By Tanya Harmer
Fidel Castro defined Salvador Allende's democratic election as president of Chile in 1970 because the most vital progressive triumph in Latin the US after the Cuban revolution. but celebrations have been brief lived. In Washington, the Nixon management vowed to wreck Allende's left-wing govt whereas Chilean competition forces mobilized opposed to him. the end result used to be a conflict for Chile that led to 1973 with a right-wing army coup and a brutal dictatorship lasting approximately 20 years.
Tanya Harmer argues that this conflict used to be a part of a dynamic inter-American chilly warfare fight to figure out Latin America's destiny, formed extra by way of the competition among Cuba, Chile, the us, and Brazil than via a clash among Moscow and Washington. Drawing on firsthand interviews and lately declassified records from files in North the US, Europe, and South America--including Chile's international Ministry Archive--Harmer presents the main entire account up to now of Cuban involvement in Latin the US within the early Nineteen Seventies, Chilean international family in the course of Allende's presidency, Brazil's aid for counterrevolution within the Southern Cone, and the Nixon administration's Latin American rules. The chilly conflict within the Americas, Harmer finds, is better understood as a multidimensional fight, related to peoples and concepts from around the hemisphere.
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Extra info for Allende's Chile and the Inter-American Cold War (New Cold War History)
But if we reject Marcovich’s explanation, then we are faced with the puzzle of how war “reveals” gods on one hand and humans on the other. How can war “reveal” the gods if, at least on the traditional understanding of the gods, such deities as Ares, Athena, and Zeus first lead mortals into confrontation and combat? Two possible answers suggest themselves, depending, again, on how narrowly one reads the fragment. On the purely sociological reading, Heraclitus has neatly summarized the fate of gods and religions in the ancient world: different peoples honor different gods, and when one people subjugates another in war, the victors’ pantheon may supplant or absorb that of the vanquished.
All such distinctions, according to this interpretation, have their ultimate foundation and justification in the trial of war (perhaps even in the sense of class war), rather than in some comforting, moral justice. Might makes right; polemos establishes dike¯. This is the force of the shocking claim that polemos, not Zeus, is father and king. Force and power ultimately decide all social relations, showing each man or god his place, making each what he is. Heraclitus then becomes the predecessor of Thrasymachus.
The Volk is constituted by language, and more specifically, by the historically decisive questions and tasks posed to the Volk through language. The conduit for this voice, calling a people to its destiny, is the great poet. In the case of Heidegger’s interpretation of Hölderlin, this German poet had broken past the bonds of metaphysics with his poetry, making way for a new advent of the sacred and showing a way to an understanding of one’s own destiny through an encounter with the radically Other.