In The Community
Every year on March 17th, Ireland and many other countries in the world where there are Irish communities, turn green to celebrate Saint Patrick’s Day. This religious celebration has been around for over 1,000 years and it commemorates the death of Saint Patrick, the Patron Saint of Ireland, who introduced Christianity to the country in the 5th century.
Over time, this religious celebration has turned into a celebration of Irish culture and heritage, packed with parades, good luck charms like the three-leafed shamrock, green clothes, and all things Irish, including food and drinks, particularly Irish beer. Among the countries that celebrate St. Patrick’s Day are the United States, the United Kingdom, Canada, Australia, New Zealand, Brazil, Argentina, and South Africa.
The reason why so many countries in the world have thriving Irish communities is, of course, immigration. Ireland is no stranger to economic hardship, political unrest, and famine, so Irish people have immigrated by the millions in search of a better life. This is a type of life experience they have in common with Latinos.
Actually, Latinos and Irish people have a lot of connections. Here are 10 things you didn’t know about the Irish in Latin American countries:
Most of the Irish people who chose Latin America landed in Argentina
Argentina is home to the fifth-largest Irish community in the world and the largest in Latin America. In the 18th century, Buenos Aires welcomed over 50,000 immigrants from outside the English-speaking world. They moved to rural areas, working as cattle ranchers and sheep farmers, and Argentina became their home away from home. Today, their descendants still live in the country, and they have a rich history there.
The Irish built the Cuban railroad
While Cuba isn’t usually associated with Irish immigration, Irish people did immigrate there even before the 1940s potato famine. That’s because Cuba and Latin America, in general, were prime destinations for struggling laborers. One of the waves of Irish immigration to Cuba happened in 1835, when over 370 workers, most of them Irish, were sent from New York to Havana to work on the Cuban Railway Commission. While the Irish were responsible for helping develop Cuba’s infrastructure, many of them died in the process. Moreover, once the railroad was done, they were abandoned there. This led to some Irish influence in Cuba’s economic, political, and cultural development, though the available research on it is minimal.
The Irish supported Mexico during the Mexican-American War
Battle of Buena Vista, lithograph by Currier & Ives, c. 1847
During the Mexican-American War, a group of Irish immigrants, known as the “San Patricios” or “Saint Patrick’s Battalion,” played a major role. They fought alongside Mexican forces against the U.S. and were driven by a common Catholic identity with the Mexicans. The San Patricios were brave and quite skilled in artillery, so they were of great help. Unfortunately, their support wasn’t enough to avoid the turn of the war against Mexico. Eventually, most of the San Patricios were captured at the Battle of Churubusco and punished, which included execution by hanging.
Simón Bolívar asked Irish soldiers for support during independence
Painting of Simón Bolívar by Arturo Michelena 1895
Simón Bolívar, known as the "Libertador" of South America, didn’t have a smooth campaign for independence from Spanish colonialism. He found himself in difficult situations because his army lacked experience, so he asked British and Irish soldiers for support, recruiting them into his army. The British Legions were mostly Irish veterans (1,700 of them) with extensive military and combat experience. They formed several units, such as the Venezuelan Lancers and Venezuelan Hussars. The help of the British Legions was essential in the fight for independence and the birth of the new republics of South America.
An Irish doctor established the first medical school in Buenos Aires
Sculpture in Buenos Aires dedicated to Miguel O'Gorman by the artist Miguel Blas y Fábregas
Born in Ireland, Miguel O’Gorman was a part of the expedition of the first viceroy of Río de la Plata (now Argentina) in 1777. When peace was reached with Portugal, he settled in Buenos Aires at 62 years old and is considered the father of modern medicine in the country. With over 10 years of experience and a medical degree from Paris, he established the Academy of Medicine in Montevideo, the first medical school in Buenos Aires. He also focused greatly on public health measures, introducing the latest vaccination methods to prevent the spread of disease.
Eliza Lynch became the unofficial “Queen of Paraguay”
Born in Charleville, North Cork, Eliza Lynch became a symbol of resilience in Paraguay. She lost her father during the Irish famine and then fled to France with her mother where she married at 16 to a French army officer. In high society, she met General Francisco Solano López, the billionaire heir to the President of Paraguay. They fell in love and went together to South America. Though they never got married, they lived together and she became not only the unofficial “Queen of Paraguay” (loved by the people and hated by the elite), but also one of the wealthiest women in South America. After witnessing López and their son's death in battle, Lynch was imprisoned and deported to Paris, where she spent her remaining days. Eventually, she was posthumously honored for her patriotism, with her remains repatriated to South America.
