Populist Seduction in Latin America

Populist Seduction in Latin America
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Is Latin America experiencing a resurgence of leftwing governments, or are we seeing a rebirth of national-radical populism? Are the governments of Hugo Chávez, Evo Morales, and Rafael Correa becoming institutionalized as these leaders claim novel models of participatory and direct democracy? Or are they reenacting older traditions that have favored plebiscitary acclamation and clientelist distribution of resources to loyal followers? Are we seeing authentic forms of expression of the popular will by leaders who have empowered those previously disenfranchised? Or are these governments as charismatic, authoritarian, and messianic as their populist predecessors? This new and expanded edition of Populist Seduction in Latin America explores the ambiguous relationships between democracy and populism and brings de la Torre’s earlier work up to date, comparing classical nationalist, populist regimes of the 1940s, such as those of Juan Perón and José María Velasco Ibarra, with their contemporary neoliberal and radical successors. De la Torre explores their similarities and differences, focusing on their discourses and uses of political symbols and myths.

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Carlos de la Torre. Populist Seduction in Latin America

Populist Seduction in Latin America

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Populist Seduction in Latin America

Executive editor: Gillian Berchowitz

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(Stein 1980, 175)

APRA was not only identified as a religious movement during political meetings, but, in addition, whenever two party members met they greeted each other with the messianic phrase, “Only Aprismo will save Peru”—a slogan also printed on electoral posters. Given his sacrifices and persecution, the figure of Haya de la Torre took on an aura of martyrdom and sainthood. The religiosity of APRA was also reinforced in his speeches through the use of biblical language: he identified his political action with a call to the priesthood. According to Haya de la Torre, political success absolutely required the ability to communicate a mystical sentiment. Such was the mysticism generated by APRA that a campaign song compared the Apristas’ suffering and persecution with that of the early Christians:

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