Misplaced Pages

Traditional monarchy: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 12:33, 15 February 2024 editJacobí (talk | contribs)Extended confirmed users3,752 editsNo edit summary← Previous edit Revision as of 23:24, 24 November 2024 edit undoSr L (talk | contribs)Extended confirmed users1,035 editsNo edit summaryTags: nowiki added Visual edit Disambiguation links addedNext edit →
Line 8: Line 8:


In this context, traditional monarchy would consist of a reivindication of Iberian tradition against intents of "foreignizing" the peninsula. The traditional ''fueros'' and religious institutions would be a way of defending Spain against liberal intents of europeizing it and would foster a closer relationship with Portugal and Latin America. ] considered a modern traditional monarchy as "what the old free order of our peoples would have been" if "the european deviations had not meddled in".<ref name=":0" /><ref>{{Cite journal |last=Fernández García |first=Eusebio |year=2014 |title=Tradición y libertades (el 'Manifiesto de los Persas' y sus recuperaciones tradicionalistas) |journal=Revista de Historiografía |publisher=Universidad Carlos III de Madrid |issue=20 |pages=139–156}}</ref> In this context, traditional monarchy would consist of a reivindication of Iberian tradition against intents of "foreignizing" the peninsula. The traditional ''fueros'' and religious institutions would be a way of defending Spain against liberal intents of europeizing it and would foster a closer relationship with Portugal and Latin America. ] considered a modern traditional monarchy as "what the old free order of our peoples would have been" if "the european deviations had not meddled in".<ref name=":0" /><ref>{{Cite journal |last=Fernández García |first=Eusebio |year=2014 |title=Tradición y libertades (el 'Manifiesto de los Persas' y sus recuperaciones tradicionalistas) |journal=Revista de Historiografía |publisher=Universidad Carlos III de Madrid |issue=20 |pages=139–156}}</ref>

== Supporters of Traditional Monarchy ==

=== Hispanic ===
This refers to the supporters for the restoration of ] form of government (before ] and rejecting the ]-] aspects of ] that introduced Absolutism) and the reject of ]' political legacy around countries of the ].

==== Spain ====
Some schoolars theorized that the first traditionalist monarchal movements were the ] that opposed to the abolition of ] and ] institutionallity after the ]<nowiki/>by the ] bringed by ] and reinforced by ] ]. However, most see austracistas as a precedent of reactionary political thought, while the first traditionalist monarchical groups were the ] and the ] which have the support of ], brother of ]. Most of the Spanish supporters of Traditionalist Monarchical thought were aglomerated on the ] movement (defenders of Infante Carlos rights of succession, against the ones of ]), although some tradionalists that rejected Carlist pretendsions, developed the political faction of ] that accepted Isabella II but opposed to the reforms from ]. However with the decadence of Carlism after ] and the menace to Isabelins from ] and ], traditionalists monarchists then developed the ] movement on late XIX to beggining XX century, which recognised ] line (heir of Isabella II) as true king, but pushing ] to derogate the Liberal reforms since ] and to obey ] about Monarchy as ]. During the ], there was a brief rebirth of Traditionalist Monarchists through Carlists ] and the increasement of ] on Anti-Republican movements like the Alfonsinist ] (even ] during this time considered to restore a Monarchy based in Traditionalist thinking, according to the ] with Carlists that advocated to develop a ] in the ] way), but the leadership of ] opposed to Traditionalist Monarchists and repressed them with ] after getting the control of ] with the ], and so ] developed a ] syncretist political ideology called ]. Although there were traditionalist monarchists factions in Franco's regimen (the ]), the ] opposed to National Catholicism for being ] in their perspective and also rejecting the alliance of Monarchists with ] (perceived as ohter modern ideology against Authentic Monarchy, Spanish Political Tradition and ]). After the ], the traditionalists monarchists are today a minority under the leadership of ].

] avocates for the restoration of ] (] that garantized ] between distinct regions of Spain which had the right to have it's own ] based in their particular ], instead of same National Constitution for all the Provinces) and "Cuerpos Intermedios" institutionallity. At the same time they rejects ], ] and ]. Notable figures in defense of Spanish Traditional Monarchy have been ], ], ], ], ], ], ], ], ].

