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Franco and the Jews: the Effects of Image and Memory on Spanish Historical Perspectives: Santa Clara University Undergraduate Journal of History, Series II Volume 10 Article 8 2005 Franco and the Jews: The ffecE ts of Image and Memory on Spanish-Jewish Reconciliation Rene H. Cardenas Follow this and additional works at: http://scholarcommons.scu.edu/historical-perspectives Part of the History Commons Recommended Citation Cardenas, Rene H. (2005) "Franco and the Jews: The Effects of Image and Memory on Spanish-Jewish Reconciliation," Historical Perspectives: Santa Clara University Undergraduate Journal of History, Series II: Vol. 10 , Article 8. Available at: http://scholarcommons.scu.edu/historical-perspectives/vol10/iss1/8 This Article is brought to you for free and open access by the Journals at Scholar Commons. It has been accepted for inclusion in Historical Perspectives: Santa Clara University Undergraduate Journal of History, Series II by an authorized editor of Scholar Commons. For more information, please contact [email protected]. Cardenas: Franco and the Jews Franco and the Jews 47 48 Historical Perspectives March 2005 Franco and the Jews: After Franco’s 36-year tenure in a role of unchal- lenged power and authority, a significant amount of The Effects of Image and Memory on scholarship has grappled with the complex question of Spanish-Jewish Reconciliation his legacy. Motivated by admiration, fascination, and disgust, foreign observers – not Spaniards – have Rene H. Cardenas spearheaded the task to represent and remember The news of Francisco Franco’s death on the Franco as an archetypal dictator, megalomaniac or morning of 20 November 1975 affected the Spanish calculating politico. This study will also analyze his public in various ways. Clothiers in grieving Galicia memory, but one that scholars have not previously and Madrid found themselves hard-pressed to provide emphasized – the Jewish memory of the dictator based enough black ties and armbands to satisfy the insatia- upon Israeli policy toward Franquist Spain and the ble demand, a situation vastly different from the details about Franco’s life that were “forgotten” in dancing and celebrations that burst forth in the order to generate it. Basque provinces of Guipuzcoa and Vizcaya. Manuel The Spanish institutionalized memory of Francisco Vasquez Montalban, a Barcelona novelist, chronicled Franco is heavily influenced by a wide spectrum of the activity in the heretofore “occupied” city: “Above Spanish politicians, intellectuals, and social commen- the skyline of the Collserola Mountains, champagne tators who collaborated in what came to be known as corks soared into the autumn twilight. But nobody el pacto del olvido, or pact of forgetting. Franco was heard a sound.” Barcelona was, after all, a city of good not necessarily forgotten post-mortem, though; in- manners.1 As Franco’s body lay in state at the Sala de stead, an immense national appetite for details about Columnas of Madrid’s Palacio del Oriente, nearly the private Caudillo fueled a cathartic release of diaries 500,000 people filed past; some to mourn, others to and memoirs for years after his death. El pacto only confirm that the was truly dead. Compared in his stressed no settling of accounts, no revenge. No one lifetime to the Archangel Gabriel, Alexander the Great, sought to open what was considered a Pandora’s box Julius Caesar, Charlemagne, Napoleon, and Jesus for fear of igniting another devastating civil war like Christ, Franco was buried on 23 1975 November at the one responsible for catapulting Franco into power Valle de Los Caidos, outside Madrid.2 Only one forty years earlier. Thus, collective amnesia, or anti- noteworthy Head of State, the Chilean dictator Gen. memory, became the consensus of an uneasy Spanish Augusto Pinochet, attended the funeral. public.3 In the Jewish memory of the dictator, this 3 1Manuel Vasquez Montalban, Barcelonas (London: W.W. For a developed commentary on collective memory and anti- Norton & Co., 1992), 175. memory, see Pierre Nora, Rethinking the French Past: Realms of Memory (New York: Columbia University Press, 1992), 1-23. 