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Redalyc.A REVOLUÇÃO CUBANA E O PERFIL IDEOLÓGICO DO Revista Brasileira do Caribe ISSN: 1518-6784 [email protected] Universidade Federal do Maranhão Brasil Saddi, Rafael A REVOLUÇÃO CUBANA E O PERFIL IDEOLÓGICO DO MOVIMENTO 26 DE JULHO Revista Brasileira do Caribe, vol. 18, núm. 35, julio-diciembre, 2017, pp. 121-134 Universidade Federal do Maranhão Sao Luís, Brasil Disponível em: http://www.redalyc.org/articulo.oa?id=159154124009 Como citar este artigo Número completo Sistema de Informação Científica Mais artigos Rede de Revistas Científicas da América Latina, Caribe , Espanha e Portugal Home da revista no Redalyc Projeto acadêmico sem fins lucrativos desenvolvido no âmbito da iniciativa Acesso Aberto A REVOLUÇÃO CUBANA E O PERFIL IDEOLÓGICO DO MOVIMENTO 26 DE JULHO THE CUBAN REVOLUTION AND THE IDEOLOGICAL PROFILE OF THE JULY 26 MOVEMENT Rafael Saddi Universidade Federal de Goiás, Brasil. Resumo O presente artigo pretende analisar o perfil ideológico da principal organização insurrecional cubana na luta contra a ditadura de Fulgêncio Batista, o Movimento 26 de Julho. Queremos analisar a diversidade ideológica inerente a este movimento e algumas de suas consequências para a Revolução Cubana após a tomada do poder. Palavras-Chave: Cuba; Movimento 26 de Julho; Ideologia; Resistência. Abstract This article intends to analyze the ideological profile of the main Cuban insurrectional organization in the struggle against the dictatorship of Fulgencio Batista, the 26th of July Movement. We want to analyze the ideological diversity inherent in this movement and some of its consequences for the Cuban Revolution after the seizure of power. Keywords: Cuba; 26th of July Movement; Ideology; Resistance. Resumen El presente artículo pretende analizar el perfil ideológico de la principal organización insurreccional cubana en la lucha contra la dictadura de Fulgencio Batista, el Movimiento 26 de Julio. Queremos analizar la diversidad ideológica inherente a este movimiento y algunas de sus consecuencias para la Revolución Cubana tras la toma del poder. Artigo recebido em 18 de Agosto de 2017 e aprovado para publicação em 20 de Outubro de 2017 Revista Brasileira do Caribe, São Luís, MA, Brasil, v. 18, n. 35, jul./dez. 2017 121 Rafael Saddi Palabras-Clave: Cuba; Movimiento 26 de Julio; Ideología; Resistencia. O Movimento 26 de Julho (M-26J) foi fundado oficialmente em 1955. O seu núcleo inicial havia sido formado, entretanto, desde 1952, como uma das primeiras reações ao golpe de Fulgêncio Batista. A grande força simbólica do movimento e de seus líderes foi justamente impulsionada pela grande disposição de ação dos seus membros. O ataque ao Quartel de Moncada, em 26 de Julho de 1953 (evento que daria o nome ao Movimento), embora fracassado do ponto de vista militar, tornou os líderes deste movimento, e especialmente Fidel Castro, grandes referências populares na luta contra a ditadura de Batista. A partir de 1956, o M-26J iniciaria a luta na Sierra Maestra, formando ali o Exército Rebelde, e conformando esta luta no campo com uma grande rede clandestina de militância nas cidades. Os embates entre os militantes da Sierra e do Llano foram intensos, e expressavam tanto diferenças ideológicas, quanto divergências com relação às táticas do movimento. Em geral, o pequeno grupo de comunistas do M26J, como eles eram chamados internamente, se encontrava entre os comandantes do Exército Rebelde na Sierra. A direção nacional do Movimento, atuante no Llano, contava com um forte grupo socialista humanista, que criticava radicalmente tanto o imperialismo ianque quanto o imperialismo russo. Para além desta divisão ideológica, no Llano prevalecia a tese de que a revolução seria definida não pela ação armada, mas por uma greve geral dos trabalhadores. Na Sierra, passava-se a defender, tão logo alcançaram grandes êxitos, que o núcleo central da revolução era o Exército Rebelde e que todas as forças do M-26J deveriam existir somente para servi-la. O slogan “Todas as armas para a Serra” expressava justamente esse ponto de vista de que a Revolução Cubana desceria da Sierra para as cidades. Em 1958, por um conjunto de motivos, a Direção Nacional do Movimento 26 de Julho estava já submetida ao comando do Exército Rebelde. A luta no Llano se submetia à luta na Sierra. O M-26J, como um todo, respondia agora quase integralmente às decisões gerais do Comandante em Chefe do Exército Rebelde, Fidel Castro. O presente artigo estuda o perfil do Movimento 26 de Julho (M26J). Mais especificamente, pretende mostrar que este movimento não era uma organização de nível ideológico, mas de nível militar, voltado para a ação e sem a pretensão e a capacidade de constituição de um programa revolucionário profundo e coeso. Por organização de nível ideológico, chamamos toda e qualquer organização