Journalist Christian's masterful, evenhanded account of Nicaragua's Sandinistas derives from years of interviews and on-the-scene observations. Beginning with the last days of the Somoza regime, she details the morass of political intrigue through November 1984. The problem is, she argues, that the success of ``sandinismo'' turned the people from instigators of change into objects of change, both in the eyes of the church and of the state. As the center of the struggle flew out of control onto the battlefields of Havana, Washington, Rome, and Panama, democratic principles were subordinated to other peoples' needs, a no-win situation for the peasants. To draw conclusions about Nicaragua, Christian emphasizes, is a lot more difficult than superficial U.S. policy would imply.
This volume is a valuable re-assessment of the Nicaraguan Revolution by a Marxist historian of Latin American political history. It shows that the FSLN (‘the Sandinistas’), with politics principally shaped by Soviet and Cuban Communism, never had a commitment to genuine democracy either within the revolutionary movement or within society at large; that the FSLN’s lack of commitment to democracy was a key factor in the way that revolution was betrayed from the 1970s to the 1990s; and that the FSLN’s lack of rank-and-file democracy left all decision-making to the National Directorate and ultimately placed that power in the hands of Daniel Ortega. Pursuing his narrative into the present, La Botz shows that, once their would-be bureaucratic ruling class project was defeated, Ortega and the FSLN leadership turned to an alliance with the capitalist class.
Together with his brother Humberto, Daniel Ortega Saavedra masterminded the only victorious Latin American revolution since Fidel Castro's in Cuba. Following the triumphant 1979 Nicaraguan revolution, Ortega was named coordinator of the governing junta, and then in 1984 was elected president by a landslide in the country's first free presidential election. The future was full of promise. Yet the United States was soon training, equipping, and financing a counterrevolutionary force inside Nicaragua while sabotaging its crippled economy. The result was a decade-long civil war. By 1990, Nicaraguans dutifully voted Ortega out and the preferred candidate of the United States in. And Nicaraguans grew poorer and sicker. Then, in 2006, Daniel Ortega was reelected president. He was still defiantly left-wing and deeply committed to reclaiming the lost promise of the Revolution. Only time will tell if he succeeds, but he has positioned himself as an ally of Castro and Hugo Ch&ávez, while life for many Nicaraguans is finally improving. Unfinished Revolution is the first full-length biography of Daniel Ortega in any language. Drawing from a wealth of untapped sources, it tells the story of Nicaragua's continuing struggle for liberation through the prism of the Revolution's most emblematic yet enigmatic hero.
The 1979 rebellion in Nicaragua was the first in modern Latin America to be carried out with the active participation and support of Christians. Like all revolutions, the Nicaraguan Revolution has provoked controversy and hostility, and the Christian presence has been a focal point in the debate. In this work Michael Dodson and Laura Nuzzi O'Shaughnessy offer a detailed study of the religious sources of the revolution set against the backgound of the revolutionary traditions of the United States. Nicaragua's Other Revolution places the experience of the Nicaraguan Revolution in a historical framework that extends back to the Protestant Reformation and in an institutional framework that encompasses the whole of Nicaraguan politics. Examining the broad process of religious change, this work explores how that process interacted with the political struggles that culminated in the revolution. Dodson and O'Shaughnessy conclude that the religious values and attitudes arising out of postconciliar renewal in the church contributed powerfully to demands for revolutionary change in Nicaragua. In England and America the Protestant Reformation gave a tremendous boost to demands for democratic changes in society and politics. This work shows that something similar happened in Catholic Central America in the post-Medellin period. Changes in religious thought and action were part of, and served to reinforce and stimulate, a wider movement for social and political change. Without denying the importance of Marxism, the authors demonstrate that other important influences are at work there. Originally published in 1990. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.
“A must-read for anyone interested in Nicaragua—or in the overall issue of social change.”—Margaret Randall, author of SANDINO'S DAUGHTERS and SANDINO'S DAUGHTERS REVISITED Sandinista is the first English-language biography of Carlos Fonseca Amador, the legendary leader of the Sandinista National Liberation Front of Nicaragua (the FSLN) and the most important and influential figure of the post–1959 revolutionary generation in Latin America. Fonseca, killed in battle in 1976, was the undisputed intellectual and strategic leader of the FSLN. In a groundbreaking and fast-paced narrative that draws on a rich archive of previously unpublished Fonseca writings, Matilde Zimmermann sheds new light on central themes in his ideology as well as on internal disputes, ideological shifts, and personalities of the FSLN. The first researcher ever to be allowed access to Fonseca’s unpublished writings (collected by the Institute for the Study of Sandinism in the early 1980s and now in the hands of the Nicaraguan Army), Zimmermann also obtained personal interviews with Fonseca’s friends, family members, fellow combatants, and political enemies. Unlike previous scholars, Zimmermann sees the Cuban revolution as the crucial turning point in Fonseca’s political evolution. Furthermore, while others have argued that he rejected Marxism in favor of a more pragmatic nationalism, Zimmermann shows how Fonseca’s political writings remained committed to both socialist revolution and national liberation from U.S. imperialism and followed the ideas of both Che Guevara and the earlier Nicaraguan leader Augusto César Sandino. She further argues that his philosophy embracing the experiences of the nation’s workers and peasants was central to the FSLN’s initial platform and charismatic appeal.
Those who survived the brutal dictatorship of the Somoza family have tended to portray the rise of the women’s movement and feminist activism as part of the overall story of the anti-Somoza resistance. But this depiction of heroic struggle obscures a much more complicated history. As Victoria González-Rivera reveals in this book, some Nicaraguan women expressed early interest in eliminating the tyranny of male domination, and this interest grew into full-fledged campaigns for female suffrage and access to education by the 1880s. By the 1920s a feminist movement had emerged among urban, middle-class women, and it lasted for two more decades until it was eclipsed in the 1950s by a nonfeminist movement of mainly Catholic, urban, middle-class and working-class women who supported the liberal, populist, patron-clientelistic regime of the Somozas in return for the right to vote and various economic, educational, and political opportunities. Counterintuitively, it was actually the Somozas who encouraged women's participation in the public sphere (as long as they remained loyal Somocistas). Their opponents, the Sandinistas and Conservatives, often appealed to women through their maternal identity. What emerges from this fine-grained analysis is a picture of a much more complex political landscape than that portrayed by the simplifying myths of current Nicaraguan historiography, and we can now see why and how the Somoza dictatorship did not endure by dint of fear and compulsion alone.
In this critical study of the thought of Augusto Cesar Sandino and his followers, Donald C. Hodges has discovered a coherent ideological thread and political program, which he succeeds in tracing to Mexican and Spanish sources. Sandino's strong religious inclination in combination with his anarchosyndicalist political ideology established him as a religious seer and moral reformer as well as a political thinker and is the prototype of the curious blend of Marxism and Christianity of the late twentieth-century Nicaraguan government, the Frente Sandinista de Liberación Nacional.
