Podcast Summary:
Podcast: Todo Concostrina
Episode: Acontece que no es poco | La bufonada de la virgen de Ezquioga
Date: June 29, 2023
Host: Nieves Concostrina (with Carla)
Overview
In this episode, Nieves Concostrina tackles the bizarre, politically-charged story of the purported apparitions of the Virgin in Ezkioga (Guipúzcoa) in 1931. Using her signature humorous, irreverent lens, Concostrina explores how these supposed miracles were rooted less in spirituality and more in manipulative machinations by the Church and elements of Spanish society to resist the Second Spanish Republic, enrich the institution, and entangle both Basque and Catalan nationalism.
Main Discussion Points & Insights
1. Apariciones marianas en la España de 1931
- Spain experienced a boom of “apparitions” right after the proclamation of the Second Republic.
- Ezkioga became notorious as the most extravagant and politically charged of these cases, involving Basque nationalism and even attracting Catalan interests.
Quote:
"Lo que contamos hoy es una farsa religiosa que invita a tomarlo a cachondeo."
— Nieves Concostrina [01:13]
2. Objetivos detrás del fraude
- Concostrina frames the Ezkioga phenomenon as a deliberate farce intended to:
- Halt what the Church saw as Spain’s “descatolización” (secularization), protecting their privileges and income.
- Attempt to create a local Lourdes or Fátima—attracting mass pilgrims (and money).
- Manipulate the rural and nationalist populations to resist the Republic and stir up political unrest.
Quote:
"Las apariciones de vírgenes son bufonadas...fueron maniobras, efectivamente, para manipular a los ignorantes y que ayudaran a derribar el gobierno de la República y a animar a un golpe de Estado."
— Nieves Concostrina [01:36]
3. El promotor del “milagro”
- The instigator was local priest Antonio Amundarain, a moral conservative obsessed with “corrupción de las mujeres.”
- He orchestrated the first vision through two local children, setting up daily processions inspired by Lourdes.
- Language used highlighted misogyny and social control.
Quote:
"Su objetivo era, y así lo dijo, organizar un ejército de vírgenes...contra la irreligiosidad, el libertinaje y la inmoralidad."
— Nieves Concostrina [05:28]
4. El guion de las visiones
- Initially, two siblings (Andrés y Antonia Bereciartúa) had the vision. Soon, other “visionaries” arrived, including one who saw saints in the colors of the Basque flag and others who literally saw political symbolism in their apparitions.
Memorable moment:
"La mujer estaba triste porque había venido la República."
— Nieves Concostrina [06:04]
- The phenomenon quickly became a vehicle for Basque nationalism; visions included nationalist iconography and messages.
5. Nacionalismos e intereses catalanes
- Not just a Basque episode: it forged deep connections with Catalan nationalism and the upper bourgeoisie.
- Organized excursions brought Catalans (especially from Terrassa, with ongoing labor strife) to Ezkioga, often led by important church and business leaders.
- Even Francesc Macià, president of the Generalitat, reportedly supported the building of a Catalan chapel in Ezkioga.
Quote:
"García Gascón propagó además que los peregrinos catalanes a Ezkioga irían directos al cielo sin pasar por el purgatorio."
— Nieves Concostrina [10:47]
6. El declive y final del “milagro”
- The “miracle” ran out of steam after three months, as:
- The business did not take off (no successful Lourdes/Fátima scenario).
- The Vatican refused to bless the phenomena.
- Church authorities cracked down; the bishop of Vitoria prohibited building the basilica and threatened excommunication.
- There were arrests for fraudulent stigmata and other farces.
- Franco’s regime, post–Civil War, saw Ezkioga as a separatist trick and stomped it out completely.
Quote:
"El Vaticano se negó a bendecir las apariciones…No había salido bien y además hubo que tomar medidas muy duras."
— Nieves Concostrina [11:13]
Notable Quotes and Moments
-
Manipulation for Political Purposes:
"Las apariciones...fueron maniobras…para manipular a los ignorantes y que ayudaran a derribar el gobierno de la República y a animar a un golpe de Estado." [01:36] -
On Who Organized the Initial Apparition:
"Esto es un cura, un cura de la zona, se llamaba Antonio Amundarain...este machista, este estafador..." [05:11] -
Critical Take on Catholic Business:
"El fraude de las apariciones entonces…tuvo como objetivo la defensa del negocio. Ese fue el principal objetivo." [04:23] -
Political Symbolism in Visions:
"Pachi Goicoechea...decía que los santos que se le aparecían a él tenían los colores verde, rojo y blanco, los colores de la ikurriña." [07:04] -
Nationalist Exploitation:
"¿No podría ser que el cielo quiera reconfortar el espíritu de los vascos leales a la fe de la raza?" [07:51] -
Academic Sources:
"El mejor y más exhaustivo estudio antropológico y político…es de un historiador que se llama William Christian..." [08:12]
Recommended Reading
- William Christian, Visionarios. La República Española y el reino de Cristo.
- Raymond Carr’s analysis of Ezkioga and nationalism—both highlighted and recommended for further context.
Key Timestamps
- 00:28 - Introducción al episodio y contexto histórico de las apariciones
- 01:13 - Calificación de Ezkioga como farsa manipuladora
- 02:44 - Aparición profetizando la guerra civil
- 05:11 - Quién inició la “aparición” y el montaje de Amundarain
- 07:26 - Uso del fenómeno por el nacionalismo vasco
- 09:11 - Conexión e impacto en Cataluña
- 11:11 - Decadencia rápida y final del fenómeno
- 12:23 - Cierre del episodio
Tone and Language
Nieves Concostrina applies biting, ironic commentary throughout, unafraid of confronting religious or nationalist sensitivities. Her language is sharp, satirical, and often indignant about the manipulation of popular belief for profit and political gain.
This episode unpacks how supposed miracles can be inventions tailored to fit social, political, and economic agendas—reminding listeners to remain skeptical and critical, especially when faith is used to manipulate.