Editing Montoneros (section)

===Right-wing influences===
Montoneros described themselves as "Peronist, ultra-Catholic nationalists".<ref>{{cite journal |title=Daring to Love: A History of Lesbian Intimacy in Buenos Aires, 1966–1988 |first=Shoshanna |last=Lande |year=2020 |publisher=University of California Press |editor1=Heidi Tinsman |journal=UC Irvine Electronic Theses and Dissertations |url=https://escholarship.org/uc/item/350586xd |page=24}}</ref> Cambridge
History of Latin America noted that Montoneros drew on "right-wing nationalist ideas that had inspired the neo-fascist movements of the previous decades", and pointed to the political past of Montoneros' leaders and key activists - two of Montoneros' founders, Fernando Abal Medina and Gustavo Ramus, were former members of [[Tacuara]], while [[Rodolfo Walsh]], a prominent Montonero journalist, was a member of the [[Nationalist Liberation Alliance]] in the past.<ref>{{cite book |title=Argentina's Partisan Past: Nationalism and the Politics of History |first=Michael |last=Goebel |author-link=Michael Goebel |year=2011 |publisher=Liverpool University Press |isbn=978-1-84631-714-9 |pages=158-160}}</ref> Historians Sandra McGee Deutsch and Ronald H. Dotkart wrote that there were notable "rightist influences on the Montoneros", arguing that the "right's nationalism, historical revisionism, and other features have had a powerful influence" on the organization.<ref>{{cite book |title=The Argentine right: its history and intellectual origins, 1910 to the present |first1=Sandra McGee |last1=Deutsch |first2=Ronald |last2=H. Dotkart |isbn=0-8420-2419-0 |year=1993 |publisher=Scholarly Resources Inc. |pages=185-188}}</ref>

Montoneros were described as of "violent nationalistic tradition" and combined both right-wing and left-wing nationalism, with Marxism, Peronism, liberation theology and the [[dependency theory]] defining their ideology.<ref>{{cite book |title=The Macroeconomics of Populism in Latin America |first1=Rudiger |last1=Dombusch |first2=Sebastian |last2=Edwards |publisher=The University of Chicago Press |location=Chicago and London |year=1991 |isbn=0-226-15844-6 |chapter=Description of a Populist Experience: Argentina, 1973-1976 |first3=Federico A. |last3=Sturzenegger |page=77}}</ref> According to [[David Rock (historian)|David Rock]], beyond their self-identification as Catholic nationalists and Catholic integralists, the Montoneros also retained elements that seemingly collided with their far-left orientation, such as anti-atheism and opposition to "godless, antinational and foreign communism(s)". Carlos Mugica, who shaped the political thought of future Montoneros, wrote: "Jesus was the most ambitious revolutionary throughout history, who wanted not only new structures ... but a new form of living unthinkable to mankind." Nevertheless, his rhetoric retained traces of anticommunism and clericalism, as he wrote: "Complete equality will only be achieved on the coming of the Lord. Marxism overemphasizes material man."<ref name="rock_214"/> Rock argues that while the Montoneros represented the "New Left", far-left liberation theology Catholicism and anti-imperialist nationalism, they nevertheless maintained "numerous vestiges of the Nationalist movement and the clerical Right." However, he also cautions against claims of the Montoneros being inspired fascism or being reduced to a "strange fusion or marriage between the Left and Right", arguing that the Montoneros "evoked the indigenous Nationalists more than the foreign fascists." He concludes that the organization was neo-Peronist as well as "neo-Nationalist", which meant continuing the ideological elements of historical Argentinian movements; Montoneros combined these two influences together with "renegade communism".<ref name="Rock 1993 220"/> 

