Javier María Pascual Ibañez Explained

Javier María Pascual Ibañez
Birth Name:Javier María Pascual Ibañez
Birth Date:1933
Birth Place:Sangüesa, Spain
Death Date:1998
Death Place:Madrid, Spain
Nationality:Spanish
Known For:publisher
Occupation:editor
Party:Carlism

Javier María Santiago Pascual Ibañez (1933–1998) was a Spanish publisher and a Carlist activist. His professional career climaxed in the 1980s, upon assuming management of Departamento del Español Urgente in Agencia EFE, a unit with linguistic normative designs upon the entire Hispanic world. He is best known, however, for his role in El Pensamiento Navarro; under his guidance in the late 1960s the daily was instrumental in Socialist takeover of Carlist structures.

Family and youth

The Pascual family have been related to the Navarrese village of Etayo, a few kilometers from the iconic mountain of Montejurra. Though its first progenitor can be traced back to the 16th century,[1] none of his descendants made their name in the history of the region. Javier María's paternal grandfather, Genaro Pascual Subirán, was a local farmer;[2] he married a girl from nearby Lorca,[3] Severina Hermoso de Mendoza.[4] Their son and the father of Javier María, Hernán Pascual Hermoso de Mendoza, was the first one to leave Etayo; having studied medicine and recording what was described by his son as a triumphal achievement,[5] he became a doctor. In the 1920s Hernán Pascual settled in Sangüesa, in the Navarrese Prepirineos. He was a member of Cuerpo de Inspectores Municipales de Sanidad[6] and practiced as a physician in the area;[7] he is recorded in the living memory as "muy bueno".[8] None of the sources consulted provides any information on his wife and Javier María's mother, María Ibañez; her son remembers her as extremely hard-working and devout.[9] Javier María and his 3 sisters were brought up in a fervently Catholic ambience; one of them became a nun.[9] He was first educated in the Jesuit colleges in Durango, Javier, and Tudela,[10] narrowly evading expulsion as his independent character caused conflict and controversy.[11] Upon bachillerato, obtained in 1951, the Jesuits suggested that he enters a novitiate; himself feeling he was rather tempted to pursue his knack for letters.[11] However, Javier María's parents were skeptical and persuaded him to study law. Pascual was not at all enthusiastic, but he appreciated the advantages offered by the juridical culture; he moved to the capital and enrolled at Facultad de Derecho of the Madrid University.[10] He completed the curriculum and graduated at an unspecified time, most likely in the mid-1950s.[12] He did not give up his juvenile penchant; and in 1954 he joined the Madrid-based Escuela Oficial de Periodismo,[13] becoming an officially licensed press journalist later on.[14]

It is not clear whether before moving to Madrid Pascual started contributing to the Navarrese press, especially that two of his relatives wrote to Pamplona periodicals and held admin positions in the local newspaper realm.[15] During the academic period he was already noted as a Madrid envoy of two key Pamplona dailies, Diario de Navarra and El Pensamiento Navarro; some time afterwards he commenced contributing also to journals elsewhere, sending correspondence from the capital to La Gaceta del Norte (Bilbao) and El Correo Catalán (Barcelona).[16] In an unclear position he was also involved in a technical corporate periodical Información de la Publicidad.[17] Some time, prior to the mid-1960s, Javier María Pascual married María Rosa Figueroa Otermín. The couple lived mostly in Madrid, though in the second half of the 1960s they resided in Pamplona. They had 8 children, 4 sons and 4 daughters;[18] none of them became a public figure recognized nationwide.

Early public career

There were both Falangist and Carlist antecedents among Pascual's close family. He admitted great influence of a maternal relative, Joaquín Arbeloa,[19] during early Francoism an emerging star in Navarrese historiography[20] and journalism, co-founder of combative Falangist[21] review Jerarquía and in the 1940s contributor to Diario de Navarra.[22] Javier María remained indebted[23] also to a paternal relative[24] Angel María Pascual,[25] a Falangist old-shirt, president of Asociación de la Prensa de Pamplona, a poet and a correspondent of Navarrese and national newspapers.[26] On the other hand, Javier María's father was a vehement Carlist[27] and his paternal uncle, José Manuel Pascual Hermoso de Mendoza,[28] was an iconic movements figure; as a former Requeté chaplain, he served as a parish priest first in Etayo and then in Pamplona,[29] active also as leader of a Traditionalist ex-combatant religious organization.[30]

Having arrived in Madrid in the mid-1950s Pascual approached students of Traditionalist heritage, grouped in semi-legal AET.[31] He perfectly fit their typical profile, "de procedencia rural o de pequeñas ciudades no demasiado urbanizadas, católicos, monárquicos y legitimistas".[32] Brought up in Traditionalist ambience in their provincial towns but enjoying autonomy of students living in a huge city, they were not particularly concerned with the doctrine and looked for a new format of Carlism.[33] With a new mid-1950s pro-collaborationist turn of the party the youth benefitted the most: the regime permitted a launch of AET-controlled periodicals La Encina[34] and Azada y asta.[35] Pascual was involved in both,[36] in 1957-58 as editor-in-chief of the former[37] and since 1959 of the latter.[38] Under his guidance it grew into a platform where Traditionalism mixed with a search for a new intellectual formula,[39] increasingly endorsing heterodoxy.[40] Pascual contributed himself, focusing on social and religious topics; in line with ongoing Vaticanum II preparations, he called for a new Church.[41] Falling short of openly embracing liberal trends, he endorsed "catolicismo liberal" in "su sentido etimológico y no político".[42] Some of his combative pro-Carlist pieces have been noted even by the exile Republican press in France.[43] In the late 1950s and early 1960s Pascual kept contributing to a number of regional and national titles, including 24, a periodical issued by the Francoist student organization SEU,[44] Imperio, a syndicalist daily,[45] or Punta Europa, an ambitious Traditionalism-flavored Catholic monthly.[46] His first major assignment was the 1961 appointment to the editorial board of El Alcázar,[47] a hard-line Falangist Madrid daily.[48] Pascual remained in the board during the following 5 years and in the early 1960s started to emerge as a young star of the Madrid media. His articles were getting nominated to various awards, be it Catholic[49] or corporative ones;[50] as the representative of "prensa madrileña" he travelled across Spain[51] and abroad;[52] he was honored with Cruz de Orden de Cisneros, awarded by Movimiento Nacional for meritorious civil service.[53] Last but not least, he started to appear on TV as a guest pundit,[54] invited among chief editors of major dailies.[55]

