{"id":29538,"date":"2025-09-26T08:37:04","date_gmt":"2025-09-26T06:37:04","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=29538"},"modified":"2025-09-26T08:37:35","modified_gmt":"2025-09-26T06:37:35","slug":"sketch-of-a-utopia-the-misiones-pedagogicas-during-the-second-spanish-republic","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/en\/sketch-of-a-utopia-the-misiones-pedagogicas-during-the-second-spanish-republic\/","title":{"rendered":"Sketch of a Utopia: The Misiones Pedag\u00f3gicas during the Second Spanish Republic"},"content":{"rendered":"

Sketch of a Utopia: The Misiones Pedag\u00f3gicas during the Second Spanish Republic<\/h1>\n
\"\"
Misiones pedag\u00f3gicas 1931-1936 \/ Source: mataderomadrid.org<\/a><\/span><\/figcaption><\/figure>\n

License Creative Commons <\/a><\/p>\n

\"\"<\/strong><\/p>\n

 <\/p>\n

Soledad Bengoechea<\/strong><\/p>\n

 <\/p>\n

On 17 December 1931, members of the first mission organised by the Patronato de Misiones Pedag\u00f3gicas<\/em><\/strong>\u00a0(Board of Pedagogical Missions)<\/em> arrived in the small Segovian town of Ayll\u00f3n. Upon reaching the village, these misioneros<\/em> and misioneras (volunteers, members of the Pedagogical Missions) <\/em>\u2014as they were known\u2014most of them young, were met with a mixture of reactions: wary or questioning looks, eyes full of surprise, furrowed brows, gestures of curiosity, suspicious glances, expressions of joy, words of welcome, the excited running and jumping of children, and cautious approaches. Photographs, and the occasional surviving documentary film, show us this blend of emotions experienced by villagers at their first encounter with this group of unusual visitors from the cities<\/strong>. The same scene would be repeated in some 7,000 towns and villages that the missions went on to visit.<\/p>\n

How did all this come about? One of the defining characteristics of the Second Spanish Republic\u2014alongside its socio-economic reforms favouring the peasantry, workers, and the popular classes\u2014was its determination to eradicate<\/strong> illiteracy and ignorance<\/strong> in a backward and impoverished Spain. It was estimated that out of a population of just over 23 million, some ten million Spaniards, especially in rural areas, were illiterate. It was in this context that, on 29 May 1931, the Misiones Pedag\u00f3gicas were founded. The initiative had long been nurtured within the Instituci\u00f3n Libre de Ense\u00f1anza<\/em><\/strong> (Free Institute of Education), and above all by Manuel Bartolom\u00e9 Coss\u00edo<\/strong>, director and founder of the Museo Pedag\u00f3gico Nacional, and a disciple and collaborator of Francisco Giner de los R\u00edos<\/strong>. Coss\u00edo managed to unite intellectuals from diverse backgrounds around a common project focused above all on rural life.<\/p>\n

Rodolfo Llopis<\/strong><\/a>, then Director-General in the Ministerio de Instrucci\u00f3n P\u00fablica, designed and implemented the project. As he himself wrote, the Misiones Pedag\u00f3gicas had a twofold aim: on the one hand, to bring cultural awareness to Spain\u2019s most remote regions; and on the other, to carry republican values to a traditionalist countryside often hostile to the Republic. As this great pedagogue and politician admitted in April 1931, \u201cThe ballot boxes reflect the reality of Spanish society. The great cities are republican, while the countryside clings to tradition\u201d. His objective, and that of many other intellectuals, was clear: to win the countryside for the Republic<\/strong>. Yet this complex task could not fall solely to schools and teachers. Hence the missions were born: \u201cIt was necessary to go to the villages and take to them what civilisation creates and which only the cities enjoy\u201d.<\/p>\n