==== Spanish America ====
On Spanish America, the traditionalists monarchists were mostly the ] faction of the ], which also were in contact with the ] (Proto-Carlists) from Spain against the ] and then the ] regime for abolishing ] to Criollos and Indigenous ] to force them to be ] without ] distinctions according to their regional realities (so, opposing liberal attempt to homogenize institutions to menace the Colonial Corporatism and impose ]), while also criticising ] for not respecting the fueros and authonomy garantized in ] by attacking ] by increasing power of Peninsular Governors (like ] or ]), unlike the ] which were perceived as more respectful to the ] ] between Monarch and Subjects of distinct kingdomes (as Hispanic-americans considered ] as provinces of Spain instead of Colonies, but not under administration of Spaniards from ] institutionality, but as ] under American administration with it's own Criollo and Indigenous institutionality in the name of the Spanish Monarchy, which have to be a moderator and supervisor power only), alike the ] with distincts Kingdoms constituting the crown of Castile instead of a same and unique Spanish Kingdom (like contemporaneous Spain), in which the Spanish King was the protector of Corporatists institutionality to avoid unjistified injerence of ] from the central government, and even to protect Indigenous or Criollos natural rights by respecting the jurisdiction of the other in the Republica de Indios and Republica de españoles, according to ] (which involucrated heterogeneous taxes instead of a same national tax for all peoples, the maintenance of ] ] in the rural towns instead of imposing urban ] system, and the ] ] system of the ] to have legal protection from their ] or ]). Despite all of this, not all Royalists were Traditionalist Monarchists, as there were also Liberal Royalists which defended the reforms from the ], so provocating Royalist internal conflicts against the Traditionalist, like ] or ] (in both parties were absolutists and also moderate secesionists).
{{Quote|text=In the midst of the profound uncertainty brought about by the crisis of the monarchy and the responses from both viceroyalties, the indigenous groups took on different positions. At first, a project of their own seemed to emerge; later, the positions were not so clear and there were both indigenous groups associated as such with the insurgent guerrilla war and others who allied themselves with the king's armies. However, ultimately, the central issue was to maintain the colonial pact with two objectives: first, the recognition of their lands and territories and, second, the possibility of maintaining their own forms of organization and the right to appoint their authorities. In this way, it can be explained how the indigenous communities were going to join projects, whether insurgent or royalist, that guaranteed or facilitated their own objectives (...) If they saw that they had no chance of success, they retreated to their communities seeking to do what was strictly necessary with the two groups in conflict, waiting to see which way the balance would tip. This does not mean that the indigenous people did not understand what was at stake in the conflict, but quite the opposite; their fundamental political project was to maintain the greatest possible balance between the State and their communities, in such a way as to guarantee access to the land and its resources (...) That is, the existence of what ] has called a "reciprocity pact," by which the State guaranteed ownership of the land as long as the communities paid the tribute (...) to avoid the imposition of a land registry and a general tax system, preferring to continue paying the colonial tax (...) Despite the optimism of many indigenous peoples to establish a new pact with the nascent Bolivian State in a situation of equity and justice, the ideology of liberalism and the discourse on the need to have enlightened citizens left out of the management of public affairs many of these combatants who were not recognized as full citizens in the first Bolivian Constitution of 1826.|author=María Luisa Soux|title=Rebellion, Guerrilla and Tribute: Indians from Charcas
during the process of Independence}}
On recent times, have been appearing Carlist Circles on Spanish American countries, developed by loyals to the ] ("Sixtino" Carlists), in support of the application of Traditional Monarchy in Latin American Societies, or even the reunification of Hispanic America with Spain in a ] under the rule of ] and his heirs. Those Carlists Circles are: "Circulo Tradicionalista Celedonio de Jarauta" and "Circulo Tradicionalista Vasco de Quiroga - Michoacan" in ],<ref>{{Cite web |title=C. TRADICIONALISTA CELEDONIO DE JARAUTA - CIUDAD DE MEJICO, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/c-tradicionalista-celedonio-de-jarauta-ciudad-d |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref><ref>{{Cite web |title=CIRCULO TRADICIONALISTA VASCO DE QUIROGA - MICHOACAN, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-vasco-de-quiroga-michoac |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Santa Fe - Bogota" and "Circulo Tradicionalsita Gaspar de Rodillas - Medellin" in ],<ref>{{Cite web |title=CIRCULO SANTA FE - BOGOTA, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-santa-fe-bogota |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref><ref>{{Cite web |title=CIRCULO TRADICIONALISTA GASPAR DE RODAS - MEDELLIN, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-gaspar-de-rodas-medellin |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Blas de Ostolaza" and "Circulo Carlista Leandro Castilla" in ],<ref>{{Cite web |title=CIRCULO BLAS DE OSTOLAZA - PERU, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-blas-de-ostolaza-peru |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref><ref>{{Cite web |title=CÍRCULO CARLISTA LEANDRO CASTILLA (AREQUIPA) |url=https://periodicolaesperanza.com/circulo-carlista-leandro-castilla |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista del Río de la Plata" in ],<ref>{{Cite web |title=CIRCULO TRADICIONALISTA DEL RIO DE LA PLATA - ARGENTINA, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-del-rio-de-la-plata-arge |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista de Nuestra Señora de la Asunción del Paraguay" in ],<ref>{{Cite web |title=CÍRCULO TRADICIONALISTA NUESTRA SEÑORA DE LA ASUNCIÓN DEL PARAGUAY |url=https://periodicolaesperanza.com/circulo-de-paraguay |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista Antonio de Quintanilla" in ],<ref>{{Cite web |title=CÍRCULO TRADICIONALISTA ANTONIO DE QUINTANILLA Y SANTIAGO (CHILE) |url=https://periodicolaesperanza.com/circulo-de-chile |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref>, "Circulo San Juan Bautista - Alto Peru" in ],<ref>{{Cite web |title=CIRCULO SAN JUAN BAUTISTA - ALTO PERU, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-san-juan-bautista-alto-peru |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista de Venezuela" in ],<ref>{{Cite web |title=CIRCULO TRADICIONALISTA DE VENEZUELA, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-de-venezuela |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista del Reino de Guatemala" in Central America (] to ]),<ref>{{Cite web |title=CIRCULO TRADICIONALISTA DEL REINO DE GUATEMALA, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-del-reino-de-guatemala |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref> "Circulo Tradicionalista Nuestra Señora de la Asunción de Panama" in ].<ref>{{Cite web |title=CIRCULO TRADICIONALISTA N. S. DE LA ASUNCION DE PANAMÁ, autor en La Esperanza |url=https://periodicolaesperanza.com/archivos/author/circulo-tradicionalista-n-s-de-la-asuncion-de-pa |access-date=2024-11-24 |website=La Esperanza |language=es}}</ref>

The ] (which don't recognise Don Sixto as successor of Infante Carlos, considering vacant the Spanish Throne) also have been spreading the doctrine of Traditional Monarchy trhough intellectual exchanges with local Reactionary and ] movements in the region, like ] on Mexico.<ref>{{Cite web |last=CTC |first=Presidente |date=2019-11-04 |title=Veladas en Tradición: crónica de la cena con la Guardia Cristera |url=https://www.carlistas.es/2019/11/04/veladas-en-tradicion-cronica-de-la-cena-con-la-guardia-cristera/ |access-date=2024-11-24 |website=www.carlistas.es |language=es}}</ref>

