Latin Women workforce in Canada, some features

Jorge Cruz Osorio, Toronto, 2022/06/13

Program: Bridge to Employment in Services for Immigrant Population- Mennonite New Life Center

Course: Introduction to Immigration and Settlement: PHD. Katerina Belazelkoska

 

Abstract

Canada has changed its policies towards immigration in the last decades, those new outlines has provoked that the immigrant flux, one of the more visible has been education background which swift radically, but there is another one, now there are more women than men entry to Canada.

Because of the above mentioned the author want to shed some light on how that trend is reflected on the Latin women immigration.

Key words: Latino American women, immigration, Canada.

 

Latin America immigration to Canada started in the 60’s last century up to now. In the last census (2016) there were “674,640 permanent residents with a Latin American background” ¹. In other words, those numbers reflect people with a regular status. Although the quantity of Latin Americans who step on Canada land is bigger, for example the total temporary foreign worker in 2020 amounts to 326,116, where 19,645 come from Latin America ². And that year can be considered a low one due to Covid pandemic.

Regular immigration movement is led by males ³. If we think on the type of jobs composition of TFW in 2020 we can see that the difference is more than four times bigger for males: 2,900 females and 16,745 males ⁴ which confirm the movement trends world-wide.

However, if we check PR status, there is intriguing data, the gender composition is bigger for females than males in terms of PR. Due to this, I will try to explore this phenomenon.

Methodology

The main focus on this essay is Latin American women that has arrived with a Permanent Resident visa, as the Statistic Canada showed on their researches.

In this essay I will basically use secondary sources, and whom mainly did their research on the 2016 Census data.

In other words, I will review some authors who has studied the Latin America immigration waves, but I will use some other information produced by Statistic Canada.

  Latin American flow

According to Fernando Mata ⁵, there have been five moments of movements from LA to Canada. The first one is from 1965 to 1972; it is called the lead wave. Most of them were descended from European immigrants to certain countries in LA. The second wave is named Andean (1973-1975), the majority of them were amnesty seekers, in other words, they took advantage of a government immigration amnesty issued 1973. The third one has been named coup refugees, people escaping from military juntas, especially in the south of South America; this runs from 1973 to 1985. The fourth was led by people from Central America, fleeing from civil wars down there; they titled the Central America wave, their momentum was 1983-1995. The last wave, from 1995 to 2014, is interesting because most of them were professionals and technicians.

Let’s take a look at this last one. Although the top movement happens during the years pointed above, it is still running there is a constant flow; for example, students come to take two or more years' span courses, and then apply for PR status. And lately there have been people from Venezuela, Oil experts fired by Chavez or running away from the failing State -they can be considered economic immigrants-, family reunion, and asylum seekers.

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

 

We can see a chart which shows us the reason for that change of country for LA people from 1981 to 2016. On it we see that family reunion is the main source of migration, followed by economic reasons, and lastly, refugees. Of course, it is a long period of movement, where, as I have mentioned, what compels them to search for living in Canada has different causes. Due to it, it is possible that in some years ahead we could see a change of pattern, especially diminishing asylum seekers

 

In this next chart we can see the flow by range of years and county of origin.

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

The main feature is the origin flip, now the bigger quantity comes from South America, while during the 80's and the beginning of this century was from Central America. But those are not the only changes. The following two charts have some interesting characteristics. If we check origin and education level, we could see other changes. For example, mostly Central America had low formal studies, but since Canada has used the point system for applying professionals, they are the main source of PR. And finally, women are on the top of immigration. We can see those issues on the next charts.

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

According to Statistic Canada ⁶ “As in the overall population, women make up the majority of Canadians of Latin America origin. In 2001, 51.4% of the Latin American community, compared with 50.9% of the overall population, were female.” And to Beltran-Espitia 7 “According to the 2016 Census, out of 35,151,728 people in Canada, 674.640 were Latin American or of Latin American origin. Among that population, 51.8% were women, and 48.2% were men.” Then, we can spot that there is a growing trend of more females than males.

Briefly, we can see that the overall is composed of two differences among males and females: the former has a lower educational background, Females has 70% of third level (post-secondary or university). And if we review the last movement, they are greatest in quantity, which means more females are arriving in Canada.

  Latino American female

Migration is an invaluable risky action. There is a lot of suffering for migrants and the “world behind” (family, friends, networks, reputation…). As Betran-Espitia ⁷ said: “Integrating into a new culture is not a simple undertaking. It implies the uprooting process, which is difficult and, in many cases, entails a highly emotional component that comes from leaving family and friends, abandoning everything one has known until then and switching from being at home to becoming a newcomer, a stranger.”

