By Francisco Ignacio Taibo Mahojo
«Son tipos que parecen haberse comido a un ángel y que alimentan sus durezas de esta fibra mágica de l. a. terquedad y l. a. verticalidad. Personajes que no oscilan en medio de las tormentas, que no se reclinan. Personajes de gestos, que operan en el terreno donde se mandan mensajes reales, el terreno de los símbolos» De los angeles efímera experiencia del sindicato de pintores mexicano creado en 1922 por Diego Rivera y David Alfaro Siqueiros, a las reapropiaciones de Buenaventura Durruti y Francisco Ascaso en su periplo mexicano; de l. a. lucha contra l. a. oligarquía española en Acapulco que dos vidas le costara a Juan Escudero, a los angeles tenaz insistencia del último magonista; del «estilo Hölz» en los angeles convulsa Alemania de 1918-1921, a las crónicas periodísticas de Larisa Reisner sobre l. a. Revolución Rusa; de Raúl Díaz Argüelles capitán del ejército cubano rebelde que dejara su vida por los angeles independencia de Angola, a Peng Pai y su specific persecución de l. a. revolución agraria china. Paco Ignacio Taibo II nos enseña l. a. lúcida defensa del oficio de historiador. Nos deja constancia de los angeles memoria de las resistencias y las derrotas que nos llevarán, una y otra vez, a volver a intentarlo, con l. a. certeza de quienes llevan un mundo nuevo en sus corazones.
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Additional resources for Arcángeles. Doce historias de revolucionarios herejes del siglo XX
14 Intermarriage with Sephardim from Salonika and Central Greece and the arrival of a few North African Jews added more traditions, but soon all spoke and prayed in a seemingly homogeneous community. The Jewish community lived alongside the Ottoman governors inside the walled kastro, a practice repeated throughout the smaller communities of Greece during the Turkokratia. 15 The burning of the main marketplace in 1869, allegedly by the Turkish governor, who wanted to modernize the city, was a tragedy for the Jews,16 proportionately as disastrous as the great fire of Salonika in 1917 was to their Sephardi co-religionists.
Both governments increased their political and cultural missions to convince the Spanish-speaking Jews to support their aspirations in Salonika. The French in particular encouraged the efforts of the French-Jewish assistance organization established in 1860, the Alliance Israélite Universelle, to spread French language and culture among the Jewish population; the French also established, as did the Austrians, schools and religio-cultural institutions run by their respective ecclesiastical organizations.
On this hope, the Jewish community was receptive to the support of two of the Great Powers, which exploited the Jews’ apprehension for their own cultural, political, and commercial interests. In the years preceding World War I, and through the immediate postwar occupation of the city by the Greeks, the leadership of the Jewish community pursued the autonomy option in international diplomatic circles. Greece emerged from World War I in physical occupation of Salonika. The Greeks expanded their control during the postwar era, through military occupation and the transfer of population.