Court bans crucifix from Spanish classrooms
by Andrew Redmond for Western Voices
A court decision in http://www.wvwnews.net/story.php?id=2635 in classrooms and all “public spaces.”
The official reason is that the crucifixes allegedly violate http://www.wvwnews.net/story.php?id=4131, Barcelona, had the Cross of Saint George changed out of fears of offending Muslims.
An especially pathetic, but symbolically important stunt occurred in 2008 when Socialist bosses in two Spanish towns http://www.wvwnews.net/story.php?id=4661 from the figure of Boabdil (Muhammad XII), on the municipal coats of arms. Boabdil, the last Emir of Spanish Andalusia, surrendered to victorious white Christian forces in 1492, ending seven hundred years of Muslim imperialist enslavement of Spain, and the chains were a celebration of the success of the Spanish struggle against colonialist Islamic subjugation.
Such history and symbols are dangerous to those who seek to surrender Spain to a new invasion, this time through immigration. Calling the coats of arms “symbols that are the hallmark of inequalities and that can raise xenophobic sentiments,” the Socialists were at least honest: “We have decided to remove a symbol with connotations of racism that deepens the struggle for dominion among races, senseless in a new, free generation,” said one. The result is that both towns now sport logos showing a victorious Muslim slave owner who persecuted their ancestors.
One does not have to be a Roman Catholic or even a Christian to see the significance of these kinds of developments. While these http://www.wvwnews.net/story.php?id=3911, both in Spain and elsewhere in the Western world have religious coloration, they go hand in hand with other assaults on white consciousness, and are aimed at dispossession of white people, since white people are overwhelmingly Christian, and their faith has traditionally been linked to their own racial self awareness. This is particularly the case in Spain, which ended seven centuries of Muslim domination through a Christian Crusade, the Reconquista, which ended in 1492. The dispossession meme adds insult to injury in the Valladolid ruling, since the modern school system as we know it in the Western world was instituted by Roman Catholics in the first place!
Bodies like the one who scored the Valladolid ruling seek to use the courts to enact insidious social policies which are highly unpopular with the public at large. The strategy is especially effective because of the connivance of a corrupted legal system. This “Judicial activism” has sparked an enormous outcry in the United States, where “gay marriage,” legalized by the courts, was overthrown in citizens initiatives in three states, setting off http://www.wvwnews.net/story.php?id=5990 activists and enlisting the SPLC in at least one court effort to spike the democratic will of the people and overturn their votes.
Activist lawyers also use the courts to persecute political dissidents, warping the spirit, purpose and intention of the law to destroy people and groups they deem to be politically incorrect. In France, such “Non Government Organizations” (NGOs) as the “Movement Against Racism” (http://www.wvwnews.net/story.php?id=4860 republics.
Many observers see these kinds of groups as the “legal” wing of campaigns to stamp out dissent, in concert with “deniable” efforts of groups who simply http://www.wvwnews.net/story.php?id=6150 to rule and the yawning power vacuum left by their own weakness. What they need is to crush any potential alternative in the egg. While all of this seems daunting on the surface, it actually masks the shallowness of the agenda behind it. As an analyst for the European American Issues Forum points out in relation to recent terrorist measures carried out against the British National Party, the position of the politically correct is so fragile that terrorism, “legal” or otherwise, is necessary for them to advance an agenda rejected by most people: “Terrorism is a necessary, not incidental tactic of minority rule, whether in Britain, or in the United States.”
Another important aspect of the Valladolid iconoclasm has to do with history. Most English speaking people have at least a vague sense of Spain as an historical “bad guy,” with images of the Spanish Inquisition forming a large part of what we think of when we think of the Spain of yore. This image comes out of the oldest form of white self-hatred and collective ethnoracial vilification, a narrative called La Leyenda Negra, the Black Legend. It has also been internalized by many of the Spaniards themselves, and lies at the root of Marxism and most Anarchism there. Tellingly, clergy and churches were the first targets of violent leftists in the Spanish Civil War, and much of it was instigated by ethnic Jewish commissars sent by Stalin who, while not from Spain themselves, were clearly acting on long held hatreds against Catholic Spain.