Cecilia Grierson became the first female physician in Argentina
Irish Argentine Cecilia Grierson was the first woman to obtain a medical degree in Argentina and she went on to accomplish so much more. She had a remarkable life that went beyond medicine because she challenged societal norms and advocated for the inclusion of women in professions like obstetrics. She founded the School of Nurses and Massage Therapists, pioneered specialties like gynecology, and was elected president of the First International Women’s Congress. You may have heard her motto before: “Deeds. Not words,” which perfectly summarizes her legacy.
Rómulo Antonio O'Farrill Jr. became one of Mexico’s media barons
Born in Puebla, Mexico, Rómulo Antonio O’Farrill Jr. was of Irish descent and he became one of the biggest media barons in Mexico. Alongside his dad Rómulo O’Farrill Silva, he set up Mexico’s first TV station in 1949. The family also started a newspaper chain “Novedades de México,” with a sister paper “The News,” which ran until 2002 and was one of the most-read English newspapers in Latin America. O’Farrill became known as a man of vision for growth and development, no matter the challenges.
Ambrose O’Higgins’s son became the first leader of independent Chile
Ambrose O'Higgins, born in Ballynary, Co Sligo in 1720, was an Irish man who became an essential figure in the history of Chile. He rose through the ranks of the Spanish colonial imperial service and went to South America in 1756, where he helped establish communication channels between Argentina and Chile. O'Higgins's career eventually led him to become the viceroy of Lima, the highest royal official in Spanish America. His son, Bernardo O'Higgins, inherited his wealth and ideals, becoming a revolutionary leader and the first ruler of an independent Chile.
William Brown became the father of Argentina’s navy
Born in Foxford, County Mayo, William Brown was a sailor and naval commander who founded the Argentine navy and is considered one of the nation’s heroes. He played a pivotal role in Argentina’s fight for independence, securing major victories against the Spanish. Brown served Argentina his entire life in wars that followed their independence from the Spanish and then he became governor of Buenos Aires until he died in 1857. His legacy endures to this day and Admirals of the Argentine Navy wear a replica of his sword.
When thinking of Islam, many people might envision majestic mosques in the Middle East or maybe Ramadan bazaars in South Asia. What might be less likely to come to mind is a Latino family breaking their fast during Ramadan with arroz con gandules, or a group of Latino Muslims gathering for Eid (celebrations to conclude the month of fasting), speaking Spanish while reciting their prayers in Arabic. Yet, for a growing number of Latinos, Islam is a faith they’ve adopted and woven into their cultural identity.
It’s a lesser-known fact that Latino Muslims have long been a part of both religious and cultural landscapes in the Americas. The number of Latino Muslims in the U.S. has been growing steadily, now making up around 8% of the total Muslim population in the country, which is estimated at 276,000 people. A small, yet vibrant group of people with a unique experience of Latinidad.
The Ties Between Islam and Latino Heritage
Islam’s presence in Latino culture is not recent and its history is rich, shaped by historical events, migration, and cultural exchanges over centuries. The most significant historical connection comes from the Moorish rule of Spain from the 8th to the 15th century, which left an enduring impact on the Spanish language and culture. This is why over 4,000 Spanish words—including “ojalá” (hopefully) and “aceituna” (olive)—have Arabic origins.
Despite the forced expulsion of Muslims from Spain during the Spanish Inquisition, Islam still found its way to the Americas. Some enslaved Africans brought to Latin America were Muslim, maintaining their faith in secret while subtly influencing local cultures. Later, waves of Arabic-speaking immigrants from Syria, Lebanon, and Palestine settled in countries like Argentina, Brazil, and Venezuela, bringing Islam with them.
Available data from 2010 and 2011 shows that Latin America and the Caribbean are home to approximately 840,000 Muslims, with numbers expected to increase in the coming decades. According to the Pew Research Center, “The number of Muslims in the 51 countries in the Americas is projected to more than double in the next 20 years, from 5.3 million in 2010 to 10.9 million in 2030.”
This growth is largely driven by conversions, as many Latinos find deep meaning in Islam without having to renounce their cultural identity. “The beauty is that we’re not expected to commit cultural apostasy when we convert to Islam. On the other hand, what’s expected is that we beautify our culture. We’re able to beautify our culture through our faith practice,” Hazel Gomez, a Puerto Rican and Mexican Muslim, shared with Religion News.
Ramadan for Latino Muslims: A Blend of Tradition and Faith
Like Muslims around the world, Latino Muslims fast from dawn to sunset during Ramadan. However, their meals look different because they incorporate the Latino flavors they love. Instead of traditional Middle Eastern dishes, many Latino Muslims prepare arroz con gandules, pollo guisado, pasteles, empanadas, arroz con leche, and sorullos for suhoor (early morning meal before fasting for the day) or iftar (fast-breaking evening meal). These dishes are prepared following halal dietary restrictions.