El Pensamiento Navarro

In the mid-1960s Carlism was increasingly but not openly divided between the reactionary Traditionalists, standing by ultra-conservative principles, and those seeking a progressist formula, soon known as Carlohuguistas. Though intellectual leader of the latter and Pascual's mentor Ramón Massó[56] abandoned politics, his AET-entourage continued the campaign to gain control of key positions in the party. Supported by the Carlist heir-to-the-throne Don Carlos Hugo, in 1966 they ensured Pascual's nomination to manager of the semi-official Carlist mouthpiece, El Pensamiento Navarro.[57] It is not clear whether the Traditionalists realized the plot; officially they wholeheartedly endorsed Pascual.[58]

Due to lack of funds Pascual failed to launch a technological overhaul of the antiquated newspaper;[59] he made it look more agile by re-arranging the layout,[60] introducing new columns[61] and bringing in new staff.[62] The key change, however, was de-emphasizing Traditionalism and saturating the pages with novel democratic ideas of the Carlohuguistas.[63] The editorial line championed by Pascual avoided open confrontation.[64] To the contrary, the change was styled as renovating Carlists thought; he presented Carlism not as a fixed doctrine but rather as a dynamic approach.[65] Key elements of this strategy were highlighting two pillars of the movement's ideological toolset: unswerving loyalty to the Carlist dynasty[66] and to the Church.[67] As the former was getting dominated by Don Carlos Hugo and the latter were undergoing transformation adopted at Vaticanum II, the strategy worked as a trap for conservatively-minded readers; it also served as a springboard to advance increasingly Left-wing ideas.Apart from mobilizing support for the Borbón-Parmas[68] and for labor-related changes embraced by the Church,[69] another key thread of the newspaper was the support for de-centralised organisation of state.[70] This however, has never amounted to endorsing separatism of peripheral nationalisms, which Pascual vehemently opposed.[71] Though supportive of creeping democratization,[72] Pensamiento avoided an open challenge of either Franco or Francoism[73] and – perhaps to some extent genuinely[74] – boasted fidelity to "the spirit of July 18th".[75] Calls for liberalization were styled as defense of the very regime,[76] official auto-denomination of the state as "Monarquía Tradícional, Católica, Social y Representativa" was repeated ad nauseam,[77] and Franco's own words were often quoted when presenting Carlism as representation of "la España ideal, frente a la bastarda y afrancesada de los liberales".[78]

The regime identified Pensamiento as subversive,[79] though it applied few inconclusive measures.[80] The boldest one was a 46-day exile in Riaza,[81] administered versus Pascual in early 1969.[82] More fateful were differences with the Traditionalists controlling Editorial Navarra, a front company which owned the newspaper. Though there were no public clashes between Pascual and the board in 1966-1968,[83] key Traditionalist pundits used to challenge Pascual's line from the very onset.[84] In the late 1960s he was already considered one of three[85] "prohombres del neocarlismo socialista", who presided over transformation towards Marxism.[86] Following the printing of the declaration issued by Catholic syndicates,[87] which in the name of "the working class" lambasted "unjust and inhuman capitalist system",[88] in the spring of 1970 Pascual was officially admonished by the managing board;[89] in July that year Editorial Navarra terminated Pascual's employment contract.[90]

Back in Madrid: politics and around

Pascual's dismissal came as a heavy blow for the Carlohuguistas; under his guidance El Pensamiento Navarro was "instrumental for a new Carlist evolution"[91] and together with a few minor periodicals[92] constituted a propaganda branch of the Progressists.[93] The faction immediately launched a counter-strike; they attempted to remove the Traditionalists from the Editorial Navarra board, orchestrated a wave of protest letters and engineered a boycott of the newspaper; the campaign climaxed in a bombing attempt.[94] All that proved fruitless and El Pensamiento Navarro was re-claimed by the Traditionalists, their last and ephemeral victory in the struggle to control the party. At that time the Carlist structures were already firmly dominated by the Carlohuguistas.

Apart from a minor role in an advisory Carlist propaganda body,[95] Pascual held no political positions either in Comunión Tradicionalista or in a 1970-created Carlohuguista organisation, Partido Carlista.[96] He was also not an ideologue and no rally-type speaker;[97] his role was chiefly about managing the faction's propaganda campaign and as such is classified as representative of "sector más abierto del Carlismo".[98] Having left Pamplona and taken up employment in a state-ran media company, Pascual no longer was an asset for the party. Moreover, he developed doubts about a militantly left-bound and decreasingly religious course adopted by Partido Carlista.[99] Though earlier he praised the party ideologue, Pedro José Zabala, as "carlista sin lastres inncecesarios",[100] he later nurtured some second thoughts[101] and corresponding with the old-time party leader Manuel Fal tended to accept at least some criticism.[102] As a result, Pascual's relationship with Partido Carlista deteriorated, especially as co-managing a state-ran news agency in the early 1970s, he could have not afforded demonstrating radical political sympathies. None of the sources consulted provides any information on Pascual's involvement in Partido Carlista electoral efforts of the transición. In 1976 he might have been involved in Progressist seizure of Carlist historical memorabilia.[103] The last time he was identified as supporting Don Carlos Hugo was in 1978, when Pascual took part in Jornadas Carlistas de la Prensa in Madrid.[104] The late 1970s and the early 1980s marked Pascual's full integration within the public realm of post-Francoist Spain. In 1979 he entered the executive of Asociación de la Prensa de Madrid[105] and – perhaps as a great fan of bullfighting[106] – was appointed head of its Comisión de Festejos.[107] Taking part in a number of corporate debates[108] in 1983 he grew to vice-secretary of AdP.[109] His career in the Asociación came to an abrupt end in 1984, marking also completion of his dynastical u-turn. Protesting against what he perceived as a TVE insult to king Juan Carlos, he resigned from all functions in the corporate association[110] - which did not prevent him from nurturing "gran sentimiento" towards the memory of his former Carlist monarch, Don Javier.[111] What did not change was Pascual's opposition to Basque separatism.[112] Though he fully supported new democratic media legislation,[113] in the late 1980s Pascual publicly demonstrated some unease about what he considered blasphemous threads in the free Spanish media.[114]

Agencia EFE

Upon returning to Madrid, Pascual was employed in the central office of Agencia EFE, the official Spanish news agency.[115] It is not clear what his role in the company structure was in the early 1970s; according to one source he worked as redactor-jefe, a senior editor responsible for news released during his shift.[116] Already at that time he was a respected figure in the world of Madrid media; in 1973 he was among the first ones to move into the so-called Ciudad de los Periodistas, a complex of five high-rise residential buildings commissioned by Asociación de la Prensa,[117] in the 21st century still dubbed "the best place to live in Madrid".[118] As Pascual was redactor-jefe during the night Franco died, it was he who determined how the news was distributed.[119] Some time prior to mid-1979 he rose to executive of Sección de Información Nacional and subdirector of the entire agency;[120] in 1981 he was nominated manager of the national section of EFE.[121]

