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Hispanidad

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Hispanidad


TheHispanic flag

Independent Hispanic countries:

Non-independent but self-governing:

Countries and regions sometimes included within the concept ofHispanidad

Hispanidad(Spanish:[is.pa.niˈðað],typically translated as "Hispanicity"[2]) is a Spanish term describing a shared cultural, linguistic, or political identity among speakers of theSpanish languageor members of theHispanicdiaspora. The term can have various, different implications and meanings depending on the regional, socio-political, or cultural context in which it is used.

Early use

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The term has been used in the early modern period and is in theTractado de orthographía y accentos en las tres lenguas principalesby Alejo Venegas, printed in 1531, to mean "style of linguistic expression". It was used, with a similar meaning, in the 1803 edition of theDictionary of theSpanish Royal Academyas asynonymofHispanismo(Hispanism), which, in turn, was defined as "the peculiar speech of the Spanish language".[3]

Revival

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In the early 20th century, the term was revived, with several new meanings. Its reintroduction is attributed toMiguel de Unamunoin 1909, who used the term again on 11 March 1910, in an article,La Argentinidad,published in a newspaper inArgentina,La Nación.He compared the term to other similar expressions:argentinidad,americanidad,españolidadanditalianidad.[3][4]

Unamuno linked the concept to the multiplicity of peoples speaking the Spanish language, which encompassed in turn his idea ofLa Raza,gave it an egalitarian substrate and questioned the very status ofmotherlandfor Spain; he claimed the need of approachingHispanic American republicsin terms of sisterhood (opposing "primacies" and "maternities" ).[5]

The priestZacarías de Vizcarraspread the term in 1926

Further development of the concept had to wait for the 1920s, when a group of intellectuals was influenced by the ideas of ultranationalist French thinkerCharles Maurrasand rescued the term.[6]The term was used by Spanish priestZacarías de Vizcarra,who was living inBuenos Aires.[7]He proposed in 1926 that the expressionFiesta de la Razashould be changed toFiesta de la Hispanidad.[8]

During the reign of KingAlfonso XIIIof Spain, theVirgin of Guadaloupewas proclaimed "Queen of the Hispanidad" in Spain.[9]In the later years of the decade, vanguard writerErnesto Giménez Caballerobegan to elaborate a neo-imperialist narrative of theHispanidadinLa Gaceta Literaria.[10]The doctrine ofHispanidadwould also become a core tenet of thereactionarythought in Spain in the coming years.[11]

Cover of the first edition ofDefensa de la Hispanidad(1934), by Ramiro de Maeztu.

During theSecond Spanish Republic,Spanish monarchist authorRamiro de Maeztu,who had been the ambassador to Argentina between 1928 and 1930,[12]considered the concept of Hispanidad, motivated by the interests aroused on him by Argentine-related topics,[13]and the meetings between him and the attendants to the courses ofCatholic cultureas nationalist, Catholic andanti-liberal.[14]Maeztu explained his doctrine of Hispanidad in his workDefensa de la Hispanidad(1934);[15]he thought it was a spiritual world that unitedSpain and its former coloniesby the Spanish language and Catholicism.[16]He attributed the concept to Vizcarra, instead of Unamuno.[17]In the Hispanidad of Maeztu, the Christian and humanist features that would identify Hispanic peoples would replace rationalism, liberalism and democracy, which he called alien to the Hispanicethos.[18]His work "relentlessly" linkedCatholicismand Hispanidad and was highly influential withArgentine nationalists[19]and the Spanish far right, includingFrancoism.[20]Although declaredly anti-racist because of its Catholic origin, the sense of racial egalitarianism in Maeztu's idea of Hispanidad was restricted to the scope of heavenly salvation.[21]

PrimateIsidro Gomá y Tomásdefended the ideas of Vizcarra and Maeztu.[22]

SpanishPrimateIsidro Gomá y Tomásissued in Argentina, on 12 October 1934, a Maeztu-inspired manifesto,In Support of Hispanidad:

"America is the work of Spain. This work by Spain is essentially of Catholic nature. Hence, there is a relation of equality between Hispanidad and Catholicism, and any attempt at Hispanisation which rejects it is madness".

"América es la obra de España. Esta obra de España lo es esencialmente de catolicismo. Luego hay relación de igualdad entre hispanidad y catolicismo, y es locura todo intento de hispanización que lo repudie."[23]

— Isidro Gomá,fragment of «Apología de la Hispanidad» (Buenos Aires, 1934), collected inAcción Española(1 November 1934).

