In the early 20th century, the term was revived, with several new meanings. Its reintroduction is attributed to
Miguel de Unamuno in 1909, who used the term again on 11 March 1910, in an article,
La Argentinidad, published in a newspaper in
Argentina,
La Nación. He compared the term to other similar expressions: '
, ', '
and '. Unamuno linked the concept to the multiplicity of peoples speaking the Spanish language, which encompassed in turn his idea of
La Raza, gave it an egalitarian substrate and questioned the very status of
motherland for Spain; he claimed the need of approaching
Hispanic American republics in terms of sisterhood (opposing "primacies" and "maternities"). spread the term in 1926 Further development of the concept had to wait for the 1920s, when a group of intellectuals was influenced by the ideas of ultranationalist French thinker
Charles Maurras and rescued the term. The term was used by Spanish priest
Zacarías de Vizcarra, who was living in
Buenos Aires. He proposed in 1926 that the expression
Fiesta de la Raza should be changed to
Fiesta de la Hispanidad. During the reign of King
Alfonso XIII of Spain, the
Virgin of Guadaloupe was proclaimed "Queen of the Hispanidad" in Spain. In the later years of the decade, vanguard writer
Ernesto Giménez Caballero began to elaborate a neo-imperialist narrative of the in
La Gaceta Literaria. The doctrine of would also become a core tenet of the
reactionary thought in Spain in the coming years. During the
Second Spanish Republic, Spanish monarchist author
Ramiro de Maeztu, who had been the ambassador to Argentina between 1928 and 1930, considered the concept of Hispanidad, motivated by the interests aroused on him by Argentine-related topics, and the meetings between him and the attendants to the courses of
Catholic culture as nationalist, Catholic and
anti-liberal. Maeztu explained his doctrine of Hispanidad in his work
Defensa de la Hispanidad (1934); he thought it was a spiritual world that united
Spain and its former colonies by the Spanish language and Catholicism. He attributed the concept to Vizcarra, instead of Unamuno. In the Hispanidad of Maeztu, the Christian and humanist features that would identify Hispanic peoples would replace rationalism, liberalism and democracy, which he called alien to the Hispanic
ethos. His work "relentlessly" linked
Catholicism and Hispanidad and was highly influential with
Argentine nationalists and the Spanish far right, including
Francoism. Although declaredly anti-racist because of its Catholic origin, the sense of racial egalitarianism in Maeztu's idea of Hispanidad was restricted to the scope of heavenly salvation. defended the ideas of Vizcarra and Maeztu. Spanish
Primate Isidro Gomá y Tomás issued in Argentina, on 12 October 1934, a Maeztu-inspired manifesto,
In Support of Hispanidad: According to Stephen G. H. Roberts, Gomá linked the ideas of Maeztu and the ideology that was developed by the
dictatorship of Franco. According to the philosopher and writer
Julián Marías, the
Spanish American territories were not only colonies but also extensions of Spain that mixed with the native American peoples, with whom Europeans
intermarried, creating a multicultural society. ==Francoist Spain==