It’s a familiar story: the Revolution starts with high ideals and good intentions, but soon goes sour; it takes on a logic of its own, of interminable infighting and violence for the sake of violence. Those who originally railed against corruption become corrupt themselves; things end up as bad if not worse than they were at first. At the end we’re left doubting that so much sacrifice and pain was worth it. It’s the story told, of the Russian Revolution, in Orwell’s Animal Farm, in which ultimately “the creatures outside looked from pig to man, and from man to pig, and from pig to man again; but already it was impossible to say which was which.”
On the one hand, this is the revolution as senseless expenditure, as upset without outcome. In the words of Jacques Mallet du Pan: “la révolution dévore ses enfants,” the Revolution devours its children. On the other hand, this is equally the revolution as return, as full circle of the wheel of history. In the words of The Who: “Meet the new boss, same as the old boss.” This from a song with the title “Won’t Get Fooled Again.” Yet for some reason the impulse to revolt lives on–the Arab Spring might be just the latest example–despite the fact that so many revolutions seem to take a wrong turn somewhere.
Hence the dilemma for a book such as Mariano Azuela’s The Underdogs (Los de abajo), which provides this narrative for the Mexican Revolution, focusing on the Northern front in the years 1913 to 1915. It has to account for the revolution’s causes, the reasons why people might have believed that only violence could transform their circumstances, as well as its effects, a world in which all sense of cause or effect has disappeared, in which violence has become its own raison d’être. As one character puts it near the end of the novel, considering which side to choose among the various warring factions: “Villa? Obregón? Carranza? X . . . Y . . . Z! What do I care? I love the revolution like I love an erupting volcano! I love the volcano because it is a volcano and the revolution because it is the revolution!” (124).
One answer to this problem is to point out that, ultimately, revolutions perhaps have very little to do with politics. At least, they have little to do with politics if we conceive of the political in terms of the making of decisions, of choosing between options. Demetrio Macías, the main character of The Underdogs, a man who the book portrays rising through the ranks of the revolutionary forces, actively refuses the right to decide when he, too, is asked “on which side are you going to fight?” His response is to “[bury] his hands in his hair, [scratch] his head” and reply “Don’t ask me questions like that [. . .]. All ya have to do is say: ‘Demetrio, you do such and such,’ and I’ll do it, end of story!” (116). So it is not that the revolution is (to adapt a phrase from Carl von Clausewitz) “the continuation of politics by other means.” If anything, the revolution is actively anti-political, the expression of a dissatisfaction with the limits of the political.
It is not that politics is absent from The Underdogs. It figures primarily through the novel’s other main character, Luis Cervantes, a deserter from the federalist side who attaches himself to Macías’s gang early on, in large part (we are told) for lofty reasons: “the suffering and misery of the dispossessed,” whose cause he sees “as the sublime cause of an oppressed people demanding justice, pure justice” (22). Throughout the novel he seeks to translate the revolutionary violence into lofty sentiment. For instance, as he puts it to Macías: “You do not yet understand your true, your high, your most noble mission. [. . .] You have risen up against the cacique system itself, the system that is devastating the entire nation. We are constitutive pieces of a great social movement that will lead to the exaltation of our motherland.” To which Macías himself responds: “Go on, bring us two more beers” (42).
So politics is disdained and seen as almost entirely irrelevant. Ultimately, Cervantes abandons the revolutionaries, leaving behind only a note encouraging one of them to come north of the border, open a Mexican restaurant, “and in a very short time we can be rich” (120). Yes, he opts out of the corruption and the ceaseless violence. Yes, as a result, he’s the only one to survive to the novel’s final pages. But that’s precisely because, however much he tries to articulate the spirit of the revolution, it is clear at every moment that he misses it entirely. The revolution forever escapes its political articulation. And perhaps that goes as much for its hackneyed narrativization in The Underdogs itself.