Dialectal map of violence
In 2018, Kepa Altonaga published the tear of Captain Duvoisin with Pamiela, the writer's favorite editorial. The book shows in the crudest way the material historical relations that cover the fascination with the most known map of our dialects. That is, it undo the fetishized character of Bonaparte's work, the map needed to show the violence.
And yeah, I know what you're thinking. What the hell am I writing with the book four years ago in the middle of the spring of our creation? What if Altonaga published last year the Iridioaren mintzoa, commenting on the writer's last work. Well, the tear of Captain Duvoisin seems to me a book to keep thinking out of the swirl of the continuous news.
The map hides the violence of imperial modernity. Science said progress was going to impede some languages. Being Euskera one of them had to be collected and classified. The map introduced the glottic practice of eliminating Euskera as a scientific practice.
The map hides the violence of capitalist modernity. The entrepreneurs who were creating the literary Euskara supradialectal sold Bonaparte all his labor force and more. They have therefore just opposed their own projects that would transform.
The map hides the violence of patriarchal modernity. Unlike men, Klementzia Richard's work was unpaid and undeclared. Without that unpaid work, the map of dialects wouldn't be at all today.
In the process that hides the map, the book illustrates to what extent Bonaparte conditioned (correct) the alleged pure "euskalki". This Basque was not a living mixture of Euskera that was constantly changing in everyday life.
As in the narrative about Borges' scientific rigor, we have turned the map into territory with violence. The fetish advances the discrimination of the dialects and hides the force of modernity. However, the one and the other go hand in hand: one must be questioned in order to confront the others.
Lighting
Miriam Luki
Susa, 2023
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Translations
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