Demographics of Shantytowns in Venezuela
The lifestyle and background of the shantytowns in Venezuela before the beginning of Hugo Chavez was rather depressing and in serious poverty from 1980 onto 1998. Shantytowns are deprived areason the outskirts of an urban area consisting of large numbers of crude dwellings and poor economic structure within the nation. Approximately 65% of Venezuelans live in shantytowns in extreme poverty and do not receive medical care or government aid (Latin American Politics and Society, Vol. 44, No. 1). According to the article composed by Damarys Canache, the article discusses how the economy in Venezuela was rather depressing and not taken care of by the government, low-incomed families and other underprivilaged citizens did not recieve and form of government aid or any form of assistance from the government which were considered to be one of many reasons of riots and incline in the crime rate in the nation (From Bullets to Ballets: The Emergence of Popular Support of Hugo Chavez, Latin American Politics and Society, Vol. 44, No. 1). In addition, the government lacked the financial capability of providing any forms of funds or assistance to their citizens, the government showed plenty of corruption, according to Damarys Canache, the author of one the articles reviewed, states that between 1978 and 2001, Venezuela’s economy was extremeley poor and unactive and this would explain the lack of funds given to the citizens in the country.
Furthermore, the GDP per capita (in U.S dollars) was about only $4,000, the unemployment rate between 1980 to 2001 was about 14.5%, the households within the country lived in extreme poverty, and about 24% of the population lived in extreme poverty. In addition, t...
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... major impact to his nation and to all of their success today. Through the application of an analytical model categorized as “missionary” the article examines the cultural and political religious frames the sustain leadership of Hugo Chavez. It demonstrates that missionary politics is a forceful presence in today’s Venezuela, and should be understood as a form of political religion characterized by a dynamic relationship between a charismatic leader and a moral community that is invested with a mission of salvation against other enemies. The leader’s verbal and non-verbal discourses play an essential role in the development of such a missionary model of politics. This mode of politics seeks to provide the alienated mass of underprivileged citizens with an identity and a sense of active participation in national affairs and in an active community in Venezuela.