Convened by Coss\u00edo, president of the Patronato de las Misiones Pedag\u00f3gicas, between 500 and 700 volunteers from different walks of life came together: teachers, professors, artists, students, and young intellectuals. Among them were the philosopher Mar\u00eda Zambrano<\/strong>, the filmmaker Jos\u00e9 Val del Omar<\/strong>, the poet Luis Cernuda<\/strong>, the playwright Alejandro Casona<\/strong>, the musician Eduardo Mart\u00ednez Torner<\/strong>, the painter Ram\u00f3n Gaya<\/strong>, and a vibrant \u201cinfantry\u201d from which later emerged figures such as Maruja Mallo, Mar\u00eda Moliner, Diego Mar\u00edn, Rafael Dieste, Antonio S\u00e1nchez Barbudo, Pedro P\u00e9rez Clotet<\/strong>, or the academic Carmen Conde<\/strong> and her husband Antonio Oliver<\/strong>. Each contributed knowledge from their respective fields, creating a truly interdisciplinary project, most with strong ties to pedagogy.<\/p>\n

Poet Juan Ram\u00f3n Jim\u00e9nez<\/strong> referred to the volunteers as \u201csailors of enthusiasm\u201d. Indeed, leading cultural figures such as Antonio Machado, Mar\u00eda Luisa Navarro, or Pedro Salinas<\/strong> sought, as recorded in issue 150 of the Gaceta de Madrid,<\/u><\/em> 30 May 1931, \u201cto bring to the people, especially those living in rural areas, the breath of progress and the means to participate in it\u2014in its moral stimuli and in the examples of universal advancement\u2014so that all the villages of Spain, even the most remote, might share in the noble benefits and joys today reserved for the urban centres\u201d.<\/p>\n

Coss\u00edo himself explained that the work of the Missions embraced three areas:<\/p>\n

    \n
  1. The promotion of general culture<\/strong> through the creation of permanent and travelling libraries, film screenings, theatre performances in places without theatres, concerts, a travelling museum, and so forth.<\/li>\n
  2. Pedagogical guidance for rural schoolteachers<\/strong>.<\/li>\n
  3. Civic education<\/strong>, necessary to make the principles of a democratic government comprehensible through talks and public meetings.<\/li>\n<\/ol>\n

    To bring to the people\u2014particularly those in rural communities\u2014the spirit of progress and the means to engage with it, through its moral incentives and by example of universal advancement, so that all villages in Spain, even the most isolated, might partake in the noble benefits and joys that, until now, had been reserved for the urban centres.<\/p>\n

    Perhaps the most significant aspect of the Missions for rural communities, cut off from cultural centres, was the provision of books that the volunteers brought with them and travelling libraries, periodically renewed. By 31 March 1937<\/strong>, some 5,522 libraries had been distributed, comprising over 600,000 books<\/strong>. Their size varied according to the population: villages with fewer than a thousand inhabitants received around 150 volumes; those with between three and ten thousand inhabitants received some 300; while larger towns and cities were given 500 or more. In small villages, however, difficulties arose. If the local politician or landowner opposed the establishment of a public library\u2014often those hostiles to the republican government\u2014the project was difficult to sustain. Local authorities would refuse logistical support (such as premises or equipment), and teachers, generally entrusted with running the libraries, feared reprisals for accepting the \u201cmission\u201d. For this reason, between November 1933, when the right won the elections, and February 1936, when the Frente Popular triumphed, the young misioneros<\/em> found it increasingly hard to carry out their work.<\/p>\n

    Moreover, over the course of those years, the\u00a0Coro<\/a>\u00a0y\u00a0Teatro\u00a0del Pueblo<\/a> staged 286 performances, while the Exposiciones Circulantes de Pintura del Museo del Pueblo (Travelling Exhibitions of Painting from the People\u2019s Museum) reached 179 towns.<\/p>\n

    What became of that great project? Unsurprisingly, the Misiones Pedag\u00f3gicas were a prime target for Francoist forces. From July 1936 until the end of the war, Franco\u2019s aviation and army systematically destroyed schools, museums, libraries, universities, social centres, and workers\u2019 associations.<\/p>\n

    As in other spheres of the Republic, exile after 1939 became the fate of many who had taken part in the Misiones<\/strong>. But not all left. The majority endured repression under the new regime: imprisonment, professional purges, or internal exile awaited those men and women who, for a brief but luminous time, had traversed remote villages across Spain, driven by hope and a vision of cultural and democratic renewal.<\/p>\n

    \n

    Source:\u00a0educational EVIDENCE<\/strong><\/p>\n

    Rights:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

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