In the early 1980s EFE created Departamento del Español Urgente (DEU), a sub-unit dedicated mostly to quality assurance; its focus was on language and style used by the agency, with three key tasks specified.[122] Pascual was nominated head of DEU; at this job he shaped his modus operandi and prioritized work, presiding over Comisión Permanente[123] and co-operating with Comisión Asesora. It is not clear whether, apart from typical managerial tasks, his role was also providing actual linguistic and editorial expertise;[124] however, he clearly emerged as leader of a unit set up as high authority on Spanish language, with a normative role across EFE branches worldwide[125] and exercising influence on the entire Hispanic realm.[126] At this position Pascual tackled heterogeneity of Spanish as used worldwide and led the drive to introduce a global standard, to be shaped mostly by Madrid and adopted across all Hispanic communities.[127] Pascual continued as one of the EFE subdirectors and head of DEU across the 1980s.[128] Due to his role he interfaced with a number of institutions, including Real Academia Española, e.g. when championing his homogeneity drive and attempting to set up Fundación para la Defensa de la Lengua Española;[129] he also took part in a number of linguistic and educational initiatives.[130] Apart from having been responsible for periodical updates of EFE's Manual of Style, he edited and co-edited a number of EFE publications.[131] The best-known of them El neologismo necesario (1992).[132] For reasons which are not clear in 1992 he ceased as head of the unit, at that time renamed Departamento de Control de Publicación y Análisis de Estilo of EFE.[115] The motive might have been his poor health; in 1994 he was already noted for frequent absence on sittings of the EFE boards.[133] It is not clear whether Pascual's ailing health was anyhow related to a serious car accident he suffered in Pamplona in 1967. A car he drove collided with a truck and Pascual sustained very heavy injuries.[134]

Academic

Already in Pamplona in the late 1960s Pascual tried his hand as an academic; his old-time mentor Massó, at that time teaching at the Opus Dei managed Universidad de Navarra, arranged for Pascual to be invited to give lectures at Escuela de Periodismo, a brand new established section of the university.[135] The co-operation was terminated once Pascual left Navarre, though rumors about the Opus Dei link continued.[136] Once in Madrid he decided to upgrade his scientific credentials and commenced doctoral research, with focus on media in works of the Second Vatican Council. The thesis, written under the guidance of Pedro Lombardía[137] and titled Trayectoria doctrinal del Concilio Vaticano II sobre la comunicación y sus medios, was accepted cum laude at Universidad Complutense in 1973.[138] A few years later it was published as Los medios de comunicación social en la doctrina de la Iglesia;[139] in the prologue it was boasted as "la monografia más completa que existe – y no sólo en castellano".[140] The reception abroad was rather lukewarm; the critics challenged both methodological basis and conclusions.[141]

Already as a PhD in 1973 Pascual was invited to join the newly created Facultad de Ciencias de Información at Universidad Complutense;[115] he kept teaching there until the mid-1980s. In the late 1970s, when employed as professor adjunto contrado,[142] he was among key figures at the faculty; he vehemently opposed plans to re-format the unit, which would de-emphasize its scientific role and turn it into sort of a job centre, offering specialized courses to students.[143] In the 1980s he rose to a regular professor numerary holder; at that time he was already heading Departamento de Redacción Periodistica.[144] Taking advantage of his role in the realm of Madrid media, he acted in-between Facultad de Ciencias de la Información and Asociación de la Prensa, arranging internship schemes for students.[145] In 1986 Pascual signed a Professor Titular contract with San Pablo CEU, a Catholic educational establishment at that time in transition between Colegio Universitario, affiliated at Complutense, and a stand-alone high education institution. Joining Facultad de Periodismo, he remained head of its Departamento de Redacción Periodística until his passing in 1998.[115] Apart from the official academic realm, Pascual remained moderately involved also in semi-scientific educational initiatives sponsored by different institutions, though primarily by the Church. Already in the early 1970s he was active in giving public lectures on media and regional press;[146] by the end of the decade he took part in Jornadas Carlistas de la Prensa in Madrid, organized by Partido Carlista in its Madrid headquarters,[104] and acted as vice-president of the Madrid-based Asociación Cultural Navarra.[147] In the 1980s he was noted for taking part in Jornadas Nacionales de Informadores Religiosos.[148] He did not resume his earlier role of an author; despite having published analytical works in ambitious periodicals like Punta Europa in the 1960s, after the fall of Francoism he did not contribute to corporate or Catholic reviews.

