TOMAS ELOY MARTINEZ SANTA EVITA PDF

Yes, it is about the life-story of her corpse. The embalmed body of Evita had an eventful journey for 22 years as she had in her real life journey of 33 years. She was a political figure for six years as the wife of Peron but her corpse had influenced Argentine politics for over two decades and created a bizarre history, becoming part of the Argentine mythology. Evita died in but her body was kept waiting for three years for the construction of a monument, which was never built. In the military overthrew Peron and hid the body for ninteen years.

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From to he worked as a reporter in Paris. On 15 August he learned of the uprising of political prisoners in the jail at Rawson, Chubut Province. Panorama was the only publication in Buenos Aires that reported the correct story of the affair in Rawson, which differed significantly from the official version of the de facto Argentine government. On 22 August he was fired at the behest of the government, whereupon he went to Rawson and the neighboring city of Trelew where he reported the Massacre of Trelew in his book The Passion According to Trelew.

The book was banned by the Argentine dictatorship. He taught at the University of Maryland. In , he took a position as distinguished professor and director of the Latin American Studies program at Rutgers University, New Jersey. He lived in nearby Highland Park, New Jersey until about 3 years ago when he returned to Argentina to live. He has published a number of books, one of which, Santa Evita, has been translated into 32 languages and published in 50 countries.

He was awarded the Guggenheim and Woodrow Wilson fellowships, and won the Alfaguara award for the novel Flight of the Queen.

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Literatura

The only thing that means anything are facts, and a novel, after all, is a fact. And on the contrary, to what extent is a novel a tangible, solid fact, capable of being argued with, contradicted, analyzed? To what extent can these two states coexist? That, I thought, is where written language falls short. They become "something else"—but what relation does this "something else" hold to its original model? Is it "only" the stuff of myths, reflecting what the audience needs or believes rather than the experience of the original human? Is there, indeed, any "reality" inherent in the subjective experience of an individual, or any reality that should be privileged above the transfigured reality of history and myth?

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