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                <text>This painting from Estampas de la Revolución Española promotes a false sense of heroism established by society, a sense of heroism that traps humanity in a closed cycle of victims. It depicts a stern-faced man; clad in rolled pant legs and a polo with his hands squarely on his hips, shoulders back, head held high, and rifle at his side, he is the new Achilles. He is the hero whom young men revere and attempt to emulate. He is viewed as a figure of strength and bravery. However, in actuality, he personifies the Achilles’ heel of society: its tendency to exalt war. He exemplifies a war-glorifying system that has bound the minds of people.  The paintings presented in this book by the Propaganda Offices of the CNT-FIA engenders positive feelings toward the cause of the Spanish people in fighting against the Fascist insurgents in Spain; it emphasizes the vivacious humanity of the Spaniards through endearing narratives and colorful imagery. Paradoxically, this painting screams for freedom in tones of war.  </text>
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                <text>The Spanish Civil War was a product of the clash between the opposing ideologies of the left-wing Republic and fascist Nationalists. In 1938, photographer Robert Capa captured scenes of the International Brigades, volunteer fighters for the Republic, in Montblanch. This photo feature throngs of men in military fatigues, raising their hands towards something off-camera, affirming their affiliation with the Republic. The unity of action portrayed in these photographs embody the belief that to protect their own convictions is to initiate the destruction of the opposition. Much like the photograph Falling Soldier, the photographs in this book expose the effects of war both on and off the battlefield. Capa sought to capture Spanish lives at the time and showcase his impressions to a global audience.  This leads the viewer to imagine that prioritizing the coexistence of conflicting beliefs in a society can eventually lead to the collapse of the senseless hive-mind that perpetuates the cycle of war and violence.&#13;
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                <text>The artistic depiction of a helpless figure being persecuted is ubiquitous in times of Spanish agony. This is evident in both the Offices of Propaganda of the National Confederation of Workers’ “Estampas de la Revolución de Española” and Goya’s “Third of May”. The Offices of Propaganda of the CNT and the FAI created this book of stamps to bring color and glory to the war. While Goya’s work depicts a submissive Spanish man during Napoleon’s invasion of Madrid in 1808, the stamp takes an antithetical approach to the subject by casting the shooters in the foreground in a virtuous light. Unlike Goya’s emphasis on humanity, the “Brothers in Battle” stamp romanticizes inhumanity by depicting the death of a powerless man as an epic aspect of war. The stamp artist accomplishes this by painting two distinct, colorful shooters in the foreground and concealing the identity of the defenseless nationalist by facing him away from the viewer. While Goya commiserates with the innocent, surrendered man, the stamp artist celebrates his death as an act of “comradeship” among Republicans. Thus, these two pieces with similar subject matter present opposing perspectives that shed light on the multifaceted experience of war. &#13;
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                <text>This poster printed for the Peace Committee of the Society of Friends in 1936 incorporates an image of Jesus riding a donkey with a child in hand. This poster fosters a sense of humanity and condemns the types of atrocities that were induced and later escalated by the Spanish Civil War. The inclusion of Jesus’ teachings attempts to justify the opposition of war through religious virtues. The religious connotation in conjunction with the question, “Is war forgiving?” reiterates the inhumane nature of war and the opposition of Christian values. By raising this query, this poster aligns religion against war, thereby emphasizing how Jesus wanted people to resolve discord through forgiveness and peaceful rectitude. The visual of Jesus sitting on a donkey symbolizes humility. God’s choice to be one with the masses calls into question the exploitation and suffering that are consequences of war.  The graphic of Jesus walking with a child morphs into the notion of an ideological society, in which children are guided into a harmonious world. The duality between the innocence of children and widespread civilian death by violence, calls upon an urgent need for pacifist retaliation. This artistic piece’s ability to resonate as anti-war propaganda showcases pacifism’s concordance with  Christianity and humanity.&#13;
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                <text>John F. Rich, a Haverford graduate (class of 1924) and a prominent Quaker, was an influential figure during the Quaker relief efforts of the Spanish Civil War. In his capacity as Public Relations Director and Relief Administrator for the American Friends Service Committee, he traveled to Spain to assess the devastation, to formulate a plan to assist the Spanish refugees, and to begin the process of shutting down the relief operations in Spain. He kept a diary during his travels, and on Thursday June 1st 1939 he wrote, “My birthday- 37 years old. I am glad to have been involved in this Spanish War and to have contributed something to its pacification. If I died today I at least could say I’ve done something worthwhile.” These heartfelt words express the Quaker testimony of peace and pacifism by showing his belief that actions to promote peace are of tremendous value, especially in the midst of total war.</text>
