Cuba on the Verge: Martyrdom, Political Culture, and Civic Activism, 1946–1951

Author(s):  
Lillian Guerra

This chapter argues that the reason for Eddy Chibás's appeal—indeed, the reason he was seen as a selfless loco or madman amid hordes of self-interested hypocrites—lay in the crushing weight of nationalist consciousness and anti-imperialist sentiments among Cubans at the time. Consequently, when Chibás founded La Ortodoxía as a movement in 1947, his rivals in the ruling Auténtico Party simply could not control a stage increasingly crowded by average citizens committed to this task. From the mid-1940s to the early 1950s, government-sanctioned violence and widespread corruption characterized Cuba's brief “democratic moment,” but so did civic activism, unarmed struggles for political liberty, and a flourishing, expanding media.

Moreana ◽  
2012 ◽  
Vol 49 (Number 187- (1-2) ◽  
pp. 151-182
Author(s):  
Maarten M.K. Vermeir

In this study, we propose a new understanding, according to the principles of ‘humanistic interpretation’, of a fundamental layer of meaning in Utopia. In the work of Thomas More, major references can be found to the particular genesis and a crucial purpose of Utopia. Desiderius Erasmus arranged the acquaintance of Thomas More with Peter Giles, a key figure in the development of Erasmus as political thinker. More and Giles together in Antwerp (Giles’s home town), both jurists and humanists, would lay the foundation of Utopia. With this arranged contact, Erasmus handed over to More the knowledge of a particular political system - the earliest form of ‘parliamentary democracy’ in Early modern Europe - embedded in the political culture of the Duchy of Brabant and its constitution, named the ‘Joyous Entry’. We argue that Erasmus, through the indispensable politicalliterary skills of More in Utopia, intended to promote this political system as a new, political philosophy: applicable to all nations in the Respublica Christiana of Christian humanism. With reference to this genesis of Utopia in the text itself and its prefatory letters, we come to a clear recognition of Desiderius Erasmus in the figure of Raphael Hythlodaeus, the sailor who had discovered the ‘isle of Utopia’ and discoursed, as reported by More, about its ‘exemplary’ institutions.


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