While in the United States of America it was not until the 1960s that the term 'Negro' came to be replaced by the terms 'black' and 'African-American', in Latin America and the Caribbean the signifier afroamérica has a longer history. Indeed, it was the title of a journal published in Mexico in 1940 and that of a book by Afro-Cuban intellectual José Luciano Franco published in 1961. In both the journal - which brought together the most prominent black intellectuals and the most outstanding specialists in Africana studies of the period, including Du Bois, Césaire, Fernando Ortiz, and Herskovitz - and Luciano Franco's book, afroamérica was conceptualized as peoples and cultures of African descent in the Americas, and not as simply an identity of the United States of America. In turn, negro as a historical, political and epistemic category of collective identity serving as a foundation for social movements, intellectual currents, aesthetic creation, and cultural production linked to projects of decolonization and liberation gained momentum in Latin America from the 1930s to the 1950s; this took place through an identification with pan-Africanism in general and particularly with the Negritude movement. Among the most influential Afro-Latin American figures associated with Negritude at that time were two sets of siblings, both leading intellectuals and activists, especially through literary production and research and the dissemination of black popular cultures serving as a platform for combating racism and affirming the values of Afro-American histories and cultures. These were Nicomedes and Victoria Santa Cruz in Peru, and Delia and Manuel Zapata Olivella in Colombia.