When I wrote about the various cities of Durango a while back, that opened a thread of the Basque history of Mexico and the southwest United States that is ripe for further exploration. That history is reflected in so many place names of the region. Not only are cities like Durango named after their Basque counterparts, but just like we have states like New York and New Jersey that are named after “older” regions in the United Kingdom, there were provinces such as New Vizcaya and New Navarra in the Americas named after places in the Basque Country. I guess those explorers and conquistadors were not so creative…
Map of Mexico in 1819 featuring the province of Nueva Vizcaya. Image from Wikipedia.
Nueva Vizcaya was originally founded by Francisco de Ibarra when he conquered that part of what would later become Mexico and the United States. It was the first province in the northern part of New Spain. What was once Nueva Vizcaya is now the Mexican states of Durango and Chihuahua, part of the Mexican state of Coahuila, and part of Texas. Ibarra established silver working and cattle ranches in the region. Residents of Durango had complete access to the local silver mine.
The Spanish first arrived in 1531, under with Nuño Beltrán de Guzmán, but it wasn’t until silver was discovered that Ibarra moved further north and established the territory. In 1562, he was named Captain General of Nueva Vizcaya and undertook conquest of the region, founding the city of Durango amongst others.
The city of Durango played a part in the Mexican War of Independence and the subsequent forming of the Mexican Empire, led by Augustín de Iturbide. In particular, Durango was subjected to a 3-weeks-long siege as Iturbide’s forces tried to take the city, which finally surrendered on September 3, 1821.
Nueva Vizcaya lasted as a political entity until 1823, when the Supreme Congress of Mexico split it into the two modern provinces of Chihuahua and Durango. Yet a new state, comprising Chihuahua, Durango, and what eventually became New Mexico, was briefly considered, but the residents of Durango objected as the proposed capital of this new state would have been in Chihuahua. In the end, they were kept separate.
Native Americans continuously attacked the city and the region since its founding until the 19th century, trying to reclaim the land. The area is home to numerous native groups, including the Nahuatl, Zacatecos and Tepehuán.
There is also a province called Nueva Vizcaya in the Philippines. There was a province called Nueva Navarra in Mexico as well, to the west of Nueva Vizcaya.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
Maybe you’ve heard that some politicians in Nevada are trying again to make Picon Punch the official state cocktail. It’s not the first time, but that Ferino, a distillery in Reno, is making their own version of Amer Picon, the central ingredient that gives the Punch its distinct flavor, is perhaps going to help the bill get past the finish line this time. One of several distinct Basque beverages, Picon Punch is also uniquely American.
There is no single recipe for Picon Punch, as different places have adapted it to their own tastes. What they all have in common is a base of Amaro, a bitter often drank straight as an aperitif. Club soda, grenadine, and brandy are typically added, with a lemon peel as garnish. Often there is no brandy, or the brandy is replaced with gin. Some version skip the club soda.
Picon Punch originated in the United States, the creation of Basque immigrants. Sometime in the late 1800s, Basques in the North Beach part of San Francisco, California. At least by 1899 it was mentioned in a local newspaper, but it could have been created before. Maybe it was at the Noriega Hotel, maybe another boardinghouse. But Basques took it from there with them to Nevada and other parts of the US West. By 1906, it had even made its way to Honolulu. It has been seen in the Basque Country, though it is not overly popular there.
Amer Picon has its own interesting history (Amer means bitter in French). It was created by an Italian, Gaétan Picon, who had visited Algeria in 1837 while serving in the French Army. He caught malaria there and needed a way to stomach the quinine he had to take as treatment. He discovered local herbs and made a liquor from them to help the quinine go down.
The French Amer Picon became popular as a substitute for absinthe, but has been hard or impossible to get in the United States. After prohibition, during which alcohol was outlawed, Torani began marketing their own Amer and it eventually replaced Amer Picon, partially because Amer Picon became weaker with time to the point that it is now only 18 proof while Torani Amer is still near the original 80 proof.
To make matters worse, Amer Picon stopped shipping to the US in 2000. Torani Amer is the only alcoholic beverage Torani makes, and they had supply issues during and after COVID. So to ensure that the supply doesn’t end, more than one distillery in the United States has taken on making the stuff.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
One of the less appreciated aspects of Basque history is their strong democratic tradition. So central has democracy been to the Basque Country that John Adams was impressed, noting how the Basque Country was “a republic; and one of the privileges they have most insisted on, is not to have a king.” Central to the Basque concept of democracy, at least in Bizkaia, is the elizate, where local heads of households would gather after church to discuss business that affected them and their neighborhood.
The Basque term elizate – anteiglesia in Spanish – literally means “church door” (the Spanish anteiglesia means “in front of the church”). It was used to refer to local gatherings of the local heads of families – these could be either men or women – to discuss business affecting the area. They would gather after mass in the front of the church, in the atrium or near the main door. This put the local parish as the center of communal organization and naturally lead to towns being created around those churches. Indeed, the church atrium was the first town hall.
