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Derroteros: El Quebranto, con Santiago Alba Rico (CARNE CRUDA EXTRA) · Carne Cruda Podcast

0:05
Goodbye goes equally course. Well, road direction medium taken to reach the end,
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proposed set of data that indicate the way to reach a place or that
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we are leaving, direction that is given in writing to Maria Viejo German in
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order to a book that contains a defeat then a line marked on the map
0:27
of tides to guide the pilots. Rotate your course, leave, rotate courses
0:39
two, think walking with Santiago Albarico, think through words. We are going
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through the alphabet and I believe that today we have reached the q Santiago,
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we have taken to the cu Javier Good morning, happy to hear you again
0:59
ideas, the same for chosen from that letter so reduced in words, reducing
1:07
the same has very appetizing words that I like very much, like kicio,
1:10
which is the beautiful word, or kincaya or kilate, and I was about
1:15
to bow down for chimera, and I think it was a lot of play
1:21
and allowed us to make wide and deep tours, but in the end I
1:29
have ended up deciding for the word quebranto guau that also sounds like a breach
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sounds like what is accurate. That I think is one of those words that
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comes not only inside, but outside the bodily mental catastrophe that it describes and
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it is a really very beautiful word and I fear that we live in times
1:53
of breakdown. So, I thought it was appropriate to choose her so that
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we could talk about her honor where she came from, because Mira comes from
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the vulgar Latin, crepanting the already sounds hard and that she wanted to say
2:10
something like break with violence, even crush or destroy completely. And this crepantar
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in turn came from the lachin of worship. Believe that it includes a sound,
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because it means cracking, something that rips or breaks, but it has
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been accompanied by a cracking or a moaning And there it sees, for example,
2:32
cracking and cracking, of course, or disagreeing or increpit, as well
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as all forms derived from or affinity to break as they can be bankruptcy,
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break or break. All words, in my opinion, very nice and interesting.
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I, who know the Italian language quite well, suddenly remembered that the
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most normal, most common form, also with a little less serious, but
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very hard to refer to death, to someone who dies, to say someone
3:05
who believes. Believe that it clearly picks up the Latin verb and in this
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case it means dying in such a way that it carries. I believe that
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to the extreme the internal logic of this word, of this harsh word is
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shocking. How other languages are spoken, because Mira was watching my searches,
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because I think it' s a complicated word to translate. I think that
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fool can be said the same breach or breach in Catalan crebant that I think
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is used in Catalan of this century, since the fifteenth century and good search.
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I have many doubts, because each love a language that is much less
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familiar, since it is not a language of romance, but by sound,
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I keep to myself that I do not know if it reproduces exactly the sense
4:01
that it has in Spanish and that you and I immediately perceive when we knew
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the word of bankruptcy. Sure, because what does it mean to us what
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is a breach? Sure, that' s it, what' s a
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break? And then I would think, for example, who uses this word
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or nun do this word. And I always remember that two songs the most
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famous and the most beautiful and the most shocking of the great violet vine that
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we have ever entered I believe in some conversation that are thanks to life.
4:30
You will not remember that in one of the stanzas I gave thanks to life,
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which has given me so much, has given me the laugh and has
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given me the cry. It' s been a difference of bliss from a
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breach. The two materials that form my song, so that Orita Parra clearly
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opposes that I roar to such a breach. Therefore, unhappiness adds up the
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sumo suffering. And then in the other song, this kind of love spite
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conultrapoint, which is one of the last to write curse of the high sky.
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That is a beautiful song, because in other stanzas I curse spring with
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its gardens in bloom and of autumn the color. I really curse the passing
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cloud, I curse it so much and so much, because I am assisted
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by a curse in the whole winter with summer, liar, baldigo, profane
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and holy. How much my pain will be and the word that measures that
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pain, that gives all the measure of that pain is the broken word.
