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INTRODUCTION
Mario Vargas Llosa was born in 1936 in Arequipa, Perus second
largest city. During his childhood in Cochabamba, Bolivia, and Piura, a city
in the north of Peru, he believed that his father had died. However, this
was a lie told by his mother to conceal their tortuous separation. The truth
emerged when, in 1946, his father appeared unexpectedly to take him
away from his mothers parents, moving with him and his mother to Lima.
This revelation signified an abrupt change in Vargas Llosas life, from the
pampered upbringing of a feminine environment to the hostile treatment
of an authoritarian father. At his side, he was to discover fear, injustice
and violence for the first time. During these years in which he left his
childhood behind, devouring the works of Dumas and Victor Hugo, the
political climate in Peru was a reflection of Vargas Llosas home life. The
dictator Manuel Odra rose to power in 1948 and over the next eight
years, while Vargas Llosa studied law and literature at the University of
San Marcos, he imposed rigid controls on social life which stifled
individuality, engendering scepticism, defeatism and frustration among
Peruvians. This period later inspired his novel Conversation in the
.Cathedral, published in 1969 (The Nobel Foundation, 2010)
The dominant presence of authoritarianism in both public and
private spheres led Vargas Llosa to strongly condemn systems which, in
one way or another, sought to inhibit individual initiative and restrict
personal freedom. His literary works, starting with The Time of the
Hero (1963) one of the key novels which pioneered the 'Boom' period in
Latin American literature reflect his loathing of arbitrary manifestations
of power and the absence of law which enables the strongest to impose
their will. The inspiration for this novel was the time he spent between
1950 and 1951 in the Leoncio Prado Military Academy, where he was sent
by his father to stifle his literary ambitions through military discipline.
However, Vargas Llosa managed to rebel against his paternal yoke, not
only pursuing a writing career, but also marrying his maternal uncles
sister-in-law Julia Urquidi, who was eleven years older than him and
divorced. He drew on these experiences to write his novel Aunt Julia and
the Scriptwriter, published in 1977.Another fundamental experience in his
life was a journey he made in the Amazon jungle in 1958, which inspired
novels such as The Green House(1966), Captain Pantoja and the Special
.Service (1973), The Storyteller (1987) and The Dream of the Celt (2010)
As opposed to other city dwellers who first came into contact with
the remote jungle landscapes of Peru, which are still inhabited by primitive
indigenous tribes, Vargas Llosa found neither exoticism nor harmony
between humanity and nature but rather despotism, violence and cruelty.
The absence of law and institutions exposed the jungle natives to the
worst humiliations and acts of injustice by colonists, missionaries and
adventurers, who had come to impose their will through the use of terror
and force. What he heard, saw and felt in the jungle convinced Vargas
Llosa that the archaic Peru which survived in the depths of the Amazon
and the peaks of the Andes should be integrated into a modern Peru, the
only Peru which, due to its legal framework, could stop the pillaging and
wrongful acts committed against minorities and the most vulnerable
.sectors of Peruvian society (The Nobel Foundation, 2010)
Until the early seventies, Vargas Llosa perceived in socialism and
the Cuban revolution a series of ideas which embodied modernity and a
solution to the moral vices and economic underdevelopment of Latin
America. However, when the revolution showed signs of having become
an oppressive dictatorship where writers felt their freedom to create was
restricted, Vargas Llosa distanced himself from Fidel Castro and socialism
and began to advocate reformism, liberal pluralism, democracy and the
free market. His changing political inclination brought with it a new way of
understanding Latin American problems. The revolution, the dictatorship,
nationalism, racism and religious mysticism, all of which are present
throughout the course of the republican history of Latin America, now
want to explain that his parents had separated. During the government of
Peruvian President Jos Bustamante y Rivero, Vargas Llosa's maternal
grandfather obtained a diplomatic post in the Peruvian coastal city of
Piura and the entire family returned to Peru. While in Piura, Vargas Llosa
attended elementary school at the religious academy Colegio Salesiano. In
1946, at the age of ten, he moved to Lima and met his father for the first
time. His parents re-established their relationship and lived in Magdalena
del Mar, a middle-class Lima suburb, during his teenage years. While in
Lima, he studied at the Colegio La Salle, a Christian middle school, from
,1947 to 1949 (Williams, Raymond L. , 2001)
When Vargas Llosa was fourteen, his father sent him to the Leoncio
Prado Military Academy in Lima. At the age of 16, before his graduation,
Vargas Llosa began working as an amateur journalist for local newspapers.