Luis Miguel Donatello argues that the Montoneros' worldview was [[Integralism|Catholic integralism]] that had continuities with the Tacuaras as well as [[Falangism]]. In the 1960s, Catholic integralism had undergone an ideological shift, embracing concepts from liberation theology such as structural sin as well as endorsing Marxist-Catholic dialogue.<ref name="bradbury">{{cite journal |title=Revolutionary Christianity in Argentina: Emergence, Formation and Responses to State Terror (1930-1983) |year=2017 |first=Pablo Matias |last=Bradbury |publisher=University of Liverpool Press |journal=University of Liverpool Repository |doi=10.17638/03009472 |pages=18-22}}</ref> This included Falangist circles who reconsidered their relationship with socialism, arguing that the anti-imperialism, anti-liberalism and anti-capitalism of socialism already aligns with Falangist ideals. Similarly to Peronists, Falangists were also enthusiastic about the [[Cuban Revolution]], with many Latin American and Spanish Falangists embracing the label of "Falangist-Castroist" and praising [[Che Guevara]] and [[Fidel Castro]] as "copies of Jesus Christ and of [[José Antonio Primo de Rivera]] and the embodiment of Hispanic values".<ref>{{cite journal |title=Late Spanish Fascists in a Changing World: Latin American Communists and East European Reformism, 1956–1975 |first=Miguel Ángel |last=Ruiz Carnicer |publisher=Cambridge University Press |journal=Contemporary European History |year=2019 |volume=28 |issue=1 |doi=10.1017/S0960777319000079 |pages=360-366}}</ref> Donatello states that Montoneros mixed "white-integralism" with "red integralism", and should be placed together with Falangists and other Catholic integralists in the anti-liberal "national-Catholic matrix".<ref name="bradbury"/>

Similarly, historians Carlos Atlamirano and Beatriz Sarlo clasify Montoneros as Catholic nationalists, arguing that there were notable continuities between Catholic integralism and liberation theology of the Montoneros. Sarlo states that liberationist Catholics were "revolutionary integrists", and that the liberation Catholicism of the Montoneros "was motivated by the goal of constructing a single kingdom of God on earth, animated by a mystification of poverty and a collapse of all public-private divides."<ref name="bradbury"/> Sarlo characterized Montoneros as "reactionary components of the revolutionary forces", describing them as radicalized Catholics who became "revolutionary [[Catholic Integralism|Catholic integralists]]" and saw liberation theology and socialism as ways of constructing a 'kingdom of God on earth', promoted through mystification of poverty and abolition of private property. Montoneros spoke of political issues in religious terms and affirmed "the integrity of the Christian doctrine in all spheres of life" while opposing the secularization of modern society. As such, the Montoneros were considered to represent a far-left form of National Catholicism and Catholic integralism.<ref>{{cite book |title=Liberationist Christianity in Argentina (1930-1983) |first=Pablo |last=Bradbury |year=2023 |issn=2633-7061 |publisher=Ingram Publisher Services |isbn=978-1-80010-922-3 |page=10}}</ref> Likewise, Atlamirano noted that an "integrist" attitude resonated in the ideology of the Montoneros, namely "the affirmation of the integrity of the Christian doctrine in all spheres of life, in opposition to that which accompanies the secularisation of modern society".<ref name="bradbury"/>

The Montoneros also faced accusations of fascist or right-wing ideological elements. [[Jacobo Timerman]] alleged that the Montoneros combined Marxism and nationalism, which he described as "fascism of the left". Similar accusation was made by philosopher Pablo Giussani, who compared the Montoneros to [[Fasci Italiani di Combattimento]]. Both Timerman and Giussani, however, also argued that Guevarism was a distortion of Marxism and represented a form of "red fascism". In response to their analyses, historian [[Donald C. Hodges]] wrote: "I have already argued that it is a mistake to classify Peronism as a fascist movement. If my analysis stands up, then it is also erroneous to classify the different versions of revolutionary Peronism as fascist-inspired." He noted that the ideology of the Montoneros included elements such as cult of death and violence, but came not from fascist idealization of war and militarism, but rather Che Guavara's cult of heroism and Eva Perón's praise for revolutionary violence. When Perón was imprisoned in 1945, he was released after a general strike declared by the CGT; Eva however wanted to force the release of Perón through workers' militias, which she began organizing and arming. Eva argued that violence is a legitimate vehicle for change, writing: "With or without bloodshed, the race of oligarchs, exploiters of mankind, will inevitably perish in this century!" Her slogan "Peronism will be revolutionary, or it will be nothing!" also made her an important figure and inspiration for the Peronist left.<ref>{{cite book |title=Argentina's "Dirty War": An Intellectual Biography |last=Hodges |first=Donald |author-link=Donald C. Hodges |publisher=University of Texas Press |location=[[Austin, Texas]] |year=1991 |isbn=978-0-292-77689-0 |pages=110-111}}</ref>