Amaiur, his crown asks us
The castle of Amaiur (1522), in Baztán, was the last strength of the resistance against the Spanish conquest of the Kingdom of Navarra. The rebels, with their courage, also dominated the kingdom of Spain, challenged by their hearts, sought to rise up against the conquerors.
Discover the unforgettable lesson Amaiur has given us: If we have been able to deal with the conquerors of the Kingdom of Navarre, our country can also do so at any time, because there is always reason to fight the oppressor.
Why does Amaiur remain in our collective memory 500 years after that event? Why has the winner failed? Let's analyze the subjective process here present. The courage of those who defended Amaiur is calling on our subjectivity to break with the rule of the conqueror, that is, to emerge from the domination of the Spanish-Galo superego, to get out of the situation of anguish (to free oneself from the fear generated by the retaliation of the Spanish and French state) and to move on to the courage to obtain justice (EH independent of the two states). We are faced with an interpellation which is calling and which will act on our national conscience.
That is why they have been, and will be, a benchmark for all those who have fought and fought for the independence of the Basque Country. Being able to lift Euskal Herria against the oppression that dominates is a fact that flourishes in numerous historical events: rebellions, Carlist wars, ENAM, etc. Because, as Lacan says, there is no unnecessary courage.
As it is significant, to the extent that it relates the past and present of the kingdom of Navarra, let us say what counts Jorge Oteiza (Gratitude for the Gold Medal of Navarra, Egin, 3/12/1992), for example, which expresses all the above.
Our universal sculptor says that the identity crisis we suffer consists of the absence of historical memory, a thesis that is clarified through two characters, one Navarro and the other Gipuzkoan, who, without knowing us, made the same two decisions.
Oteiza, whose family had to migrate to Gipuzkoa after the conquest of the kingdom of Navarre, identifies two moments of history with each other over centuries: The barbarism of the Vatican before the Catholic José Antonio de Aguirre in the Spanish Civil War and Pope Julius II to the Catholic Monarchs to prevent him from rising up against the Duke of Alba and thus legitimize the conquest of the new excommunicated Navarra.
The sculptor explains the moment when Pope Julius II, with the money of the breasts, pays Michelangelo's works at the Sistine Chapel for his personal honor.
The Navarro, after the Civil War from Buenos Aires, decides to do historical justice with the Vatican. Once there, Oteiza connects with another Navarre from Caparroso, Pablo de Rada, with the heroic transatlantic aeronautical expedition Plus Ultra (1927), ready to bomb the Vatican, as a result of its consequences. It is clear that both are another Amaiur.
Here are some moments of this qualitative survey of Amaiur's questioning, which remain in our collective imaginary and speak of the current reality of this historic decision, of this permanent act of moods.
Bidali zure iritzi artikuluak iritzia@argia.eus helbide elektronikora
ARGIAk ez du zertan bat etorri artikuluen edukiarekin. Idatzien gehienezko luzera 4.500 karakterekoa da (espazioak barne). Idazkera aldetik gutxieneko zuzentasun bat beharrezkoa da: batetik, ARGIAk ezin du hartu zuzenketa sakona egiteko lanik; bestetik, egitekotan edukia nahi gabe aldatzeko arriskua dago. ARGIAk azaleko zuzenketak edo moldaketak egingo dizkie artikuluei, behar izanez gero.
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