Review: 'Lessons of the Spanish Revolution 1936-39'
by Vernon Richards (introduction by David Goodway).
£15.00 ($21.95) Published by PM Press / Freedom Press.
reviewer Brian Bamford
Spanish Civil War &
Sinful Post-Hoc Reasoning *
VERNON RICHARDS, a former long-term editor of the anarchist newspaper Freedom, in his introduction to the First English Edition (1953) of his 'Lessons of the Spanish Revolution' made a modest admission of his own limitations as he tried to counter his critics: 'Some have cricised me for being wise after the event and for writing on events of which I was but a spectator from afar. I mention these criticisms as a warning to the reader of my limited qualifications for dealing with such a complex subject. But I feel I should in my defence also point out that that most of the criticisms I have made in this book were expressed by me in 1936-1939 in the columns of the journal Spain and the World.'
When recently I spoke to the historian David Goodway, who wrote the introduction for this current PM PRESS edition, he suggested that his distance from the events in Spain allowed Vernon Richards to be more 'objective' in his analysis. His remark did not entirely surprise me both because it reflected the view of other people in the Freedom group with whom I have discussed this matter, but additionally this approach fits with what Dr. Goodway argued when I attended one of his lectures at a Northern Radical History Network event in Bradford in April 2013, where he passionately argued that historians in the nature of things all develop a narrative, and then go on to relentlessly pursue the advocacy of that perspective. Thus, history becomes a form of the art of advocacy and polemical presentation.
'History is what historians do'?
'History is what historians do', declared Isaiah Berlin in his book 'The Proper Study of Mankind'.Post-hoc reasoning is the fallacy where we believe that because one event follows another, the first must have been a cause of the second. In some cases this is true, but other factors may be responsible.
Did the decision of the CNT to participate in the governments first in Barcelona and later in Madrid lead to a degeneration of the integrity of the whole of the Spanish anarchist body politic? Was the leadership to blame for the compromise of principles or was it also a dereliction of duty on the part of the rank and file in the CNT?
In Chapter XX Vernon Richards responds to some of the critics of the original English edition.who claimed he had 'over-emphasised the faults of the leaders of the CNT-FAI' and 'had been "over-charitable" to the rank and file members of the revolutionary organisations.' Richards admits these criticisms are 'valid, though we (he) also believes that we (he) has erred in the right direction!'
He argues further: 'The rank and file saw - or "instinctively felt" - more clearly than the leaders, and we (he) have no doubt in our mind that the action of the workers in raising the barricades in Barcelona in May 1937 was a last desperate attempt to save the revolution from strangulation by the Jacobins and the reactionary politicians who had insinuation by themselves once more into positions of power. Barcelona in May 1937 was to the Spanish Revolution what Kronstadt, sixteen years earlier, had been to the Russian Revolution.'
The seeds of the 'Lessons of the Spanish Revolution'?
VERNON Richards admits in his Introduction (1953) that his historical account would never have been written but for the publication of the first two volumes of La CNT en la Revolution Espanola by Jose Peirats. Other sources he gives are Diego Abad de Santillan's Por que perdimos la guerra and Gerald Brenan's Spanish Labyrinth.
Recently Stuart Christie told me that Vernon Richards had written this history in response to Felix Morrow's Revolution & Counter-Revolution in Spain (New York: Pathfinder, 1938). I haven't been able to confirm this but in his Biographical Postscript in 1972 Vernon Richards welcomed 'more material.... from.all quarters on the left' including Felix Morrow's book.
Stuart Christie e-mailed me to say: 'My recollection of Vero’s book was that it was an attempt to respond to Felix Morrow’s half-decent 'Revolution and Counter-Revolution in Spain’.
What is notable about Felix Morrow's Trotskyist account here is that he, like so many Marxists, focuses on the correct political leadership and he argues that the anarcho-syndicalist CNT 'had changed little since its origin in the Cordoba Congess of 1872' and being 'Hopelessly anti-political, it played no role in bringing the Republic', adding 'Spain would not find its ideological leadership here'.
