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Eva Perón, one of the most powerful women in the world at the time of her death in 1952, rose from humble origins to international renown as First Lady of Argentina and the force behind the throne of her husband Juan Perón. Despite her immense popularity, she was inaccessible to the people of Argentina, and so images were constructed around her to fill that void. According to Julie M. Taylor, these "myths" around Eva Perón reflect Argentine culture and political history at the time of her seven-year reign. With a brief biography of Eva Perón serving as a backdrop, Taylor offers a detailed analysis of the principle myths that grew around this enigmatic woman.

"Taylor shows that she is remembered by different classes and political factions as saint, a revolutionary, or a whore, depending on whether she was interpreted as an embodiment or as a violation of the Argentine feminine ideal."—Booklist

"Highly commendable . . . it deliberately eschews the sensationalism that characterizes earlier [biographies]. . . . Taylor instead concentrates on the myths that have lingered since her death. . . . [This book] transcends biography."—Gentlemen's Quarterly

"[A] concise and brilliant examination of the legends that arose in Argentina during the lifetime . . . of a woman who broke with Argentine tradition and became a political figure in her own right."—New Yorker

Oscar Chamosa brings forth the compelling story of an important but often overlooked component of the formation of popular nationalism in Latin America: the development of the Argentine folklore movement in the first part of the twentieth century. This movement involved academicians studying the culture of small farmers and herders of mixed indigenous and Spanish descent in the distant valleys of the Argentine northwest, as well as artists and musicians who took on the role of reinterpreting these local cultures for urban audiences of mostly European descent.

Oscar Chamosa combines intellectual history with ethnographic and sociocultural analysis to reconstruct the process by which mestizo culture—in Argentina called criollo culture—came to occupy the center of national folklore in a country that portrayed itself as the only white nation in South America. The author finds that the conservative plantation owners—the “sugar elites”—who exploited the criollo peasants sponsored the folklore movement that romanticized them as the archetypes of nationhood. Ironically, many of the composers and folk singers who participated in the landowner-sponsored movement adhered to revolutionary and reformist ideologies and denounced the exploitation to which those criollo peasants were subjected. Chamosa argues that, rather than debilitating the movement, these opposing and contradictory ideologies permitted its triumph and explain, in part, the enduring romanticizing of rural life and criollo culture, essential components of Argentine nationalism.

The book not only reveals the political motivations of culture in Argentina and Latin America but also has implications for understanding the articulation of local culture with national politics and entertainment markets that characterizes contemporary cultural processes worldwide today.