2Paul Preston, Franco (London: HarperCollins Publishers, 1994), 9, 52, 329-330. Published by Scholar Commons, 2005 1 Historical Perspectives: Santa Clara University Undergraduate Journal of History, Series II, Vol. 10 [2005], Art. 8 Franco and the Jews 47 48 Historical Perspectives March 2005 Franco and the Jews: After Franco’s 36-year tenure in a role of unchal- lenged power and authority, a significant amount of The Effects of Image and Memory on scholarship has grappled with the complex question of Spanish-Jewish Reconciliation his legacy. Motivated by admiration, fascination, and disgust, foreign observers – not Spaniards – have Rene H. Cardenas spearheaded the task to represent and remember The news of Francisco Franco’s death on the Franco as an archetypal dictator, megalomaniac or morning of 20 November 1975 affected the Spanish calculating politico. This study will also analyze his public in various ways. Clothiers in grieving Galicia memory, but one that scholars have not previously and Madrid found themselves hard-pressed to provide emphasized – the Jewish memory of the dictator based enough black ties and armbands to satisfy the insatia- upon Israeli policy toward Franquist Spain and the ble demand, a situation vastly different from the details about Franco’s life that were “forgotten” in dancing and celebrations that burst forth in the order to generate it. Basque provinces of Guipuzcoa and Vizcaya. Manuel The Spanish institutionalized memory of Francisco Vasquez Montalban, a Barcelona novelist, chronicled Franco is heavily influenced by a wide spectrum of the activity in the heretofore “occupied” city: “Above Spanish politicians, intellectuals, and social commen- the skyline of the Collserola Mountains, champagne tators who collaborated in what came to be known as corks soared into the autumn twilight. But nobody el pacto del olvido, or pact of forgetting. Franco was heard a sound.” Barcelona was, after all, a city of good not necessarily forgotten post-mortem, though; in- manners.1 As Franco’s body lay in state at the Sala de stead, an immense national appetite for details about Columnas of Madrid’s Palacio del Oriente, nearly the private Caudillo fueled a cathartic release of diaries 500,000 people filed past; some to mourn, others to and memoirs for years after his death. El pacto only confirm that the was truly dead. Compared in his stressed no settling of accounts, no revenge. No one lifetime to the Archangel Gabriel, Alexander the Great, sought to open what was considered a Pandora’s box Julius Caesar, Charlemagne, Napoleon, and Jesus for fear of igniting another devastating civil war like Christ, Franco was buried on 23 1975 November at the one responsible for catapulting Franco into power Valle de Los Caidos, outside Madrid.2 Only one forty years earlier. Thus, collective amnesia, or anti- noteworthy Head of State, the Chilean dictator Gen. memory, became the consensus of an uneasy Spanish Augusto Pinochet, attended the funeral. public.3 In the Jewish memory of the dictator, this 3 1Manuel Vasquez Montalban, Barcelonas (London: W.W. For a developed commentary on collective memory and anti- Norton & Co., 1992), 175. memory, see Pierre Nora, Rethinking the French Past: Realms of Memory (New York: Columbia University Press, 1992), 1-23. 2Paul Preston, Franco (London: HarperCollins Publishers, 1994), 9, 52, 329-330. http://scholarcommons.scu.edu/historical-perspectives/vol10/iss1/8 2 Cardenas: Franco and the Jews Franco and the Jews 49 50 Historical Perspectives March 2005 amnesia has a different origin - one rooted in the and the United States, scholars such as Angel Pulido, dictator’s ambiguous stances and policies themselves. himself a Jew, dedicated their careers to settling the Although El Caudillo publicly articulated a Catho- Spanish-Sephardic rift. Having spoken before the lic, knightly, warrior-based formula for Spanish Cortes, or Spanish Senate, visited the Sephardic identity and simultaneously sought to ingratiate communities in Turkey and met with their chief rabbi, himself with Sephardim communities (Jews of Spanish and written articles for the Spanish press, Pulido ancestry), many of whom immigrated to Palestine presented an image of a Spain held hostage by a during or immediately after the Spanish Civil War, his fervent ultra-nationalistic, Catholic ideology during the duplicity was not entirely of his own design.4 It was late 19th and early 20th centuries.8 The Jewish intellec- also a consequence of the Jewish experience in Span- tual was so well accepted among all echelons of society ish history. 5 According to Norman Berdichevksy, that King Alfonso XIII proposed the renewal of a bitter memories of the Inquisition and the Jewish “Greater Spain” with Sephardim reconciliation as one expulsion of 1492 dominated Jewish memories of the of his primary objectives during the first decades of the Iberian Peninsula for centuries.6 Equating Jews to 20th century. In this spirit, Spain voted in favor of the Moorish “infidels in league with the devil,” Spain British Mandate for Palestine in 1922, and the Repub- retained this hostile posture until immediately after lican government welcomed Chaim Weizmann, who the French Revolution, and only after the adoption of would become Israel’s first president, in 1932. With the Constitution of 1868 did official persecution come the Star of David in the ascendant, the Catholic to a halt. Immediately thereafter, a number of Spanish Church
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