Two or three weeks ago, apparently, the news spread through Iparraldeko Hitza, where researchers Beñat Oiharzabal and Irantzu Epelde will conduct a study on language called "apaepe." In the same way, the call was opened: they sought witnesses.

(Deaf) certainly deserves a mention, first of all, in recognition of Professor Beñat, who conveyed to me the knowledge and affection of grammar, as well as to applaud the laughter for his research.

To situate me, in a strictly non-academic way, but to give an idea, the priest is a coded language, a secret language rather than a shallow, if I am not mistaken I would have a scientific name cryptolecto, because it means that it is an oral language, understood only by the members of a certain community; it supposes an insertion between the two languages, but it would not be a pidjin not know, but the emergence of the need for communication, something functional.

If the Basques are unknown to us, examples in French culture are scarce, such as Javani, Largonji, Verlan or Cadogan, beyond British Polari. And surely many others around the world.

It is often used by a certain social class or community, in the Basque Country the so-called Buhames, in Ireland the dock workers, in Britain the homosexual community, that is, the marginal communities. They are often seen as a way of talking about gunmen, thieves and witches. Some survive, such as the verlan, others survive in literature such as the Javanaise song of Gainsbourg or through a character of a work by the writer Queneau.

It has happened that they have been investigated, for example, in the CNRS research groups in France, but the responsibility is not so, and in the case of Euskal Herria it is not said that so far no work has been done on it, among other things because they were other needs. For
a long time, I thought it was a children's game, a way to play, because I didn't relate directly to the hams. If I had resonances around the language of the Bouhames in my house when I was a kid, it represented the language of my own. For the first time I realized the priest's deadline through the text of the writer Barbier, I took the satire signs and I was incredible, in the little novel At the end, I noticed the playful hands of Larzabal and Casenav, but in the Kingdom of Waiting Skies I realized that it was not just antibodies thing, that I could have cast behind something. Since then, I have known that in other places in the Basque Country there are also similar forms, early in the morning, Afaefeca. Lucky us! Because, like everyone else, we have our sibiline languages!

In the September Zirimola, between the different times, I received with satisfaction and curiosity the research project of Oiharzabal. I am glad that the subject is dealt with seriously and, at the same time, I have read it as a strong novelty, because the subject is in a hurry, an interest and at the same time has a frivolous, intimate side of little news. I have the honour to see the result of the study: who spoke, in what context, what to do, what to store… I feel like answering all these questions. It clarifies the time and I prefer to think this way, and to increase the illusion that one day the Basque will have enough vitality to be creative again and that we will be scorched in the squares of all the peoples than in the studies.

& '97; Opordupudapa epez dupudapa, hipiztupun bapat epezapaguputzep bapadupuzupu Bepeñapatipi eperappozupu!