===== South America =====
After the complete defeat of Royalists, most of them were exilled or forced to be expelled to Spain (most of them were called the ] and were part of the ]), damaging the Counter-Revolutionary movement extremely bad as they were totally disarticulated on Urban Areas by 1826. However, in Rural Zones (like in ], ], ], ], ], ], ] and ]) there were still some Royalists Guerrillas against the submission to Liberal reforms and institutions from the ] elites (like ], ], ], ], ], etc), until late 1830s,<ref>https://repositorio.uca.edu.ar/bitstream/123456789/6982/1/ultimos-realistas-alonso-pena.pdf</ref> having in their files Plebeyan groups like ], ], ] and poor ] that developed a "Popular Royalism" like the ] or ] (which has been poorly studied by Western ]).<ref>https://revistadeindias.revistas.csic.es/index.php/revistadeindias/article/view/679</ref><ref>{{Cite journal |last=Straka |first=Tomás |date=2019-Jan-Apr |title=Las razones de Don Braulio, o el realismo popular venezolano como problema historiográfico |url=https://www.scielo.br/j/vh/a/j9tpN3z6CpJJknnz8GMzpmj/?lang=es |journal=Varia Historia |language=es |volume=35 |pages=113–139 |doi=10.1590/0104-87752019000100005 |issn=0104-8775}}</ref><ref>https://repositorio.unal.edu.co/handle/unal/23313</ref><ref>http://www.scielo.cl/scielo.php?script=sci_abstract&pid=S0717-71942019000100217&lng=es&nrm=iso&tlng=es</ref> The most important ones were:

* The ] in Southern ] lead by ] until 1824,<ref>http://saber.ucv.ve/ojs/index.php/rev_eh/article/view/5193/5000</ref> then unorganised resistance until 1828.<ref>{{Cite book |last=Española |first=El otro Bicentenario de América |url=https://www.academia.edu/39928003/Bol%C3%ADvar_Tomo_II_Salvador_de_Madariaga |title=Bolívar, Tomo II - Salvador de Madariaga |date=1979-01-01}}</ref>
* The ] in Eastern Bolivia lead by ] until 1828, being the last remnant of ] in ].
* The Güires in North-West Venezuela lead by ] until 1832.<ref>{{Cite web |date=2015-12-15 |title=Revista Nuestro Sur - Nº 1 by Fundación Centro Nacional de Historia - Issuu |url=https://issuu.com/centronacionaldehistoria/docs/nuestronro1/102 |access-date=2024-11-24 |website=issuu.com |language=en}}</ref>
* The ] and ] on ] and ] led by ] until 1832, being the last remnant of ] (and of ] outside Lower Peru)
* The ] in ] lead by ] until 1839,<ref>https://www.oocities.org/athens/forum/7958/anio2000/numero11/ultimosestandartes.htm?fbclid=IwAR18VLyIvxDUy5-oCBgZKARaXMULH3HJugnb8uH1k0OpZ-1P5tzOkbAZ0rU</ref><ref>https://repositorio.unal.edu.co/bitstream/handle/unal/30275/16455-51387-1-PB.pdf?sequence=1&isAllowed=y</ref> being the last remnant of ] and of Spanish-American Royalism as a whole.
* {{Quote|text="As is known, traditional national historiography has privileged the examination of this period, and has unanimously maintained that all groups of colonial society, regardless of their ethnic and class affiliation, resolutely supported the Creole leadership. Independence, therefore, would have been the result of a unanimous process, as well as a completely autonomous decision and execution. The ideological burden contained in this version cannot explain, of course, why the presence of the armies of San Martín and Bolívar was necessary for the definitive achievement of the independence of Ecuador, Peru and Bolivia. (...) consequently, examining once again in this context the "nationalism", real or potential, of the indigenous peasantry does not make much sense, since the answer is quite obvious (...) On the other hand, the allusion to the peasant rejection of the republican system as a response to the tax extortions and abuses of the patriotic army, is nothing more than a statement, just as the innovation to the absence of a The bourgeoisie as a limiting factor in peasant mobilization says more about the author than about the reality he is trying to analyze. A more convincing explanation of peasant support for the colonial regime and King Ferdinand VII would rather assume taking the ] as the necessary result of a durable and specific political and cultural experience of the Indian peasantry within the colonial context. This in turn implies a rigorous reconstruction of its political history in the long term, through evidence that suffices for now to confirm that the Iquichana rebellion of 1827 tells us the little we know about the colonial articulation of the peasants, and the political vision they shared.|author=]}}