He withdrew from the military academy and finished his studies in Piura,
where he worked for the local newspaper, La Industria, and witnessed the
theatrical performance of his first dramatic work, La huida del Inca.In
1953, during the government of Manuel A. Odra, Vargas Llosa enrolled in
Lima's National University of San Marcos, to study law and literature. He
married Julia Urquidi, his maternal uncle's sister-in-law, in 1955 at the age
of 19; she was 10 years older. Vargas Llosa began his literary career in
earnest in 1957 with the publication of his first short stories, "The
Leaders" ("Los jefes") and "The Grandfather" ("El abuelo"), while working
for two Peruvian newspapers. Upon his graduation from the National
University of San Marcos in 1958, he received a scholarship to study at the
Complutense University of Madrid in Spain.[24] In 1960, after his
scholarship in Madrid had expired, Vargas Llosa moved to France under
the impression that he would receive a scholarship to study there;
however, upon arriving in Paris, he learned that his scholarship request
was denied. Despite Mario and Julia's unexpected financial status, the
couple decided to remain in Paris where he began to write prolifically.
Their marriage lasted only a few more years, ending in divorce in 1964. A
year later, Vargas Llosa married his first cousin, Patricia Llosa, with whom
he had three children: lvaro Vargas Llosa (born 1966), a writer and
editor; Gonzalo (born 1967), a businessman; and Morgana (born 1974), a
photographer. As of 2015, he is in a relationship with Filipina Spanish
socialite and TV personality Isabel Preysler and seeking a divorce from
.Patricia Llosa (MBEL GALAZ, 2015)
Vargas Llosa's first novel, The Time of the Hero (La ciudad y los
perros), was published in 1963. The book is set among a community of
cadets in a Lima military school, and the plot is based on the author's own
experiences at Lima's Leoncio Prado Military Academy. This early piece
gained wide public attention and immediate success. Its vitality and adept
use of sophisticated literary techniques immediately impressed critics,
and it won the Premio de la Crtica Espaola award. Nevertheless, its
sharp criticism of the Peruvian military establishment led to controversy in
Peru. Several Peruvian generals attacked the novel, claiming that it was
the work of a "degenerate mind" and stating that Vargas Llosa was "paid
by Ecuador" to undermine the prestige of the Peruvian Army (Cevallos ,
.1991)
In 1965, Vargas Llosa published his second novel, The Green House
(La casa verde), about a brothel called "The Green House" and how its
quasi-mythical presence affects the lives of the characters. The main plot
follows Bonifacia, a girl who is about to receive the vows of the church,
and her transformation into la Selvatica, the best-known prostitute of "The
Green House". The novel was immediately acclaimed, confirming Vargas
Llosa as an important voice of Latin American narrative. The Green House
won the first edition of the Rmulo Gallegos International Novel Prize in
1967, contending with works by veteran Uruguayan writer Juan Carlos
Onetti and by Gabriel Garca Mrquez.[ This novel alone accumulated
enough awards to place the author among the leading figures of the Latin
American Boom. Some critics still consider The Green House to be Vargas
Llosa's finest and most important achievement. Indeed, Latin American
literary critic Gerald Martin suggests that The Green House is "one of the
Llosa's
third
novel,
Conversation
in
the
Cathedral
that
he
"respected
the
basic
facts,
...