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So that' s much more, because if you look at the rae that
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speaks of fainting, peria, of strength, of fall or dejection. While
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breaking, when defining the root, break, then introduces the ruture, the
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creak, the accusation, the destruction through violence, the noun. I believe
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that as the Rael says, it does not reflect the content of the verb
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it is. I believe what we all hear when we pronounce the word broken
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something like a total destruction, at the same time of the body and especially
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of pipe, by the body and the soul, but I would say that
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above all of dawn, because it is one of those situations. A breach
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breaks the health, for it is true, but a breach like an absolute
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and total gloom of the being of the spirit and, obviously, when the
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spirit completely clauds the body accompanies it. Of course, for me it'
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s like breaking out of pain. It' s not breaking pain and being
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broken. It' s not just that it' s hard to glue the
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pieces back to glue when it' s broken and vocho. It' s
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just that, thinking of this definition or what it suggests to me, I
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think it' s a very Flemish word. It seems to me that flamenco,
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like blues, in part sings the total breakdown. I think you'
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re right. I' m fond of flamenco, but I don' t
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know them very well to pronounce later, but I think it' s a
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word that' s why I think it' s a very intimate word of
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our history, of our difficult history that has to do, in fact,
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since we talk about flamenco with flamencos. Flamenco in part is associated with the
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gypsies, who are also a historically broken minority and look at it. I
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was thinking a little bit about this when I was thinking about the broken word
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and the one I threw the word Branto. I was thinking of the beginning
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of one of the most universal novels in the history written by living of Cervantes,
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of telling Quixote that you remember beginning by giving information about the place of
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La Mancha, whose name I don' t want to remember I saw a
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hidalgo that is talking about the shipyard. He speaks of what he immediately came
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from, speaks of what he eats, of what Don Quixote eats, which
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he will be immediately, Don Quixote, who is your ally in sun quijano
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and as this one hates of something more cow than ram squid, the most
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nights duels and breaks, Saturdays in tiles, Fridays and some popcorn in addition,
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on Sundays. So, of course, this sentence is one of those
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that serves as a doctor Castro, who you know completely subverts into the whole
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vision of the history of Spain and of Hispanic philology, into a famous confrontation
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Sánchez alborno Castro, in a book of sixty- seven called Cervantes and Spanish
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punishments, begins with this phrase wondering and devils for what gesture of mourning and
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breakdowns and why he eats mourning and brokenness? He is quijote look at that
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same dish at the same time. And now I' m telling you what
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' s in it. They called it the mercy of God, the old
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Christians. What was great eggs contos I think is still somewhere in La Mancha
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eggs with bacon or turrets i e eggs accompanied by pork. Christians relieved the
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mercy of God. Why don quijote calls that dish that was commonly known as
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the mercy of God duels and breaks. And then there. From there,
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Américo Castro, for he looks for the Jewish origins of Cervantes. I think
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it' s very justified. It is that I am now finishing again the
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fascinated and clear quijote, I have been looking for all these traces of which
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Aérico Castro speaks and then Ovidente, for example, sancho film car with pride
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to himself five or six times throughout the novel, both in the first and
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second part, as an old Christian. Don Quixote never, ever defines himself
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as a Christian, but never adds this old age that was fundamental. That
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is, that somehow everyone wanted to be old Christians, because being suspicious of
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the new Christian was becoming suspicious of crypto Judaism or crypto Islamism. And then
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good, because Americo Castro' s thesis, as you will remember, is
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that what destroys at the same time that it melts in Spain is called the
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Spanish Castitisms and, obviously, above all, the brutal triumph of the Christian
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caste over the Jews and Muslims who will soon be Moorish and that this in
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the Cervantes he explores it through a little bit of the relationship between Sancho and
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Don Quixote, which and there he sees because Castro, of course, of
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Luis Vives, speaks, of course, of Saint Teresa, who was of
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Jewish origin or of German mateo, that he also of the Jewish gene.
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It is very clearly in Quixote, on the one hand, a strange Christianity,
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it is a less legalistic Christianity, a more intimate Christianity, a Christianity,
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ultimately, which was more associated with neo- Christians, that is,
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those who came from Judaism well as from Islam. And what Castruns says is
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that somehow against what was the logic of this period, which was, in
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effect, the persecution of Jews and Moors by those of old Christians. The
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Quijote is a work in which Cervantes tries, by his own origin, to
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reconcile through the figure of Sancho and de quijote, to reconcile old Christians with
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new Christians. And it seems to me that it is a very beautiful thesis
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and that it is held in a very plausible way And if not carefully the
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one that of course applies half a helmet to the whole history of Spain to
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denounce this savage triumph of the Christian caste over the Jews used in a thousand
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four hundred ninety- two and over the Muslims who had been defeated in a
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thousand four hundred ninety- two. Also yes, savage victory that has erased
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absolutely the traces of both of them, as if they had not passed by
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when, moreover, they were more time in the peninsula in some cases,
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like that of the Muslims, governing it more than the time that we have
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been as a Christian peninsula and yes, of course, as a nation Spanish
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State, much more. That is so, and well, because that doubt,
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we owe it a little bit to Américo Castro is a work that has
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followed in Villacañas recently looking for all these traces, because our culture has somehow
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been made by Jews. It' s just those for Moors, too.