===== Mexico and Central America =====
On ] there was a bright renaissence of Traditionalist Monarchists during the period between ] and ], specially from renegades of ] (seeing them as too Moderates, ], Centralists and servants of Criollo Oligarchy and the ] of ]) that tried to be in line with Catholic ] promovated by ]. Some of them backed ] and recognised him as a true ruler in the condition of restoring ] institutionallity (included the restoration of ] and other indigeneous language as officials of the state and the legal protection of the Republica de Indios), the ] and the confiscated properties of the ] and of the Indigenous Rural Communities (restoring ] for indigenous communities that lacked ] and ]). However the majority were desilussionated because the ] ideologies on Maximilian (in conflict with ] and ]) and his sympathy towards towards ] to develop a ] (but also in conflict with Liberal Mexicans due to oppose legal uniformity).<ref>{{Cite web |title=Revisarán los claroscuros de Maximiliano de Habsburgo y el Segundo Imperio Mexicano |url=https://sitiosfuente.info/ciencias/6030-maximiliano-habsburgo-imperio.html |access-date=2024-11-24 |website=sitiosfuente.info}}</ref> Although, Maximilian through time was pushed by his Political Assesors and Councelors to aprove Traditionalists demands (like restoring the officiality of ] and ] legal codes, or annulling for peasants the forced transition to a regime liberal of Private Property and also the State Monopoly over ], restoring the capacity of the Church and the indigenous corporations of "]" and "]" to provide it) if he wanted to have support from the anti-republican masses, which he did after the quit of ] and the ] involvement in support of ], but those traditionalists reforms (which involucrated a new ] with ], more near to ] positions by renouncing to ])<ref>{{Cite web |title=Memoria Política de México |url=https://www.memoriapoliticademexico.org/Textos/4IntFrancesa/1865-PM-M-P.html |access-date=2024-11-24 |website=www.memoriapoliticademexico.org}}</ref><ref>{{Cite web |title=Memoria Política de México |url=https://www.memoriapoliticademexico.org/Textos/4IntFrancesa/1866-PC-M.html |access-date=2024-11-24 |website=www.memoriapoliticademexico.org}}</ref> were too late to increase his support outside of the nearest rural areas in ]. Although Maximilian personally wasn't a ], as he also wasn't a ], instead being more near to ] (closer to ], but with ] revisions) who would try to take advantage of the elements of ] and ], taking a lot of time some measures that contradicted ] and ] by drawing on the "old" Indian legislation in addition of ] (very popular in the Traditional Germanic Monarchies, giving importance to small peasant property compared to the lordly ]), expressed in the ] of 1767 (which established the plots of the Hungarian peasants and prohibited their lord from seizing them), while also taking measures that contradicted ] by adhering to "modern" proposals of the ] from the rural but enlightened ] (since Maximilian was influenced by ])<ref>{{Cite journal |last=Arenal Fenochio |first=Jaime del |date=1991 |title=La protección del indígena en el segundo imperio mexicano : la junta protectora de las clases menesterosas |url=https://scripta.up.edu.mx/entities/publication/dc4ffb50-acae-4773-94d4-d2dac27cbf7e/details |issn=0188-5782}}</ref><ref>{{Cite journal |last=Jancsó |first=Katalin |date=2009-01-01 |title=El indigenismo de Maximiliano en México (1864-1867) |url=https://ojs.bibl.u-szeged.hu/index.php/acthisp/article/view/9673 |journal=Acta Hispanica |language=es |volume=14 |pages=5–18 |doi=10.14232/actahisp.2009.14.5-18 |issn=2676-9719}}</ref><ref>{{Cite book |last=Camacho Pichardo |first=Gloria |url=http://ri.uaemex.mx/handle/20.500.11799/57983 |title=El retrato del menesteroso durante el segundo imperio mexicano: los pueblos de indios marginados rurales |date=2015 |publisher=Universidad Autónoma del Estado de México |isbn=978-607-8024-08-7}}</ref><ref>{{Cite book |last=Ohmstede |first=Antonio Escobar |url=https://books.google.com.pe/books/about/Indio_naci%C3%B3n_y_comunidad_en_el_M%C3%A9xico.html?hl=es&id=XsZVAAAAMAAJ&redir_esc=y |title=Indio, nación y comunidad en el México del siglo XIX |last2=Preisser |first2=Patricia Lagos |date=1993 |publisher=Centro de Estudios Mexicanos y Centroamericanos |isbn=978-968-6029-32-1 |language=es}}</ref> in addition to ] (which put him in conflict with the Papacy and on the verge of being declared a heretic or excommunicated due to syncretism with ], ] and ]).<ref>{{Cite journal |last=Requejo Hernández |first=Víctor Manuel |date=2021 |title=Maximiliano emperador y el proyecto de concordato entre el Segundo Imperio Mexicano y el Papa Pío IX |url=https://repositorioslatinoamericanos.uchile.cl/handle/2250/7619936?show=full}}</ref><ref>https://muse.jhu.edu/pub/320/oa_monograph/chapter/2576106</ref><ref>{{Cite book |last=Anda |first=F. Ibarra de |url=https://books.google.com.pe/books?id=lRIoAQAAMAAJ&redir_esc=y |title=Carlota: la emperatriz que gobernó |date=1944 |publisher=Ediciones Xochitl |language=es}}</ref><ref>{{Cite web |title=RELACIONES IGLESIA ESTADO EN MÉXICO. En el Segundo Imperio - Dicionário de História Cultural de la Iglesía en América Latina |url=https://www.dhial.org/diccionario/index.php?title=RELACIONES_IGLESIA_ESTADO_EN_M%C3%89XICO._En_el_Segundo_Imperio |access-date=2024-11-24 |website=www.dhial.org}}</ref>

Also in XX century there were some ] that were influenced by Carlism and supported the restoration of Traditional Monarchy on Mexico (even considering the reunification of Mexico with Spain in a ] under the rule of Carlist Pretender),<ref>https://carlismo.es/los-cristeros-antecedentes-guerras-y-actualidad/</ref> and XXI century there has been some "hermanamientos" between Carlists (of the Comunión Tradicionalista Carlista) and Cristeros of Monarchist tendency in their common support to ] and ]<nowiki/>based in ].<ref>{{Cite web |last=CTC |first=Presidente |date=2019-12-21 |title=Hermanamiento de España y México bajo un mismo Señor: Cristo Rey |url=https://www.carlistas.es/2019/12/21/hermanamiento-de-espana-y-mexico-bajo-un-mismo-senor-cristo-rey/ |access-date=2024-11-24 |website=www.carlistas.es |language=es}}</ref>


== References == == References ==

Revision as of 23:24, 24 November 2024

Form of government based on medieval Spain and Portugal
Juan Vázquez de Mella, Spanish political thinker portrayed at La Ilustració catalana (1906)

Traditional monarchy (Spanish: Monarquía tradicional, Portuguese: Monarquia tradicional) is a proposed political regime based on the principles of Corporatism, Regionalism and Integralism advocated by various Iberian traditionalist movements such as Carlism, Portuguese Integralism and Spanish Integrism.

