Edu de la Herrán has an interesting project where he has combined an ikurrina with the flag of the United States. In his words
What you see here is not an Ikurrina, nor it is an American flag.
It’s both holding hands. This flag represents the Basques living in America. The hardiness and valor of those who came here. You can call it the American Ikurrina. A visual celebration of the way Basques have woven ourselves into the diverse American culture.
For an English speaker, one of the trickier things about Euskara is the verb for “to be.” Like in Spanish, there are two verbs that, in English, we would use to express “to be” – izan and egon. Interestingly, this only occurs in Hegoalde – in Iparralde, they only have one. To first order, izan is like Spanish ser and egon is like estar, but they aren’t fully interchangeable.
At least to first order, the Basque verb izan is the same as the Spanish ser, while Basque egon is like Spanish estar. There are many places on the internet that say they are completely equivalent, though I have to think there are some differences… does anyone have an example?
izan is the more permanent form of “to be,” describing enduring properties of things. izan is also used to denote possession and time. izan can describe if something exists: “There are two train stations.”
One example where in Basque izan is used but in Spanish it would be estar is a situation that has never happened. “I have never been in your house” would use izan in Basque but estar in Spanish.
egon is more transitory, used to describe situations or characteristics that are in flux or could change. For example, describing where you are or what emotional state you are in would be done with egon. egon can also be used to describe if something exists: “There is no wine” would use egon. When to use izan or egon can become confusing fairly quickly.
One place where Basque diverges from Spanish is in dynamic phrasing. A phrase like “I am eating” in Spanish would use estar – “Estoy comiendo” – while in Basque it would use izan – “Jaten ari naiz.”
In some dialects of Euskara, particularly in the north, there is only one verb for “to be” – izan. egon does exist, but it has a more precise meaning of “to stay.”
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
This is a drawing of the baserri Goikoetxebarri, which means the new house up above, where my dad was born. It sits on the edge of the village of Gerrikaitz, which today is incorporated with the town of Arbatzegi to form Munitibar, in the province of Bizkaia. It was the ancestral home of many of the Uberuagas that emigrated from the Basque Country to the United States, and maybe elsewhere.
The Olympics are nearly over. As I posted a few weeks ago, the Basque Country – including Euskadi, Iparralde, and Nafarroa – sent 43 athletes to the Olympic Games in Paris. How did they do? Some of the “big” names, like Chourraut and Rahm, didn’t do as well as hoped. However, including individual medals given to players in team sports, this Basque contingent won 8 medals! If we count team wins as only one medal (and to be fair, those would be “shared” with the rest of the teams they played with which included non-Basque athletes), the Basques won 1 individual medal and another 4 team medals. To put that in perspective, that as many as countries like Austria, Czechia, and Mexico won. In any case, all of these athletes gave their all and deserve a round of applause!
Here is a list of all Basque athletes and their achievements at the Paris Olympics.
Despite the Basque language Euskara being so old, there are so many firsts related to the language that are not so old. The first translation of the Bible into Euskara occurred in 1571. The language itself was only standardized in the 1970s. Bizenta Mogel is another first. She is the first woman to write a book in Basque, in 1804. Only two years before, her uncle wrote the first novel in Basque. Though the language is old, so much of its history is relatively new. In comparison, the first book written by a woman in English is Revelations of Divine Love, written by Julian of Norwich around 1393, while the first known female author in any language was Enheduanna, a Mesopotamian woman who lived during the 23rd century BCE. Incidentally, she is the earliest named author in history.
Bizenta Antonia Mogel Elgezabal was born in 1782 in Azkoitia, Gipuzkoa, where her father practiced medicine. When she was still very young, her father died so she and her brother Juan José moved to Markina, in Bizkaia, to live with their uncle, Juan Antonio Mogel, who was a priest and a prominent writer. (In 1802, he wrote the first novel in Basque, Peru Abarca.) Their uncle saw to their education, which consisted of Latin, French, and Euskara, along with math and science. She thus received an education that was very uncommon for women of the time.