Most common in Bizkaia (where the word elexate was used), the elizate also existed in other parts of the Basque Country. In Bizkaia, they primarily referred to the areas called Lur laua, or the Flat Lands. This was the part of Bizkaia that was comprised mostly of fields and baserria and consisted of some 105 villages. All of the people in the Lur Iaua were governed by the same laws. The Encartaciones and the Merindad de Durango were distinct political entities within Bizkaia, having their own fueros.
Similarly, in Lapurdi, the people organized into parrokiak which were led by the auz-apezak, or neighborhood priests.
Each elizate was led by the so-called fiel sindiko, a person who was chosen to lead for one year. Depending on the place, the fiel sindiko either rotated through all families or was nominated by the previous fiel sindiko or, in others, was the most recently married baserritarra.
Each elizate would select representatives to attend the meeting of the merindades or even the Batzar Nagusiak or Great Meetings that covered the whole province.
The elizate were further divided into cofradías that corresponded to neighborhoods within the elizate. At the same time, a group of elizates was a merindad.
The elizate have their origin in medieval times. As cities were established by royal decree or by the Juntas, elizate were often absorbed into those cities. As one example, in the 14th century Tolosa, in Gipuzkoa, absorbed 23 neighboring elizate.
With time, most elizate have disappeared, but this tradition is still practiced in the towns of Iurreta and Derio. In 1962, most of them were incorporated into existing cities as subdivisions or auzoak and thus lost a lot of their unique identity.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
“During the darkest day of the Franco era when we were denied our language, our culture and our identity, we were consoled by the knowledge that an American university in Nevada had lit one small candle in the night.” – Basque President Jose Antonio Ardanza
This is how important the William A. Douglass Center for Basque Studies is and has been to the Basque people. Nestled in the University of Nevada, Reno, campus, the Center is a cornerstone of Basque history and culture, not only in the United States but the world.
Jon Bilbao and William Douglass in the early days of what is now the Center for Basque Studies. Photo from Reno Gazette Journal.
Established in 1967, what is now the Center for Basque Studies began its existence as part of the Desert Research Institute, a part of the University of Nevada. The idea was initially floated in the early 1960s but didn’t take fruit until 1967 when William Douglass was recruited to “return” home to be the new center’s co-ordinator.
Today, the Center has programs for both minors and PhDs in Basque studies. PhD programs center around one of several themes related to Basque studies: anthropology, world languages and literatures, geography, political science, English, or history. The minor, for undergraduates, covers topics from sports to politics to arts. Scholarships are available for interested students.
A key part of the Center for Basques Studies is the Center for Basque Studies Press. The Press is the leading publisher of Basque topics in English in the world. Topics cover anything Basque related, from “Basque culture, history and more, including history, politics, culture, children’s books and novels.” It grew out of the Basque Books Series at the University of Nevada Press (founded by Robert Laxalt), with Rodney Gallop’s A Book of the Basques as the first title published and Laxalt’s own In a Hundred Graves published not long after.
Douglass remained the director of the Center until 1999, when he retired, at which point Joseba Zulaika took over. He led the center until 2009, when Sandra Ott became the director until she stepped down in 2016, at which point Xabier Irujo, the current director, took her place.
In recognition of his seminal contributions to Basque studies and his leadership of the Center, the Center was renamed the William A. Douglass Center for Basque Studies in 2015.
The University of Nevada, Reno, also hosts the Jon Bilbao Basque Library. Growing since its conception in the 1960s, the library contains some 55,000 items, placing it as one of the leading libraries on Basque topics in the world.
The full history of the Center has been documented by Pedro Oiarzabal in his book A Candle in the Night.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
For me, the best thing about the Basque Country is the strong social connections between family and friends. The Basques are so tight knit. Life-long groups of friends celebrate everything together and these groups are essentially a second family. Maybe this comes from having more compact towns and cities where it is easy to get together. Or that people rarely move far from where they were born (or they go half way around the world…) Whatever the reason, the koadrila is such a cool part of Basque culture.
The koadrila or kuadrilla is someone’s personal circle of friends. However, more than just being a group of friends, it is a core part of the social life of Basques. Often established in youth, the koadrila (or cuadrilla in Spanish) “is a protective structure that includes both rights and duties.” What happens in the koadrila stays in the koadrila. The koadrila is almost like a second family.
Once a koadrila is established, it is very hard for new people to break into the circle. Sometimes, partners of members can also become part of the koadrila, but new people without a strong bond with one of the existing members are rarely welcomed into the group.
Historically, koadrilas were usually of one gender or the other – mixed groups were rare due to taboos associated with sexuality and the like. However, today koadrilas are often mixed.
Koadrilas often go “kalera” (to the street) for poteo or txikiteo, or out drinking together. Usually, everyone puts cash into a pot (called a bote) and one person is designated as the buyer – getting and paying for drinks (a txikito or small glass of wine, or zurito, a small glass of beer) and pintxos at each stop during the txikiteo.
Just like a family, the koadrila is there in times of need and members can be sure that, when times are tough, the other members will be there to help out, no matter where they are. Even years later, when the group may have gone their separate ways as life often demands, they still get together a few times a year for a group dinner.
The koadrila is unique to Hegoalde and is essentially absent in Iparralde.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
Primary sources: Traditions, Etxepare Euskal Institutua
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