Basque

On the night of September 20,1615, the eve of the feast of St. Matthew, an expedition of Basque whalers lost their ships in a fjord near Trekyllisvik, Iceland, during a terrible storm. This led to a series of events that culminated in their October massacre at the hands of the islanders.The Basque mariners' bodies, dismembered, would not be buried. However, not all the Icelanders saw the massacre with good eyes. One of them, Jon Gudmundsson, better known as Jon laerdi (1574-1658) or "the wise man", wrote an essay on those events in defense of the victims titled "Sonn frasaga" (The true story). Four hundred years later, on April 20,2015, an international conference investigated various aspects of this tragic episode of the history of Iceland and the Basque Country. The academic meeting took place at the National Library of Iceland with the participation of experts from all over the world. The program, commemorating the fourth centenary of the massacre of Basque whalers in Iceland, was sponsored by the Govrenment of Gipuskoa and the Government of Iceland and organized by the Etxepare Institute, the Basque-Finnish Association, the Center for Basque Studies of the University of Nevada, Reno and the Barandiaran Chair of the University of California, Santa Barbara.

Patxi Salaberri Zaratiegi, euskaltzain urgazlea eta Onomastika batzordekidea o. Sarrera Gaur aurkezten dugun lan hau Irufieko Udalak Iruna eta euskara izen-pean 1995eko abenduan antolatu jardunaldietarako prestatu genuen lanaren ume da, alegia, nafar hiriburuko euskara nolakoa ote zen zehaztu nahian jar-dunaldi haietarako egindako sistematizazio saioaren ondorioa. Saio hura burutzeko esku artean genituen Irufieko eta inguruetako liburu, testu, eta datuak-horietako franko bederen-aztertu genituen, ikusten ziren ezaugarri komunak eta toki batetik bestera, zendea edo ibar batetik bestera agertzen ziren desberdintasunak zehazte aldera. Hizkuntza gertakarien arteko mugak azaltzen hasi aitzinetik, ohar batzuk egin nahi ditugu, hemen agertuko direnak «cum mica salis» hartu behar dire-la adierazteko. Izan ere, aintzat hartu ditugun idazleen lanak-liburuak-, hots, Muzkiko Elizalderen Apezendaco dotrina christiana uscaras, Beriainen Tratado de Como se ha de oyr missa eta Dotrina christioarena euscaras eta Elkanoko Lizarragaren lan ugariak (bibliografianageri direnak) literaturaren, nolabaiteko literaturaren barrukotzat jo behar dira, azalari dagokionez bai behintzat, Muzkin, Utergan edo Elkanon arruntak ziren hainbat gertakari-fonetiko bereziki (ikus Salaberri, 1994)-aIde bat uzten dituztelako, beren lanei goragoko maila bat ematearren, zalantzarik gabe. Konparaziorako, Elizalderen lanean ez da sekulan agertzen Muzkin in-dartsua zen goiko bokalen ondoko a > e hersketa (cf. Lekuonak karrikaratu-tako herri horretako testuak [Lekuona, 1973]; Ikus gerok egindako alderake-ta, in Salaberri, 1994). Beriainen liburuan, bestalde, beti j-dago ([x] itxuren arabera) noizbehinkako 1-batzuk aIde bat uzten baditugu (hauek ere [x]-ren ordezkatzaile dira, ordea), Utergan, zenbait hitzetan behinik behin, hasierako m, Irufierri osoan bezala, [oos] ebakitzen zela baldin badakigu ere (ikus P. On-darrak 1980an argitara emandako herri honetako katixima). Aieka honetatik Utergako euskara ibar bereko (Itzarbeibarko) Garesko hizkeratik urruntzen bide zen, herri hartako katiximako euskara dirudien bezala-Patxi Ondarrak horrela uste du-bertakoa bazen bederen.

This article deals with two authors connected through the region traditionally called Basaburu Txikia. They left written evidence of the Basque language during the 19th Century. One of them is Mariano Erbiti of whom we only knew his name, up until now. It is to him we owe thanks for a translation of a doctrine to the Beinza-Labayen dialect, which was in the
hands of Louis Lucien Bonaparte. In the first part of this article we create a portrait of the prince’s assistant. The other author is a Dominican called Miguel Ignacio Armasa. He was, up until now, an unknown navarran author in the basque language. He wrote at least some sermons in that language which have been recently recovered. We will transcribe the oldest of these
sermons as well as give a brief biography of the author.

Basaburu Txikiko hizkera nafarraren lekukotasun idatzia utzi zuten bi pertsona ditu aztergai lan honek. Horietako bat Mariano Erbiti da, Bonaparte printzearen eskuetara iritsitako Beintza-Labaiengo doktrinaren egilea, gaur arte azterkizun zegoena; artikuluaren lehen zatian irakasle honen inguruko
hainbat xehetasun eman ditugu. Bestea, aurrerantzean euskararen lekukotzat hartu behar den Miguel Ignacio Armasa domingotarra (1770-1814), XIX. mendearen hasierako guda-giroak harrapatua eta indarrean sorterriratua, predikari
aritu zen Labaienen eta Nafarroako euskal testuen ondarea aberastera datozen hainbat sermoi prestatu zituen. Sermoi horietako baten edizioa eskaini dugu lanaren bigarren zatian, Armasari buruzko datu biografiko batzuekin batera.

En este artículo nos ocupamos de dos navarros unidos por su vinculación con la comarca tradicionalmente conocida como Basaburúa Menor que nos legaron textos escritos en euskera a lo largo del siglo XIX. Uno de ellos es Mariano Erbiti, maestro de instrucción primaria a quien debemos una doctrina traducida al habla de Beinza-Labayen que obró en poder de Luis Luciano Bonaparte, y de quien no se conocía hasta hoy más dato que su nombre; en la primera parte de nuestro trabajo aportamos una semblanza de este colaborador del príncipe. El otro, Miguel Ignacio Armasa, dominico inédito hasta hoy en el ámbito de la literatura parroquial en euskera, compuso en dicho idioma varios sermones recientemente recuperados, el más antiguo de loscuales incluimos en estas páginas junto con un breve bosquejo biográfico del autor.

