In 2012, Elena Arzak was named the Best Female Chef in the world. Arzak, the restaurant she runs with her father, was named the 8th best restaurant in the world in 2014 by Restaurant Magazine. The New York Times took a brief look into her world and this video provides a glimpse inside the kitchen of renowned chef, Elena Arzak.
The International Business Times has some fascinating photos of costumed revelers at fiestas in Zubieta and Ituren. Some of them wear bells to make noise and scare away evil spirits. The noise also wakes up the land, getting it ready to produce for the next farming/harvesting cycle. See the link for more photos.
Back in June, right after I visited the Basque Country, citizens across the region held a peaceful demonstration in support of greater autonomy for the Basque people. The demonstration, called Gure Esku Dago, or It’s in Our Hands, consisted of around 150,000 people holding hands in a chain that extended from Durango to Pamplona, roughly 76 miles long. The goal is to demonstrate the desire of the Basque people for greater autonomy and more control over their own destiny. In particular, the participants support the right of the Basque region to decide their future, a referendum on self-determination.
It was inspired by a similar event that drew over 1 million people in Catalunya in September as well as even older events. These human chains have been a peaceful way of demonstrating since at least the 1980s. In 1986, possibly the longest chain, with 5 million people, was formed in the United States to raise awareness for hunger.
In Munitibar, where my dad is from, the local residents created a short video to promote the event. It features various people in Munitibar (my cousin appears around the 2:20 mark) waving and showing their hand to the camera.
Here are two articles that provide some interesting Basque history, both outside of the Basque Country.
The first, an article at the Blue Review by Kyle Eidson and Dave Lachiondo, describes an interesting period in the history of the Basque diaspora in Boise. During the middle of the 1950s, when new Basques were immigrating to the United States from Franco’s Spain, there was much more political awareness of what was occurring back in Spain than had been true of the previous generations. Many of these Basques had experienced life under Franco’s rule, and were interested in what they could do against it. This lead to the formation of the group Anaiak Denok (All Brothers), which brought together like-minded Basques who discussed these issues. The most prominent member, Pete Cenarrusa, was of course also heavily involved in Idaho politics, and his two passions often overlapped. Dave and Kyle describe how, in the end, it was different views of ETA that ultimately lead to the end of the group.
Also related to the after-effects of the Spanish Civil War, the second article, published on the Bristol Post’s website, delves into the role that the city of Bristol played in adopting 4000 Basque refugee children escaping the ravages of the War. These children, ranging in age from 5-15 years old, were originally expected to spend only about 3 months in the UK before being returned to the Basque Country. Things didn’t turn out quite like that.
There is a funny little anecdote that the children misunderstood and thought that the straw that was being used for their bedding was what they were meant to eat for dinner.
In this guest article, Professor Begoña Echeverria, a professor of education at the University of California, Riverside, describes how she uses songs to teach basic concepts of the Basque language to adults, focusing not on grammatical aspects, but rather conversation.
Eskerrik asko, Begoña!
Basque-ing in play: Using song to teach Basque in the American diaspora
Associate Professor and Associate Dean
Graduate School of Education
University of California
Riverside, CA 92521-0128
Efforts to revitalize Basque (Euskera) focus on showing its “equality” to dominant languages, emphasizing grammar and “correctness” in the classroom. But while the number of Basque speakers has risen in the last few decades, Euskera is still endangered. Basque speakers will switch to another language (usually Spanish or French, but English in the diaspora) when only one non-Basque speaker is among them and speakers do not speak the Euskera they know: by 2001, one-quarter of the population in the Basque Autonomous Community spoke Basque, but only 14% used in publicly (Urla, 2013: 133). Standardization has increased native speakers’ insecurities so that “’the creative capacity of the Basque speaker is being lost, the capacity to play with and enjoy the language. And when that is lost, the language itself is on the way to being lost’” (Urla, 2013: 108, quoting Zuazo 2000: 132).
I took these lessons to heart when I taught a Basque class to adults between 2006-2010 for a Basque club in southern California. The class was part of a larger effort through the North American Basque Organization, composed of Basque clubs in the United States and Canada, to promote the language (www.nabasque.us). I was asked to take over the class by one of its students when the first volunteer teacher was unable to continue. I agreed to take on the class so long as it focused on conversational skills—and not grammatical “correctness”—in part, because I am not a trained foreign language teacher, but also because the research I have done in the Basque Country itself suggested that focusing on teaching “correct” Basque was problematic to the extent that it made many Basque learners (and sometimes native speakers) too self-conscious to actually speak Basque outside the classroom (Echeverria 2003).
In this sense, my work corroborates that of scholars in other minority language communities. That is, while attempts to revitalize languages often focus on standardizing and modernizing their languages so that they become more instrumentally useful and more able to challenge dominant language hegemony, such strategies do not guarantee that the prestige and use of that language will increase. Eckert (1983) demonstrates that minority language standardization can just as easily alienate native speakers as empower them; Wong (1999) shows that native speakers might reject the standard imposed on them altogether. Gal (1979) and Milroy (1987) suggest that, because of the association often found between vernaculars and solidarity, some speakers will continue to speak vernaculars even if they are not instrumentally advantageous.
But another reason for my insistence on the class focusing on informal conversation rather formal grammatical rules or conventions was that I knew that in order for the experience to be worthwhile for me—it was on a volunteer basis, after all—it had to be fun. And that meant using songs and games as much as possible to teach the language. In this paper, I focus on the songs I used and wrote to convey some of the basic vocabulary needed for conversation in Basque, and to illustrate some the features of the language that most challenged my English-speaking students.
A few days ago, I wrote about the latest edition of the top 50 restaurants in the world, and how the Basque Country had 5 of those restaurants.
At number 8 sits Arzak. Mark Bieter, who I’ve frequently linked to because of his wonderful way with words, has had the pleasure of dining at Arzak. In an article he wrote in 2012, he describes his experience: It’s just a restaurant, I thought, nothing to be afraid of. And yet standing across the street from it, I was a little afraid.
I’m not a foodie, as Mark also claims, but his description of his time at Arzak makes me think that even I might appreciate the wonders of a place like that.