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• W4382051489 abstract "B U L L E T I N O F T H E C O M E D I A N T E S 2 0 2 2 – 2 3 | v ol / 7 4 N º 1 + 2 p r e p u b l i c at i o n ( p r o j e c t m u s e ) 1 r e v i e w s Miguel Martínez. Comuneros. El rayo y la semilla (1520–1521). Hoja de Lata, 2021. 368 pp. Ruth MacKay Independent Scholar On 23 April 1978, busloads of leftists and activists and ordinary fairgoers from throughout Castile converged upon a large field outside the town of Villalar to memorialize an army of Castilian commoners that implausibly rose up against the monarchy in 1520 and a year later was crushed in the very expanse where we were gathered. Some two hundred thousand people waved Republican flags and flags of all the regions of Spain after forty years of prohibition, and they chanted “Castilla, entera, se siente comunera.” They wore and traded pins with flags, they delivered endless speeches, played instruments and roasted sausages and danced and sang and ate and drank, and it went on all day. I was young and I had never heard of the comuneros. But I will never forget that day, when Juan Padilla rose from the dead and spoke to vast crowds of people still celebrating the demise of the Franco dictatorship. Miguel Martínez has written a beautiful, intelligent, and useful book about the sixteenth-century revolt. He sets the stage quickly with a thirtypage summary covering the main figures, turning points, historiography, and the works of the most important of its many chroniclers. Briefly, the teenage Charles I (later Charles V) arrived in Spain to take the Crown with his Flemish advisers and quickly convoked a meeting of the Cortes in Santiago to raise taxes before returning north to claim the throne of the Holy Roman Empire. The towns of Castile rebelled in May 1520 against the corrupt and now absentee monarchy. The comuneros organized local juntas along with a central junta, obtained the support of the imprisoned Queen Juana (Charles’s mother), and raised a working army based on local militias. The rebellion took on increasingly radical tones and was defeated the following year. In subsequent chapters, Martínez describes the late medieval tradition of rebellion; the sorts of people who joined the revolt, who included artisans, peasants, lower nobility, and the clergy; as well as the history and memory of the comuneros in later centuries and their literary legacy. Martínez’s principal focus is language. The meanings, echoes, and use of words such as comunidad, novedad, república, revolución, junta, and democracia are what explain how this monumental event occurred in the first place and how it has been invoked again and again. The author also describes B U L L E T I N O F T H E C O M E D I A N T E S 2 0 2 2 – 2 3 | v ol / 7 4 N º 1 + 2 p r e p u b l i c at i o n ( p r o j e c t m u s e ) 2 how new physical configurations and practices worked to modify old words: “En las historias de los levantamientos populares, es frecuente encontrar que sus protagonistas históricos tientan las palabras, experimentan con viejos vocabularios y van abriendo camino a nuevas veredas de sentido. Hay momentos en los que se tensan las ideas y se ponen en juego nuevas formas de inteligibilidad. De repente, las injusticias que parecían naturales dejan de serlo, en gran medida, porque se habla de ellas de otra manera” (205). Martínez directly asks if we can even use today’s words to describe events in the Old Regime, and concludes that, yes, we can. Without losing respect for the distance between us and them, one of the remarkable things about the comuneros is that their vocabulary was so similar to our own. Comunidad is a rich and potent word. It spoke to townspeople’s remembered and imagined past and..." @default.
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• W4382051489 title "Comuneros. El rayo y la semilla (1520–1521). by Miguel Martínez." @default.
• W4382051489 doi "https://doi.org/10.1353/boc.0.a901336" @default.
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