Mr. Morrow concludes his analysis: 'Thus, the (Spanish) proletariat was without leadership to prepare it for its great tasks, when the republic arrived. It was to pay dearly for this lack!'
What Morrow is doing here is using apriori or cookbook thinking in which he and Leon Trotsky use to make sense of the Spanish context in the historical background and development of the Spanish Civil War and to create a blueprint for what to do. He takes the view that what was needed in the Spanish conflict was a 'Bolshevik methodology' (p6 of 'Revolution & Counter-Revolution in Spain' pub. by Pathfinder) arguing:
'The making of the Soviet Union and its achievements - a peasant country like Spain - were extraordinarily popular in Spain. But the Bolshevik methodology of the Russian Revolution was almost unknown. The theoretical backwardness of Spanish socialism had produced only a small wing for Bolshevism in 1918.'
And yet most of the Spanish anarchists rejected the Bolshevik model. Indeed, one of the main concerns of the adherents of the CNT and the anarchists in the FAI in July 1936, was to avoid what they saw as the errors associated with the development of the Russian Revolution. Vernon Richards presents it thus in Ch. IV entitled 'ANARCHIST DICTATORSHIP OR COLLABORATION AND DEMOCRACY':
'The dilemma of the "anarchist and confederal dictatorship" or "collaboration and democracy" existed only for those "influential militants" of the CNT-FAI who, wrongly interpreting their functions as delegates, took upon themselves the task of directing the popular movement. '
Mr. Richards begins by saying: 'The first mistake, it should be remembered, was made in the early days of the struggle, when an ill-armed people were halting a carefully prepared military operation carried out by a trained and well-equipped army, which no one, not even some of the "influential members" of the CNT-FAI, imagined could be resisted.'
Richards concludes: 'The slogan of the CNT-FAI leadership - "the war first, the revolution after" - was the greatest blunder that could have been made.'
He supports this with a quote from Diego Abad de Santillan:
'We knew that it was not possible to triumph in the revolution if we were not victorious in the war. We even sacrificed the revolution without noticing that that sacrifice also implied the sacrifice of the objectives of the war.'
Against this there is the view of Paul Preston, perhaps currently the most widely read historian in the English language on the Spanish Civil War, who argues:
'While exhilarating to participants and observers such as George Orwell, the great collectivist experiments of the autumn of 1936 did little to create a war machine.... The May events witnessed by Orwell in Barcelona were provoked by the need to remove obstacles to the efficient conduct of the war. Despite incorporating the working class militias into the regular forces and dismantling the collectives, Negrin's government still did not achieve victory - not because its policies were wrong but because of the international forces arrayed against the Republic.'
Shortly before I embarked on this review one of Preston's former students sent me this e-mail:
'The bottom line is Paul’s (Preston) fundamental and unshakeable belief that the absolute priority on the Republican side of the Spanish Civil War should have been to focus on the conventional war effort and not on the Revolution, which was detrimental to that effort — and his total support for the actions of the Negrin government and the integrity of Negrin himself.'
On the 15th, July 2016, during an interview with the historian Ian Kershaw, entitled 'The Last Days of the Spanish Civil War', Paul Preston had even claimed that Negrin was 'the Churchill of the Spanish republic - the great War Leader.'
The
main danger in philosophy, as Lars Hertzberg identifies it, is the danger
of apriorism, the idea that we can tell how things “must be”. It strikes me that some English historians like Sir Paul Preston and Dr. David Goodway readily embrace apriorism: Preston in 'The Spanish Holocaust'** and Goodway in his claim that all historians pursue and advocate a preconceived narrative.***
Yet Isaiah Berlin in his monumental book The Proper Study of Mankind wrote: 'History does not reveal causes; it presents only a blank succession of unexplained events.'
