Monday, May 18, 2026

The United States’ Long War on Cuba


 May 15, 2026

Image by Jasmina Ajkic.

In recent weeks and months, Washington has intensified its long-running campaign of collective punishment against the Cuban people. Escalating sanctions have further tightened the noose of a punitive U.S. blockade that has strangled the island for more than half a century. The resulting “energy starvation” has deepened a manufactured crisis, threatening Cubans’ access to food, water, healthcare, fuel, electricity, and other basic human rights and needs, while intensifying the broader assault on the island’s sovereignty and development.

Since 2017, when the first Trump administration began dismantling the limited normalization measures introduced under Obama, Cuba has once again been subjected to a regime of “maximum pressure” economic warfare. The consequences have been severe. These policies have degraded material conditions across the island, accelerated the exodus of more than one million Cubans, and imposed disproportionate suffering on the country’s most vulnerable populations.

This economic weapon, wielded by the ruling elites of the world’s largest financial and military power, has exacted particularly devastating consequences on mothers and children. During this period, the infant mortality rate rose from 4.0 deaths per 1,000 live births in 2018 to 9.9 in 2025. Put plainly, an estimated 1,800 Cuban infants died during these years who would have survived absent Washington’s intensified criminal sanctions. This is but one stark measure of the blockade’s profound brutality and inhumanity.

The only “crime” of these children, like that of countless other Cubans, was being born in a country that continues to insist on its right to determine its own political and economic future outside the structures of hemispheric domination the United States has sought to impose across Latin America, the Caribbean, and the wider world. The infliction of such suffering has never been incidental to such policies. It has been, and remains, a central feature.

The same has been true since 1959, as Washington has pursued a singular, near-fanatical obsession with reversing the Cuban Revolution and restoring the neocolonial shackles it once imposed on the island. Its aim has been not only to undermine Cuba’s social transformation and internationalist commitments, but to extinguish the example the revolution represented: that an alternative to U.S. hegemony and capitalist underdevelopment was possible.

So despite recent threats to “take” Cuba, such rhetoric cannot be understood in isolation, nor should it obscure a fundamental reality: a U.S. invasion would hardly inaugurate a new conflict. It would instead mark the bloodiest phase in a long, bipartisan war against Cuba for the “sin” of reclaiming national sovereignty from a Washington-backed lawless order that has sought to punish Cuba for its defiance and refusal to submit meekly to the dictates of empire.

Cuba Under the Shadow of U.S. Empire

Cuba’s independence has long been imperiled by its proximity to and economic entanglement with the United States. Situated ninety miles off the coast of Florida, the island occupied a central place within the U.S. imperial imagination. Throughout the 19th century, Washington elites viewed Cuba not as a to-be sovereign nation, but as an inevitable extension of their commercial and geopolitical ambitions, a “crown jewel” destined to be drawn into Washington’s orbit.

The opportunity arrived in 1898. Seizing upon Cuba’s nearly victorious war for independence from Spain, the U.S. intervened not to end empire in the hemisphere, but rather to inherit it. Washington presented its action as a selfless mission to secure Cuban liberation. But for many across the region, the contradictions were unmistakable. The U.S., itself forged in the crucible of empire, with all the violence and exploitation that project entailed, went to Cuba not to secure freedom, but to replace Madrid with Washington as the imperial metropole of the Americas.

As early as 1829, Simón Bolívar warned that “the United States seemed destined by Providence to plague America with misery in the name of freedom.” Decades later, Cuban revolutionary José Martí issued a similar denunciation. In his 1891 essay Our America, he called for “common cause” among oppressed peoples and warned against the threat of subordination to the rising power to the north. Martí also championed self-sufficiency over integration into an unequal global capitalist system, insisting that Cuba must “make wine from plantains. It may be sour, but it is our wine!” Having spent years in exile in New York, Martí sharpened that critique shortly before his death in 1895, writing “I lived in the monster and I know its entrails.”

History would soon vindicate these words. As the United States extended its “Manifest Destiny” to foreign shores, it repeatedly intervened across the hemisphere, seeking to transform it into a de facto protectorate. In doing so, Washington consistently sided with the interests of capital and local elites over the demands for popular sovereignty. In the decades that followed, the U.S. invaded countries throughout the region, overthrowing democratic governments, crushing revolutionary movements, and backing brutal dictatorships.