According to Stephen G. H. Roberts, Gomá linked the ideas of Maeztu and the ideology that was developed by thedictatorship of Franco.[24]

According to the philosopher and writerJulián Marías,theSpanish American territorieswere not only colonies but also extensions of Spain that mixed with the native American peoples, with whom Europeansintermarried,creating a multicultural society.[25]

Francoist Spain

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That narrative was heavily featured in Nationalist propaganda during theSpanish Civil War,[26]being used as war tool.[27]Spanish philosopher and Francoist propagandistManuel García Morente[es]would makeFrancisco Francothe saviour of the legacy of the Hispanidad from an "invisible army" that was sent by theCommunist InternationalofMoscow.[28]García Morente would synthesize the essence of Hispanidad in the archaistic ideal of "Christian knight",half-monk and half-soldier;[29]that figure was used in the pages of student books during the beginning of the Francoist dictatorship.[30]

After the Spanish Civil War, theOur Lady of the Pillarbecame a symbol of Hispanidad in Spain and was linked to theNational Catholicismof the Franco´s regime to the ideas of patriotism and "Hispanic essences".[31]

Franco created theCouncil of the Hispanidadon 2 November 1940.[32]It was thought at first to be a sort of supranational institution,[33]and it ended up being a council of 74 members, charged with the task of coordinating the relations with Latin America.[34]The Hispanidad became the source of an expansive nationalism (first imperialist and then cultural).[35]Besides its character both as national identity element and as stalwart of Catholicism, Francoism used the Hispanidad in international relations.[36]

The Council of the Hispanidad would become theInstitute of Hispanic Culture[es]in 1946 and change from a moreFalangistprofile to a more Catholic one.[37]That happened within a framework of a general change in the doctrine of the Hispanidad between 1945 and 1947, withAlberto Martín-Artajoat the helm of the Spanish Ministry of Foreign Affairs. The message then became more defensive and less aggressive, with fewer mentions of "empire" and "race" (biological).[38]Afterwards, later in the Francoist dictatorship, the regime, then less constrained by the international community, recovered more aggressive rhetorics, but it failed to reach the full extent of when Ramón Serrano Suñer was Minister of Foreign Affairs.[39]

In 1958, the Day of the Race was renamed to Day of the Hispanidad in Spain.[40]

Mexico

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Already in the 1930s, conservative Mexican writerAlfonso Junco[es]had become an active propagandist of the Hispanidad.[41]One of the key parts of the ideology of"Panista"Mexican politicianEfraín González Luna[es],who strongly supportedmiscegenation,was the Hispanidad, which he conceived in terms of a united community of sovereign states that defended their own values from foreign threats like communism.[42]Other opponents ofpost-revolutionary Mexico,who spread the doctrine of the Hispanidad wereMiguel Palomar y Vizcarra[es],Jesús Guisa y Azevedo[es],Salvador Abascal,andSalvador Borrego.[43]TheNational Synarchist Unionsaw in the Hispanidad a key component of the vitality of the Mexican nation.[44]

Spanish exiles

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The idea of Hispanidad was also featured with new meanings in authors of theSpanish Republic in exile,such asFernando de los Ríos,Joaquín Xirau,Eduardo NicolandAmérico Castro.[45]Salvador de Madariaga,also exiled, defended the Hispanidad as a positive factor towards cultural ontogeny; he believed its miscegenation was much better than the Anglo-Saxon example.[46]

Argentina

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In Argentina, one of the few countries with good relations with Francoist Spain after the end ofWorld War II,PresidentJuan Domingo Peróndefended the concept of Hispanidad by highlighting the Hispanic roots of Argentina. However,Peronismbegan to detach itself from the idea from 1950 to 1954 period to replace it withLatinidad(Latinity).[47]

Other countries

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InColombia,Eduardo Carranza[es]used the idea of Hispanidad in his work.[48] InChile,Jaime Eyzaguirrewould do the same.[49]InPeru,diplomatVíctor Andrés Belaúndeheld that Peru was essentially amestizoandSpanishnation and due to this its people "gravitated" towards what was "Hispanic".[50]

See also

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Notes

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  1. ^Puerto Rico is an unincorporated territory of theUnited States.
  2. ^The official language isEnglish,butHispanics make up 52.9% of the population.
  3. ^The Philippines is sometimes considered part of theHispanidad.Spanish was formerly official and widespread, but has few native speakers today. SeeSpanish language in the Philippines.
  4. ^Spanish is spoken mostly as asecond language.
  5. ^The southwestern United States has a significant Hispanic population. Hispanics are the ethnic plurality inCalifornia,New Mexico,andTexas.