have
not
exaggerated", but at the same time he points out "It's a novel, not a
".history book, so I took many, many liberties (Gussow, Mel., 2002)
One of Vargas Llosa's more recent novels, The Way to Paradise (El
paraso en la otra esquina), is set largely in France and Tahiti. Based on
the biography of former social reformer Flora Tristan, it demonstrates how
Flora and Paul Gauguin were unable to find paradise, but were still able to
inspire followers to keep working towards a socialist utopia. Unfortunately,
Vargas Llosa was not as successful in transforming these historical figures
into fiction. Some critics, such as Barbara Mujica, argue that The Way to
Paradise lacks the "audacity, energy, political vision, and narrative genius"
.that was present in his previous works (Mujica, Barbara, 2004)
The works of Mario Vargas Llosa are viewed as both modernist and
postmodernist novels. Though there is still much debate over the
.1994)
Vargas Llosa's first literary influences were relatively obscure
Peruvian writers such as Martn Adn, Carlos Oquendo de Amat, and Csar
Moro.] As a young writer, he looked to these revolutionary novelists in
search of new narrative structures and techniques in order to delineate a
more contemporary, multifaceted experience of urban Peru. He was
looking for a style different from the traditional descriptions of land and
rural life made famous by Peru's foremost novelist at the time, Jos Mara
Arguedas. Vargas Llosa wrote of Arguedas's work that it was "an example
of old-fashioned regionalism that had already exhausted its imaginary
possibilities". Although he did not share Arguedas's passion for indigenous
reality, Vargas Llosa admired and respected the novelist for his
contributions to Peruvian literature. Indeed, he has published a book.length study on his work, La utopa arcaica (1996) (Kristal, Efran (1998)
Rather than restrict himself to Peruvian literature, Vargas Llosa also
looked abroad for literary inspiration. Two French figures, existentialist
When asked by an editor several years ago why the prize had
eluded him, he replied with a wry smile that he was hardly the politically
.correct choice
According to the Nobel committee, he has won the award for his "
cartography of structures of power and his trenchant images of the
For years, the gossip was that Stockholm would never recognize "
him because his politics were conservative, though many of his positions
.on gay rights, for example have been to the left of center
For all his bracing work decrying totalitarian strongmen, Vargas "
Llosa is no radical revolutionary. He has been described as an intransigent
neoliberal, a man with unshakable convictions that his country and people
need strict economic discipline, membership in the world market and
religion, gay marriage, abortion and such, liberals like me, who are
agnostics as well as supporters of the separation between church and
state and defenders of the decriminalization of abortion and gay
marriage, are sometimes harshly criticized by other liberals who have
.sides of a medal
.their goals with no other obstacle than their supreme free will
Then it will not be necessary to talk about freedom because it will
be the air that we breathe and because we will all truly be free. Ludwig
von Mises ideal of a universal culture infused with respect for the law and
But perhaps the most winning aspect of Vargas Llosas career is his
deep and abiding humanity. Generous in friendship, unfailingly curious
about the world at large, tireless in his quest to probe the nature of the
human animal, he is a model writer for our times. It is such a pleasure for
me to write at last: This year, the Nobel Prize in Literature goes to an
South
American
literatures
most
significant
contribution
to
happy to accept for this freedom of abode being that any critique he
directs at Peru is deemed void. Due to their involvement in the boom
period, Llosa often shares the honour of gracing the same sentence as
Gabriel Garcia Marquez and also shared a friendship with him, until Llosa
ended it, pre-empting Florence and the Machine by 30 years by punching
Marquez in the face at a film premiere in Mexico City in 1976 for reasons
which have subsequently never been rendered public, though political
variance and women have been cited. Despite never having rekindled
their friendship in 2007, to celebrate the 40 year anniversary of Marquezs
Nobel prize winning novel 100 Years of Solitude, it was rumoured that the
republication of the novel would be preceded by a laudatory foreword
authored by Llosa. This was subsequently revealed to be, in fact, an
excerpt plucked from an essay Llosa had written in 1967, prior to the
estrangement (the republication of which he had suppressed) and which
leaves any inclination to proffer an olive branch still on the table. The
colossal reputations of both writers makes the perpetuating spat one of
modern literatures most significant feuds, sharing the mantle with Salman
Rushdie abuse-laden relationship with John Le Carre (Andrew Wiles, 2010).
