When all of these practices are becoming ineffective, the personification of the gods, undoubtedly superior to the magician is born. That is, born the religious fact. The boundaries between magic and religion were disappearing, were merging, in transit between primordial of the ancient world and the similar communities that still remain. When literature chopstick this world, and apprehends him, starts the thematic register of their problematic. This is due to the establishment of the borders between the explanation of a reality interpreted as sum real-magico – nun and the traditional knowledge that is He had already in fantasy literature. Thus was born, according to our findings, a theory of Latin American magical realism. We also note, that the presented reality carried within itself a kind of questioning the existing truth.
Such questioning can pass the level of meaning, where lie the concepts that they defend themselves or fight to the level of the signifier, to say it in words saussureanas. Namely made speech, to the linguistic expression. When this happens, can transform also into a conceptual element, which was very common in the speech of the 60 and 70 years, decades in which Latin America was plagued with fascistoides military dictatorships. Rational reality with the feasible magicidad, one part, and the political reality with the language and dislocated, on other times is fought, thus. In other words, it was implemented social critique and examination of reality. But the most important fact, for literature, is in the expression of certain actual events that move the borders of the veracity. There are also explanations of geographies that go beyond the natural landscape and events that go beyond the normal natural Phenomenology. Here are some examples. When Miguel Angel Asturias placed the first of his stories, legends and the Mayan gods, in the way of conceiving the world by Guatemalan peasants, it is based on facts that for thinking of certain popular social strata of the Latin American world, are real.