MAGAZINE OF THE PEOPLES 2.fh9 - El instituto europa de los

Transcripción

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
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
“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
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
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
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
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
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
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
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
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.
Tbilisi, 7th May 2004.
12
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
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
–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
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
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:
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

MAGAZINE OF THE PEOPLES 2.fh9 - El instituto europa de los

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