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                <text>This letter is a part of series between Herman F. Ressig, the executive secretary of the Spanish Refugee Relief Campaign, and Daniel &amp; Elizabeth Jensen, American Friends who worked to assist Spanish Civil War refugees in Mexico. These letters are written at the end of and after the Spanish Civil War and they focus on activism surrounding refugees in Mexico and France and how the refugees might be evacuated from France to Mexico. Note how the letterhead features a mother and child. Children were used in fundraising as they were seen as non-partisan and indisputably worthy of protection. This letter, written in 1940, highlights the importance of fundraising for activism and finding resources to support relocation of the Spanish refugees. It also shows the amount of organizational cooperation that went into assisting Spanish exiles, and the difficulty of finding suitable situations for the thousands from Spain living in refugee camps in France.</text>
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                <text>The letter written by J. Passmore Elkinton, the chairman of the AFSC Spain Committee, is addressed to L. Hollingworth Wood, an active member of the Spanish Child Welfare Association (SCWA) in New York. In discussing the benefits of Quaker aid in Spain, Elkinton references the Book of Exodus, comparing the mission of the Friends to the exodus of the Jews from Egypt. In this Biblical passage, God’s partiality towards the Israelites leads Him to intervene on their behalf to deliver them from slavery. Elkinton implies that the difficulties of work in Spain were to be overcome through divine guidance. The letter demonstrates that relief work of the Friends in the 1930s was informed and strongly influenced by religious rhetoric and grounded in Christian faith. The desire to act out of moral and spiritual responsibility directed the Friends towards humanitarian aid, resulting in the distribution of the funds the SCWA raised for Spanish relief. In thanking Wood on behalf of the “Divine Master,” Elkinton makes clear his conviction in the correctness and support of his committee’s mission due to the gravitas which accompanies invoking divinity. &#13;
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                <text>During the Spanish Civil War and for several years after, international relief efforts were coordinated between various Quaker and non-Quaker organizations, in the hope that the refugees and displaced peoples from the conflict could receive direct aid. Sometimes, the route to aid extended through other countries, as is specified in this letter from the American Friends’ Service Committee to representatives of the YMCA in Mexico City, on behalf of Alfred Jacob in Spain. The state of total war that had taken place within Spain led to extraordinarily high rates of hunger, poverty, and displacement, some of the conditions which no doubt led to the AFSC’s request to locate a Spanish refugee’s family member. The Quaker relief effort, encapsulated here in the plea to reunite a family, was guided by the belief in service and aid. Quakers not only fed the hungry and displaced within Spain, they also coordinated relief efforts beyond these into France and Mexico. </text>
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                <text>1. Spain refugees crossing French border at Le Perthus. Image © Reserved, from the collection of Religious Society of Friends (Quakers) in Britain
2. Spain Children at Train Station
3. Spain Quaker Relief Work Marseille
4. Spain Quaker Relief Work Toulouse 1945
Images 2 through 4 © Religious Society of Friends (Quakers) in Britain

As the Republic fell, and a fascist victory was imminent, columns of thousands of Republican refugees fled into France for fear of violent reprisals in a Francoist Spain. These photographs capture the mass migration out of Spain and foreshadow the displacements that would continue throughout the twentieth century and into our present moment. We can look at these photographs next to the Syrian refugees of today, or Rwanda in the 1990s, for example, and hear Virginia Woolf’s words echo in the back of our mind, “Things repeat themselves it seems. Pictures and voices are the same today as the were 2,000 years ago.” On the other side of the border, the conditions that greeted the Spanish refugees were nothing short of horrendous. On the beach of France, surrounded by barbed wire, set up in temporary housing, the camps were crowded, dirty, and cold. Stories are told of how the men, who had to burn their clothes upon entry due to lice, would be relegated to lying in bed all day, covered by one rag of a blanket, because they had not a second pair of clothes to change into. The Quakers continued their relief efforts with the Spanish refugees in France, trying to alleviate the conditions and move many to Mexico, until the Second World War demanded more general European relief.</text>
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