A traditional monarchy would develop in an active contrast to absolute and constitutional monarchies by rejecting most political changes since the Enlightenment and embracing a medieval conception of politics based on ultramontanism. Defined by its proponent António Sardinha as "catholic, hereditary, organicist, descentralized, representative, based on the historical power of the crown, the political force of municipalities and provinces, and in the expression of the middle bodies of society", the regime would be "based on God and religion, on tradition, on authority, on principles and convictions, and on order".

15th-century picture of the Corts Catalanes of the Principality of Catalonia

Traditionalist monarchists rejected the various changes the Spanish and Portuguese governments had undergone during the 19th century and asked for a restoration of an alleged "traditional order" which would have peaked during the Middle Ages and the Portuguese Restoration, before the various liberal state reforms that created modern constitutionalism. Traditionalists proposed the abolition of the modern limited institutions in favour of a system of foralist organic representation and political gelasianism that would be theoretically better adjusted to Iberian traditions and beliefs.

In this context, traditional monarchy would consist of a reivindication of Iberian tradition against intents of "foreignizing" the peninsula. The traditional fueros and religious institutions would be a way of defending Spain against liberal intents of europeizing it and would foster a closer relationship with Portugal and Latin America. Francisco Elías de Tejada considered a modern traditional monarchy as "what the old free order of our peoples would have been" if "the european deviations had not meddled in".

Supporters of Traditional Monarchy

Hispanic

This refers to the supporters for the restoration of Spanish Empire form of government (before Nueva Planta decrees and rejecting the Regalist-Centralists aspects of Bourbon Reforms that introduced Absolutism) and the reject of Atlantic Revolutions' political legacy around countries of the Hispanidad.

Spain

Some schoolars theorized that the first traditionalist monarchal movements were the Austracistas that opposed to the abolition of Catalan constitutions and Crown of Aragon institutionallity after the War of the Spanish Successionby the Political modernism bringed by Philip V of Spain and reinforced by Charles III of Spain Enlightened absolutism. However, most see austracistas as a precedent of reactionary political thought, while the first traditionalist monarchical groups were the Partidas Realistas and the Ultra/Apostolics which have the support of Infante Carlos María Isidro of Spain, brother of Ferdinand VII. Most of the Spanish supporters of Traditionalist Monarchical thought were aglomerated on the Carlism movement (defenders of Infante Carlos rights of succession, against the ones of Isabella II), although some tradionalists that rejected Carlist pretendsions, developed the political faction of Neocatólicos that accepted Isabella II but opposed to the reforms from Spanish Constitution of 1837. However with the decadence of Carlism after Third Carlist War and the menace to Isabelins from Radical-liberals and Spanish republicanists, traditionalists monarchists then developed the Spanish Integrist movement on late XIX to beggining XX century, which recognised Alfonso XIII line (heir of Isabella II) as true king, but pushing Spanish Bourbons to derogate the Liberal reforms since Constitution of 1812 and to obey Catholic social teaching about Monarchy as Social Kingship of Christ. During the Spanish Civil War, there was a brief rebirth of Traditionalist Monarchists through Carlists Requeté and the increasement of Integralist Political Catholicism on Anti-Republican movements like the Alfonsinist CEDA (even Alfonsinists during this time considered to restore a Monarchy based in Traditionalist thinking, according to the Pact of Territet with Carlists that advocated to develop a Cortes in the Ancien régime way), but the leadership of Francisco Franco opposed to Traditionalist Monarchists and repressed them with Falangists after getting the control of Anti-republican coallition with the Unification Decree, and so Francoist Spain developed a Reactionary modernist syncretist political ideology called National Catholicism. Although there were traditionalist monarchists factions in Franco's regimen (the Carlo-francoists), the Traditionalist Communion opposed to National Catholicism for being Modernist heresy in their perspective and also rejecting the alliance of Monarchists with Fascists (perceived as ohter modern ideology against Authentic Monarchy, Spanish Political Tradition and Catholic Social Teaching). After the Spanish transition to democracy, the traditionalists monarchists are today a minority under the leadership of Sixtus Henry of Bourbon-Parma.

Spanish Traditionalists avocates for the restoration of Fuero (Statutes that garantized Plural Legalism between distinct regions of Spain which had the right to have it's own Legal code based in their particular Customary laws, instead of same National Constitution for all the Provinces) and "Cuerpos Intermedios" institutionallity. At the same time they rejects Secularization, Political modernization and Constitutionalism. Notable figures in defense of Spanish Traditional Monarchy have been Jaime Balmes, Juan Vázquez de Mella, Rafael Gambra, Álvaro d'Ors Pérez-Peix, Marcial Solana González-Camino, Isidro Gomá y Tomás, Miguel Ayuso, José Miguel Gambra Gutiérrez, Javier Garisoain Otero.