In Sir Paul Preston's interview above with Ian Kershaw, Preston said that he intended to write a book about the 'guilty men' and specified Largo Caballero as a principle culprit in this respect. Similarly Mr. Richards reveals his own bias when commenting on Burnett Bolloten's book, which he otherwise admires, he writes: 'The new material I think presents the socialist/trade union leader Largo Caballero in too favourable a light - as a victim of intrigues - whereas he was an old fox, as are all trade union leaders - not least the anarcho-syndicalist variety, such as Lopez, Peiro, and Pestana.'
I remember Jim Pinkerton, the former International Secretary of the old Syndicalist Workers' Federation, once told me that Vernon Richards would never join a trade union because it was not in his nature to do so. At one point in this book he even describes a trade union as if it were what the sociologists call a 'total institution':
'And trade unions just like other self-contained concentrations of human beings, such as prisons, armies, and hospitals, are small-scale copies of existing society with its qualities, as well as its faults.'
Like Vernon Richards I've spent some time in prison in the UK, and in the summer of 1963, I was even held in a dungeon in a small village in the province of Segovia, and I can tell him that there is a vast qualitive difference in these experiences to being a rank and file member of a trade union in either the UK, in the T&G in Gibraltar, or in the La Linea branch of the CNT in Spain.
Mr. Richards demonstrates his apriorism in the section subtitled 'Anarchism and Syndicalism' which begins by declaring: 'In organisations with a mass following, the small anarchist minority can only retain its identity and exert a revolutionary influence by maintaining a position of intransigence.'
Then Richards concludes by telling us and the Spaniards struggling to tackle the privations of the Civil War, that: 'Thirty years earlier, Malatesta, with that profound understanding of his fellow men which inspired all his writings, had clearly seen the effects of the fusion of the anarchist movement with the syndicalist organisation...'
In reviewing this book it is clear that it is well worth reading the present work, for as Jose Peirats in 1954 wrote: 'It is important to anarchists to draw the lessons of the facts and actions of their own movement.' Yet Peirats argues Richards's book which extols Malatesta and anarcho-communist insurrection over the anarcho-syndicalist General Strike has flaws as well as virtues. Indeed I seem to recall that Peirats book on The CNT in the Revolution Espanola arguing that the anarchists were in fact 'too insurrectionary' in so far as they seized the towns and then neglected the small pueblos.
Yet Isaiah Berlin in his monumental book The Proper Study of Mankind wrote: 'History does not reveal causes; it presents only a blank succession of unexplained events.'
In Sir Paul Preston's interview above with Ian Kershaw, Preston said that he intended to write a book about the 'guilty men' and specified Largo Caballero as a principle culprit in this respect. Similarly Mr. Richards reveals his own bias when commenting on Burnett Bolloten's book, which he otherwise admires, he writes: 'The new material I think presents the socialist/trade union leader Largo Caballero in too favourable a light - as a victim of intrigues - whereas he was an old fox, as are all trade union leaders - not least the anarcho-syndicalist variety, such as Lopez, Peiro, and Pestana.'
I remember Jim Pinkerton, the former International Secretary of the old Syndicalist Workers' Federation, once told me that Vernon Richards would never join a trade union because it was not in his nature to do so. At one point in this book he even describes a trade union as if it were what the sociologists call a 'total institution':
'And trade unions just like other self-contained concentrations of human beings, such as prisons, armies, and hospitals, are small-scale copies of existing society with its qualities, as well as its faults.'
Like Vernon Richards I've spent some time in prison in the UK, and in the summer of 1963, I was even held in a dungeon in a small village in the province of Segovia, and I can tell him that there is a vast qualitive difference in these experiences to being a rank and file member of a trade union in either the UK, in the T&G in Gibraltar, or in the La Linea branch of the CNT in Spain.
Mr. Richards demonstrates his apriorism in the section subtitled 'Anarchism and Syndicalism' which begins by declaring: 'In organisations with a mass following, the small anarchist minority can only retain its identity and exert a revolutionary influence by maintaining a position of intransigence.'
