The Second Spanish Republic and the Crucifixion of Goodness

Second Spanish Republic 1

The 14th April 1931 saw the establishment of the Second Spanish Republic, and a real sense of optimism and hope for the future spread across Spain, a country which had suffered from a dictatorship, the insidious growth of right-wing extremism, ongoing civil unrest, a fervently oppressive Catholic Church, and the unsparing brutality meted out by the infamous Civil Guard.

The Second Spanish Republic was grounded in a constitution created by thinkers and intellectuals, people attempting to use logic, reason and notions of equality in order to bring into being a fairer better world. The Spanish philosopher, Ortega y Gasset, was instrumental in this and his words have a powerful resonance today:

To have an idea means believing one is in possession of the reasons for having it, and consequently means believing that there is such a thing as reason, a world of intelligible truths. To have ideas, to form opinions, is identical with such an authority, submitting oneself to it, accepting its code, and its decisions, and therefore believing that the highest form of intercommunication is the dialogue in which the reasons for our ideas are discussed.

Despite some of the Republic’s achievements – granting votes to women, legalising divorce, the reduction of church powers in relation to the state  – within a year, the idealism enshrined in its values had effectively come apart. Ortega y Gasset washed his hands of the new government whose actions became as oppressive and corrupt as those they sought to overturn.  As one character asserts in my novel Duende:

The Republic was founded on ideologies. It was inspired and created by the thinking people. The intellectuals. But it was Azaña who implemented the Law for the defence of the Republic, for Christ’s sake. A deliberate attempt to ensure that the order enshrined in Republican values was maintained, a move which went against everything that the Republic was supposedly about. We defend our liberty – no, we enforce it – through repression and oppression. They shot us down when we were crying out for the very freedom we were promised.

Duende Take 2

Duende by Lizzie Eldridge

The ultimate failure of the Second Spanish Republic paved the way for General Franco and his fascist forces to begin their assault on Spain in July 1936. Shortly after, the Spanish writer, Federico García Lorca, was shot dead by fascist soldiers in his home town of Granada.

Lorca photo

Lorca was a writer who spoke of love and he spoke of love above all else. Lorca was also a homosexual whose sexuality was outlawed by the society in which he lived and worked. Lorca is a man who still lives and breathes through his words, through their everlasting beauty, and as a symbol – but never simply just a symbol – of the consequences of the forces of evil when they are wantonly unleashed upon the world.

It seems deeply pertinent that today is not only the anniversary of the establishment of the Second Spanish Republic but also marks Good Friday, a shameful remembrance of the crucifixion of goodness, however its significance is personally understood. It is the crucifixion of goodness that we remember and sadly, we remember this in a context which seems bitterly devoid of good.

The random absurdity of Donald Trump has now become a daily reality, his latest arbitrary action occurring only yesterday when the ‘mother of all bombs’ was released over Afghanistan. This is coupled with the news of the beating and torture of homosexual men in Chechnya. Just as Lorca was rounded up with other prisoners and taken to be shot, so, too, gay men in Chechnya are being treated in a similar way, with reports that some of these men may later have been killed.

All of this comes hard on the heels of Sean Spicer’s incredulous assertion that ‘someone as despicable as Hitler…didn’t even sink to…using chemical weapons’, deftly erasing the gas chambers and the Holocaust in one outrageous sweep.

So today, on Good Friday, we remember what for some is considered the greatest sin committed by so-called humanity: us. We atone for a crime that was committed in our name. The hope for resurrection has to wait and it seems that two thousand years later, we wait, and still we wait.

But I want neither world nor dream, divine voice,

I want my liberty, my human love

in the darkest corner of the breeze no one wants.

My human love!

Federico García Lorca

Crucifixion
Oil on board
1946Crucifixion by Graham Sutherland

Duende: a novel about art, philosophy and love

Duende Take 2

Duende by Lizzie Eldridge

‘The true struggle is with the Duende.‘  Federico García Lorca

Ignacio Ramirez Rivera quickly became Nayo thanks to his older sister who deliberately simplified his name in response to his arrival in her world. Although this diminutive form was unusual, soon Nayo’s parents were fondly referring to their baby in this way, pleased a bond had already developed between their two young children. Angelita, the little girl responsible for her brother’s title, herself had a name with a lot to live up to.