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For Islam converts Julio Ortiz and Shinoa Matos, Ramadan preparations are made in Puerto Rican style to honor their roots and culture. They shared with Muslim Matters that their Ramadan involves getting their children excited about the fasting season, making schedules so they can attend taraweeh prayers, planning their meals with their children, making sure to include Puerto Rican dishes like sorullos and more, and even decorating their home. That said, every Latino Muslim family prepares for Ramadan differently. Some of them set more time aside for reflection or to engage with the local Latino Muslim community, attending Mosque events, and more.
Support networks are essential, particularly for new converts who may feel isolated. Groups like the DMV Latino Muslim Association host Ramadan potluck iftars where Latino Muslims are encouraged to bring dishes from their home countries. These events create a sense of belonging and provide a space for Latino Muslims to share their experiences and celebrate their faith while maintaining a strong connection to their culture.
Community and Faith: Celebrating Ramadan Together
Community plays an essential role in Ramadan as well, and Latino Muslims often seek out shared spaces where they can celebrate with others who understand their dual identity. Organizations like IslamInSpanish and events like "Taco Trucks at Every Mosque" provide spaces for Latino Muslims to connect, learn, and share meals.
For many Latino converts, celebrating Ramadan comes with unique challenges. Some struggle with acceptance from family members who may not fully understand their religious shift. Others navigate the balance between Latino cultural traditions and Islamic practices.
Hazel Gomez, a Puerto Rican and Mexican Muslim, recalls how embracing her dual identity took time in a Religion News article, stating: "I remember that feeling of trying to navigate my Latinidad and hold on to who I am while balancing this faith." For Latino Muslims, converting to Islam doesn't mean abandoning Latino culture but rather embracing it through an Islamic lens.
Adapting Traditions to Fit Faith
Latino Muslims have found creative ways to merge their cultural traditions with Islamic practices. Piñatas are often used in Eid, filled with candy for children and adding a festive Latino touch to the holiday. Some families also decorate their homes with "Feliz Ramadan" banners and colorful papel picado to mark the holy month in a way that feels both familiar and spiritually significant. Additionally, Latino Muslims make halal adaptations to their favorite dishes, making sure to maintain their traditional flavors while respecting Islamic dietary laws.
The increasing presence of Latino Muslims has also led to the development of Spanish-language resources about Islam, making it easier for new converts to learn and practice their faith. This is a significant shift because, in the past, most Latino converts had to navigate their new religious identity without access to information in their native language.
The Future of Latino Islam
The number of Latino Muslims is expected to continue growing, both in the U.S. and across Latin America. As more people find connections between their own values and Islam, the blending of these cultures will continue to shape how Ramadan and other Islamic traditions are celebrated within Latino communities.
For many Latino Muslims, their faith and heritage are not separate but deeply intertwined. Whether through the food they cook, the language they speak, or the communities they build, they’re creating a unique expression of Islam—one that is distinctly Latino.
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Colorism is a word that might not get as much attention as racism, but its impact runs deep, especially within Latino communities. It’s the unspoken reality that lighter skin often grants privilege, while darker skin can bring unfair obstacles, even within our own families, workplaces, and social circles. While many might brush off these biases as relics of the past, the truth is, colorism remains woven into the fabric of Latino culture in ways that continue to shape identity, opportunity, and self-worth.
What is Colorism?
At its core, colorism is the preference for lighter skin over darker skin, often within the same racial or ethnic group. Unlike racism, which targets entire racial categories, colorism plays out subtly within communities, favoring those with lighter complexions while pushing those with darker skin to the margins. As Dr. Nayeli Chavez-Dueñas, a professor at the Chicago School of Professional Psychology, explains in an ABC 7 article, “It basically means people that are lighter-skinned are preferred and have more privilege than people that are darker-skinned.”
For Latinos, this phenomenon is nothing new. The roots of colorism trace back to Spanish colonization, when a rigid racial caste system placed Europeans at the top and Indigenous and African peoples at the bottom. Over generations, this social hierarchy has persisted, dictating who’s perceived as beautiful, successful, or even worthy of opportunities.
How Colorism Manifests in Latino Communities
Colorism rears its head within Latino communities in many different ways. For one, lighter-skinned Latinos are often assumed to be more affluent or educated, while darker-skinned Latinos face stereotypes associating them with poverty, crime, or a lack of sophistication.