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We' ll talk about it because look at our two great mystic poets of
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the Golden century, who are a Jew and a Moorish, Teresa, etc,
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and John of yeps, that is, you' re Santa Teresa and
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San Juan de la Cruz. There are doubts that, as is always known
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when someone holds this thesis of Judaism or the Muslim character Muslim origin that one
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of our great ones, because it always generates raise dicks among those who have
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an imperial vision identity of Spain. But, it seems obvious the Sufi mystical
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influence on the work of St John of the Vera Cruz. You know the
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Sufism in the Luz band was very powerful until you think of Miguel Arabi and
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the influence that comes to radi in San Juan de la Cruz is very evident.
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Then hear one thing about Don Quixote, who was Christian Morisco. We
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do not know that it was the well- founded proposal of Castro, it
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is that Don Quixote himself was a Christian, a new Christian and, of
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course, that Cervantes was a new Christian. There are great doubts and arguments,
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not inchsto, because of course this current of very imperialist history that has
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grown around an eagle and the inquisition, because it refuses a little to accept
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that the greatest in the name of our literature, because it had an origin
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in a Jewish origin. In any case, to my reading daughter it seems
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entirely legitimate, and that the quijote is full not only of traces and traces,
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let us say in crypto beans, it is also full of allusions to
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that moment of history that you are seeing Cervantes. While writing the first and
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second part of the quijote note the first part just before the expulsion to the
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Frank of one thousand six hundred five or before the expulsion of the Moors,
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but the proposal to expel them is already in the Court of Philip III.
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Things have happened that I will now immediately tell you make it that when you
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write the first part in the Moorish community you are at imminent risk of exculpation
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and there are traces in the first part of this Moorish culture. Remember,
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for example, this in chapter eight of how much Quixote is interrupted, because
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there is no one who is telling it. But he has no more testimonies
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than what has happened to Don Quixote when he is about to cross his swords
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with the Biscay and the next chapter, because that narrator walks through the market
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of the silks of Toledo, of silk was a specialty of the Moorish and
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there he finds a letter writing. It says in Arabic Arabic Arabic letters and
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what it translates and by chance is the continuation of the adventures of Don Quixote
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de la Mancha, written by an Arab author who syvially benengeliz and well,
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there are several seals, in the first part, several allusions to something that
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has happened very recently that reveals this terrible tragedy of the Moors, the imminence
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of their exculpation and the sanudous persecution throughout the 17th century, after the capitulations
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of Granada, which is the superstory. This fantastic lead of the Sacromonte,
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Miguel de Luna and other Moors of the Spanish Court worry about the imminent expulsion
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of the Moors and to try to reconcile the new Christians and the old ones,
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because they deposit a series of lead boxes in the Sacromonte, where there
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are relics, because Philip II, who was then in Philip II, was
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already very fond of relics, like Señuelo, because the alleged relics of the
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Virgin and the Apostle Santiago, accompanied by an Apochrist Gospel of Santiago, in
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which Santiago would anticipate the arrival of the Arabs, would already speak well of
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the Muslims and suggest a synchronous doctrine between Christianity and the Issamen. Of course,
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then, Philip II entered the rag initially because of his interest in adding
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to his collection of relics a piece of the Virgin Mary' s cloak.
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But, because that did not finally prevent that and in the second part of
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the son it has already occurred in the expulsion. Once we' ve talked,
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you won' t remind him of Pedro Ricote in chapter. I think
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it is fifty- four of the second part, when Sancho Panza returns from
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the vinsula that he has abandoned, because not because he has understood how rough
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and dark the government is and along the way, returning to the house of
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the Dukes to meet with Don Quixote, because he is reconso with some German
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pilgrims. Among the German pilgrims who are hiding a former neighbour of his village,
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that this returning Pedro Ricote returns trying to recover some jewels that he left
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buried near his house before being expelled from his land, from his natural homeland.
