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CULTURA VASCA VS EUSKAL KULTURA Liburu Honek Eusko Jaurlaritzako Kultura Sailaren Diru-Laguntza Jaso Du

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CULTURA VASCA VS EUSKAL KULTURA Liburu Honek Eusko Jaurlaritzako Kultura Sailaren Diru-Laguntza Jaso Du IBAI IZTUETA AZURMENDI CULTURA VASCA VS EUSKAL KULTURA Liburu honek Eusko Jaurlaritzako Kultura Sailaren diru-laguntza jaso du © Ibai Iztueta Azurmendi © Utriusque Vasconiae Lehen argitaraldia: Donostia, 2015eko otsaila ISBN: 978-84-942531-4-0 Lege-gordailua: SS 76-2015 Maketazioa: P.I.A. UTRIUSQUE VASCONIAE - Ategorrieta Hiribidea, 3-3. 20013 Donostia. Tel.: 943-270433 Banatzaileak: BITARTE – 31195 Berriozar (Nafarroa). Tel.: 948-302239 JAKIN – 64100 Baiona (Lapurdi) Tel.: 05592232 https://sites.google.com/a/utriusque.com/utriusque-vasconiae/ Debekatuta dago, legean aurrikusitako kasuetan izan ezik, liburu honen erre- produkzioa, banaketa, komunikazio publikoa eta eraldaketa egitea jabe tza in- telektuala duten titularren baimenik gabe. Aipatutako eskubideak haustea jabe- tza intelektualaren kontrako delitutzat har daiteke (Kodigo Penaleko 270 art. eta ond.) IBAI IZTUETA AZURMENDI CULTURA VASCA VS EUSKAL KULTURA Utriusque Vasconiae AURKIBIDEA Sarrera ................................. 9 LEHEN ZATIA Oinarrizko galdera, premisak eta beste I. Aurrekariak eta abiapuntua . 13 II. Helburuak eta bideak ................... 19 III. Liburuaren antolaketa ................. 35 BIGARREN ZATIA Kulturaren esanahiak antolatuz IV. Herriak .............................. 49 1. Aniztasuna eta ideologiak . 54 2. Homogeneizazioa ...................... 63 3. Herriak eta nazionalismoak ............... 73 4. Herriak eta legitimitatea ................. 81 5. Herriak eta hizkuntzak . 93 V. Gizartea .............................. 105 1. Soziologia eta kultura ................... 108 2. Gizartea eta hierarkia ................... 118 3. Aniztasuna gizarteetan .................. 130 4. Gizarteak eta hizkuntzak ................. 146 5 VI. Argitze ideologikoa ................... 165 1.Tabu ideologikoak ...................... 165 2. Ezagutzaren bermea erabiltzako hautua ...... 170 3. Gizartea eta herriak: diglosia eta identitatea .. 176 4. Hizkuntza habitus-a .................... 179 Azken gogoeta eta ondorioak .............. 183 HIRUGARREN ZATIA Euskal identitatea eta euskal kultura VII. Identitateak .......................... 217 1. Taldeen eta norbanakoen identitatea ........ 218 2. “Gu” eta “bestea” ...................... 222 3. Psikologia soziala, herri nortasuna eta hiz- kuntza ............................... 224 4. Ikuspegi objektibistatik eta subjektibistatik Barthen ikuspegira ..................... 233 VIII. Ideologiak eta irudikapen sozialak ...... 245 1. Ideologia ............................. 247 2. Irudikapen Sozialak .................... 262 3. Irudikapen Sozialak, zientzia eta polemika ... 265 4. Ideologiak eta Irudikapen Sozialak Euskal Herrian .............................. 267 5. Diana Fuss: esentzialismoa eta antiesentzialis- moa ................................ 271 IX. Diskurtsoak .......................... 275 1. Michel Foucault: diskurtsoa eta jakitea ...... 279 2. Diskurtsoaren Analisi Kritikoa (DAK): diskur- tsoen kontrola ......................... 