RESUMEN: Este artículo analiza la representación de la violencia sexual masculina en cuatro relatos de la escritora vasca Eider Rodríguez: "Ojos de abeja", "Carne", "Calle de la Providencia" y "Puntos suspensivos", incluidos en sus libros Y poco después, ahora (2007) y Carne (2008), versiones traducidas de sus originales en euskara. Estas narraciones revelan la existencia ubicua de una cultura de la violación en la sociedad contemporánea, en la que se incentiva la agresividad sexual en los hombres y se justifican sus ataques sexuales contra las mujeres. El artículo investiga tres modalidades de violencia sexual: la violación y el acoso sexual del hombre contra la mujer, y la violencia sexual buscada por la mujer cuando ésta mantiene múltiples encuentros sexuales de carácter agresivo tras haber asumido el concepto patriarcal de la mujer como objeto sexual. En los relatos la violación aparece como un arma de venganza que el hombre utiliza para intentar dominar a la mujer, mientras que el acoso sexual revela la sexualidad depredadora del hombre. En ambos casos se aprecia cómo el violador y el acosador tergiversan la realidad o culpan a las víctimas para justificar sus acciones violentas. La narrativa de Rodríguez manifiesta cómo la violencia sexual persiste en una especie de círculo vicioso donde la cultura de la sexualidad masculina agresiva provoca el acoso y éste deriva en violación y en la interiorización por parte de la mujer de que debe supeditarse sexualmente a los hombres.
PALABRAS CLAVE: Eider Rodríguez, País Vasco, violencia sexual, feminismo.

This book outlines the evolution of Basque society during the modern period. It traces the interrelated histories of the Basque Country, France, Spain and Europe following significant themes such as industrialization, migration, and political violence. It focuses on the survival of a specifically Basque identity amid the tremendous social, economic, political and cultural transformations of the last two hundred years. Cameron Watson contends that there are general lessons to be learned from Basque historical experience, beyond the specific story of this small land in a corner of western Europe. By addressing the topic from a principally cultural focus, he highlights the paradoxical survival of a premodern culture in the modern age and the lessons this serves for Europe's postmodern future.

Su nombre responde a la creencia general de que el euskera no tenia ni reglas ni gramática. Larramendi acomete su empresa de desentrañar las reglas del idioma vasco para ofrecérselas a sus detractores. Y logra su empeño, saliendo airoso y triunfal, al dar a la imprenta la primera Gramática impresa del vasco, en cierto modo, completa y exacta, incluso haciendo una incursión en las particularidades dialectales del vizcaíno y laburdino. Claro que su Gramática, como todas las de su tiempo, se ajusta a los modelos griegos y latinos: declinaciones y conjugaciones, sintaxis y prosodia. Su obra causó, evidentemente, asombro y sus reales o supuestos enemigos enmudecieron.

"Gardeners of Identity: Basques in San Francisco Bay Area" uses historical archive research and voluminous interviews to trace the history of San Francisco’s Basque population from the city’s prehistory to the present.

Under the Spanish Empire many Basques played key roles in the establishment of settlements throughout California with particular emphasis on today's San Francisco Bay Area. In 1774 Basque Creole Juan Bautista de Anza explored the San Francisco Bay and located the sites for Mission Dolores and the San Francisco Presidio. Anza’s second in command, José Joaquín Moraga, and Father Francisco Palóu founded the mission in June of 1776 and royal presidio in December of the same year.

Basque immigration continued as the region changed from Spanish, to Mexican, to American hands in the nineteenth century. Waves of Basque immigrants migrated especially in the nineteenth and early twentieth century, when many Basques arrived to work as sheepherders across the American West. Many also settled in San Francisco, where they formed landscaping enterprises, bakeries, boardinghouses and restaurants among many other businesses. As their population grew, they also formed associations, culminating in the building of the Basque Cultural Center in South San Francisco, which is an important meeting point for Basques in the area to this day.

Author Pedro J. Oiarzabal employed an innovative research method that focused on empowering the Basque community to conduct and compile its own research, the result of which are hundreds of interviews, many conducted by community members or as parts of the round table discussions, with Basque immigrants and descendants who populate the pages of this fascinating book.

The publication of "Gardeners of Identity: Basques in the San Francisco Bay Area" (ISBN 978-1-877802-88-1, 368 pages, illustrations, $29.95) is the fourth in the Center for Basque Studies’ Migration and Diaspora Studies series. The Center, at the University of Nevada, Reno, is the world’s foremost publisher of Basque-related topics in the English language. For more information or to order review copies of "Gardeners of Identity," contact the Center for Basque Studies at the University of Nevada, Reno.

For information: http://basque.unr.edu/ or Contact: dmontero@unr.edu
Phone: +1-775-682-5587

La Lista Swadesh de voces vascas estables resistente a la donación lingüística y lo que revela su comparación con las restantes familias de lenguas del mundo. Aún hallamos en los libros de textos universitarios y en las enciclopedias más autorizadas el viejo paradigma de que el vasco ­como aún es denominado a nivel internacional y por los mismos vascólogos­ es un idioma aislado sin pariente alguno y que por ello mismo no sabemos nada sobre su origen. ¿Es realmente cierto que la lengua vasca no tiene parientes ni siquiera en otros lugares de Eurasia? ¿Surgió espontáneamente de la nada? ¿Acaso fue inventado por una persona que vivía en una de las cuevas paleolíticas del País Vasco y desde entonces se mantuvo el idioma aislado sin apenas evolución? Vamos a intentar dar respuesta a estas preguntas desde las herramientas que nos ofrecen la Lingüística Histórica y la Léxicoestadística comparadas.

Enlace a tabla comparativa en http://atlantisng.com/blog/genealogia-de-la-lengua-vasca-y-las-lenguas-altaicas-uralicas-y-sino-caucasianas/

1.1. Hamazazpi urte badu gaurgero 1987an Nafarroa Behereko euskara deskribatu edo genuenetik. Ordukotik egungora aldatu da gure ikuspegia, uler daitekeenez. Hego Euskal Herritik so egin genion gaiari or-duko hartan, ez Nafarroa Beherearen barrenetik; ikuspegi horren eragina aise sumatzen da orduko gure saioan. Oraingo honetan alderantziz ekin diogu, barrenetik begiratuz, ibarrik ibar, bazterrik bazter, batetik bestera zein des-berdintasun dagoen jakiteko; hain zuzen ere, hortik abiatuko dugu saio hau, aldeak zertan eta nondik nora diren adieraztetik. Hizkeren arteko lotura her-tsia ere aztertu dugu, handia baita Nafarroa Behere gehieneko ibarretan ageri diren hizkuntza-ezaugarri berdin edo berdintsuen kopurua. Pertsonen arteko eta gizataldeen arteko harremanen nahiz hartu-emanik ezaren arabera moldatzen dira historikoki hizkerak: orografia, hidrografia, la-na non ematen duten edo non egin daitekeen, salerosgo hartu-emanak non gauzatzen diren... Hizkerak bilakarazten dituen oldar historikoaren sorburua gizarteko eta naturako eragile horien guztien araberakoa da. 1.2. Nafarroa Beherean aise ikus daiteke erdiguneko multzo orokorrene-tik edo nagusienetik zein hizkera bereizten diren. Lapurdin gaindi Euskal He-rriko erdigunetikako hizkuntza-eragina eta espezifikoki Lapurdikoa mende-baletik biltzen dute Bidarrai batek edo Arberoako mendebaleko herriek. On-doan Zuberoa izanik Pettarrara joateko orografia-arazorik ez duten amikuz-tarrek ere, Nafarroa Behereko ezaugarrien multzo orokorretik saihesten diren hizkuntza-aldaera batzuk darabiltzate. Goiti galdurik bezala Lapurdiko ba-rrutian kokaturik dagoen Bardozeko hizkuntza-ezaugarriei dagokienez, bar-doztarrek amikuztarrekiko duten hizkuntza-lotura hertsia Aturri ibaiari ere zor zaiola esan liteke. [1] 445 * Euskal Herriko Unibertsitatea / EHHA – Euskaltzaindia Beren ohar guztiak aintzat hartu ezin izan baditut ere, zinez eskertzen ditut Irantzu Epelde, Ivan Igartua, Edu Zelaieta eta Koldo Zuazo.

Chapter 6 (by Santazilia) is a study of the Basque noun morphology, which sets out the noun paradigm of historical Basque and the structure of its NP, and then goes on to list the explanations proposed so far for every aspect concerning the formation of that paradigm: first the number/definiteness axis, and then the individual cases, classifying these into primary cases (grammatical and local), secondary cases (those built upon the allative and the genitive), and pseudo-flectional morphemes or non-cases.

ENGLISH
The object of this research work is to examine the living Basque dialect of Orozko. Now
located at the southern end of Biscay province, this village lived on its own from Middle
Ages until the 18th century, mainly linked to the land of Ayala. Even though this local
contemporary Basque language belongs to the Biscayan variety, it may have preserved
traces of Old Western Basque and some hints of the extinct western Alavan dialect.
With this objective in mind, here we present and analyze the data obtained from the
transcribed speech recorded in the Orozko neighbourhoods of Urigoiti and Zaloa. In the
introduction we will describe the village in detail, its history, its layout and geography,
in order to better understand the context. In addition, all the local dialects from
neighbouring villages have been taken into account (especially Zeberio and those of the
southern Nervion Valley, Arakaldo and Arrankundiaga, and also Zeanuri and Igorre in
Arratia) so as to be able to synchronically classify all the linguistic features in the
southwestern area of Biscay. Lost Alavan varieties (19th century christian doctrines and
translations in Laudio dialect, recordings from 1970s Baranbio speakers, tales from
Zigoitia written down by Barandiaran...) have had paramount importance, besides
today's Legutio dialect; those have been this work's compass regarding many aspects,
aiding in the discovery of features disappeared elsewhere.
Ancient texts from the surroundings (most specifically Viva Jesus doctrine, Dotrinazko
Sermoitegia collection of doctrines and Zaloako Erreguak prayers) have been carefully
perused in order to show the historical development of this dialect and come by some
phonetic-phonological and morphological hypotheses. Northwards, some old sources
from the Nervion Valley and the Greater Bilbao (Refranes y Sentencias, Rafael
Mikoleta's handbook, Bertso Bizkaitarrak...) have proved valuable to narrow down our
southwestern linguistical area. Similarly, older Alavan documents further south (Landucci's dictionary, Joanes Lazarraga's manuscript, Juan Bautista Gamiz'es poems...)
have been helpful when it came to characterizing Biscayan and Alavan varieties.
Finally, a summarized overview of Orozkoan Basque is provided, determining the
classification and position of its features among other varieties, showing focal areas and
clarifying southwestern Basque's system by saying what it is like nowadays and what it
may evolve into in the future. In this last chapter we have attempted to explain its
development in the last two centuries and its transformation from one generation to
another, chiefly how much it has changed among speakers that live under the influence
of modern standard Basque.

EUSKARA
Orozkoko hizkera bizia aztertzea du helburu lan honek. Bizkaiko hegoaldeko mutur
batean kokatuta, Orozko aparteko eremu bat izan da Erdi Arotik XVIII. mendera arte,
gehienbat Aiaraldeari luzaro lotuta. Bertako euskara bizkaiera izanda ere,
Mendebaldeko euskararen aztarna zaharrak gorde ahal izan ditu, eta Arabako sartaldeko
euskara iraungiaren isla izan daiteke.
Xede honekin, Orozkoko bi auzotan, Urigoitin eta Zaloan, beren beregiko grabaketak
eginda, transkripzioetatik ateratako datuak era ordenatuan analizatu eta aurkezten dira.
Ikerlan honen sarreran bizirik dagoen herri baten nondik norakoak erakusten dira, bere
historia, antolamendua eta geografia, testuingurua hobeto ulertzeko. Era berean, lan
osoan zehar alboko herrietako hizkerak hartu dira kontuan (batez ere Zeberio eta
Nerbioi Ibarreko hegoaldekoak, Arakaldo eta Arrankudiaga, eta bestetik, Arratiako
Zeanuri eta Igorre) hizkuntz ezaugarriak hego-mendebaldeko eremuan sinkronikoki
kokatzeko. Berebiziko garrantzia izan dute Araba parteko hizkera galduek (Laudioko
XIX. mendeko dotrinak eta itzulpenak, Baranbioko 1970eko hamarkadako
elkarrizketak, Barandiaranek Zigoitian jasotako ipuinak...), egungo Legutioko euskara
ahaztu gabe; horiexek izan dira lanaren iparrorratza hainbat alderditan, beste nonbaiten
desagertuz joan diren ezaugarriez ohartzeko.
Euskara honen garapen historikoa erakusteko asmoz, inguruko testu zaharrak (bereziki
Viva Jesus dotrina, Dotrinazko Sermoitegia eta Zaloako Erreguak) arakatu eta ageri
diren bereizgarriak erkatuz hainbat kontu fonetiko-fonologikori eta morfologikori
buruzko hipotesiak plazaratzen ditu lan honek. Iparraldera begira, Nerbioi Ibarreko eta
Bilboaldeko zenbait iturri zahar ere baliagarriak izan dira (Refranes y Sentencias,
Rafael Mikoletaren ikasbidea, Bertso Bizkaitarrak...) gure hego-sartaldeko eremuaren
izaera zehazte aldera. Halaber, hegoalderago zeuden iturri arabar zaharrak (Landucciren
hiztegia, Joanes Lazarragaren eskuizkribua, Juan Bautista Gamizen olerkiak...)
lagungarriak izan dira Bizkaiko eta Arabako euskarak bereizteko orduan.
Azkenik, Orozkoko hizkeraren gaineko ikuspegi osoa laburbiltzen da, ezaugarrien
sailkapena eta beste hizkeren arteko kokapena zehaztuz, eremu fokalak erakutsiz eta hego-mendebaldeko euskararen markoa argituz, gaur egun zertan den esanez, eta
norantz lerra daitekeen etorkizunean. Azken atal honetan iragan bi mendeetako
bilakabidea eta belaunaldiz belaunadiko eraldaketa azaldu nahi izan dira, batik bat
euskara batuaren eraginpean bizi diren lagunen hizkera zenbateraino aldatu den.

CASTELLANO
El objeto de este trabajo de investigación es examinar el habla vasca de Orozko. Situado
en un extremo meridional de Bizkaia, Orozko ha sido un territorio aparte desde la Edad
Media hasta el siglo XVIII, principalmente vinculado a las tierras de Ayala. Aunque el
euskara local es vizcaíno, puede haber guardado trazas del antiguo euskara del Oeste y
puede ser reflejo del extinto dialecto alavés occidental.
Con este propósito, aquí se presentan y analizan de forma ordenada los datos obtenidos
en las transcripciones de grabaciones realizadas en dos barrios de Orozko, Urigoiti y
Zaloa. En la introducción de este trabajo se describe el pueblo en detalle, su historia, su
organización y geografía, para así poder entender mejor el contexto. Asimismo, a lo
largo de todo el trabajo se han tenido en cuenta las hablas de los pueblos vecinos (sobre
todo Zeberio y los del Valle del Nervión meridional, Arakaldo y Arrankudiaga, y
además Zeanuri e Igorre en Arratia) para de este modo poder situar sincrónicamente las
características linguísticas en el dominio suroccidental. Las hablas alavesas perdidas
(doctrinas y traducciones decimonónicas en el euskara de Llodio, las entrevistas de los
1970 a hablantes en Baranbio, los cuentos de Zigoitia publicados por Barandiaran...)
han sido de gran importancia, sin olvidar el euskara actual de Legutio; estas han sido la
brújula de trabajo en múltiples aspectos, dando cuenta de rasgos que han ido
desapareciendo en otros lugares.
Con la intención de mostrar el desarrollo histórico de este euskara, se ha indagado en textos antiguos de la zona (especialmente la doctrina Viva Jesus, la colección
Dotrinazko Sermoitegia y los rezos de Zaloako Erreguak) y mediante la comparación de
características distintivas se ha podido llegar a hipótesis sobre ciertos aspectos fonéticofonológicos
y morfológicos. Hacia el norte, también han sido valiosas varias fuentes
antiguas del Valle del Nervión y del Gran Bilbao (Refranes y Sentencias, el manual de
Rafael Mikoleta, Bertso Bizkaitarrak...) en la labor de acotar la identidad del entorno
suroccidental. Igualmente, fuentes alavesas más hacia el sur (el diccionario de Landucci,
el manuscrito de Joanes Lazarraga, los poemas de Juan Bautista Gamiz) han resultado
útiles a la hora de diferenciar los euskaras de Bizkaia y Álava.
Finalmente, se ofrece en resumen una perspectiva completa sobre el habla de Orozko,
concretando la clasificación y posición de sus características entre otras hablas,
mostrando las áreas de difusión y aclarando el marco del euskara suroccidental,
describiéndolo actualmente y hacia dónde puede tender en el futuro. En este último
apartado se ha querido explicar su variación en los dos últimos siglos y su
transformación de una generación a otra, especialmente cuánto ha cambiado entre los
hablantes que viven bajo la influencia del euskara unificado.

Preface
Throughout all of Europe we find examples of folk-belief assigning special qualities to the seventh-born son or daughter of a family. At times these attributes were positive, at times negative. However, they always had a magical aura about them (Bloch [1924] 1983). For the most part, these beliefs have been written off as superstitious residue from times past and as a result little attention has been paid to documenting the concrete social practices associated with them. An exception to this tendency is the work of Marc Bloch, who in 1924, called attention to the supernatural powers attributed to the seventh son and at times, to the seventh daughter, born after an uninterrupted series of the same sex, remarking that seventh-born children were credited with a “particular supernatural power” (Bloch [1924] 1983: 293, 296). Writing in 1924, Bloch observed that “La croyance sous cette forme a été et est sans doute encore très largement répandue dans l’Europe occidentale et centrale: on l’a signalée en Allemagne, en Biscaye, en Catalogne, dans presque toute la France, dans les Pays-Bas, en Angleterre, en Escosse, en Irlande […]”  (Bloch [1924] 1983: 294-295).

Specifically, Bloch noted that from at least the 16th century onwards, children born into a seventh position in their family supposedly had the power to heal by touch. Such extraordinary people, often deemed sorcerers, even devils, were also referred to by a variety of expressions such as mahr (German) or murawa (Polish) and consequently they had the ambivalent privilege of tapping into powers that were inaccessible to normal humans. Specifically, they were viewed as having healing and divinatory powers, which could entail shape-shifting (Vaz da Silva 2003). That is, those individuals were endowed with the ability to take the form of an animal. From the point of view of modern Western thought this belief causes the dividing line between humans and animals to become blurred. Nonetheless, that blurring or fusion of two natures would be in accordance with the cosmology of native peoples in other parts of the world, especially contemporary hunter-gatherers, where such animistic beliefs also prevail (Bird-David 1999; Brightman 2002; Ingold 2000; Willerslev 2007).

It is quite clear that the qualities assigned to the seventh-son or daughter harken back to an earlier animistic mindset, notions of nonhuman personhood and social practices that in turn connect back to shamanic modes of healing. At the same time, as noted in the earlier chapters of this study, the fused nature of the Bear Son, the half-human, half-bear being known as Hamalau “Fourteen” in Basque, reflects a similar blurring of the Western human-animal divide and related cultural conceptualizations.

And as Bertolotti has demonstrated in his detailed and extraordinarily well researched study Carnevale di Massa 1950 (1992), European versions of the Bear Son folktales, e.g., Giovanni l’Orso, may well reproduce much earlier beliefs, more in consonance with the cosmovision of hunter-gatherers who inhabited these zones in times past. More concretely, the fact that the figure of Hamalau is grounded in the belief that humans descended from bears allows us to consider the significance and symbolism of this character’s own genesis: he is born of a human female, but his father is a bear. In this sense, he is a double-natured intermediary occupying the ontological ground between humans and bears.

Los 40 términos más estables determinados por Holman et al. (2008) de la “Lista de Swadesh” original de 100 voces del vocabulario nuclear básico que (salvo unos pocos excepcionales casos) no son adoptadas por familias de lenguas diferentes, y otras 23 voces de la Lista de Swadesh original, fueron reordenadas desde los términos más estables (no sustituibles por términos foráneos de familias diferentes) a los menos estables. Esta lista, estadísticamente, es igual de significativa que la lista original de Swadesh de 100 términos y su reordenamiento por voces más estables la convierte en una herramienta muy poderosa para las comparativas entre lenguas y familias. Si dos lenguas cualquieras comparadas con esta lista comparten (según Swadesh) más de un 36% de coincidencias, puede sostenerse que estuvieron emparentadas dentro de una misma familia, aunque tal parentesco sea remoto en el tiempo. Obviamente, mientras más alto sea el porcentaje de coincidencias (mejor si es por encima del 50%), más cercano será el parentesco.
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Comentario
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La comparativa favorece con diferencia a las lenguas Transeurasiáticas-Altaicas (Túrquicas, Mongoles, Tungúsicas, Japónica y Coreánica) que ocupan más de un 80% de la comparativa, siguiéndole en orden frecuencial (con pocas diferencias en los porcentajes) las Dravidianas, Sino-Caucasianas, Kartvelianas, Urálicas, Yeniseanas, Sino-Tibetanas y en menor grado las Afrasiáticas. Puesto que es difícil (por no decir imposible) explicar tan elevado número de coincidencias del vocabulario básico de voces estables con términos de la macrofamilia Transeurasiática-Altaica como “préstamos” o producto del mero azar, la hipótesis de Michel Morván (1995-2002) de que el Euskara no es una lengua aislada y que, de hecho, sería una lengua Eurasiática muy antigua, parece más que probable.
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Esta comparativa de voces estables, según las 40 voces más estables determinadas por Holman et al. (2008), y otras 23 de la Lista de Swadesh original, apuntan a un más que verosímil parentesco entre la lengua Euskara (y probablemente también la Ibera de acuerdo a los pocos términos iberos que hemos podido incluir) con la macrofamilia Transeurasiática-Altaica. Si el Pre-Proto-Euskara era una lengua Proto-Eurasiana, tal como sostiene Morvan, todo apunta a que esta se hallaba más cercana a las lenguas Transeurasiáticas-Altaicas que a las de las restantes familias eurasiáticas.

En cuanto al Ibero, si bien es imposible de momento hacer una comparativa de su vocabulario básico estable, hay suficientes indicios para considerar como verosímil una relación de parentesco con el Euskara, aunque remota (nunca como hermanas o como madre o hija una de la otra), lo que permite inferir, al menos como posibilidad, que igualmente se pueda incluir el Ibero dentro de la macrofamilia Transeurasiática-Altaica. De hecho, todo lo que mejor se ha podido determinar (casi hay consenso) sobre su morfo-tipología, fonosintáctica, afijaciones, formas verbales y léxico especializado (determinado por combinatoria interna y contexto favorable) encuentran las mejores explicaciones siempre —al igual que pasa con el Euskara— a través de las mismas lenguas de la macrofamilia Transeurasiática-Altaica, y en menor medida a través de algunas lenguas Caucasianas.

Referencias

Bengtson, John, ‘Basque etymology’, Compiled by John Bengtson, 2015-2019 http://starling.rinet.ru/cgi-bin/response.cgi?root=config&morpho=0&basename=\data\sinocauc\basqet&first=1
Cengiz Erman, Arif, «Türklerin Gerçek Tarihi. Türk Dili ve Tarihi Üzerine Tezler», Urzeni; Edición: 1, 2019.
Díaz-Montexano, Georgeos, PERRO. El origen etimológico íbero-altaico o paleolítico del nombre del ‘perro’ en el español, The Epigraphic Society, Enero de 2017. https://www.academia.edu/35819718/
Holman et al., ‘Explorations in automated language classification.’ November 2008Folia Linguistica 42(3-4). DOI:10.1515/FLIN.2008.331
Koşay, H.Z., «Dil mukayeselerine göre Basklarla Türklerin temasları, göç yolları ve zamanı hakkında.” Belleten 84.521–60, 1957.
Morvan, Michel, ‘DICTIONNAIRE ÉTYMOLOGIQUE DE LA LANGUE BASQUE’, UMR 5478 DU CNRS (2022). http://projetbabel.org/basque/basque_dictionnaire_etymologique_2022_02.pdf
Robbeets, Martine; Bisang, Walter, ‘Paradigm Change. In the Transeurasian languages and beyond,’ Johannes Gutenberg University, Mainz, 2014.
Orotariko Euskal Hiztegia (OEH) https://www.euskaltzaindia.eus/index.php?option=com_oehberria&task=bilaketa&Itemid=413&lang=eu

Pie de foto: Una muestra de dos de las 28 páginas de tablas comparativas que se pueden ver en el PDF https://atlantisng.com/blog/wp-content/uploads/2022/08/Lista-Swadesh-Eusko-Ibero-Transeurasiatica-de-voces-mas-estables-de-Holman-et-al-2008-y-su-comparacion-con-el-Griego.pdf

Main (genealogical) part of the Basque language is North(east) Caucasian. Proto-Basque migration from Caucasus might continue (in several waves?) during the Neolithic period, from the Cardium Pottery/Impresso. The Basques spread in Northwest Europe with the Bell Beakers and R1b male haplogroup. Kura-Araxes/Khirbet-Kerak influence is not excluded

""""This article provides phonetic, lexical and grammatical
evidence that Basque is an Indo-European language. It
provides a brief history of previous research into the
origins of Basque; a short description of the genesis of this
article; a description of the methodology adopted for the
present research; an overview of Michelena’s internal
reconstruction of Pre-Basque; 23 sets of chronologically
arranged sound laws linking Proto-Indo-European to Pre-
Basque; Indo-European etymologies for 75% of the Basque
native basic lexicon, with systematic cross-references to
regular sound laws; Indo-European etymologies of some
Basque bound morphemes, including case markers; a
discussion of the findings; and Indo-European etymologies
of 40 additional, non-basic lexical items.""""

La presente tesis doctoral analiza la acción exterior del Gobierno Vasco en Estados Unidos entre 1937 y 1979. Una acción que vino definida por la estrategia atlantista del Gobierno Vasco en el exilio, es decir, la búsqueda de una relación privilegiada con el Gobierno de Estados Unidos como vía idónea para la recuperación del autogobierno vasco, previa restauración de la legalidad democrática en España.La tesis reconstruye y analiza el proceso de diseño de esta estrategia, sus diferentes fases cronológicas y su evolución, atendiendo a los diversos agentes e instrumentos de la acción exterior del Gobierno Vasco. Todo ello en el marco de las relaciones bilaterales entre Estados Unidos y la España franquista y en el variable contexto internacional determinado por la II Guerra Mundial y la Guerra Fría.Asimismo, se analiza la mencionada estrategia atlantista tomando en consideración no sólo las instituciones que representaron esta relación tan singular y asimétrica, sino también las personas que la hicieron posible. Para ello, se han establecido dos planos de análisis: el plano oficial, de las relaciones políticas institucionales con el Departamento de Estado y otras agencias estadounidenses; y el plano de las relaciones personales extraoficiales mantenidas con figuras influyentes de la vida política y social estadounidense en una actividad de lobbying.

In 2013, a detailed research paper by Gianfranco Forni appeared in The Journal of Indo-European Studies, describing a breakthrough finding: the Basque language, whose origins had so far remained obscure, actually is an Indo-European language. The main reason why this fact had escaped previous researchers is that Basque underwent a long chain of phonetic changes, which obscured its ultimate origin.
This dictionary is designed to make the origin of Basque easy to understand for a wider audience. The main sound laws linking Proto-Indo-European to Basque are explained in a simple, terse way. Each etymology of Basque basic, native lexicon is accompanied by intermediate reconstructions, an extensive list of cognates, and detailed references to sources. Several indices make this dictionary easy to use as a reference tool.
If you are eager to understand how the mystery of the origins of Basque can now be unraveled, this dictionary will guide you through this exciting discovery.

Lan honetan XVI. eta XVII. mendeetako auzibide zenbaitetan ageri diren euskarazko pasarteak aztertu ditut. Hasteko, eskribauek lekukoen ahotik pasarteok nola eta zergatik jaso zizkieten azaldu dut. Ondoren, dialektologiari eta hizkuntzalaritza historikoari egin diezaieketen ekarpenaz aritu naiz. Jarraian, Iruñea, Urdiain, Uxue-Pitillas, Nagore eta Oronozko testigantzak editatu eta ikertu ditut. Buruenik, hizkuntza ezaugarriak zerrendatu ditut, eta lexikoia eta adizkitegia atondu.

In this work I have studied the passages in Basque included in several judicial processes from the 16th and 17th centuries. Firstly, I have explained how and why scribes collected these passages from witnesses. Afterwards, I have addressed the contribution they may make to dialectology and historical linguistics. Then, I have edited and studied testimonies from Pamplona, Urdiain, Ujue-Pitillas, Nagore and Oronoz. Finally, I have listed the linguistic features, and provided a lexicon and a list of verbs.

Regarded as marginal varieties, Eastern Basque dialects —in particular the Roncalo Souletin branch— show a strong tendency to archaism, which makes diachronic research on these dialects most necessary. Souletin is undoubtedly the main dialect among the Eastern varieties of Basque with old written documents; due to their relatively early nature and temporal continuity, the centrality of Souletin in the diachronic study of the Eastern Basque is uncontroversial. This dissertation focuses on the evolution of Souletin on the basis of the diachronic analysis of a wide array of linguistic features, mostly —but not only— morphosyntactic ones. In other words, it targets the internal history of the language, and so does not aim to establish its evolution according to its speakers or the political and socio-economic events which could have influenced it (external history). In the search for solid basis/foundations, this dissertation is based on a corpus composed of more than forty texts (1616-1899), which covers the majority of the printed production, in addition to a representative sample of documents from popular tradition. We have carried out this research in two phases: 1) the definition and constitution of the corpus, which has implied exhaustive philological work; and 2) the analysis of more than fifty linguistic features. Regarding the explanation of the data, we have used the main tools of historical linguistics, and more specifically those which help us understand the past of an isolated language: a) internal comparison; b) grammaticalisation; and c) typology. Moreover, we have taken into consideration language contact phenomena and the approach of historical sociolinguistics. After having analysed the historical development of every linguistic feature under consideration, we are able to offer a complete picture of the evolution of Souletin Basque, as well as the direction of the changes that it underwent. We have shown that Souletin Basque is essentially conservative: in fact, it has maintained a number of archaisms dating from the Old Common Basque (c. 7th century; cf. Mitxelena 1981), as well as ancient innovations shared with other eastern varieties. Furthermore, we have demonstrated that the main Souletin innovations of the last centuries are due to intensive contact with Gascon Occitan.

Musika mugimenduak gizartearen errealitate baten adierazgarri dira. Punka metala eta rock erradikala izan dira orain arte Euskal Herriko musika alternatiboen erreferentziarik nagusienetakoak baina poliki-poliki rap eszena bere lekua ari da egiten. Euskal kantagintza berria punka rocka eta metala ikertuak izan ziren eta haien historiak idatziak izan ziren. Orain faltatzen zaiguna dela euskal raparen historia idaztea.

Artikulu honen helburua euskal raparen historiaren lehen ataza idaztea da. Ikerlan hau sortzea oso garratzitsua da euskal raparen mugimendua ikertzeak aldaketa politiko sozialak eta estetika musikalaren bermoldatzeak dituzten bide paralelo eta gurutzatuak ulertzeko eta sakontzeko laguntzen digulako.

The "Serora"s were members of a basque semi-monastic institution, that different theories link to ancient deaconesses or early eremitical life and monastic communities. It included a wide range of lifestyles that flourished in the most various institutional, religious, social and economic situations and was part of the daily life of basque communities in the Middle and Modern ages, dedicated to eremitical life and parochial service and developing a huge variety of activities, including social, religious and economical assistance, healthcare, commerce and administration. Enclosure didn't become the main religious model for women in the basque area until the 18th century, in which the "serora"s were after various attempts prohibited and rejected by both religious and secular institutions. Social and economical autonomy lies under this endurance, along with the archaic structures of a society that kept a long-lasting religious syncretism under an official christian cover. [Vol. I, language: basque]

Laburpena:
Nafarroako Errege Artxibo Nagusian XVI. eta XIX. mende bitarteko milaka justizia-auzibideren dokumentazioa gordetzen da. Gaztelaniaz idatzita dago, eta eskribauek euskaldun elebakarren aitortzak gaztelaniara itzultzen zituzten idatziz paratzeko. Hala ere, beharrezkoa zenean, lekuko horien euskarazko hitz gutxi batzuk bere horretan ematen zituzten eskribauek erdal itzulpenaren barnean. Lan honetan XVI. mende hondarreko auzibide zenbaitetan ageri diren euskarazko pasarte laburrak aztertu ditut. Lehenik, horrelako testuak nola eta zergatik ekoitzi ziren azaldu dut. Ondotik, dialektologiarako eta hizkuntzalaritza historikorako datu-iturri gisa duketen fidagarritasunaz eta balioaz aritu naiz. Gero, San Vicente, Arlegi, Iruñe eta Uxueko testigantzen edizioa eta azterketa egin dut. Buruenik, pasarteetan ageri diren hizkuntza-ezaugarriak zerrendatu ditut, eta lexikoia eta adizkitegia atondu.

GAKO-HITZAK: Nafarroa · Euskara arkaikoa · Justizia-auzibideak · Hizkuntzalaritza historikoa.


Ala ffede, bada! More new Basque texts from 16th-century judicial processes in Navarre
    The documentation of thousands of judicial processes between the 16th and the 19th centuries is kept in the Royal and General Archive of Navarre. It is written in Spanish, and scribes translated the testimonies of Basque monolingual speakers into Spanish to record them in writing. However, when necessary, within the Spanish translation, scribes sometimes provided witnesses’ words in Basque. In this work I have studied several short passages in Basque included in judicial processes from the end of the 16th century. Firstly, I have explained how and why such texts were produced. Afterwards, I have focused on the reliability and value those texts may have as data-sources for dialectology and historical linguistics. Then, I have edited and analysed the attestations from San Vicente, Arlegui, Pamplona and Ujue. Lastly, I have listed the linguistic features which appear in the passages, and provided a lexicon and a list of verbs.

    KEY WORDS: Navarre · Archaic Basque · Judicial processes · Historical linguistics.

The "Serora"s were members of a basque semi-monastic institution, that different theories link to ancient deaconesses or early eremitical life and monastic communities. It included a wide range of lifestyles that flourished in the most various institutional, religious, social and economic situations and was part of the daily life of basque communities in the Middle and Modern ages, dedicated to eremitical life and parochial service and developing a huge variety of activities, including social, religious and economical assistance, healthcare, commerce and administration. Enclosure didn't become the main religious model for women in the basque area until the 18th century, in which the "serora"s were after various attempts prohibited and rejected by both religious and secular institutions. Social and economical autonomy lies under this endurance, along with the archaic structures of a society that kept a long-lasting religious syncretism under an official christian cover. [Vol. II, language: Basque. Includes transcriptions of handwritten documents in Spanish]

An old Basque-Caucasian hypothesis might be now interpreted as Basque-North(east) Caucasian affinity whereas some relations (affinity, macro-family affinity, or contact/Sprachbund) between Kartvelian and Basque-North Caucasian are also very possibly

Due to the long-term situation of intensive contact, Basque has borrowed a number of morphemes from Latin and Romance languages. Whilst certain varieties show an incipient inflectional distinction of gender as a result of the borrowing of lexical pairs ended in ‐o/‐a, Eastern Basque has to a certain extent acquired a derivational gender distinction by means of the Romance-origin suffix ‐sa. Based on a corpus of historical Souletin, in this paper we analyse the occurrences of the morpheme ‐sa. Moreover, we will show that present-day Eastern Basque speakers continue to use ‐sa as a productive suffix, despite the fact that the Royal Academy of the Basque Language has advised against it.

Basque speakers can use verbs in two different ways: synthetic conjugation, consisting of a single word (e.g. dakart ‘I am bringing it’), and analytic conjuga- tion, also called periphrastic (e.g. mintzatzen naiz ‘I speak’, ikusiko ditugu ‘we will see them’). Virtually, all verbs can be analytically conjugated, but only a limited number of them accept synthetic inflection. In fact, this number has been decreasing throughout historical Basque: from 68 verbs in the 16th century (Mounole 2011) to nearly a dozen in current Standard Basque, or even fewer in some varieties. However, it should not be inferred from this recessive evolution that synthetic conjugation is of greater antiquity.
Since Lafon’s essential work (1980 [1944]) and the more recent contribu- tions of Trask, this field has benefited in recent years from research into verbal grammaticalization (Aldai 2003), Proto-Basque reconstruction (Lakarra 1995 and subsequent works, Martínez-Areta 2006), the history of the gerund (Urgell 2006) and the general history of the verbal system (Mounole 2011). Such studies have greatly improved our knowledge of non-finite verbal forms. In this chapter we shall focus our attention on the history of Basque analytic verbs, their differ- ent parts and how they are combined. Each section will take present-day data as a starting point to describe the historical evolution of the elements studied and also, where possible, their prehistory.

La revista de lingüística vasca Fontes Linguae Vasconum: studia et documenta (FLV), publicada por la Institución Príncipe de Viana del Gobierno de Navarra, ha cumplido este año medio siglo. Estos cincuenta años han dado para mucho, y se puede afirmar que FLV es hoy una publicación madura y de referencia en el campo de la lingüística vasca. Este artículo repasa brevemente el nacimiento y la historia de la publicación
científica y explica de qué manera aborda la revista los retos de futuro. Finalmente, a modo de crónica, se da cuenta de las diferentes actividades y actos de conmemoración del cincuentenario, realizadas a lo largo de 2019.

This presentation focuses on an aspect of old pan-European belief that reaches back, ultimately, to a hunter-gather mentality, namely, the belief that humans descended from bears. It is a belief that the Basque people kept alive into the 1980s, but which has deep roots in other parts of Europe, including Slavic-speaking areas. As is well-recognized, the image of the bear is very prominent in Slavic mythology, folk belief and fairy-tale discourse where mystical even supernatural powers have been regularly attributed to this animal.

The belief in ursine ancestors shows up in many forms and disguises, one of which is a set of folktales known in English as the "Bear's Son Tale." After spending several decades comparing the various European versions of these tales, I was able to extract the “master narrative”, given that some versions were much more archaic in terms of their plot than others. In short, it's been an exercise in "diachronic cultural linguistics" in which translation, understood broadly, played a major role.

Acting as sites of collective memory, a vast amount of information that can be gleaned from the study of these tales and related European performance art. The cosmovision in question has left a deep imprint in many of the languages of Europe, culturally entrenched in places one might not suspect. It is quite remarkable how such a belief system has been passed down orally from one generation to the next for so many thousands of years, keeping in mind the belief along with the ursine cosmovision itself has its ultimate origins in a hunter-gatherer mentality.

The intriguing part is how these stories ended up spread across Europe, a transmission process that took place took place primarily in orality and in which translation played a key role, for as each generation of story-tellers transmitted the tale, the teller of the tale (often grandmothers and grandfathers) would keep many of the old elements, respecting in that sense their knowledge of the version they themselves had learned. But at the same time elements were modified to suit the changing norms of the time and an evolving worldview, changes responding in part to the fact that as time passed these ursine ancestors faded from view and ceased being part of the worldview of the tellers of the tale. As a result, viewed diachronically, some parts of the plot ended up suppressed or mixed up while other elements remained remarkably stable. In other words, translation, understood as a means of knowledge transfer between generations, has insured the status of the tales as important sites of collective memory.

The talk examines specific elements that were retained as well as those that were lost, offering the possible explanations for certain losses and retentions. For example, in the case of Slavic versions of the tale, it is quite remarkable that the "immortal' nature of the protagonist's opponent has survived whereas in versions found in other languages the “immortality” of the character is often absent. In this sense, the Basque and Slavic versions are similar: both sets of tales emphasize that the hero's opponent is immortal. 

In reconstructing the “master narrative” the Slavic versions have been particularly helpful, alongside even more archaic Basque versions as well as Spanish and French versions often collected in zones where Basque was spoken earlier. At noted, in these more archaic versions, the true identity of the 'immortal enemy' (known in the Russian tales as the Коще́й Бессме́ртный) who engages in ritual battles with the hero is brought into view.

Another cause for the changes that can be detected in the tales seems to be the fact that, viewed in the longue durée, language change—replacement—was also taking place so that a bilingual generation of story-tellers would develop who would keep a few elements in the original language which the speaker and bilingual audience still understood but the meaning of which the next generation of monolingual speakers would no longer comprehend. In short, this process of cross-generational transmission often required the teller to translate the tale from one language into another which also often involved (incomplete) knowledge transfer between generations.