Basque Fact of the Week, Diaspora, People

Basque Fact of the Week: Agustín de Iturbide, First Emperor of Mexico

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Growing up in Idaho, I of course learned about the Basque presence in the western United States and their role as sheepherders. But I didn’t realize the impact that Basques had had across other parts of the Americas. This is particularly true in Mexico, where as I’ve written Basques founded important cities. Basques continued to play an important part of the history of Mexico, and a prime example is the first Emperor of Mexico.

Agustín de Itúrbide y Aramburu. Image from Auñamendi Euzko Entziklopedia.
  • Agustín de Itúrbide y Aramburu was born on September 27, 1783 in Valladolid (current day Morelia), Mexico. His father, Joaquín, was from Nafarroa and came from a family of confirmed nobility. In Mexico, Joaquín married a Spanish woman who had been born in Mexico (at the time, there was a big distinction between pure blooded Spanish born in Mexico and those that weren’t pure Spanish). The family were large land owners, including more than one hacienda.
  • Agustín attended a local Catholic seminary and managed one of the family’s haciendas before enrolling in the army in 1805. That same year, he married Doña Ana María Josefa Ramona de Huarte y Muñiz, who also came from a prosperous family. Before joining the army, he had found he had an aptitude for horsemanship, a skill which would serve him well in the army.
  • In the first decade of the 1800s, there were multiple insurgency campaigns for Mexico’s independence and Agustín was tasked with helping to quell these insurrections. He gained a reputation for his combat prowess, often defeating much larger forces, though he also was known for his cruelty, including against women and children. His success in battle quickly led to advancement in the army. However, accusations of cruelty and corruption led to him being removed from command in 1816.
  • His supporters, needing a leader against the rebels, got the charges dismissed a year later. However, politics were changing in Spain and the Mexican nobility felt that independence might be good for them, helping them consolidate power and to protect Mexico from rising republicanism. Agustín was one of the leaders, developing a plan for independence that included a monarchy. He joined forces with one of the rebel leaders to fight for Mexican independence.
  • In the negotiation for independence with Spain (though continuing with a Spanish monarch), the Spanish viceroy, Juan O’Donojú, suggested that if no one in the Bourbon family wanted the monarchy, the Mexican people should elect someone. Agustín was selected as the head of the new ruling Junta. When Ferdinand VII rejected the position of Mexican monarch, and forbade any of his family from accepting it, Agustín became emperor of Mexico in 1822. There is debate whether he was given this title or took it. Regardless, he became the first emperor of the newly independent nation. This new nation included, at the time, the current US states of California, Texas, Arizona, Utah, Nevada, Colorado, and New Mexico.
  • At first, the Mexican Congress was the sovereign body over the nation. However, as rumblings against Agustín grew, primarily from republicans that didn’t want a monarchy or empire, Agustín took complete control of the government, replacing that Congress with his own body. Agustín also persecuted his enemies, including many in the former Congress, leading even more to turn against him. Further, Spain had regained stability and power with the intent of reconquering Mexico, such that no European nation would recognize their newly won independence. Finally, Agustín himself lived quite extravagantly, leading to further resentment.
  • When he was unable to pay the army, he lost the support of his base. Things quickly deteriorated from there. New rebel leaders, including the infamous Antonio López de Santa Anna, arose, wanting to bring back the old Congressional government. Agustín’s military leaders changed sides when they encountered Santa Anna’s forces. To avoid a civil war, Agustín offered to abdicate, but Congress refused, as that would recognize the legitimacy of the throne, something they didn’t want to do.
  • In 1823, only about a year after being named emperor, Agustín and his family found themselves exiled in Italy. At Spain’s insistence, Italy kicked him out so they moved to England where he published an autobiography. He returned to Mexico a year later, in 1824, unaware of a law enacted by Congress that called for his death if he ever returned. He was executed by firing squad a few days later. His remains now reside in Mexico City where an inscription says “Author of the independence of Mexico.” The modern Mexican flag and that the country is known as Mexico are attributed to Agustín.

A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.

Primary sources: Agustín de Iturbide, Wikipedia; Asarta Epenza, Urbano. Iturbide Aramburu, Agustín. Auñamendi Encyclopedia. Available at: https://aunamendi.eusko-ikaskuntza.eus/en/iturbide-aramburu-agustin/ar-71008/

Basque Proverb of the Week

Basque Proverb of the Week: Proverb #6

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Aditu nahi ez duenak, ez du esan behar.