See also

Further reading

External links

Notes and References

  1. Juan Pascual, born 1573, see Carmen Aguirre, Iñaki Pascual, Antepasados de Joaquín Pascual Hermoso de Mendoza, [in:] aguirrepascual service 2013, available here
  2. "mi padre [...] iba para labrador como su padre y el padre de su padre", quoted after Rosa Marina Errea Iribas, Javier Maria Pascual y El Pensamiento Navarro: "con él llego el escándalo" (1966-1970), Pamplona 2007,, p. 47; name of his grandfather after Aguirre, Pascual 2013
  3. now part of the city of Estella
  4. Aguirre, Pascual 2013
  5. "por pura casualidad ¡hay que ver los nombres que se inventan para non llamar a Dios por el suyo!", quoted after Errea Iribas 2007, p. 47
  6. Boletín Oficial de la Provincia de Oviedo 20 (1929), available here
  7. Anuario de Comercia, Industria, Profesiones y Tributación del Pais Vasco 1930, p. 338, available here
  8. Moises Sola Machín, La comadrona, el médico y el practicante, [in:] Sanguesa, La Que Nunca Olvidó service, available here
  9. Errea Iribas 2007, p. 47
  10. Errea Iribas 2007, p. 45
  11. Errea Iribas 2007, p. 50
  12. Errea Iribas 2007, pp. 56, 256
  13. Errea Iribas 2007, p. 45, Manuel Martorell Pérez, La continuidad ideológica del carlismo tras la Guerra Civil [PhD thesis in Historia Contemporanea, Universidad Nacional de Educación a Distancia], Valencia 2009, p. 383
  14. Errea Iribas 2007, p. 56; for detailed discussion of the establishment, see Alicia Tapia López, Las primeras enseñanzas de documentación en periodismo, [in:] Documentación de las Ciencias de la Información 24 (2001), pp. 231-253
  15. Joaquín Arbeloa Galdeano and Angel María Pascual Visner
  16. Mediterráneo 24.07.70, available here
  17. Errea Iribas 2007, p. 56, also Javier María Pascual, periodista, [in:] El Pais 14.12.98, available here
  18. ABC 14.12.98, available here
  19. Joaquín Arbeloa Galdeano (1910-1979), Errea Iribas 2007, p. 47; see also Mediterráneo 28.06.79, available here, Ainhoa Arozamena Ayala, Joaquín Arbeloa Galdeano entry, [in:] Auñamendi Eusko Entziklopedia online, available here
  20. his opus magnum, Los orígenes del Reino de Navarra, was published in 3 volumes in 1969
  21. dubbed "la revista negra de la Falange", also "Guía nacionalsindicalista del Imperio, de la Sabiduría, de los Oficios", Juan María Lecea Yábar, Angel María Pascual (1911-1947), [in:] Príncipe de Viana 215 (1998), p. 861
  22. Ainhoa Arozamena Ayala, Joaquín Arbeloa Galdeano entry, [in:] Auñamendi Eusko Entziklopedia online
  23. Errea Iribas 2007, p. 23
  24. in 1954 he called him "uncle" ("Angel María Pascual es mi tío"), quoted after Errea Iribas 2007, p. 48. As Angel María Pascual died in 1947 it is not clear whether the present tense used was licencia poetica or the alleged 1954 date of the document is incorrect. Also exact family relationship between the two remains to be established
  25. Angel María Pascual Visner (1911-1947)
  26. Lecea Yábar 1998, p. 870; as author he is known mostly for his Falangist heroic and lyrical opus magnum, Amadis (Madrid, Espasa Calpe, 1943), "novela de tendencia anti-realista en la que acomoda el mito literario caballeresco a la historia coetánea", see Carlos Mata Induraín, Semblanza de Angel María Pascual (1911-1947), [in:] Insula Barañaria blog 2012, available here
  27. Errea Iribas 2007, p. 49
  28. born 1902 and ordained in 1929, Jaime del Burgo, Catalogo bio-bibliografico, Pamplona 1954, p. 428
  29. in the prestigious parish of San Francisco Javier
  30. he was the moving spirit behind the first Javierada, a male pilgrimage to Javier organized by Hermandad Caballeros Voluntarios de la Cruz, José Fermin Garralda Arizcun, La primera Javierada: 10 de marzo de 1940, [in:] Navarra y Pamplona service 27.02.15, available here, Javier Baleztena Abarrategui, Fundación de la Hermandad de Caballeros Voluntarios de la Cruz, [in:] Premín de Iruña blog 10.02.15, available here
  31. Manuel Martorell Pérez, Carlos Hugo frente a Juan Carlos. La solución federal para España que Franco rechazó, Madrid 2014,, p. 46. Pascual did not hold roles in the AET executive, but some scholars count him among "grupo de la dirección de la AET", Josep Miralles Climent, Estudiantes y obreros carlistas durante la dictadura franquista. La AET, el MOT y la FOS, Madrid 2007,, p. 44
  32. as described later by the group leader, Ramón Massó, quoted after Martorell Pérez 2009, p. 384; a different profiling is offered by José Antonio Parilla, who claims that Pascual was an exception since he was the only one holding Carlist ancestors, Javier Lavardín [José Antonio Parilla], Historia del ultimo pretendiente a la corona de España, Paris 1976, p. 48
  33. Martorell Pérez 2009, pp. 383-4
  34. La Encina was an ephemerical periodical with 6 issues only, Martorell Pérez 2014, p. 119; others claim there were 5 issues before La Encina was closed by the authorities, Miralles Climent 2007, p. 39. Pascual is characteristically noted as lambasting those who "escriben contra el comunismo y no escriben por la Justicia", Evaristo Olcina, Prologo, [in:] Josep Miralles Climent, Estudiantes y obreros carlistas durante la dictadura franquista. La AET, el MOT y la FOS, Madrid 2007,, p. 8
  35. the periodical was launched in 1959, but in 1960 it was released in only 3 issues; in 1961 there were 7, Lavardín 1976, p. 100
  36. Martorell Pérez 2009, p. 470
  37. Miralles Climent 2007, p. 39
  38. Martorell Pérez 2009, p. 443; it is not clear when he ceased as editor-in-chief, though certainly prior to late 1962, when the post was held by Rafael Navarro Dominguez, Miralles Climent 2007, p. 54
  39. using a strategy which would be frequently employed later, he equalled uncompromising stand by the Traditionalist principles as false Traditionalism and merely a stagnation, see his notes on "posición estática de algunos que se dicen defensores de la misma [tradición]", Miralles Climent 2007, p. 41
  40. Martorell Pérez 2009, pp. 444-5, Lavardín 1976, pp. 101-102, Martorell Pérez 2014, p. 119
  41. he advocated that the Church gets closer to the people, assumes pro-social stand, engages in dialogue with dissidents, embraces scientific progress and modernizes the liturgy, Martorell Pérez 2009, p. 451
  42. Martorell Pérez 2009, p. 451, Martorell Pérez 2014, p. 126
  43. this was the case of his 1957 contribution to El Pensamiento Navarro, titled "From cavemen to heroes and from heroes to imbeciles". In the article he protested and ridiculed patronising Falangist treatment of the Carlists as merely "unos buenos chicos", CNT 19.01.58, available here