When we think about female immigrants, the first thing we face is if there is a risk on the trip, they are having greater threat, they are on the top of it; as it is said by LexisNexis Canada  ⁸  when their  arrived to their new destiny: “Despite the need for skilled professionals to meet labor demands, research suggests that many skilled immigrants face deskilling, downward career mobility, underemployment, unemployment and talent waste. Immigrants may find themselves in low- skilled occupations that are not commensurate to their education and prior experience. Skilled immigrant women also face additional gendered disadvantages, including a disproportionate domestic burden, interrupted careers and gender segmentation in occupations.” But there are so many other risks along their travel: “Female migrants face major risks, including sexual exploitation, trafficking and violence.” ⁹

If there are barriers, threats and violence, why women stroll them:

“Women migrate for diverse reasons, including gender itself. Women may be “pushed” to migrate due to situations like war or violence. Or they are “pulled” for employment, education or family reasons.” ⁸.

In spite of those chances of scary events, the quantity of migrating women has been increasing, looking for a reward at the end: “And women are increasingly migrating on their own, or as the heads of their households. This trend represents a key opportunity for their economic independence and empowerment.” ⁹

Those aspects are part of the “journey” that immigrants lived on their path to a new life. I said migrants because it is a worldwide phenomenon. Now, let’s take a close look at Latin American women in Canada.

I have mentioned earlier that females are tending to migrate in close numbers to males towards the northern nation. Canada as destiny, has been dominated for a change in recent years, there has been a growing female increase up to the point where they have been more than males for several years, something that has been common in most of developed countries. We can check on the two following charts:

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

Source: Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics.

December 5, at: https://www.jstor.org/stable/41799574

We have seen that female professionals are a big piece of the cake; however, there are still an important quantity that does not work on their former expertise. As mentioned, there are still some barriers on the job market, like: licenses for regulated occupations, lack of network, an advanced master of the official languages, and so on. One the chart above, shows us that female professionals are working on their or related area of studies, which could mean that more and more women are getting jobs close to their expertise. For example, Venezuelan females, one of the lastly immigration groups, have the top percentage 44%; and another big percentage on the sales and services (45%).

Source: Government of Canada. “Are the gaps in labor market outcomes between immigrants and their Canadian-born counterparts starting to close?” ⁷

 

Research also has shown us that the longer their stay in Canada, the better jobs, and probably salaries, as we can see on the table, which reaffirm how times easy-going a better quality of life.

  Conclusions

So, we have seen that Latin females, among their counterparts worldwide, have to bear many burdens when they decide to migrate, nevertheless they are growing in quantity; even, they surpass males. Although, I mentioned that this wave is mainly towards developed countries, where females know and/or expect that their human rights are respected by the society as a whole.

Racism and xenophobia is still present on daily life in Canada, in spite of the government efforts. It is not open or direct, but subtle. This means, there is a long way to walk in that sense.

There might be higher efforts related to integration. Licenses and credential recognition have to be reform or looking for paths that ease their acceptance. Probably, one way is increasing the offer of bridging programs, in quantity and diversity.

There has to be more information about the importance of networking. And compel the immigrants to start building it before arrival.

As females are more and growing little by little their quantity in relation to males, new studies would be necessary in view of this developing pattern change.

Last, but not least, integration is a difficult trail, it takes time and sweat, due to this it is important to keep an eye on it. More studies have to be encouraged.

 

References

¹ Ruiz, Wilson (2006) Latin American Canadians. December 14, 2006. Last edited December 28,

202. At https://www.thecanadianencyclopedia.ca/en/article/latin-americans

² IRCC (2022) 2021 Annual Report to Parliament on Immigration. At: https://www.canada.ca/en/immigration-refugees-citizenship/corporate/publications- manuals/annual-report-parliament-immigration-2021.html

 

³ United Nations (2020) International migration 2019. Wall Chart. At: https://www.un.org/development/desa/pd/sites/www.un.org.development.desa.pd/files/files/do cuments/2020/Feb/un_2019_internationalmigration_wallchart.pdf

 

⁴ Government of Canada (2022) Temporary Residents: Temporary Foreign Worker Program (TFWP) and International Mobility Program (IMP) Work Permit Holders – Monthly IRCC Updates

