“The search for a deep meaning has had the consequence of obscuring the most immediate reality of the bulls and their true importance.” This is said by a Canadian historian, Adrian Shubert, Hispanic scholar and professor of History at the University of York (Toronto), author of ‘Social history of bullfighting’ (Catarata). And he adds: “Bullfighting is simply a form of mass commercial entertainment, a cultural industry.” Surely many will not agree with that ‘simply’, because for the fan the bullfight transcends beyond. However, as Carlos Martínez Shaw explains in the prologue, Shubert “aims to historicize the material aspects of bullfighting as a public spectacle, as a form of popular leisure, disregarding the discussion of the more sophisticated anthropological interpretations developed in the 20th century that “They give it an ethical, epic, heroic, artistic, erotic or sacrificial, even religious dimension.” Here its epic and artistic value would fully come into play, “its unrepeatable and unique character.” But the author focuses on entertainment as an industry. “First and foremost, bullfighting was a business,” he emphasizes in chapter one. Raising moneyHe also emphasizes that from the beginning they were a way of raising money for various orders or institutions. The relationship between bulls and Catholicism was very close. Thus, as stated in the book, Veracruz de Consuegra requested bullfights “to attend to the structure of the hermitage”; The priest of San Andrés also asked for celebrations to pay debts; The monastery of the Agonizing Fathers was helped to rebuild. Already in the 18th century there were requests from municipal authorities: «in 1756, bullfights were authorized in Ocaña to ‘fix the houses in the square, which threatened ruin’; Salamanca paid the debt of its great Plaza Mayor with the sale of boxes for the bullfights that were organized in that same place. Streets were fixed in Villacarrillo and Cartagena, a stream was covered in Utrera “whose vapors in the summer cause epidemics from which many residents die”; hospices would be made for vagrants and beggars on this and the other side of the Atlantic; «Alcalá de Henare s asked for bullfights to clean the sewers and renew the fountains»…Related News standard Si Olga Casado: the pride of feeling like a bullfighter, the pride of being a woman Rosario Pérez Two ears and a tail for the surprising novillera, who triumphs together with Talavante and Adrián, with two horns back in the ring, at a festival for the DANA victims in which tears and hope were embraced. Shubert comments that “the contribution of money public to political well-being was so important, and was so established in the 1930s and 1940s, that private businessmen frequently mentioned it in their applications for permits to build plazas. Already in the middle/end of the aforementioned century, they focused especially on hospitals, with extraordinary charity runs. ‘Social history of bullfighting’ Author: Adrian Shubert Prologue: Carlos Martínez Shaw Publisher: Catarata Pages: 285 Price: 19 eurosNow the Charity Bullfight (for whose benefit?) is another story. But there are numerous charitable festivals, which this year will be celebrated especially for the victims of the dana in Valencia, with all the bullfighters and ranchers involved. Do we know when the first bullfight was held to help those affected by a natural disaster? Well, according to the author of ‘Historia social del bullfighting’, it was in 1829 in Aranjuez “to raise funds for the victims of the earthquakes that occurred in Murcia and Orihuela; but only much later, in the 1980s and 1990s, did this become commonplace.” Thus, as Shubert relates and enumerates, in July 1854 “the officers of the Cuenca regiment organized a calf event in El Pardo for the benefit of the families of ‘the victims of the Alcudia disaster’.” In 1879, celebrations were organized in Madrid and Seville for those affected by the floods in Alicante, Almería and Murcia. And so many more. Until today, with the dana…Bullfighting has many values, yes. To all of them they add solidarity. Thus, for example, Morante de la Puebla will reappear at a dana festival. It will be in Algeciras on February 28. Then, in March, in Olivenza, it will be its first parade of lights.
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