Last weekend, the allusions to José Miguel Etxeberria Naparra would once again exacerbate memories of times of old fears and ghosts, the tension of being able to complete that story and be able to move forward, the memories of Hauspotu and the passions of memory. The issue is of time, of popular memory, and it is surely symptomatic due to an excessive need. Some people think it's too early: I don't do one thing.

Because narrative and memory words don't use them the same, and they're two things at the head of everything. The first, the detailed report, when it is only one more instrument for political competition, is, in most cases, at the level of voyeurism. The other can be given a broader sense of entering the section dealing with the consequences of the conflict, which does not necessarily focus on the reports of the militants and which accepts space to different positions. And in this, there's a lot to deal with, in data production, in moods, people, movements ... What do I know!

Above all, there are people who are not central, who have been collateral or ribs with all of these facts.
More than interestingly, I find it essential to collect your testimonies. Of all. And as soon as possible, because in these modern times, memory escapes more and more quickly. And I'm glad that some interesting work has been shown lately.

The first instalment of the Lisipe series published this week speaks of this and of its particular vision, dealing with the issue of armed struggle from the perspective of women. Sign that the puzzle is missing many pieces: so far there are missing parts of the wives. The same as Iparralde's pieces, among others.

There are works that in the last two years are from the north, very valuable. Some are works in sociology, others in journalism, others in literature. For example, the Bisaiak project, Jauziaren Pegegiak, which contains testimonies from people from the 80s and 90s. Hence also the testimonies of Kristiane Etxaluze and the Lepobizia interview, in which the trajectories of some young people from Iparralde are clearly explained and, therefore, the concerns that have led them to create their commitments. Berria, on the other hand, has a rich representation of refugees in the retrospect on the GAL, which gives an image of society and human relations – not to mention many other places –. I do not know to what extent these works will arrive, which are published in a dispersed manner.

I care more than the fact, the social history, what has been felt, the unfolding of relationships between people, the transcription of the headache with oneself, in one way or another. Memory is going to go extinct and a generation arrives that has no ideas about what has happened and few instruments to understand it.

I believe that the puzzle of our recent history is to collect the testimonies of those who have lived it and that we have to do it now, uniting the pieces. Let it not be for decades that our neighbours and neighbours have the need to guess, search and find distorted responses, as is the case today with those of war.

Because if we don't dare, others don't walk with the same problems or complexes. Some will write our recent history kilometrically, often in Spanish, through aversion, sometimes by indifference. Such as the works of the French deceased, such as the fiction of Marin or the autobiography of Sureau, as well as those of Chalvidant, Massey and others of the same kind. They have no headway in proposing an uncompleted analysis of the Basque Country and of citizenship.