281 3. Kulturari buruzko bi diskurtso Euskal Herrian: Txillardegi eta Ramón Zallo . 285 6 Azken gogoeta eta ondorioak .............. 295 LAUGARREN ZATIA Euskal kultura vs Cultura vasca: Bi diskurtso identitarioren arteko ukipen X. Diskurtsoaren botere estatusa akademian ........................... 319 XI. Gatazka terminologikoa ................ 329 XII. “Gu”: Zer gara gu, nor gara? ............ 337 Azken gogoeta eta ondorioak .............. 349 Bibliografia ............................. 357 7 SARRERA Egia esan, liburuari egiazki jarri nahi genion izenburua beste bat zen: “Cultura vasca vs Euskal kultura!?”, harridura eta galdera ikur eta guzti. Gutxieneko seriotasun zentzu baten amorez, ordea, azalekoa baizik ez da izan onartua. Ikurrik gabe. Lehorragoa, ez hain artistikoa. Tira. Euskal kultura eta cultura vasca nozioak bereizi on- doren, harridura ikurrarekin halako enfasi bat adieraz genezakeela pentsatzen genuen, bien arteko kontrakotasunaren gaineko arreta erakartzeko ahalegina adieraziz-edo. Era berean, galdera ikurrarekin, Euskal kultura eta cultura vasca bata bestearen aurka ulertzea de- rrigorrezkoa al den zalantzari zirrikitu bat ireki nahi zitzaion. Gure iritzietako bat da euskaraz bizitzeko bitarteko gisa fun- tzionatzen duen bitartean, cultura vasca delakoak euskal kulturaren alde egin dezakeela; helburutzat ulertzen baldin bada, ordea, euskal kultuaren aurka egiten duela. Egia esan, liburuaren jatorrizko izenburua beste bat da: Euskal kultura eta hizkuntzak: diskurtsoak eta Hego Euskal Herriko liburu- ekoizpena euskal/espainol ardatzaren argitan. Doktorego-tesi baten izenburua dirudi, hain zuzen, lanaren jatorrizko bertsioa izan ere halaxe delako. 2014an defendaturikoaren moldapen azkarra da ar- gitalpen hau. Bistan denez, kulturaren eta hizkuntzen arteko harre- manari buruzko gogoeta gisa planteatu zen tesia. Artefaktu diskur- tsibo bat atera zitzaigun. Ezin bestela. Hori ere hala da, egia esan. 9 LEHEN ZATIA Oinarrizko galdera, premisak eta beste I Aurrekariak eta abiapuntua Euskal kultura euskaraz baino ez da posible, ala espainolez edo frantsesez ere bai? Hara hor gure abiapuntuko galdera. Itzuli- mintzulika ibili gabe, esana dago, bada, hizkuntzaren eta kulturaren arteko harremana izango dela gure gogoeten ardatza, Euskal He- rriko testuinguru partikularrari aplikatuko dioguna. Galdera honi eman lekizkiokeen erantzunen artean aurreka- ririk hurbilena, eta, ziur asko, esanguratsuena Euskal kultura eta nortasuna XXI. mendearen hasieran (Baxok et. al., 2006) lanean es- kaintzen zaigu. Esanguratsuena dela uste dugu Euskal Herriko inte- lligentsiaren eremuan itzal handia duen Eusko Ikaskuntza bezalako erakunde batek babesturiko argitalpena dugulako eta euskal kultu- raren gaia XXI. mende hasieran kokatzen duelako; era berean, baita egile eta arduradun taldea osatzen dutenen prestakuntza akademiko bikainagatik ere1. Saio honetan, beste hainbaten artean, euskal kulturaren definizioari buruz galdetzen da eta, lau definizio aukeren artean, euskal kultura Euskal Herriari buruzkoa al den galdetuta, baiezkoa erantzun duten inkestatuak %71 izan direla ageri da; euskal kultura Euskal Herriko jendeak egindakoa al den galdetuta, berriz, baiezkoa %70ek erantzuten du; euskal kultura Euskal Herrian egindakoa al den galdetuta, baiezkoa %60k ematen du; eta, azkenik, euskal kul- tura