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Guilbe, Petronila (c.a. 1860s-1950)

According to Melanie Maldonado, Petronila Guilbe (originally Guilbee with two Es) was one of a few women that have a “near mythological presence” in bomba oral and sung history. She was likely from Ponce, and was a “dancer who frequented the batey of Domingo ‘Dominguito’ Negrón Matías (1877–1955) in Cataño (Fernández Morales 1999, 180), and is memorialized in a bomba song composed as a yubá that calls on her name: “Petronila Guilbe, yo no declaré.” 1 In Spanish and US colonial records from Puerto Rico, there is a Petronila Guilbe who was born in the late 1860s and was enslaved by two men: the British immigrant-investor, Jaime Guilbee (with two Es) who owned Hacienda Fortuna, and his associate, a money-lender and investor named Francisco Marich. Together, these men owned over a hundred slaves, most of whom, including Petronila and her mother Fabiana Guilbe, were noted in the 1872 registro de esclavos as living in Barrio Capitanejo. 2 In 1888, she later reappears as the mother and sole registered parent of a child named Josefa Guilbe, who according to the birth record, lived not far from Capitanejo in Barrio Bucaná, and worked as a “lavandera.” 3. Petronila also later appears as the spouse of Simplicio Mangual, who like Petronila, was noted by the paid census-taker as a Black man. 4. His death record from 1932 says he was a manual laborer at a local sugar plantation. In 1930,  the Census lists Petronila as still living in Bucaná with her husband, her daughter, her son-in-law, and her grandchildren. In 1950, she died of endocharditis (infection of the heart) while living in Barrio Bélgica in Ponce.

Was this the Petronila Guilbe named in the song made famous by Rafael Cepeda who regularly sang it? Did this Petronila from Ponce ever live in Cataño? 5. If not, how was she known in the Cataño-San Juan-Cangrejos region?  Like many bomberxs, is it possible that she travelled to bailes de bomba in the northeast and was known among people there that way? Or it is possible that she relocated to San Juan or its vicinity after her husband died in 1932? Or was the song originally sang in Ponce, in the bailes de bomba in Bucaná, and was later brought to the northeast by someone else? 6.

Notes:

  1. Maldonado, Melanie (2019). “Suelta el Moño: The Herstories of Change Agents and Perpetuators of Bomba Culture.” CENTRO Journal XXXI, Number II: 92.
  2. Ibid. See note no. 2
  3. Bucaná was a barrio mentioned in bomba songs where over a hundred slaves also lived in 1872. This indicates that once manumitted in 1873, many former slaves like Petronila stayed living near the areas were they had been enslaved. As in the post-Civil War US south, it was also common for former slaves to work for their former enslavers, either as wage laborers or as sharecroppers
  4. A curious detail about Simplicio Mangual appears in the newspaper La Democracia from July 31, 1906. In a meeting from the Unionist Political Party in Sabanetas, Ponce, the Insular Police arrested Simplicio along with other fellow Republicanos (supporters of the opposing party headed by a Black politican named José Celso Barbosa) for attempting to disrupt the unionist event.
  5. At least in accessible government records, there is no mention of this Petronila Guilbe living in or near Cataño or San Juan. Also, almost all people listed with the last name Guilbe in the Censuses originally hailed from Ponce
  6. Fernández Morales wrote in his MA Thesis from 1999 that Mr. Maury de Jesús from Cataño told him that la Ponchinela (known bomba singer) sang it in Domingo Negrón’s batey near the Cataño port after a man named Pancho was injured (possibly stabbed) by another suitor of Petronila Guilbe. See Fernández Morales, José E. (1999) Análisis sobre los cantos de bomba recogidos en Cataño. Tésis de maestría.

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