For a long time, Bizenta was considered the first woman to write in Basque, though recently there is a question as to whether Estíbaliz Sasiola, whose compositions are included in the manuscript of Joan Pérez de Lazarraga of the 1500s, might make that claim. It isn’t clear if Sasiola actually wrote those verses or just compiled them. In any case, Bizenta is the first woman to write a complete book in Basque. She wrote during a time when most women were not literate and thus she was often “forced to give explanations about her status as a literate woman and writer.”
Her best known book is Ipui Onak, or The Good Stories. Published in 1804 when Bizenta was only 22 years old, this book consists of translations of fifty of Aesop’s fables and another eight of her own uncle’s. The book was so popular that it was reprinted several times. As she said herself, her audience was children and the common folk, or peasants.
Ipui Onak was also the first book of fables written in Basque. At the time, it was thought that all stories should have a moral, and Bizenta chose Aesop’s fables as they had strong morals, to replace the “bad stories” that the farmers and peasants told themselves just for fun.
In 1817, she married Eugenio Basozabal, a successful merchant. Between 1819 and 1832, she wrote the Gabon Cantac (Christmas Songs). Some of those songs were signed anonymously as Emacume batec ateriac, 1819. Urtian Abandoco elexatian (“Published by a woman in 1819 in the church of Abando”).
In addition to being a writer, she was also a translator and an advocate for women’s rights to education. She died in Abando in 1854 at the age of 72.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
As in past years, there is a large contingent of athletes from Euskal Herria at the 2024 Olympic Games that just started in Paris – 43 in total. The vast majority, 33, are from the Basque Autonomous Community, while another 8 are from Nafarroa and 2 more come from Iparralde. This is the second most in Olympic history, surpassed only by the 44 that participated in the 1992 games held in Barcelona. More than half of the 43 athletes, 22 to be precise, are women. In all, Basques will participate in 16 different sports.
The most medals the Basque contingent has won in previous games is 3. With such a large showing in Paris, there is a real chance to beat that mark. A few of the athletes that are favored to win a medal in 2024 include:
John Cabang, born in and competing for the Philippines, grew up in Donostia with his adoptive parents. He is a hurdler competing in his first Olympics. He studies robotics in the Basque Country.
Maialen Chourraut is a slalom canoeist from Lasarte-Oria in Gipuzkoa. She won bronze in 2012 in London, gold in 2016 in Brazil, and silver in 2020 in Tokyo, for more Olympic medals than any other Basque athlete. She was chosen as one of the flag bearers for Spain in Paris.
Alberto Munarriz is part of the Spanish water polo team, which is the current European champion and has won bronze at the last two world championships.
Jon Rahm. Born in Barrika, Rahm is a familiar name to American audience. For a time, he was the number one ranked golfer in the world. He is currently ranked number 10 in the world.
There are also a few very young faces. The skaterboarders Naia Laso and Alain Kortabitarte are only 15 and 18 years old, respectively; boxer Oier Ibarretxe, just turned 21; Ariane Toro, competing in judo, is also 21. And surfer Janire González-Etxabarri is just 19 years old.
Here is a complete list, alphabetical by last name – if you see any of them, you can give them an extra cheer.
Only a few generations ago, everyone in the Basque Country had, officially, Spanish or French names, an imposition of the Church and State. I’ve done some genealogy and this is the case going back centuries. I’ve heard that people often had unofficial Basque names or nicknames, but on their birth certificate or in the priest’s book of births, it was always Spanish or French. That changed after Franco’s death, when the resurgence of Basque culture also led to people giving their children names of Basque origin. Names like Itxaso, Aritz, Egoitz, Iratxe, and Ekain. That new reality is reflected in this list of the most popular names in Bizkaia, as collected by the agency INE and reported by the newspaper Deia. I often get queries about Basque names and maybe this list will serve as some kind of inspiration. For more context on Basque first names, check out this post.
Names for girls: By far, Ane dominates the list. Ane has been the most popular name for girls since the 90s. Of course, not all of these names are of Basque origin. Lucia, Martina, and Sofia are not, I’m less sure about Maddi.