Then Richards concludes by telling us and the Spaniards struggling to tackle the privations of the Civil War, that: 'Thirty years earlier, Malatesta, with that profound understanding of his fellow men which inspired all his writings, had clearly seen the effects of the fusion of the anarchist movement with the syndicalist organisation...'
In reviewing this book it is clear that it is well worth reading the present work, for as Jose Peirats in 1954 wrote: 'It is important to anarchists to draw the lessons of the facts and actions of their own movement.' Yet Peirats argues Richards's book which extols Malatesta and anarcho-communist insurrection over the anarcho-syndicalist General Strike has flaws as well as virtues. Indeed I seem to recall that Peirats book on The CNT in the Revolution Espanola arguing that the anarchists were in fact 'too insurrectionary' in so far as they seized the towns and then neglected the small pueblos.
And yet, though I would have you read these histories I am mindful of what Peirats said about the Vernon Richards' Lessons of the Spanish Revolution, he declared:
'este obrita' (small work) is too 'severo' and 'demasiado lateral' (too bias) and 'selectivo'. Peirats concludes that 'none of his (Richards's) statements will be contradicted by history' but it is necessary 'to give to facts their relative importance.'
We must be aware that all these historians Richards, Goodway, and Preston are guilty of apriorism. Both Richards and Preston, have criticised Orwell for his original naivety about both the situation in Spain when he went to Spain. That, in my view, makes Orwell's observations more reliable because it helps him to observe the unfolding of events without the clutter of preconceived notions.
Lars Hertzberg takes up this question 'apriorism' by addressing an issue that was absolutely fundamental for a philosopher like Wittgenstein: the question of honesty. According to Hertzberg, Wittgenstein always regarded honesty as an issue in philosophy, and the question of what it means to “try to keep philosophy honest” is unavoidable for anyone working in the Wittgensteinian tradition. Hertzberg is not saying that philosophers in that tradition are more honest than others. His point is rather that for Wittgenstein “a concern with one’s intellectual honesty is internal to the difficulty of philosophy”.
In the case of the historians like Richards, Goodway and Preston, their primary concern is the art of advocacy.
When Peirats writes it is necessary 'to give to facts their relative importance' it is because he is conscious that Richards has undervalued the experience of the heat of the moment in the context of the Spanish Civil War. When I wrote in Freedom an obituary for Frederica Montseny**** in January 1994, Vernon was critical complaining to Charles Crute that it was too sympathetic to 'someone like her' and that that I hadn't refered to his own book. Frederica had joined the republican government as a Minister but had later admitted that it was a mistake.
Helenio Capellas, the Catalan anarchist whose father was in the same Los Solidarios group as Durruti and Garcia told me in the 1990s that while Durruti was not so bright, Spanish anarchism had a lucky escape when Garcia Oliver didn't succeed in dominating the anarchist movement, because he would have proven to be a bit too much like an anarchist Lenin.
This is what Peirats means when he claims Richards is too severe on 'individuals' by which Richards means those guilty folk who joined and supported the republican government: I remember in 1964 reading in a glossy Spanish Civil War history publication on a news-stand, that was produced by people sympathetic to Franco, and it claimed that the effect of anarchists joining the government was shocking in its effect on Spaniards in the 1930s.
But such everyday problems are trivial to the historian who works on a grand scale. The problem with the historians according to Tolstoy is that 'Everything is forced into a standard mold invented by the historians: Tsar Ivan the Terrible,... after 1560 suddenly becomes transform from a wise and virtuous man into a mad and cruel tyrant. How? Why? - You mustn't even ask...'
This is what Dr. David Goodway has already admitted above and it is something which truly represents the poverty of the historians. At least Goodway was honest about that, But Vernon Richards, unlike his companera Marie Louise Berneri, never went to Spain during the Civil War. He later, after 1958 helped to set-up a resort on the Costa Brava. In that way he had contact with the Catalans and found that in the rural areas the people in the villages 'talked openly, because they knew who could not be trusted in the community, whereas in Barcelona, for instance, you did not know your neighbour at the next cafe table and therefore talked openly at home or outside away from the crowds.' That seemed consistent with my own experience in Alicante in 1963 and later in Andalucia; I remember what a shock it was in 1967 when I went to live briefly in Portugal, in Elvas, and found the Portuguese talking freely in bars about politics.