He who doesn’t want to hear unpleasant things shouldn’t say unpleasant things.

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Image generated by Buber using ChatGPT.

These proverbs were collected by Jon Aske. For the full list, along with the origin and interpretation of each proverb, click this link.

Basque Fact of the Week, Euskara

Basque Fact of the Week: The Basque Word for God

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It seems like a simple question: what is the Basque word for God? But, like almost everything Basque, there is a lot of nuance in this simple question. The modern words for god and God in Basque are not typical Basque words. Does that mean they were borrowed? Or created by a priest only semi-literate in Basque? Or do they come from a more ancient source, the pre-Christian religion of the Basques? We’ll likely never know for sure, but this “simple” word carries a lot of history with it.

Michelangelo’s The Creation of Adam. Image from Wikipedia.
  • The modern Basque word for god is jainko, and for God in the monotheistic Christian sense Jainko. However, the more typical word for the Christian God is Jaungoikoa, which literally means “Lord from on high.” In earlier texts, especially in Iparralde, Jainko is more prevalent than Jaungoikoa.
  • As Larry Trask discusses, the form of Jaungoikoa is very atypical for Basque words. We would normally expect a word that meant “Lord from on high” to look more like Goikojauna. While no one knows where this word came from, it might be a more literal translation of “Lord from on high,” the typical Latin phrasing, where that Latin word order was kept in an invented Basque word.
  • There are at least three hypotheses on the origins of these two words.
    • Jainko is the ancient Basque name for some god in the Basque folk pantheon and Jaungoikoa was invented, as mentioned, as a backwards formation of the Christian “Lord from on high.”
    • Jainko is not ancient at all and is some kind of contraction of Jaungoikoa.
    • The two words are not related at all and just share a coincidental similarity (Trask favored this hypothesis).
  • Jainko is also odd in a few other ways. It is rare, though not impossible, for native Basque words to start with ‘j.’ And, the letter/sound combination ‘nk’ is also very rare.
  • There is another Basque word for god, and that is ortzi. The French pilgrim Aymeric Picaud, in his “tourist” guide to the Way of Santiago, has a brief Basque “dictionary” and lists ortzi (in his notation Urcia) as meaning god. Probably, ortzi is the native Basque word for sky, and it is present in many modern Basque words: as a few examples, orzargi ‘daylight’ (argi ‘light’), ortzadar ‘rainbow’ (adar ‘horn’), ortzantz ‘thunder, storm’ (azantz ‘noise’), ortzitsu ‘stormy’ (tsu ‘full of’), orzgarbi ‘clear sky’ (garbi ‘clean’). There is speculation that, when Picaud pointed to the sky and asked what the word for god was, the natives thought he was literally pointing at the sky and told him the word for sky. However, that the Basque word for Thursday is ortzegun or ostegun – `ortzi-day’ – suggests that, just like our Thors-day, Ortzi was originally a god of thunder.

A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.

Primary sources: Some Important Basque Words (And a Bit of Culture) by Larry Trask, Buber’s Basque Page

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Ways to Follow Buber’s Basque Page

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Did you know that there are multiple ways you can follow Buber’s Basque Page?

  • You can subscribe to Buber’s Basque Page and receive each and every post in your inbox – just look in the column to the right for a box to subscribe. I guarantee I never share your email with anyone for any reason (notice how there has never and never will be any advertising on this site?).
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  • Of course, you can simply visit Buber’s Basque Page directly.

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Diaspora, Fighting Basques, History

Open call for finding a “home” for The National Basque WWII Memorial

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Would you like your Basque club or town to be the “home” of the National (U.S.) Basque WWII Veterans Memorial? 

The North American Basque Organizations’ (N.A.B.O.) Basques in World War II Special Committee has opened a call for proposals among its member clubs to host the future memorial intended to permanently remember and honor our Basque WWII veterans. The submission deadline is May 30, 2025.

Simulation of the National Basque WWII Memorial Plaza

How to keep the memory of this ‘greatest generation’ alive?

Our mission is to honor the valor, sacrifice, and enduring legacy of Basque WWII veterans recognizing their profound contributions to freedom and democracy. Through commemorations, education, and advocacy, we pledge to ensure their stories are remembered, their sacrifices acknowledged, and their courage celebrated for generations to come.

