He thought it wasn't going to be much, that it was in five countries -- not only that, but it was a postcard -- he touched Professor Jon Sarasua between May 2014 and April 2015. In most cases, the member of Garabide attended Colombia, Bolivia, Kurdistan, Ecuador and Serbia, convened by the language association. According to Sarasua himself, “our north is to make a long-term journey with organized layers of the marrow of the speaking communities, to create sustainable bridges.” Sarasua has been dragged by the difficulty of doing so to five countries, and even though the country has named it, Garabide has doubts on the substance, “or it is up to me to say that I have been with pots, with queches, with Kurds… that I have to name the countries that he has asked for. In Bolivia, I spoke with the government and they were involved in different communities of speakers. And so why not say what state I've been with the Kurds? If I enter Kurdistan, why mention Ecuador and not the people of Quechua? Etc. Self-care of the Basques”. However, this is not the only remedy or it can have, since in the book there are many more real doubts than the certainties without respite. These uncertainties can be, in addition to those of Sarasua, those of a whole generation.

Jon Sarasua comes from the publication of Hiztunpolisa (Pamiela, 2013) and from the defense and dissemination of those who have become black in the blank, but this Bost is the yoke of an earlier, a book with notes collected in the work trips made to Brasilera, in the same way as Ertz (Argia, 2010). “Suddenly, when five different sets of notes were accumulated within a year, I felt that a circle had been formed that was able to prepare a book, as a snapshot of those exchange operations, as a picture of the one-year receptions.”

Beyond the speeches

Sarasua has not even gone to the media as it should. He is always a speaker, a speaker, an audience and a student. In the turn, it has brought us reflections such as these, which we share, to our liking.

And why, first of all, is the Basque the interlocutor in the various forums? “Why? What ‘merit’ does the people of the Basque Country have in order to create such recognition and attraction? In view of the mediocre situation of our language and our ‘refuge pilgrimage’, will we have to set an example to others? It should give us a little shame.” For example, that's the color that colors the book: the total willingness to move away from established clichés and from politically correct words and opinions.

Sarasua has participated, for example, in the implementation of a bill on linguistic rights in Ecuador. Sarasua bears the experience of Euskal Herria behind her shoulders: “Can you imagine an Euskalzulo ‘fogoso’ as I do applying rebates to the boldest items proposed by the Ecuadorian group? The grumpy is cautious. He wants a good law, better than ever, but he wants to sell it. And without knowing much, he's playing his cards. And learning, especially learning a lot.” However, the text being drafted is not a law, but a draft preliminary draft. “And on the absolute scale of goodness, the better [the Draft Bill], the harder it is to get ahead. This is the theme of languages in the world.” In the word and in the mouth always a “very important” language, but in reality, on the agenda of many political issues and second- or third-degree popular agents. She complains: “Struggling leaders don’t convey the language to their children.” We could also say, “That’s how the topic of languages is in the world,” and in Basque Country Herria.

Beyond speeches, always

On another occasion, Jon Sarasua will see himself as a silent witness to the conference he has held in Colombia. “In the questions, comments and mini-speeches after the conference, one takes the temperature of its impact. Today most have escaped me, most have worked on the platform, especially the older ones.” Sarasua begins his speech by writing with a large letter Want on the board: “… and I’ve asked what they really want, what they want to be. You may want to remain on the sidelines and you may want to be a Colombian farmer. Both are allowed. But what does each one really want, beyond speeches? I've been silent for a couple of minutes." “Nahi,” what does each of us want?

A few days after the conference to which we have referred, Sarasua has forged in Colombia the stage of negotiation between indigenous people and the government. Sarasua is at the congress of the indigenous people of the north. “Here there is no linguistic account in the days of the communities of the previous day. I didn't understand 60 percent of them. Here I understand everything: They say ‘good morning’ about the platform and directly in Spanish.” There, and here, always beyond speeches.

The merit and merit of the Five Exchanges of Sarasua is that, not against, we make ourselves walk along the daily human paths that living beings walk along with surveys that come from the cold, that appear without tabs, that ask and answer us – not always – that we look and see the world around us, that they dialogue us with the stranger, that they understand us with the word. Sarasua, in the marrow, has joined the platform, in the Aimar, in the Kurdish, in the Quechua, in the Slavic. The Basque people. He lives in the present, between the past and the future of the Zangalaric language, a pilgrim.