euskaraz egindakoa al den galdetuta, %47k (Baxok et al, 2006: 74). Inkestatuen %53ren iritziz, bada, euskal kultura espainolez edota frantsesez –edo beste hizkuntza batez–, egitea ere posible dela ondoriozta litekeela ematen du. Beste galdera bat “euskal kulturarekin gehien lotzen diren ele- mentuei” buruzkoa da: inkestatuari, hainbat elementuren artean, 13 euskal kulturarekin gehien lotzen dituenetariko hiru aukeratzeko eskatzen zaio (Baxok et. al, 2006: 77). Emaitzen argitan, zehazki, Euskal Herrian bizi den populazioaren ehuneko 53rentzat euska- ra da euskal kulturarekin gehien lotzen den elementua, 34rentzat dantza, 31rentzat pilota, 30entzat herri kirolak, 24rentzat ohiturak eta 22rentzat gastronomia. Galdera horiei inkesta horretan emandako erantzunen nolako- tasunak izan dezakeen interesa alde batera utzirik, saio hau galdera planteatzeko moduari eta, batez ere, galdera planteatzeari berari bu- ruzko desasoseguak ezaugarritzen du. Ez, ez zaigu onargarria irudi- tzen euskal kulturari buruzko hurbilketa kuantitatibo hau. Nahiz eta sarreran bertan (Baxok eta beste, 2006: 21) espreski ohartarazten zaigun lanaren asmoa ez dela euskal nortasuna zer den edo zer ez den definitzea, eta are gutxiago zer izan behar duen edo zer ez, ezta euskal herritarren definizioa ematea ere, gure ustea da diskurtsoaren materialtasunaren ikuspegitik begiratuta ezinezko helburua dela hori. Neutroa nahiko litzatekeen galdetegi honi kriti- ka lekioke, bere horretan, galdera planteatzeko moduak eta galdera planteatzeak berak euskal kulturari buruzko pertzepzio jakin bat, ideologia jakin bat erreproduzitzen duela. Aipatu lan horri egin beharreko kritika orokorra da ez duela “kultura” nozioaren adiera ugaritasuna menperatzen; aitzitik, esan liteke kultura nozioaren adiera aniztasunak lanaren gogoeta ildoa zurrunbilo batean nahasi eta haren norabidea baldintzatzen dutela. Ez du kulturaren ikuspegi erreifikatua gainditzen eta kultura hain- bat elementuz edo osagaiz –horietako erdiak-edo, tradizioari nahiz folkloreari lotuak, gainera–, osaturiko “gauza” bat bailitzan aurkez- ten da. Guztiarekin ere, diskurtsoaren ikuspuntutik daukan esana- hiagatik, aurrekoa baino hamaika bider kritika garrantzitsuagoa da euskal kulturaz aritzerakoan doitasunaren amorez onartu ezin den isilune baten ingurukoa. Zera, euskal kulturaz galdeturik, Euskal Herriko biztanleen artean nagusi diren hizkuntzak espainola eta frantsesa direla jakina den arren, bi hizkuntza hauek ez dira eran- tzunen aukeran eskaintzen eta, hortaz, ez dira, euskara bezala, ez auzitan jartzen ez problematizatzen. Pertinentziarik gabeko kontua al da, ba, espainola eta frantsesa euskal kulturaren parte diren galdetzea? Hain al da, ba, begi bista- koa eta orokorra erantzuna? Hegemoniak eta normaltasun ikurrak 14 aipatu gabe joan ohi dira-eta, isilune honekin, azken finean, espaino- lez nahiz frantsesez buruturikoa estatu mailako “kultura osoa” dela ulertarazten den bitartean, euskaraz egiten den bizitzari esplizituki “azpi-kultura” kategoria ematen zaiola adierazten da (Baxok et al., 2006: 156). Nahiz eta euskal kultura delakoaren, nortasunaren edota hiz- kuntzen egoera interpretatzeko lehen mailako datua izan, Euskal Herria Frantziako eta Espainiako estatuek azpiratua eta horien menpeko
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