Spanish America

On Spanish America, the traditionalists monarchists were mostly the Counter-elightened faction of the Royalists in Spanish American War of independence, which also were in contact with the Partidas Realistas (Proto-Carlists) from Spain against the Spanish Constitution of 1812 and then the Trienio Liberal regime for abolishing priviligees to Criollos and Indigenous Estates of the realm to force them to be Spanish citizens without Legal pluralism distinctions according to their regional realities (so, opposing liberal attempt to homogenize institutions to menace the Colonial Corporatism and impose Individualism), while also criticising Bourbon absolutism for not respecting the fueros and authonomy garantized in Derecho Indiano by attacking Polycentric law by increasing power of Peninsular Governors (like Viceroy or Intendants), unlike the Habsburg Spain which were perceived as more respectful to the Consociationalist Pactism between Monarch and Subjects of distinct kingdomes (as Hispanic-americans considered Reinos de Indias as provinces of Spain instead of Colonies, but not under administration of Spaniards from Metropoli institutionality, but as Sui iuris under American administration with it's own Criollo and Indigenous institutionality in the name of the Spanish Monarchy, which have to be a moderator and supervisor power only), alike the Territorial organization of Spain at the time with distincts Kingdoms constituting the crown of Castile instead of a same and unique Spanish Kingdom (like contemporaneous Spain), in which the Spanish King was the protector of Corporatists institutionality to avoid unjistified injerence of Peninsular from the central government, and even to protect Indigenous or Criollos natural rights by respecting the jurisdiction of the other in the Republica de Indios and Republica de españoles, according to Leyes de Indias (which involucrated heterogeneous taxes instead of a same national tax for all peoples, the maintenance of Feudal Communal property in the rural towns instead of imposing urban Private property system, and the Manorial Cacicazgo system of the Indigenous nobility to have legal protection from their Cacique or Cabildo de Indios). Despite all of this, not all Royalists were Traditionalist Monarchists, as there were also Liberal Royalists which defended the reforms from the Cortes de Cadiz, so provocating Royalist internal conflicts against the Traditionalist, like La Profesa Conspiration in Mexico or Olañeta Rebellion in Peru and Bolivia (in both parties were absolutists and also moderate secesionists).

In the midst of the profound uncertainty brought about by the crisis of the monarchy and the responses from both viceroyalties, the indigenous groups took on different positions. At first, a project of their own seemed to emerge; later, the positions were not so clear and there were both indigenous groups associated as such with the insurgent guerrilla war and others who allied themselves with the king's armies. However, ultimately, the central issue was to maintain the colonial pact with two objectives: first, the recognition of their lands and territories and, second, the possibility of maintaining their own forms of organization and the right to appoint their authorities. In this way, it can be explained how the indigenous communities were going to join projects, whether insurgent or royalist, that guaranteed or facilitated their own objectives (...) If they saw that they had no chance of success, they retreated to their communities seeking to do what was strictly necessary with the two groups in conflict, waiting to see which way the balance would tip. This does not mean that the indigenous people did not understand what was at stake in the conflict, but quite the opposite; their fundamental political project was to maintain the greatest possible balance between the State and their communities, in such a way as to guarantee access to the land and its resources (...) That is, the existence of what Tristan Platt has called a "reciprocity pact," by which the State guaranteed ownership of the land as long as the communities paid the tribute (...) to avoid the imposition of a land registry and a general tax system, preferring to continue paying the colonial tax (...) Despite the optimism of many indigenous peoples to establish a new pact with the nascent Bolivian State in a situation of equity and justice, the ideology of liberalism and the discourse on the need to have enlightened citizens left out of the management of public affairs many of these combatants who were not recognized as full citizens in the first Bolivian Constitution of 1826.

— María Luisa Soux, Rebellion, Guerrilla and Tribute: Indians from Charcas during the process of Independence

On recent times, have been appearing Carlist Circles on Spanish American countries, developed by loyals to the Comunión Tradicionalista/CT ("Sixtino" Carlists), in support of the application of Traditional Monarchy in Latin American Societies, or even the reunification of Hispanic America with Spain in a Mixed monarchy under the rule of Don Sixto de Borbon and his heirs. Those Carlists Circles are: "Circulo Tradicionalista Celedonio de Jarauta" and "Circulo Tradicionalista Vasco de Quiroga - Michoacan" in Mexico, "Circulo Santa Fe - Bogota" and "Circulo Tradicionalsita Gaspar de Rodillas - Medellin" in Colombia, "Circulo Blas de Ostolaza" and "Circulo Carlista Leandro Castilla" in Peru, "Circulo Tradicionalista del Río de la Plata" in Argentina, "Circulo Tradicionalista de Nuestra Señora de la Asunción del Paraguay" in Paraguay, "Circulo Tradicionalista Antonio de Quintanilla" in Chile,, "Circulo San Juan Bautista - Alto Peru" in Bolivia, "Circulo Tradicionalista de Venezuela" in Venezuela, "Circulo Tradicionalista del Reino de Guatemala" in Central America (Guatemala to Costa Rica), "Circulo Tradicionalista Nuestra Señora de la Asunción de Panama" in Panama.

The Comunión Tradicionalista Carlista/CTC" (which don't recognise Don Sixto as successor of Infante Carlos, considering vacant the Spanish Throne) also have been spreading the doctrine of Traditional Monarchy trhough intellectual exchanges with local Reactionary and Integralist Catholic movements in the region, like Cristeros on Mexico.

South America

After the complete defeat of Royalists, most of them were exilled or forced to be expelled to Spain (most of them were called the Ayacuchos and were part of the Caciquism), damaging the Counter-Revolutionary movement extremely bad as they were totally disarticulated on Urban Areas by 1826. However, in Rural Zones (like in Coro, La Guajira, Chiloé, La Frontera, Pasto, Patía, Santa Cruz de la Sierra and Huanta) there were still some Royalists Guerrillas against the submission to Liberal reforms and institutions from the Criollo nationalist elites (like Great Colombia Constitution, Peruvian Republicanism, Bolivian Independence from Peru, Republic of Chile expansionism, First Mexican Empire, etc), until late 1830s, having in their files Plebeyan groups like Indigenous peoples, Black people, Mestizos and poor Whites that developed a "Popular Royalism" like the Vendee peasant rising or Carlist Wars (which has been poorly studied by Western Historiography). The most important ones were:

  • The Pastusos in Southern Colombia lead by Agustín Agualongo until 1824, then unorganised resistance until 1828.
  • The Cambas Cruceños in Eastern Bolivia lead by Francisco Javier Aguilera until 1828, being the last remnant of Royal Army of Peru in Upper Peru.
  • The Güires in North-West Venezuela lead by José Dionisio Cisneros until 1832.
  • The Chilotas and Araucanos on Southern Chile and Argentina led by Pincheira brothers until 1832, being the last remnant of Chilean Royal Army (and of Royal Army of Peru outside Lower Peru)
  • The Iquichanos in Peru lead by Antonio Huachaca until 1839, being the last remnant of Royal Army of Peru and of Spanish-American Royalism as a whole.
  • "As is known, traditional national historiography has privileged the examination of this period, and has unanimously maintained that all groups of colonial society, regardless of their ethnic and class affiliation, resolutely supported the Creole leadership. Independence, therefore, would have been the result of a unanimous process, as well as a completely autonomous decision and execution. The ideological burden contained in this version cannot explain, of course, why the presence of the armies of San Martín and Bolívar was necessary for the definitive achievement of the independence of Ecuador, Peru and Bolivia. (...) consequently, examining once again in this context the "nationalism", real or potential, of the indigenous peasantry does not make much sense, since the answer is quite obvious (...) On the other hand, the allusion to the peasant rejection of the republican system as a response to the tax extortions and abuses of the patriotic army, is nothing more than a statement, just as the innovation to the absence of a The bourgeoisie as a limiting factor in peasant mobilization says more about the author than about the reality he is trying to analyze. A more convincing explanation of peasant support for the colonial regime and King Ferdinand VII would rather assume taking the situation of 1827 as the necessary result of a durable and specific political and cultural experience of the Indian peasantry within the colonial context. This in turn implies a rigorous reconstruction of its political history in the long term, through evidence that suffices for now to confirm that the Iquichana rebellion of 1827 tells us the little we know about the colonial articulation of the peasants, and the political vision they shared.

    — Heraclio Bonilla
Mexico and Central America

On Mexico there was a bright renaissence of Traditionalist Monarchists during the period between First Mexican Empire and Second Mexican Empire, specially from renegades of Conservative Party (seeing them as too Moderates, Caudillists, Centralists and servants of Criollo Oligarchy and the Freemasonry of Scottish Rite) that tried to be in line with Catholic Integralism promovated by Pope Pius IX. Some of them backed Maximilian I of Mexico and recognised him as a true ruler in the condition of restoring New Spain institutionallity (included the restoration of Nahuatl and other indigeneous language as officials of the state and the legal protection of the Republica de Indios), the Confessional state and the confiscated properties of the Catholic Church in Mexico and of the Indigenous Rural Communities (restoring Repartimento for indigenous communities that lacked legal property and ejido). However the majority were desilussionated because the Regalist ideologies on Maximilian (in conflict with Clericalists and Ultramontanists) and his sympathy towards towards Recent Liberal reforms to develop a Modern state (but also in conflict with Liberal Mexicans due to oppose legal uniformity). Although, Maximilian through time was pushed by his Political Assesors and Councelors to aprove Traditionalists demands (like restoring the officiality of Siete Partidas and Novísima Recopilación legal codes, or annulling for peasants the forced transition to a regime liberal of Private Property and also the State Monopoly over Public services, restoring the capacity of the Church and the indigenous corporations of "caciques" and "cabildos" to provide it) if he wanted to have support from the anti-republican masses, which he did after the quit of French forces in Mexico and the USA involvement in support of Liberal Party, but those traditionalists reforms (which involucrated a new Concordat with Holy See, more near to Integralist positions by renouncing to Patronato real) were too late to increase his support outside of the nearest rural areas in South Mexico. Although Maximilian personally wasn't a pro-Hispanic Traditionalist, as he also wasn't a Liberal, instead being more near to Enlightened Despot (closer to Bourbon Reformism, but with Josephinist revisions) who would try to take advantage of the elements of Tradition and Modernity, taking a lot of time some measures that contradicted classical and economic Liberalism by drawing on the "old" Indian legislation in addition of Cameralism (very popular in the Traditional Germanic Monarchies, giving importance to small peasant property compared to the lordly latifundia), expressed in the Urbarium Code of 1767 (which established the plots of the Hungarian peasants and prohibited their lord from seizing them), while also taking measures that contradicted Traditionalism by adhering to "modern" proposals of the utopian Socialism from the rural but enlightened proletariat (since Maximilian was influenced by Victor Considerant) in addition to Liberal Catholicism (which put him in conflict with the Papacy and on the verge of being declared a heretic or excommunicated due to syncretism with Modernist heresy, Jansenist and Gallicanist heresy).

Also in XX century there were some Cristeros that were influenced by Carlism and supported the restoration of Traditional Monarchy on Mexico (even considering the reunification of Mexico with Spain in a Composite monarchy under the rule of Carlist Pretender), and XXI century there has been some "hermanamientos" between Carlists (of the Comunión Tradicionalista Carlista) and Cristeros of Monarchist tendency in their common support to Social Kingship of Christ and Panhispanismbased in Political catholicism.