In Cuba, this took the form of three lengthy military occupations spanning half of the island’s first twenty-four years of “independence,” from 1898-1902, 1906-1909, and 1917-1922. In each case, the objective was to uphold the neocolonial order established during the first occupation and rooted in U.S. economic interests. Under this restrictive framework, the Cuban government was denied control over its foreign relations and domestic economic policy, compelled to cede territory to the U.S. military, and forced to accept Washington’s unilateral right of intervention.

By the 1920s, this relationship had produced a profound dependence on exports, mainly sugar, to the United States while fostering a deeply corrupt system incapable of responding to the needs and aspirations of the Cuban people. The island’s land remained concentrated in the hands of American corporations and a domestic collaborationist aristocracy, while the state invested more heavily in repression than social development, constructing more barracks than schools. With the onset of the Great Depression and the collapse of the sugar economy upon which the country had been made dependent, popular discontent only intensified.

By 1933, the government of Gerardo Machado, which promised to transform Cuba into an island of stability for American investment while violently suppressing nationalist and anti-imperialist currents in Cuban society, had become untenable. Amid mounting unrest, Machado was deposed, and a revolutionary coalition under Ramón Grau San Martín emerged, seeking to challenge Cuba’s semi-colonial status. But the United States refused to recognize it. The resulting instability created conditions for the rise of one of the more conservative figures within the anti-Machado coalition, army officer Fulgencio Batista, who in 1934 deposed the short-lived government and consolidated de facto power in his own hands with the backing of Washington.

The Roots of the Cuban Revolution

Batista would directly or indirectly pull the political strings in Cuba for much of the next quarter century. Though his earlier rule adopted a more populist posture, culminating in his election to the presidency from 1940 to 1944, life improved little for Cubans. Corruption and dependence on foreign capital remained entrenched. And by 1952, Batista had seized power outright in a military coup, inaugurating an authoritarian regime backed by increased state violence.

It was Batista’s rise, coupled with decades of economic disparities, political repression, and social neglect, that created conditions that were ripe for revolution. Among those preparing to contest the suspended elections that year was a young lawyer named Fidel Castro. Batista’s closure of even the limited avenues for democratic change lent weight to John F. Kennedy’s later observation that “those who make peaceful revolution impossible will make violent revolution inevitable.”

Castro’s first revolutionary assault came soon after, with the attack on the Moncada Barracks on July 26, 1953. Though the attack failed, Castro’s arrest and trial gave him the opportunity to defend not his innocence, but the legitimacy of and need for revolution, delivering a two-hour speech that condemned the island’s entrenched inequalities and the regime that sustained them.

The state imprisoned Castro and his fellow revolutionaries before commuting their sentences under popular pressure in 1955, after which they went into exile. From Mexico, joined by Che Guevara, they began plotting their return to Cuba and the overthrow of the regime. By late 1956, they had landed in Cuba and launched their insurgency from the Sierra Maestra mountains. Just two years later, Batista fled the country on New Year’s Day 1959, carrying with him as much as $300 million in siphoned state funds and ill-gotten gains amassed at the expense of the Cuban people, while leaving behind the ruins of a regime stained with the blood of as many as 20,000 Cubans.

Counterrevolution in the Caribbean

In 1959, the new leadership inherited a desiccated country picked over by the buzzards of foreign capital and a corrupted local elite. The Cuban revolutionaries set out to overcome these conditions and construct a more just social order, one capable of guaranteeing a basic standard of living long denied to the Cuban population through the misappropriation of the island’s wealth and resources.

The earliest measures included agrarian reform, universal education, a national literacy campaign, expanded healthcare, urban reforms that opened pathways to homeownership for working-class Cubans, and anti-discrimination laws aimed at dismantling entrenched racial hierarchies. Crucially for the trajectory of U.S.-Cuban relations, the revolution also nationalized parasitic foreign-owned and privatized industries.

The new Cuban government was initially met with a degree of popular appeal and favorable media coverage in the United States, further amplified by Fidel Castro’s April 1959 visit to the country, during which he sought to explain the revolution to American audiences. While in Washington, Castro even met with Vice President Richard Nixon, but the Eisenhower administration quickly soured on the revolutionary government and soon resolved to see it fail.

The concern was not Cuba itself, but what the revolution might represent. As State Department official J.C. Hill warned that year, “there are indications that if the Cuban Revolution is successful other countries in Latin America and perhaps elsewhere will use it as a model and we should decide whether or not we wish to have the Cuban Revolution succeed.”

