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CHE GUEVARA TALKS TO YOUNG PEOPLE
J
CHE GUEVARA TALKS TO
YOUNG PEOPLE
Preface by Armando Hart Davalos
Introduction by Mary-Alice Waters
Pathfinder
NEW YORK LONDON MONTREAL SYDNEY
Edited by Mary-Alice Waters
Copyright© 2000 by Pathfinder Press, Aleida March/Che's Personal Archive
All rights reserved
ISBN 0-87348-9 1 1 -X
Library of Congress Catalog Card Number 99-76024
Manufactured in Canada
First edition, 2000
Fifth printing, 2005
TEXT: Spanish text of speeches by Ernesto Che Guevara assembled a nd digital
file compiled by Casa Editora Abril.
COVER PHOTO: Che Guevara a ddressing First Latin American Youth Conference
in Havana, July 28, 1960. (Osvaldo Salas )
COVER DESIGN: Eric Simpson
BOOK DESIGN: Eva Braiman
Pathfinder
www.pathfinderpress.com
E-mail: pathfinder@pathfinderpress.com
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Pathfinder, Level 1, 3/281-287 Beamish St., Campsie, NSW 2194
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CONTENTS
Ernesto Che Guevara 7
Preface by Armando Hart Davalos 9
Introduction by Mary-Alice Waters 13
About these speeches 21
Something new in the Americas
To opening session of First Latin American
Youth Congress Havana, July 28, 1960 23
To be a revolutionary doctor you must first
make a revolution
To medical students and health workers
Havana, August 19, 1960 43
In Cuba imperialism was caught sleeping,
but now it is awake
Farewell to international volunteer work brigades
Havana, September 30, 1960 55
The university must color itself black, mulatto,
worker and peasant
At the Central University of Las Villas
Santa Clara, December 28, 1959 69
The role of the university in Cuba's
economic development
At the University of Havana
Havana, March 2, 1960 77
Never forget, technology is a weapon
To closing of First International Meeting of
Architecture Students Havana, September 29, 1963 89
What a Young Communist should be
On the second anniversary of the unification
of the revolutionary youth organizations
Havana, October 20, 1962 101
Youth must march in the vanguard
To closing of Ministry of Industry seminar on
'Youth and the Revolution' Havana, May 9, 1964 119
Che and his men come as reinforcements
Fidel Castro pays tribute to Che and his comrades
Santa Clara, October 17, 1997 133
Glossary notes 139
Further reading 155
Index 157
ERNESTO CHE GUE VARA
Ernesto "Che" Guevara was born in Rosario, Argentina, on June
14, 1928. Both before and after graduating from medical school in
1953, he traveled extensively throughout Latin America. While liv
ing in Guatemala in 1954, he joined with others in opposing the
CIA's operation to overthrow the government of Jacobo Arbenz.
Following the ouster of Arbenz, Guevara, like thousands of others,
made his way across the border to Mexico. There, in the summer of
1955, he was introduced to Fidel Castro. He and Ralll Castro be
came the first two members selected by Fidel for the expeditionary
force being organized by the Cuban July 26 Revolutionary Move
ment to overthrow dictator Fulgencio Batista.
In late November 1956 eighty-two combatants set sail from
Tuxpan, Mexico, aboard the yacht Granma. The rebel forces landed
on Cuba's southeastern coast in Oriente province on December 2
to begin the revolutionary war from the Sierra Maestra mountains.
Originally the troop doctor, Guevara was named commander of
the second Rebel Army column (Column no. 4) in July 1957. At the
end of August 1958 he led "Ciro Redondo" Column no. 8 toward
Las Villas province in central Cuba. The Las Villas campaign cul
minated in the capture of Santa Clara, Cuba's third-largest city, and
sealed the fate of the dictatorship.