- Canada - Temporary Foreign Worker Program work permit holders by gender, occupational skill level and year in which permit(s) became effective. At: https://open.canada.ca/data/en/dataset/360024f2-17e9-4558-bfc1- 3616485d65b9/resource/b495be77-19d5-4100-998a-ea6ae873dbd6?inner_span=True

 

⁵ Fernando Mata (2021) The Immigrant Waves from Latin American to Canada: A Look at Immigration and Census Statistics. December 5, at: https://osf.io/preprints/socarxiv/kn4dy/

 

⁶ Statistic Canada (2007) The Latin American Community in Canada. August 14. At https://www150.statcan.gc.ca/n1/pub/89-621-x/89-621-x2007008-eng.htm#5

 

⁷ Beltran-Espitia, Monica (2021) Latin American immigrant women in Canada: A gender perspective on integration processes. School of Political Studies. University of Ottawa. https://ruor.uottawa.ca/bitstream/10393/42535/1/Beltran%20Espitia_Monica_2021_researchpap er.pdf

 

⁸ LexisNexis Canada (2021 ) The different immigration experiences of women and men. The Lawyer's Daily. March 08. At https://www.thelawyersdaily.ca/articles/25180/the-different- immigration-experiences-of-women-and-men

Marxism at the UCI (III)

First English, luego, en español 

Jorge Cruz, Toronto, July 31, 2022

"I'm only doing what poets do," Guido would argue. "Anyway, my customers get their money's worth, don't they? I give them exactly what they want. Maybe you won't find my stories in any guidebook, but what's the difference? Who knows if the stuff in the guidebooks isn't made up too, only no one remembers any more. Besides, what do you mean by true and untrue? Who can be sure what happened here a thousand or two thousand years ago? Can you?"

Again, Michael Ende’s Momo ¹ begins this new essay. It is interesting what it said because Guido affirmed that history is simple fiction from its creator, never explaining the reality, just author interest for a captive public. I know that what I said would produce different kind of reaction from many people, especially historians. I will try to make clear on this paper why I have been so rude.

Hypothesis comes and goes

Cornelius Castoriadis ² picture how historians, in this cite Marxist historians, made theoretical constructs that confirm their hypothesis, but no more than that:

“The real can be explained perfectly; in principle, it has been explained now and forever (monographs can be written on the economic causes of the birth of Islam in the seventh century, they will verify the materialist theory of history and will teach us nothing new about the latter).”

Then he keeps his arguments against Marxist history:

“We have therefore seen why what we call the materialist conception of history seems to us untenable today. Briefly, because this conception

·         makes the development of technology the motor of history 'in the final analysis', and attributes to it an autonomous evolution and a closed and definite meaning.

·         attempts to submit all of history to categories that have a sense only for capitalist society in developed countries, whilst the application of these categories to previous forms of social life poses more problems than it solves.

·          is based on the hidden postulate of a human nature considered essentially unalterable, whose predominant motivation would be an economic motivation.”

And he has a final point about Marxist history:

“Our conclusion is, obviously, that this content is not tenable, that the Marxist conception of history does not offer the explanation of it that it claims to provide.”

I will later develop those CC opinions, now let’s look to other authors. For example, Edgardo Lander ³ said:

“(…) In spite of his deepness and radicalism, Marxist critic toward capital world- by assuming basically the Progress notion, the thought that western civilization is the top expression of man potential creativity, when they assume that European society represent the highest point of history laws deployment - they do not take distance in relation to the Western and Capitalism as a particular cultural option. They assumed capitalist society as historically inevitable and as a historical progressive step in direction to human liberation and happiness.” 

The next one cited is Ricardo Hausmann ⁴:

“Mark Twain purportedly said that “History never repeats itself, but it rhymes.” Typically, however, what rhymes is not the underlying historical facts but the narratives we construct around them. The stories we tell about the world repeat some basic ideas that may not necessarily be true. But we like to believe that they are because they make the world more intelligible and morally certain.”

And finally, Yuval Noah Harari ⁵:

“There are still many rivers in the world, and people are still motivated by their fear and wishes, but Jesus Christ, the French Republic and Apple Inc. have dammed and harnessed the rivers, and have learned to shape our deepest anxieties and yearnings.”

 

“Since new twenty century technology are likely to make such fictions even more powerful, to understand our future we need to understand how stories about Christ, France and apple have gained so much power. Human thinks they make history, but history actually revolves around this web of stories.”

I will start to review all the previous authors, from the latter to the top.

