{"id":77,"date":"2008-08-30T00:13:39","date_gmt":"2008-08-29T22:13:39","guid":{"rendered":"http:\/\/www.cultureduca.com\/blog\/?p=77"},"modified":"2008-08-30T00:59:14","modified_gmt":"2008-08-29T22:59:14","slug":"literatura-gallega-manuel-curros-enriquez-2","status":"publish","type":"post","link":"https:\/\/natureduca.com\/culturblog\/literatura-gallega-manuel-curros-enriquez-2\/","title":{"rendered":"Literatura gallega: Manuel Curros Enriquez (2)"},"content":{"rendered":"

<– Viene de la 1\u00aa parte\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Contin\u00faa en la 3\u00aa parte –><\/font><\/p>\n

Ideol\u00f3gicamente Curros Enriquez experiment\u00f3 a lo largo de los a\u00f1os una evoluci\u00f3n en la que podr\u00edamos distinguir dos etapas:<\/font><\/p>\n

— Ideolog\u00eda democr\u00e1tico-burguesa, idealista, relativamente ajena a la realidad gallega (lleg\u00f3 a defender el fen\u00f3meno de la emigraci\u00f3n).<\/font><\/p>\n

— Mayor compromiso con Galicia y una ideolog\u00eda que, sin renunciar a su car\u00e1cter democr\u00e1tico y progresista, cada vez era m\u00e1s galeguista. Esta postura va forj\u00e1ndose por la d\u00e9cada de 1880, y se consolida con la marcha a Cuba.<\/font><\/p>\n

Obras:<\/u><\/font><\/p>\n

Adem\u00e1s de poes\u00eda, algo de teatro y una novela (Paniagua y compa\u00f1\u00eda<\/em>), Curros escribi\u00f3 en gallego las siguientes obras:<\/font><\/p>\n

— 1877: Unha voda en Einib\u00f3<\/em>, O gueiteiro<\/em> y A Virxe do Cristal<\/em>, las composiciones premiadas en Ourense y que se incorporar\u00edan a Aires da mi\u00f1a terra<\/em>.<\/font><\/p>\n

— 1880: Aires da mi\u00f1a terra<\/em>, (que se acrecentar\u00eda con m\u00e1s poemas en ediciones posteriores).<\/font><\/p>\n

— 1888: O divino sainete<\/em>.<\/font><\/p>\n

A Virxe do Cristal<\/font><\/em><\/p>\n

Cuando en 1877 se convoca en Ourense el certamen literario, Curros decide participar en \u00e9l ante la petici\u00f3n de su madre. Las bases del concurso implicaban necesariamente la participaci\u00f3n con tres composiciones de tema obligado:<\/font><\/p>\n

— Una costumbrista. Curros recrea el tema de una boda popular (\u00abUnha voda en Einib\u00f3\u00bb), en tres romances: el noviazgo, la ceremonia y el banquete.<\/font><\/p>\n

— Un tipo popular. El poeta evoca un gaitero, prototipo de las virtudes de la raza. En estos dos textos, las influencias de Rosal\u00eda al tocar temas folcl\u00f3ricos y costumbristas son notorias (enfoque popular, vocabulario, recursos estil\u00edsticos…).<\/font><\/p>\n

— Una leyenda tradicional. Escoge Curros (de entre tres que se le ofrec\u00edan) un tema tradicional en Celanova: la leyenda de la Virgen de Cristal (un milagro realizado por la Virgen para salvar la honra de una muchacha enamorada). Curros sab\u00eda que el tema ser\u00eda del agrado de su madre, que le contara muchas veces la leyenda de ni\u00f1o, pero tambi\u00e9n era consciente de la sorpresa que iba a producir que el cantor del progreso, anticlerical, se pusiese a cantar un milagro. El mismo Curros hace referencia a esto:<\/font><\/p>\n

\u00aba repugnancia que, como home de ideas e covicci\u00f3ns, ter\u00eda que vencer antes de presentar os meus versos \u00f3 certame, comprenderanos s\u00f3 aqueles que recorden os estreitos termos en que estaba concebido o programa\u00bb.<\/font><\/em><\/p><\/blockquote>\n

