It is clear that many of the people who participate in the animal protests of the Sanfermin are from outside Pamplona and the Basque Country. However, the participants in the anti-bullfights initiatives in the San Fermin are heterogeneous, both in their origins (in the Basque Country there is a growing awareness of this issue as well as animal support groups) and in their approach (towards those who end the bullfights by vegans but maintain the bullfights). The use of the debate that has been promoted from the city itself or from outside is an attempt to avoid a real reflection. On the one hand, because a habit that is rooted can make it difficult to see the problem in its entirety. External criticisms, although in some respects they may fall short and in other cases they may fall short (in general terms, not only looking from the outside to here, but also from here to other peoples and realities), must at least be examined. Has the movement against the bull of the Valley originated from Tordesillas? Those who have managed to exert pressure against this cruelty were not mainly from the people. Would we dare to say that this is an externally generated debate and that we do not understand the idiosyncrasy of the Tordesillas? Would we dare to say that in some countries ablation or burqa wearing by women or not being able to leave the house is something cultural and cannot be criticized from the outside? In addition to cultures, customs, idiosyncrasies, there are rights, including, for example, the right not to torture an animal for the sadistic enjoyment of some human beings. Coming both from the outside and from the inside, the main argument against bullfighting is very simple: respect.

There are also those who raise the debate in other terms: that some bullfights like it and others don’t, and that they have to respect each other. However, the essence of the problem is not, in this case, a question of the will of the people, which is resolved through a referendum (although, to some extent, it is a step forward). Here, the subject of the violation of rights is not bullfights or anti-bullfights; they are bullfights. Can we take the right to decide whether animals are tortured as a spectacle? Can we imagine a referendum among European colonialists on the maintenance or elimination of African slavery? That referendum would have been fair.

Bullfighting is not even an economic issue. In some cities, such as Vitoria-Gasteiz, the reason for the suspension of bullfighting has been that there is a deficit in the municipal coffers. Although this shows that bullfighting is becoming less and less supportive in the city, it does not address the issue. Although in some cases they help in practice, such simple approaches, so widespread to address the issue of bullying, have a very marked anthropocentric tone, in addition to being often selfish and lacking basic empathy.

The maintenance of bullfights also raises the question of whether, in 2018, many subjects who claim to be sapiens sapiens cannot enjoy the festivities without the use of animals and public torture. It is also worth investigating how, from a comfortable attitude of self-complacency, a society that considers itself supportive, modern, sustainable and/or open accepts that such practices are still maintained, despite the fact that more and more people are opposed to them.

The images seen in Pamplona and the chronicles collected by some media have once again highlighted the obvious contradictions of the left and popular sectors. It is really striking to walk around Pamplona and see the posters “without sexist attacks, Pamplona free” in many places, a sign of progress in this area from the City Hall and other collectives, but at the same time not to express any empathy for the 48 bulls that are tortured to death for 8 days. What’s more, the City Council itself finances this infamy. This attack is said to be normal and acceptable to the delight of all.

Something similar can be said about solar tension. We have heard this contradiction several times: peñas in the sun and popular sectors, showing social and political demands before the extreme of powerful, conservative and Spanish sectors in the shadows. However, it is especially painful to see the huge banner in favor of Basque prisoners or the accusation of the murder of German while a blood show is taking place right in front of him. It cannot be understood to express sensitivity to certain injustices and oppressions and to look at this other vile reality for another time. We know that many people who go to the square are not particularly fond of bullfighting. It is said that many of them go for the atmosphere or for the snack without observing what is happening in the arena, but to be there and take out the subscription is also to be an accomplice of this massacre. And alcohol and the party can't be a relief. They don't relieve the bull's suffering.

On the other day, a Basque media outlet received with murrika the chronicle of the bullfighting parade on 7 July, saying that there were about 200 people there and at the same time comparing it with a full bullring of 20,000 seats. This reality is hard, yes, an indicator that a lot of work still needs to be done. There is a long way to go for this society, from the popular sectors to the institutions governed by progressive parties. In fact, the square should be more and more deserted. And filling the place is to support the bullfights, whether they are bullfights or not.

As with anti-slavery, suffragettes, advocates of sexual freedom and/or supporters of parity, the struggle to end this aberration will bear fruit. The ban on bullfighting is spreading and will also reach Pamplona. The aim is to do so as soon as possible so as to leave as few victims and moments of torture as possible on the way.

Assisted by Iñaki Etaio.

The anti-bullfighting.