Distrust the man who talks of freedom

It always seems wise to distrust anyone who claims to be striving to set you free.

“Setting me free? You’re really interested in my freedom, are you?” strikes me as the good question to ask.

For example, the US likes to celebrate the Mayflower pilgrims, the refugees from religious persecution in England who created the first successful European settlement in Massachusetts. Their admirers tell us the pilgrims struck a blow for freedom of worship. Which in a sense they did – a blow for their own freedom of worship. But they were members of a particularly harsh Protestant sect, and they weren’t interested in establishing freedom of worship for Muslims, Jews or – still worse – self-styled fellow Christians such as Anglicans or, even more abominable, Catholics.

Indeed, these fine apostles of liberty were far from above doing a bit of energetic persecuting of their own. They regarded it as a duty to God, even. Extirpating heresy and all that. Within a lifetime of their arrival, some of the descendants of the Pilgrims were conducting witch trials in Salem and other local towns, that led to the hanging of nineteen people for the perfectly fictional offence of witchcraft. In some instances, the cases turned on ‘spectral’ evidence, testimony provided by spirits in apparitions to some of the witnesses.

Contemporary denunciation of the use of
‘spectral’ evidence in the Salem trials

Or take the example of Hungary. 

It was part of the Austrian Empire into the nineteenth century. A movement for equality with the German speakers led to revolution in 1848. For a brief spell, power fell to Lajos Kossuth, outspoken and internationally celebrated liberation leader. Counter-revolution eventual crushed the uprising. He had to flee his country and spent the rest of his life in exile, where he was lionised and feted in many nations. Why, he even has a bust in the US capitol building.

Bust of Kossuth in the US Capitol building

And yet. While in power he showed little sympathy for the national aspirations of non-Hungarians, including the minorities inside Hungary. He did nothing for the Slovaks, for instance, though his own father was one. Indeed, Kossuth lost some support in the US when he showed himself unable to back either Catholics or the anti-slavery movement.

His keenness to liberate downtrodden communities clearly didn’t extend to all such minorities. Just to his own.

This all came to mind for me when I saw a piece of graffiti in Valencia. “Valencia is not Catalonia,” it pointed out, in English, “Valencian language is not Catalan”.

Will Catalonia work for freedom for Valencians too?

It’s certainly true that the Valencian language, although similar to Catalan, is a different language. More generally, there is little appetite in Valencia, either the city or the region, for independence from Spain. Let alone for absorption into Catalonia.

A few months ago, I heard the story of a public servant in the Balearic island of Menorca. As well as what most of us call Spanish – Castlilian – he’s a native speaker of the local language, Menorquí, which like Valencian is closely related to Catalan, but different from it. So imagine his annoyance when, in pursuit of promotion, he had to sit an examination that was written in Catalan and required answers in the same language.

The leaders of the fight for the independence of Catalonia are outspoken in their advocacy of Catalan rights. They have less to say about the rights of other, smaller minorities. Indeed, they’re happy to treat those minorities with exactly the same insensitivity, or even arrogance, that they claim they suffer at the hands of the national Spanish authorities.

Just like the Massachusetts Puritans, or the Hungarian nationalists, they’re long on their own freedom, much less concerned about anyone else’s.

Which is why I tend to distrust anyone who proclaims his commitment to liberty from oppression. I think a few follow-up questions are always in order. Like, “yes, but would you stand up for my rights against oppression by you?”

Or, to put in other words, “are we talking about freedom for me, or should I be more concerned about freedom from you?”