When Isaiah Berlin***** addressed what Tolstoy had to say about the historians he quoted from the War and Peace, epilogue, part 1, chapter 1: 'If we we allow that human life can be ruled by reason, the possibility of life [i.e. as a spontaneous activity involving consciousness of free will] is destroyed.'
According to Berlin: "Tolstoy wanted to write a historical novel whose 'principal aims was to contrast the 'real' texture of life, both of individuals and communities, with the unreal picture presented by historians. Again and again in the pages of War and Peace we get a sharp juxtaposition of 'realty' what 'really' occurred - with the distorting medium through which it will later be presented in the official accounts offered to the public, and indeed be recollected by the actors themselves - the original memories having now been touched up by their own treacherous (inevitably treacherous because automatically rationalising and formalising) minds. Tolstoy is perpetually placing the heroes of War and Peace in situations where this becomes particularly evident."
What we have in these histories of the historians is what Tolstoy calls the 'great illusion' which he sets out to expose. The historian Paul Preston in the interview already referred to with Ian Kershaw, related about when he went to Spain: 'Of course the Spain of the late 1960s, was much nearer to the Spain of the civil War than the Spain of today, ... original memories.' He also made a joke to Kershaw: 'I was thin when I went to Spain'. Since then he's made a good living writing about little else.
It is because of this defect attributed to the historians so clearly perceived by Tolstoy, that explains why George Orwell's 'Homage to Catalonia' with all its limitations is in the end is so much more a populat and influential to the work of the professional historians of the likes of Paul Preston. As I write this Sir Paul Preston himself is having to admit his debt to Gerald Brenan, formerly a member of the Bloomsbury Group; with Lytton Strachey, Virginia Woolf, John Maynard Keynes, and E. M. Forster, and later author of The Spanish Labyrinth: an Account of the Social & Political Background of the Spanish Civil War. Brenan was more of an anthropologist than a historian and besides the Spanish Labyrinth wrote about village life in Andalucia, as was Julian Pitt-Rivers who wrote People of the Sierra a study of the village of Grazellema a short bus ride from Ronda. Franz Borkenau produced an eye-witness accounts in the The Spanish Cockpit as a sociologist who visited Spain in the midst of the war in 1936 and 1937. Even Vernon Richards and Jose Peirats were really autodidacts rather than professional historians, and I believe they were better off for this.
I together with my young wife lived for over a year in the home of a recently widowed seamstress and her two daughters, Conchita and Pepita, in the fishing village of Denia. It was there that my eldest lad was born in August 1963. Vernon Richards refers in his biographical postscript to Margarita Balaguer, an eighteen-year-old seamstress in a haute.couture fashion house 'which she had attempted unsuccessfully to collectivize found the liberation of women the most rewarding of all the revolutionary conquests. For as long as she could remember she had fought the accepted notion that 'men and women could never be friends.' Now she found she had better friends among men than among women. A new comradeship had arisen." I don't know what my seamstress landlady, Senora Lola, in Denia, would have had to say about that all those years ago when we went to tidy-up her dead husband's niche in the cemetery on All Souls Day in 1963. Last month, some 65 years after General Franco was nominated for the Nobel Peace Prize, the socialist goverment of the acting Prime Minister of Spain, Pedro Sanchez has had the remains of its former dictator from the state mausoleum in the Valley of the Fallen, where he was buried in 1975, for reburial in a private grave, and Sanchez claims it is a step towards national reconciliation, the exhumation was the most significant move in years by Spanish authorities to lay the ghost of the general whose legacy still divides the country he ruled as an autocrat for nearly four decades. Meanwhile Catalonia is in crisis over the imprisionment of the Catalan nationalist leaders, and a poll by the pollster 40dB for EL PAÍS is suggesting that Spain which will be holding its fourth general election in four years his coming Sunday, and yet the new vote is not likely to break the prolonged political stalemate, according to a survey by the pollster 40dB for the newspaper EL PAÍS.