Following Batista's fall on January 1, 1959, Guevara carried a
number of responsibilities in the new revolutionary government,
including head of the Department of Industrialization of the Na
tional Institute of Agrarian Reform (INRA) , president of the Na
tional Bank, and minister of industry, while continuing his duties
as an officer in the Rebel Army and then the Revolutionary Armed
Forces. He frequently represented Cuba internationally, including
7
8 ERNESTO CHE GUEVARA
at a meeting sponsored by the Organization of American States in
Punta del Este, Uruguay, in 1961; at the United Nations in Decem
ber 1964; and in other world forums. As a leader of the July 26
Movement, he helped bring about the unification of the July 26
Movement, Popular Socialist Party, and March 13 Revolutionary
Directorate in a single political organization, a process that culmi
nated in the founding of the Communist Party of Cuba in October
1965.
After nine years of outstanding service in the leadership of the
revolution-and consistent with a long-standing agreement with
Fidel Castro-in March 1965 Guevara resigned his government and
party posts, including his military commission and responsibili
ties, and left Cuba to continue fighting imperialism "in other lands. "
Along with a number of Cuban internationalist volunteers, some
of whom would later join him in Bolivia, Guevara went first to the
Congo to aid the movement founded by Patrice Lumumba, leader
of the Congolese struggle for independence from Belgium. From
November 1966 to October 1967 he led a guerrilla campaign in
Bolivia against that country's military dictatorship, seeking to link
up with rising revolutionary struggles by workers and peasants
throughout the region. Wounded and captured in the Yuro Ravine
on October 8, 1967, by the Bolivian army in an operation orga
nized together with the CIA, he was murdered the following day in
the town of La Higuera.
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P REFA CE
Writing a preface to Che Guevara Talks to Young People-which has
as an afterword Fidel's speech at the monument built in the center
of the island to house the hero's sacred remains, together with those
of his unforgettable comrades-constitutes for me both an honor
and a genuine challenge. I will try to share with the young reader
to whom this book is largely directed-some necessarily brief
thoughts on this outstanding figure of the Americas and of con
temporary world history.
It's true that Che would speak much differently to young people
today, who are living under very different conditions, than he did
over three decades ago. Nevertheless, in rereading these talks, one is
struck by how extremely relevant they are. These speeches confirm
that Che is indeed a man of the present.
At the beginning of the 1990s it was said that all models for chang
ing the world had disappeared, together with the possibility of find
ing new ones. The image of the Heroic Guerrilla, however, rises
throughout the Western world as a specter that continues to grow.
And it will do so, with greater or lesser force and richness of ideas,
to the extent that it reaches young people and they take up the es
sential part of his actions and aspirations.
Jose Carlos Mariategui, one of Latin America's great revolution
ary thinkers, studied and pointed to the need for myths. He pointed
out how peoples who have accomplished great feats have had to
create myths among the masses. If we want to be revolutionaries in
the strict sense of the word, we must study the reasons and the fac
tors for why Che lives on in the hearts of the Americas and ex
presses, in a thousand different ways, the desires and aspirations of
the most radical youth on various continents. Thirty-some years
9
10 PREFACE
after his rise to immortality in the Yuro Ravine, his image resonates
through plazas and streets, reviving his cry of "Ever onward to vic
tory!" Finding the reasons behind these facts is the best way to up
hold the ideas of socialism and the possibilities of revolutionary
change.
The teachings and the example of Che's sacrifice in the jungles
of Bolivia have etched in the minds of the new generations for all
time a sense of heroism, and of moral values in politics and history.
And since the moral factor has been what's lacking in politics and
has ended up leading to revolutions, there is one conviction of Che's
that has been dramatically confirmed: without the moral factor,
there is no revolution. He also spoke with eloquence, depth, and
rigor about the need for a new man in the twenty-first century. Life
itself has compelled this individual to be formed in the twentieth
century. Recognizing the enormous role of culture and moral val
ues in the history of civilization, and extracting from it the neces
sary practical consequences is Commander Ernesto Che Guevara's
most important message to young people. There is a history be
hind this. Civilization never made an analysis with the necessary
depth, from a scientific viewpoint, of the role of moral and spiri
tual values over the course of history. That is the most important
intellectual challenge that the twentieth century has left to youth.