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As he says, and we continue to last our natural homeland enters clandestinely,
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as today so many North Africans enter clandestinely in their own country to try
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to recover some jewels. It is a very sad and very beautiful scene of
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the quijote. But what has happened at this time, for what is true
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in the 16th century, for there has been an increasingly severe and cruel persecution
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against the burisque culture. You know that in a thousand four hundred and ninety
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- two, because Granada falls and forces itself to convert those who Muslims who
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want to remain are forced to become sign In all cases, and you touch
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capitulations with Queen Elizabeth the Catholic, in which she commits herself to respect her
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culture, her dress, her language right away. In the year 1,
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500 ten named to r UAs of Granada of Cardinal Cisneros and Burns four zero
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manuscripts in Arabic language. All the free culture that was preserved in the city
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of Granada, in the Kingdom of Granada, except the books of medicine,
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because you say this that Cisneros, which was known to us, a fruitfully
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intolerant name that persecuted in this way burning its culture to Muslims or neo-
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Christians of Muslim origin, will have called Moors. For, however, when
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he became seriously ill in the year 1, 500 two and having found no
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solution among the Christian doctors, he called a medical healer, because, as
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we know from Silvia Federiti, the doctors of the middle ages and of the
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rebirth because they have been called healers. She called a Muslim healer who cured
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Cisneros. In any case, the persecution of SNS during the entire century and
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thousand five hundred eight, try to prohibit the clothes and the feasts, but
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the law is not applied and if it is applied, finally in one thousand
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five hundred sixty- seven, a pragmatic sanction of Philip II in which it
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prohibits everything, that is, it prohibits the public toilets, the use of
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the tongue, the zambras and dances Moorish, the clothes of Arab style,
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to go to the women to prepare themselves, that is, to use the
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agenda that used it and continue to use it for the eyes and for very
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elaborate and very beautiful covisory tattoos, and the obligation without leaving open the doors
22:45
of the houses. Fridays and Sundays. Why do you travel on Sundays to
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make sure that Fridays is Muslim Day, the Muslim Holy Day, they did
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not secretly practice within the house Muslim religious ceremonies and on Sundays to make sure
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they practiced Christian ceremonies. And that included that we can fight and break.
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That included making sure that the Moors, say, new Christians of Muslim origin,
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ate pork into the pot that was still in the 17th century in Cuenca.
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I remember with my students in Tunisia having read the summary of a trial
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of poor residents of Cuenca who had been denounced for not throwing pork into the
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cook because changing your shirt or cleaning the house on Friday or not throwing pork
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in the boil immediately made you suspicious of heretical religious practices in secret. That
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means then that the duels and Saturday breaks that were said at the beginning of
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the quijote refers to that of course, the duels and what forts was this,
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because, it is one of the rags that you find clear you know
24:15
that Jews and more humans share these taboos of meat, of pork. There
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is no Colombian writer called had the Bibliovicz who remembered talking about this initial class
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of the quijote that in that first few lines speaks of duels and breakdowns on
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Fridays. In this case you in sure forgiveness on Saturday, or be duels
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and torantos on Saturdays, lentils on Fridays and palominos on Sundays and says typical
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moriscos, It was eating lentils on Fridays and typical Christians, Was eating palomino
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on Sundays and Saturdays? Obviously, only a Jew forced to eat eggs with
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torrents. I would call that dish duels and breaches and not the mercy of
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God and by putting them with a few lines are collected and you want,
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the three, the pedroligions, the attempt, once again of Cervantes, to
25:17
include the three, the three religions, So then Don Quixote would be Jewish
25:21
on Saturdays, Muslim on Fridays and Christian on Sundays. That' s exactly
25:26
what the castro and acre and the video want to suggest. Well, why
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else would you want to talk about breakups and what other breakups can we talk
25:37
about? Well, I wanted to talk about breaking into you and then moving
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it to obviously, to the present. Not without remembering, in any case,
25:45
that the Boriscos produced a literature still very unknown part of the letural jamiada
25:53
that they wrote in Spanish, but with letters, with Arabic letters. There
25:59
is a Puerto Rican dora that has an excellent book called The Secret Literature of
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the Last Muslims of Spain, which is published in the publishing house Trota and
26:07
is already called Luce López Baralt who has researched this secret literature, who were
26:14
writing in Aljamiado the Moors before and after the expulsion, even in Tunisia.
