While the ultimate fate of the Basque Soccer Friendly, to be held on July 30 in Boise, rests on the performance of Athletic Bilbao this weekend against Barcelona, one thing that is not in doubt is that you’ll still be able to get your Basque Soccer Friendly gear! A retail space is opening up on 8th Street in Boise. In addition to being a place where you can get your team gear, it is a place for volunteers to meet and for people interested in the match to gather. It is open Wednesday-Sunday each week. Check it out!
Jaialdi is getting closer and closer. Are you excited? I know I am, ready to see friends and family and a few kalimotxos too. Lots of people are working hard to get things ready. I thought I’d share a few things I’ve come across as we get closer to the big weekend.
The official website for Jaialdi is www.jaialdi.com, where you can find information about lodging, the schedule of events, vendors, sponsors, and more. Things start off on Tuesday and Wednesday with Welcome to Boise, but things really get going on Thursday with Sports Night and Street Dance. Events wrap up on Sunday at the Expo and a final Street Dance to close out the festivities.
In conjunction with Jaialdi, Athletic Bilbao, one of the premier soccer teams in Spain, will come and play Mexico’s Club Tijuana Xoloitzcuintles de Caliente in a friendly match at Albertson’s Stadium (the stadium where the Boise State Broncos play) on July 29. Tickets are already half-way sold, so if you want to join in on the fun, you better hurry.
A lot of work has been going on behind the scenes to get this friendly to happen. Originally, Athletic Bilbao was going to play a MLS team from the Pacific Northwest, but that fell through. And regulations state that the game has to be played on real turf (not that blue stuff the Broncos play on) so that had to be arranged. One of the drivers organizing this event is Argia Beristain and in this article in the Boise Weekly she gives up some of the dirt on how this was all pulled together.
What else should everyone know about? What are you looking forward to the most? Me, I’m looking forward to a kalimotxo on the Basque Block, talking to old friends, and maybe a few new ones too.
Leonard Nimoy, beloved actor who is best known for his role as Mr. Spock, died today at the age of 83. He is of course world-renowned for his contributions to the Star Trek franchise, but he was a versatile actor, appearing in many movies, television series, and on Broadway. What I didn’t know was that he also had a Basque connection.
This NPR story highlights how Nimoy, before he got his big break on Star Trek, was a journey-man actor, playing primarily ethnic roles. One of those roles was on the TV show Wagon Train, which follows a wagon train as it makes its way across the American West, from Missouri to California. In the 4th episode of season 3, entitled The Esteban Zamora Story, the plot deals with a trio of Basque sons, one of which is found dead with a knife. When their father joins them from the old country and learns of his son’s death, he is honor-bound, as are all Basques, to avenge his son. Leonard Nimoy plays one of the sons, Bernabe Zamora. Ernest Borgnine, that venerable veteran of film and TV, plays his dad, Esteban Zamora.
This bit from the Basque media outlet EITB, playing on the resemblance between Mr. Spock and the previous Lehendakari of the Basque Country, Jose Ibarretxe, examines in detail the show’s interpretation of Basque culture, including the quite stunning outfit that Mr. Borgnine wears in honor of his home town.
At the risk of spoiling the show, here is the synopsis from IMDB:
Scouting ahead of the train Flint discovers a young man bleeding to death from a stab wound and a knife nearby. He takes the body and knife to Sheriff Hixon who he knows. The Sheriff recognizes the body as that of the youngest Zamora brother who has a reputation as a trouble maker. His father Estaban Zamora, a Basque from Spain, is on the train planning to join his three sons in the new country herding sheep. The sons tell him a horse fell killing his son but Estaban quickly realizes they are lying. The Basque tradition requires the father to exact revenge for the killing of a son. Everyone including the sons want to prevent Estaban from following the tradition. As Esteban asks questions, he soon learns his youngest son was running with a group of sheep rustlers and the family name is smeared. The Sheriff tells Estaban there is little evidence showing him the knife Flint recovered. Estaban recognizes the knife as one he made for his sons and confronts the eldest son Manuel. His wife shows Estaban Manuel’s knife to protect her husband forcing Estaban to learn the painful truth.
Thanks to Guillermo Zubiaga for translating “live long and prosper” to Euskara!
Basque history is full of colorful figures, and Catalina de Erauso is no exception. Born in San Sebastian in 1592, Catalina was born into a world where the prospects for women were very limited. The convent was one of the few options, and she was enrolled in one at the age of 4, but by the age of 15, Catalina realized that a nun’s life wasn’t for her and she ran away, dressed as a man, called herself Francisco, and had a life full of adventures masquerading as a man. She was a sailor and soldier, traveling to South America. She was in several fights, killing more than one man, and even had a few romances, at least one of which nearly led to a wedding.
Her fame grew, and at one point the Pope gave her a special dispensation to continue dressing as a man.