cujos 122 Revista Brasileira do Caribe, São Luís, MA, Brasil, v. 18, n. 35, jul./dez. 2017 A REVOLUÇÃO CUBANA E O PERFIL IDEOLÓGICO DO MOVIMENTO 26 DE JULHO membros se unem a ela por uma concordância com uma ideologia ou com um programa político-ideológico. Por organização de nível militar, chamamos toda e qualquer organização cuja unidade está dada não pelo programa, mas pela necessidade de se pegar em armas para o enfrentamento. Dizer que o M-26J era uma organização de nível militar não significa afirmar que não existiam elementos ideológicos no interior do movimento. Mesmo um grupo cuja unidade se dá pela necessidade de pegar em armas, precisa de alguma justificativa ideológica para esta necessidade. Três elementos nos parecem importantes para compreendermos o perfil ideológico do M26-J: a existência de uma diversidade ideológica no interior deste movimento, a inexistência de um programa ideológico profundo e coeso, e a redução das linhas gerais do movimento a uma concepção nacional, democrática e reformista. Deste modo, entendemos que o M26J não surgiu para fazer a revolução, mas para derrubar Fulgêncio Batista, tendo sido, nesta tarefa, um instrumento extremamente eficaz. Para fazer a revolução, entretanto, um organismo como este se tornava inoperante. Primeiro, porque ele estava limitado a um projeto, no máximo, reformista, mas não revolucionário. Segundo, porque a ausência de um programa político deixava um vazio que precisava ser ocupado. Ao tomar o poder, não bastava mais ter que elaborar um programa, era preciso já implementá-lo. Sem um programa coletivo e ainda sendo um movimento organizado de modo hierárquico, a iniciativa fugia ao controle do movimento e da massa de seus membros. Terceiro, porque a diversidade ideológica presente no movimento geraria, após a tomada de poder e a implementação de determinadas medidas, a divisão completa entre os seus quadros, separados em diferenças inconciliáveis sobre quais rumos a revolução deveria tomar. O resultado não foi nada menos do que uma Revolução que devorou grande parte dos seus próprios criadores. A luta insurrecional e o perfil ideológico do M26J Qual era o caráter ideológico da luta revolucionária em Cuba? Onde queriam chegar os rebeldes cubanos quando derrubassem o governo de Batista? Os diferentes grupos insurrecionais que enfrentaram a ditadura nos anos 50 professavam que tipo de concepção ideológica? Estas questões foram feitas repetidamente e respondidas diferentemente pelos diversos analistas da revolução cubana. Para Okunieva (1988), por exemplo, a vanguarda revolucionária era comunista. Para Mathews (1961), a vanguarda revolucionária era nacionalista democrática Revista Brasileira do Caribe, São Luís, MA, Brasil, v. 18, n. 35, jul./dez. 2017 123 Rafael Saddi e anticomunista. A diversidade de respostas talvez esteja ligada à própria diversidade ideológica que marcava os novos grupos revolucionários cubanos. O PSP (Partido Socialista Popular) era stalinista, o POR (Partido Obrero Revolucionário) era trotskista, a ALC (Aliança Libertária Cubana) era anarquista. Mas, qual era o caráter ideológico do M26J? A questão ideológica neste movimento não chegou a ser claramente estabelecida. Não havia uma concepção amarrada, sistemática, homogênea, delimitada, como um programa ideológico do movimento. Uma circular interna do Movimento 26 de Julho, lançada no final de 1957, quatro anos depois da formação do seu grupo inicial, nos parece esclarecedora desta questão. Uma pergunta era colocada ao militante do Movimento: Todo militante del 26 de Julio se ve hoy precisado a contestar la siguiente pregunta: ¿Qué persigue el movimiento? Hace dos años la cosa quedaba reducida a un grupo numeroso de cubanos; pero ya se ha hecho una cuestión nacional. Incluso internacionalmente se han hecho esta pregunta no pocos comentaristas de la situación cubana (HART DÁVALOS, 2004, p. 207). Se estava claro que o movimento queria a derrubada de Batista, não era tão claro o que queria depois que isso fosse alcançado. Como esta circular interna questiona: “¿Ya que aspira esa organización revolucionaria que es el 26 de Julio tras la caída del tirano?” (idem, p. 208). Buscando dar uma resposta, o documento apresenta apenas questões amplas e vagas. A poner al pueblo cubano en acción tras un programa de saneamiento político, reivindicaciones económicas y justicia social que hagan posible la democracia. A crear del pueblo cubano una fuerza organizada y disciplinada, capaz de asegurarse él mismo sus derechos y su democracia. En fin, a consolidar el instrumento revolucionario de la nación cubana, que es y aspira seguir siendo el movimiento (idem, p. 208-209). Há aqui claramente uma incerteza ideológica, uma falta de clareza de onde concretamente se quer chegar, que tipo de sociedade se quer construir. Longe de um
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