Rank
Name
Frequency
1
Ane
243
2
June
187
3
Izaro
182
4
Laia
179
5
Nahia
149
6
Lucia
137
7
Irati
133
8
Malen
126
9
Alaia
117
10
Martina
115
10
Naia
115
12
Uxue
111
13
Maddi
109
14
Noa
107
15
Elaia
106
16
Haizea
105
17
Nora
103
18
Izadi
92
19
Sofia
90
20
Jare
87
Names for boys: The top name right now is Markel, though Oihan and Jon are not so far behind – the disparity between the most popular names isn’t nearly as great as it is for girls. Further, over the years, there has been more movement in the most popular name. Jon and Iker used to be at the top of the list and, while Jon is still near the top, Iker has dropped near the bottom of this list. The only name that isn’t Basque on this list is Martin, though not all of the other names are native to Basque.
Rank
Name
Frequency
1
Markel
237
2
Oihan
213
3
Jon
208
3
Julen
208
5
Martin
194
6
Ander
167
7
Aimar
164
8
Luken
160
9
Aiur
155
10
Oier
152
11
Ibai
142
12
Danel
139
13
Izei
133
14
Mikel
128
15
Luka
123
16
Unax
112
17
Amets
106
18
Peio
103
19
Iker
91
19
Izan
91
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
Situated in the heart of downtown Boise, the Basque Museum and Cultural Center is a centerpiece of the Basque community in Idaho. With a variety of exhibits highlighting Basque history in Idaho and the American West, they provide a glimpse into the lives of the men and women who helped shape Basque identity in the United States. They also have tremendous resources at hand that document much of that history. If you have the chance, I highly recommend stopping by, saying hello, and learning something new about Basques in America. And if you can’t visit Boise, you can always check out their website.
The Basque Museum and Cultural Center (BMCC), which has the mission “preserve, promote, and perpetuate Basque history and culture,” was founded in 1985. It began in the Cyrus Jacobs-Uberuaga house, an old boarding house that sits next to the Boise Basque Center. It wasn’t until 1993 that the museum moved to its current location next door.
The BMCC curates exhibits that highlight the Basque experience in the American West. Right now, they have exhibits on Hemingway and his relationship with the Basque Country, the Basque community in the Western United States, and the life of a Basque sheepherder. In the past, they have had exhibits on Basque women, Gernika, Basque dancing, and Basque military veterans. This is in addition to their permanent display of a Basque sheep wagon.
In addition to their exhibits, the BMCC does extensive research into the history of the local Basque community and more broadly the Basques of the American West. They aid visitors with genealogical research and have a vast library of resources on Basque history. They also host a virtual version of Sol Silen’s The History of the Basques in the West, which contains brief biographies of many Basques who immigrated to the United States before it was published in 1917. They also have a collection of oral histories, audio interviews of many local Basques.
The Cyrus Jacobs-Uberuaga house, officially part of the BMCC, operated as a boarding house from 1910-1965. In 1928, the Uberuaga family bought it from their partners and ran it until it closed. It was a critical stopping point for Basques that came to Idaho and beyond to herd sheep. It, and other boardinghouses like it, were central to the social life of those Basques. My Uncle Jose spent more than a few nights there.
Finally, they also have a gift shop that features items made by local artists and craftspeople, as well as specialty items from the Basque Country.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
What’s in a name? For a place like the Basque Country, there are several names that jumble together and can be confusing at times. Because the Basque Country is split by the Spanish-French border and, even within Spain, it is split into two different autonomous communities, there are different names that reflect this politically complex and messy situation.
Euskal Herria literally means the Basque Country, though Herria can take on other meanings like “people” or “nation” so the meaning can be a little vague. Euskal Herria refers to the seven historical Basque provinces: Bizkaia, Gipuzkoa, Araba, and Nafarroa in Hegoalde (literally, the southern part, in Spain) and Lapurdi, Zuberoa, and Nafarroa Beherea in Iparralde (the northern part, in France). The oldest references to Euskal Herria as a concept come from the mid 1500s. Joan Perez de Lazarraga, writing around 1564–1567, called it eusquel erria and eusquel erriau while the phrase Heuscal-Herrian appeared in 1571 in Joanes Leizarraga‘s translation of the Bible.
In contrast, Euskadi has a narrower meaning, referring specifically to the three provinces that comprise the Basque Autonomous Community (BAC): Bizkaia, Gipuzkoa, and Araba. Nafarroa forms its own autonomous community. Thus, Euskadi and BAC are synonymous. The BAC was formed through the Statute of Autonomy of the Basque Country in 1979. However, Euskal Herria is also a co-official designation of the BAC, so it does get a little confusing…
Originally coined by Sabino Arana as Euzkadi, Euskadi is now the accepted form. Arana created Euzkadi as a term in contrast to Euskal Herria which didn’t have the same connotation as the homeland of a Basque people. It always carried a political weight that Euskal Herria did not. It was also originally meant to embody all seven provinces, but with time that has shifted. Euzkadi also became the official name of the autonomous Basque entity created in 1936, but then destroyed by the Spanish Civil War. Bernardo Atxaga has an interesting article about the first time he heard the word Euzkadi and the evolving difference between Euzkadi and Euskadi.
In all of this, Nafarroa is its own autonomous community within Spain, separate from the BAC.
In the north, in Iparralde, after the French Revolution, any separate recognition of the Basque provinces as Basque was lost. Today, Iparralde is part of the French Pyrénées-Atlantiques department, which lumps it together with Béarn.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.
The discovery of the the Hand of Irulegi showed how much history there is hidden in the mountains of Euskal Herria. Another such discovery was recently announced, this time revealing tantalizing hints about the beliefs of the ancient Basques. Though there is still so much more to learn, each discovery teaches us just a little bit more about the Basques of yesteryear.
The Sociedad de Ciencias Aranzadi, the same group that discovered the Hand of Irulegi, has been working on excavating a monastery on Mount Arriaundi, near the town of Larunbe in Nafarroa, since 2010. The local residents had pointed out some strange features that were likely walls. Historical records mentioned a hermitage that no longer existed. It turns out, the site was the home to two religious buildings. The hermitage of San Gregorio was built on the ruins of an even older monastery dedicated to San Esteban.
San Esteban was built during the High Middle Ages with Romanesque design elements such as curved apses. However, within the monastery’s well, the archeaologists discovered a stone alter that was much older. Dedicated to the Basque deity Larrahe or Larra, the altar has been dated to between the 1st century BCE and the 1st century CE. So some 2000 years old.
The altar isn’t large, measuring 18x7x7 cubic inches and weighing 60 pounds. It has a round indent on the top, perhaps for pour wine or burning some offering. On the side, there is an inscription which means that “Valeria Vitella fulfilled her promise, willingly and deservedly, to Larrahe.” The inscription, except for the name of the Basque deity, is in Latin. Valeria Vitella would have been a woman who was making an offering to Larrahe.
This isn’t the first artifact that mentions this Basque deity. In total, there are four different artifacts with Larrahe’s name, found in Muruzabal in Andione, Iruxon, Errezun, and, most recently, Larunbe.
On two of these, the deity’s name is written Larrahi. This has led some researchers to suggest that “-hi/-he” is a suffix, maybe meaning “to” like modern “-ri” in Basque, and that the deity’s name was Larra. The “h” in the name also suggests a Basque origin as Basque and Aquitanian had this feature while other local languages did not. So does the hard double “rr” which is characteristic of Basque.
If the deity’s name was indeed Larra, this suggests a connection to meadows, as larra means meadow in Basque. So maybe this deity was connected to pastures or farmland.
In most news reports, and indeed in the mural that now adorns the fronton in Larunbe, Larrahe is referred to as female, as a goddess. On the Basque Wikipedia page for Larrahe, however, there are arguments presented that Larrahe was a male god. In the end, we don’t know much about Larrahe, what powers or characteristics this deity had, nor even very certainly his or her gender. Perhaps there are more archeological treasures waiting to be discovered that will shed more light on this, and other, ancient Basque deities.
A full list of all of Buber’s Basque Facts of the Week can be found in the Archive.