References

  1. ^ Fernández Riquelme, Sergio (2009). "Del Antiguo Régimen a la Monarquía tradicional. El legado corporativo de Juan Vázquez de Mella". Arbil. Anotaciones de pensamiento y crítica. (117). ISSN 1697-1388.
  2. ^ Dip, Ricardo (2022). "Nótulas sobre o integralismo lusitano". Fuego y Raya. 12 (22): 69–82.
  3. Martínez, Gregorio Peces-Barba (26 August 2004). "La monarquía de nuestro tiempo". El País (in Spanish). ISSN 1134-6582. Retrieved 15 October 2023.
  4. Reis Torgal, Luís (1981). Ideologia política e teoria do Estado na Restauração (in Portuguese). Vol. 1. Coimbra: Biblioteca Geral da Universidade.
  5. Fernández García, Eusebio (2014). "Tradición y libertades (el 'Manifiesto de los Persas' y sus recuperaciones tradicionalistas)". Revista de Historiografía (20). Universidad Carlos III de Madrid: 139–156.
  6. "C. TRADICIONALISTA CELEDONIO DE JARAUTA - CIUDAD DE MEJICO, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  7. "CIRCULO TRADICIONALISTA VASCO DE QUIROGA - MICHOACAN, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  8. "CIRCULO SANTA FE - BOGOTA, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  9. "CIRCULO TRADICIONALISTA GASPAR DE RODAS - MEDELLIN, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  10. "CIRCULO BLAS DE OSTOLAZA - PERU, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  11. "CÍRCULO CARLISTA LEANDRO CASTILLA (AREQUIPA)". La Esperanza (in Spanish). Retrieved 24 November 2024.
  12. "CIRCULO TRADICIONALISTA DEL RIO DE LA PLATA - ARGENTINA, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  13. "CÍRCULO TRADICIONALISTA NUESTRA SEÑORA DE LA ASUNCIÓN DEL PARAGUAY". La Esperanza (in Spanish). Retrieved 24 November 2024.
  14. "CÍRCULO TRADICIONALISTA ANTONIO DE QUINTANILLA Y SANTIAGO (CHILE)". La Esperanza (in Spanish). Retrieved 24 November 2024.
  15. "CIRCULO SAN JUAN BAUTISTA - ALTO PERU, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  16. "CIRCULO TRADICIONALISTA DE VENEZUELA, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  17. "CIRCULO TRADICIONALISTA DEL REINO DE GUATEMALA, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  18. "CIRCULO TRADICIONALISTA N. S. DE LA ASUNCION DE PANAMÁ, autor en La Esperanza". La Esperanza (in Spanish). Retrieved 24 November 2024.
  19. CTC, Presidente (4 November 2019). "Veladas en Tradición: crónica de la cena con la Guardia Cristera". www.carlistas.es (in Spanish). Retrieved 24 November 2024.
  20. https://repositorio.uca.edu.ar/bitstream/123456789/6982/1/ultimos-realistas-alonso-pena.pdf
  21. https://revistadeindias.revistas.csic.es/index.php/revistadeindias/article/view/679
  22. Straka, Tomás (2019-Jan-Apr). "Las razones de Don Braulio, o el realismo popular venezolano como problema historiográfico". Varia Historia (in Spanish). 35: 113–139. doi:10.1590/0104-87752019000100005. ISSN 0104-8775. {{cite journal}}: Check date values in: |date= (help)
  23. https://repositorio.unal.edu.co/handle/unal/23313
  24. http://www.scielo.cl/scielo.php?script=sci_abstract&pid=S0717-71942019000100217&lng=es&nrm=iso&tlng=es
  25. http://saber.ucv.ve/ojs/index.php/rev_eh/article/view/5193/5000
  26. Española, El otro Bicentenario de América (1 January 1979). Bolívar, Tomo II - Salvador de Madariaga.
  27. "Revista Nuestro Sur - Nº 1 by Fundación Centro Nacional de Historia - Issuu". issuu.com. 15 December 2015. Retrieved 24 November 2024.
  28. https://www.oocities.org/athens/forum/7958/anio2000/numero11/ultimosestandartes.htm?fbclid=IwAR18VLyIvxDUy5-oCBgZKARaXMULH3HJugnb8uH1k0OpZ-1P5tzOkbAZ0rU
  29. https://repositorio.unal.edu.co/bitstream/handle/unal/30275/16455-51387-1-PB.pdf?sequence=1&isAllowed=y
  30. "Revisarán los claroscuros de Maximiliano de Habsburgo y el Segundo Imperio Mexicano". sitiosfuente.info. Retrieved 24 November 2024.
  31. "Memoria Política de México". www.memoriapoliticademexico.org. Retrieved 24 November 2024.
  32. "Memoria Política de México". www.memoriapoliticademexico.org. Retrieved 24 November 2024.
  33. Arenal Fenochio, Jaime del (1991). "La protección del indígena en el segundo imperio mexicano : la junta protectora de las clases menesterosas". ISSN 0188-5782. {{cite journal}}: Cite journal requires |journal= (help)
  34. Jancsó, Katalin (1 January 2009). "El indigenismo de Maximiliano en México (1864-1867)". Acta Hispanica (in Spanish). 14: 5–18. doi:10.14232/actahisp.2009.14.5-18. ISSN 2676-9719.
  35. Camacho Pichardo, Gloria (2015). El retrato del menesteroso durante el segundo imperio mexicano: los pueblos de indios marginados rurales. Universidad Autónoma del Estado de México. ISBN 978-607-8024-08-7.
  36. Ohmstede, Antonio Escobar; Preisser, Patricia Lagos (1993). Indio, nación y comunidad en el México del siglo XIX (in Spanish). Centro de Estudios Mexicanos y Centroamericanos. ISBN 978-968-6029-32-1.
  37. Requejo Hernández, Víctor Manuel (2021). "Maximiliano emperador y el proyecto de concordato entre el Segundo Imperio Mexicano y el Papa Pío IX". {{cite journal}}: Cite journal requires |journal= (help)
  38. https://muse.jhu.edu/pub/320/oa_monograph/chapter/2576106
  39. Anda, F. Ibarra de (1944). Carlota: la emperatriz que gobernó (in Spanish). Ediciones Xochitl.
  40. "RELACIONES IGLESIA ESTADO EN MÉXICO. En el Segundo Imperio - Dicionário de História Cultural de la Iglesía en América Latina". www.dhial.org. Retrieved 24 November 2024.
  41. https://carlismo.es/los-cristeros-antecedentes-guerras-y-actualidad/
  42. CTC, Presidente (21 December 2019). "Hermanamiento de España y México bajo un mismo Señor: Cristo Rey". www.carlistas.es (in Spanish). Retrieved 24 November 2024.
Categories: