MAGAZINE OF THE PEOPLES 2.fh9 - El instituto europa de los
Transcripción
MAGAZINE OF THE PEOPLES 2.fh9 - El instituto europa de los
MAGAZINE OF THE PEOPLES HERRIEN ALDIZKARIA Número 2. Año 2004 / 2. Issue Year 2004 Foreword: Juan José Pujana Arza. The Last Ubikh: Thamar Margvelashvili. Interview to Vladimir Kikilashvili. Discovering more about Daguestan: Tamara Gamilagdishvili Gagua. Política de reconocimiento e historicidad en Europa: Miguel Herrero de Miñón Letters to the editor EDITORIALA EDITORIAL NOLAKO EUROPA? WHAT EUROPE? Munduan ezin susmatuzko aldaketak sortzen ari diren aro baten aurrean gaude. Besteak beste, Europa berri baten eraikuntzan, alegia. Lehengo aldiz sortzen ari da Europa berri bat, oraingoan, europarren nahi eta borondatean oinarriturik. Dagoeneko badira hogeita bost Estatu osotzen dutenak. Hala ere, baieztatu behar da benetako Europa askoz gehiago dela eta oraindik bederen bide luze bat dagoela ibiltzeko. Neurri bezala, subjektu eraginkor bezala, E s t a t u kontzeptu edo aburua hartu izan da. "Herrien Europa Institutua, E u s k a l Fundaziotik" aldarrikatzen dugu badirela beste errealitate sakonagoak eta ezinbestean kontutan hartu behar direnak Europako batasun horrek arrakasta izan dadin. Milaka urteetako eskarmentuaren ondorio dira berezko Herriak, guganaino heldu zaizkigun kultura, hizkuntza, bizi-molde eta mundu-ikuskizun ugariak sortuz. Guzti hori, bere izugarrizko aniztasun aberasgarrian, altxorrik handiena dugu, zein mantendu ez ezik, garatu ere egin behar den, gizabanakoaren duintasunak eskatzen digulako. Hemendik, Euskalerritik, adierazi nahi diegu munduko Herri guztiei, eta bereziki Europakoei gure elkartasuna eta begirunea ere. Herriak ez baitira neurtzen, ez dituen kilometroen bidez ezta biztanleen kopuruaren bidez ere ez, justizian eta bakean bere izateko eta irauteko borondatearen bidez baizik. We live in a time of unexpected changes in the world, among them the construction of a new Europe. For the first time a united Europe is emerging as a result of the will of Europeans. It now has twenty-five Member States. However we must remember that the real Europe is much more than this, and that there is still a long way to go. The concept of “state” has been taken as the unit of measurement and active subject. At Instituto Europa de los Pueblos, Fundación Vasca, we proclaim that there are other, deeper realities that must be taken into account if European unity is to be a success. Natural peoples are the result of age-old experience in which they have forged their cultures, languages, forms of life and views of the cosmos as we see them today. All this, in its immense, rich variety, is a great heritage that we must not only preserve but also develop, because the dignity of humankind demands it. From here in the Basque Country we wish to declare our solidarity with and respect for all the peoples of the world, and especially those of Europe. Peoples cannot be measured in kilometres or in numbers of inhabitants, but by their will to exist and persist in peace and justice. Juan José Pujana Arza Eusko Legebiltzarreko Lehendakari ohia. Juan José Pujana Arza Former President of the Basque Parliament . Institute for the Europe of the Peoples, Basque Foundation EL ÚLTIMO UBIJ THE LAST UBIKH U O ne of the earliest contacts established by Instituto Europa de los Pueblos – Fundación Vasca with the renowned “Caucasian House” centre for cultural relations in Georgia was through the head of the Caucasus Department Ms. Thamar Ujukhu. We were impressed by her Sunday school classes on the languages, cultures, music, folklore and mythology of the peoples of this mystical region. Ms. Thamar is a Caucasologist who is wellreputed in Georgian academic circles. She is Cherkessian in origin, and jointed the State University of Tbilisi while still very young. She formed a family in Georgia and became one of the most outspoken defenders of her adopted country and indeed of the whole Caucasus. We present a brief interview with Thamar Ujukhu provided by Thamar Margvelashvili, a Georgian journalist who writes for the Kartuli Universiteti newspaper. no de los primeros contactos que el Instituto Europa de los Pueblos, Fundación Vasca tuvo con el afamado Centro de Relaciones Culturales de Georgia La Casa Caucasiana, fue con la directora del departamento del Caucaso Sra.Thamar Udzuju. Nos impactaron sus clases en la Escuela Dominical sobre las lenguas, cultura, música y folclore y mitología de los pueblos de esta región ciertamente mística. Señora Thamar es una caucasiologa considerada en los círculos académicos de Georgia. Ella es de origen cherkes que siendo muy joven ingreso en la Universidad Estatal de Tbilisi, formo una familia georgiana y se convirtió en una de las defensoras mas Tevfik Esenç at 57 in 1962. apasionadas tanto de su país de acogida como de todo el Cáucaso. Les ofrecemos una breve entrevista con Thamar Udzuju que nos facilito Thamar Margvelashvili, periodista georgiana, colaboradora del periódico “Kartuli Universiteti”. 7th October 1992 saw the death in Turkey at the age of 88 of Tevfic Esenç, the last Ubikh. With his death one of the ancient Ibero-Caucasian languages of the Ubikh people ceased to exist. Unit the large-scale deportation of Caucasian peoples to Turkey and the Middle East in 1875, the Ubikh people owned the north eastern part of the Black Sea, close to Abkhazia. El 7 de octubre de 1992, en Turquía, a sus 88 años de edad falleció Tevfic Esenç, el ultimo ubij. Con su muerte deja de existir uno de los idiomas milenarios de origen iberocaucasiano que hablaban los ubij, el pueblo que hasta la deportación masiva de los pueblos del Cáucaso a Turquía y los países de Oriente Medio en 1875, era dueño de la parte noreste del Mar Negro, próxima con Abjasia. Tevfic Esenç was a Turkish farmer of Ubikh origin who lived in a village called Haci Osman. In accordance with the wishes of this last of the Ubikh, his gravestone bears the legend “Here lies Tefvic Esenç, last speaker of the language known by his people as Ubikh”. He was an extraordinary man who amazed visitors, including famous linguists such as George Dumezil, Hans Vogt and George Hewitt, who worked with him to compile information on the Ubikh language. Thanks to this last Ubikh and his broad knowledge of his Tevfic Esenç era un agricultor turco de origen ubij que vivía en un pueblo llamado Haci Osman. Respetando el deseo del último ubij, la piedra de su tumba lleva escrito: “Aquí descansa Tevfic Esenç, el ultimo que hablaba el idioma que su pueblo llamaba ubij”. Era un hombre extraordinario que asombraba a todos los que le visitaban, entre ellos famosos lingüistas como Georges Dumezil, Hans Vogt y George Hewitt 1 Instituto Europa de los Pueblos, Fundación Vasca que colaboraron con Sr.Esenç para recopilar toda la información sobre la lengua ubij. Gracias al ultimo ubij y sus conocimientos amplios de la lengua materna, de la cultura e incluso de la mitología, fue posible conservar para el mundo científico uno de los primeros idiomas caucasianos que, por desgracia, se ha muerto. native language, culture and mythology science was able to conserve one of the first Caucasian languages, a language that is now, unfortunately, no more. The tragedy of the Ubikh people began on 21st May 1864, the date when the Russian Empire finally won its century-old war against the peoples of the Caucasus. Many Cherkessians, Abkhazians, Chechens, Ingushetians, Dagestanis, Ubikh and other Caucasians died defending the freedom of their homelands, but most of those who survived were forced to abandon their land and emigrate to Turkey and other countries to the east. The renowned Abkhazian writer Bagrat Shinkruba dedicated his most emotional novel The Last Ubikh to the tragedy of the Ubikh, and Cherkessian writer Mijeil Lojvitski (Adzuk Girey) dedicated two novels to his people. La tragedia del pueblo ubij empezó en el siglo XIX, concretamente el 21 de mayo de 1864, el día que el Imperio Ruso venció en la guerra centenaria contra los pueblos del Cáucaso. Una gran parte de los cherkeses, abjasios, chechenos, ingushes, daguestanies, ubij y otros pueblos caucasioanos murieron defendiendo la libertad de sus países, pero los que sobrevivieron fueron obligados a abandonar sus tierras y emigrar a Turquía y a otros países del Oriente. El famoso escritor abjasio Bagrat Shinkuba dedico a la tragedia de los ubij su novela más emotiva “El ultimo Ubij”. El escritor Mijeil Lojvitski, de origen cherkes (Adzuk Girey) dedicó a su pueblo dos novelas. The disappearance of the Ubikh language is an alarming tragedy ... La desaparición de la lengua ubij es una tragedia alarmante … The deported peoples took with them to their new homes the only treasures they had left: their love of their homelands, their native languages and the hope that they would one day return. The Ubikh, Cherkessians, Chechens, Ingushetians and Abkhazians attempted to settle in close-knit groups, forming their own villages which they called by the names of their original home towns. Larger groups managed to hold on to their traditions, culture and language, and can still be found today living in Turkey, Jordan, Syria, Iraq and elsewhere. Unfortunately the Ubikh did not survive as a people: they gradually merged into the cultural, religious and linguistic background against which they came to live following deportation. The disappearance of the Ubikh language is an alarming tragedy, not just for Ibero-Caucasian or European civilisation but for the whole contemporary world. Another shade has disappeared from our multi-coloured environment. What will be the next? Los pueblos deportados se llevaron a su nuevo hogar los únicos tesoros que tenían: el amor a su patria, sus idiomas maternos y la esperanza de volver a sus tierras. Tanto los ubij o cherkeses, como chechenos, ingushes o abjasios, intentaban asentarse en los núcleos compactos formando sus propias aldeas a las que ponían nombres de sus verdaderos pueblos. Los más numerosos sobrevivieron conservando las tradiciones, cultura y la lengua y hasta hoy día viven en Turquía, Jordania, Siria, Irak o en otros países del mundo. Por desgracia, los ubij no pudieron sobrevivir: se asimilaron poco a poco en el entorno cultural, religioso y lingüístico que les toco vivir tras la deportación. La desaparición de la lengua ubij es una tragedia alarmante no solo para la civilización iberocaucasiana o europea, sino para todo el mundo actual. Nuestro entorno multicolor ha perdido un color más ¿Cuál será el próximo?... The press often publishes news items on the Caucasus region, but seldom are journalists interested in the history, culture and traditions of these peoples, which are so renowned for their pride and their love of freedoms. This is sad, because most of the mentions of Caucasian peoples in the Western media stem from ethic conflicts and wars, and from the misfortunes of these peoples that continue to be victims of the power of the Kremlin even after the disappearance of the USSR. Although some countries in the region have recovered their Los medios de comunicación actualmente publican bastantes noticias sobre la región del Cáucaso, pero pocas veces los periodistas se interesan por la historia, cultura y tradiciones de estos pueblos tan famosos por su orgullo y amantes de libertad. Es triste, pero la mayoría de las veces en los medios occidentales se mencionan los pueblos del Cáucaso solo por los conflictos étnicos y guerras, por las desgracias de los pueblos que después de desaparición de la URSS, siguen siendo víctimas del poder del Kremlin. A pesar 2 Institute for the Europe of the Peoples, Basque Foundation de que unos países de la zona han recuperado su independencia, han elegido la vía del desarrollo democrático y luchan por la paz en su región, otros siguen bajo el dominio del imperio antiguo. Los conflictos provocados en Georgia, Azerbayan, Armenia y en el Norte del Cáucaso, dañaron seriamente las relaciones estrechas que siempre unían a estos vecinos. Por lo tanto, los esfuerzos de los países democráticos del occidente no conseguirán su fin si los mismos georgianos, abjasios, osetios, armenios, azerbayanos, daguestanies, chechenos e ingushes, todos los que son verdaderos dueños del Cáucaso, no se ponen de acuerdo para conseguir tan deseada paz, pero solo con el entendimiento, el apoyo, la tolerancia y la sabiduría que siempre les ha caracterizado. independence, have chosen the path of democratic development and are now struggling to bring peace to the region, other continue under the domination of the old empire. Conflicts in Georgia, Azerbaijan, Armenia and the northern Caucasus have seriously damaged the close relationships that these neighbours had always maintained. The efforts of the democratic countries of the West will not therefore be successful unless the Georgians, Abkhazians, Ossetians, Armenians, Azerbaijani, Dagestani, Chechens and Ingushetians, who are the true owners of the Caucasus, can reach agreement to attain the desired goal of peace. But they must do this in the spirit of understanding, support, tolerance and wisdom that has always characterised them. Georgia es el eje de la unión de las culturas de todo el Cáucaso. Georgia is the key to uniting the cultures of the whole Caucasus. Georgia es el eje de la unión de las culturas de todo el Cáucaso. Varias generaciones de todos los países de la región se educaron en las universidades georgianas: famosos científicos, músicos, pintores y maestros salieron de estos centros. Las raíces de colaboración científica o relaciones culturales de nuestros numerosos pueblos fueron las celebridades de la ciencia y la cultura georgiana: Ivane Dzavajishvili, Arnold Chikobava, Simon Dzanashia, Ketevan Lomtatidze, Guiorgui Rogava, Sergo Kobuladze, Nodar Andguladze y muchos más. Estas mismas raices nos indican el camino que tenemos que tomar para salvar nuestra casa común, el Cáucaso. Por mucho que se esfuercen nuestros amigos occidentales, somos responsables de reconstruir los caminos y puentes que se destruyeron en esta ultima década. Somos responsables ante el futuro de nuestras sociedades y ante el futuro de nuestros hijos y nietos. Georgia is the key to uniting the cultures of the whole Caucasus. Several generations of people from all the countries in the region were educated at Georgian universities, which have produced renowned scientists, musicians, painters and teachers. The roots of scientific co-operation and cultural relations between our many peoples must be sought in the celebrities of Georgian science and culture: Ivane Dzavajishvili, Arnold Chikobava, Simon Dzanashia, Ketevan Lomtatidze, Guiogui Rogava, Sergo Kobuladze, Nodar Andguladze and many more. These same roots point us in the direction we must take if we are to save our common home, the Caucasus. However much our Western friends may strive, we ourselves hold the responsibility for rebuilding the paths and bridges that have been destroyed in the past decade. We have a responsibility to the future of our societies and to the future of our children and grandchildren. Me honra tener la oportunidad de contribuir en esta labor de reconstrucción junto a mis colegas en el Centro de Relaciones Culturales de Georgia “La Casa Caucasiana”. Actualmente nuestra casa goza de reputacion internacional como centro educativo que por la vía de diplomacia popular, de política de culturas y educación lucha por la paz en nuestra región. Debemos curar las heridas viejas y reconstruir y reforzar nuestra casa en común, el Cáucaso. Sobre todo estamos obligados recordar la tragedia de nuestros parientes, los ubij, y trabajar sin descanso para que nunca vuelva ocurrir ninguna desgracia como la que tuvimos que vivir y presenciar desde el siglo XIX hasta los comienzos del nuevo milenio. I am honoured to have this chance to help out in the task of reconstruction, together with my colleagues at the “Caucasian House” cultural relations centre in Georgia. The House currently enjoys a international renown as an educational centre that is fighting for peace in our region through popular democracy, cultural policy and education. We must heal the old wounds and reconstruct and reinforce our common home, the Caucasus. Above all, we must remember the tragedy suffered by our kin the Ubikh, and work ceaselessly to ensure that we never again witness a misfortune such as that suffered from the mid 19th century to the turn of the millennium. Tbilisi, julio de 2004. Tbilisi, July 2004. 3 Instituto Europa de los Pueblos, Fundación Vasca “R cj;fktyb.= Uhepbz ds,hfkf fvthbrfycrbq genm ukj,fkbpfwbb” INTERVIEW: Prof. Vladimir Kikilashvili “It is a shame that Georgia has chosen the American path of globalisation” 1. Mtskheta. View ofSvetitskhoveli. 2. Jesus appears to his Disciples after Resurrection. Irakli Parjiani 1950-91. 3. Mtskheta. View of Jvari Monastery. T his quote is from Prof. Vladimir Kikilashvili, a specialist in the Caucasus, holder of a doctorate in philology, Deputy Rector of the Signag Department of the State University of Tbilisi, Head of the Centre for Caucasiology, Chairman of the International Association of caucasologists, Head of the Caucasiology Department at the National Library of the Georgian Parliament, founder and editor of the international publications Kavkasiis Mazne, caucasology and Multidisciplinary Abstracts on Caucasus. We recently had the opportunity to learn about a project by Prof. Kikilashvili which seeks to help any one interested in finding broader information on the Caucasus region. What follows is an interview with Prof. Kikilashvili in which he gives more details on the database and computer system used. - Just what is the IT search system for administrative and territorial divisions of the Caucasus? - This is a search system covering almost 22,600 localities: almost 7600 in the Northern Caucasus, 2000 in Dagestan, 700 in Chechnya, 4 Institute for the Europe of the Peoples, Basque Foundation 300 in Ingushia, 500 in Ossetia, 700 in Carachaevo-Cherkessia, 600 in KabardiaBalkaria, 300 in the Adygeiskaya autonomous region, and 2500 in the Krasnodar region. In Transcaucasia it covers 5000 in Georgia, 6000 in Azerbaijan and close to 4000 in Armenia, making almost 15000 in total. The changes in the political map of the Caucasus in the post-Soviet decade have also brought economic and cultural changes. Against a background of transformation from regional units of a socialist union to independent states, the process of integration takes on an increasingly important role, and a rapid supply of in-depth information is required. It is in that context that the need arose for full information on administrative and territorial units, maps and ethnolinguistic descriptions of the Caucasus. - How did the present project come about? - The idea for this project came to me while I was still studying at university, but at that time it attracted little interest from specialists. This could well have been because such information was considered secret, and even basic statistics and geographical data had to be approved by structures such as the KGB and others. However, during joint scientific expeditions in Georgia and Dagestan headed by my teachers from Dagestan Prof. U.A. Meilanova and Prof. B.B. Talibov, we had already gathered information on the administrative and demographic divisions of the Caucasus. The rest of the information was compiled from scientific literature. Also on the expeditions Prof. Vladimir Kikilashvili 5 Instituto Europa de los Pueblos, Fundación Vasca were my Russian colleagues, now Professors M.E. Alexeev, K.R. Kerimov, E. M. Sheijov and others. I had gathered a great deal of material that was eventually processed and set up at the insistence of my Russian colleagues, and I presented a doctoral thesis in Moscow at the Centre for Linguistics of the Russian Academy of Science. - What was your purpose in carrying out this project? - The project was carried out in order to offer information to society on the Caucasus with different parameters. Knowledge of those parameters enables the information to be used in different areas of activity, because it includes data that are characteristic for many disciplines. For example for economic and political purposes, to forecast events such as large and small-scale ethnic conflicts and to speed up integration projects. The project may also be developed subsequently along more specific lines such as culture, tourism, industry, geology, geodesics, the environment, with the participation of all the regions in the Caucasus. The main users of the project will be: a) The business community: businessmen who need in-depth knowledge of the region with a view to running preliminary marketing studies, i.e. knowledge of localities, demographics, the make up of nations, numbers of inhabitants, geographical characteristics, road networks, climate, etc. b) The political community, for the above reasons and also for the statistical data on populations, the demographic characteristics of individual administrative divisions, districts or regions that may serve as a catalyst for ethnic or political conflicts. This is a fundamental line for developing a process of integration. c) Sociological researchers, for whom both the current situation of the region and the historical background to the development of its society are important in regard to sociological aspects. - How was the project funded? - Funding was provided by the representatives of the Sorosa Fund in Georgia, as teaching material for higher education centres. A course on the Computerised Encyclopaedia of the Caucasus is now taught at the faculties of Coke advertisement in Tbilisi 6 Institute for the Europe of the Peoples, Basque Foundation Letters, History and Economics of the State University of Tbilisi. Unfortunately, it has not yet been taken on board by the political and power structures, for whom we believe the project is an essential tool, because it can help to forestall the conflicts between nations and ethnic groups which can easily be sparked off in the Caucasus, as extremists have shown. Georgian women near the St. Father Gabriel´s grave. - What is your opinion of the globalisation process? - For Georgia, which stands at the crossroads between Europe and Asia, it can be considered as an organic process. The whole history of Georgia is related to some extent with this process. The ancient states of Asia integrated it into their own globalisation process, then there was the propagation of Christianity and of Islam, annexation by Russia and 200 years of life in common. All this is no more than globalisation. It is true that a short time ago the last period was destroyed. However Europe went the same way as the Russian Empire, though with the difference that today’s Europe is taking a peaceful route. Russia, by contrast, needed more effort, and that effort was not precisely pleasant for its member states, to put it mildly. Russia would now probably take the same route as Europe. - Does that mean you are in favour of globalisation? - At this time I am in favour of European globalisation, because it respects the national t ra i t s o f i t s M e m b e r S t a t e s , u n l i k e Americanisation, whose goals and means are the same as those employed by Russia 200 years ago. I believe that America is trying to bring Europe under its dominion just as Iran, Turkey and Russia did with Georgia in earlier times. However I am filled with hope by an interview with the prestigious Czech linguist Vatslav Cherny, who forecasts that America will suffer the same fate as the Soviet Union. The Japanese recently described America as the Soviet Union, only richer, comparing the lifestyle with 1937. It is a shame that Georgia has chosen the American path of globalisation rather than the European one. Our politicians visit Europe, but apparently only to go sightseeing. I think time will provide an answer to all these questions. Tbilisi, September 2004. 7 Instituto Europa de los Pueblos, Fundación Vasca REDESCUBRIENDO DAGESTÁN DISCOVERING MORE ABOUT DAGESTAN L M a vuelta del Instituto a la región del Cáucaso se realizó en los meses de marzo y abril del presente año 2004. Después de una larga preparación, partimos a “descubir” la República de Daguestán (Rusia): dos caucasiólogos, colaboradores de nuestra fundación, el Doctor Vladimir Kikilashvili y el Doctor Enver Sheijov, viajaron desde Moscú a Majachkala, la capital, y yo misma, a los pueblos que limitan con Georgia y Azerbayán. No existen ni medios económicos ni donaciones, ni siquiera la voluntad humana suficiente para abarcar el estudio de toda la riqueza de estos diminutos países caucásicos. Una vez más me sentí orgullosa de pertenecer a estas tierras y, lógicamente, estaba impaciente por encontrarme con los hermanos daguestanís, aunque en esta ocasión no pude llegar a todos los puntos de interés. Para viajar desde Georgia al Norte del Cáucaso hoy en día se necesitan visados. A pesar de todas las barreras burocráticas que nos puedan poner para acercarnos directamente a estos pueblos, merece la pena, ya que tenemos numerosas oportunidades para descubrir y disfrutar. Los pueblos de Daguestán tienen mucho que mostrar, enseñar y aportar, tanto al mundo científico como a cualquiera que se interese por la inmensa riqueza natural, cultural y lingüística de estos pueblos. Esta vez nos tenemos que limitar a ofrecerles un breve repaso sobre la realidad etnolingüística de Daguestán, pero confiamos en que recibirán los próximos artículos embers of the Institute returned to the Caucasus in March and April 2004. After much preparation we set out to “discover” the Republic of Dagestan (Russia): caucasologists working with the Foundation Dr. Vladimir Kikilashvili and Dr. Enver Sheichov travelled from Moscow to the Dagestani capital Majachkala, and I myself went to the villages on the border with Georgia and Azerbaijan. Financial resources, donations and even personnel willing to undertake a study of the whole wealth of these tiny Caucasian countries are scant. Once again I felt proud to belong to this land, and of course I was impatient to meet my Dagestani cousins even if on this occasion I would not be able to reach all the areas in which I was interested. Visas are required these days to travel from Georgia to the Northern Caucasus. In spite of all the red tape placed in the way of our direct access to these peoples it is worth the effort, as there are many opportunities for discovery and enjoyment. The peoples of Dagestan have much to show, teach and contribute to the scientific world and indeed to anyone interested in their immense natural, cultural and linguistic wealth. This time we can do no more than offer a brief overview of the ethno-linguistic situation in Dagestan, but we trust that you will welcome future articles on this mystical country with the interest it deserves. 8 Institute for the Europe of the Peoples, Basque Foundation sobre este país ciertamente místico con el debido interés que se merece. Dagestan is the richest, most colourful country not just in the Caucasus but anywhere in the former Soviet Union. Daguestán es el país más rico y multicolor no sólo de la región del Cáucaso, sino de todo el espacio ex soviético. Dagestan is the richest, most colourful country not just in the Caucasus but anywhere in the former Soviet Union. Known as the “country of the mountains” it also harbours many cultures and nations of different origins. There are currently 26 autochthonous peoples. The population is 2.2 million and the land area is 50,300 km2. Under the country’s constitution all the languages spoken there enjoy joint official status with Russian. The capital is Majachkala (pop. 377,500) and the other main cities are Kizlar, Khasavyurt, Kaspiisk, Kizilyurt and Derbent. The parliament is known as the “Meeting of the Peoples” and in the villages the system of councils of elders continues to operate, leading the government to be known as the “Council of State”. The different areas of Dagestan are home to people of 102 nationalities of European and Asian origin, and this diversity naturally shows itself in almost all aspects of day-to-day life and culture. The Dagestanis believe that it was precisely this that led them to seek out positive ways of resolving their crises and to attempt to avoid ethnic confrontations between the autochthonous peoples and others such as the Nogay, for instance. Representatives of the academic and political worlds and ordinary people all concurred that there had been many provocations, especially during the war in Chechnya. These included not just bellicose acts but also political pressure such as the creation of a Nogay separatist movement that based its struggle on achieving autonomy for the Nogay, who are scattered through several countries in the Northern Caucasus. The attempt went no further than that, but it aroused the warrior spirit and pride of other peoples. For instance the Lezgins affirmed in conversations with us that in Soviet times, during the creation of the Soviet Socialist Republic of Azerbaijan using Lenin’s famous policy of “slow-action mines” several Georgian and Dagestani provinces were placed under the administrative rule of Azerbaijan. Since then a large proportion of Lezgins, like many other Dagestani peoples, have been divided by national borders. At that time this did not affect the daily lives of these peoples, but since Azerbaijan gained its independence in August 1991, and above all since the onset of the Chechen war, the borders have been closed at many points. Daguestán es el país más rico y multicolor no sólo de la región del Cáucaso, sino de todo el espacio ex soviético. “El país de las montañas” también es el de las culturas y naciones de diferentes orígenes. Los pueblos autóctonos son actualmente 26. La población total es de 2,2 millones y el territorio tiene 50,3 mil km cuadrados. Según la Constitución del país, los idiomas oficiales son todos los que se hablan en el territorio de la República y el ruso. La capital es Majachkala (con una población de 377,5 mil habitantes) y las ciudades más importantes son: Kizlar, Jasavyurt, Kaspiisk, Kizilyurt y Derbent. El Parlamento se denomina “Reunión de los Pueblos” y en diferentes aldeas del país sigue funcionando el Consejo de Ancianos, por lo que el Gobierno lleva el nombre del “Consejo Estatal”. En diferentes zonas de Daguestán conviven personas de 102 nacionalidades de origen europeo y asiático, y, lógicamente, esta diversidad está presente en casi todos los aspectos de la vida cultural y cotidiana. Los daguestanís creen que fue precisamente esto lo que influyó en buscar vías positivas de resolución de crisis e intentos de evitar enfrentamientos entre los pueblos autóctonos y otros como los nogais, por ejemplo. Según afirmaron tanto representantes del mundo académico y político, como gente de la calle, no faltaron provocaciones, sobre todo durante la guerra de Chechenia, pero estos hechos no fueron sólo de carácter bélico sino también político, como la creación de un movimiento separatista nogai que aspiraba a conseguir una autonomía para su pueblo, que está disperso por diferentes países del Norte del Cáucaso. El intento se queda en las afirmaciones, pero despierta el orgullo de otros pueblos. Por ejemplo, los lezguies afirmaban que en la época soviética, en el proceso de creación de la República Soviética Socialista de Azerbayán, usando la famosa política de Lenin de “bombas de efecto retardado”, varias provincias georgianas y daguestaníes fueron sometidas administrativamente a Azabayán. Una parte considerable de los lezguis, como otros tantos pueblos daguestanís, desde entonces se encuentran divididos por las fronteras. En ese momento ésto no afectaba a la vida cotidiana de los pueblos, pero desde la independencia de Azerbayán (agosto de 1991), sobre todo después de la guerra de Chechenia, las fronteras se cerraron en diversos lugares. Azerbaijani policy in general involved continual violations of the rights of minorities: Dagestanis and Ingils (a Georgian minority) had no schools in which their native languages were taught, these peoples were not recognised as the owners of lands where they are the only autochthonous peoples. La política Azerbayání en general viola los derechos de las minorías; nos limitaremos a declarar que los daguestanís e inguilos (la minoría georgiana) no 9 Instituto Europa de los Pueblos, Fundación Vasca No official sources will provide information on these peoples, who are under threat of extinction or assimilation into the Azeri. In conversations with Udis and Lezgins a clear desire to fight for the attention of the Western world is evident, since it is seen as useless to claim rights for any people from the states of Azerbaijan and Russia. The policy of Dagestan itself is somewhat hypocritical. On the one hand there is a fear that autochthonous peoples may continue to suffer a process of russification, but on the other hand there are problems such as the Nogay and the peoples under the rule of Azerbaijan. tienen escuelas donde les enseñan sus idiomas maternos, y no se reconocen los derechos de los citados pueblos como dueños de las tierras donde son los únicos autóctonos. Ninguna fuente oficial facilita la información sobre estos pueblos, que están bajo el peligro de desaparición o asimilación con los azeríes. En las conversaciones con los udis y lezguíes se destaca el deseo de lucha para llamar la atención del mundo occidental, ya que es inútil reclamar los derechos de cualquier pueblo a los Estados de Azerbayán o Rusia. La política de Daguestán es un tanto hipócrita. Por una parte teme que los pueblos autóctonos sigan sometidos al proceso de rusificación, pero, por otra parte, se enfrenta a problemas como el de los nogais o el de los pueblos sometidos al Estado de Azerbayán. It is clearly not possible in a single article to cover all aspects of the ethnic, political, religious and cultural problems of Dagestan … It is clearly not possible in a single article to cover all aspects of the ethnic, political, religious and cultural problems of Dagestan, but we now have contacts that were made on this trip which will enable us to extend the Institute’s database and use official academic sources, the media, NGO’s and private sources. Thanks to these sources we have obtained a full list of the peoples of Dagestan and other countries of the Caucasus. A list of the indigenous peoples of Dagestan follows. Evidentemente, en un artículo es imposible abarcar todos los aspectos de los problemas étnicos, políticos, religiosos y culturales de Daguestán … PEOPLES OF DAGESTAN: 1. Avar (Khundz) – approx. 650,000, 28% of the population of the Republic of Dagestan. 2. Andi (Khundz, known to themselves as “kvnal” or “kunal”) – 25,000; 3. Botlij (Buijad, Ando-Tsez group)- 6,000; 4. Godober (Gibdidi, Ando-Tsez group)- 6,000; 5. Karat (Kirdi, Ando-Tsez) – 25,000; 6. Akhvakh (Ashvado, Ando-Tsez) – 4,500 + 2,000 in Azerbaijan; 7. Bagulal (Bagulalo, Bubulaly, Andi group) – 5,000; 8. Tindal (Ider or Tindi, Ando-Tsez, Dido subgroup) – 5,000; 9. Chamal (Chamalal, Andi) – 7,200; 10. Dido (Tsez) – 7,000 + 1,000 in Georgia; 11. Khvarshi (Khvarshal, Dido subgroup) 1,800; 12. Hinukh (Genoze, Dido subgroup) – 1,000; 13. Bezhin (Khvanal, Dido) – 8,000 + 1,000 in Georgia; 14. Hunzib (Gunzal, Ddido) – 1,250 + 350 in Georgia; 15. Lak – 120,000, 5% of the population; 16. Dargo (Haidakh Ykubach)-356,000, 16.2%; 17. Lezgins (Lezguiar, Lezgi group) – 98,000, 4.7%; 18. Tabasaran (Lezgi group) – 98,000, 4.7%; 19. Agul (Lezgi) – 17,700; 20. Tsakhur (Lezgi) – 6,600l + 13,500 in Azerbaijan; 21. Ruthul (Lezgi) – 17,800 + 20,000 in Azerbaijan; 22. Kritz (Lezgi) – 6,000 in Azerbaijan; 23. Budukh (Budug, Lezgi group) – 1,000 in Azerbaijan; Evidentemente, en un artículo es imposible abarcar todos los aspectos de los problemas étnicos, políticos, religiosos y culturales de Daguestán, pero actualmente disponemos de los contactos conseguidos en este viaje, que nos permiten ampliar el banco de datos del Instituto y utilizar las fuentes oficiales académicas, así como los medios de comunicación de las ONGs y de los particulares. Gracias a estas fuentes, hemos conseguido la lista exacta de los pueblos de Daguestán y otros países del Cáucaso. La lista de los pueblos indígenas de Daguestán: PUEBLOS DAGUESTANIS: 1. Avar (jundz) – 650 mil aprox., el 28% de la población de la República de Daguestán. 2. Andi (jundz, “kvnal” o “kunal”) – 25 mil; 3. Botlij (buijad, grupo ando-tsez)- 6mil; 4. Godober (gibdidi, grupo ando-tsez)- 6 mil; 5. Karat ( kirdi, ando-tsez)-25 mil; 6. Ajvaj (ashvado, ando-tsez) – 4,5 mil + 2 mil en Azerbayán, 7. Bagvalal (bagulalo bubulaly, grupo andi) – 5 mil; 8. Tindal (ider o tindi, ando-tsez, subgrupo dido) – 5.000; 10 Institute for the Europe of the Peoples, Basque Foundation 9. Chamal (chamalal, andi) – 7,2 mil; 10.Dido (Tsez) – 7 mil + 1000 en Georgia; 11.Jvarshi (jvarshal, subgrupoo dido) 1,8 mil; 12.Hinuj (genoze, subgr. dido) – 1 mil; 13.Beztin (jvanal, dido) – 8 mil + 1 mil en Georgia; 14.Hunzib (gunzal, dido) – 1,25 + 0,35 mil en Georgia; 15.Lak – 120 mil, el 5% de la población; 16.Dargo (jaidakh ykubach)-356 mil, el 16,2%; 17.Lezgui (lezguiar, grupo lezgui)-98 mil, 4,7%; 18.Tabasaran (grupo lezgui) – 98 mil, 4,7%; 19.Agul (lezgui) – 17,7 mil; 20.Tsajur (lezgui) – 6,6 mil + 13,5 mil en Azerbayán; 21. Ruthul (lezgui) – 17,8 mil + 20 mil en Azerbayán; 22. Kritz (lezgui) – 6 mil en Azerbayán; 23. Buduj (budug, grupo lezgui) - 1 mil en Azerbayán; 24. Jinalug (janalig o kattidur, grupo lezgui) – 1,7 mil en Azerbayán; 25. Udi (batz) – 8,6 mil en Azerbayán y Georgia; 26. Archib (archi, grupo lezgui) – 1 mil. 24. Khinalug (Khanalig or Kattidur, Lezgi group) – 1,700 in Azerbaijan; 25. Udi (Batz) – 8,600 in Azerbaijan & Georgia; 26. Archib (Archi, Lezgi group) – 1,000. Además de estos pueblos de origen iberocaucasiano, en Daguestán, como en otras partes del Cáucaso, viven pueblos de origen eslavo, semita-khamit, iraní, turco y mongol: kumicos, nogais, talishs, tats, osetios, rusos, ucranianos, etc. As well as these Ibero-Caucasian peoples Dagestan, like other areas of the Caucasus, is home to peoples of Slavic, Semitic, Hamito-Semitic, Iranian, Turkish and Mongol origin such as Kumic, Nogay, Talish, Tats, Ossetians, Russians, Ukrainians, etc. Para el banco de datos del Instituto Europa de los Pueblos, Fundación Vasca, también hemos solicitado algunos libros y estudios científicos, tanto sobre estos como de los demás pueblos de toda esta región. Esperamos tener la información más amplia posible sobre el tema y a que pretendemos disponer de todos los medios posibles para ofrecerles a nuestros lectores la realidad etnolingüística y cultural de este mundo singular entre Asia y Europa. We have also requested books and scientific studies for the database of Instituto Europa de los Pueblos, Fundación Vasca on these and the other peoples of the whole region. We hope to gather the fullest possible information from all possible media so as to offer our readers a picture of the ethno-linguistic and cultural reality of this unique world between Asia and Europe. Aunque este viaje fue algo complicado e incompleto, lo consideramos muy fructífero. Nos hemos quedado fascinados por la riqueza interminable de estas tierras y sus gentes, sus culturas y costumbres que tan celosamente conservan y salvaguardan a pesar de tanta influencia ajena, y discriminación política y económica. Se pretende convertirles en pueblos sumisos a la política ambigua del “hermano mayor”, ya que ellos rechazan la guerra. Aun así, me confesaban que la mayoría de estos pueblos solidarizan con los chechenos, pero no aprueban la violencia. Los daguestanís, por ejemplo, son muy optimistas y creen en el futuro de su país. Admiran el símbolo del rey de las aves, el águila, le consideran dueño de montañas y añaden: “- si preguntas a un anciano sabio dónde está su Daguestán, te responderá: sobre y debajo de las alas del águila”. En la cultura de otros países caucásicos también destaca el orgullo con el que admiran cada trozo de su tierra, cada rincón de su patria. En georgiano la patria se dice “samshoblo”, la tierra de progenitores, o “deda samshoblo” – la madre patria. Los chechenos creen que ningún vainaj puede ser feliz fuera de sus orígenes y, sea como sea, hagan lo que hagan, siempre vuelven a sus montañas. Our trip was complicated an incomplete, but we nevertheless believe it was very rewarding: we were fascinated by the endless wealth of these lands and their peoples, cultures and customs, guarded so jealously in spite of the extent of external influences and political and economic discrimination. The intention is to turn them into submissive sufferers of the ambiguous policies of their “big brother”, since they reject war. Even so, our hosts admitted to us that most of these peoples feel solidarity with the Chechens, but don´t approve of violence. The Dagestanis, for example, are highly optimistic and believe in the future of their country. They look up to the eagle, king of birds, as a symbol of freedom, and consider him the lord of the mountains, saying “if you ask a wise elder “where is Dagestan?” he will reply that it is above and beneath the wings of the eagle”. This pride and admiration for every corner of their homeland also stands out in the cultures of other Caucasian countries. The Georgian word for their land is samshoblo, meaning “land of our forefathers” or deda samshoblo, meaning “mother land”. The Chechens believe that no vainaj can be happy outside their own land, and do whatever they must to return always to their mountains. 11 Instituto Europa de los Pueblos, Fundación Vasca Las diferencias religiosas y las influencias de los invasores distanciaron a los caucasianos, pero también les unieron. Son perfectamente conscientes de que mientras el enemigo les tenga divididos, seguirán teniendo conflictos y guerras que les provocan los políticos y dirigentes de diversas fuerzas. En las reuniones con los representantes de diferentes pueblos, nos quedamos sorprendidos del entusiasmo que demuestran a la hora de defender los intereses de su nación. Están buscando vías pacíficas para conseguir más derechos, pero, por muy optimistas que sean, respondiendo a nuestras preguntas sobre la estrategia de esta lucha, evitan dar respuestas directas. En cambio, accedían abiertamente a colaborar con la revista del instituto y facilitaban contactos directos con las entidades daguestanís, chechenas, cherkesias o adigues. Nos sirvió de gran ayuda su amabilidad y disponibilidad. Esperamos cosechar los mejores resultados de estos encuentros y, sobre todo, de los contactos que hemos conseguido para los proyectos del Instituto Europa de los Pueblos, Fundación Vasca. Religious differences and the influence of invaders has distanced Caucasians, but has also brought them together. They are perfectly aware that so long as the enemy has them divided they will continue to suffer the conflicts and wars provoked by politicians and leaders from different forces. In meetings with representatives of different peoples we were struck by their enthusiasm when it comes to defending the interests of their nations. They are seeking peaceful ways of obtaining more rights, but however optimistic they may be they still avoid giving direct answers to our questions on the strategy to be applied in their struggle. By contrast, they agreed openly to co-operate with the journal of the Institute and provided us with direct contacts with Dagestani, Chechen, Cherkessian and Adigei organisations. Their kindness and willingness were a great help to us. We hope that the best possible results will emerge from these meetings, especially from the contacts we have obtained for the projects of Instituto Europa de los Pueblos, Fundación Vasca. In this context we would like to stress the importance of the agreements we signed with organisations working to preserve and disseminate Caucasian cultures, such as the State University of Dagestan and the “Caucasian House”, cultural centre in Georgia. This organisation is a perfect model of how to go about investigating and teaching the languages, history, culture and customs of the peoples of the Caucasus. Thanks to help from German and Dutch patrons the organisation will shortly be opening the Institute for Caucasology, where interested parties from all over the world will be able to study this area as they wish. The Chairperson, Ms. Naira Gelashvili, invited us to attend one of the meetings and seminars organised on the occasion of a visit by the patrons and offered our foundation several forms of co-operation, such as involvement in the documentary studio that makes films on the Caucasus and its peoples, in the Sunday school ( director Ms. Asmath Parjiani) that brings together refugee children from all over the region, in sponsoring European students interested in caucasology, in collaborating on journals and scientific publications, and books on the folklore and traditional crafts of the peoples of the Caucasus. En este sentido quisiéramos destacar la importancia de los acuerdos que firmamos con las entidades que se dedican a la conservación y divulgación de las culturas caucásicas, como La Universidad Estatal de Daguestan y el Centro Cultural de Georgia La casa Caucasiana. Éste ultimo es un modelo perfecto de la política de investigación y enseñanza de las lenguas, historia, cultura y costumbres de los pueblos del Cáucaso. Gracias a patrocinadores alemanes y holandeses, esta fundación pronto abrirá El Instituto de Caucasiología, donde todas las personas interesadas de todos los países del mundo podrán estudiar lo que deseen en esta materia. La Presidenta, Sra. Naira Guelashvili nos invitó a una de las reuniones y jornadas dedicadas a la visita de los patrocinadores y ofreció para nuestra fundación varias formas de colaboración. En esta etapa nos limitamos a informarles, pero pronto tendremos que pasar a las acciones concretas: estos pueblos han confiado en la buena voluntad de nuestra fundación y están dispuestos a colaborar. Creen que la verdadera fuerza esta en la unión de nuestras metas ya que lo único que pretendemos todos es seguir disfrutando del arco iris multicolor: ¿qué sentido tendría si dejásemos que se convierta en blanco y negro?. At this time we are merely providing information, but we shall soon be taking specific action. These peoples have put their trust in the goodwill of our foundation and are prepared to work with us. They believe that true strength lies in bringing together all our goals, as our sole objective is to preserve all the colours of the rainbow. What sense would there be in seeking to turn it black and white? Tamara Gamilagdishvili Gagua Tbilisi, 7 de mayo de 2004. Tamara Gamilagdishvili Gagua Tbilisi, 7th May 2004. 12 Institute for the Europe of the Peoples, Basque Foundation POLÍTICA DE RECONOCIMIENTO E HISTORICIDAD EN EUROPA THE POLICY OF RECOGNITION AND HISTORICITY IN EUROPE E T Ahora bien, ¿cuál es el objeto de esta política de reconocimiento? Sabido es que las demandas son múltiples y van desde minorías nacionales añorantes de una estatalidad perdida o nunca conseguida a los nuevos movimientos sociales que pretenden hacer incluso de una discapacidad, un signo de identidad a conservar, promover y perpetuar. Pero la política de reconocimiento avalada por la jurisprudencia constitucional de los países del Consejo de Europa es mucho más selectiva. Ciertamente la igualdad ciudadana e incluso humana, pilar del moderno Estado de Derecho, garantiza a los individuos, cualquiera que sea su identidad, la no discriminación e, incluso, la promoción que pretende hacer efectiva dicha igualdad. Pero el reconocimiento del grupo se limita a aquellas minorías cuya identidad esta cualificada por la historicidad. So what is the object of this policy of recognition? It is well-known that there are multiple demands ranging from national minorities yearning for statehood lost or never achieved to new social movements that seek to make even disabilities into a sign of identity to be conserved, promoted and perpetuated. But the policy of recognition supported by the constitutional jurisprudence of the countries that belong to the Council of Europe is far more selective. It is true that equality of citizens and even of human beings, that pillar of modern states governed by the rule of law, offers all individuals, whatever their identity, guarantees of non discrimination and even promotion with a view to enforcing that equality. But recognition of groups is limited to those minorities whose identity is qualified by historicity. l reconocimiento de las identidades minoritarias por parte del Estado ha sido una de las más importantes novedades que la política y el derecho comparado ofrece desde los últimos decenios del siglo XX. Frente al modelo de igualdad, unidad y homogeneidad republicana, cuyo paradigma es Francia, los recientes constituyentes, legisladores y jueces dan sobrado testimonio de ello. Politólogos y juristas de muy diferentes orientaciones así lo subrayan. Basta para comprobarlo atender al renacer de un régimen de minorías que, al contrario del establecido en los tratados de paz de 1919, no es una creación del derecho internacional, sino, una reacción de las constituciones estatales ante la propia realidad multiétnica de cada país que, desde el derecho estatal se proyecta a la esfera internacional (baste pensar en los trabajos y convenciones del Consejo de Europa)y ello aún descartando de nuestra exposición aquellos casos en los que el reconocimiento ha llevado a una federalización, en sentido amplio, del Estado, como es el caso de Bélgica, Gran Bretaña o España. Estados unitarios como Holanda, Noruega, Polonia, Hungría, Croacia, Eslovaquia y Eslovenia, entre otros, han desarrollado, a través de su legislación y jurisprudencia, un interesante sistema, de reconocimiento y protección de minorías y Austria y Alemania yuxtaponen dicho sistema a su estructura federal clásica. En América y Asia el fenómeno es paralelo y en países como Canadá y Malasia, respectivamente, ha alcanzado un amplio y eficaz desarrollo. he recognition of minority identities by the state has proved to be one of the biggest new features of politics and comparative law in the late 20th century. By contrast with the republican model of equality, unity and homogeneity of which France is the paradigm, recent constitution writers, legislators and judges have provided ample evidence of this. Politologists and jurists with widely differing views also stress it. Proof of this can be found in the rebirth of a regime of minorities that, unlike the regime established in the peace treaties of 1919, has been created not by international law but as a reaction of state constitutions to the multi-ethnic reality of each country. From state law, that regime is then projected outwards into international affairs (the work and conventions of the Council of Europe suffice as an example), even if we disregard cases in which such recognition has resulted in a federalisation of the state in a broad sense, as has happened in Belgium, the United Kingdom and Spain. Unitarian states such as The Netherlands, Norway, Poland, Hungary, Croatia, Slovakia and Slovenia among others have developed an interesting system through legislation and jurisprudence for the recognition and protection of minorities. In Austria and Germany that system is juxtaposed with a classical federal structure. In America and Asia parallel events can be seen, and countries such as Canada and Malaysia have achieved broad, effective development. 13 Instituto Europa de los Pueblos, Fundación Vasca Así, los miembros de nuevas minorías étnicas fruto de la recientes migraciones son protegidos e incluso promocionados sobre la base de la igualdad ciudadana. No pueden ser discriminados en razón de su identidad étnica o religiosa e incluso pueden ser promocionados para superar las desigualdades fácticas de origen. Pero no se tutela su identidad colectiva. Otro tanto puede decirse de los miembros de las “minorías transversales” o nuevos movimientos sociales por razón del género, la orientación sexual, etc. Por el contrario, existen ciertas minorías a las que se atribuyen derechos en función de su identidad como tales minorías y cuya finalidad no es la promoción para superar la diferencia sino la conservación y desarrollo de dicha diferencia que se estima valiosa en si misma. La identidad como valor, la reconoce expresamente, por ejemplo, la jurisprudencia constitucional austriaca desde 1981. Thus, the members of new ethnic minorities resulting from recent migrations are protected and even promoted on the basis of equality of citizens. There may be no discrimination against them on grounds of ethnic or religious identity, and they can even be promoted to overcome existing de facto inequalities. But there is no tutoring for their collective identity. The same can be said for the members of “transversal minorities” or new social movements based on gender, sexual orientation, etc. By contrast, there are certain minorities to whom rights are attributed on the basis of their identity as such minorities, with the purpose not of promoting them to overcome differences but to conserve and develop differences that are deemed valuable in themselves. Identity as a value has been expressly acknowledged, for instance, in Austrian constitutional jurisprudence since 1981. Los testimonios son múltiples. En algunos casos como Noruega –con relación a los lapones- o en Eslovenia –con referencia a italianos, húngaros y gitanos- con relieve constitucional. En otros, mediante instrumentos internacionales –como es el caso del Tratado de Estado austriaco-. En otros en fin, por obra del legislador que desarrolla los enunciados constitucionales, como es el caso de Holanda y Hungría. Siempre, mediante la doctrina decantada por los jueces, especialmente los constitucionales, allí donde existen. ¿Qué resulta del análisis de este conjunto normativo y jurisprudencial? Tres son en efecto, los rasgos cuya concurrencia explica la política de reconocimiento. En primer lugar la singularidad. No se estima igualmente valiosa toda identidad minoritaria, sino aquellas que se enraízan históricamente en la propia identidad global del Estado y en la medida en que lo hacen, hasta llegar a ser, “partes constitutivas” del mismo y, como tales, “participantes en el poder soberano del pueblo”, según reza la Constitución húngara (art. 68,5). La jurisprudencia polaca que diferencia entre minorías nacionales, cuando su tronco se encuentra en otra nación mas allá de las fronteras de la Republica, (v.gr. alemanes) y grupos étnicos (v.gr. silesianos) es paradigmática de esta singularidad del objeto del reconocimiento. A estas minorías, nominalmente especificadas en la legislación “ad hoc” (v.gr. Eslovaquia) o, incluso en la Constitución (v.gr. Eslovenia), se les reconocen en medida diversa según su entidad, pero con notable generosidad, derechos culturales y aún políticos –desde la utilización de símbolos nacionales hasta el autogobierno, pasando por especiales derechos de representación-. Se trata siempre de identidades globales, de fundamento cultural y proyección política. Esto es no de identidades sectoriales como es el caso del género, la religión en una era secular o una mera diferencia lingüística, aunque la lengua There are many cases attesting to this. In some cases such as Norway (in regard to the Lapps) and Slovenia (Italians, Hungarians and Gypsies) they are enshrined in the constitution. In others international instruments are used, e.g. the case of the Austrian Treaty of State, and in yet others the work of the legislators who develop the articles of the constitution, e.g. in The Netherlands and Hungary. This is always based on the doctrine established by judges, especially in constitutional courts where such courts exist. What results are revealed by analysing all these regulations and this jurisprudence? Three features explaining the policy of recognition can be observed. The first is singularity. Not all minority identities are seen as equally valuable: more value is attributed to those that are linked historically with the overall identity of the state, in line with the strength of that link, so that they may even become “constituent parts” of the state and as such “’participants in the sovereign power of the people” to paraphrase Article 68.5 of the Hungarian constitution. Polish jurisprudence distinguishes between national minorities whose core groups are in other nations outside the frontiers of the Republic (e.g. Germans) and ethnic groups (e.g. Silesians), and as such is paradigmatic of singularity as an object of recognition. These minorities, nominally specified in ad hoc legislation (e.g. Slovakia) or even in the constitution (e.g. Slovenia) are recognised, to different extents depending on their numbers but with considerable generosity, as having cultural and even political rights, from the use of national symbols to special rights of representation and to self-government. These are always overall identities with their roots in culture and with a political outlook, and not sectoral identities as is the case with gender, religion in a secular age or 14 Institute for the Europe of the Peoples, Basque Foundation –no una mera fabla local o jerga familiar- es la mejor expresión de la identidad cultural diferenciada. mere linguistic differences, although language (not just local dialect or expressions) is the best expression of differentiated cultural identity. En segundo término, su enraizamiento temporal de larga duración (así especificado en las leyes austriaca y húngara de 1993) hasta poder ser calificada de inmemorial (así la jurisprudencia constitucional eslovena S. 23/3/2001). La larga presencia y su correspondiente imbricación en la sociedad global y no otra razón, explica, de esta manera, que una comunidad manifiestamente inmigrante y victima de tantos prejuicios como los gitanos sea asimilada a las minorías autóctonas (v.gr. art. 65 constitución eslovena). The second feature is roots established over a long period (as specified in Austrian and Hungarian legislation in 1993) to an extent describable as immemorial (as per Slovenian constitutional jurisprudence S. 23/3/2001). Only such long-time presence and the consequent interweaving into society as a whole can explain the assimilation into autochthonous minorities of a community so manifestly immigrant and so subject to prejudice as the Gypsies (e.g. Art. 65 of the Slovenian constitution). En