What a great lesson and what a great example to follow: that of Mario Vaquerizo for knowing how to laugh at himself and Jordi Évole for those reflections in which he says that he is leftist but can empathize and dialogue perfectly with a person he admires, for example Isabel Díaz Ayuso. Jordi Évole made fun of Mario Vaquerizo when promoting the new season of his program, as we already said, but Alaska’s husband was in the game, teaching us that laughing at yourself is very positive and healthy.
In a world where social media turns any spark into a fire, Jordi Évole has once again shown that he knows how to spark conversations, even without intending to. In his column The Vanguard, The presenter justifies the curious anecdote of the return of his program About Évole to The Sixth. The journalist says that he launched a promotional ad that seemed harmless: Mario Vaquerizo, always ready to laugh at himself, joked about his already viral fall from the stage. However, what began as a humorous wink ended up unleashing a torrent of criticism on social networks. The reason? Vaquerizo, known for his liberal political views, unwittingly became the epicenter of a supposed “ideological war.”
The idea behind the ad was simple. Vaquerizo, leader of the Blonde Nancys, He had starred in a resounding fall from the stage shortly before Christmas, a moment that became an instant meme. What better way to promote a program that is “on the way” than with someone who has made an art of stumbling? Vaquerizo gladly accepted, demonstrating that laughing at oneself is not only a virtue, but also an act of resistance against the cult of the pristine image.
However, what seemed like an innocent gesture sparked an unexpected controversy. Some voices on networks questioned that Évole, known for his critical positions towards right-wing policies, was allying himself with someone who has openly defended Isabel Díaz Ayuso. “Vaquerizo represents a political model that Évole has criticized,” some said. Others, less subtle, accused the journalist of betraying his ideals.
The reaction in networks was a symptom of a growing phenomenon: trenchism. Évole defines it clearly: “I don’t know what happened to us to reach this level of polarization. I can’t conceive of a country where people who think differently cannot share a program, promotion, table or bedroom.” Évole’s comment is not coincidental. Years ago, figures from all ideological spectrums shared sets, interviews and even jokes without anyone considering it a betrayal of their principles. But in the age of the quick click and instant outrage, any gesture can be interpreted as a declaration of war or capitulation. The paradox is that the announcement itself never suggested that Vaquerizo would be the first guest on the program. It was just a promotional nod. But even if it were, as Évole suggests: “What if it were part? Would something very serious happen?” The seemingly simple question is a direct challenge to the logic of confrontation that has colonized public debate.
Évole humorously recalls the legendary interviews of Ramón Arangüena in the nineties. Arangüena, with his naive and clumsy style, disarmed his guests with invented questions, like the famous one about a non-existent “bitter controversy with Iñaki Gabilondo.” Today, that farce would become an incendiary headline and a barrage of toxic comments on social networks. Arangüena’s humor worked because viewers knew how to distinguish the joke from reality. But in a media ecosystem where any misunderstanding can be amplified to the point of absurdity, it is likely that many believed that Gabilondo and Bertín Osborne really had an epic confrontation over Lenin and the cold water tap. Évole regrets that this ability to laugh together, even about differences, is being lost. And he is right. Social networks, instead of bringing us closer, seem designed to reinforce our bubbles and fuel suspicion towards those who think differently.
The “controversy” about Mario Vaquerizo is not only another example of current trenchism, but also a reminder of the fragility of humor in times of polarization. If someone like Vaquerizo, who does not take himself seriously, can become a divisive figure, what is left for those who try to build bridges through humor or critical reflection? Évole, true to his style, has not hesitated to turn the controversy into an opportunity to talk about something bigger. Because, in the end, the problem is not that someone like Vaquerizo appears in an advertisement, but that we have reached a point where the simple coexistence of different ideas seems like a personal affront.
The Lo de Évole advertisement carries an implicit message beyond its slogan. It is not only a program that is about to fall, but also the ability to dialogue, to laugh together, to accept that humor can be a common space instead of a battlefield. Perhaps the solution lies in recovering that spirit of Arangüena, in learning to see the absurd as a vehicle for criticism and reflection, in remembering that even the most serious “bitter controversies” can be, at the end of the day, a reason to share a smile And in that, as in so many other things, Mario Vaquerizo has a lot to teach us.
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