As of today, the not-for profit historical association Sancho de Beurko Association has been able to identify over 1,900 WWII veterans of Basque origin (spanning three generations) in the U.S. Armed Forces, compiling research in 46 States, Washington D.C., and Puerto Rico, and the completion of 1,200 biographies. The identified 1,900 veterans resided in 30 States, Washington D.C., and Puerto Rico at the time of their enlistment. 

As soon as the research is completed, the Sancho de Beurko Association would be pleased to donate and hand over the names of all identified Basque WWII veterans to N.A.B.O. as the main institutional representative of the Basque American community with the goal of creating a memorial. Consequently, no family will have to pay to have the names of their veterans engraved on the memorial.

The above image is just a simulation of a possible memorial plaza for our veterans. The memorial would consist of a physical site, displaying the names of all identified veterans of Basque ancestry who have served in every branch of the U.S. Armed Forces, including the Merchant Marines. (Needless to say, like any other memorial, ours will also have space for additional names as they are identified.) It would also be a place of public reflection and remembrance. The memorial would attempt to bring awareness and public recognition of the historical contribution made by a small immigrant community such as the Basques during WWII. 

The memorial roster is Not Just a list of Names! It will be a permanent testament to their lives, families’ histories, sacrifices, and contributions to the U.S. The memorial would provide an opportunity to bring together all Basques from different communities across the country in the endeavor of commemorating the ‘greatest generation’ of Basque origin. In other words, it would promote social cohesion with a strong intergenerational component. In addition, the physical site would be complemented with a digital memorial site to access the veterans’ personal and military biographies. 

The memorial is intended to preserve the memory of all veterans of Basque origin who served in the U.S. military in WWII and to serve as an educational tool for all who visit to learn of their sacrifices and unselfish contributions to this country.

Considering the size and the migration pattern of the Basques, this could be one of the first war memorial sites of its kind in the country. We believe that the National Basque WWII Veterans Memorial would become a national symbol of public recognition and pride comparable to the Basque Sheepherder Monument at Rancho San Rafael, in Reno, Nevada.

In summary, the memorial is the vehicle that embodies our mission. We have the duty to tell the story of these soldiers and preserve their memory. We must ensure the history of our veterans is never forgotten. For that we need your help. Would you like your club or town to be the “home” of the National Basque WWII Veterans Memorial?

Finding a suitable location for the National Basque WWII Veterans Memorial

As we are approaching the end of the research phase, we have started working on a set of criteria to select the best “home” for the physical memorial. Our idea is to inaugurate the memorial by the end of 2026, which marks the 85th anniversary of the United States entering WWII and the 250th anniversary of the founding of the United States. A great context for the American society at large to learn about the contributions made by the Basques during the times of war and peace.

SELECTION PROCESS

All candidates wishing to bid for the memorial should present a brief plan, addressing the following criteria, in time and form. 

What’s in it for the potential bidders?

  1. Become the proud “Home” of the first National Basque WWII Veterans Memorial in the nation.
  2. Become part of a network of local, state and nation-wide civic and military memorials.
  3. Participation of nation-wide commemorations: Memorial Day, Veterans Day… 
  4. Attraction of out-of-town and out-of-state visitors, which can be translated into a potential socio-economic impact for your club and community.
  5. Public and media exposure to Basque culture, history and traditions.
  6. Educating younger generations, Basques or not, about the contributions made by ethnic minorities and emigrant communities to World War II though the Basque Memorial.
  7. Bringing together Basques from different communities across the country in the endeavor of commemorating the ‘greatest generation’ of Basque origin.

Criteria

The criteria items are ranked as “Required” (meaning essential criteria) and “Desired” (meaning an extra bonus criteria):

  • Facilities:
    • Whether the memorial is built on a private or public (city, county, or state) property 
      • Public access [REQUIRED]
      • Restrooms [DESIRED]
      • Security and safety [DESIRED]
      • Free parking [DESIRED]
      • Closeness to a national cemetery or cemetery with a military section [DESIRED]
      • Closeness to amenities (e.g., coffee houses, restaurants, churches) [DESIRED]
  • Plan for long-term maintenance of the memorial [REQUIRED]
  • Partnership with N.A.B.O., through our committee, in terms of the design of the monument, materials, costs, and funding [REQUIRED]
  • The design of the war memorial should be respectful, meaningful and should dignify the veterans and their families. For instance, the hoisting and lowering of flags should follow proper protocols. Regarding the design, this could be a product of an open competition or the work of a specialized company [REQUIRED]
  • Funds available to cover the costs of the physical monument, which depends on factors, such as materials, labor, and location [DESIRED] 

SELECTION COMMITTEE

N.A.B.O.’s Basques in World War II Special Committee.

