Basque Fact of the Week: The Basque Word ‘agur’

2020 has been a tough year for many. There is the stay-at-home, social distancing, mask wearing to protect us all from catching the coronavirus, but then there is all of the collateral effects that resulted: small businesses that struggled to stay afloat, kids attending classes virtually and missing out on all of the social aspects of school, parents juggling a million things at home while still trying to work, and, of course, the overworked frontline responders and medical staff that have endeavored to keep us all as safe as possible during this time. As we say goodbye to 2020 and welcome 2021, let’s take a look at that hallowed Basque word, agur.

Agur, agur! Fireworks image from Wikimedia.
  • Agur is a very versatile word in Euskara. We often hear it used in the context of goodbye. For example, agur, banoa means “goodbye, I’m going.” In this sense, agur-afaria is a farewell dinner.
  • However, agur has a broader meaning than just goodbye. It can also mean hello. You can use it when greeting people. Jaun-andereok, agur means “good evening, ladies and gentlemen.” It is maybe a bit more formal than something like kaixo, but conveys a similar sense of welcome. agur-hitzak are words of greeting. agur egin, literally to “make agur,” means “to welcome” or “to greet,” as does agur esan (literally “say agur”). The song Agur Jaunak, often sung to formally greet people, can also be used to say goodbye. It’s a way of giving honor to distinguished guests.
  • Just like in English where we can say goodbye to more than just people, agur can express that same idea. Take Gauzak aldatzen ez badira, agur zure pribilegioak! (If things don’t change, you can say goodbye to your privileges!) Or agur, gure basoak! (our forests are gone!) Both express a loss of something, either physical or more abstract.
  • Agur can also have a religious context, conveying veneration: Jainko egiazkoari bakarrik zor zaizkion agurrak (the adoration that is due to only the one true God). agur on, or “good agur,” means veneration.
  • Interestingly, the word agur likely comes from Latin, ultimately from the word augurium, which means “omen, announcement, hint of something future.” However, there is no denying that it has become something new in Euskara, a fundamental element of Basque culture.

Primary sources: El enigma de nuestra palabra «agur» by Felix Mugurutza; Elhuyar Hiztegia

Buber’s Basque Story: Part 33

They caught the next ferry to Ellis Island itself. As they entered the main halls of what had been the processing center, Kepa couldn’t help but imagine the throngs of people that must have passed through here when it was at its peak. People who had given up everything and stepped into the unknown to find a new chance at life. He couldn’t imagine how hard it must have been and was thankful that he had had more opportunities at home, that he hadn’t had to make such a choice.

“Ondo zaude? Are you ok?” asked Maite as she watched him. 

“Huh?” He shook his head, clearing his thoughts. “Bai, ondo nago. Just thinking about all of the people who stood here, hoping for something better out of life.”

Buber’s Basque Story is a weekly serial. While it is a work of fiction, it has elements from both my own experiences and stories I’ve heard from various people. The characters, while in some cases inspired by real people, aren’t directly modeled on anyone in particular. I expect there will be inconsistencies and factual errors. I don’t know where it is going, and I’ll probably forget where it’s been. Why am I doing this? To give me an excuse and a deadline for some creative writing and because I thought people might enjoy it. Gozatu!

They wandered through the hall, looking at the various exhibits. Edurne, who must have walked the halls more than a few times, still stopped at every exhibit, still studied each memento that marked the existence of one of those passengers who was otherwise lost to time. “I always find this place so fascinating,” she said. “So many names, it’s hard to imagine what became of all of them.”

Just then, her phone started buzzing in her pocket. She pulled it out and sighed. “I’m sorry, guys, but it’s work. I need to take this. I’ll be right back.”

“Of course,” said Maite as Edurne slipped back outside to take the call.

“Should we wait here or should we continue on?” asked Kepa.

“Let’s keep going,” replied Maite. “She’s seen it all and we don’t want to be late for the show tonight.”

Kepa nodded as they made their way up the stairs to the second floor and the Registry Room. As they climbed the stairs, Kepa felt a strange tingling in his hand, almost like it was buzzing. He started to hear a buzz in his ear. He turned to Maite.

“Do you hear…?” he began, but he knew immediately that she did. She was looking at her hand, which had begun to glow. 

“What’s going on?” she asked.

“I don’t know,” replied Kepa. Pointing at a corner, he said, “Let’s duck over there for a moment to figure this out.” He reached out to grab her hand. As soon as their hands touched, there was a flash of light and immediately they were surrounded by what seemed thousands of people, all dressed in strange clothes. The men wore thick suits while most of the women wore dresses that fell to their ankles, many wrapped in thick shawls. Children were everywhere. They all looked bedraggled, the weariness etched on their faces. 

“What just happened?” asked Kepa.

“I’m not sure,” replied Maite, as she looked down at her own clothes. She was wearing a dress similar to the other women in the room. “But, I think we’ve gone back in time.”

Basque Fact of the Week: The ‘basque’

I have alerts set in Google News to notify me about stories related to the Basques. Every once in a while, I get seemingly off-topic headlines such as “Rihanna poses in black basque and stockings” or “Vanessa Hudgens puts on a busty display in a vampish lace basque.” Of course, these articles have nothing to do with the Basque people or their culture, but it can’t be coincidence that the basque is called, well, a basque, can it?

A basque bodice made in the United States in 1858. From the Philadelphia Museum of Art.
  • The first use of the word ‘basque‘ for an article of clothing comes from the mid 1800s. At the time, it was common for dresses to be made in two pieces, a skirt and a bodice. Taken from French, the term ‘basque’ originally referred to a bodice that extended past the waist and around the hips.
  • This fashion was inspired by the traditional dress of women in the Basque Country. Exactly how it made its way in to French fashion isn’t clear, at least to me. I couldn’t really find anything about this transition beyond “it happened.”
  • The unique silhouette of the traditional basque has also inspired the ‘basque waist,’ usually seen in formal wear or wedding dresses. This style of dress has the waist extend below the actual waist of the body, forming a ‘V’ or ‘U’ shape.
  • A ‘coat-basque‘ took the concept a bit farther, with longer tails, almost like a men’s frock. These were particularly popular in the late 1800s.
  • Today, at least in the English-speaking world, the term basque refers more specifically to a type of lingerie, one in which the brasserie extends across the stomach and to the waist or even the hips. In many cases, a basque is tight-fitting, meant to accentuate the curves of the body like a corset, but typically without the rigid boning. In France, basque still refers to the original bodice or jacket inspired by the Basques.
  • The traditional basque is essentially a type of overskirt and it can, at least in some contexts, also be called a peplum. I have to admit, trying to learn the difference between various items of clothing, it is amazing to me all of the terminology and distinctions that are associated with clothing. I never realized how complex the topic was. I’m sure I’ve messed up something here…

Primary source: Wikipedia; Philadelphia Museum of Art.

A Snippet of History: Basque sheepherders protested for their rights

A blurb from the Arizona Daily Sun from 100 years ago, in 1920:

The Basque sheepherders whose rights to graze their herds of sheep have been recently denied are protesting that they are not “aliens” but that some of them are already citizens of the United States and others have taken out their “First Papers.”

Buber’s Basque Story: Part 32

Kepa and Maite stood in line to board the ferry to Liberty Island. In front of them, beyond the throng of people also waiting in line, they could see the Statue of Liberty. Whenever Kepa turned around, he saw the massive skyscrapers of downtown Manhattan. He couldn’t wait until tonight, when they would hit Times Square and then the show. 

Edurne, who had taken the afternoon off to guide them through the city, stood next to them, staring across the water at the Statue of Liberty. “It always takes my breath away, you know,” she said, to neither of them in particular. “I always wonder what it would have been like, to be one of those young Basque boys or girls that were coming across the ocean to find a better life. Not knowing English, not having any family to greet you.” She shook her head. “It’s almost overwhelming to think about.”

Buber’s Basque Story is a weekly serial. While it is a work of fiction, it has elements from both my own experiences and stories I’ve heard from various people. The characters, while in some cases inspired by real people, aren’t directly modeled on anyone in particular. I expect there will be inconsistencies and factual errors. I don’t know where it is going, and I’ll probably forget where it’s been. Why am I doing this? To give me an excuse and a deadline for some creative writing and because I thought people might enjoy it. Gozatu!

“I imagine it must have been exciting and frightening at the same time,” replied Maite. “Seeing that statue rise out of the water as your ship got close must have been inspiring.”

“Your parents didn’t pass through here?” asked Kepa.

“Inola ere ez, no way,” replied Edurne. “By the time they came over, they just flew to where they needed to go. I think you have to go pretty far back when people passed through here when they arrived in the United States.”

As the gates to the ferry opened, they made their way onto the deck, Edurne taking them to a prime spot against the rail to see both the Statue of Liberty as they approached but also the Manhattan skyline behind them. After the last passengers got on the ferry, it slowly turned, plowing through the water toward Liberty Island. The Statue of Liberty loomed above them as they got closer. 

“It’s not as big as I expected,” remarked Kepa. 

Edurne laughed. “No, I guess not. But, I imagine if you were a young Basque crossing the ocean for the first time, it must have looked pretty impressive.”

“I think these days,” added Maite, “we are so bombarded with ‘spectacular’ things that we lose a sense of scale.”

Edurne nodded as the ferry docked at the island. “Time to get off,” she said as she led the three of them toward the exit. “We’ll take a look at the Statue and the museum and then take the ferry to see Ellis Island.” 

They strolled along the pathway encircling the Statue, it’s large patina form towering above them. 

“It’s still pretty damn impressive,” said Maite as they stopped in front of the statue, its benevolent face gazing across the waters behind them. 

All Kepa could do was nod in agreement.

Basque Fact of the Week: Gabonzuzi, The Basque Yule Log

A lot of our Christmas traditions grew out of pre-Christian practices and beliefs, often arising from celebrations of the Winter Solstice. The idea of Christmas carols – of going from house-to-house singing songs – stems from Yule Singing or Wassailing. Mistletoe came from Celtic beliefs that associated it with male fertility. In fact, the whole association of Yuletide with Christmas comes from Germanic and Nordic winder Yule celebrations. A big part of those celebrations is the Yule log, a tradition that is also found in the Basque Country.

A burning Yule log. Photo by Wayne Camlin.
  • In the Basque Country, the Yule log goes by many names, including Gabonzuzi, Gabon-subil, Gabon-mukur, Olentzero-enbor, Onontzoro-mokor, Subilaro-egur, Suklaro-egur, Sukubela, and Porrondoko. And the customs associated with it are just as varied. One common element is the burning of a large log that is especially selected for the occasion. This log can be very large – in Trespuentes, where it is burned all year long, a pair of oxen was required to drag the log into the kitchen. In other places, it is only burned on Christmas Eve or until the last night of the year.
  • In some places, more than one log is burnt. In Esquiroz and Elcano, they burned three logs, one dedicated to God, one to Our Lady, and one to the family of the house. In Eraso and Araquil, extra logs are thrown in the fire, one for each member of the family and an extra for the beggar.
  • Because the log was burned on such special days, it has special powers and virtues. The Christmas Eve meal is often prepared on this fire, with special dishes, varying regionally, marking the occasion – things like zurruputun “soup with bits of cod” and azoliyo “cabbage seasoned with oil”, or intxur-salsa “pie with nuts” and oriyoasa “cabbage salad.”
  • In some places, they make a roaring fire to prevent Olentzero from coming down the chimney and killing everyone with his sickle.
  • The log has powers to protect animals from harm. In places like Esquiroz, Oyarzun and Araquil, on the first day of the new year, they placed the burnt log, after being concentrated to God, at the threshold of the house and forced all of their animals to cross over it, believing this would protect them from accidental death. In Aezcoa, they would save the ash, and if a cow got a hardened udder, they would warm the ash in the fire and use it as a salve to heal the diseased animal. In Olaeta, they placed the burnt log in the stable where it would protect the animals from disease.
  • The ashes can also protect fields. In Ibárruri, they would save the ash and, on the say of Saint Steven, they would take the ash to the fields and scatter it in the shape of a cross. This was thought to kill the vermin that might harm the crops.
  • On the other hand, in Salvatierra, they thought the log could help deter storms, and whenever one approached, they threw the log on the fire.
  • The log can also protect the family. In Amorebieta, they made sure the log burned all through the night on Christmas Eve as this prevented anyone in the family from dying in the coming year.

Primary sources: Barandiaran Ayerbe, José Miguel de. GABONZUZI. Enciclopedia Auñamendi. Available at: http://aunamendi.eusko-ikaskuntza.eus/es/gabonzuzi/ar-55341/; Auñamendi Entziklopedia. Navidad. Available at: http://aunamendi.eusko-ikaskuntza.eus/es/navidad/ar-98099/

Buber’s Basque Story: Part 31

The next morning, Maite and Kepa slept like rocks. Edurne tried to let them sleep in while she spent the morning working from her home office. However, it was still pretty early when Kepa could hear voices outside his door.

“Sweety, they just flew thousands of miles across the ocean. They are very tired, they need some sleep.”

“But, I want to play cards!”

Buber’s Basque Story is a weekly serial. While it is a work of fiction, it has elements from both my own experiences and stories I’ve heard from various people. The characters, while in some cases inspired by real people, aren’t directly modeled on anyone in particular. I expect there will be inconsistencies and factual errors. I don’t know where it is going, and I’ll probably forget where it’s been. Why am I doing this? To give me an excuse and a deadline for some creative writing and because I thought people might enjoy it. Gozatu!

Kepa rolled over. He watched Maite’s peaceful face as she slept in the other bed. While no one else in the house was particularly preoccupied with Maite and Kepa sharing a bed, they themselves weren’t quite ready for that next step in their relationship and had opted to pull the two twin beds apart. Kepa sighed, knowing he wasn’t going to fall back asleep. He pulled the covers off and got out of bed. He threw on a robe that Edurne had left for him and slipped as quietly as he could out of the room.

George and Amaia were in the hallway. They looked up as Kepa closed the door behind him. 

“I’m so sorry, Kepa,” said George. “We didn’t mean to wake you.”

“It is no problem,” replied Kepa. “I was awake anyways.” He looked down at Amaia. “Besides, I heard someone wants to play cards?”

Amaia squealed as she grabbed Kepa’s hand and pulled him toward the living room. 

“Can I at least get you some coffee?” asked George as Kepa plopped down in a chair. 

“That would be great,” replied Kepa with a smile as Amaia began dealing out the cards. “What are we playing?”

“Go Fish!” 

Kepa laughed. “I don’t know that one, you will have to teach me.”

Amaia’s face filled with disbelief. “You don’t know how to play Go Fish?”

Kepa shook his head as he accepted the cup of steaming coffee from George. “Mil esker,” he said to George. Turning back to Amaia, he replied “No, my parents never taught me that one.” 

After the third game of Go Fish, Kepa was beginning to think he understood the rules, even if he kept losing every game. He heard the floorboards creak and looked up to find Maite standing over him, a cup of coffee in her hand. She sat down next to him, wrapping her arm around his back. “Egun on,” she said, giving him a kiss on the cheek.

“Egun on!” said Amaia enthusiastically. “Do you want to play?”

“Oh, no!” replied Maite. “I’m not a card player. Besides, I need to talk to your mom and dad about our plans for the day.”

“What are our plans for the day?” asked Kepa, as curious as Amaia.

“We were thinking of seeing the Statue of Liberty before going to that show with Unai and Eric. How does that sound?”

“Sounds perfect,” said Kepa. He turned to Amaia. “Do you have any sevens?”

“Go fish!” squealed Amaia as Maite chuckled and headed toward the kitchen.

Basque Fact of the Week: José Antonio Aguirre y Lecube, the First Basque President

Today, the three Basque provinces of Araba, Bizkaia and Gipuzkoa form the Basque Autonomous Community (BAC), a political entity within Spain that is led by the Lehendakari, or President, of the BAC. However, if we look back in time, the first Lehendakari presided over a very different government. The first Basque government was formed from the Statute of Autonomy and was almost immediately forced to flee once Bilbao fell in the Spanish Civil War, becoming a government in exile until after Franco’s death. The head of that first Basque government was José Antonio Aguirre y Lecube.

Jose Antonio Aguirre Lecube. Image from Euskal Etxeak 63, 2004.
  • Aguirre was born in Bilbao in 1904. He essentially became head of the family when his father died in 1920. He attended the University of Deusto where he studied law. Before entering politics, Aguirre was both a soccer player for Athletic Bilbao (he was part of the team that won the Copa del Rey in 1932) and the head of his family’s chocolate business. His first foray into public life was as president of the Catholic Youth of Bizkaia. In 1931, when he was 27 years old, he was elected mayor of Getxo and then as a deputy to the Constituent Cortes.
  • In 1936, early in the Spanish Civil War, the Spanish Cortes passed the Statute of Autonomy of the Basque Country, effectively creating an independent Basque Country. On October 7, a convocation of mayors was held in Gernika and they elected Aguirre Lehendakari, or president, of the new government.
  • It wasn’t long, however, before Bilbao fell to Franco’s forces; on June 19, 1937 to be exact. Aguirre escaped first to Paris, then to Barcelona, and finally to Belgium where he found himself when World War II broke out. Ironically, hunted by the Nazis, he hid under their noses in Berlin until he was ultimately able to make his way to New York via a circuitous route that took him to Sweden, Brazil, and Uruguay. He traveled to the Americas as the Panamanian Dr. José Álvarez Lastra, accompanied by his Venezuelan wife, María de Arrigorriaga (who was his real wife María Zabala), and their two children. He later recounted this adventure and his pursuit by Franco’s agents in his book Escape via Berlin. In New York, he became a professor of history at Columbia University.
  • He resigned from Columbia in 1946, writing (as quoted by Gloria Totoricagüena in EuskoNews): “My duty lies with my Basque people’s cause of freedom and with the cause of Iberian freedom. … Only those of us who come to these lands of freedom exiled by tyranny can appreciate the deep human understanding to be found in America and the hope it symbolizes for all…. Someday, perhaps soon, we Basque shall return again to our freed country and once again open the Basque University which General Franco closed in his systematic persecution of our culture.”
  • He returned to Paris in 1945 from where he led the Basque government in exile until his death in 1960. He collaborated with the allied governments, particularly the United States, placing the network of exiles he had at hand in the service of the CIA. However, as fears of the spread of communism rose, the support the Basque government in exile had from the United States eroded as they instead shifted support to the anti-communist Franco regime.

Primary sources: Estornés Lasa, Mariano [et al.]. Aguirre Lecube, José Antonio. Auñamendi Encyclopedia, 2020. Available at: http://aunamendi.eusko-ikaskuntza.eus/en/aguirre-lecube-jose-antonio/ar-7038/; Wikipedia; Euskal Etxeak 63, 2004.

Buber’s Basque Story: Part 30

Kepa hadn’t seen a feast like this since, well, the last time his cousin had visited the Basque Country and his mom had invited everyone to the baserri. Edurne’s parents had laid out the table with salads, beans, steak, roasted vegetables, and freshly made bread. In addition to Kepa and Maite, Edurne and her family, and Edurne’s parents, Edurne’s brother and his partner had also joined them. Kepa wondered when the last time so many people had been forced into this room, but then he remembered he was with fellow Basques and assumed it was likely last week.

Kepa poked at one of the brussel sprouts on his plate. “Zer da hori?” he asked for the sixth time.

Maite just laughed. “I guess we don’t eat many of these back at home, eh?” 

Edurne also laughed. “Don’t worry,” she said. She nodded toward her four-year-old daughter who sat across the table with her husband. “Amaia doesn’t like them either.”

Buber’s Basque Story is a weekly serial. While it is a work of fiction, it has elements from both my own experiences and stories I’ve heard from various people. The characters, while in some cases inspired by real people, aren’t directly modeled on anyone in particular. I expect there will be inconsistencies and factual errors. I don’t know where it is going, and I’ll probably forget where it’s been. Why am I doing this? To give me an excuse and a deadline for some creative writing and because I thought people might enjoy it. Gozatu!

A twinkle lit up in Kepa’s eyes as he looked at Amaia. “Nahi duzu?” he asked, pointing to the brussel sprouts. “Do you want?” He chuckled as Amaia shook her head vehemently. 

Maite stabbed one of the brussel sprouts off of his plate and put it in her mouth. “But they are so good. Goxoak dira!”

Amaia held up her plate. “Do you want?” she asked Maite. 

Edurne’s husband, George, nearly choked on his wine as he tried to hold back his laughter. “She’s too smart, this one. It’s hard to fool her, believe me, I’ve tried.” George was maybe a few years older than Edurne, with thick hair and a beard that were starting to show just hints of grey. Maite thought he must have been quite dashing when Edurne first met him.

“Maybe she’ll grow up to be a physicist like her cousin, eh?” asked Edurne’s brother, Unai. Maite knew Unai, now in his late twenties, from his visits to the Basque Country, but during those visits, they had never clicked. Even though Edurne was so much older than her, Maite had always gravitated more to her, maybe because she was like the older sister she never had. But, Unai had grown into a strong young man, not quite the mountain that his dad was, but still powerfully built. He looked like he had just come from the stylist, his hair immaculate. Maite couldn’t help but be thankful he didn’t sport the mullet that was still so popular back at home. Unai’s partner, Eric, who sat next to him, was more slender, sporting a ginger goatee that was neatly trimmed. He seemed rather quiet. 

“If she’s that clever, I expect she’ll find a different path,” replied Maite with a chuckle. 

“So, how are your parents?” asked Anton, Edurne’s father. “It’s been so long since we’ve seen Fulgencio and Rosario.”

It had been a while since Maite had seen Anton and Feliciana, her mother’s second cousins. They looked much the same as before, though a bit greyer. Anton was always a mountain of a man, and had seemed like a giant to Maite when she was young and first met him. He still seemed built like an ox, though most of his hair had disappeared. Feliciana was still the same striking woman she remembered. She had always thought she must be some American movie star, the way she lit up the room and drew attention wherever she went. Edurne was almost the spitting image of that young, glamorous woman Maite remembered from her youth.

“They are well,” replied Maite after a sip of her wine. “A bit sad that I might go to graduate school in the United States, but otherwise enjoying their retirement.”

“We had so many good times in their bar,” sighed Feliciana. “Remember that time, after Jose’s wedding…”

“Ah, dear, let’s not get into our long stories now,” interrupted Anton. “I expect Kepa and Maite are tired after such a long flight. Tomorrow, however, we’ll regale them with stories of old.” He turned toward the pair. “A night cap before seeing you off?”

Kepa and Maite nodded as they all retired to the living room. Despite Anton’s previous protestations, he sucked Maite, Edurne and Unai into stories of his childhood, growing up in the Basque Country, coming to America to work in the big city, meeting Felciana, and staying forever. “Maybe we’ll move back when we retire,” he said.

Feliciana elbowed him in the ribs. “We’ve been retired for years now,” she said. “And you say that every year.”

Kepa, meanwhile, sat around the coffee table with George and Eric sipping his glass of cognac. He chuckled. “I usually don’t get the good stuff back at home,” he said. 

“These guys never spare any expense,” replied George. “You should see how they spoil Amaia.”

“I can imagine. If I had a kid, I know my ama would go crazy.”

“What are your plans for your time in New York?” asked Eric.

Kepa shrugged. “I don’t know, to be honest.” He nodded at Maite. “This is her show. I’m just here for moral support.”

“Well,” replied Eric. “My company often has tickets for shows, not always Broadway, but usually still pretty good. I could probably swing some tickets if you are all interested.”

“That would be nice,” said George. “I’m sure Anton and Feliciana wouldn’t mind spoiling Amaia for a night. And Edurne just finished a big project at work, I think she can get away.”

“Sounds good to me, but I can’t promise I will stay awake the whole time,” added Kepa.

“Great! Let’s check with everyone, but I’ll try to get tickets in the morning.”

Amaia approached the three men, her hands hidden behind her back. She then placed a deck of cards on the table. “Will you play cards with me?” she asked.

The three of them chuckled. “Sure,” replied Kepa. “But, you’ll have to teach me these American rules first.”

Basque Fact of the Week: Relatives of Flesh and Bone

Because of their mysterious origins, the Basques fascinate historians and linguists. Linguists try to reconstruct the prehistory of the Basque language in the hope of understanding where it came from. Geneticists examine the DNA of populations all over Europe to try to establish a link. While these efforts shed greater light on the origins of the Basques and their language, there is still much that is opaque. Perhaps analyzing the origins of Basque kinship terms can reveal new insight. This is precisely the approach taken by Juan Inazio Hartsuaga Uranga.

Basque kinship terms.
  • Claude Lévi-Strauss, a French anthropologist, in the course of developing his theories of kinship and alliance, compiled evidence from Asian cultures, including China and Tibet, that they distinguished between relatives of the bone and relatives of the flesh; that is, relatives of the father and of the mother, respectively. This concept seems to be rooted in the idea that “considering a new born baby, its bones have been put in by the father, and that those bones have been covered with flesh by the mother.” This concept isn’t found in Indo-European cultures.
  • In his analysis of Basque kinship terms, Hartsuaga Uranga notes how odd the Basque word for in-laws is. That word, ginarreba, offers a number of apparent contradictions. It ends in the traditional -ba, a root that Basque etymologists have connected to kinship — think alaba (daughter), seme from semebe (son), arreba (sister of a brother), ahizpa (sister of a sister), neba (brother of a sister), osaba (uncle), izeba (aunt), (i)loba (nephew/niece), aitaginarreba (father-in-law), amaginarreba (mother-in-law), and asaba (ancestor).
  • However, it seems to have, buried in there, the word arreba — sister of a brother. Etymologists have struggled to figure out how ginarreba — in-laws — could be connected to arreba — sister. Hartsuaga Uranga suggests a different origin for the word. He breaks it down as giharre-ba, or related to the word gihar, meaning flesh or muscle. That is, he suggests that the Basque word for in-law, ginarreba, originally meant “relative of the flesh,” a concept similar to what Lévi-Strauss described for Asian cultures. This would suggest that ginarreba originally meant something like “relatives on the mother’s side.”
  • Hartsuaga Uranga uses this etymology to make a Paleolithic link to the Basques. He argues that, if the pre-historic Basques believed in this theory of bone and flesh, that links them to these Asian cultures and must mean that they had the belief when they first came to the Bay of Biscay. They wouldn’t have borrowed it from any of the Indo-European cultures that later surrounded them as those cultures didn’t have this concept of relationships.
  • One gap in this theory is that there is seemingly no word for “relative of the bone” in Basque. Maybe it got lost. Or maybe it changed so much that it is now unrecognizable. But, Hartsuaga Uranga recalls the expression hezur berriak izan — literally meaning “to have new bones” — used to say someone is pregnant, possibly related to this old idea of relatives of bone.

Primary sources: Hartsuaga Uranga, Juan Inazio [et al.]. Paleolithic Ancestry of the Basques. Enciclopedia Auñamendi. Available at: http://aunamendi.eusko-ikaskuntza.eus/es/paleolithic-ancestry-of-the-basques/ar-157138/; Hartsuaga Uranga, Juan Inazio. Parentesco Vasco. Auñamendi Encyclopedia. Available at: http://aunamendi.eusko-ikaskuntza.eus/en/parentesco-vasco/ar-154036/