YNH said that we as humans build stories that look like they are history, and they could become more powerful due to the media, especially social networks. We have seen the fast spread of fake news and theories of conspiracy, and how they can shape part of their audience. Although, what we have in our hands are stories, for that reason we must understand what they are. So, it is a warning for those believers, you should be conscious that they are simple stories, no sacred books.

The RH quotation affirmed that history (human beings since his heydays to nowadays) is a fact, but we have made constructs, we pinpoint some of those facts and make up a story. He added something interesting, we like stories because they make our life more “comfortable”.

EL told us that Marxist have made a big mistake when they assume the economy as the world's engine. Actually, the economy became important when Capitalism was born. It was the option that Western Culture took, but it did not mean that other cultures were involved on the same trend. This an error which came from Karl Marx himself.

Then, according to CC what we have is not the reality in those studied times, but a version where economy is the ax. We can’t accept that economics has been the center of history, indeed it is not, this area of knowledge came to the forefront with capitalism. So academic Marxist have created history from the capitalistic point of view. In a few words, he suggested that Marxist history is like fake news.

As we can see many authors elucidated that history is not history, but a selection of facts, in many cases academics accommodated those facts toward their story or worse, they viewed history from western worldview. Marxist are part of this string, their masters have assumed a conception that takes as real a projection of their own culture when they tried to explain other cultures' past, and their followers just keep aboard the same train.

Conclusion

One of the few accurate KM’s arguments is that human beings are historic, we accumulate experiences and facts, at the same time we must be clear that our histories are indeed stories. They are narratives or discourses that help to organize our living, specifically our relations among other human beings, but as well with other species and the environment.  

As on the prior papers of this series of three, Marxism has many flaws. Marxist historians assume as true false conceptions. They use a framework that was based in a Western approach, when Capitalism was growing at a high pace, but not fully developed and even today they try to fit in those obsoleted ideas.

Then as summary of this debate, that runs on three essays, what we have as a result is a theory that is out of time, short to explain new social issues, and the worse of all, is that have become a doctrine with all its implications: sacred books, authors that become idols, a discourse which cannot be confronted, false assumptions accepted as the only true, written history that in reality is testimonies of academic exercises, there are sects, and so on.

Then, Marxism does not diagnose our reality as it used to be a century ago, and, of course, it is useless as a prognosis alternative for the fore future. 

Those are the reason why counties that have declared themselves as socialist have become a failed state, the ones that have been successful reached that point no due to proletarian’s dictatorship but that they open they production and market to capitalism values, and plus, they develop an elite that suppresses any opposition by means of terror and repression and imposes a unique party. In others words, proletarian’s dictatorship becomes in elite’s dictatorship.

Briefly, KM used to say:  "Religion is the opium of the people.", now we have that Marxism is the opium of the people.

So, Guido was right he was describing Roman Colosseum history, according to this approach.

Bibliography:

 

¹ Enden, Michael (2009) Momo. Puffin Press. USA

² Castoriadis, Cornelius (2005) The Imaginary Institution of Society. Polity Press. UK. At: https://libcom.org/files/57798630-Castoriadis-The-Imaginary-Institution-of-Society.pdf Reviewed August 5, 2021.

³ Lander, Edgardo (2008) Contribución a la crítica del marxismo realmente existente: verdad, ciencia y tecnología. Fundación Editorial el perro y la rana. Caracas.

⁴ Hausmann, Ricardo (2021) Are Economists in Love with Tough Love? Project Syndicate At: https://www.project-syndicate.org/commentary/economics-tough-love-competition-solidarity-concern-by-ricardo-hausmann-2021-08 . Reviewed August 18, 2021

⁵ Harari, Yuval Noah (2017) Homo Deus, A brief history of tomorrow. Signal Books. Paperback edition.

 

El marxismo en terapia intensiva (III)

“—Eso lo hacen todos los poetas —decía a eso Gigi—. ¿Y acaso la gente no ha recibido nada a cambio de su dinero? Yo os digo que han recibido exactamente lo que querían. ¿Y qué importa que lo que yo cuente esté o no escrito en algún libro muy sabio?

Nuevamente utilizo una cita de Momo, escrito por Michael Ende ¹. Es interesante lo que dice Gigi porque el afirma que la historia que nos han ensenado es simple ficción de los que la escriben, nunca describen la realidad, solamente es la percepción del autor que interesa a un público cautivo. Ya sé que la reacción de esta afirmación producirá que mucha gente, especialmente los historiadores. Es mi propósito aclarar en este ensayo porque he sido tan rudo.