26:22
Those who take refuge in Tunisia continue to write in Aljamiado. Their language is
26:26
already Spanish and they are obliged to renounce Arabic, but they continue to write
26:33
with the alphabet, with the alphabet acade And it is curious there you have
26:37
a Spanish sutra bed that can be seen on the oranical tracks with sonnets by
26:44
López de Vega and perhaps the most important figure that is this young man of
26:48
Arevalo, whose was a man. We do not know, that he is
26:52
an exceptional author who really does have literary status and who knows, of course,
26:57
both in the Arab sources and the one who are already his close.
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He has read the celestial, he has read German then and he provides direct
27:14
testimonies of what the Moorish think at that time. There is like a chronicle
27:18
and journalistic in which he asks the victims of the fall of Granada and tells
27:26
how with the tragedy of losing their city and denounce the Catholic kings who betrayed
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themselves in the most jealous way the generous capitulations of one thousand four hundred and
27:37
ninety. I am writing about Aljamiado, who I did not know and the
27:41
book of the secret literature of the last Muslims of Spain has seemed very interesting
27:48
to me. All this has reminded me of a program that we did not
27:51
so much with Alberto San Juan, precisely on the erasure of those other two
27:56
cultures that shared land with the Christian as little by little from the kings that
28:00
tolics from now on, were imposing increasingly restrictive rules until they eliminated, from
28:06
the face of the earth, from the Spanish land, all the cultural traces
28:11
of Muslims and Jews. Clear truth, yes, they were reconverted in the
28:18
most stealth way, they put their heads out here and there, in our
28:25
best voices, but they were totally removed, let' s say, eradicated
28:32
from public life. Well, the story, yeah, it' s not
28:34
over. I do not say that the history of Spain consists precisely of this
28:42
persecution. Sañuda at least half of the Spaniards, always in one form or
28:49
another, were Moors, or were Jews, or Lutherans, or were illuminists,
28:56
or were later, because they were anarchists or reds and communists. And
29:03
you tell him very well in your Book of Spain, in which you speak
29:07
of the castes of Spanish chastism, which has been eliminating the rest of castes,
29:11
leaving in the end the hegemonic one in a process that we can call
29:15
ethnic cleansing, which, evidently, remembers what is happening now at home.
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Exactly there. I wanted to finish once more, because it is that we
29:22
all carry it in our hearts and since we can do nothing but to speak
29:27
and repeat always the same well. I too believe that at the moment,
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on the eve of the lessons of Europeans, it must be remembered that in
29:34
these European elections something is also at stake that has to do with everything I
29:37
have said, and it is the construction of an internal enemy and that those
29:44
European elections, while Metan Yahus continues with his genocide, somehow contributes to generating
29:51
a new Jew in Europe, who are no longer the Jews, but that
29:57
the Jews were neither the Jews, they were the internal enemy, like the
30:02
Muslims. And we see how, in these European elections, immigration is pursued
30:10
by the ultra- rights Islamophobic. Those who want to enter a land that
30:15
we could share are somehow the object of all their hate speech and, unfortunately,
30:25
with growing and remarkable success, we are again building an internal enemy and
30:30
the European elections decide in some way whether we allow that to go forward.
30:40
Remember, I didn' t perceive the Reds, Freemasons and Jews. Today
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the magazine if you want more are the red ones, which are not lacking
30:49
iluna, that are red until they are roses or a little purple ones.
30:56
The reds, of course, the homos and visuals, the transs, the
31:03
Muslims, the immigrants. There is once again a collection of internal enemies that
31:14
serve to turn Europe back into the worst of its past. And I think
31:22
that on the eve of the elections it must be remembered and I would dare
31:27
to invite everyone to vote against that construction of the internal enemy and in favour
31:33
of a democracy. We need a Europe that is certainly democratic, tolerant,
31:41
socially just and that does not consider anyone guilty ontologically of the alleged evils we
31:51
suffer. A Europe of peoples is being broken by those who want to destroy
31:55
it from within. In fact, it must be remembered that when suddenly we
32:00
pass from the hypocrisy of the same, the new