Brazil and Cuba, the Americas' last two destinations of a massive influx of Africans, even after the British slave trade was officially abolished in 1807, have clearer connections with the African continent in terms of cultural and religious practices, living memories and even of people returning to Africa. Both countries also maintain active governmental relations (geopolitical, economic, and cultural) with African states that continue to nurture identifications with Africanity. ${ }^{24}$  
The tendency to associate the term 'African-American' with the United States of America unwittingly reproduces the imperial edge exercised in the reduction of the whole western hemisphere to the United States when singularly labelled as 'America'. A more positive move would be to trace the increasing significance of the term 'African-American' in the United States of America to the moment when Malcolm X's organization was named the Organization of Afro-American Unity. Malcolm X named his last organization Afro-American in the context of his critique of the 'so-called Negro'25 as the sold-out Uncle Tom. This shift  
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[^0]:    22 Some key references on Afro-Cuban history are Barcia Zequeira, Fernández Robaina, Ferrer, Helg, Luciano Franco, Dechaumpx Chapeaux. For afrocubanismo, see Moore.
23 On Schomburg, see Sinnette. This intense moment of collective actions in the 1930s, characterized by C.L.R. James as 'the great pan-African revolt', was composed of powerful cultural, political, and intellectual movements that gave shape to the global African diaspora.
24 For these aspects of Brazil and Cuba from different angles see, among others, Bastide, Gleijeses, Scott, Matory, and Tomich.