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nooj
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Re: Euskara (berriro)

Postby nooj » Wed Oct 28, 2020 11:56 pm

The Lekeitio man was in his fifties or so. And the Lekeitio grammar that identified it as a distinguishing feature of Lekeitio vis a vis its Bizkaian neighbours, was written in the 90s. Who's to say that it's not in retrocess among the very young? In 2020, do kids and teens mark their objects in their verbs like their grandparents or parents do?

I'll do some eliciting of sentences in Lekeitio among younger people to see if that Lekeitio grammar needs updating...


Abundantly confirmed. Everyone below the age of 25 I've interacted with uses it.

English: I'm embarrassed by this
Standard Basque: lotsa ematen dit honek
Ondarroa Basque: lotsi emoten dosta honek
Lekeitio Basque: lotsia emoten nau honek

Between Lekeitio and Ondarroa there are 13 kms. A 25 min car ride.
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Re: Euskara (berriro)

Postby nooj » Thu Oct 29, 2020 11:11 am

karrósa, karrosía (N): coach / carroza.
karpéta, karpetía (N): folder / carpeta.
karpiñ, karpiña (N): type of fishing hook / tipo de anzuelo.
karramarro, karramarrua (N): crab / cangrejo.
karraspižo, karraspižua (N): type of fish / carraspio, serrano (pescado).
karrera, karreria (N): career / carrera.
karta, kartia (N): letter / carta.
kartel, kartela (N): poster / cartel.
karteléra, kartelería (N): billboard (in a movie theater) / cartelera.
kartira, kartería (N): wallet / cartera.
kartero, karterua (N): mailman / cartero.
karto, kartoya (N): cardboard / cartón.
kartzéla, kartzelía (N): jail / carcel.
kaset, kaseta (N): cassette / cassette.
karu, karua (Adj): expensive / caro.
kaskabel, kaskabela (N): rattle / cascabel.
kaskára, kaskaría (N): peel, skin of fruit, egg shell / cascara.
kaskarreko, kaskarrekua (N): blow on the head / golpe en la cabeza.
kásko, kaskúa (N): helmet / casco.
kastiga (V): to punish / castigar.
kastigo, kastigua (N): punishment / castigo.
kásu, kasúa (N): 1. case 2. attention / 1. caso, incidente 2. caso, atención.
kasualidade, kasualidadia (N): casuality / casualidad.
kasulára, kasularía (N): cooking pot / cacerola, cazuela.
kata, kataya (N): chain / cadena.
kategori, kategoriža (N): category / categorfa.
kategoriko, kategorikua (Adj): elegant, first class (often with irony) / de categorfa; e.g.: ño! aixa žake dotoria be! kategorikua da, gero! 'Gee! what a pretty jacket! it is really elegant! / 'ivaya una chaqueta bonita! es de categoria eh?'
katia (V): to flunk an exam / catear.
katiatu (V): to clog / atascar.
katíllu, katillúa (N): bowl / tazón.
katu, katua (N): cat / gato.
katukuma, katukumfa or katakuma, katakumia, or katakuna, katakunfa (N): kitten / gatito.
kaxeta, kaxetía (N): small house, hut / caseta.
ke, keya (N): smoke / humo.
keixa or keja (V): to complain / quejarse.
keja, kejia (N): complaint / queja.
kejíka, kejikía (Adj): complainer / quejica.
kendu (V): to take away / quitar.
kepix, kepixa or képix, kepíxa (N): kepis, visor / quepis.
keríxa, kerixía (N): cherry / cereza.
kertze, kertzia (N): jersey, sweater / jersey.
kikilíño, kikiliñúa (N): penis / pene.
kikiliúsaiñ, kikiliusáiña (N): smoke smell / olor a humo. Cf. likiñúsaiñ
kikilddu (V): to shrink I encoger.
kikill, kikilla (Adj): shy / tímido.
kikírri, kikirríža (N): penis.
kilin-kólon (Adv): so so / así asi.


