Hispanidad

Additionally, Juan Latino stands out as a significant figure in this discourse; he is recognized as the first black African to attend a European university, ultimately achieving the status of professor.

The term has been used in the early modern period and is in the Tractado de orthographía y accentos en las tres lenguas principales by Alejo Venegas, printed in 1531, to mean "style of linguistic expression".

[5][6] Unamuno linked the concept to the multiplicity of peoples speaking the Spanish language, which encompassed in turn his idea of La Raza, gave it an egalitarian substrate and questioned the very status of motherland for Spain; he claimed the need of approaching Hispanic American republics in terms of sisterhood (opposing "primacies" and "maternities").

[11] In the later years of the decade, vanguard writer Ernesto Giménez Caballero began to elaborate a neo-imperialist narrative of the Hispanidad in La Gaceta Literaria.

[23] Spanish Primate Isidro Gomá y Tomás issued in Argentina, on 12 October 1934, a Maeztu-inspired manifesto, In Support of Hispanidad: "America is the work of Spain.

[29] Spanish philosopher and Francoist propagandist Manuel García Morente [es] would make Francisco Franco the saviour of the legacy of the Hispanidad from an "invisible army" that was sent by the Communist International of Moscow.

[30] García Morente would synthesize the essence of Hispanidad in the archaistic ideal of "Christian knight", half-monk and half-soldier;[31] that figure was used in the pages of student books during the beginning of the Francoist dictatorship.

[32] After the Spanish Civil War, the Our Lady of the Pillar became a symbol of Hispanidad in Spain and was linked to the National Catholicism of the Franco´s regime to the ideas of patriotism and "Hispanic essences".

[40] Afterwards, later in the Francoist dictatorship, the regime, then less constrained by the international community, recovered more aggressive rhetorics, but it failed to reach the full extent of when Ramón Serrano Suñer was Minister of Foreign Affairs.

[43] One of the key parts of the ideology of "Panista" Mexican politician Efraín González Luna [es], who strongly supported miscegenation, was the Hispanidad, which he conceived in terms of a united community of sovereign states that defended their own values from foreign threats like communism.

[46] The idea of Hispanidad was also featured with new meanings in authors of the Spanish Republic in exile, such as Fernando de los Ríos, Joaquín Xirau, Eduardo Nicol and Américo Castro.

[47] Salvador de Madariaga, also exiled, defended the Hispanidad as a positive factor towards cultural ontogeny; he believed its miscegenation was much better than the Anglo-Saxon example.