Duende, a novel set in Spain in the period leading up to the Spanish Civil War, begins in 1900 with the birth of Nayo in Barcelona. In 1914, he falls in love with a boy called José who becomes his life-long partner at a time when homosexuality was outlawed. The illicit nature of their relationship becomes a means of exploring the nature of love per se and how it is possible to co-exist in a hostile environment.

The Spain in which the two men live and breathe is deeply antagonistic, riven by religious, political and social tensions. In contrast, and reflecting wider European trends, Spain was also characterised by a vibrant artistic and cultural scene, and Dalí, Ortega y Gasset and, most significantly, Federico García Lorca are real-life figures who appear as characters within this book. 

Federico García Lorca (1898-1936) was a homosexual writer and poet murdered by fascists at the start of the Spanish Civil War. He becomes a friend to the two main characters in my novel as their professional and personal interests coincide. Nayo is an artist and José a philosopher, and thus art, philosophy and literature become overarching themes.

However, they become more than simply themes as they permeate every single aspect of the story, being integral to plot, structure as well as characterisation. In conjunction with the tumultuous landscape in which the action occurs, these elements form the momentum and impulse driving the narrative forward. And these elements combine in the title of the novel which, deriving from Spanish folklore and mythology, defies any adequate translation into English. Here’s some descriptions taken from the novel itself:

Duende. Something primal, living, shuddering and vibrant. Duende which evokes tears through its music and its poetry. Duende which comes from the depths of the body through the roots of the earth and shakes the entire universe. The aspiration to perfection is a struggle with the duende and José thought of Nietzsche’s concept of the Ubermensch as the ongoing quest to overcome the limitations of the self. Like Nietzsche’s Will to Power, duende encompasses the the death wish as the duende swoons and dances in its arms.’

Duende, which only appears when there’s the possibility of death. Duende. That most vital struggle, when touching death is knowing, and truly knowing, life. The fucking wrenching ache, the agony of living, loving, dying at the same time.’

José thought of Federico’s premise that all that has dark sounds has duende and knew from his own experience that art, in each and every medium, stemmed from the need to express not only the inexpressible but those emotions which cut so deep that in the act of articulation, the artist writhes in pain. Release has its aftermath in resolution or destruction or, perhaps, in both.’

In the context of 1930s Spain, resolution of longstanding conflicts came through destruction in the form of the Spanish Civil War.Spanish Civil War 3

My own story, which chronicles the lives of two men in their ongoing journey to make sense of their experiences, comes to an end as the civil war begins. For me, as the author, this was a momentous journey as I, too, struggled to comprehend the seemingly irreversible sequence of events that resulted in such widespread and barbaric devastation. However, in the process of writing Duende, I became intensely aware that it was the forces of love that propelled the narrative forward. It was the forces of resistance to increasing brutality. It was the voices of humanity which allowed me to keep writing even when all hope seemed irrevocably lost.

The fact that the precise love at the heart of my story was of itself a form of resistance to prevailing morality served to reinforce its humanity and its universal implications. At this point, it’s pertinent to let the characters speak for themselves:

‘It’s always been about connecting thought and feeling,’ said José. ‘For me, that’s what it’s always been about. And at its finest, philosophy does this. At its best, philosophy becomes poetry and vice versa. Take Nietzsche, for example. When we were talking tonight, a phrase from Nietzsche kept going round and round in my head. I know he’s Rubén’s favourite so maybe that triggered it but I couldn’t get the words out of my mind. Nietzsche said that whatever’s done for love always occurs beyond good and evil. Whatever’s done for love transcends these fundamental dichotomies.’

‘What Nietzsche’s referring to,’ said Nayo, ‘me and you have found that place so many times. We’ve been there and back again. Forget politics. Forget philosophy. We’ve stood there, we’ve tasted it and we know what it feels like.’

José looked at Nayo and nodded.

‘But we also know the ground we walk on can shift,’ he said. ‘For us, it has to. Many times, we’ve been forced to put up barriers in order to defend the very territory we wanted to sustain. That’s how it’s been and that’s how it is. We’ve inhabited a space that’s never been permanent. It can’t be. Because it’s simply not allowed.’

‘But the fact is that we’ve found it,’ persisted Nayo. ‘Even when its truth can only be revealed when we’re as certain as we can be that no threats can interfere, the fact we know of its existence, that we’ve lived and breathed within this is what matters. The fact we’ve been there and can go back there any time we need to, that’s what counts.’

Duende by Lizzie Eldridge: Available on Amazon