In Europe, Western and Christian culture began to evolve before
the year 1000 until it achieved, with Marx and Engels, the highest
level of philosophic knowledge in relation to social and economic
science. In Latin America and the Caribbean, meanwhile, a line of
thinking crystallized-symbolized by Bolivar and Marti-that, on
a scientific basis, emphasized the power of man and the role of edu
cation, culture, and politics. The originality of Ernesto Che
Guevara-as with the Cuban Revolution-consists of the follow
ing: Inspired by the spiritual heritage of Our America, and starting
with his commitment to moral values, he adopted the ideas of Marx
and Engels, and advocated using the so-called subjective factors to
motivate and guide the revolutionary action of the masses and of
society as a whole.
Preface 11
What is valuable and of interest from the standpoint of Marx
ism is that from this vantage point, Che got radically closer to Marx
than did other interpretations of the ideas of the author of Capital
that were prevalent during the second half of the twentieth cen
tury. The Third World perspective of the internationalist guerrilla
fighters who fell in Bolivia was an implicit call to socialists to deci
sively orient their actions toward the Third World. The wisdom of
this political and moral course was not understood and supported
at the time by those who could and should have done so. For this
reason, the world changed along lines favorable to the most reac
tionary right, ending up in postmodern chaos.
In Che's speech in Algiers on February 24, 1964, this call took on
a dramatic and polemical character. Tragically, history would prove
who was right. The saddest thing for revolutionaries is that Che's
position on the role of the previously colonized or neocolonized
countries was closely in line with what Lenin had brilliantly fore
seen decades earlier, pointing to the importance of liberation move
ments that were emerging in the East. Valuable literature exists by
the person who forged the October Revolution, and it should be
restudied at the present time.
The inadequacy of the social sciences under the prevailing sys
tem stems from the fact that they ignore one decisive reality: today's
growing poverty, the root of the evils and anguish suffered by mod
ern man, together with the destruction of nature. Overcoming this
situation is man's greatest challenge as the twenty-first century
dawns. From the scientific viewpoint, taking up this issue-rather
than pretending it doesn't exist-is the essence of an ethical system
that aspires to be built on solid foundations for the future. Ignor
ing human pain is the great crime of the social systems that cur
rently exist. We are realists, but for us the reality of man is complete
and whole, not partial and mean, which is the way the existing in
terests see reality.
Che saw and appraised reality from an ethical standpoint-in
order to improve it. That is where the power of the myth he left us
resides. His ideas combine the most advanced thinking of Euro-
12 PREFACE
pean philosophical thought-Marx and Engels-with the utopian
vision of Our America-Bolivar and Marti.
The error of those who renounce utopia is in not considering
the real needs that emerge from the facts that lie beneath the sur
face. For this reason, they are unable to conceive of tomorrow's
truths.
The essence of the Latin American culture present in Che's revo
lutionary ideas consists of viewing reality and the effort to change
it as indispensable elements for understanding truth and transform
ing the world in the interests of justice, while at the same time tak
ing the New World's utopian sense and converting it into an incen
tive for forging tomorrow's reality. Che did not renounce either
reality or hope. He was a revolutionary of science and of conscience,
both of which are needed by the Americas and the world in order
to confront the challenge we face in the next century.
Study carefully these works by Che and, whether you are stu
dents or other youth, you will find a good lesson for the present
and for the future.
Armando Hart Davalos
December 1999
INT RODU CTION
All the members of the Cuban government-young in age, young in
character, and young in their illusions-have nevertheless matured in
the extraordinary school of experience, in living contact with the needs
and aspiration s of the people.
Ernesto Che Guevara
July 28, 1960
Che Guevara Talks to Young People is not a "Che for Beginners. "
The legendary Argentine-born revolutionary, who helped lead the
first socialist revolution in the Americas and initiate the renewal of
Marxism in the 1960s, speaks as an equal with the youth of Cuba
and the world. He never talks down. He sets an example as he urges
young people to rise to the level of revolutionary activity and scien
tific thought necessary to confront and resolve the historic contra
dictions of capitalism that threaten humanity.