Hipótesis van y vienen

Cornelius Castoriadis ²  expone que los historiadores, aunque el cita específicamente los marxistas, solo realizan constructos teóricos que confirma sus hipótesis, pero no más de allí:

“Lo real es perfectamente explicable; en principio, está de aquí en adelante (pueden escribirse monografías sobre las causas económicas del nacimiento del islam en el siglo VII, pero se verificará la teoría materialista de la historia y no nos enseñarán nada sobre ésta).”

Posteriormente el sigue argumentado contra los historiadores de esta corriente:

 “Hemos pues visto por qué lo que llamamos la concepción materialista de la historia nos aparece hoy en día insostenible. Resumiendo, porque esta concepción:

-hace del desarrollo de la técnica el motor de la historia «en último análisis», y le atribuye una evolución autónoma y una significación cerrada y bien definida;

- intenta someter el conjunto de la historia a categorías que no tienen sentido más que para la sociedad capitalista desarrollada y cuya aplicación a formas procedentes de la vida social plantea más problemas de los que resuelve;

- está basada sobre el postulado oculto de una naturaleza humana esencialmente inalterable, cuya motivación predominante sería la motivación económica.”

Y al final llega a una conclusión sobre estos académicos:

“Nuestra conclusión es, visiblemente, que este contenido no se sostiene, que la concepción marxista de la historia no ofrece la explicación que ella quisiera ofrecer.”

Mas tarde me extenderé sobre las opiniones de CC, ahora voy a traer a la palestra otros autores, por ejemplo, Edgardo Lander ³ escribe:

 

“(…) A pesar de su profundidad y radicalidad, la crítica marxista al mundo del capital -por asumir en lo fundamental la noción de Progreso, la idea de que la civilización de Occidente es la máxima expresión de las potencias creativas del hombre, al asumir que la sociedad europea representa el punto más elevado del proceso inexorable de despliegue de las leyes de la historia-  no fue capaz de tomar distancia en relación a esta opción cultural particular representada por Occidente y por el capitalismo. Asumió a la sociedad capitalista como una inevitabilidad histórica y como un paso histórico progresista en la dirección de la liberación y la felicidad humana.”

 Mi siguiente invitado es Ricardo Hausmann ⁴

“Mark Twain supuestamente dijo que “la historia nunca se repite, pero rima”. Sin embargo, por lo general lo que rima no son los hechos históricos subyacentes sino las narrativas que construimos a su alrededor. Las historias que contamos sobre el mundo repiten algunas ideas básicas que tal vez no sean necesariamente ciertas. Pero nos gusta creer que lo son porque hacen que el mundo sea más inteligible y moralmente menos ambiguo.”

Y finalmente, Yuval Noah Harari ⁵:

“Hay muchos ríos en el mundo y las personas están aún motivadas por sus miedos y deseos, pero Jesucristo, la republica de Francia y Apple Inc, han represado y manipulado los ríos, y han aprendido a moldear nuestras más profundas ansiedades y deseos.”

“Como la nueva tecnología del siglo XX es posible que haga tales ficciones aún más poderosas, para entender nuestro futuro necesitamos entender como esas narrativas acerca de Cristo, Francia y Apple han ganado tanto poder. Los humanos creemos que nosotros hacemos historia, pero realmente la historia se mueve alrededor de una red de cuentos”

Voy a comenzar a revisar cada autor, empezando desde el ultimo hacia el primero.

YNH dice que los seres humanos construimos cuentos que lucen como la historia y ellos serian mas poderosos gracias a los medios de comunicación actuales, especialmente las RRSS. Ya hemos comprobado la facilidad y velocidad con la cual se distribuyen las Fake news y teorías conspirativas, pero además que pueden moldear la percepción de parte de su audiencia. Lo que tenemos ahora son cuentos, por lo que debemos tener en cuenta que ellos son solo eso. Por ello, es una advertencia para los creyentes, quienes deben estar conscientes que son simple cuentos, no libros sagrados.

La cita de RH afirma que la historia (el devenir del ser humano) es un hecho real, pero que nosotros hacemos constructos, con los cuales se eligen entre todos esos hechos los que sirven para crear el cuento. Él agrega algo interesante, nos gustan las historias porque ellas hacen que nuestra vida sea más cómoda.

EL expone que los marxistas han cometido un grave error cuando asumen que la economía es el motor del planeta; cuando en realidad ella se hace importante en el proceso de nacimiento del capitalismo. Ella fue la opción que la cultura occidental tomo, pero ello no significa que las otras culturas estaban inmersas en esa misma tendencia. Este es un error que viene desde Carlos Marx.

