On the latin american revolutions´manifesto

• Author: Christian Paúl Naranjo - Bryan Naranjo Navas
• Position: Universidad Nacional de Chimborazo, Quito, Ecuador - Universidad San Francisco de Quito, Quito, Ecuador
• Pages: 437-456

Revista inteRnacional de Pensamiento Político - i ÉPoca - vol. 14 - 2019 - [437-456] - issn 1885-589X

437

ON THE LATIN AMERICAN

REVOLUTIONS´MANIFESTO

SOBRE EL MANIFIESTO DE LAS REVOLUCIONES EN

AMÉRICA LATINA

Christian Paúl Naranjo Navas

Universidad Nacional de Chimborazo, Quito, Ecuador

paulnaranjo@outlook.com

https://orcid.org/0000-0003-1532-203X

Bryan Josué Naranjo Navas

Universidad San Francisco de Quito, Quito, Ecuador

eldestinobryan@hotmail.com

https://orcid.org/0000-0001-5848-5563

Recibido: junio de 2019

Aceptado: julio de 2019

Palabras clave: Revolución, Filosofía, América Latina, Maniesto, Discurso.

Keywords: Revolution, Philosophy, Latin America, Manifesto, Discourse.

Resumen: Las revoluciones en América Latina se han estructurado a través de

un maniesto inédito que toma las guras del héroe, la víctima y el victimario

dentro de ideas comunes que se desarrollaron alrededor del nal de la histo-

ria. Este artículo presenta la realidad dentro de un discurso monopolizado, que

juega con cierto vocabulario marxista, mientras evoca un mesías político, el

salvador, el revolucionario. El objetivo principal de este escrito es comprender

el maniesto de las revoluciones latinoamericanas presentado en un discursivo

común. Al nal, señalamos el pequeño desarrollo regional de propuestas que

intentan llenar el concepto de revolución con un nuevo pensamiento. Este escri-

to se basa en cuatro eventos históricos, a saber: la revolución mexicana, que co-

menzó en 1910; la revolución boliviana de abril de 1952; la revolución cubana,

principios de 1959; y la revolución nicaragüense de nales de los años setenta.

Abstract: The revolutions in Latin America have been structured through

an untold manifesto that takes the gures of the hero, victim and victimizer

within common ideas that developed around the end of history. This article

presents reality within a monopolized discourse, which plays with some Marxist

vocabulary, while it evokes a political messiah, the savior, the revolutionist. The

main objective of this writing is to understand the Latin America revolutions´

manifesto presented in a common discursive. At the end, we point out the little

regional development of proposals that try to ll the concept of revolution with

new thought. This writing is based on four historical events, namely: the Mexican

Revolution, which begun in 1910; the Bolivian Revolution of April 1952; the

Cuban Revolution, early 1959; and the Nicaraguan Revolution of the late 1970s.

Revista inteRnacional de Pensamiento Político - i ÉPoca - vol. 14 - 2019 - [437-456] - issn 1885-589X

438

Introduction

Thinking about the idea of revolution

becomes the main task of this article, not

because it intends to redene the concept

of revolution, this has already been widely

debated1, but because it tries to understand

the idea of revolution within a discursive

manifesto used in America Latina during

the twentieth century. The structure of

discursive thought is formalized in the

use of a triad of ideas: messiah, people,

demon. This triad, which serves as a

discursive foundation that is embellished

with a certain Marxist conceptualization of

reality.

This article tries to understand the

revolutionary as the messiah, chosen by

destiny, by history, or by divinity, with a halo

of messianism, turned into the only savior,

the only one with the necessary wisdom to

understand the way of the people towards

the freedom, towards happiness, towards

the end of history. But the idea of messiah

cannot exist without the idea of the devil,

bitter in the bourgeoisie, in the empire, in

the press, or in private enterprise; a devil

who has enriched himself while he has

impoverished the people, an oppressor

who has beneted few while he has

exploited the proletariat. Finally, the idea

of messiah and devil do not make sense

without the existence of an agent that

receives its inuence, the people. The idea

of the people is congured in those millions

1. Luis Villoro, in his article “Sobre el concepto

de revolución” (1992, 277), makes a broad dis-

cussion about the concept of revolution, making

it clear that revolution is framed in a reversal of

history: rupture, a court that denies an era and ini-

tiates a new one. With this conceptual platform,

José María Enríquez (2007), in his investigation

includes the concept of revolution to understand

the legal framework of the right to resistance.

who have been oppressed, who live in

poverty, in misery, a people that has seen

the need for the intervention of a savior, the

political messiah, the revolutionary.

The discursive structure of the messiah,

villain and people, has been used during

the twentieth century to justify revolutionary

movements: the idea of an oppressor

justies the existence of a revolutionary, the

only one who can save the people from a

cruel destiny. The triad behaves univocally

and dynamically: the idea of messiah

evokes the idea of people and devil, in the

same way, the idea of people evokes the

idea of messiah and devil. This discursive

structure has borrowed the Marxist

language to place it within a temporality

of regional rebellion. The paper proposes

that, taking into account the context of the

Marxist language, the revolutionary exists

as long as the bourgeoisie exists, and as

long as the proletariat is oppressed. This is

evident when the triad of the messiah, the

people and the devil is used. The messiah

will be the revolutionary, the people the

proletariat, and the devil the bourgeoisie.

In this way, making use of this discursive

structure, the article tries to understand

four revolutionary processes: the Mexican

Revolution, the Bolivian Revolution, the

Cuban Revolution, and the Sandinista

Popular Revolution.

1. Revolutions in Latin

America during the 20th

century

In Latin America, revolutionary movements

have been developed that have been

built as a constant element during the

20th century. Carlos Rossi (1972), in his

book The Permanent Revolution in Latin