A random page of vocabulary from the Lekeitio dialect. The bolded words have an obvious Latin or Romance origin. Katíllu is an early Latin borrowing, katia is a late Spanish borrowing. Kertze is a Spanish borrowing, but ultimately from English (jersey). Early Spanish loanwords in Lekeitio Basque were taken in by changing the /x/ into [k].

I find that the ease with which Basque absorbs Romance vocabulary gives it a great flexibility. Standard Basque itself has tons of Romance loanwords but prefers Basque words without being too purist about it, which means that it has no problem with gathering vocabulary from other dialects to enrich the common Basque stock.

In this way you can have several layers of vocabulary to call upon. If you want to, you can speak Lekeitio Basque in its pure basilectal format, but if you also want to, you can use a standard influenced Lekeitio Basque. For example, eskribidu is the native word for write, taken probably directly from Latin or early Romance and has reflexes everywhere in the Basque speaking world, whereas idatzi is a 19th century recent neologism (from iratsi, to attach, to stick but with the semantic field expanded to meaning to write). Why not use idatzi, which gives idazle (writer), or idazlan (obra) and at the same time use eskritore?

There is also a fascinating layer of Basque vocabulary that you can see in this list. Basque uses ideophones on a productive scale. This has made me love it even more because it resembles how my native language works.

The Basque linguist Iraide Ibarretxe-Antuñano has done a lot of work on this, read for example her paper Basque ideophones from a typological perspective (2017). Things that I had heard before but never paid real attention to, now have become the subject of my obsession.

Yesterday when I heard bor bor egin (to boil furiously), I had a mental orgasm, because how could I not relate that to 뽀글뽀글 (to boil furiously, but I would use that to describe a liquid boiling within a small recipient).

In the vocabulary list you can see that in kilin-kólon (so so). If you remember, two years ago I posted a video to promote Basque in Araba that had as one of its words, kili-kili (to tickle).



But ideophones occur in Basque in words of a sexual nature, such as kikilíño (penis) or txitxil, or to describe animals of a small size such as karramarro (crab), armiarma (spider). Or to describe motion or manner in verbs like tipi tapa (to walk in small steps), which you might have heard before as the slogan for the Korrika initiative ("tipi tapa, tipa tapa, KORRIKA!'. There are dozens and dozens of such terms in Basque.
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Re: Euskara (berriro)

Postby guyome » Fri Oct 30, 2020 9:06 am

Yesterday when I heard bor bor egin (to boil furiously), I had a mental orgasm, because how could I not relate that to 뽀글뽀글 (to boil furiously, but I would use that to describe a liquid boiling within a small recipient).
Manchu has a whole lot of (often very specific) sound-based expressions. Generally they can be turned into verbs by adding sembi "to say". The pattern they often follow is interesting too: two parts, same consonants but different vowels; final -r sound, which is not possible in other Manchu words. Here's just a few of them (definitions taken from Norman's Manchu lexicon):

kafur kifur the sound made in stepping on snow or ice
kunggur the sound made by empty wagons/the sound of heavy thunder
kunggur kanggar the sound of thunder
kūr kar sound made when something is caught in the throat/the sound made by the intestines
kūwas kis
the sound made by someone dragging his feet/the sound of a sickle mowing/the sound of dragging sacks of grain on a floor/the sound of a breaking stick
miyar miyar the sound made by a baby crying/the sound made by young deer, roe, and sheep
patar pitir the sound made by struggling fish and birds
potor patar the sound of a group of birds flying
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Re: Euskara (berriro)

Postby nooj » Fri Oct 30, 2020 11:23 am



A wonderful song with the title 'El que conoz a tierra', the one who knows the earth, sung by Carla Armas. It is in Senabrés, a western variety of Astur-Leonese spoken in the region of Senabria, in the province of Zamora.

Image

As you can see Senabrés is spoken in the east part of Senabria. In the west part of the region, there's Galician spoken there, and further west there is Portugal. When people think of the mountains in the north of Spain, many people think of the Pyrenees, but to my mind the Cantabrian mountains are what I think of when I think of north Spanish mountains. Cantabria, Asturias, the north part of Leon...that's honestly one of the most beautiful and wildest places on the peninsula.