  44. e.g. in 1961 he focused on poverty and underemployment among the Andalusian peasants, quoting statistical information gathered by unofficial research of parochial networks; the piece was even re-printed in Republican papers issued in Cuba, España Republicana 16.04.61, available here
  45. e.g. in 1959 he praised a young priest who formatted his life as service to the country and the people, Imperio 14.03.59, available here
  46. animated by Lucas María de Oriol y Urquijo and directed by Vicente Marrero Suárez. Some of Pascual contributions were merely hagiographic, like an article on Carlist requeté José María Erdozáin, see Imperio 23.09.61, available here; some were attempts to analyse papal teachings, see Imperio 17.10.61, available here. Very much like Pascual himself, Punta Europa remained on the boundaries of tolerated heterodoxy, though unlike Pascual later on, the group steered towards integrist reactionary Catholicism, see José Carlos Mainer, Una revisión de la Guerra Civil: Punta Europa (1956), [in:] Francisco Javier Lorenzo Pinar (ed.), Tolerancias y fundamentalismos en la historia, Salamanca 2007,, pp. 265-280
  47. Javier María Pascual, periodista, [in:] El Pais 14.12.98, available here, ABC 13.12.98, available here
  48. from the onset El Alcázar pursued a hardline Francoist line; loyalty to the Church, Caudillo, Falange and the military were embodied in statutory regulations: "La orientación tradicionalmente seguida por el periódico El Alcázar hasta la fecha, no podrá ser alterada sin el consentimiento de la Hermandad si se trata de los asuntos siguientes: los que se relacionan con el dogma y la disciplina de la Iglesia Católica; los que afectan a la fidelidad al Caudillo de España, el Generalísimo Franco y a la unidad de la Patria y del Ejército", Jordi Rodríguez Virgili, La cooperativa del diario El Alcázar (1945-1948), [in:] Historia y Comunicación Social 5 (2000), p. 177. It was owned by a commercial company, Prensa y Ediciones, controlled by association of Alcázar ex-combatants from 1936, Hermandad de Nuestra Señora Santa María del Alcázar, Rodríguez Virgili 2000, p. 187. With circulation slightly below 10,000 it remained one of the smaller Madrid dailies; ABC and Ya were printed in almost 100,000 copies; the circulation of Arriba, Pueblo, Madrid and Informaciones was around 30,000, Rodríguez Virgili 2000, p. 186
  49. his 1961 piece, titled Duro, chicos, que tenéis razón, was nominated to Premio de Prensa Domund, awarded by the Catholic missionary organization Domingo Mundial de las Misiones, ABC 20.12.61, available here
  50. in late 1965 he was honored with the annual Premio de Prensa, Radio y Fotografía, awarded by Feria Oficial e Internacional de Muestras de Barcelona, in the category of "corresponsales prensa nacional", Hoja Oficial de Provincia de Barcelona 22.11.65, available here
  51. e.g. in 1964 visiting Barcelona, Hoja Oficial de Provincia de Barcelona 08.06.64, available here
  52. e.g. in 1961 visiting Italy, ABC 26.97.61, available here
  53. Hoja Oficial del lunes 26.07.65, available here; the rank awarded was not particularly high and did not bring with it any tangible benefits, compare blasoneshispanicos service, available here
  54. ABC 23.03.65, available here, ABC 08.06.65, available here
  55. ABC 22.12.65, available here
  56. Lavardín 1976, p. 274
  57. Lavardín 1976, p. 274. It is not clear whether the former manager of El Pensamiento Navarro, Francisco López Sanz, was dismissed or talked into resignation (perhaps on the basis of his advanced age, as he completed 70 in 1966)
  58. an iconic person of Pamplona Traditionalism, Joaquín Baleztena, delivered a warm welcome address, Errea Iribas 2007, p. 56. Also, when at one point it appeared that the resigning pro-Juanista members of the board would be able to suggest their successors, Ignacio Baleztena ensured that instead it would be Pascual coming out with the proposals, Mercedes Vázquez de Prada, El final de una ilusión. Auge y declive del tradicionalismo carlista (1957-1967), Madrid 2016,, p. 304. According to some accounts, it seems that Pascual, a determined supporter of Don Javier, might have been seconded to El Pensamiento by Valiente with the specific task of eradicating pro-Juanista feelings, visible in the daily, Vázquez de Prada 2016, p. 80
  59. Errea Iribas 2007, pp. 72-76
  60. Errea Iribas 2007, p. 248. The newspaper was issued in the format known in Spain as asabanado (broadsheet), broken into 7 columns, with abundant graphics and entirely in black and white, except extraordinary days when red was introduced, Errea Iribas 2007, p. 250. Its circulation in the late 1960s was 12,500, Errea Iribas 2007, p. 437
  61. e.g. Plaza Mayor, Gente que Cuenta, Consideraciones para navarros, Cada semana un tema (in 1969 replaced by Leído para Ustedes) and Crónica de Madrid, Errea Iribas 2007, pp. 245, 247, 249
  62. the key one was José Carlos Clemente, Errea Iribas 2007, p. 251; known also under Catalan version of his name as Josep Carles Clemente, in the 1970s and 1980s he grew to key Carlohuguista historiographer and propagandist, until today author of countless books on Carlism
  63. according to one scholar, at that time Pascual was "helped" to re-orient El Pensamiento by Masso, who at that time lived in Pamplona, Vázquez de Prada 2016, p. 282
  64. e.g. following the 1968 ousting of José María Valiente, the last Traditionalist leader of Comunión Tradicionalista, Pascual hailed him in an apologetic farewell article, see El Pensamiento Navarro 24.01.68, referred after Francisco Javier Caspistegui Gorasurreta, El naufragio de las ortodoxias. El carlismo, 1962–1977, Pamplona 1997;, p. 127. The same year he kept publishing flattering photographs of Joaquín Baleztena, Errea Iribas 2007, p. 220
  65. Errea Iribas 2007, pp. 197-8
  66. when assuming his duties Pascual highlighted his total loyalty to the Borbon-Parmas (Errea Iribas 2007, pp. 59-60); he kept highlighting dynastic issues when commenting on ongoing events like Ley Organica referendum (El Pensamiento Navarro 15.12.66, referred after Errea Iribas 2007, pp. 88-9) or Montejurra gatherings (El Pensamiento Navarro 25.04.66, 03.05.67, 25.04.68, referred after Errea Iribas 2007, pp. 213-7), Following expulsion of the Borbón-Parmas Pascual did his utmost to underline all calls for reverting the decision (El Pensamiento Navarro 22.12.68, 25.12.68, 28.12.69, referred after Errea Iribas 2007, pp. 172-4, 226-7), and welcomed the official nomination of Juan Carlos as the future king of Spain with deafening silence (El Pensamiento Navarro 23.07.69, referred after Errea Iribas 2007, pp. 177-9)
