The George Lopez Show—six seasons and 120 episodes—about a bi-ethnic Latin American family living in LA aired from 2002 to 2007. Produced by George Lopez and Sandra Bullock, this sitcom was one of the most notable and humorous representations of Mexican and Cuban Americans in U.S. media. George and Angie, played by Constance Marie, raised their two kids with “help” from their parents: George’s Mexican mom, Benny Lopez, and Angie’s Cuban dad, Vic Palermo. Just a month ago, I watched episode 9 of season 3 while sipping coffee with my Nicaraguan and Haitian sisters. The episode, “Fishing Cubans,” followed George and Vic off the coast of Miami to rescue Vic’s Cuban brother fleeing Castro’s regime. Despite the political tension, the show manages to lightly poke fun at the immigration journey that many Cuban and Haitian refugees had to endure in 2003. To this day, we still see shared similarities through migration, cultural blends, and clashes.

After sipping some coffee, Vic spits it out and says, “In Cuba, even babies drink coffee stronger than this.” This reference to coffee is interesting because of the rich history between Haiti and Cuba over the coffee bean. Kafe Negro, a documentary by Haitian film director Mario L. Delatour, tells the story of migration and coffee’s journey into the global market, as “the second most important raw material.” Waves of Haitian workers migrated to Baracoa and Maisí, Cuba, over time to harvest coffee. To this day, Haitian Kreyòl is the second-most-spoken language in Cuba. While it’s unlikely Vic knew this history, George quickly jokes back, “Yeah, that’s ‘cause they haven’t had milk since 1959.” George’s jab is about the Cuban revolution that sparked the socialist regime, leading to Castro’s dictatorship and low economic activity for U.S.-owned businesses on the island.

At the same time, François Duvalier, “Papa Doc,” ruled Haiti with the intention of remaining in political control until his death, with help from the U.S., of course. Although the U.S. provided $13 million to the Haitian government in the 1960s, corruption and economic decline remained pervasive during this period. Unsurprisingly, the U.S. government didn’t care that Duvalier prevented funds from reaching the Haitian people. At least Papa Doc wasn’t a communist. While the Cuban Adjustment Act of 1966 became U.S. federal law—allowing Cubans who migrated after 1959 to apply for lawful permanent residence in the U.S.— Haitian refugees were ignored and deported. The U.S. government prioritized supporting and funding the dictatorship of Papa Doc over addressing human rights violations. Rather than providing refuge like for Cubans, the U.S. maintained a strict policy of throwing out Haitian migrants.

Migration was a common narrative shaped by white imperialism and U.S. occupation. Vic is aware of the privilege white Cubans had regarding immigration in the early 2000s. When George asks if it’s unlawful to bring back Angie’s uncle to Miami from international waters, Vic says, American authorities are not concerned about people like George and himself who bring Cubans into the U.S.: “Such an offense only merits a slap on the wrist… But a boatload of Haitians? That’s smuggling, and you get five years.” Vic’s perspective was mostly accurate because of the “wet foot, dry foot” policy revision of the Cuban Adjustment Act by President Bill Clinton in 1995. If Cuban migrants were found by the U.S. Coast Guard at sea, they were returned to Cuba (wet foot). However, Cubans who reached U.S. land were permitted to stay and apply for permanent residency (dry foot).

While Cuban immigrants were granted asylum by the U.S., Haitians had to apply for refugee status. In the early 2000s, about 29,000 out of 33,000 Haitian refugees and asylum seekers awaited approval. In 2002, 10,600 Haitians sought asylum: 8,400 in the U.S., 1,900 in France, 260 in Canada, and 120 in the DR. Only around 17% were granted asylum in the U.S. by immigration judges. Even as residents of California, Vic and George were aware and alarmed that they had initially rescued Haitian people at sea, thinking they had found Vic’s brother. Fear of “unlawful smuggling” hits them as they sail back to Miami with Cubans, Vic’s brother, and Haitians in the same boat.

The show’s attempt to humorously explore Caribbean immigrant relations in the U.S. resembles today’s social media age of political discussions among Latinx creators. You can learn more about Haiti’s true story from Dr. Bertrhude Albert on most social media platforms. If you’re interested in meaningful discussions about AfroLatinx history from a Mexican perspective, I recommend following Mexican-American TikToker, AfroLatinoHistoryGuy. Also, In Cultured Company provides resources and updates about Haiti-Dominican relations. Finally, follow my cousin, Zainab Floyd, on Instagram to explore Afro-Caribbean history. Staying informed, especially during the current administration, is crucial, so seek out knowledge through comedy, social media, or reputable media outlets.

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