Y m\u00e1s adelante nos dice:<\/font><\/p>\n

\u00ab… Na Virxe do Cristal no fixen m\u00e1is que recoller unha tradici\u00f3n religiosa, tal e como anda polo pobo adiante, e, fora da rima, cos mesmos xiros, modismos e apotegmas que sai da boca dos nosos campesi\u00f1os (…). Nada, pois, de canto neste poema vedes \u00e9 meu, quer sexa marabilloso, quer sexa humano e positivo. Eu non falo nesta obra, como no sexa no prefacio\u00bb.<\/font><\/em><\/p><\/blockquote>\n

De los tres poemas presentados al concurso es \u00e9ste el m\u00e1s largo (m\u00e1s de mil cien versos). Est\u00e1 escrito con una m\u00e9trica y combinaciones estr\u00f3ficas muy variadas. Se nos narra la historia de dos enamorados (Rosa y Marti\u00f1o), criados en un castillo. Xan de Ventraces, pretendiente tambi\u00e9n de Rosa, al verse rechazado por \u00e9sta, comienza a levantar calumnias sobre la conducta de ella. Marti\u00f1o cree las historias inventadas por Xan y rompe con Rosa, m\u00e1s jur\u00e1ndole a Xan que le arrancara la lengua si fuese cierto. Rosa queda desconsolada y en sue\u00f1os se la aparece la Virgen, que la reconforta. En forma de bola de cristal, la Virgen se le aparece en el monte a Marti\u00f1o, que no da cr\u00e9dito y tira la bola al r\u00edo. Se le apareci\u00f3 luego a Rosa, que la recoge emocionada. La Virgen le comunica que viene para salvar su honra, y que quiere que le construyan una ermita en ese lugar. Rosa ingresa en un convento; Marti\u00f1o le arranca la lengua a Xan y la cuelga en un palo para escarmiento de maledicentes. Marti\u00f1o muere de noche, cubierto de nieve al pie de una ventana de Rosa, en el convento.<\/font><\/p>\n

En esta versi\u00f3n de la leyenda, Curros crea un narrador que es el que relata toda la historia en una lengua popular, rica, \u00e1gil y llena de frescura. Los personajes no difieren mucho del tipo de personajes populares que encontr\u00e1bamos en Cantares gallegos<\/em> de Rosal\u00eda. La propia figura de la Virgen aparece caracterizada de forma familiar.<\/font><\/p>\n

<\/p>\n

<– Viene de la 1\u00aa parte\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Contin\u00faa en la 3\u00aa parte –><\/font><\/p>\n

<\/font><\/p>\n","protected":false},"excerpt":{"rendered":"

<– Viene de la 1\u00aa parte\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Contin\u00faa en la 3\u00aa parte –> Ideol\u00f3gicamente Curros Enriquez experiment\u00f3 a lo largo de los a\u00f1os una evoluci\u00f3n en la que podr\u00edamos distinguir dos etapas: — Ideolog\u00eda democr\u00e1tico-burguesa, idealista, relativamente ajena a la realidad gallega (lleg\u00f3 a defender el fen\u00f3meno de la emigraci\u00f3n). — Mayor\u2026<\/p>\n

Seguir leyendo…<\/i><\/a><\/p>\n","protected":false},"author":75,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":{"twitter_226634691_226634691":""},"rop_publish_now_history":[],"rop_publish_now_status":"pending","_uag_custom_page_level_css":"","footnotes":""},"categories":[5],"tags":[1010,1016,1100,1017,1060,1045,1043,1154,1156,1025,1085,1026,1150,1033],"class_list":["post-77","post","type-post","status-publish","format-standard","hentry","category-literatura","tag-amor","tag-arte","tag-gallego","tag-historia","tag-lengua","tag-leyenda","tag-literatura-2","tag-poema","tag-poemas","tag-rosa","tag-rosal","tag-teatro","tag-textos","tag-vino"],"yoast_head":"\nLiteratura gallega: Manuel Curros Enriquez (2) - Blog Cultureduca educativa<\/title>\n<meta name=\"description\" content=\"Literatura gallega: 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Viene de la 1\u00aa parte\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Contin\u00faa en la 3\u00aa parte –> Ideol\u00f3gicamente Curros Enriquez experiment\u00f3 a lo largo de los a\u00f1os una evoluci\u00f3n en la que podr\u00edamos distinguir dos etapas: — Ideolog\u00eda democr\u00e1tico-burguesa, idealista, relativamente ajena a la realidad gallega (lleg\u00f3 a defender el fen\u00f3meno de la emigraci\u00f3n). — Mayor\u2026 Seguir 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