четверг, 17 июня 2021 г.

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Marty himself was such a writer, although the wandering life of a political emigrant and active participation in the struggle for the independence of Cuba left little time for creativity. During his lifetime, only four poetry collections were published: Ismaeli-lo, Free Poems, Flowers of Exile, and

"Simple Poetry". They contain the wounded soul of the poet, love, anxieties, hopes, his whole inner world.

They want, oh my sorrow, that I lay off
With you the cover of natural beauty,
To cut my feelings like bushes,
And wept only in a lace scarf.
So that in the dungeon the sonorous one is exhausted
My poem that you gave.
Life-giving devoid of simplicity,
It will wither like a plucked flower.
No, it won't! And let the actresses
Learn sighs by heart
Picturesquely descending on the stage.
The soul does not divide the stage and backstage,
Blush does not brighten up sadness
And, falling, does not remember the hairstyle.

The chosen one of his heart - Carmen Sayas de Ba-san, the daughter of a wealthy Cuban landowner, whom he met in Spain - stood out not only for her beauty and charm. She was very well-read, was fond of poetry, played chess and, as a girl, shared much of the patriotic impulse of José Martí. Wasn't he dreaming about such an ideal of a woman? And earlier in the life of the poet there were hobbies that, it seemed, were about to incinerate a young heart. He wrote: “Love for me is a feeling so powerful, so absolute and extraterrestrial that so far I have not met a woman in our densely populated land to whom I could offer it entirely. What a longing to feel like the most alive among the living, full of unfading tenderness and endless fidelity in the stuffy air, among the unbearable smallness and monotonous facelessness, in the emptiness that squeezes my body and oppresses my spirit inside its bodily shell ... Life is a torment for me. And I live, because I must be strong in order to cope with any obstacle, to break any strength ... "
And this great feeling awakened reciprocal love. “For me, marriage to another woman would be madness,” Marty wrote to one of his friends, “but by marrying Carmen, I make my most cherished desire come true, which is often incomprehensible to people, the consent of our spiritual passions.”

At the end of the 70s. They merried. In 1878, a tiny Jose appeared in their family, whom his happy father called nothing more than "a little cloud." However, happiness is an ephemeral concept. Constant wanderings and unsettled life led to the fact that Carmen's romantic love was weakening more and more. Only love for the “little cloud” remained, and finally, taking him with her, in 1884 she left Marty.

Alas, the poet's personal life did not work out, and it could hardly have worked out. His soul was given above all to the beautiful island of Cuba. Marty's famous poem "The Motherland and the Woman" became a kind of confession of him as a poet and patriot, as a man and a revolutionary. When it came to Cuba, he was always adamant: "There is no such grief, humiliation, deprivation, impudence that I would not endure for the Motherland."

Marty is interesting and significant not only in poetry, but also in prose, and in literary criticism, and in the field of historical research. And how many more brilliant works would have been written by him with his amazing capacity for work and creative burning, if not for the doom of the exile, if not for the hardships of everyday life and the need to earn a living either as a correspondent for a number of Latin American newspapers, or as the consul of Uruguay, Paraguay and Argentina in the USA; if, finally, in his words, his hand did not throw away the pen indignantly, for it longed for "weapons more effective, tasks more courageous and difficult."

In the early 80s. Jose Marti, together with Antonio Maceo and Maximo Gomez, becomes the head of the national liberation movement. At this time, the top of Cuban society, which possessed considerable capital, fearing a radical social breakdown, did not strive for independence, but only for autonomy, within which it hoped to carry out economic and political reforms. Criticizing the autonomists, Marty states: “A man who calls for battle is immeasurably more precious than a man who only begs; rights are not begged for, but taken, they are not begged for, but pulled out.
Such uncompromising revolutionary spirit leads Marty to a new exile. And again he finds himself in Spain. However, now he stays here for a short time. Soon his long-term wanderings in the countries of Central America and the Caribbean begin. He raises funds and rallies the Cubans living there, develops plans for an armed uprising in Cuba. In the 80s. Marty has been living in the USA for a long time. The intentions of official Washington to subjugate the Latin American states to its influence and seize Cuba do not escape his penetrating gaze. The predatory aspirations of the great northern neighbor raise the question in Marty: “Will the ancient, inextricably linked peoples of America unite in an urgently needed, blessed alliance?” Ideas about solidarity and commonality of language, religion, culture and history become the main arguments in favor of creating this “union”, which José Marti calls “Our America”.

In the early 90s. the preparation of the patriotic forces of Cuba for an armed uprising entered a decisive phase. To this end, Marti founded in 1892 the Cuban Revolutionary Party. Its cells operated not only in Cuba itself, but also in the North American peninsula of Florida, where many Cuban tobacco workers lived. An illustration of this extremely eventful period in Marty's life can be his own words: “How I would like to ride lightning in order to be in time everywhere ...”

Jose Marti became the organizer and main ideologist of the second war for the independence of the Cuban people (1895-1898), launched by the patriots on February 24, 1895 in the province of Oriente. Contemporaries called him the most radical revolutionary of his time, striving primarily to ensure that an independent state in Cuba "would provide its sons with a happy life for many years," as Jose Marti himself said. For this he fought, for this he was ready to die.

For direct participation in the uprising, Jose Marti arrived in Cuba along with Maximo Gomez on April 11, 1895 from the Dominican Republic. A completely new period of his life began in the rebel detachments, when “all the property is in his belt”, when “danger instead of a pillow” is placed under his head, when “to fall defeated in a great battle is already a victory.”

Once, addressing his Muse, Marty wrote:

If there is a higher court, only with you I will stand before this court: Either we will be condemned both, Or we will be saved together.