According to Mario : (Vincenzo Hiemer, 2014)
I am grateful to the Council for the Lindau Nobel Laureate Meetings "
for inviting me to deliver this lecture because they are considering me not
only for my literary work but also for my ideas and political views. In the
world in which I move most frequently, Latin America, United States
and Europe, when individuals or institutions pay tribute to my novels or
literary essays, they typically add an this does not mean that we accept
his criticisms or opinions regarding political issues. After having grown
accustomed to this bifurcation of myself, I am happy to feel reintegrated
thanks to this institution, which, rather than subject me to that
schizophrenic process, views me as a unified being. But now, to be honest
with you, I feel I should explain my political position. I fear it is not enough
to claim that I am a liberal. The term itself raises the first complication. As
you well know, liberal has different and frequently antagonistic
meanings, depending on who says it and where they say it. For example,
my
and
civilian
culture.
In
most
countries
liberals
were
prospered all over the continent. But in the XX century revolution, not
democracy, was the aspiration of the political avant-garde, and this
aspiration was shared by a great number of young people who wanted to
emulate the guerrilla example of Fidel Castro. In this context, liberals
were considered conservatives and caricaturized so much that their real
."political goals and authentic ideas only permeated small circles
Only in the last decades of the 20th century things started to "
change and liberalism came to be recognized as something deeply
different from the Marxist left and the extreme right, and it is important to
mention that this was possible, at least in the cultural sphere, because of
the courageous endeavor of the great Mexican poet and essayist Octavio
Paz and the magazines that he published, Plural and Vuelta. After the fall
of the Berlin Wall, the collapse of the Soviet Union and the conversion of
of the
decriminalization
of
corruption,
convinced that only a firm hand and a repressive regime could guarantee
".the functioning of the free market
Political democracy, freedom of the press and the free market "
are foundations of a liberal position. But, thus formulated, these three
expressions have an abstract, algebraic quality that dehumanizes and
removes them from the experience of the common people. Liberalism is
much, much more than that. Basically, it is tolerance and respect for
others, and especially for those who think differently from ourselves, who
practice other customs and worship another god or who are nonbelievers. By agreeing to live with those who are different, human beings
took the most extraordinary step on the road to civilization. It was an
attitude or willingness that preceded democracy and made it possible,
contributing more than any scientific discovery or philosophical system to
counter violence and calm the instinct to control and kill in human
relations. It is also what awakened that natural lack of trust in power, in all
powers, which is something of a second nature to us liberals. We cannot
do without power, except of course in the lovely utopias of the anarchists.
But it can be held in check and counterbalanced. Defending the individual
is the natural consequence of believing in freedom because it is measured
by the level of autonomy citizens enjoy to organize their lives and work
toward their goals without unjust interference, that is, to strive for
negative freedom, as Isaiah Berlin called it. Collectivism has survived
throughout history in those doctrines and ideologies that place the
supreme value of an individual on his belonging to a specific group. All of
Literary
Criticism:
Looking
Back
Prematurely", Latin
American
Research Review, Latin American Research Review, Vol. 26, No. 1, 26 (1):
.266275, JSTOR 2503775
Armas Marcelo 2002, International Novel Prize Rmulo Gallegos,
Gobierno Bolivariano de Venezuela Ministerio del Poder Popular para La
Cultura, retrieved April 16, 2008
College.
(2008)
"Honoring
the
Storyteller".
DAVID BOAZ (2010) The Politics of Mario Vargas Llosa, work by Cato
Institute
is
licensed
under
Creative
Commons
Attribution-
Politics
And
Journalism,
Available
at
http://soundsandcolours.com/articles/peru/mario-vargas-llosa-and-therelationship-between-politics-and-journalism-2031/,
Available
at