User talk:Mattisse/other3

However, looking more through Jon Anderson's book there are a lot of references to Che Guevera as a propraganda machine for the revolution and his "after the fact mythification" of the revolution, the stark difference between his private diaries and his published versions of events, the creation of "Cuban revolution folklore" and the fact that even now all his private diaries are not available (pages 180, 213, 225, for example). Below is a description of one of his earlier efforts (Jon Anderson, pp 237-238)

Che's narrative is as chilling as it is revealing about his personality. His matter-of-factness in describing the execution, his scientific notations on his bullet's entry and exit wounds suggest a remarkable detachment from violence. It is also in stark contrast to Che's published account of the event. In an article entitled "Death of a Traitor" he rendered the scene with literary aplomb. ... Che completed his parable with a description of the final moment of Eutimio's life heavily imbued with religious symbolism. ...This incident was seminal in the growth of Che's mystique among the guerrillas and peasants of the Sierra Maestra. From then on he acquired a reputation for a cold-blooded willingness to take direct action against transgressors of the revolutionary norms.

So maybe the author part is key to his role in the Cuban Revolution. Mattisse (Talk) 03:29, 30 March 2008 (UTC)[reply]

...conscious of his role as an architect of Cuba's new official history, Che gave each [portrait of a man] totemistic significance as a representative of the values to be cherished or vilifed in the "new" Cuba.

(Anderson p, 241.) Mattisse (Talk) 03:49, 30 March 2008 (UTC)[reply]

But what is very evident from Jon Anderson is that is what Guevara's role was. He took on the job of creating the job of creating the myths for Cuba.

Writing of the peasantry's own gradual acceptance of the revolution, Che employed religious symbolism, rendering their travails as a kind of Pilgrim's Progress in which individuals found redemption through sacrifice, attaining final enlightenment by learning to live for the Common Good."It is a new mirical of the revolution that—under the imperative of war—the staunchest individualist, who zealously proutec the boundaries of his property and his own right, joined the grea common effort of the struggle. But there is an even greater miracle: the rediscovery by the Cuban peasant of his own happiness with in liberated zones. Whoever witnessed the apprehensive murmurs with which our forces were formerly received in each peasant household notes with pride he carefree clamor, he happy, hearty laughter of the new Sierra inhabitant. That is a reflection of the self confidence that the awareness of his own strength gave to the inhabitants of our liberater area. p. 299

Guevara was a propaganda machine. Publishing these articles which would flood Cuba, running a newpaper, etc. {p.286) He was the creator of the "revolutionary folklore." He was following the textbook. He did not want anything original to Cuba. Mattisse (Talk) 05:33, 30 March 2008 (UTC)[reply]