By Reni Prieto
Miguel Angel Asturias (1899-1974) is without doubt one of the extraordinary literary figures in Latin the United States who within the Nineteen Twenties contrived either to discover and outline Latin literature in the mainstream of Western heritage. He controlled to be poetic, political and mythological even as, and with a level of synthesis not often accomplished then or for the reason that. As is the case with many Latin American writers, his paintings is inextricably associated with politics, and he lived in exile for a few years. He used to be prompted via Indian mythology, fable and Surrealism and used to be the 1st Latin American novelist to appreciate the results of anthropology and structural linguistics for tradition and for fiction. In 1967, Asturias turned the 1st Latin American novelist to win the Nobel Prize. René Prieto examines how Miguel Angel Asturias turns to the cultural traditions of the traditional Maya and combines them with the rhetoric of surrealism for you to produce 3 hugely advanced and greatly misunderstood masterpieces; the Leyendas de Guatemala (1930), Hombres de maíz (1949) and Mulata de tal (1963). Asturias is the 1st American writer to reach portraying an indigenous international imaginative and prescient that's blatantly non-Western. Borrowing quite a few ideas from preColumbian manuscripts, he creates a brand new kind of literature that remains the easiest instance of the cultural combination typifying the Americas. this can be the 1st publication to ascertain those 3 novels for his or her originality past the standard political readings mostly attributed to them.
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Example text
Naturally, Estrada Cabrera, who had been in power since 1899, was vehemently opposed to a confederacy, which would, for all intents and purposes, herald his own demise. Not without a touch of poetic justice, this very opposition becomes the excuse for popular dissent against his regime and eventually forces him to resign. In other words, as Lopez Alvarez suggests, "the overthrow of Estrada Cabrera comes about as a consequence of the development of a supranational consciousness in Central America" (103).
Writing in the wake of independence, these authors turn to the mother cultures of the American continent as an attractive lineage for the identity of the budding republics. However, unfamiliar as they are with the actual realities of Indian civilization, they idealize the aboriginal inhabitants. And because such idealization is in marked contrast with the deplorable living conditions of the contemporary inhabitants of the New World, they exalt the values of the ancient indigenous cultures and decry the unmaking of their contemporaries, an attitude that translates as an insensitivity to modern times in their works of literature.
It cannot be said, however, that what would one day become a consuming interest — the struggle for Indian rights — was more than a subject of intellectual curiosity even at the time he wrote his doctoral dissertation. For obvious reasons, the return to Guatemala City in 1906 brings with it a change of profession for Ernesto Asturias (he becomes a sugar and flour importer) and, at first, an orthodox Catholic education for his son. However, by the time Miguel LEY EN DAS DE GUATEMALA 19 Angel begins bachillerato at the state-controlled Instituto Nacional Central de Varones, his parish school education is going to be superseded by a "liberal" approach that he himself will describe in later years as having been "like Juarez's liberalism in Mexico and Rufino Barrios's in Guatemala, that is to say, anticatholic, anti-religious and anticlerical" (Lopez Alvarez, 5 3 54).