He died in his very first battle on May 19, 1895.
The word "boer" comes from the Dutch "peasant". So the first settlers from Holland to South Africa called themselves. In the first quarter of the XX century. Another, now official, name for the Boers, the Afrikaners, is being circulated.

In the 80s - early 90s. of our century, Afrikaners made up the majority of the white population

Republic of South Africa (60%) and Namibia (70%). Their settlements also exist in Zimbabwe, Malawi, Kenya, Tanzania, Zaire, Burundi and outside Africa - in Argentina and some other countries. According to estimates, the total number of Afrikaners is about 3 million people, of which over 2.8 million live in South Africa and about 50 thousand in Namibia.

Boer colonization of South Africa began with the creation in 1652 by the Dutch East India Company of a fortified settlement near the Cape of Good Hope. The settlement marked the beginning of the Cape Colony and subsequently grew into the city of Kapstad - modern Cape Town. After the annulment in 1685 of the Edict of Nantes in 1598 on religious tolerance, French Huguenots appeared in the Cape Colony, fearing new religious persecution, followed by Protestants from Germany and other countries. By the end of the XVII century. the number of migrants exceeded 15 thousand people.

The new colony quickly expanded and grew stronger due to the seizure of land from the indigenous population - the tribes of the Hottentots and Bushmen, as well as the conclusion of "exchange" agreements with them, when metal utensils, alcoholic beverages, and tobacco were exchanged for live cattle. On the occupied lands, the Boers created extensive agricultural and pastoral farms based on slave labor. Slaves were imported from Angola, West Africa, India, Madagascar, Ceylon. With the expansion of their possessions and the growing shortage of labor, the Boers began to capture the locals as slaves.

During the life of one generation, the "old-timers" - the Dutch - merged with the new settlers - the French, Germans, etc. Their rallying was facilitated by the common religion. The Boers belonged to the Dutch Reformed Church, which emerged as one of the Reformation trends in Switzerland and became dominant in Holland in the 17th century. Based on Calvin's doctrine of predestination, the Boers saw themselves as a chosen people, destined to govern and rule. The non-Christian locals were simply not human in their minds.
The Boers also had a common language - Afrikaans, which arose as a result of mixing different dialects of the Dutch language with German, English and French. Afrikaans was also influenced by the local African languages, Portuguese, Malay, as well as dialects spoken by sailors, traders and imported slaves who visited South Africa. Afrikaans was originally only a spoken language and functioned concurrently with Dutch, which remained the written language of the Boers. At the end of the XIX century. literary works appeared in Afrikaans, and since 1925, along with English, it has become the official language of the country. In the mid 80s. more than 5 million people spoke Afrikaans in our century.

Moving east, the Boers in the 70s. 18th century invaded the lands of the Xhosa tribes, whom they called kafir (from the Arabic "kafir" - infidel, unbeliever). The so-called Kaffir wars, which dragged on for a whole century, began, which were waged against the Kos at first only by the Boers, and then by the British, who captured at the beginning of the 19th century. Cape colony. As a result, the boundaries of the latter have noticeably expanded.

The passage of the Cape Colony into the hands of England is associated with such a romantic event in Boer history as the Great Trek. The word "track" comes from the Dutch "relocation". This was the name of what began in the 1930s and 1940s. 19th century the movement of large groups of Boers from the Cape Colony to the north and east of the country, across the Orange and Vaal rivers, and also to Natal. The Boers, as they themselves said, left in search of new lands, where “... they would not be bothered by either English missionaries or Anglicized Hottentots, where kaffirs are tame, where you can find good pastures ... to hunt elephants, buffaloes and giraffes and where a person can live freely. One of the immediate causes of the track was the abolition of slavery in the Cape Colony by the British, which threatened to undermine the economic basis of the Boer farms.

The "Great Track" was reminiscent of the development of white settlers in the American "Wild West". Trekkers moved in groups, without maps, following the sun and other signs. Ox-drawn large covered carts, in which there were senior family members, women, children and simple belongings, were accompanied by armed horsemen.
On the new lands, the Boers faced stubborn resistance from the indigenous population - the Zulu, Nde-Bele, Suto and other tribes. One of the decisive battles between the Boers and the Zulus took place near the Inkome River, which entered the history of South Africa under the name Bloody.

It took decades for the Boers to establish themselves in the conquered territories. Their opponents were not only the Africans, who were defending their independence, but also the British, the main colonial rivals of the Boers in South Africa. The Boer Republic of Natal, founded in 1839, was captured by England in 1843. The life of two other Boer republics that arose in the middle of the 19th century was longer - the Orange, created in 1854 under the official name of the "Orange Free State", and the Transvaal, founded in 1856 under the name of the Republic of South Africa. In relation to the local population in these Boer republics, semi-slavish methods of exploitation were practiced.

At the same time, the daily way of life of most Boers remained until the end of the 19th century. deeply patriarchal. An ironic characterization given to the Boers by Mark Twain after his trip to South Africa in 1896 is interesting: “The Boers are very pious, deeply ignorant, stupid, stubborn, intolerant, unscrupulous, hospitable, honest in their relations with whites, cruel towards their black servants. , skillful in shooting and horseback riding, fond of hunting, do not tolerate political dependence, good fathers and husbands ... until recently there were no schools here, children were not taught; the word "news" leaves the Boers indifferent - they do not care what is happening in the world ... ". Africans and English colonists, facing them on the battlefield, were not so ironic ...

Many outstanding political and statesmen, scientists, and writers came from the Boers. The names of some of them can be found on the modern geographical map of South Africa: for example, the capital of South Africa, Pretoria, is named after its founder, the first president of the Transvaal, Martinus Pretorius; the city of Krugersdorp and the Kruger National Park - in honor of another president of the Transvaal, Stephanus Kruger.

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