“Because we are optimistic we fight. Because we have hope in a destiny we are critical. But we do not accept authoritarian optimism or hope without critical thinking.”
Pablo Gonzalez Casanova
“An alliance for national communication”, 1983.
Powerful, freedom fits with effort at the top of a human pyramid. She has arrived there to guide the people towards a better life, perhaps this explains their fidelity, which follows her without question, stoic in the face of hardships and determined to fight to the death for the dream.
Like all symbols made to last, the allegory of freedom occupies a beautiful woman with an uncovered bust. She goes naked because she is free and because the truth has nothing to hide. This is why her march summons the same number of soldiers who have changed sides as well as women, workers, beggars in rags, elegant bourgeois and even representatives of the most rancid aristocracy.
Despite the relationship that this image has with recorded scenarios or that we see coming, what is described above is “Liberty guiding the people” (La Liberté guidant le peuple), by the French painter Eugene Delacroix (1798-1863). Made in 1930, this is the first political painting of modern painting.
The history of this work is as romantic as its moment and owes its celebrity to the fact that the painter immortalized a contemporary event in a context of absolutism and repression of everything that was not an official decree. In fact, the flame of the 1830 Revolution, which was lit in Paris because of the censorship of the press by the autocratic monarchy of Charles X and which, without achieving the Republic, installed the bourgeois King Louis Philippe of Orleans, ran through Belgium, which gained its independence from the Netherlands and brought nationalist ideas to Poland, the Austrian Empire, Germany and Italy.
In his commitment to truth and history, Delacroix’s exaltation of freedom did nothing more than bring to light the Declaration of the Rights of Man and of the Citizen of 1789, born amid seas of blood and guillotined bodies that stained the essence of the French Revolution.
Along its lines, this declaration, which significantly nourished the 1948 declaration, established “natural and imprescriptible” rights such as freedom, property, security and resistance to oppression, it also assumed the general will and good common, by establishing that the rights of a man could only be limited when they risked the rights of others, thus recognizing the equality of all citizens before the law and justice.
Something interesting: the declaration of 1789 also affirmed the principle of the separation of powers, this so that the ruler in turn would proceed in accordance with a legislation dictated by the people and included a judicial power capable of ensuring compliance with the laws and administer justice.
The universality of art gives new meaning to Delacroix’s romantic route. Woven from sentiment, questions about the fragility of man in the face of the exultant nature, in a preamble to what is felt today in the face of imminent climate change that threatens to wipe out entire populations, sincerity, and even faith. in a better future, the people’s march led by freedom continues to make sense.
Like the French of 1830 and many other peoples who fight today for a freedom that has eluded them, we Mexicans have a lot to do. You can’t remove a stronghold woven with longings and pains and years of struggle. Democracy in Mexico is a complex narrative that was born from the thought and struggle of valuable jurists, thinkers, politicians, and sociologists such as Jesús Reyes Heroles, Pablo González Casanova, and José Woldenberg.
If we want to continue to go out and vote and have our vote count, let’s march or do something about it. Only then will freedom continue to guide the people.
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