  67. Pascual consistently kept highlighting democratic and pro-social threads of Vaticanum II and focused on work of hierarchs launching own social initiavies, like Josef-Leon Cardijn. When democratic and progressive stand of the Spanish espiscopate generated a phenomenon of Right-wing anti-clericalism, Pascual stood by the hierarchs (Errea Iribas 2007, pp. 301-303, 316-7). His genuine and profound Catholicism was demonstrated during religious feasts, when El Pensamiento Navarro used to splash slogans like Viva Cristo Rey across all the columns, see e.g. El Pensamiento Navarro 27.10.68, referred after Errea Iribas 2007, p. 313
  68. backing the Borbón-Parmas resulted in constand clashes with ABC, the pro-Juanist Madrid daily, which systematically downplayed all information related to Carlism, Don Javier or Don Carlos Hugo, Errea Iribas 2007, pp. 164-8, 201, 211, 233-237, 347-391
  69. at one point El Pensamiento Navarro has even declared itself a "syndicalist newspaper", El Pensamiento Navarro 21.01.67, referred after Errea Iribas 2007, p. 103; the daily voiced in favor of a new Ley Sindical which would empower Catholic trade unions, Errea Iribas 2007, pp. 120-144
  70. the article ¡Viva Guipúzcoa Foral! produced administrative measures against the newspaper, Errea Iribas 2007, pp. 287-9. In line with the Orthodox Carlist understanding, Pascual confessed love for "las Españas" (not "España"), El Pensamiento Navarro 15.07.67, referred after Errea Iribas 2007, p. 245
  71. Errea Iribas 2007, pp. 249, 336; he declared that "el separatismo es ridículo" and that "el racismo es anticristiano", Errea Iribas 2007, p. 273. In 1968 Pascial supported Estado de Excepción in Gipuzkoa, El Pensamiento Navarro 09.06.68, referred after Errea Iribas 2007, pp. 309-10, even to the point of viewing Generalitat a result of extremism, El Pensamiento Navarro 19.04.66. He acknowledged Basque nationalist vandalism affecting Traditionalist monuments as cowardice and barbarity, El Pensamiento Navarro 24.03.67, 11.04.67, referred after Errea Iribas 2007, p. 307
  72. e.g. advocating "monarquía popular" (Errea Iribas 2007, p. 84) or supporting Carlist deputies from Tercio Familiar and the entire Cortes Trashumantes sittings (Errea Iribas 2007, pp. 92-120)
  73. some authors claim that "durante su labor al frente de la publicación [Pascual] se había mostrado muy crítico con el sistema franquista", Fermín Pérez-Nievas Borderas, Contra viento y marea. Historia de la evolución ideológica del carlismo a través de dos siglos de lucha, Pamplona 1999,, p. 186
  74. Pascual was perfectly aware of the linguistic subtleties involved. In 1961 he published an article, which was a laboratory and ice-cold analysis of Francoist language employed with regard to the 1936-1939 events; specifically, it focused on linguistic manipulations aimed at promoting the term "cruzada" and denying existence of a "civil war", see Javier María Pascual, Criba y comentarios: negación y defensa del 18 de julio como cruzada, [in:] Punta Europa 62 (1961), pp. 112-123
  75. El Pensamiento Navarro was many times hailing "Jefe del Estado, General Franco, que supo conducir a la victoria al Ejército Nacional, a los heroicos Tercios de Requetés, a las también heroicas Banderas de Falange", adding also that "queremos reafirmar nuestra fe en los principios de aquél 18 de julio de 1936", see e.g. El Pensamiento Navarro 01.10.67, quoted after Errea Iribas 2007, p. 170
  76. see e.g. shielding the new press law from critique of foreign commentators, El Pensamiento Navarro 09.04.67, referred after Errea Iribas 2007, p. 114
  77. see e.g. El Pensamiento Navarro 31,05,66 or 20.08.67, referred after Errea Iribas 2007, p. 161
  78. El Pensamiento Navarro 22.02.66 or 01.10.67, referred after Errea Iribas 2007, p. 159
  79. according to Pascual El Pensamiento Navarro was the most read newspaper among the Madrid central offices employees, Errea Iribas 2007, p. 63
  80. after introduction of the so-called Ley Fraga in 1966 the censorship office was left rather toothless. It intervened a number of times with regard to El Pensamiento Navarro, but apart from correspondence exchange no repressive measures can be identified (see e.g. "Director General de la Prensa ha ordenado la iniciación de expediente administrativo al Director del Diario El Pensamiento Navarro", Errea Iribas 2007, pp. 337-347). Most interventions seem related to Basque and Catalan issues. Another author identifies 7 cases, raised by the censorship office, Caspistegui Gorasurreta 1997, p. 332
  81. Pascual spent his time in Riaza in a hotel and under friendly tutelage of Adolfo Suarez, at that time Civil Governor of the Segovia Province (which Riaza formed part of), Errea Iribas 2007, p. 260, Nevertheless, some commentators refer to Pascual’s fate in Riaza as "gulag", see Hoja Oficial de Lunes 06.10.80, available here
  82. following student and Basque unrest the State of Exception was introduced in all Spain on January 24, 1969, Stanley G. Payne, The Franco regime, London 1987,, p. 521. Pascual was detained on February 7 on orders of the Navarrese Civil Governor, and administered residence in Riaza, Martorell Pérez 2014, p. 257, Errea Iribas 2007, p. 253 and passim. No specific charges were raised, though the key motive supposed were Pascual’s contacts with HOAC, the increasingly restless Catholic trade unions, Errea Iribas 2007, p. 263. The exile term expired automatically with the end of Estado de Excepción on March 25, 1969, Errea Iribas 2007, p. 286. Another picturesque measure was adopted against Pascual and other Carlists, travelling on a chartered plane from Seville to Biarritz to celebrate the 80th birthday of the Carlist king Don Javier in May 1969; the aircraft was made to land at Fuenterabia and all those on board were prevented from crossing the frontier, Martorell Pérez 2014, pp. 258-9
  83. Errea Iribas 2007, p. 209. During his Riaza exile Pascual was visited by the leader of Navarrese Traditionalists Joaquín Baleztena, who pledged to intervene in his favor, Errea Iribas 2007, p. 262