He challenges them to work-physically and intellectually. To
learn to be disciplined. To become revolutionists of action, fear
lessly taking their place in the vanguard on the front lines of strug
gles, small and large. He urges them, as they grow and change
through these experiences, to read widely and study seriously. To
absorb, and to make their own, the scientific and cultural achieve
ments not only of their own people but of all previous civiliza
tions. To aspire to be revolutionary combatants, knowing that a
different kind of society can be born only out of struggles by men
and women ready to put their lives and their lifetimes on the line
for it. He appeals to them to politicize the work of the organiza
tions and institutions they are part of, and in the process politicize
themselves. To become a different kind of human being as they
13
14 INTRO DUCTION
strive together with working people of all lands to transform the
world. And along this line of march, he encourages them to con
tinuously renew and revel in the spontaneity, freshness, optimism,
and joy of being young.
C(Che was truly a communist," Cuban president Fidel Castro told
the solemn assembly in the city of Santa Clara on October 17, 1997,
as the remains of Guevara and six of his fellow combatants were
interred at the site of a memorial in their honor, thirty years after
they fell in combat in Bolivia. Che based himself on objective laws,
Castro said, the laws of history, and had unqualified confidence in
the capacity of human beings, ordinary working people, to change
the course of history. In the process of making a socialist revolu
tion on the doorstep of Yankee imperialism, Che insisted, the work
ers and peasants of Cuba would remake themselves as social beings
with a new consciousness, a new set of values, a new world view, a
transformed relationship to one another. They would set an ex
ample for all.
In his preface to these speeches, Armando Hart underscores that
on this question as on others, Guevara-and the Cuban Revolu
tion he was part of-came C(radically closer to Marx" than most of
those in the second half of the twentieth century who claimed to
speak in the name of communism. C(If this revolution is Marxist,"
Guevara told the nine hundred participants in the First Latin Ameri
can Youth Congress in the summer of 1960, it is C(because it discov
ered, by its own methods, the road pointed out by Marx." Deeply
rooted in the history, culture, and politics of his Latin American
homeland, Guevara brought to that social reality and its traditions
of struggle a scientific understanding of the universal laws of the
history of class societies. He combined a renewal of Marxist ortho
doxy in theory with the example of physical and moral courage
that earned him the name, the Heroic Guerrilla.
In the pages that follow, Guevara draws frequently on his own
experiences to explain to others why the image of the lone, self
sacrificing hero-the image in which many later tried to remake
Che himself-is nothing but the exaltation of bourgeois individu-
Introduction 15
alism, the flip side of the coin of the dog-eat-dog reality of capital
ism. It is the opposite of the revolutionary cooperative course of
the toilers, the course that made the Cuban Revolution possible.
Speaking to a group of medical students and health workers in
August 1960, Guevara describes how his youthful idealism when he
was studying to be a doctor led him to dream of being a famous
researcher, "of working tirelessly to achieve something that could
really be put at the disposal of humanity, but that would be a per
sonal triumph at the same time. I was, as we all are, a child of my
environment. "
As he traveled throughout the Americas, however, and learned
firsthand of the economic, social, and political realities of imperi
alist domination, he came to recognize the futility of such a course.
"The isolated effort, the individual effort, the purity of ideals, the
desire to sacrifice an entire lifetime to the noblest of ideals-all that
is for naught if the effort is made alone, solitary, in some corner of
Latin America, fighting against hostile governments and social con
ditions that permit no progress.
"A revolution," Guevara said, "needs what we have in Cuba: an
entire people who are mobilized, who have learned the use of arms
and the practice of unity in combat."
Before he could be a revolutionary doctor, there was a revolu
tion to be made. Once set on that line of march, Guevara never
turned back.