* Logic and Sin in the writings of LUDWIG WITTGENSTEIN by Philip R. Sheilds: Bertrand Russell was fond of relating the following story about Ludwig Wittgenstein's student days at Cambridge: "he used to come to my rooms at midnight and, for hours, he would walk backwards anf forwards like a caged tiger. On one such evening, after an hour or two of dead silence, I said to him, 'Wittenstein, are you thinking about logic or about your sins?' 'Both,' he said, and then reverted to silence." .'
**Danny Evans in the Bibliographical Postscript to 'Lessons of the Spanish Revolution' writes: 'Paul Preston, has moved in the opposite direction to the drift of specialist historiography, providing increasingly caricatured depictions of Spanish anarchists in his later work, most notably 'The Spanish Holocaust' (London: Harper Press, 2013).'
*** Dr. Goodway in his portrayal of the job of the historian at the 4th Northern Radical History Network meeting held on Saturday 20 April 2013, in Bradford
**** In November 1936, Francisco Largo Caballero appointed Montseny as Minister of Health. In doing so, she became the first woman in Spanish history to be a cabinet minister.[2] She was one of the first female ministers in Western Europe (but preceded by Danish Minister of Education, Nina Bang and Miina Sillanpää of Finland). She aimed to transform public health to meet the needs of the poor and the working class. To that end, she supported decentralized, locally l-responsive and preventative health care programs that mobilized the entire working class for the war effort. She was influenced by the anarchist sex reform movement, which since the 1920s had focused on reproductive rights and was minister in 1936 when Dr. Félix Martí Ibáñez, the anarchist director general of Health and Social Assistance of the Generalitat de Catalunya, issued the Eugenic Reform of Abortion, a decree that effectively made abortion on demand legal in Catalonia. Once in exile took the view that it was an error for the anarchists to have participated in the republican government in 1936.
***** The Proper Study of Mankind: An Anthology of Essays by Isaih Berlin (PIMLICO) 1998.
'este obrita' (small work) is too 'severo' and 'demasiado lateral' (too bias) and 'selectivo'. Peirats concludes that 'none of his (Richards's) statements will be contradicted by history' but it is necessary 'to give to facts their relative importance.'
We must be aware that all these historians Richards, Goodway, and Preston are guilty of apriorism. Both Richards and Preston, have criticised Orwell for his original naivety about both the situation in Spain when he went to Spain. That, in my view, makes Orwell's observations more reliable because it helps him to observe the unfolding of events without the clutter of preconceived notions.
Lars Hertzberg takes up this question 'apriorism' by addressing an issue that was absolutely fundamental for a philosopher like Wittgenstein: the question of honesty. According to Hertzberg, Wittgenstein always regarded honesty as an issue in philosophy, and the question of what it means to “try to keep philosophy honest” is unavoidable for anyone working in the Wittgensteinian tradition. Hertzberg is not saying that philosophers in that tradition are more honest than others. His point is rather that for Wittgenstein “a concern with one’s intellectual honesty is internal to the difficulty of philosophy”.
In the case of the historians like Richards, Goodway and Preston, their primary concern is the art of advocacy.
When Peirats writes it is necessary 'to give to facts their relative importance' it is because he is conscious that Richards has undervalued the experience of the heat of the moment in the context of the Spanish Civil War. When I wrote in Freedom an obituary for Frederica Montseny**** in January 1994, Vernon was critical complaining to Charles Crute that it was too sympathetic to 'someone like her' and that that I hadn't refered to his own book. Frederica had joined the republican government as a Minister but had later admitted that it was a mistake.
Helenio Capellas, the Catalan anarchist whose father was in the same Los Solidarios group as Durruti and Garcia told me in the 1990s that while Durruti was not so bright, Spanish anarchism had a lucky escape when Garcia Oliver didn't succeed in dominating the anarchist movement, because he would have proven to be a bit too much like an anarchist Lenin.