  84. already in 1966 it was Rafael Gambra, who noted "marxismo que se va introduciendo y ante el que debía batallar, especialmenta, su periódico"; further on he admitted "prepcupación por una postura seria y consciente del periódico, a favor del progresismo injustificiado", El Pensamiento Navarro 18.06.66. Pascual responded by claiming he strictly followed Vatican, Errea Iribas 2007, pp. 303-4. In 1968 another Traditionalist intellectual, Francisco Elías de Tejada, embarked on a somewhat veiled polemics by confronting traditional Navarrese foral sense of liberty with a revolutionary liberty, El Penamiento Navarro 15.11.68, referred after Errea Iribas 2007, pp. 224-5. Note that Pascual allowed the articles of his critics to appear in print
  85. with Zabala and Clemente
  86. Robert Vallverdú i Martí, La metamorfosi del carlisme català: del "Déu, Pàtria i Rei" a l'Assamblea de Catalunya (1936-1975), Barcelona 2014,, p. 210
  87. jointly named Movimientos Obreros Cristianos (and divided into HOAC, VOS and JOC)
  88. El Pensamiento Navarro 26.04.70, referred after Errea Iribas 2007, pp. 391-395
  89. "for some time we have noted that the periodical deviated from Traditionalist ideas towards biased and leftist path" ("desde hace algún tiempo hemos notado en el periódico una desviación de las ideas tradicionalistas en sentido tendencioso e izquierdista"), Errea Iribas 2007, p. 396, Josep Carles Clemente, Historia del Carlismo contemporaneo 1935–1972, Barcelona 1977,, p. 66. The official Carlist executive immediately protested the Editorial Navarra statement and demanded that the board members step down
  90. on 23.07.70, Errea Iribas 2007, p. 407, Pérez-Nievas Borderas 1999, p. 186. Members of the Editorial Navarra board refused to backtrack under pressure from the Carlohuguistas; their leader, Joaquín Baleztena, declared that they were entrusted with ensuring that El Pensamiento Navarro does not deviate from Traditionalist course (indeed in the late 1930s Editorial Navarra was set up as a front company to spare amalgamtion of the newspaper into the Francoist propaganda machine) and that this is exactly what they do, Errea Iribas 2007, p. 411. The party executive responded that it was not up to the board to decide what constituted violation of fidelity to Traditionalist principles and expulsed almost all (mostly members of the Baleztena family) board members from the Carlist structes, Errea Iribas 2007, p. 410, Clemente 1977, pp. 68-69
  91. Jordi Canal, El carlismo, Madrid 2000,, p. 374 (the author wrongly claiming that Pascual headed Pensamiento since 1967). Pascual’s work was greatly appreciated by the Carlist king Don Javier. At the 1970 christening of his grandson he thanked Pascual personally and admitted that "todas las mañanas me dais los buenos días. Cuando llega el correo digo siempre: dejad a un lado las cartas, que quiero El Pensamiento Navarro", El Pensamiento Navarro 15.02.70, quoted after Errea Iribas 2007, p. 371
  92. the other two were Montejurra and Esfuerzo Común
  93. Olcina 2007, p. 11
  94. the attempt was claimed by and is usually attributed to Grupos de Acción Carlista, compare Clemente 1977, p. 70, though at some stage also ETA claimed responsibility, see ABC 02.01.06, available here
  95. in late 1968 Pascual was appointed one of 14 members of a newly set up body, Consejo Nacional de Prensa del Carlismo, advisory to Junta Suprema. Although due to his position in Pensamiento he was standing head and shoulders above all Carlists involved in the printed media, Pascual was not offered presidency, which went to Juan José Peña Ibañez; Manuel Cerezales was vice-president, Clemente secretario and Alfonso Carlos Fal vice-secretary, Caspistegui Gorasurreta 1997, p. 133
  96. Errea Iribas 2007, p. 265
  97. he did not take part in public rallies and has never spoken at Montejurra, see the list of speakers in Caspistegui Gorasurreta 1997, pp. 302-3
  98. Errea Iribas 2007, p. 344
  99. e.g. José Zabala claimed that Carlism did not need social teaching of the Church because it had its own, Ramón María Rodón Guinjoan, Invierno, primavera y otoño del carlismo (1939-1976) [PhD thesis Universitat Abat Oliba CEU], Barcelona 2015, p. 405
  100. Rodón Guinjoan 2015, p. 406
  101. Caspistegui Gorasurreta 1997, p. 75
  102. late 1970, commenting to Fal on memorandum of Jesús Evaristo Casariego, which defined Carlism as anti-capitalist but also anti-marxist, he noted "me preocupa honradamente el hecho de que en algunos panfletos o memorandums – como el de Casariego, pintoresco personaje – pueda haber algo de crítica aprovechable, que nosotros debieramos traducir en autoconfesión", Caspistegui Gorasurreta 1997, p. 138, compare also his letter to Fal critical about Partido Carlista, Caspistegui Gorasurreta 1997, p. 197
  103. until the mid-1960s the Baleztena family ran a private museum of Carlism; most items on display were deposited by various individuals. From the late 1960s the collection was held by the Baleztenas and presented at various one-off displays. In 1976, following one of such events, the collection was stored in a house of Pascual's relatives in Sanguesa. During a night a team of people arrived and snatched the collection, which later emerged in possession of Partido Carlista. The Baleztenas sued but lost the case in court, Diario de Navarra 28.08.85
  104. Hoja Oficial del lunes 20.11.78, available here
  105. Hoja Oficial del lunes 15.01.79, available here
  106. ABC 22.08.78, available here
  107. Hoja Oficial del lunes 02.07.79, available here
  108. especially the one of the early 1980s related to status of Hoja Oficial del lunes, the only daily permitted to appear on Mondays and owned by Asociación de Prensa, Hoja Oficial del lunes 06.10.79, available here; monopoly of the paper was challenged by a new daily named Diario16, and conflict with this periodical soon spilled over to cover also the question of covering the attempted coup of 1981; corporative press organisations charged Diario16 with publishing speculations about journalists who might have participated in the plot, see Hoja Oficial del lunes 25.10.82, available here;
  109. Hoja Oficial del lunes 25.04.83, available here
  110. the official Spanish broadcaster, TVE, ignored the bullfight organized in Madrid by Asociación de Prensa and Pascual personally as head of its Comisión de Festejos, even though the event was attended by king Juan Carlos, and decided to broadcast another bullfight taking place at the same time in Albacete, ABC 10.07.84, available here, also ABC 09.07,84, available here. Pascual’s dynastical U-turn from Carlism to Juanism was even more visible as ABC, the Juanista newspaper he continuously confronted in the late 1960s, started to hail him as "one of most prestigious men of Spanish journalism", ABC 10.07.84, available here