Llegamos al ultimo escritor, CC. De acuerdo a él, lo que tenemos en esos estudios no es la realidad, sino una versión donde la economía es el eje central. No podemos aceptar que la economía sea el centro de la historia, ya que esta área de conocimiento emerge y toma la delantera con el capitalismo. Entonces, los académicos marxistas han generado la historia desde el punto de vista del capitalismo. En pocas palabras, el sugiere que la historia redactada por los marxistas es como una noticia falsa (Fake news).

Como podemos ver muchos autores argumentan que la historia no es historia, sino una selección de hechos, en muchos casos los estudiosos acomodan esos hechos para verificar sus hipótesis, aunque lo peor es que lo ven con los ojos de la cosmovisión occidental. Los marxistas son parte de esa cadena, sus maestros asumieron una concepción que toma como real la proyección de su propia cultura cuando tratan de dilucidar sobre el pasado de otras culturas y sus seguidores solo siguieron en la misma ruta.

Conclusión

Uno de los contados puntos acertados de CM es que los seres humanos hacemos historia, es un ser histórico, nosotros acumulamos experiencias y hechos, aunque como he venido exponiendo, debemos estar claros que nuestras historias son realmente cuentos; ellos son narrativa o discursos que nos ayudan a organizar nuestra vida, específicamente nuestra relación con otros seres humanos, pero también con otras especies y el entorno.

Como he demostrado en los tres artículos de esta serie, el marxismo tiene muchos errores y debilidades, por lo tanto, los historiadores marxistas asumen como verdadero una concepción que es de partida falsa. Ellos utilizan un marco de referencia que está basado en el acercamiento desde la cultura occidental, cuando el capitalismo estaba creciendo con largos pasos, aunque no totalmente desarrollado y aun en nuestros días intentan poder encajar a realidad a esos obsoletos preceptos.

Entonces como resumen de este debate redactado en tres textos, lo que tenemos como resultado es una teoría que está vetusta, se queda corta para explicar noveles hechos sociales y, lo peor, se ha convertido en una doctrina con todas sus implicaciones: posee libros sagrados, autores que se han convertido en dioses, un discurso que no puede ser confrontado, falsas asunciones que deben ser aceptadas como la única verdad, tratados de historia que son realmente testimonios de ejercicios académicos, tiene sus sectas, entre otras.

Por ello, el marxismo no diagnostica nuestra realidad como lo hizo hace más de un siglo y por supuesto, es inútil para realizar prognosis alternativas para el futuro.

Esa son las razones por las cuales los países que se autodeclararon socialistas han terminado en un Estado fallido, los que han sobrevivido y logrado éxito, lo han hecho no por la dictadura del proletariado, sino porque se han abierto a la forma de producción y el mercado capitalista, con sus valores. Además, ellos han desarrollado una élite que suprime cualquier oposición por medio del terror y la represión, y la imposición de un único partido político. Es decir, la dictadura del proletariado se ha transformado en una dictadura de un cogollo.

En pocas palabras, CM dijo: "La religion es el opio de los pueblos", pues como resultado tenemos que el marxismo es ahora el opio de los pueblos.

Como vemos, Gigi estaba en lo cierto cuando el describía el Coliseo Romano asumiéndolo como historia, según hemos demostrado aquí.

Bibliografia

¹ Ende, Michael (2017) Momo. Alfaguara Infantil. España.

² Castoriadis, Cornelius (2007) La Institución Imaginaria de la Sociedad. Tusquets editores. Buenos Aires. En:

https://revolucioncantonaldotnet.files.wordpress.com/2019/01/kupdf.com_la-institucioacuten-imaginaria-de-la-sociedad-cornelius-castoriadis.pdf?fbclid=IwAR33UsFel1r5_rbywufkkb4VSu7H-oNTwouE2PFaDqkb9KAwLwWFgsm0xiA. Revisado el: 9 de agosto de 2021.

³ Lander, Edgardo (2008) Contribución a la crítica del marxismo realmente existente: verdad, ciencia y tecnología. Fundación Editorial el perro y la rana. Caracas.

⁴ Hausmann, Ricardo (2021) ¿Están los economistas enamorados del amor duro? El Nacional agosto 19, en: https://www.elnacional.com/opinion/estan-los-economistas-enamorados-del-amor-duro/ Revisado el 19 de agosto de 2021.

⁵ Harari, Yuval Noah (2017) Homo Deus, A brief history of tomorrow. Signal Books. Paperback edition. Traducción por el autor.