This is what Peirats means when he claims Richards is too severe on 'individuals' by which Richards means those guilty folk who joined and supported the republican government: I remember in 1964 reading in a glossy Spanish Civil War history publication on a news-stand, that was produced by people sympathetic to Franco, and it claimed that the effect of anarchists joining the government was shocking in its effect on Spaniards in the 1930s.
“Propuesta Premio Nobel de la Paz al Generalísimo Franco”
In 1964, General Franco's Spain commemorated 'XXV años de paz franquista : sociedad y cultura en España hacia', and I was with my family in the Andalucian town Ronda
in the August of that year when the festival was in full swing; indeed 1964 was
also the year that Franco was nominated for the Nobel Prize for Peace. At that time I was just discovering Ronda a town which Ernest Hemingway and Ava Gardner spent time, but it was also where my one-year old eldest son caught a dose of hay fever and started to vomit and failing to keep his food down. A visit to the local Chemist - we could't afford a doctor - who gave us suppositories (Spain at that time depended on imported French medicine and it meant using suppositories for more ailments than constipation) which cured him within a couple of days.
But such everyday problems are trivial to the historian who works on a grand scale. The problem with the historians according to Tolstoy is that 'Everything is forced into a standard mold invented by the historians: Tsar Ivan the Terrible,... after 1560 suddenly becomes transform from a wise and virtuous man into a mad and cruel tyrant. How? Why? - You mustn't even ask...'
This is what Dr. David Goodway has already admitted above and it is something which truly represents the poverty of the historians. At least Goodway was honest about that, But Vernon Richards, unlike his companera Marie Louise Berneri, never went to Spain during the Civil War. He later, after 1958 helped to set-up a resort on the Costa Brava. In that way he had contact with the Catalans and found that in the rural areas the people in the villages 'talked openly, because they knew who could not be trusted in the community, whereas in Barcelona, for instance, you did not know your neighbour at the next cafe table and therefore talked openly at home or outside away from the crowds.' That seemed consistent with my own experience in Alicante in 1963 and later in Andalucia; I remember what a shock it was in 1967 when I went to live briefly in Portugal, in Elvas, and found the Portuguese talking freely in bars about politics.
The texture of life & 'unreal histories'
or how historians get fat?
According to Berlin: "Tolstoy wanted to write a historical novel whose 'principal aims was to contrast the 'real' texture of life, both of individuals and communities, with the unreal picture presented by historians. Again and again in the pages of War and Peace we get a sharp juxtaposition of 'realty' what 'really' occurred - with the distorting medium through which it will later be presented in the official accounts offered to the public, and indeed be recollected by the actors themselves - the original memories having now been touched up by their own treacherous (inevitably treacherous because automatically rationalising and formalising) minds. Tolstoy is perpetually placing the heroes of War and Peace in situations where this becomes particularly evident."
What we have in these histories of the historians is what Tolstoy calls the 'great illusion' which he sets out to expose. The historian Paul Preston in the interview already referred to with Ian Kershaw, related about when he went to Spain: 'Of course the Spain of the late 1960s, was much nearer to the Spain of the civil War than the Spain of today, ... original memories.' He also made a joke to Kershaw: 'I was thin when I went to Spain'. Since then he's made a good living writing about little else.
It is because of this defect attributed to the historians so clearly perceived by Tolstoy, that explains why George Orwell's 'Homage to Catalonia' with all its limitations is in the end is so much more a populat and influential to the work of the professional historians of the likes of Paul Preston. As I write this Sir Paul Preston himself is having to admit his debt to Gerald Brenan, formerly a member of the Bloomsbury Group; with Lytton Strachey, Virginia Woolf, John Maynard Keynes, and E. M. Forster, and later author of The Spanish Labyrinth: an Account of the Social & Political Background of the Spanish Civil War. Brenan was more of an anthropologist than a historian and besides the Spanish Labyrinth wrote about village life in Andalucia, as was Julian Pitt-Rivers who wrote People of the Sierra a study of the village of Grazellema a short bus ride from Ronda. Franz Borkenau produced an eye-witness accounts in the The Spanish Cockpit as a sociologist who visited Spain in the midst of the war in 1936 and 1937. Even Vernon Richards and Jose Peirats were really autodidacts rather than professional historians, and I believe they were better off for this.
