It has seemed to me worth while to show from the history of civilization just what war has done and has not done for the welfare of mankind.
In this manner the tale of the Black Irish is invested with an unknown quantity of sociogonic meaning for those Irish familiar with knowledge of the Book of Invasions, and the XVIth century Spaniards become the second Mil Espane.
The Spanish Sons of Mil were regarded as the victors and vanquishers of superior status, whereas "the other peoples of Ireland are sharply distinguished from them and implicitly relegated to an inferior status. In this case the myth benefits the Black Irish alone who by its telling are themselves associated with a mythically powerful people -- the Spanish.
The legend of the Black Irish thus charters: Moving from the founding of the Milesian-Irish nation towards the fatal year of the Armada we find that a constant religious 15 and commercial 16 relationship existed between the two nations since the sixth century ce. Knowledge of the historical background of the close socio-religious ties between Ireland and Spain sets the Spanish social and political structure essay for a benevolent interpretation of the Black Irish myth.
The title and story deal explicitly with the Irish as the affected group and the Spanish as the main actors. What is usually not drawn out in the legend is the implicit English background and English action necessary for the events to occur. This confrontation between two superpowers -- thesis and antithesis -- is an inherent factor in the dialectical process.
In the latter country, the crews were treated very differently, according as they happened to cast upon the shores of districts amenable to English authority or influences, or the reverse.
In the latter, they were sheltered and succoured, treated as friends, and afforded the means of safe return to their native Spain. References to the great "aid from Spain" 18 are numerous in the literature dealing with post-Armada relations between Ireland and Spain.
Although Spain ultimately failed in its attempts to save Ireland much less England and the rest of northern Europe from the imposition of a Protestant theology, Spain did provide a society receptive to the self-exiled Irish upper-class and military in which to live.
Taking these stories of historical design together, one forms the picture of a fruitful and enduring relationship between Spain and Ireland since primordial times.
This historic repetition of the mythic past by re-interpreting and re-enacting the creation of the Irish nation through the landing and intermingling of native with foreign Spanish blood presupposes a positive attitude towards the Spanish in the social milieu of the common Irish in the XVIth and XVIIth centuries.
One could also interpret the seeding of Spanish blood anew into the veins of the Irish as the passage of political and moral power from one tired contestant the Spanish to another fresher the Irish who is more able and better adapted to the new challenge.
But such was not the case. Without Spanish aid the common Irish were left stranded to contend with the might of the English military and political system. Without the guidance of the Irish upper-class, the peasants remained impotent for centuries under the rule of a hostile foreign crown.
Spanish blood, coupled with Irish blood, would be better seen as a corrupting liquid that should be bled from the body politic and denied rather than cherished, remembered, and mythologized. In all accounts of the relations between the Spanish and Irish, severe distinctions between power, class, and socio-economic status are quite obvious but have, as a rule, been overlooked.
He also had plans of acquiring the British throne, first legally via his marriage to Catholic Queen Mary [Tudor] I of England diedsucceeded by Protestant Elizabeth Tudorbut later via his role as Defender and Champion of the Catholic Faith against the heretical ergo seditious English.
In Ireland, Spain was seen as the Catholic foster-parent who would rescue and protect Eire from the invading and marauding Protestant English who were set on destroying the socio-religious tradition of the Irish.
Beyond sharing a common religious doctrine and an intense distrust and disdain of the English one based on power rivalry, the other on opposition to colonializationthe Hibernian and Iberian societies were also similarly stratified into two basic social classes: This social dichotomy played an important role in the historical events testified to by witnesses.
Notice that no distinctions between the status of the Spanish males and the Irish females are made in any of the variants.The Berlin Wall—symbol of a divided city within a divided nation within a divided continent—was grounded in decades-old historical divisions at the end of World War II.
Social capital broadly refers to those factors of effectively functioning social groups that include such things as interpersonal relationships, a shared sense of identity, a . a theory as to why people of Irish descent like to lay claim to Spanish blood from the Armada.
Murray Bookchin is cofounder of the Institute for Social Ecology. An active voice in the ecology and anarchist movements for more than forty years, he has written numerous books and articles, including: Anarchism, Marxism and the Future of the Left, Social Anarchism or Lifestyle Anarchism, The Spanish Anarchists, The Ecology of Freedom, Urbanization Without Cities, and Re-enchanting Humanity.
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