The Black Legend comes out of a number of propaganda currents. Rivals of Christopher Columbus constructed tales of the perfidious behavior of the Spaniards towards the New World Indian populations, myths that do not stand close, serious examination, but which have entered folk legend as truth and form the basis of modern white guilt, and which have come to be accepted by millions of whites as fact, expanded to stain the history of all white interactions with nonwhites.
Another part of the Black Legend came from Dutch and English Protestants, anxious to construct an effective propaganda line that painted the Spaniards as uniquely intolerant and evil, burning books and heretics. In actual fact, religious persecution and intolerance (as we would now call it) was common in all European lands of the day, Protestant and Catholic alike. And while the Spanish Inquisition did target people accused of Protestantism, the main theme of early Black Legend propaganda, this number was actually very small (as were Inquisition persecution numbers overall).
Increasingly, the Black Legend is used to bemoan the alleged Spanish mistreatment of Jews and Muslim Moors. But the fact is, the Inquisition had no jurisdiction over non-Christians, only on those who claimed to be Christians. In a modern context, the Spanish Inquisition was what we would call a “national security measure.” After Spain’s national liberation struggle, the Reconquista, ended in victory in 1492, Jews and Moors were offered a choice, which was considerably generous in view of the prevailing customs of the time: to become Catholics or to emigrate to the Turkish Ottoman Empire. The Spanish Inquisition had grown out of an analysis of a complex series of historical events, which boiled down to the fact that religion was at the heart of Spain’s original loss to Islam. Much of Spain’s http://www.wvwnews.net/story.php?id=1245 ruling class in the eighth century followed Arianism, a “Judaizing” Christian heresy similar to Islam. When the Arians lost the struggle for theological supremacy they revolted, led by Julian, Count of Ceuta, and were considered to be key to the success of the Umayyad conquest of AD 711.
While the Moors undeniably achieved a high cultural plateau (though one highly overstated by politically correct historians anxious to denigrate our ancestors as barbaric idiots), the conquest was http://www.wvwnews.net/story.php?id=3739 to the Spaniards; the Umayyad conqueror, Tarek ibn Ziyad, spurred his men on to jihad with promises of the rape and plunder of the Spanish people, which reached levels of ethnic cleansing bordering on genocide in some places. Within the Spanish Caliphate, Jews came to hold places of power and influence in business and government alike, and came to be seen by the Spaniards as oppressors as bad (or often worse) than the Moors themselves.
This meme of betrayal was important in the formation of the Spanish Inquisition, and is still an important part of the Spanish political mind. The Fifth Column as an idea of an enemy inside the gates came out of Spain, informed by Julian’s treason, and modern leftists like the homosexual novelist Juan Goytisolo Gay, identifies himself “with the great traitor who opened the door to Arab invasion,” Count Julian. Goytisolo, scion of an old and honorable Basque family who has exiled himself to Marrakech, is obsessed with the figure of Count Julian, the main figure in three of his novels, who represents, for Goytisolo, a rejection of Spain’s “superstitious,” allegedly cloying national character. In 1492, Medieval minds contending with questions about how they would construct reborn Spain were keenly aware of the dangers they faced from within.
Many Moors, and, particularly, Jews, accepted the Spanish offer of conversion, and soon “converso” Jews occupied many of the kinds of positions they had enjoyed as Moorish subjects. Even the infamous head of the Inquisition, Tomás de Torquemada, came from a Jewish family. But evidence amassed that many of these conversions were in fact fake, and the Spaniards feared the effect of these people on their own national security, especially given the proximity of violent Muslim raiders on the Barbary Coast and the militancy of the exiled Spanish Jewish diaspora in the Ottoman Empire, which vowed revenge. Certainly many of the acts of the Inquisition seem extreme to people whose governments now carry out policy with waterboards or with cruise missiles, but again, the Inquisitors were not particularly brutal by the standards of their day.
Nevertheless, the Black Legend was and still is internalized to a large degree by many Spaniards, a form of the white guilt that has disarmed white people around the world who are too emasculated by myths and legends to fight back against their own dispossession. Our opponents, meanwhile, have no such evenhandedness, seeing it, correctly, as a sign of a weakness to be exploited. In sum, attacks on Spanish identity like the crucifix ban, are acts of aggression against us all.