The Spanish Holocaust: Inquisition and Extermination in Twentieth-Century Spain. Paul PrestonЧитать онлайн книгу.
violent activities in the service of Spain against the traitors within’.41 Certainly, Onésimo Redondo and the Juntas brought a tone of brutal confrontation to a city previously notable for the tranquillity of its labour relations.42 Onésimo called for ‘a few hundred young warriors in each province, disciplined idealists, to smash to smithereens this dirty phantom of the red menace’. His recruits armed themselves for street fights with the predominantly Socialist working class of Valladolid. He wrote of the need to ‘cultivate the spirit of violence, of military conflict’. The meetings of the Juntas were held in virtual clandestinity. Over the next few years, his enthusiasm for violence grew progressively more strident.43
The numerical weakness of the Juntas obliged Onésimo to seek links with like-minded groups. Accordingly, his gaze fell upon the first overtly fascist group in Spain, the tiny La Conquista del Estado (the Conquest of the State) led by Ramiro Ledesma Ramos.44 Originally from Zamora, Ledesma worked in a post office in Madrid. An enthusiastic disciple of German philosophy, he had founded his group in February 1931 in a squalid room in a Madrid office block. The light had not been connected and the only furniture was a table. The ten participants signed a manifesto he had written entitled ‘The Conquest of the State’. A newspaper of the same name was launched on 14 March. Despite public indifference and police harassment, it survived for a year.45 In the first number of Libertad, Onésimo Redondo had referred favourably to Ledesma Ramos’s newspaper: ‘We approve of the combative ardour and the eagerness of La Conquista del Estado, but we miss the anti-Semitic activity which that movement needs be effective and to go in the right direction.’46 Although Redondo translated Hitler’s Mein Kampf, his anti-Semitism drew more on the fifteenth-century Castilian Queen Isabel la Católica than on Nazism. Anti-Semitism was a recurring theme in his writings. In late 1931, for instance, he described the co-educational schools introduced by the Second Republic as an example of ‘Jewish action against free nations: a crime against the health of the people for which the traitors responsible must pay with their heads’.47
In October 1931, Onésimo met Ledesma Ramos in Madrid. Over the next few weeks, in several meetings in Madrid and Valladolid, they negotiated the loose fusion of their two groups as the Juntas de Ofensiva Nacional Sindicalista (the Groups of National Syndicalist Offensive or JONS). Launched on 30 November 1931, the JONS adopted the red and black colours of the anarcho-syndicalist CNT and took as its badge the emblem of the Catholic kings, the yoke and arrows. It was anti-democratic and imperialist, demanding Gibraltar, Morocco and Algeria for Spain and aspiring to ‘the extermination, the dissolution of the antinational, Marxist parties’. To this end, ‘national-syndicalist militias’ were to be created ‘in order to oppose red violence with nationalist violence’. Ledesma Ramos argued that political violence was legitimate and advocated the creation of armed militias along the lines of the Italian Fascist Squadri to prepare for insurrection or coup d’état.48 By way of practice, the JONS squads assaulted left-wing students and, in June 1933, sacked the Madrid offices of the Association of Friends of the USSR.49
In Valladolid, Onésimo devoted ever more time to the conversion of his forty-odd followers into warriors of what he now called ‘organized anti-communist militias’. Soon they would be involved in bloody clashes with left-wing students and workers in the University and in the streets of Valladolid. Pistols were being bought and much time was spent on training. Already by the spring of 1932, Onésimo Redondo was writing about the civil war to come – ‘The war is getting nearer; the situation of violence is inevitable. There is no point in rejecting it. It is stupid to flee from making war when they are going to make war on us. The important thing is to prepare to win, and, to win, it is necessary to seize the initiative and go on to the attack.’ On 3 May 1932, a pitched battle was fought with the left in the main square of Valladolid after which more than twenty people were hospitalized. Onésimo himself was sentenced to two months in prison for the excesses of Libertad.50
Imprisonment did nothing to mellow Onésimo Redondo. His article in the fascist monthly JONS in May 1933 reflected the growing virulence of his thought and echoed Sanjurjo’s identification of the Spanish working class with the Arabs:
Marxism, with its Mohammedan utopias, with the truth of its dictatorial iron and with the pitiless lust of its sadistic magnates, suddenly renews the eclipse of Culture and freedoms like a modern Saracen invasion … This certain danger, of Africanization in the name of Progress, is clearly visible in Spain. We can state categorically that our Marxists are the most African of all Europe … Historically, we are a friction zone between that which is civilized and that which is African, between the Aryan and the Semitic … For this reason, the generations that built the fatherland, those that freed us from being an eternal extension of the Dark Continent, raised their swords against attacks from the south and they never sheathed them … The great Isabel ordered Spaniards always to watch Africa, to defeat Africa and never be invaded by her again. Was the Peninsula entirely de-Africanized? Is there not a danger of a new kind of African domination, here where so many roots of the Moorish spirit remained in the character of a race in the vanguard of Europe? We ask this important question dispassionately and we will answer it right away by underlining the evident danger of the new Africanization: ‘Marxism’. Throughout the world, there exists the Jewish or Semite conspiracy against Western civilization, but in Spain it can more subtly and rapidly connect the Semitic element, the African element. It can be seen flowering in all its primitive freshness in our southern provinces, where Moorish blood lives on in the subsoil of the race … The follower of Spanish Marxism, especially the Andalusian, soon takes the incendiary torch, breaks into manor houses and farms, impelled by the bandit subconscious, encouraged by the Semites of Madrid; he wants bread without earning it, he wants to laze around and be rich, to take his pleasures and to take his revenge … and the definitive victory of Marxism will be the re-Africanization of Spain, the victory of the combined Semitic elements – Jews and Moors, aristocrats and plebeians who have survived ethnically and spiritually in the Peninsula and in Europe.51
By linking Marxism as a Jewish invention and its alleged threat of a ‘re-Africanization’ of Spain, Redondo was identifying Spain’s two archetypal ‘others’, the Jew and the Moor, with the Republic. His conclusion, shared by many on the right, was that a new Reconquista was needed to prevent Spain from falling into the hands of the modern foes. His views on the legitimacy of violence were similar to those of the Catholic extreme right exemplified by the writings of Castro Albarrán.52
Anti-Semitism could be found across most of the Spanish right. In some cases, it was a vague sentiment born of traditional Catholic resentment about the fate of Jesus Christ, but in others it was a murderous justification of violence against the left. Curiously, the virulence of Onésimo Redondo constituted something of an exception within Spain’s nascent fascist movement. Ledesma Ramos regarded anti-Semitism as having relevance only in Germany.53 The Falangist leader, José Antonio Primo de Rivera, had little or no interest in the ‘Jewish problem’ except when it came to the Jewish–Marxist influence over the working class. Nevertheless, the Falangist daily Arriba claimed that ‘the Judaic–Masonic International is the creator of the two great evils that have afflicted humanity: capitalism and Marxism’. José Antonio Primo de Rivera shared with other rightists a belief that violence was legitimate against a Republic that he perceived as influenced by Jews and Freemasons.54 He approved of attacks by Falangists on the Jewish-owned SEPU department stores in the spring of 1935.55
The identification of the working class with foreign enemies was based on a convoluted logic whereby Bolshevism was a Jewish invention and the Jews were indistinguishable from Muslims and thus leftists were bent on subjecting Spain to domination by African elements. Thus hostility to the Spanish working class was presented as a legitimate act of Spanish patriotism. According to another of the Acción Española group, the one-time liberal turned ultra-rightist Ramiro de Maeztú, the Spanish nation had been forged in its struggles against the Jews (arrogant usurers) and the Moors (savages without civilization).56 In one of his articles, the monarchist leader José Calvo Sotelo neatly encapsulated the racist dimension of the anti-leftist discourse when he referred to the Socialist leader Francisco Largo Caballero as ‘a Moroccan Lenin’.57 José Antonio Primo de Rivera also shared this association