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2021-01-01
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Universidad Nacional Costa Rica
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Resumen
El esoterismo es hoy en día una de las principales manifestaciones
de la cultura popular latinoamericana. A esta enorme e indefinida
matriz cultural pertenece el culto a los Hermanos Espirituales,
también conocidos en El Salvador como patronos populares o
sencillamente como santos apócrifos. Se trata de un fenómeno cultural
extremadamente subalterno e invisibilizado tanto por prejuicios
sociales como por falta de audacia científica. La dificultad que esto
implica para el estudio de los orígenes históricos de esta expresión
vernácula de la cultura solo puede ser sorteada empleando una
metodología desprejuiciada y altamente multidisciplinar. El estudio
de la memoria y la oralidad desplegada en torno a los Hermanos
Espirituales nos sitúa rápidamente ante el martinato. El presidente
Hernández Martínez (1931-1944) apostó fuerte por la radiodifusión
y la incipiente cultura de masas para promocionar la teosofía, el
heliocentrismo, el vitalismo, el espiritismo y otras herramientas
esotéricas típicas también de regímenes como el maderismo
mexicano. Igualmente cabe establecer continuidades con discursos
como el sandinista nicaragüense con el que el martinato compartió
causas como el antiimperialismo, el unionismo centroamericano
y el indigenismo. Todo ello puede ser leído como una expresión de
ultranacionalismo palingenésico, típico del modernismo político
y caracterizado también por el caudillismo, el totalitarismo, el
populismo y el regeneracionismo, propios también de los fascismos
europeos. El fin ultimo de los modernismos políticos no es otro que el
fortalecimiento del estado-nación con una sacralidad equivalente a la
del cristo-centrismo de la teología católica. La hipótesis de la presente
investigación es que este postrero esfuerzo secularizador destinado
a la exaltación nacionalista característica del estado modernista puso
en circulación nuevos discursos de autoridad que accidentalmente
pudieron ser apropiados por el pueblo para dar salida a necesidades
específicas y expresiones típicamente vernáculas de la cultura
salvadoreña como el culto a los Hermanos Espirituales.
Esotericism is today one of the main manifestations of Latin American popular culture. To this huge and undefined cultural matrix belongs the cult to the Spiritual Brothers, also known in El Salvador as popular patrons or simply as apocryphal saints. It is an extremely subaltern cultural phenomenon, made invisible both by social prejudices and by the lack of scientific audacity. The difficulty this implies for the study of the historical origins of this vernacular expression of culture can only be overcome by using an unprejudiced and highly multidisciplinary methodology. The study of the memory and orality displayed around the Spiritual Brothers quickly places us before the Martinato. President Hernández Martínez (1931-1944) bet strongly on radio broadcasting and the incipient mass culture to promote theosophy, heliocentrism, vitalism, spiritualism and other esoteric tools also typical of regimes such as Mexican Maderism. It is also worth establishing continuity with discourses such as the Nicaraguan Sandino with whom Martínez shared causes such as anti-imperialism, unionism and indigenism. All of this can be read as an expression of Palingenetic ultranationalism, typical of political modernism and also characterized by autocracy, totalitarianism, populism and regenerationism, also typical of European fascisms. The ultimate goal of political modernisms is none other than the strengthening of the nation-state with a sacredness equivalent to that of the Christocentrism of Catholic theology. The hypothesis of the present investigation is that this last secularizing effort destined to the nationalist exaltation characteristic of the modernist state placed in circulation new discourses of authority that could be appropriated by the people to give way to specific needs and typically vernacular expressions of Salvadoran culture such as the cult of the Spiritual Brothers.
Esotericism is today one of the main manifestations of Latin American popular culture. To this huge and undefined cultural matrix belongs the cult to the Spiritual Brothers, also known in El Salvador as popular patrons or simply as apocryphal saints. It is an extremely subaltern cultural phenomenon, made invisible both by social prejudices and by the lack of scientific audacity. The difficulty this implies for the study of the historical origins of this vernacular expression of culture can only be overcome by using an unprejudiced and highly multidisciplinary methodology. The study of the memory and orality displayed around the Spiritual Brothers quickly places us before the Martinato. President Hernández Martínez (1931-1944) bet strongly on radio broadcasting and the incipient mass culture to promote theosophy, heliocentrism, vitalism, spiritualism and other esoteric tools also typical of regimes such as Mexican Maderism. It is also worth establishing continuity with discourses such as the Nicaraguan Sandino with whom Martínez shared causes such as anti-imperialism, unionism and indigenism. All of this can be read as an expression of Palingenetic ultranationalism, typical of political modernism and also characterized by autocracy, totalitarianism, populism and regenerationism, also typical of European fascisms. The ultimate goal of political modernisms is none other than the strengthening of the nation-state with a sacredness equivalent to that of the Christocentrism of Catholic theology. The hypothesis of the present investigation is that this last secularizing effort destined to the nationalist exaltation characteristic of the modernist state placed in circulation new discourses of authority that could be appropriated by the people to give way to specific needs and typically vernacular expressions of Salvadoran culture such as the cult of the Spiritual Brothers.
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Categorías UNESCO
Palabras clave
Modernismo Político Teosofía, Nacionalismo Palingenésico, Secularización, Espiritismo, Esoterismo, Religión, Martinato, Maderismo, Sandinismo, Political Modernism, Palingenetic Nationalism, Secularization, Spiritism, Theosophy, Esotericism, Religion, Martinato, Maderismo, Sandinismo
Citación
Centro
Facultad de Geografía e Historia
Departamento
Historia Medieval, Ciencias y Técnicas Historiográficas