We also note in it, that the reality presented is in itself a kind of questioning of the truth found. Such questioning can go from the level of meaning, where lie the concepts that are defended or fought, the level of the signifier, to put into words Saussurean. That is, the speech made to the linguistic expression. When this happens, can also become a conceptual element, which was very common in the discourse of the '60s and '70s, decades in which Latin America was plagued by fascist military dictatorships. It fought well, the reality with the magical sound feasible, on the one hand, and political reality with language and dislocated times the other. In other words, put into practice the social critique and examination of reality. But the most important, for literature, is in the expression of certain actual events across the border to the truth.
Similarly, the explanations of geography beyond the natural landscape and events that go beyond the normal natural phenomenology. Here are some examples. Miguel Angel Asturias When placed in the top of his stories, legends and the Mayan gods in the way of conceiving the world by Guatemalan peasants, is based on facts that the thought of certain social strata popular in the world Latin America, are real. Asturias recreates the myths, but these myths in the worldview of indigenous communities in Guatemala, are a daily reality like. There is no difference between the assumption and the practical fact. There is no difference between the object and desire.
All Latin American peasant communities maintain a magical belief that suggests an absolute identity between the thing and the name of the thing. For Asturias, playing the popular feeling and utterance is so undifferentiated phenomenon of reality with that of myths in the construction of his extraordinary novel Men of Maize, returns to the sources of the Popol Vuh. For Guatemalans and Central Americans in general, including Asturias, the Popol Vuh propositions constitute a reality so obvious as everyday reality. Thus, men were made of corn. So, too, Asturias assumes a circular conception of time, the level of the Mayan ancestors. Things did not begin and end once but that every moment can be repeated. Such views appear in his stories, in the most normal. Thus,