fin, la afectividad que la larga convivencia, pacifica o no, “los olvidos y recuerdos comunes” genera. Y esa carga afectiva otorga una calidad que nada tiene que ver con la cantidad, esto es con la importancia demográfica o económica, como la Constitución eslovena establece expresamente. Por ello en Holanda se reconoce y apoya más a los Frisones que al resto de minorías lingüísticas autóctonas y, a éstas más que a las no autóctonas o en Alemania se reconoce a la minoría soraba y no los derechos colectivos de los mucho más numeroso inmigrantes turcos y otro tanto puede decirse de los diferentes Estados mencionados cuya practica es contundente al respecto. The third and last feature is the affection that comes with the “shared memories and forgettings” produced by many years of living side by side, peacefully or otherwise. And that affection gives a quality that has nothing to do with quantity, i.e. with demographic or economic weight, as established expressly in the Slovenian constitutions. That is why The Netherlands recognise and support the Friesians more than any other autochthonous linguistic minority, and support such other minorities more than non autochthonous ones, and that is why Germany recognises the Sorabian minority but not the collective rights of the far more numerous Turkish immigrants. The same can be said for the different states mentioned, whose practices are emphatic in this regard. Singularidad, temporalidad y afectividad son, por lo tanto, los valores que subyacen a la política de reconocimiento de minorías. Pero tales son las categorías fundamentales del historicismo (Meinecke). So singularity, long duration and affection are the values that underlie policies of recognition of minorities. But these are the fundamental categories of historicism (Meinicke). Es evidente que la historia como mero pasado no es constituyente. El legislador cometería un grave error si se convirtiera en anticuario. Pero la historicidad entendida como singularidad temporalidad y afectividad es la que constituye los cuerpos políticos cuya identidad, si es minoritaria, se yuxtapone a otras y enriquece a la sociedad global. La diferencia, que en otras circunstancias puede entenderse como una amenaza y pruebas hay sobradas de que así se entiende en muchas ocasiones, puede, cualificada por la historicidad, transformarse en un factor a reconocer, esto es respetar, como medio de integrar mejor. History seen merely as the past is clearly not a constituent factor. Legislators would be making a big mistake if they turned into antiquarians. But historicity understood as singularity, long duration and affection is what makes up the political bodies whose identities, if they are minorities, are juxtaposed with others and thus enrich society as a whole. Differences that in other circumstances can be seen as a threat (and there is ample proof that they are seen that way all too often) can, if qualified by historicity, turn into a factor to be recognised and respected as a means of improving integration. Esta es la lección de la más reciente práctica constitucional europea en la materia. That is the lesson of the latest constitutional practice on the matter in Europe. Miguel Herrero de Miñón, miembro de la Real Academia de Moral y Ciencia Politica. Miguel Herrero de Miñón, member of the Royal Academy of Moral and Political Science. 15 Instituto Europa de los Pueblos, Fundación Vasca CARTAS AL EDITOR LETTERS TO THE EDITOR Russian Federation Republic of Carelia Ministry of the Culture And Social Matters Dear Mr. Salcedo Ferst of all, let me show my gratitude for your interest in the culture of the peoples of the Republic of Carelia. All the questions and subjects are very interesting for the Republic of Carelia, a place were there are some small carelian and vepsean comunities. The Ministery of Culture and Social matters of the Republic of Carelia and the Center of the national cultures support the proposal of the Instituto Europa de los Pueblos, Fundacion Vasca. We are interested in exchanging information and taking part in the projects for conservation of the indigenous people´s cultures. Yours sincerely, I.Shumskaya Vice-minister To: Javier Salcedo Chairman INSTITUTO EUROPA DE LOS PUEBLOS Las Mercedes 5 - bajo 48930 Getxo (Spain) Our ref. ML/cvt/32/10.09.04 Brussels, 10th September 2004 Dear Chairman, Thank you for your letter dated 19th July 2004. I propose articles on French community culture, on policies in support of less widespread languages, and in support of cultural diversity or interculturality. I will send you an article if you are interested in any of these topics. Meanwhile, I am sending a booklet presenting an overview of cultural policy as implemented in the French-speaking community in Belgium. I remain Yours faithfully, Martine LAHAYE Assistant Office Director 16 Institute for the Europe of the Peoples, Basque Foundation Dear Mr.Eguia, I am very pleased to receive a letter from you. Baku State University is always willing to cooperate with different organizations all over the world and we welcome new opportunities for information exchange. I agree with you absolutely that mutual efforts will lead to better understanding of different communities and cultures. Rasul Muradov Azerbaijan is one of the leading countries in the Caucasus region. Our history, culture, education is a unique part of the region. Besides Azeri people, many minority groups live in Azerbaijan. Our people and government have established conditions for the minorities, so that they can study in their own language and protect their culture and history. I would like to inform you that Baku State University has a faculty of Caucasus studies. Students may receive both bachelor and master degrees in Caucasian studies. Our University is willing to give you information about different aspect of Azerbaijan and Caucasus region. We would be very pleased if we continue and develop our cooperation in the future. Views of the Baku State University Baku State University sends you an article named "Culture, Education and Science in Azerbaijan". We hope that this article gave you some information and knowledge about Azerbaijan. Article also includes the political map of Azerbaijan. If you have any questions, please, feel free to ask. With kindest regards, Rasul Muradov Vice Rector on International Relations Baku State University MAGAZINE OF THE PEOPLES HERRIEN ALDIZKARIA Guía del Colaborador Número 2. Año 2004 / 2. Issue Year 2004 1.- Lea la revista y envíenos sus sugerencias, opiniones y colaboraciones para la difusión de los Pueblos de Europa. Published by: El Instituto Europa de los Pueblos - Fundación Vasca. President Javier Salcedo Eguía 2.- Solicitamos artículos con lenguaje claro, y que no sobrepasen las 500 palabras. Editor: Tamara Gamilagdishvili Gagua 4.- Para la ilustración de los artículos les agradeceríamos nos enviasen imágenes representativas de su región con diseños realizados por artistas locales o fotografías. Editorial Board: Juan Ignacio de Uría, Juan José Pujana, Vladimir Kikilashvili, Enver Sheikhov, Alberto Letona, Gentxa Belaustegigoitia Translations: Tradutecnia S.L. www.tradutecnia.es [email protected] Depósito legal: BI-1945-04 3.- Los protagonistas de los artículos son las diferentes comunidades culturales europeas y los temas fundamentales deben centrarse sobre: a) la historia, lengua, religión, folklore y gastronomía, así como los lugares de interés turístico en su País, b) la forma de "pensar", "sentir" y "actuar" de su pueblo en la actualidad. Guide for Contributors 1. Read the magazine and send us your suggestions, opinions and contributions to help disseminate knowledge of the peoples of Europe. 2. Articles should be written clearly and should be no more than 500 words long. 3. Articles should centre on the various cultural communities of Europe, and specifically on (a) history, language, religion, folklore, gastronomy and tourist sites in each country; and (b) the current thoughts, feelings and actions of each people. 4. Articles may be accompanied by artwork produced by local artists or photographs representative of each area. INSTITUTO EUROPA DE LOS PUEBLOS - FUNDACIÓN VASCA Las Mercedes 5, bajo izda. 48930 Getxo - Bizkaia (Spain) Tel. 34 94 464 81 76 e-mail: [email protected] 17 Instituto Europa de los Pueblos - Fundación Vasca http://www.inst-europ.org