Txema Auzmendi (Ordizia, Gipuzkoa, 1949) received in 2010 an absolute ruling in the case of the closure of the Egunkaria case and had another important news: Popular radio was closed. He ran out of that job. He was 60 years old, and he didn't see a school class or college class, and he asked his Jesuit to go to Africa or India. The opportunity came out of Cuba. There. "It made me good to go out. He spent six years in Cuba, the successor in the Dominican Republic, and then another year in Cuba. On June 23 he returned to Euskal Herria. He has since been in the Jesuit College of Durango (Bizkaia), where he resides.

What was it to Cuba?

For the Cuban system, I didn't have the ability to do journalism there. I went to pastoral work, and, for example, taught Euskera classes in Santiago and in Havana. I also did spiritual exercises with lay people and religious people.

How is the country?

It's in a rough state. The citizens had the opportunity to learn and train for several years, especially because they received the economic support of the Soviet Union. In Cuba, the citizens did a good job of bringing down a dictatorship, they invented it, and in 20-25, very good things were done there. Then, with the dissolution of the USSR, the situation was worse.

You decided to come back. Why?

There is no ideology of freedom in Cuba, and that is the main reason why I come back. That was suffering. I was telling myself I wouldn't tell them what they have to do, but I felt bad about my lack of freedom and I took a step.

What? When?

Earlier this year, three Cuban priests wrote a letter to President Raul Castro in a private letter criticizing him. I also received the letter by email, sent by one of the inhabitants of Havana. I was then in Santiago and told the patron of our house that I was going to read the letter in the parish, at the Easter Day Mass. I read it, telling her that it had been written by three Cuban priests, and I confessed that it was not the most appropriate place to announce it. There would be about 300 people in the church. They got up five or six and they got off. From behind I had a woman screaming. Others came to thank me and someone asked me for a copy. What the three Abades say is that certain things should be changed in Cuba for the good of the citizens.

Did you receive any complaints from the authorities about reading?

I do not, but I know that some writings came to the bishop of Santiago and to our parish; they did not tell me who sent them, nor what they said, and I did not ask them. Since I was a foreigner there, they had no choice but to embark and be expelled on an airplane that was what they could have done with me. They had problems there, I'm not saying. After reading the letter, a woman came worried, told me she's a doctor, she's working with the military, and if you know she was at Mass, she could have problems.

To what extent does the United States blockade in Cuba influence?

The United States is an empire, they have it by their side in Cuba and they put pressure on it to control it, to make it your server or your slave. The Cubans are clear that they do not want controls, and that awareness has spread in South America as well. What I do not have is why those who have gone from Cuba to the United States push the blockade, because they know that those affected are simple people, not government.

Do citizens have a shortage?

They earn a dozen dollars a month and the family has to survive... They have difficulty living. The lie is everywhere, saying everything is OK, but there is emergency, theft... Despite this situation, however, citizens are friendly and kind. I've walked around the world and I haven't found people like that. After being in the Dominican Republic, people didn't cost me to come back.

Do you envisage any change in Cuba?

Fidel Castro abandoned the leadership of the Communist Party in 2011, but there have been no changes. I also believe it is a matter of generation; that is, as long as those who won the revolution in 1959 do not die, there will be no profound changes. Even though these are people between 80 and 85, they are the ones who control it. Raul Castro, for example, is from 1931 and is the leader of the Communist Party. The 60-year-old isn't from the time of the revolution, and so they have a different mindset, but they don't have the power. Within 5-10 years, Cuba could be in another situation. However, I believe that in a different Cuba there must be social justice, equality.

Have you been there with the Basques?

When he spoke in Euskadi Irratia, he always ended up saying that I was in Santiago and that the Basques had the Basque Consulate. Some came without warning, including Tasio Erkizia. We had forbidden ourselves to take people; if they caught us, we had a fine of two thousand dollars. In Havana, on the other hand, a crew of Basques joined us in the restaurant Bonbilla Verde, owned by one of Balmaseda [Bizkaia], in a very good atmosphere.

Who was he with in Havana?

Angel Azkarraga with Matxitxa or Joseba with Sarrionandia. Once in the parish, a woman told me that I knew a college student who wanted to make a thesis about the Basque world, and to see who I could talk to. At the University of Havana, I started lecturing on the history of the Basque Country in Sarrionandia [in 2016] and directed it to him, but also to Matxitxe, which is also linked to the Basque culture. I know that student went to meet both of them and they got it very well.

You went to Cuba in 2010. The pacification sector - and some things started to change in Euskal Herria.

The political conflict was still very alive and the consequences were harsh. I followed the process as I could and I was glad that the armed struggle was over. There is another situation. But you see that there are still a lot of wounds and a lot of suffering on the one hand and on the other, and it's not easy to channel it. However, many people are trying to overcome the situation without neglecting the suffering.

Concerning suffering: You were arrested, incarcerated and tried in the Egunkaria case. Do you have forgiveness?

Yes. When there has been suffering — in the case of political violence, for example, it has been used by ETA, even the state, with torture and murder — if someone who has suffered does not find within it the way to forgive those who have done harm, life becomes very harsh and may have hatred towards the other. He who has done harm does not have to ask for forgiveness, forgiveness is within himself. I forgive those who mistreated me in the Egunkaria case. Then, reconciliation is something else, harder, and sometimes impossible.

In the Egunkaria case, the acquittal yes, but there was no reparation by Madrid.

The Spanish State closed in 2003 a newspaper that was no longer opened. Yes, the National Court issued an absolute judgment in 2010, but we have not received any compensation. No justice has been done. If the State apologizes, well, even if I do not ask it. It should, above all, do justice; repair the damage, in some way. I would also like to know the truth: What did they want to do?

What do you think?

As they cannot kill the Basque, they wanted to take away good support from the Basque. We had a single newspaper in Euskera, which gave life to our language every day, and they took it out of the middle to help kill the Basque.

It has been said that the intention was more general and that they wanted to touch Basque culture in its entirety.

These were times when everything is ETA and, with that excuse, everything was worth it. I have a great peace, and what has hurt me has been seeing some defendants suffer [from a health point of view]. It is a sad story; we have learned that barbarities are being made. Looking back doesn't make much sense, you have to look forward.

In Euskal Herria, political agents are constantly demanding forgiveness and self-criticism.

I do not think it is a good way to go on that. For example, it is not right that prisoners should not be in the Basque Country if they are not given forgiveness. It is an injustice, before and now.

You've come home at the age of eight. What have you seen differently?

I've seen a lot more people in San Sebastian than before, a lot of tourists. I believe that with the disappearance of ETA tourism has won. Then, another thing is what the consequences of tourism are.

See the political aspect?

I've been struck by the change of consciousness in Ipar Euskal Herria. In August I was in Maule seeing the pastoral ministry, and, at least I, many people in Iparralde have found the feeling of the people. I've been very happy. ETA's disarmament was also great, starting two years ago in that Luhuso village, then that collaboration...

In Navarre, three years ago, there was also a big change.

It must also be emphasised. The fact that four political forces agreed was a cause for applause. I was very happy. They looked like impossible things to get, but if you took steps ... I'm very utopian.

And in favour of sovereignty.

Yes. We Basques want to own ourselves. Let us therefore take steps. The draft of the popular consultations has been very interesting. I took the final lot, because it is the consultation of San Sebastian, and I said: this is the way. ETA’s violence no longer exists and we have a unique opportunity. We need a lot of hope. It's worth it. When I was in Germany studying, I learned that I belonged to a nation. My nation is Euskal Herria and we should act as a nation within Europe. If we love our people, if we are convinced and continue with the dream, why not? You have to have utopia, starting with Euskera. Without the Basque Country, I do not see the Basque Country; therefore, the Basque country is essential. How do you do that? It will be a long and not easy road, but we have to make progress.

What if the couple doesn't allow it?

If a people who do not use violence are denied freedom, then unfortunately another violent explosion can come at any time. However, a people must have as a principle non-violence for their freedom. After that, it is very important to have a good leader and, counting on civil society, to get it right.

Now you're at the house of the Jesuits of Durango. You have immigrants.

I asked to go to the Loyola Center in San Sebastian, but in Durango the Jesuits are older and told me to come here. I am very happy. 11 years ago the Jesuitak Durango project was launched and we received four young people a year. We help people have a place. They spend a year with us and in Berriz [Bizkaia] they learn some trade. We now have three from Senegal and one from Ghana. In the second year, they go to an apartment free of charge by a family; we also help them, and also a group of lay people, to give schools.

Migration is a major global problem.

The easiest thing is to blame migrants. There is a lack of awareness and the policy of big countries and governments is not the right one, but fortunately in the world there are many people and associations working for migrants. In Euskal Herria there is awareness of helping immigrants, but there are also people who do not understand it, and it is sad because if you go anywhere there are Basques, because they went there. It's not easy, but having an opposite attitude doesn't help.

How can the case be solved?

The European Union does not have a policy of integrating immigrants and the extreme right is being strengthened in many parts of the EU. In the situation we are in, integration policies are needed, but also policies for Africa, so that the people there have quality of life and wealth. Some powers have big business in this matter: armory, oil... We need ethical awareness and solidarity. What you don't want for yourself, why do you want for others? Without dignity or respect for the other? Weapons, for example: there is an industry, you make money, knowing that you die with weapons... What social awareness is this? What ethics? What society do we want to leave to future generations?

What life do we have?

There's a lot of madness, so many mobile phones, messages and social media. Sometimes I get the impression that there is a kind of slavery, a kind of dependence, a connection. I see young people like that. How should young people be helped to use these tools properly? I'm not saying these tools are bad, but we have a lot of work to do, and that's what ethics is also needed for. We all need principles.

This interview was posted by Berria and we brought it to ARGIA thanks to the CC-by-sa license.