CAMAGÜEY. - José Martí, like few men in our Continent, knew how take forward a revolutionary campaign as that of the ends of the Cuban 19th century, hoisting the flags of the real patriotism and the national sovereignty; of the anti-colonialism and the anti-imperialism; of the Latin-American solidarity and the radical revolution; against the racism, the inequality and the oligarchy.

The Program and the Statutes of the Cuban Revolutionary Party, the Manifesto of Montecristi, for quoting some of the documents of major transcendence, were taking implicit the origins of a wider and deeper aspiration than the attainment of the independence of our country.

After his death on May 19, 1895, along the first half of the 20th century, his ideals turned into weapon of combat of the Generation of the Centenary, exercising a notable influence in the formation of the Cuban national conscience, and especially, revolutionary one.

Martí achieved to be inserted as a decisive factor in the formation of a political conscience like catalyst of the unity between different revolutionary forces, because as the writer Renée Méndez Capote said, “he was the only Cuban whose shadow we could sit down under it all together without distinction of militancy”.

During the neocolonial period, different groups of the small anti-American bourgeoisie and of left tried to capitalize the figure of our National Hero with the objective to put under his aegis the workers, the peasantry and the progressive middle classes. Some of them came closer to his work in search of slogans that fulfilled the theoretical inconsistency that characterized programs in which the Martí´s revolutionary sap was hardly ever assumed.

The fighter Martí, the consistent revolutionary and anti-imperialistic combatant was revealed by Marxist intellectuals and of the Communist Party like Juan Marinello, Blas Roca, Emilio Roig... who were attracting attention on the extract of his condition indisputably revolutionary. Although there was not a lack of founders of a party with identical name to the one our Apostle organized, but they were diluted in distortions, omissions and falseness.

So when it was 1953, Fidel Castro, the most faithful of his disciples of the 20th century, in his self-defense plea History will absolve me, expressed: "It seemed that the Apostle was going to die in the year of his centenary”, therefore the young people of then initiated a new revolutionary cycle impregnated in his illuminating ideas, essential and authentic starting point of an uninterrupted and victorious process, conductive towards social transformations that materialized in the foundation of a republic “with all and for the good of all”, meaning and essence of our socialism.

The Central Report to the First Congress of the Communist Party of Cuba means: "(…) In this thought and in Lenin's interpretation and qualification of the Spanish-American war as the first imperialist war, two men of two different historical stages and two convergent thoughts: José Martí and Vladimir Ilich Lenin shake their hands.

One symbol of the national liberation against the colony and the imperialism; the other forger of the first socialistic revolution in the weakest link of the imperialist chain (...) both with a solid and disciplined party, to take forward the founded revolutionary intentions almost simultaneously between the end of last century and beginning of the current one... There we have an important part of the historical value of the theoretical heredity of Martí (…)”.

Although it is true that in the partisan current line is conceived and directs the study of the History of Cuba and of his most excellent figures, Martí, in the largeness of this significant name, it still needs much more than the laudable determination of the departments of Education, the Youth Movement and the Center of Marti´s Studies, and of the 20-year-old Cultural Society who takes his name, to be effective in the masses.

His figure and thought emerge everywhere and they are assumed by our people in the daily chore, in the defense of our sovereignty, in the exercise of the proletarian internationalism, as an anti-imperialistic trench, in our culture, in dissimilar corners of the Homeland, but I feel that still not everybody knows how to shelter under his protective shadow.

Translated by Linet Acuña Quilez