You can see that is like Galician-Asturian in that it uses these definite pronouns: el (masc sg), a (fem sg). In the plural, they resemble Galician: os, as.

Cuando’l cielu se vista d’esturninos
y das llouxas asciendan os fumeiros,
cuando a ñeve visite el alta llomba
y amenacen os días del iviernu,


When starlings dot the sky
And smoke rises from the roofs
When the snow pays a visit to the mountain range
And winter days loom threateningly

cuando’l monte s’escuenda tres a ñubre
y da vista s’oculte l’aveséu,
cuando as ñebras abracen a vallina
y as solombras os días fagan prietos,


When the mountain is hidden behind the cloud
When the north facing slope of the mountain is hidden from sight
When the fog embraces the valley
And the days turn black with shadows

l’aveséu - new word for me, in Catalan obaga or baga, in Basque ospela or laiotza. In the northern hemisphere, the north facing part of the mountain that is in the shade. The side in the sun is called eguzki-begia (the eye of the sun).


nun me busques nos cielos elevaos
nin tampouco da sierra no cumbreiru,
nun seréi peiña altiva na montaña
nin testeiru crisáu que mira al cielu.


Don't look for me in the lofty heavens
Nor at the summit of the sierra
I won't be a proud outcrop on the mountain
Nor the bewitched peak that looks up at the sky

Cuando’l fríu recuerra l’anchu valle
y castigue’l couriscu a os peñeos
Cuando l’aire cenceñe el esperanza
conxelada pol últimu relentu,


When the cold run through the wide valley
And the wind punishes the boulders
When the air chills hope
Frozen by the last gale

cenceñe - see this entry from a local dictionary:

Cenceñada: Cencellada. Vapor a modo de niebla que con el frío de la noche se condensa en la atmósfera.
Cenceño: Hielo acumulado que cuelga de los objetos los días fríos de niebla



nun me busques nos cielos elevaos
nin tampouco da sierra no cumbreiru,
nun seréi peiña altiva na montaña
nin testeiru crisáu que mira al cielu.


Don't look for me in the lofty heavens
Nor at the summit of the sierra
I won't be a proud outcrop on the mountain
Nor the bewitched peak that looks up at the sky

Estaréi, das malladas, na más viella,
durmiréi xunta’l pía d’un carballu,
el que tien el tueru paciente y sabiu,
porque esi ye
el que conoz a tierra.


In the oldest flock you will find me
I will sleep next to the foot of the oak tree
The one whose trunk is patient and wise
Because it is this one who
Knows the earth
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Re: Euskara (berriro)

Postby nooj » Sat Oct 31, 2020 6:40 pm

To a speaker of Asturian or Aragonese, to watch Catalans complain about the situation of their language would seem like rubbing salt into the wounds. They would die to have the situation of Catalan in Catalonia.

And yet the linguistic situation in Catalonia is serious. Despite its triumphant public presence, demographic survey after survey shows Catalan in Catalonia being chipped away as the first language of Catalonia. Decades of work has not helped Catalan regain its former hegemonic position as the native language of most Catalans, not even close.

At the beginning of the 20th century Catalan was the estimated first, native and often only language of 95% of Catalans. In 2018, according to the Statistical Institute of Catalonia, Catalan was the first language of 31.5% of Catalans. Add the people who say they have both Catalan and Spanish as their first language, and that's another 2.8%. Compare with the people who state that their first language is Spanish: 52.7%.

In 2003, Catalan was the first language of 36.2%.
In 2008, 31.6%.
In 2013, 31.2%.
In 2018, 31.5%.

You see a big drop between 2003 and 2008 and then stagnation.

I wouldn't be worried about these numbers if the concurrent decrease in Catalan native speakers also went hand in hand with a gigantic increase in bilingual native speakers. I'm not against multilingualism after all, and if the majority of the Catalan population had both Catalan and Spanish, (or Catalan and Berber, Catalan and Romanian, Catalan and French etc but these weren't counted in the survey) as native languages, I would sleep easy, knowing that Catalan was still an essential language in most families in Catalonia.