By October 1960, that decision had effectively been made with the imposition of a blockade on the island. The logic underpinning this economic declaration of war was made explicit in a memo by State Department official Lester Mallory. Recognizing that Castro retained widespread popular support, Mallory concluded that the most effective means of undermining him was the deliberate immiseration of the Cuban people. The memo called for the denial of “money and supplies” to the island in order to produce “hunger, desperation, and overthrow of government.”

In April 1961, Washington escalated its campaign by backing a direct military assault on the island. Yet the failure of the Bay of Pigs invasion did little to temper the obsession with unseating Castro. In the aftermath, consensus hardened across the Kennedy administration that “U.S. policy toward Cuba should aim at the downfall of Castro.” What followed was an expansive campaign of covert warfare involving sabotage, assassination plots, and support for anti-communist exiles.

Among the proposals considered were plans to manufacture consent for military escalation through false provocations. One suggestion was to “develop a Communist Cuban terror campaign in the Miami area… pointed at Cuban refugees seeking haven in the United States… [which] would be helpful in projecting the idea of an irresponsible government.” Other proposals called for false flag attacks on the U.S. navy and the shooting down of a civilian airliner that would then be blamed on the Cuban government.

This single-minded fixation did little to advance U.S. objectives. Instead, it pushed Cuba further toward the Soviet Union, which offered the island an economic and political lifeline in the face of Washington’s blockade and escalating campaign of destabilization. It was within this context that Castro declared the Marxist-Leninist character of the Cuban Revolution in 1961. The relentless threats to the island also fostered a profound and understandable sense of siege within the Cuban government itself.

Ultimately, Washington’s Cuba policy, combined with what Kennedy privately described as the “goddamned dangerous” deployment of U.S. missiles in Turkey, helped create the conditions for the 1962 Cuban Missile Crisis, bringing the world to the brink of a nuclear holocaust and revealing the extent to which the U.S. was willing to risk a senseless, largely self-imposed global catastrophe in defense of the maintenance of its empire.

The Persistent “Threat” of Example

Despite this long war against Cuba, the Cuban government and people have not abandoned their revolutionary project. They have continued to build socialism and a new social order toward what Che Guevara described as the construction of “new [people]”: human beings whose motivations, commitments, and social relations are not governed by opportunistic self-interest at the expense of others, but by solidarity and a shared sense of collective humanity.

Cuba has consistently sought to demonstrate this commitment on the world stage. One of Fidel Castro’s earliest acts of foreign policy was the support of those seeking to liberate the Dominican Republic from the brutal U.S.-backed dictatorship of Rafael Trujillo. In the decades that followed, Cuban soldiers and advisers would play major roles in liberation struggles across Africa, including in Algeria, the Congo, Angola, Mozambique, and Guinea-Bissau.

Cuba’s foreign interventions proved especially consequential in the struggle against South African apartheid and white minority rule in Southern Africa. It was this material solidarity that led Nelson Mandela to declare during his 1991 visit to Havana that “the Cuban people hold a special place in the hearts of the peoples of Africa,” traveling to Cuba shortly after his release from prison.

But Cuba’s principal export to the Third World has not been bombs to take lives, as in the case of the United States. It has sent doctors to provide life. Since 1960, Cuba has dispatched more than 600,000 medical professionals to over 160 countries. In doing so, Cuba has advanced not only the principle and practice that healthcare is a human right, but a vision of education and foreign policy rooted in both science and conscience.

For more than six decades then, Cuba has represented the “threat” of example: the possibility of building a more just and humane society in which the state serves the people and not the other way around. It is time to end the madness of U.S. policy toward Cuba and recognize that Cuba is not a failed state, but a state subjected to a criminal siege. It is not a sponsor of terrorism, but the victim of sustained U.S. aggression.

For those living in the belly of the beast, we bear a clear moral and political responsibility to stand alongside the Cuban people, those on the island, to oppose the violence being carried out in our name. Cuba, like all those confronting U.S. empire, deserves not the “freedom” of the grave that Washington has so often offered the world, but a true freedom rooted in justice, self-determination, and respect for human life and dignity.

We must therefore demand an end to the blockade on Cuba. We must reject any further military escalation. We must call for Cuba’s removal from the state sponsors of terrorism list. And we must support the restoration of Cuban sovereignty over the occupied territory at Guantánamo Bay.

Eric Ross is an organizer, educator, researcher, and PhD Candidate in the History Department at the University of Massachusetts Amherst.

Making History in Dark Times: Refuse Numbness. Refuse Silence


 May 15, 2026

Photograph by Nathaniel St. Clair

Text of Henry Giroux’s Honorary Degree and Commencement Address at the University of Southern Maine, May 9. 2026.

