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Universidad Católica Andrés Bello Vicerrectorado Académico Área De Los Estudios De Post-Grado Programa De Postgrado En Comunicación Social Y Publicidad

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Universidad Católica Andrés Bello Vicerrectorado Académico Área De Los Estudios De Post-Grado Programa De Postgrado En Comunicación Social Y Publicidad Universidad Católica Andrés Bello Vicerrectorado Académico Área de los estudios de Post-grado Programa de Postgrado en Comunicación Social y Publicidad LOS APÓSTOLES DE CHÁVEZ PSUV: EL DISCURSO DE UNA RELIGIÓN POLÍTICA Presentado por Carlos Eduardo López Ferrer (C.I: V.14.889.105) para optar al título de Magister en Comunicación Social, mención Comunicación Organizacional Tutor: Dr. Andrés Cañizález. Caracas, 15 de Diciembre de 2014. A mi esposa, quien me inspira y me apoya cada día para seguir adelante, A mis padres, cuyo ejemplo ha sido siempre mi más firme soporte. ÍNDICE DE CONTENIDO LISTA DE TABLAS Y FIGURAS ......................................................... v RESUMEN .......................................................................................... vi INTRODUCCIÓN ............................................................................... vii CAPÍTULO I ........................................................................................ 1 PLANTEAMIENTO Y FORMULACIÓN DEL PROBLEMA .................. 1 1. Pregunta de la investigación: ................................................... 2 2. Objetivos de la investigación: ................................................... 2 3. Justificación y alcance de la investigación ............................... 3 CAPITULO II ....................................................................................... 5 MARCO TEÓRICO ............................................................................. 5 1. Partidos políticos: ..................................................................... 5 2. Religiones políticas: ............................................................... 34 3. El Análisis del Discurso .......................................................... 56 CAPÌTULO II ..................................................................................... 77 MARCO METODOLOGÍCO .............................................................. 77 1. Tipo de investigación ............................................................. 77 iii 2. Población, muestra y corpus .................................................. 79 3. Procesamiento y análisis de datos ......................................... 80 CAPÍTULO III .................................................................................... 90 ANÁLISIS DEL DISCURSO DEL PSUV ........................................... 90 1. Análisis de muestra D1 .......................................................... 90 2. Análisis de Muestra D2 ........................................................ 111 3. El discurso del PSUV y religión política ............................... 129 CONCLUSIONES ........................................................................... 142 BIBLIOGRAFÍA .................................................................................. 148 ANEXOS ......................................................................................... 177 Anexo I: Presentación y lectura de la declaración final del III Congreso del PSUV. ............................................................................ 177 Anexo II: Presentación y discurso de Nicolás Maduro: ............... 199 iv LISTA DE TABLAS Y FIGURAS Ilustración 1. Los niveles del análisis del discurso según Fairclough. ......... 81 Tabla 1. Palabras frecuentes en el "Compromiso del Cuartel de la Montaña"………………………………………………………..……………..…..96 Tabla 1. Palabras frecuentes en el discurso de Nicolás Maduro……….….120 v RESUMEN López, C. (2015) Los apóstoles de Chávez. PSUV: El discurso de una religión política. Tesis de Maestría en Comunicación Social Mención Organizacional. Universidad Católica Andrés Bello. En el estudio de los orígenes y formas del totalitarismo, recientemente ha ganado fuerza el cuestionamiento a la visión tradicional que se centraba fundamentalmente en el uso de la represión y el terror como instrumentos de poder; ha aumentado el interés por conocer los elementos llevan a amplios sectores sociales a demostrar fidelidad comprometida hacia proyectos políticos que limitan el bienestar y desprecian los derechos ciudadanos. Entre estas posturas destaca la teoría de las religiones políticas. Esta investigación plantea que la comunicación del PSUV demuestra un grado significativo de sacralización de elementos políticos y que tal fenómeno no se da de manera espontánea sino que es un producto consciente de las estrategias de dirigencia del partido. Combinando las metodologías de Análisis Crítico del Discurso de Norman Fairclough y Teoría de Análisis del Discurso de Ernesto Laclau y Chantal Mouffe, el investigador comprueba la