The fact that in 2018 only 2.8% reported speaking having both Catalan and Spanish as native languages means that no one should go to sleep easy.

Imagine Catalonia in the year 2099. Catalan has been chipped away progressively into becoming the native language of a lucky (or unlucky) few who learn it at home. The rest, the majority, will have their first sustained contact with Catalan at school. If we're lucky, they'll watch shows in Catalan on TV3, and they'll use the language they learn in school to communicate with the administration, they'll read books in Catalan, they'll listen to music in Catalan.

But let's say that intergenerational transmission will be limited to a group of native speakers of Catalan who represent 15% of the Catalan population.

That's okay, you might say. That's kind of similar to what happens now already. At least they learn Catalan in school. Even today, as the numbers of native speakers of Catalan go down, more and more people report being able to understand and being able to speak it (whether they do speak it and whether they choose to transmit it to their children is another question). Paradoxical, no?

But if in the year 2099, 85% of Catalans had Spanish as their native language, who's to say that they would still feel Catalan as 'their' language, and hence continue to promote its use and preferential position in education? The concept of Catalan as the llengua pròpia of Catalonia only exists because most Catalans still believe in it. When they stop believing in it, then the position of Catalan in administration, education, health care...even that too could go.
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Re: Euskara (berriro)

Postby nooj » Sun Nov 01, 2020 6:10 pm

I watched a pretty interesting documentary called Australia bihotzean, about the Basque diaspora in Australia. And accompanying the doco, you can also read a fascinating history of the Basque diaspora in Australia, in English: Australia: Vasconia and the lucky country.

I knew there were Basques in Australia, I met some of them in Sydney of course, but it was only until I came to the Basque Country that I heard tell of a community of Basques up in Queensland. But it was mentioned off hand and I filed that bit of information away. When I came to Lekeitio however I started hearing about Basques who lived in Australia and I met the guy who runs a pub here, Basque born and bred, but whose dad had lived in Australia for something like 15 years.

So the son has converted the pub into a place to watch Australian rugby matches, like yesterday morning when I went to watch the NZ and Australia match which NZ handily won. The pub was full of Lekeitio men cheering on Australia and I was like...what is going on here?

The documentary explains how mostly from the 50s onwards, Australians hired Basque workers to come work on their sugar cane plantations, to cut and burn and transport. This was hard work.

In fact, in the 19th century Australians had used virtual slave labour, Pacific Islander people that they hired (or kidnapped) to work on these farms, and at the beginning of the 20th century in accordance with the official White Australia Policy, they unceremoniously deported almost all of them in order to maintain Australia's "racial purity".

Well that policy needed modification post-WW II due to labour shortages. The White Australia Policy would be completely abolished in the early 70s, allowing non European immigrants to come, but first the doors were opened to non British European immigrants, like the Basques, Italians, Greeks etc.

In the post war immigration, there were two great sources of Basque immigrants. Some came from Bizkaia, from the area around Gernika including Lekeitio. Other Basques were recruited from Nafarroa. Several thousand Basques in total came to Australian towns to work and live. Unassuming town names like Innisfail, Ingham, Ayr hold a fascinating Basque history...they also came to the big Australian cities of Brisbane and Sydney too, some helping to build the Sydney Opera House!

Here's a frontoi in Trebonne where Basques would play pelota:

Image

Basque sugar cane cutters:

Image

Image

One of the prominent people in the doco is Amaia Urberuaga Badiola, who was born in Australia but to parents from Lekeitio who came to work the sugarcane and stayed. At home she only spoke Basque. Amaia left Australia when she was 17 to see Europe, and went to the land of her parents, to Euskal Herria, Bilbo precisely. And she was surprised to see that no one spoke Basque in the street!

This was still 3 years before the fall of the dictatorship, but to give you an idea of how rare Basque was in Bilbo, people I talk to tell me that in the 70s and 80s if you heard someone speak Basque in the streets you would turn your head around, because the chances were high that it was a relative or someone you knew! Today Bilbo is still a bastion of Spanish but they say it's getting better...

Back to Amaia. It's truly bizarre to hear an Australian who speaks in the 'broad' Queensland accent to the Australians and in the next sentence speaks in the 'itxita (closed)' accent of Lekeitio to the Basques.

And she's not alone. In the documentary you meet quite a few Basques who were either born in Australia and moved to the Basque Country later, or were born in Australia and stayed there their entire life. In the doco they meet the mayor of Ingham, Ramon Jaio, speaks Basque. They actually put Basque subtitles when he speaks because logically he learned Basque from his parents and it was their dialect he learned, as a heritage language. Indeed it's doubtful he has ever read anything in Basque in his life.

Together with some linguistic adaptations to their Basque. The Basque baserria (farmstead) did not survive the transition to Australia, instead being called farma, instead of the denda, they would go to the xopa (shop)...

The host of the program is another son of the Basque diaspora, Julian Iantzi, but from a different and more well known destination for Basque immigrants: the USA. He was born in California, because his father who comes from Lesaka in Nafarroa went to work as a sheep herder/rancher in the 60s. For the documentary he helps organise an expedition of fifty Basques to Australia, some of the original immigrants and others family members. For some people it's been decades since they stepped on Australian soil.

After mechanisation in the 70s and given the improved economic situation in Spain, most of these Basques went back home and brought their children with them. Some of them fearing for the assimilation of their children into the Australian culture, and it's hard to argue with that. By this point, two or three generations after the initial Basque immigration, very few of the children of the Basques who stayed, still speak Basque. But most of these immigrants came never wanting to stay in Australia. They wanted to take advantage of the higher wages in Australia and even for the adventure. Back then families were large and sending off one or two brothers in a family of seven meant two less mouths to feed.

Even people who stayed for a relatively short period of time, only five or six years, express positive feelings and memories about Australia. It's kind of strange to be on the receiving side. To be looked at as foreign. To Europeans back then, Australia was seen as a land of economic opportunity, wide open spaces and open (perhaps too open) social and sexual mores.

On Friday I was bought multiple rounds of beer just for being an Australian. Imagine flying around the world in order to escape my Australian provincialism and falling into a Basque town that sent some of its sons and daughters to Australia?
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Re: Nooj's language journey

Postby nooj » Sun Nov 01, 2020 7:31 pm

That report on the Basque diaspora in Australia was written by Gloria Totoricagüena, herself an American of the Basque diaspora. She is from Boise, Idaho.

Well it's a goldmine.

Here is what I wrote a few years ago about what an Australian of Sicilian descent told me. Now confirmed by Basques.

nooj wrote:We were feeling hungry so after saying goodbye to the father and kids, we went out for some phở soup. We talked in French, Italian and finally English. Her parents are Sicilian and came over after the war. They spoke Sicilian, Italian and English at home. We bonded over our shared immigrant experiences, or being the sons and daughters of immigrants. Her dad still makes wine at home, from the wine making grapes that other Italian immigrants sell on the side of the road in Melbourne. The signs 'l'uva per il vino' were only written in Italian of course, for Italians. When her father sells the persimmons he collects from his backyard, he advertises in Italian. Anglo-Australians were not interested or particularly targeted. Life for Italian immigrants was hard when they immigrated, they were treated badly for not being white, which is hard to imagine today, as they are just another immigrant community. She commented sarcastically that Anglos didn't even use garlic in their food when her parents came over. What was Australian cuisine like before Italian immigrants brought their cuisine to Australia? Even worse than now I suppose.


Many Basques worked in the cleaning business; cleaning houses, hotels, offices,schools and hospitals. “I know it doesn’t sound polite to the Australians, or better said to the English, but I think Basque people have much higher standards for cleanliness. When we first came to Australia to work as domestics, they tried to tell us how to clean the kitchen. Oh my God, they thought we were savages or something.Well then after I had been in the house a few days, they couldn’t believe how ordered,formal, and spotless everything was. No wonder everyone wanted to hire Basques for their cleaning jobs,” explained Mariasun Salazar.

Finding ingredients for Basque style cuisine was difficult. Cooking in Sydney for Marisol Luno Bilbao was “terrible.” She was accustomed to fresh ingredients of her Basque farm in Sondika, Bizkaia and she could not understand why everything smelled like it had freezer burn. The smell still makes her sick. However, many people mentioned how they enjoyed the Australian milk. Grocery shopping was difficult because there were separate shops for everything, but unlike the Basque towns, they were spread all over the city and not within easy walking distance. There were no large supermarkets and they could not communicate what they wanted, so they pointed at things and made gestures or clucking sounds to order chicken, or “baaaing” sounds to ask for lamb. An Italian shop on Oxford Street was frequented by many Spanish speakers and also became a bit of a social gathering place on the weekends. Before the Club Español was established, the Italian shop was an oasis and congregating site for Basques, Navarrese and others from Spain. No one in Melbourne or Sydney can remember any kind of Basque ethnic retail store that sold imported wines from Navarre or Araba, or any other goods from the Basque territories. In those days, Italian prosciutto took the place of jamón serrano and finding white asparagus meant a special search in the Chinese or Latin American ethnic shops.

Eusebio Illarramendi recounts that in the 1960s it was impossible to find even olive oil in Sydney. “We actually had to go to a chemist —you know a pharmacist—to buy olive oil for cooking! At a chemist! And it was expensive I tell you. Thank God the Italians came to Australia, and there were so many of them they would have died without their good olive oils. We all benefited.


In the documentary Amaia Urberuaga mentions that her mother learned Italian, from frequenting the Italian immigrant families. Italian men also worked in the sugar cane plantations.
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Re: Euskara (berriro)

Postby nooj » Mon Nov 02, 2020 12:09 am

The concept of a safe space is not new, at least when it comes to minoritised languages. I have no idea what came first, the idea of creating safe spaces for minoritised languages or the idea of creating safe spaces for e.g. women. In any case it's applicable in a lot of areas.

The recently passed linguist Joshua Fishman concretised this idea clearly in terms of language ecology, in his book Reversing Language Shift (1991). He calls for a physical breathing space, where:

Demografia aldetik hizkuntza bere habian sentitzen den bilgunea, inork xaxatu eta eraso gabe etxeko jaun sentitzen den eremua


From a demographic perspective, a meeting point where the language can feel like it's in its nest, a space where it can feel like the master of its own home without harassment or attack from anyone.

Basque linguists took this concept and ran with it, it is common in Basque sociolinguistics to hear the term 'arnasgune', literally a breathing space, applied at a regional level to a micro level. So towns where Basque is dominant are an arnasgune, where Basque speakers can demographically congregate in numbers that push the advantage to their side.

On a micro level, even a Basque language dominant house could be considered an arnasgune, if you're surrounded by erdara speakers, but that's a very limited breathing space: limited to four walls.

The point of an arnasgune is to counteract the atomisation of a speaker community and to grow this breathing space so that it becomes bigger and bigger...

The Basque linguist Mikel Zalbide defines it thus:

Euskaldunak euskaldunekin euskal giro sendoan bizi diren lekuetan, gurasoenhizkuntza belaunez belaun eskuratzen den lekuetan, hizkuntza plangintzariketa inolako interbentzio berezi (zenbaitentzat “xelebre”)-rik gabe diharduten in-gurumenetan, horietan dago euskara bizien. Hor du euskarak osasunik hoberena. Hori da euskal arnasgune petoa, hizkuntzaren belaunez belauneko transmisioa bere betean segurtatzen duena.


In the places where Basque speakers live in a healthy Basque environment with Basque speakers, in environments where they use it without any special intervention of any kind of language planning, in those places Basque is most alive. There Basque is at its healthiest. That is the authentic Basque breathing room, the one that secures the intergenerational transmission in its fullness.

For this year's Euskaraldia which I've talked about before, the new novelty is the implication of businesses, societies, clubs of all sorts in the creation of ariguneak, which are a kind of arnasguneak. If arnasgune literally means breathe-space, arigune literally means do-space. It is a place where laboral and commerical activity can take place in Basque.

For this year in the entire Basque Country, more than 25 000 arigune have been created by 6737 businesses/companies/organisations. Now the ariguneak are split into two types, interior and exterior. The exterior arigune are easy to explain: in the company's outward contact with the client they promise to use Basque. Think of a coffee shop or a wifi installing company. 48% of the companies and societies who have signed up have pledged to create this kind of arnigune.

The interior arigune is more interesting to me. 52% of those who signed have pledged to create one.

Entitate baten baitan ohiko dinamika duten eta kide guztiek gutxienez euskara ulertzen duten taldeak dira. Entitate motaren arabera, ohiko funtzionamendua duten talde horiek askotarikoak izan daitezke (sailak, atalak, ekipoak, sekzioak, zerbitzuak, taldeak…). Talde honetako kideek barne-arigunea osatzea erabakitzen dutenean modu kolektibo batean euren arteko hizkuntza-ohiturak aldatzeko aurrera pausoak ematea adostuko dute. Arigunea osatzeko beharrezkoa izango da taldeko kideen %80a gutxienez ados egotea. Ariguneetako kide bakoitzak erabakiko du ahobizi edo belarriprest moduan parte hartzea.


Within the company or shop or organisation, they take a pledge to form spaces where the discussion, meetings, reports, conversation, work, takes place in Basque. For this to work, 80% of the group, which can be as small as a work team in an office must agree to taking part, although each member can choose in what way to take part, as an active ahobizi (speaker) or belarriprest (passive understander).

This seems to me beautiful...bringing the breathing space within the company or organisation itself. Breathing space (arnasgune) perhaps brings a connotation of passivity and of rest, although any meditation practictioner can tell you proper breathing doesn't come so easily. A doing space (arigune) puts the emphasis on activity. The risk with outward doing spaces is that it involves less commitment. Saying that you'll use Basque can actually be reduced to basic customer satisfaction, whereas the interior machinery of a newspaper, a restaurant, a school etc can continue to be run in Spanish or French.

Gora Euskaraldia! I can't wait for it to start, on the 20th of this month.
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nooj
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Re: Euskara (berriro)

Postby nooj » Mon Nov 02, 2020 4:56 pm

Image

I would do heinous, disgusting, soul degrading things in order to get my hands on this book, published this year.

It's 38 or something euros (+ shipping), but on the other hand it is literally the only thing available in English for Tarifit. And it's probably the best general introduction to Tarifit in any language from a linguistic perspective.
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Re: Euskara (berriro)

Postby nooj » Tue Nov 03, 2020 11:39 pm

I listened to an interesting interview on the radio show Eth Maitin d'Aran with two members of the Institut d'Estudis Aranesi, Jusèp Loís Sans and Miquèu Segalàs to talk about the publication of the new grammar (still unfindable online or for sale...), but they also talk about a whole lot more.

They explain their guiding principle behind the grammar which is to privilege how Aranese people really speak on a street level, in order to not create a separation (and hence a rejection) between a norm and how people speak spontaneously.

However, this is a cleaned up oral norm rejecting interferences from other languages. In practice this would mean favouring native Aranese forms.

They also explicitly reject, unlike what they say is done in some languages, favouring one Aranese dialect over other dialects of Aranese. They say no one speaks badly, just differently. The problem being that demography has a power of its own, and they give the example of Canejan vs Vielha, where much more people live and speak in Aranese in Vielha.

Next a schoolteacher phones in and asks for things that she'd like in her classrooms, one of which is an online searchable dictionary of Aranese. The guests tell her that in fact what she is asking for is being worked on and will be available online in a matter of months.

They talk about the influence of loanwords and exterior influences on Aranese. Normally, as Aranese is a Gascon varient they'd look to what Gascon and other variants are doing, but they complain that French has invaded to such an extent that sometimes they would do better to look to Catalan. For this they give an example of what to call curfew in Aranese. In Occitan publications they are using a translation of the French couvre-feu, cobrifuòc. Which in Aranese would give curbis·huec.

And Jusèp Loís Sans says something that to my mind is quite interesting. He claims that the Catalan toc de queda is for them more genuine to use, than a word that comes from French given that Catalan is a close sister language and given that French is far more dangerous to the Occitan speaking world. I'm personally not sure this is a good argument given that Spanish (which has toque de queda) is more actively dangerous for Aranese than French is. Perhaps Aranese should use curbis·huec and all the Occitan varieties in France should use tòc de queda! :lol:

In other areas they have no qualms about favouring words from other parts of the Gascon/Occitan speaking world. For example, marine terminology. How to call fish species that don't exist in landlocked Aran? Well they exist in Gascon speaking lands that touch the Atlantic and also the Mediterranean. In this respect he has no problem borrowing from other Occitan varieties rather than from Catalan, which has a long history with the Mediterranean.

Another example is the word grèva, used in Occitan and taken from French whereas he and Aranese speakers prefers the Catalan derived word vaga, which he says is cognate with the still used Gascon term vagar, meaning to be idle. Catalan, a related sister language took a common Occitano-Romance term and put it to arguably better use than Occitan has with a foreign borrowed word grèva.

A firm emphasis is put on politics to save the language (I've mentioned before in this log that I think the failure of the Occitanist movement or indeed any Occitan related movement to translate their reinvindications into politics has done grave damage to the language). The guests are convinced that Aranese has only survived as a language in the democratic era because of the political process that secured institutional and governmental support for the language. And as proof they point to the other side of the border where other Gascon dialects have been devastated. They know that fighting for Aranese works. Aranese has in some sense better health than any time in its history, for example most Aranese know how to read and write in Aranese (although of course in other respects it's not doing well at all). They mention the first TV show in Aranese ever, Èm çò qu'èm, and the necessity of many more projects like this.

The radio host mentions a recent incrimination in the Catalan parliament by the head of the Aranese government, Francés Boya, asking for more autonomy for the Val d'Aran and more implication/commitment on the part of the Catalan government, notably condemning the reduction of the budget for language policy from 100,000 to 60,000 euros.

However the two guests mention that if it wasn't for the help of the Catalan government, historically vanguardist in minoritised language issues, Aranese would not be in its current position. Before there even was an Aranese government, the Catalan government made the use and teaching of Aranese obligatory in secondary education in 1990, which is pretty incredible. Finally there are two other things the guests mention. One has to do with foreigners who come to the Val d'Aran and don't integrate. The guest blames a large part of this on themselves, the Aranese community. As a symptom of the diglossic situation they live in, Aranese use Spanish with Spaniards and Catalans, fearing they won't understand them otherwise.

When in actual fact, there are many foreigners who want to learn Aranese and ask Aranese to teach them their language. The best way to be really 'helpful' is to speak to them in Aranese, not Spanish.

Along the way the guest counteracts the idea that tourism which the Val d'Aran lives off is necessarily bad for Aranese, saying that it doesn't have to hurt the language and indeed the revenues from tourism has financed the revitalisation of Aranese. They'd otherwise be hard pressed to find the money for their Aranese language schools. It's very possible that if the Val d'Aran was still a poor valley living off agriculture as opposed to a ski wonderland, Aranese would be worse off than it is now.

The interview ends on what the future of the language might have in store. The real worry is the use of the language in the street, in spontaneous circumstances, in social usage. Spanish is everywhere. The use of Aranese has improved since Aranese became obligatory in school, but not enough. They now have everything they need on a theoretical level which is a grammar, a dictionary and a norm. Now they need public policies to encourage the use of Aranese.

Given that much larger communities (Catalonia, the Basque Country, Galicia) have tried for decades to reverse their minoritised status and have mixed results at best, this will be their great challenge.

I'm enjoying Aranese and Gascon in general. Whenever I need a break from studying Basque, I put on Radio Pais and listen to some Gascon to chill out. Keep in mind the Aranese variant is the only one I'm studying, with the goal of being able to use it when I go to the Val d'Aran. Of course I speak Catalan and Spanish but it would be a shame to collaborate in the minorization of Aranese by speaking these languages in the Val d'Aran. Many of the Gascon varieties represented in Radio Pais are not Pyrenean, so I'm pleasantly surprised by how much I can understand.
Last edited by nooj on Wed Nov 04, 2020 11:45 pm, edited 1 time in total.
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