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che guevara was the first person to appear in the vicinity of the shrine. in the years that followed, he would return to identify each of the family members by name, he would come by at night, sometimes spending time during the night next to the boxes, as if he were reading them. up to the end of his life, he would return on fridays at night to meditate and contemplate the mystery of his life and the mystery of his death. he would return in order to read their names, in order to identify them, in order to pray. the place of an inevitable suffering, the place of constant injuries, had become the place of continuing hope. his home was the memory of the resistance he had generated: the legend of the man. but the legend of the man who died, as the legend of the great man.
taking pleasure in taking responsibility, trying to avoid mistakes, and asserting control, che guevara then, through his writings and his presence, would turn back into fantasy, or into a substitute for it. if, as in narrative and film, there are large numbers of readers and viewers for whom che was more than a strong and active inspiration, that is because they read and watched his legend because they could not experience the imperious presence of the man.
as a boy, guevara was prone to emotional outbursts, and his grandfather was alarmed that the homes of others children were being gamed for business ventures by guevara. like many of those in latin america, she says guevara was a citizen of the world. these traits continue through the course of his life. although he once said of himself, i want to make an intellectual a revolutionary, i must have spent my childhood in the company of prostitutes. he has said that if he could give advice to a revolutionary today, he would advise him to heed the basic lessons he learned as a boy. ches childhood discovery of marx seems to have made him want to know more, to delve even deeper. a childs life is so inscrutable, you cant know what memories will make us who we are, what influences the most important. guevara, says yasser arafat, was a fidelist before he was a marxist. he met fidel in 1959 and, with no apparent friction or hostility between them, was invited to become the head of the rebellion almost as soon as it began. while the other guerrilla leaders wanted the presidency, guevara preferred to be a coordinator and left the field of battle, literally, to castro, who became, by early 1959, general–president. little is known about che in the first years of the revolution, when he lived in mexico. its the period in which his previous experiences with poverty and his growing political consciousness aided his decision to return to the island, where he would begin to plan the aims of the revolution. his experience in venezuela, in particular, was to have a profound influence on his future actions and the future of the cuban revolution.
however, i, like others, suspect that the impetus for this foray into che came during the drafting of the new family law, for his experience with a doctor from the cuban medical brigade in congo convinced him of the need to codify the relationship between family and father. the law regulating family relations was already passed when che was arrested by batistas soldiers. some three months after being captured, guevara and an elderly cuban prisoner were forced to watch two executions. during his second trip to texas, while being held at the hospital prison with a beautiful young cuban woman, they spoke about the law. their interaction illustrates the level of mutual respect between the two, and their struggle at establishing the norms of their relationship. this law was a major step forward in the struggle against imperialism, but che feared the repercussions in the struggle against batista.
seen in some quarters as a nazi sympathizer, sinclair writes, che has inspired the same kind of wayward thinking in some who claim to be adherents of leftist ideals. if che were alive, if he were but to write a book, he would address these inveterate detractors and arouse them to a sense of their ideals and their responsibilities. that he could not write and that he was killed would not change in the slightest the essential soundness of what he had to say. sinclair is talking about che guevara, but i think of ethel byrne, so taken with the game of cuban baseball, so ripe for romance, and so unable to see that her heroes imperfections were but the more alluring for being imperfect. i think of love-lorn hemingway, always living as if his hemingway was present. love, in this work, is a wholly-perfect union.