For Cubans, José Martí embodies the highest representation of humanism and a symbol of goodness in whose devotion we are initiated from childhood.

It is amazing how much he was able to do in a life that turned out to be ephemeral for the objectives of the scope that he set for himself.

Three dimensions converged in him that show his capacity: political genius, literary talent and the production of broad and deep thought.

Martí appears before us as a strange case, covered in a mythical halo that makes him, according to the Lezamian expression, a mystery that accompanies us.

Without a doubt,

he is a superior man whose will and circumstances made it possible for him to carry out multiple tasks and elaborate a body of ideas that would support the efforts to achieve a radical social change in Cuba and for a greater project, the complete emancipation of our country.

The search for freedom and social justice constitute the main foundations on which the Marti project is sustained.

His preaching in favor of a free and inclusive nation has not lost validity because both aspirations remain permanently unfinished, they are built and rebuilt daily.

The feeling of justice and the humanist spirit are essential nuclei of Martí's ideology.

When we read his articles and his verses we find a sensitivity and a vocation that if we fully assume it is expressed in behaviors, in attitudes of life

.

The humanism of José Martí could not be an abstraction, due to his condition as a revolutionary it had to be a practical humanism;

really committed to the well-being of human beings, with the bankruptcy of all the oppressions that weigh on them.

For this reason, he organized an act that could be seen as the antithesis of humanism: a war.

For him it was a political act because from the destructive fire of the conflict a democratic republic would emerge in which the people could deploy their individual and collective capacities.

The Apostle was heir to a line of thought of social liberation of which Varela was a precursor and of the elective tradition of Cuban philosophy, through which a critical appropriation of diverse ideas and currents is produced in order to interpret a reality of its own.

His early consecration to study, the lessons learned in his travels to various nations, and his long stay in the United States allowed him to accumulate vast knowledge that made Martí one of the most eminent intellectuals of his time.

However, he was not a typical scholar far from the needs and aspirations of the subaltern classes, he was not an alienated poet with evasive verses but he chose the path of the struggle for transformation and became a revolutionary intellectual.

He had absolute confidence that assuming the originality of his historical and cultural roots was the only possibility for the Latin American peoples to break with all forms of colonial domination.

His anti-colonialist ideas are part of an emancipatory cultural accumulation, of a culture of liberation.

That radical and popular nationalism, of which Martí is its maximum inspiration and which has its greatest expression in the Cuban Revolution, has undergone an erosion of its force in Cuban society in recent years.

Growing segments of the population, especially young people, show disinterest in the history of our nation and despise its cultural identity.

This sad reality that we see, in the streets and on digital social networks, is the result of various internal and external conditions, while it is expressed in various ways.

It is not the objective of this text to explain them extensively.

In the midst of serious material deficiencies and a dispute of meaning between capitalism and socialism;

This revolutionary nationalism is seriously challenged by other proposals for happiness and by a cultural war in which the totalitarian information and cultural machinery of capital uses its extraordinary resources to annul the identity of the people with the purpose of easily imposing a system of domination on them. multiple.

Values ​​like patriotism and internationalism are submerged by an overwhelming tide of individualism, apoliticalism, and ignorance.

If before the centers of global power sought to impose a single thought, today they pursue the idiotization of the masses to relegate them to the most absolute alienation.

Why is it possible that these colonial visions penetrate our social fabric with such intensity?

Why do they take over the subjectivity of our people and become common sense?

How can they be dealt with efficiently by the revolutionary power?

It would be very convenient to attribute all the responsibility for these phenomena to the perversity of imperialism.

His long record of crimes would endorse him and at the same time clear the Cuban revolutionaries of any guilt.

Acting like an ostrich – motionless and without looking at the challenges – will not save us from this wave that is impacting not only Cuba but the entire world.

This cultural offensive of capitalism, to be more effective, is accompanied by instruments of economic coercion that mock international law, crush the sovereignty of nations and destroy the hopes of millions of people.

The answer to this cannot be anti-politics and the absence of a critical and in-depth debate.

Faced with these colossal threats, the Cuban revolutionary camp will have to do everything in its power to offer our people the opportunity to build their future in their homeland, to deepen the critical awareness of our people and to reinforce the pride of being Cuban without be alarmed when they tell us that the Sun exists.

(Taken from FEU-UH)

See also:

Who is Jose Marti?