As Xamarren Biziaroak (Pamiela, 2023) explains: “Participating in any public expression was a sign that they reached a level of development, they were adults. They were no longer children, now they were children, youth of the people, with their advantages and their obligations. […] Acting in the masks was a social leap before the citizens, because the children could not participate, it was something initiatic, to move to the other level”.

The people of Pagola, who live trapped by Zuberoa and Nafarroa Beherea, have become more mature. However, Pagola is officially included in the map of Baja Navarra, in Oztibar. Since the masks are common to the peoples of Zuberoa, in the last century it has not been done in Pagola. So far.

Preseski, Mr Buhame asks the question, almost nothing else to go into public: ‘Pagolarrak zer gara? Manex from suletino? Or the Sulatins who speak of manex?” The public has a reflection, because he has sculpted in a papelite the supposed trait and, carefully, he has doubled it in two, four, eight and equal to ten… It cannot be until he has curdled it in an inaccessible place: the anus. The spectator will have to be aware, when King Buhame decides, to stain himself once and for all from dialectics.

As with the jars' calluses, we have tried to get into the cavity of the masquerade, albeit briefly, to imagine what it means to participate in a masquerade, especially if this knowledge has not been transmitted in the people themselves.

The pagolar experience teaches them that all of Zuberoa's geopolitics is played in the masks. Mirentxu Lako’s mask explains that a few years ago the mask was recited in Pagola at the time and during the meal some actors behaved “very badly”. But in two weeks, they apologized. In that matter, he ended up “vulgarisingly.” However, this year it has been the Pagolarras who have left the people, have not mentioned the event even in the Predic, and the Pagolans have behaved “normally” in the houses: “We remembered you two years ago, but it was the past of us. Subsequently, the adult group sent a message to the adult group of Pagola to thank the behavior of the Pagolese without revenge. So, we've become your best friends. There you see in Zuberoa, village to village, how your people will be considered for about twenty years, until the next masquerade. We this year, total Switzerland! All Bingo! kur-kur-kur".

The Pagola mask is deliberated by the WhatsApp group, which brings together young people and the Txirulari. Given that this morning they have to leave Pagola at 08:20, they have an appointment at 07:30 at the Bar Aozteia, as Urdiñarbe is the neighboring town of Pagola, the road is immediate.

With the opening of the aocteic fort they have prepared the snack: all bowl, fruit water, boiling, donkey, coffee, milk chocolate... The local ball society has assumed its mission: all the time they have to pass, all in plant.

While some eat in a forgetfulness, others, amplifying, others start to change clothes, twisting the lines, agreeing the ttunttuna... All those who are knocking the table are men, except one or two: 42 masked, once finished, are cleaning like the chinarrones.

The vehicles circulate in the village of Pagola as a result of the merger at the fist. For example, Urdiñarberat. The first is Beñat, which is the one that has the most punctuality palmarés: to be in the neighboring locality or at the other end of Zuberoa, it is sure that the lunch will reach a goal in such an early point of arrival, or in two minutes. Like the Korrika van, it accelerates or stops the speed in the holm oaks, as appropriate, but not in point of view but in punctuality. From Beñat's liver, the van takes second place, while Yves leaves the mask all season. Xofer: Roger. Wholesale on the body: Pagolako maskarada: Hua!!! The following are young people and some adults, faithful promoters. The latter also have their own WhatsApp group, which self-organize in each performance sharing cars.

Urdiñarberat arrives and starts breaking the barricades. But before you have to reassure the sound, it's not a ttip issue. Because Pagola has only one Txirulari: Mirentxu Lako, but she's considered a scholar. So she appreciates that the musicians from the village she recites collaborate. Well, Lakua explains: “Sometimes they are there of time, sometimes not, sometimes they have given us four words but two appear. We don't know much about what to tell. But you usually have someone.” Thus, although music is considered a “cacoleo”, it is appreciated, at least, that it is “sovereign” when starting the mask without depending on anything. Preseski, Urdiñarbe has picked up the gijilla because on this occasion he has not referred to any musician collaborator of the town: “The musicians of the town are not acting / today the only chulista is the feat of two girls / you have not seen any of this for some time.” They say that it has not happened as there that all Txirularis are women.

In Urdiñarbe they have eight in common, in different neighborhoods: it is very varied. The Urdiñarb have prepared their tables full of food and drink. On the one hand, another tractor and, on the other, relocate all the masks with medicine. To reach the Lanbarre district, for example, it took 20 minutes, as the town of Urdiñarbe has large lands.

All the time, the dantzaris of the people they receive, before the visitors, give the first dance in the barricades. The message is clear: “We have given our own, to see if you do it better than us.” That is the challenge. It is now up to the Pagolarras to demonstrate their skill and to be able to do better than the Dantzaris of Urdiñarbe.

Then, Pagola's stirrups throw Lakua's custom verses. “Bertsos xorrotxak; no punctures,” he laughs.