presencia de los elementos de una religión política en la comunicación de esa organización. vi INTRODUCCIÓN “Cristo redentor se hizo carne, se hizo nervio, se hizo verdad en Chávez…" Nicolás Maduro, Caracas, 5 de marzo de 2013 (Diario ABC, 2013) (EFE, 2013). Según se espera en el Caribe a mediados de agosto, el día era caluroso, húmedo y, como corresponde en plenas vacaciones escolares, la oficina de la naviera que prácticamente monopoliza el transporte hacia la isla de Margarita estaba abarrotada de gente. De acuerdo a la costumbre, el sitio recibía a los visitantes con tres grandes retratos: Simón Bolívar, Hugo Chávez y Nicolás Maduro. En medio de la larga cola y la idiosincrática algarabía, una escena peculiar se repitió en más de un par de ocasiones: al pasar frente a los retratos de Bolívar y Chávez, algunos vendedores ambulantes e indigentes, que entraban al lugar buscando aprovechar la gran cantidad de turistas con dinero extra, tocaban las imágenes, se hacían la señal de la cruz y luego besaban sus manos, unos cuantos incluso llegaron a arrodillarse con la devoción con la que los católicos tratan una imagen religiosa. vii Cuadros como este se han vuelto comunes en la Venezuela contemporánea y llaman la atención sobre la persistencia de la memoria y la influencia de Hugo Chávez en la vida de la nación aún después de su fallecimiento. La imaginación popular con frecuencia eleva a un status semi-divino a personas destacadas de las comunidades. Creencias antiguas y modernas perpetúan la memoria de los muertos y las hay incluso que reconocen una influencia activa de estos en el quehacer diario de los vivos. Este fenómeno es considerado una de las formas elementales de la religión (Durkheim, 1982). En el contexto local de Venezuela los cultos de este tipo tienen una larga y arraigada tradición, por ejemplo, el culto a María Lionza o la creencia en “muertos milagrosos” de la religión popular que van desde madres ejemplares pasando por el médico José Gregorio Hernández y llegando hasta los célebres “Santos Malandros” (criminales) (López V. , 2008). La religiosidad popular venezolana, ampliamente estudiada por Ascencio (2012), es sincrética por naturaleza y origen. Está fuertemente influencia por el catolicismo aunque no se corresponde totalmente a sus dogmas y prácticas, y es “lo suficientemente amplia para que cualquiera pueda encontrarse cómodo dentro de sus referencias” (Torres, Chávez y su poder simbólico, 2013, pág. 146) Este no es necesariamente un fenómeno de pueblos antiguos o atrasados. Desde el siglo XIX se reconoce que también algunas ideologías políticas, económicas y sociales modernas, incluso las abiertamente ateas, se han valido de ritos o alusiones del ámbito religioso. viii Desde los primeros estudios de la psicología de las masas Le Bon afirmó que todas las convicciones de las masas toman una forma religiosa y que, en la modernidad, esa tendencia lejos de disminuir, ha aumentado “no quieren escuchar ya las palabras divinidad y religión que las han dominado durante tanto tiempo; pero ninguna época las ha visto elevar tantas estatuas y altares como desde hace un siglo” (Le Bon, 2004). No obstante, como introducción a este trabajo es importante hacer una distinción: esas formas espontáneas de religiosidad que en algunas ocasiones podrían “elevar” a personajes políticos a los altares o las formas en que los grupos en el poder pueden aprovecharse de esto, no son el tema de este estudio. El tema abordar es más bien la sustitución o incorporación de la religión a una política sacralizada de acuerdo a un fenómeno propio del siglo XX y XXI: creencias creadas por la modernidad y que habrían llegado a constituirse en profesiones de verdadera fe espiritual. En un contexto como el que vive la Venezuela actual, cabe preguntarse si este fenómeno es exclusivamente espontáneo como la religiosidad popular o si es posible su diseño, implantación y aprovechamiento como parte de una estrategia en la lucha por el poder, para mantener la lealtad de las masas a pesar de unos resultados materiales exiguos y hasta negativos, aprovechándose de las necesidades espirituales, temores y debilidades humanas; y en caso afirmativo ¿Cómo puede lograrse? La psicóloga Ana Teresa Torres ofrece una respuesta directa y contundente: por medio del discurso, la palabra. “los instrumentos simbólicos que disponemos para construir nuestra identidad (Torres, Chávez y su poder simbólico, 2013, pág. 142) Álvarez y Chumaceiro por su parte, explican un poco más, señalando que el discurso puede construir y transformar ix realidades políticas, especialmente aquel que profieren los líderes o los grupos que detentan el poder. Esto se lograría haciendo un uso estratégico de elementos simbólicos y lingüísticos dirigidos muy especialmente a la sensibilidad de la población a la que aspira llegar con su mensaje. (2013, pág. 9). El discurso político como herramienta para persuadir y convencer ha sido ampliamente estudiado desde
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