President Edmundson, distinguished faculty, honored guests, families, and most importantly, graduates.

It is a profound honor to address you on this day of celebration and possibility. This moment is especially meaningful to me because I began my own academic journey here, at what was then Gorham State College. It was here in the 1960s that I first learned that education is not simply about acquiring knowledge, but about learning how to think, question, and imagine the world differently. It was here that I learned that education should be a place where students realize themselves as critical and engaged citizens who can expand and deepen the possibilities of democratic public life.  That experience opened the door to a lifetime of writing, teaching, and reflecting on the meaning and promise of education. USM holds a lasting place in my memory and in shaping who I have become.

Today, as we celebrate your achievements, we should also speak candidly about the historical moment into which you now graduate. Yours is a generation coming of age in a time of profound crisis and unsettling uncertainty. Across the globe, we are witnessing intensifying climate catastrophe, the ever-present shadow of nuclear conflict, widening inequalities that hollow out democracy, a culture of relentless immediacy, rising authoritarianism, and renewed assaults on public institutions, especially higher education.

We are also living through an era in which truth is under siege, where the language of justice has been emptied of meaning, where cruelty is too often normalized as a form of governance, and state violence becomes routine.  In such a moment, education is not a luxury; it is a necessity. It is not simply a pathway to a career, it is a moral and political force, a vital resource for understanding the world and changing it.

Education, at its best, is one of the few spaces left where individuals can learn to think critically, connect private troubles to public issues, revive historical memory, and develop the civic courage necessary to hold power accountable. But such a vision is under attack. Increasingly, education is reduced to training, stripped of its ethical and political dimensions, and aligned with the narrow demands of the market. Even worse, in states such as Florida, Texas, and Idaho, higher education is being transformed into laboratories of indoctrination. In this diminished view, students become consumers, knowledge is reduced to its exchange value, books are banned, history is censored, and the broader mission of education, to cultivate informed, engaged, and compassionate citizens while defending democracy, is pushed to the margins. You must refuse this narrowing of your education and your future, along with this rewriting of America in dangerously authoritarian terms.

One of the most important tasks of education is to enable you to translate private troubles into public issues, to see yourselves not as isolated individuals, but as part of a larger social fabric. In an age marked by isolation, fragmentation, and a culture of relentless individualism, this act of connection is deeply political. It is also deeply human.

You should also learn to make connections between your own experiences and the lives of others, between the local and the global, between history and the present, between knowledge and responsibility. Without such connections, there can be no meaningful solidarity, and without solidarity, there can be no democracy.

It is crucial that you learn to think critically and imaginatively. To think critically is not merely to question facts; it is to understand the forces that shape them, the power relations that organize society, and the ways injustice often hides in plain sight. It is to recognize that the problems you face, whether they involve economic precarity, racial injustice, ecological collapse, or political repression, are not merely individual burdens, but part of larger systemic forces.

Your task is not merely to succeed within the world as it is, but to question it, reimagine it, and fight for a world that is more just, more equal, and more humane. You must learn to see differently in order to act otherwise, to govern rather than be governed. Such a task begins with cultivating a critical consciousness, an ethical sensibility, and the courage to act. The great challenge of your generation is to reinvent the language of politics and make clear that there is no democracy without informed citizens. You should embrace, rather than deny, education’s critical function, joining freedom to social responsibility.

But critique alone is not enough; it must be matched by hope. Hope is not a naïve belief; it is informed courage, a refusal to accept injustice as inevitable. In the spirit of Martin Luther King, Jr., hope refuses to normalize racism, poverty, sexism, and militarism, offering the confidence that such problems can be changed.  Hope is the conviction that memory matters, that the future is not predetermined, and that collective action can transform the conditions under which we live. Without hope, there is no agency. Without agency, there is no resistance. And without resistance, there is no democracy. Your generation will need such hope more than ever. You inherit a world marked by staggering challenges: a planet in ecological peril, democratic institutions under assault, wars that threaten unimaginable destruction, and an economic system that produces both unprecedented wealth and devastating inequality. But you also inherit something else: the capacity to act.

Hope becomes meaningful only when it enters the world through action, and action is one of the ways we make history. History is not something that simply happens to you; it is something you help to make. And while the forces aligned against justice may seem overwhelming, history is filled with examples of individuals and movements that refused to accept the given, that dared to think otherwise, and in doing so, transformed the world.