  111. Errea Iribas 2007, p. 443. Until his death Pascual kept collecting and editing wartime letters of Requetes from Sanguesa; he intended to publish them, the task he did not live to complete, Pablo Larraz Andía, Víctor Sierra-Sesúmaga Ariznabarreta, Requetés: de las trincheras al olvido, Madrid 2011,, p. 24
  112. presented among "personalidades navarras", in 1979 Pascual protested Herri Batasuna designs on Navarre and claimed that "Navarra es el mismisimo quicio de España", ABC 19.08.79, available here
  113. Hoja Oficial del lunes 12.05.80, available here
  114. ABC 03.03.88, available here
  115. Errea Iribas 2007, p. 443
  116. Web site: Javier María Pascual, periodista. 14 December 1998. El País. 13 March 2017.
  117. Web site: Biblioteca Virtual de Prensa Historica > 'Hoja Oficial del lunes : editada por la Asociación de la.... MCU.es. 13 March 2017.
  118. http://www.asesorator.es/articulo58_enesp.htm Alvaro Santamaría, Ernest Hothorn, Ciudad de los Periodistas: El mejor sitio para vivir en Madrid, [in:] asesorator service 25.05.07
  119. Víctor Olmos, Historia de la Agencia EFE: El Mundo en Español, Madrid 1997,, see especially Part IV, Chapter 36, Franco ha muerto, pp. 389–400
  120. http://hemeroteca.abc.es/nav/Navigate.exe/hemeroteca/madrid/abc/1979/08/19/015.html ABC 19 August 1979
  121. Web site: Biblioteca Virtual de Prensa Historica > 'Hoja Oficial del lunes : editada por la Asociación de la.... MCU.es. 13 March 2017.
  122. "1) Procurar que el periodismo, en sus formas oral y escrita, emplee un idioma correcto, aceptable y normalizado en todas sus manifestaciones. 2) Contribuir, por este medio, a la defensa y unidad del español en todos los países de lengua española. 3) Resolver con la máxima rapidez los problemas que plantea a los profesionales la adopción de neologismos y evitar la invasión indiscriminada, con vistas a que la solución propuesta, una vez aceptada por la Comisión Asesora, sea sancionada por la RAE y la Asociación de la Lengua", Javier María Pascual, Alberto Gómez Font, Pedro García Domínguez, El Departamento de Español Urgente, tareas y programas, [in:] El idioma español en las agencias de prensa, Madrid 1990, p. 105
  123. Fundéu-BBVA: el largo brazo de la RAE en los medios, [in:] Addenda & Corrigenda 09.05.12, available here
  124. the experts tasked with day-to-day assessment were Pedro García Domínguez, Alberto Gómez Font and Carlos Ramirez Dampierre (since 1988 Pilar Vicho Toledo), Franz Lebsanft, Spanische Sprachkultur: Studien zur Bewertung und Pflege des öffentlichen Sprachgebrauchs im heutigen Spanien, Tubingen 1997,, pp. 188
  125. since 1981 the usual Manual de estilo, issued periodically by EFE, were replaced by Manual de español urgente, Lebsanft 1997, p. 195
  126. Lebsanft 1997, pp. 188, 223
  127. compare one of the objectives of DEU: "contribuir, por este medio, a la defensa y unidad del español en todos los países de lengua española", Pascual, García Domínguez, Gómez Font 1990, p. 105
  128. Web site: ABC (Madrid) - 07/10/1989, p. 51 - ABC.es Hemeroteca. ABC. Spain. 13 March 2017.
  129. Silvia Senz Bueno, El largo brazo de la RAE en los medios, [in:] Rebelión 9 May 2012, available here
  130. Web site: ABC (Madrid) - 05/10/1989, p. 48 - ABC.es Hemeroteca. ABC. Spain. 13 March 2017.
  131. Pascual, García Domínguez, Gómez Font 1990, pp. 99-121
  132. Javier María Pascual, Alberto Gómez Font, Pedro García Domínguez, Pilar Vicho Toledo (eds.), El neologismo necesario, Madrid 1992,
  133. Carlos G. Reigosa (ed.), El idioma español en el deporte, Madrid 1994, p. 251.
  134. Web site: ABC (Madrid) - 17/01/1967, p. 44 - ABC.es Hemeroteca. ABC. Spain. 13 March 2017.
  135. Errea Iribas 2007, pp. 62, 358
  136. Lavardín 1976, p. 102
  137. Errea Iribas 2007, p. 362
  138. Errea Iribas 2007, p. 443. Some sources wrongly claim that he wrote the thesis in the late 1950s, compare El País 14.12.98, available here. Inspection of the book, published on the basis of the thesis, reveals that it deals mostly with Vaticanum II, which took place in the mid-1960s, compare here
  139. Javier María Pascual, Los medios de comunicación social en la doctrina de la Iglesia, Madrid 1976,
  140. Angel Benito, Prologo, [in:] Javier María Pascual, Los medios de comunicación social en la doctrina de la Iglesia, Madrid 1976,, p. 9
  141. "Il titolo di questo studio [...] promette molto piú del suo contenuto efettivo, che, infatti, si limita ai dodici anni intercorsi tra il decreto conciliare Inter mirifica (1959-’63) e l’istruzione pastorale Communio et progressio (1971). Ignorando quanto da altri, e molto meglio, e stato publicato, nel Prólogo A. Benito lo presenta come ‘la monografia piú complete che esista’ in argomento, documentalissima ed altamente scientifica; quando, in realtà, discutibilissimi ne sono i criteri di ricerca e di analisi. In particolare sono da segnalare tre opinioni-interpretazioni erronee dell’A[uthor]: quella di un’istruzione pastorale venuta a correggere ed a migliorare un decreto conciliare; quella di un diritto all’informazione che non avrebbe quali soggetti diretti e primari i recettori; e, infine, quella di una fuorviante accezione di ‘stampa onesta’ e ‘stampa cattolica’", Enrico Baragli, Javier Maria Pascual, Los medios de comunicación social en la doctrina de la Iglesia [review], [in:] La Civilta cattolica 3085 (1979), pp. 102-103
  142. Web site: ABC (Madrid) - 10/03/1977, p. 91 - ABC.es Hemeroteca. ABC. Spain. 13 March 2017.
  143. "la reduccion de las Facultades de Ciencias de la Información a simples centros superiores en los que se impartieran solamente dos cursos de especialización, me parece un error de consecuencias perniciosas para la formación de futuros informadores, un paso atrás ilógico y una medida inmotivada", ABC 10.03.77, available here
  144. Recursos Humanos an Investigación y Desarrollo, vol. 1 (Universidades y CSIC), Madrid 1986,, p. 103
  145. Hoja Oficial del lunes 19.09.83, available here
  146. Web site: ABC SEVILLA (Sevilla) - 01/03/1973, p. 44 - ABC.es Hemeroteca. ABC. Spain. 13 March 2017.
  147. Web site: Biblioteca Virtual de Prensa Historica > 'Hoja Oficial del lunes : editada por la Asociación de la.... MCU.es. 13 March 2017.
  148. during this particular session Pascual delivered a lecture titled Producción y mercado de la noticia; he denied that key national media downplayed religious information and using statistical data gathered by EFE claimed that actually, in terms of volume the religious news exceeded any other category of news, ABC 03.05.80, available here

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