"Colorism is something you see so much, unfortunately, in the Hispanic community. Oftentimes, it is believed those who are of a lighter complexion are of a higher class than those with a darker complexion," Karen Villanueva-Sierra, an Afro-Latina from Puerto Rico, shared with ACB 11. This bias has real consequences. A Pew Research Center poll found that 62% of Latinos believe darker skin hurts their chances of getting ahead in the U.S., while 59% say lighter skin helps.
From telenovelas to Hollywood films, lighter-skinned Latinos dominate media representation. While it doesn’t deny the fact that Latinos, no matter their skin color, all face challenges in these industries, Afro-Latinos and Indigenous-looking actors are constantly either excluded or relegated to supporting roles. In Spanish-language media, white Latinos are positioned as the romantic leads, while darker-skinned actors are typecast as maids, criminals, or comedic relief. This lack of representation reinforces Eurocentric beauty standards.
This exclusion isn’t just a media problem, it also trickles into everyday life. The beauty industry, for example, historically catered to lighter-skinned consumers, offering a limited range of products for darker complexions. Latino communities have also heavily relied on descriptors based on skin tone, hair type, and facial features—labels like "trigueño," “pelo malo,” "morena," and "güerito"—which may seem harmless but often reinforce hierarchy.
Beyond labels, casual jokes and phrases continue to fuel colorist ideals. Many darker-skinned Latinos have experienced being told to "mejorar la raza" (improve the race) by marrying someone lighter-skinned. While seemingly offhand, these comments send a clear message: lighter skin is better.
Afro-Latinos and the Burden of Colorism
For Afro-Latinos, colorism within Latino communities adds another layer of marginalization. Many Afro-Latinos report struggling with their sense of belonging: too Black to be fully accepted within Latino circles, yet too Latino to always feel embraced by broader Black communities. This dual erasure is especially evident in professional and social spaces, where Afro-Latinos often feel pressure to "prove" their Latinidad through cultural knowledge or Spanish-speaking skills.
Discrimination also impacts Afro-Latinos’ economic and educational opportunities. Studies have shown that Afro-Latinos experience lower wages and fewer job prospects than their lighter-skinned counterparts. The Pew Research Center survey revealed that Latinos with darker skin were significantly more likely to experience discrimination than those with lighter skin, with nearly 64% of darker-skinned Latinos reporting discrimination in the past year at the time of the survey.
Breaking the Cycle: Confronting Colorism in Latino Communities
Confronting colorism within Latino communities requires both unlearning biases and actively challenging them in everyday life. This begins with recognizing how colonialism and historical racism shaped colorist attitudes, which continue to influence social norms today. Acknowledging this history is the foundation for meaningful change. Education also plays a crucial role, so engaging with Latin American and Latino Studies programs or community discussions can help Latinos gain deeper insights into how colorism operates. On a personal level, self-reflection is essential to identifying internalized biases and questioning how they manifest in daily interactions.
Latinos can also work toward change by critically analyzing instances of colorism in media, social media, and even everyday conversations, rather than passively accepting them. Being aware of the way colorism is embedded in beauty standards, hiring practices, and cultural expectations allows individuals makes it easier to identify these biases and confront them. Open conversations with family and friends help to dismantle long-held stereotypes, especially when they’re approached with empathy.
Representation also matters, and advocating for more diverse depictions of Latinos across all skin tones in media, workplaces, and public spaces can contribute to shifting harmful narratives. Supporting spaces where Afro-Latinos and Indigenous Latinos can share their experiences helps foster solidarity and visibility. Additionally, revaluing cultural norms that have historically reinforced colorism—such as the preference for lighter skin in marriage or social mobility—can allow communities to move beyond outdated, colonial mindsets.
At a broader level, community education initiatives and policy advocacy are necessary to address systemic issues tied to colorism. Organizing workshops that bring awareness to colorism’s impact and working towards policies that prevent discrimination based on skin tone can create tangible changes. Building coalitions with allies ensures that the conversation around colorism remains ongoing and leads to action.
The Final Takeaway
By actively working to unlearn and confront colorism, we can foster more inclusive and affirming Latino communities where all skin tones are recognized and valued. The work starts at an individual level but has the potential to reshape societal norms.
Colorism is a difficult, often uncomfortable topic, but it’s one that Latinos must confront if we’re serious about embracing the full diversity of our culture. The idea that one’s worth or opportunities should be dictated by skin tone is a legacy of colonialism—not an inherent part of Latinidad. By recognizing and challenging colorist attitudes, Latinos can move toward a more inclusive and self-affirming future, one where all shades of brown, from the lightest to the darkest, are equally valued.- Afro and Black Latino Identity Is Complex, But Media Keeps Getting It Wrong ›
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