To explain what the filling is, ladies and gentlemen, you will hardly find a better example than the words of our engalaned hymn (well, splashed) that these days has struck the corners of the Basque Country: “Agur jaunak, gentlemen, agur / agur eta erdi”.

The point that follows this failed farewell is much more intimate: “All Gods / eyñak turn, / You and / Us too” (all quotes sic, so far and also from). This is, without a doubt, a claim for equality, although we do not know whether in those that God has done the same there are women, because they are not mentioned (in short, squeezing the brain until it becomes a vine, that could be a kind of strategy of recognition, a gift that men made to women gracefully).

The debate arose during the opening of the course of the UPV/EHU. For the level of this solemn act no song is of course worth any song, and it was the choir of the UPV/EHU (or higher) who chose that hymn.

And what? Agur jaunak is sung in a multitude of events a year and nothing happens. But the case is that the choir did not use the usual version of the song, as he sang the words that changed for the occasion. The “suggestion” to carry out this change seemed to come from above to the director. However, this change in the media and in social networks has generated the controversy that we pointed out at the beginning.

In essence, it is a matter of always: what priority should be given to tradition or human rights? Because that's what you count on, both in the case of the song Agur jaunak, in the scares of Irun and Hondarribia, or in the ablation of teenage bulls and girls.

Jeltzale Iñaki Anasagasti sets as an example the attitude of the followers of the cult of tradition: “Who are the promoters of the Goirizelaia movement or have promoted this initiative to change the history of a part of Basque citizenship?” We could also ask others, swallowing anger, to see what part of Basque citizenship imposed on others, such as Mr Agur and the hymn Gora ta Gora.

The view of Anjel Lertxundi is very different from that of Anasagasti: as society has advanced a great deal of time in the rights and secularity of women, the fact that these advances have their reflection in the square is very good for Lertxundi (I too, of course), and applauds the course of the university, “what we have learned along the natural path – the man and the woman are all equal.”

The Oriotarra writer says that the university has its own role in it: “For this it is, among other things: to test and strengthen the changes.”

But I'm not as optimistic about that as Anjel. I would like to be, but I know the university from within, and I am convinced that today’s “Agur jaunak eta andrea” is more an attempt to be politically beautiful than an attempt to “test and strengthen the changes” of society.

I would also say that it is an innate duty of the university to contribute to the rational overcoming of the concerns, conflicts and conflicts in Basque society, but that is different, as I have seen at a time when the Basque antonomastic conflict was at its worst.

I suspect that in college there is a little bit of a sign (well, and miss), based on the experience of nineteen years. And, singing, as long as this is so, he will hardly be able to leave the T´Erdi era.