References

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Citations

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  1. ^Avendaño, Fausto."The Spanish language in the Southwest: past, present, and future".University of Arizona Press.Retrieved2024-01-19....the surprising unity of the Spanish language... in the brotherhood of all Spanish-speaking people... was being threatened by the English language at the linguistic borders of the Hispanic world, the Southwest.
  2. ^Tienda, Marta (2006). "3: Defining Hispanicity: E Pluribus Unum or E Pluribus Plures?".Multiple origins, uncertain destinies: Hispanics and the American future.Washington, D.C.: National Academies Press.ISBN0-309-09667-7.OCLC66266997.
  3. ^ab"Hispanidad".Filosofía en Español.Buenos Aires.Retrieved2015-12-15.
  4. ^Unamuno, Miguel de(1997). Víctor Oiumette (ed.).De patriotismo espiritual. Artículos en "La Nación" de Buenos Aires (1901–1914).Salamanca:University of Salamanca.p. 24.ISBN847481880X.
  5. ^Rabaté, Jean-Claude (2005). Ana Chaguaceda Toledano (ed.). "Miguel de Unamuno frente a las conmemoraciones del 12 de octubre".Miguel de Unamuno. Estudios Sobre Su Obra.II.Salamanca:University of Salamanca:247.ISBN8478006834.
  6. ^Colom González 2013,p. 9.
  7. ^Ramón Solans 2014,p. 364 «Zacarías de Vizcaya» [sic]
  8. ^González Cuevas 2003,p. 244;Marcilhacy 2014,p. 75.
  9. ^Pastor 2010,p. 259.
  10. ^Friedman 2011,pp. 38–39.
  11. ^Juan-Navarro 2006,p. 392.
  12. ^Núñez Seixas 2013,p. 870.
  13. ^Martínez de Velasco Farinós 1981,p. 180.
  14. ^González Calleja 2007,p. 612.
  15. ^"In Defense of Spanishness".Spain is Culture.Ministry of Culture and Sport (Spain).Retrieved21 December2021.
  16. ^Perfecto 2012,p. 65.
  17. ^González Cuevas 2003,p. 244.
  18. ^González Calleja 2007,p. 619.
  19. ^Saborido 2007,pp. 425–426.
  20. ^Rodríguez Jiménez 1994,p. 45.
  21. ^Álvarez Chillida 2014,pp. 111–112.
  22. ^Martini 2015,p. 58.
  23. ^Roberts 2004,p. 62;Colom González 2006,p. 64.
  24. ^Roberts 2004,p. 62.
  25. ^González Fernández, Enrique (2012).Pensar España con Julián Marías.Ediciones Rialp.ISBN978-8432141669.
  26. ^Pasamar 2010,p. 197.
  27. ^Pardo Sanz 1992,p. 211.
  28. ^Nicolás Marín 1998,pp. 39–40.
  29. ^Colom González 2006,p. 66.
  30. ^Núñez Seixas 2006,p. 205.
  31. ^Cenarro 1997,pp. 92, 97 y 98.
  32. ^Payne 1987,p. 360;Barbeito Díez 1989,p. 117.
  33. ^Barbeito Díez 1989,p. 118.
  34. ^Payne 1987,p. 360.
  35. ^Marcilhacy 2014,p. 101.
  36. ^Calle Velasco 2004,p. 170.
  37. ^Fernández de Miguel 2012,p. 360.
  38. ^Sepúlveda Muñoz 2005,p. 174.
  39. ^Sepúlveda Muñoz 2005,pp. 174–175.
  40. ^Marcilhacy 2014,p. 100.
  41. ^Urías Horcasitas 2010b,p. 615.
  42. ^Gómez Peralta 2010,p. 172.
  43. ^Urías Horcasitas 2010a,p. 196.
  44. ^Ard 2003,p. 44.
  45. ^Sánchez Cuervo 2014,pp. 17, 25 y 30.
  46. ^Rojas Mix 1997,p. 187.
  47. ^Rein 1991.
  48. ^Carranza 2006,pp. 6–7.
  49. ^Campos Harriet 1983,p. 49.
  50. ^Montoya Iriarte, Urpi (1998)."Hispanismo e Indigenismo: o dualismo cultural no pensamento social peruano (1900-1930). Uma revisão necessária".Revista de Antropologia(in Portuguese).41(1).Retrieved30 January2016.

Bibliography

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