TIMELINE

  • February 1, 2025: Presentation of selection process document at N.A.B.O.’s winter meeting (Salt Lake City, UT). Opening of the selection process (February-May).
  • DEADLINE. May 30, 2025: Closing of the selection process.
  • June – July 2025: Selection of candidacy.
  • Jaialdi Convention 2025: Presentation of the results of the selection process at N.A.B.O.’s convention meeting.
  • Establishing a working / liaison committee (bidder group + N.A.B.O.’s WWII committee).

Please do not hesitate to contact Marie Berterretche Petracek, Chair of the N.A.B.O.’s Basques in World War II Special Committee, at treasurer@nabasque.eus, if you have any questions.

“Let no veteran be forgotten—Ez ditzagun beteranoak ahaztu.”

Basque Fact of the Week, Euskadi

Basque Fact of the Week: The Basque Beret or Txapela

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The txapela, or beret, is a defining feature of the traditional Basque costume. Wherever and whenever Basques gather, there are sure to be a few txapelak. The walls of my uncle’s home are lined with txapelak from all of the mus tournaments he’s been part of and, when my Tio Joe turned 100, they celebrated with a custom txapela embroidered with a congratulatory message.

Me and my txapela on our wedding day.
  • Txapela actually means ‘hat’ so while every beret is a txapela, not all txapela are berets. In particular, in the northern part of the Basque Country, they say bonnet instead. That said, often txapela means beret. And, the beret or boina is often called a Basque cap by neighboring regions and in other parts of Europe. The word txapela itself is not a native Basque word, but derives from the Latin capellum ‘cap.’
  • Despite its ubiquitous association with the Basques, the tradition of Basques wearing a beret is not so old. There are scattered references in the 15th century, but really it became popular in the 1800s, very likely due to the influence of Tomas Zumalakarregi, the Carlist general in the First Carlist War who outfitted his troops with red berets and named them the txapelgorris – the red caps.
  • The origins of the beret are lost to time, but it seems likely that it came to the Basque Country by way of France. Regardless of how it came to the Basque Country, it has been a feature of the local costume since the 16th century and became very popular in the 1800s, as mentioned. This popularity arose, in part, due to the industrialized manufacturing of berets, first in Oloroe-Donamaria, just outside of Iparralde in France, then in Gipuzkoa in 1859 and Bizkaia in 1892.
  • Similar headwear is common to other parts of Europe, including Scotland, though the Basque beret does have a few unique traits, particularly that it has no peak, that the rim folds inward, and it has a small stem – a txertena – in the middle. The txertena is such an integral part of the Basque beret that cutting it off was seen as a great insult, sometimes leading to duels.
  • The importance of the txapela to Basque culture is reflected in the fact that the words for competition and champion – txapelketa and txapeldun – derive from the word. The txapeldun – literally the one who has the txapela – is often given a beret embroidered with details of the contest as a trophy.
  • How one wears a txapela can identify where they are from. In Araba, there is a slight point to the front. In Bizkaia, it’s always tilted to one side or the other. And, in Gipuzkoa, the beret is worn flat, so that it looks the same from all angles.
  • Traditionally, black is the color of the worker, worn for every day tasks, while red is the color of the fiesta as epitomized in the festival of San Fermín. However, other colors are also seen, depending on the taste of the wearer and the occasion.

A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.

Primary sources: La boina y los vascos by Olga Macías, Euskonews and Media; Historia de la txapela; un símbolo vasco, Txapelmedia; Los secretos de la txapela, un icono euskaldun con mucha historia by Aitor Ruiz, Deia

People

Goian Bego, Tio Joe

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Tio Joe at his 100th birthday celebration.

In December, my dad’s uncle, the man I knew as uncle tio when I was a kid, turned 100. He passed away on March 5. Tio Joe lived a long and good life. He was the catalyst for my dad to come to the United States. He was always full of stories and had a memory that was as sharp as ever – he could remember numbers from decades earlier. We got to see him the last time we went to the Basque Country in 2023. Though he was weak and tired, he still had stories to tell.

Goian bego, Tio Joe. You’ll be missed.