From a young student rebel attracted to revolutionary ideas,
Guevara-like other great communist leaders before him, starting
with Marx and Engels themselves-was won to the popular revo
lutionary vanguard fighting arms in hand for liberation from op
pression, exploitation, and all the accompanying indignities. Along
that trajectory of revolutionary action by the toilers combined with
systematic, disciplined, hard work and study, Guevara emerged as
one of the foremost proletarian leaders of our epoch. The opening
of the first socialist revolution in the Americas, whose victory
Guevara helped to assure, the example of internationalism set by
the entire leadership of the revolution, and Guevara's own contri-
16 INTRO DUCTION
butions captured in speeches and writings he left us, initiated a re
newal of Marxism that was not limited to the Americas.
By consistently taking the political and theoretical conquests of
Marx, Engels, and Lenin as his guide, by making the early years
following the October 1917 revolution a point of reference, Guevara
worked to lay a foundation that would help lead the Cuban Revo
lution to a different fate than that suffered by the regimes and par
ties of Eastern Europe and the Soviet Union. It is no accident that
his name and example are associated so closely with what is called
in Cuba the Rectification process, the policies initiated by Cuban
president Fidel Castro in 1986 (well before "the meringue fell" across
Eastern Europe, as Cubans say) that strengthened Cuban working
people and set the revolution on a course enabling it to survive the
severe test of political isolation and economic hardship in the 1990s
known as the Special Period.
Che Guevara's profound Marxism informs every page of this
book. "On the most basic level," he told the international meeting
of architecture students in Havana in September 1963, "our coun
try has what is scientifically called the dictatorship of the prole
tariat, and we do not allow anyone to touch or threaten the state
power of the proletarian dictatorship. But within the dictatorship
of the proletariat there can be a vast field for discussion and expres
,
sion of ideas. ,
& Armando Hart observes, Guevara set the example and tire
lessly educated those he influenced, especially young people, on the
need for the socialist revolution to take and hold the moral high
ground against the old ruling classes who claim to speak in the name
of freedom and justice, of beauty and truth. With his trenchant sense
of humor, he helped those he worked with comprehend the class
character of all such questions.
Among the many delightfully rich moments readers will encoun
ter in the speeches that follow is Guevara's lesson in the practical
connection between the class foundations of ethics and aesthetics.
Speaking to architecture students in 1963, and explaining that tech
nology is a weapon that serves different classes for different ends,
Introduction 17
Che pointed to a mural on the wall of the auditorium. He remarked
that there is a weapon depicted in the mural, "a U.S. -made M-1, a
Garand rifle. When it was in the hands of Batista's soldiers and they
were firing on us, that weapon was hideous. But that same weapon
became extraordinarily beautiful when we captured it, when we
wrested it from a soldier's hands, when it became part of the arse
nal of the people's army. In our hands it became an object of dig
nity. "
A similar thread of scientific clarity and an uncompromising
dialectical materialism on questions such as education and human
nature, links Guevara to fundamental writings of Marx, such as his
1845 "Theses on Feuerbach. " Criticizing the mechanical material
ism of some of the progressive bourgeois forces of the time, Marx
wrote: "The materialist doctrine concerning the changing of cir
cumstances and upbringing forgets that circumstances are changed
by men and that the educator must himself be educated." Human
nature is not an immutable characteristic of human beings consid
ered as abstract individuals, he said, but concretely "the ensemble
of the social relations. "
In his farewell remarks to the international volunteer work bri
gades, Guevara asks: "Have the people of this country made a revo
lution because that's just the way they are?"
"Absolutely not," he answers.
"The people are the way they are because they are in the midst of
a revolution." Through their actions, they are forging different so
cial relations and a different understanding of themselves and the
world-thus becoming different individuals, creating a different
"human nature," on the road to becoming socialist men and women.
"We learned to respect the peasant," Guevara told the Latin
American Youth Congress in July 1960. "We learned to respect his
sense of independence, his loyalty; to recognize his age-old yearn
ing for the land that had been snatched from him; and to recognize
his experience in the thousand paths through the hills.
"And from us, the peasants learned how valuable a man is when
he has a rifle in his hand, and when he is prepared to fire that rifle at
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PDF, EPUB, and MOBI, fully compatible with
all devices. Enjoy a seamless reading
experience and effortlessly download high-
quality materials in just a few simple steps.
Plus, don’t miss out on exciting offers that
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best prices!
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