing the navy, although Vieques residents are still battling in court for reparations and clean-up.
Research shows that these types of group political actions can help to foster a process of collective healing, notably when the objectives are achieved.
While the Telegram chat was the latest shock in an arc of cultural trauma afflicting Puerto Ricans, we think that Puerto Ricans have demonstrated powerful acts of resilience in rebuilding a hopeful future for Puerto Rico. A simple hashtag – #RickyRenuncia – represents resistance against more than a decade of struggles, yet it is only the beginning of what is to come.
ELIZABETH ARANDA is a Professor of Sociology at the University of South Florida.
ALESSANDRA ROSA is a Postdoctoral Scholar in Anthropology and Sociology at the University of South Florida.
THIS ARTICLE WAS ORIGINALLY PUBLISHED ON THE CONVERSATION.