The civil rights movement, the struggle against apartheid, the fight for workers’ rights, and the movements for gender and environmental justice remind us that change is possible, but never easy. It requires courage, persistence, and a willingness to challenge entrenched power. History offers you the power not only to learn from the past, but also to struggle for justice with others; how to make history rather than be swept away by it, and how to govern wisely rather than merely submit to those who would govern maliciously.

The great crises of our time are not only political or economic; they are also cultural and linguistic. The vocabulary of justice, equality, and compassion has been eroded, replaced by the language of self-interest, competition, and disposability. When language is impoverished, thought diminishes, and with it, democracy itself. You should reclaim and revive a language that speaks to the common good, that affirms the dignity of all people, that insists on the importance of care, compassion, and mutual responsibility.

The words we use shape the world we inhabit. To speak of justice is to imagine its possibility. To speak of compassion is to make it visible. To speak of democracy is to keep it alive. Do not be seduced by a society that measures success only in terms of wealth, status, and power. Such measures are empty if they are not connected to a broader sense of purpose and responsibility. Instead, think of your life as a project rooted in the desire to make the world more just, more equal, and more humane.

Expand your sense of what is possible. Refuse to be governed by fear. Stand in solidarity with others. Defend the institutions that keep democracy alive.

If there is one final charge I want to leave with you, it is this: I would urge you to expand your dreams and embrace acts of solidarity, work to enlarge the common good, and collectivize compassion. These are the practices that will enable your generation not merely to be governed, but to govern wisely and justly.

Remember, democracy is never simply handed to us; it has always been forged through collective struggle and sustained by the courage of those willing to resist. At its best, it demands that you ask what your responsibility is in the face of an unlivable and often unspeakable future. Refuse numbness. Refuse silence. Refuse the comfort of looking away.

Act with courage in the face of injustice. Make the unimaginable possible and expand the space of the possible beyond the limits of the present. To hold onto such a vision in dark times, we need guides, voices that remind us what it means to refuse despair. Let me leave you with two such voices, Ernst Bloch and James Baldwin, who have long guided those who refuse to surrender in dark times.

The philosopher Ernst Bloch reminds us that hope is never fully extinguished. It may be wounded, pushed aside, burdened by disappointment, but it endures, because the world itself is unfinished, history remains open, and the future is still waiting for those willing to act. And that responsibility now belongs to you. But hope without courage is empty. It must be spoken, enacted, and defended.

That is why I turn to James Baldwin, who warned that when the lights begin to go out, when fear and injustice threaten to overtake the world, it becomes the task of each generation to illuminate the darkness, to blaze roads through it, and to refuse the lie that the present is all that is possible. He writes:

For nothing is fixed, forever and forever and forever, it is not fixed; the earth is always shifting, the light is always changing, the sea does not cease to grind down rock. Generations do not cease to be born, and we are responsible to them because we are the only witnesses they have.  The sea rises, the light fails, lovers cling to each other, and children cling to us. The moment we cease to hold each other, the moment we break faith with one another, the sea engulfs us and the light goes out.

As the lights flicker and the shadows lengthen, in a time marked by the rise of fascism across the globe, staggering inequality, and the collapse of moral conscience, remember that hope, though wounded, is not dead, and that history, however threatened, remains within your reach. Darkness is real, but it is not destiny. It calls upon your courage to confront it, your clarity to name it, your strength to challenge it, and your resolve to refuse it. Go forward with conviction and with a deep sense of responsibility to others. Reject indifference. Stand in solidarity. Expand the space of the possible. And above all, do not simply succeed in the world as it is, but help transform it into the world as it should be, because what lies ahead, in all its promise and peril, now rests in your hands.

Henry A. Giroux currently holds the McMaster University Chair for Scholarship in the Public Interest in the English and Cultural Studies Department and is the Paulo Freire Distinguished Scholar in Critical Pedagogy. His most recent books include: The Terror of the Unforeseen (Los Angeles Review of books, 2019), On Critical Pedagogy, 2nd edition (Bloomsbury, 2020); Race, Politics, and Pandemic Pedagogy: Education in a Time of Crisis (Bloomsbury 2021); Pedagogy of Resistance: Against Manufactured Ignorance (Bloomsbury 2022) and Insurrections: Education in the Age of Counter-Revolutionary Politics (Bloomsbury, 2023), and coauthored with Anthony DiMaggio, Fascism on Trial: Education and the Possibility of Democracy (Bloomsbury, 2025). Giroux is also a member of Truthout’s board of directors.