I together with my young wife lived for over a year in the home of a recently widowed seamstress and her two daughters, Conchita and Pepita, in the fishing village of Denia. It was there that my eldest lad was born in August 1963. Vernon Richards refers in his biographical postscript to Margarita Balaguer, an eighteen-year-old seamstress in a haute.couture fashion house 'which she had attempted unsuccessfully to collectivize found the liberation of women the most rewarding of all the revolutionary conquests. For as long as she could remember she had fought the accepted notion that 'men and women could never be friends.' Now she found she had better friends among men than among women. A new comradeship had arisen." I don't know what my seamstress landlady, Senora Lola, in Denia, would have had to say about that all those years ago when we went to tidy-up her dead husband's niche in the cemetery on All Souls Day in 1963. Last month, some 65 years after General Franco was nominated for the Nobel Peace Prize, the socialist goverment of the acting Prime Minister of Spain, Pedro Sanchez has had the remains of its former dictator from the state mausoleum in the Valley of the Fallen, where he was buried in 1975, for reburial in a private grave, and Sanchez claims it is a step towards national reconciliation, the exhumation was the most significant move in years by Spanish authorities to lay the ghost of the general whose legacy still divides the country he ruled as an autocrat for nearly four decades. Meanwhile Catalonia is in crisis over the imprisionment of the Catalan nationalist leaders, and a poll by the pollster 40dB for EL PAÍS is suggesting that Spain which will be holding its fourth general election in four years his coming Sunday, and yet the new vote is not likely to break the prolonged political stalemate, according to a survey by the pollster 40dB for the newspaper EL PAÍS.
* Logic and Sin in the writings of LUDWIG WITTGENSTEIN by Philip R. Sheilds: Bertrand Russell was fond of relating the following story about Ludwig Wittgenstein's student days at Cambridge: "he used to come to my rooms at midnight and, for hours, he would walk backwards anf forwards like a caged tiger. On one such evening, after an hour or two of dead silence, I said to him, 'Wittenstein, are you thinking about logic or about your sins?' 'Both,' he said, and then reverted to silence." .'
**Danny Evans in the Bibliographical Postscript to 'Lessons of the Spanish Revolution' writes: 'Paul Preston, has moved in the opposite direction to the drift of specialist historiography, providing increasingly caricatured depictions of Spanish anarchists in his later work, most notably 'The Spanish Holocaust' (London: Harper Press, 2013).'
*** Dr. Goodway in his portrayal of the job of the historian at the 4th Northern Radical History Network meeting held on Saturday 20 April 2013, in Bradford
**** In November 1936, Francisco Largo Caballero appointed Montseny as Minister of Health. In doing so, she became the first woman in Spanish history to be a cabinet minister.[2] She was one of the first female ministers in Western Europe (but preceded by Danish Minister of Education, Nina Bang and Miina Sillanpää of Finland). She aimed to transform public health to meet the needs of the poor and the working class. To that end, she supported decentralized, locally l-responsive and preventative health care programs that mobilized the entire working class for the war effort. She was influenced by the anarchist sex reform movement, which since the 1920s had focused on reproductive rights and was minister in 1936 when Dr. Félix Martí Ibáñez, the anarchist director general of Health and Social Assistance of the Generalitat de Catalunya, issued the Eugenic Reform of Abortion, a decree that effectively made abortion on demand legal in Catalonia. Once in exile took the view that it was an error for the anarchists to have participated in the republican government in 1936.
***** The Proper Study of Mankind: An Anthology of Essays by Isaih Berlin (PIMLICO) 1998.
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