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By Julio Cortazar

His first political novel.

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Through metaphors they are assimilated into icons of their cultures (Willner ). The examples of Evita as the Mater Dolorosa and Velasco Ibarra and Haya de la Torre as Christ figures show the preeminence of religion in Latin       America. Marysa Navarro characterizes the myth of Eva Perón in the following terms: Blond, pale, and beautiful, Evita was the incarnation of the Mediator, a Virgin-like figure who despite her origins, shared the perfection of the Father because of her closeness to him.

It examines how Velasco Ibarra was socially created and how he constructed himself into such a leader. Here I study a particular phase of Velasquismo: La Gloriosa. Given Velasquismo’s forty-year span, it would be an error to draw general conclusions about it from the study of the s. That era was particularly important, however, because it marked the beginning of mass politics in Ecuador and because, as in other Latin American nations, it was a period of failed democratization (Bethell and Roxborough ; Rock ).

Although dependency studies tried to break with false normative assumptions of what constitutes true and autonomous working-class actions, they are still influenced by orthodox Marxist models of class formation. Because an arbitrary rationalism and transparency is imputed to the actions of the supposedly mature and fully formed working class, these authors can not take into account the values, ideologies, and rituals of working classes or other popular sectors in populism. And even when the thrust of the argument is to understand the specificity of working classes in dependent societies, they can not break with a normative prescriptive model of a what a mature working class should be.

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