Her memoirs have been translated into English. The Spanish version can be read online. She was also recently featured on Rejected Princesses, which is an amazing site in its own right, highlighting women from history and myth that don’t conform to the typical Disney mold. The owner of that site, Jason Porath, has done a great job of summarizing Catalina’s life and drawn this illustration to capture the essence of that life. See his site for this and many other intriguing women.
The Basque-Algonquian language is a pidgin that arose for intercommunication between the members of the Mi’kmaq tribe, Innu and other Amerindians with the Basque whalers, cod fishermen, and merchants in Newfoundland, Quebec, the Labrador Peninsula, Nova Scotia and New Brunswick. Most of its vocabulary consisted of the Micmac, Innu and Basque languages, but also had words from Gascon, since it was the lingua franca of southwest France at the time.
While the Basques were in those waters whaling and fishing cod in the late fourteenth century, it was not until about 1530 that this pidgin was spoken. The Basques established a minimum of nine fishing settlements in Newfoundland and Labrador; the largest could hold 900 people and was in found in what the Basques called Balea Badia (“Whale Bay”), now known as Red Bay (Labrador Peninsula). The French and British sent expeditions to North America, following the routes of the Basque whalers, to explore routes to the Indies shorter than those of the Spanish, as well as to map fishing grounds. The French settled in the Gulf of St. Lawrence and began the conquest of North America.
The golden age of Basque-Algonquian would occur between 1580 and 1635. In 1612, Marc Lescarbot, writing in his “Histoire de la Nouvelle France” (History of New France), indicates that the local population spoke a language to communicate with the Europeans which had Basque words. In 1710 there was still evidence of the use of Basque-Algonquian.
Regarding this pidgin, Esteban de Garibay, chronicler of King Philip II of Spain, in 1571 published a book in Antwerp where he showed that the Basque language was not a difficult language to learn. Garibai cites the case of the Canadian Indians who had learned it:
“… Since the sailors of the province of Gipuzkoa and the lordship of Biscay and the Basque Country go each year to the newly discovered land [Newfoundland] to fish and hunt, the savages of that region learned their Cantabrian language [Basque] despite the brief communication, of such short duration, that they have with the people from here just once a year, for a period of less than three months. And if that people deprived of reason and organization is able to learn it, how much easier it would be for the people of respectable life of our old world. “
Lope Martínez de Isasti wrote in 1625:
“… in a region so remote like Newfoundland the mountain-dwelling savages have learned to communicate with the Basque sailors, who go annually for the cod fish, which among other things they are asked in Basque: nola zaude (how are you): they respond gracefully: Apaizac Obeto (the priests are better): without knowing what is a priest, but by hearing about them. They speak and deal with us, and they help with the fishing on the riverbank for the barter of some cake and cider which they do not have there. “
Basque sailors also brought Christianity to those lands. This is indicated by a person from the Micmac tribe to a European missionary in his language:
“Noukhimami Jesus, ïagoua Khistinohimaonitou Khik hitouina CaiE Khiteritamouïn. Ca cataouachichien ouccaonia Jesu Maria, Joseph cacataouachichien aïamihitouinan.” [My Lord Jesus, teach me your words and your will! Oh, good Mary, Mother of God! Oh, good Jose! Pray for me!]
In 1616 a Jesuit missionary noted that Amerindians of Port-Royal (Nova Scotia) used the word “adesquidex” (Basque adiskide [friend]) to greet the French. In 1603, another French missionary established in Tadoussac (Quebec) claimed that the Amerindians called the “Montagnais” made use of the word “ania” (Basque anaia [brother]) to greet just the French, while amongst themselves they used the word “nichtais”.
The result of this pidgin is that the Micmac integrated Basque words into their language. From the Basque word atorra (shirt), the Basque-Algonquian word “atouray” derived and from this the actual Micmac word “atlei”; “king” is said in Micmac as “elegewit” (from the Basque-Algonquian “elege” which, in turn, is from the Basque errege) or, for example, France is called “Plansia” (from the colloquial Basque “Prantzia”).
Today, place names of Basque origin in this region where Basque-Algonquian was spoken are abundant, as well as French place names that refer to the Basques.The ancient name for Montreal, Hochelaga, used by the Huron people, is considered by some etymologists to be a place name of Basque origin.
Examples of Basque-Algonquian
|Ania, kir captain?||Anaia, kapitaina to zara?||Brother, are you Captain?|
|Nola zaude? Apezak Obeto||Nola zaude? Apaizak hobeto||How are you? The priests are better.|
|Gara gara ender-quir gara gara||Gerra izango dugu||We will have war.|
|Endia chave Normandia||Frantsesek asko dakite||The French know a lot.|
|Caracona||Gariona, ogia||Good Wheat, Bread|
More articles on the history of the Basque Country and the Basque language are at the Facebook page of Kondaira.net: www.facebook.com/kondaira.net
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.