The verses must be provocative, those corresponding to the bilingual French school of Urdiñarbe, for us to give it, have awakened the legend: “Filling your bilingual cage/child with a system of immersion that makes them believe erroneously/possible”. As fast as Elea listened to him, the king of a pastoral care who was in the audience says in his mouth without hair: “Oh, sharp pen!” Lakua has determined that “in essence, the verses of the barricades intend to launch three lines of honey, while in the fourth is the kilo. Or, on the first side, and to make you swallow your hair, the last three sweetest.” The writer of bertsos has acknowledged that it is a great work: “You have nothing to act.”

To this end, the refined search work carried out in previous weeks has been to call a number of citizens to gather information from the houses or structures of the barricades of Urdiñarbe to hunt the most exciting anecdotes. He has given some examples: if a house has just died, or that house is extravagant, or look at the history of the neighborhood... What is certain is that the verses of the barricades and the predictions of the afternoon of Kaba and Mr Buhame have nothing to do with it.

The master of the masquerade is the guardian of everything, he has to measure the time they have to be in each barricade and the time they have to be, not to reach the afternoon games and eat. He doesn't always hear good answers: "What? Right? What is that Pagola mask.” A whole face.

Barricada a barricada, the head mask of everything reaches the eighth: the Kerestus fulfill their mission: to castrate the cabestero. Kerestu is a guy who punches the task, but not the cause, he sends Pitxu: “Hou Pitxu, houuu!”

Alta, Pitxu, instead of riding, is lost under the skirt of the cantinera and realizes that nothing can be castrated. Kerestu is a guy who ends up polluting the loader.

The morning period, in which Kaba or Aintzindari is responsible for the
42 mascarists being distributed in the houses of the host town, since it is not done in any way: toilets, because the masked lords leave from the neighborhood house, musicians to the houses of the musicians... the charges of the mask and the people validate: “Parallel if you have connection of the two worlds!”

Then the carnival quote shoots, everyone goes home. They will meet frequently in Urdiñarbe Square at 15:30. But, because not everything is about them... because now the arizalaris are in the hands of the citizens who will give the mask, because in their homes they are advised to eat and can not always refuse to offer the aisa, especially in alcohol: “You need a quick personality: “No, otoi water”. Socially it is not very valued not drinking alcohol. In the first towns, I have realized that in the houses where I have eaten, if multiple alcohols are not taken, the mask is not considered true. That is, the actors should be cleared to make a real mask.” Alta, Lakua has told us that young people know how much they work before each performance: about 15 people. It would therefore be a question of making the drink of the last moment conditional on the whole work.

Lakua has a trick: “When, like somewhere, with the respect of young people, he wears me and says: ‘Banoa, it is tenor’. Other times, before I go home, I've asked them, "Will it be tenor, will they help us out?" Otherwise, I will take my car’, because it has happened to me that it is almost localized.”

It has to be said that, in the afternoon, the Plaza de Urdiñarbe has long been like a fused donuts: the public was the one who was, in time, but… the protagonists have brought together Urdiñarbe, which instead of leaving at 16:00 has easily passed at 17:00. It has been surprising, as it is not a characteristic of the Pagola mask. Urdiñarbe's performance has been the thirteenth, and to conclude, it was still three weeks away, anyone could understand that the players were starting to laxate and that, like Dalí's watches, time would have gathered a new relativity. In fact, what has been seen in the many masks was that, with the beginning of the evenings, arizalaris published them hot.

But no, they have surrounded the square as dignified, serious and fresh as ever. You can perceive some exhaustion. In the audience, Hernani's partner has a compass in her hand; the article written by
Aritz Ibáñez Lusarreta: Manex Guide: 11 tips for not getting lost in the masks.

They knew for the first time in history that the captive boss, Kabana, was going to be played by a woman, they haven't been stoned, because the puxante Kabana has taken the place, so secure, so strong. Well, they ask, "Are all these revolutions of this year kept in the masks of the following years?"

Ainara Agerre has recognized that they have chosen in a “natural” way to assume the role of Kabana this year: “I am the only girl in tanning, but from all my life I am friends with those kids, we went out together, we dyed and I have been used in the world of the child. Therefore, it is not a revolution, it is normal.” However, domestic normality is not usually the same. As usual, they have decided not to make feminist discourse. To empower the plaza, Ager does an exercise to enter the role before the entrance, because it helps him a lot. And he's learned to look above. “What do you have?” as if I asked. “Create a character with things like this and give you security, that gives you another energy, and with that energy even more, and by the way.”

The character of Pitxu has also been a bad success; Zaza, Eliane and Patricia are clear that this year’s issue is special: “Pitxu oso on zuzun; for some time we did not have a Pitxu ukan Zuberoa: natural, free, at the head of the ideas, it gives you room inside the village… In the squares of each town I invite you to see something and meterote here.

Pitxu was very pleased with his performance: “It was sweet from the point of view of the time and also the game, because it was not too long. We started a friend late, but the age was in favor! If we compare with other peoples it is true that there were more people in Urdiñarbe, it was a good assembly!”

A neighbor of Urdiñarbe is surprised to see the ikurrina in the mask; the papelite that Mr. Buhame has taken out of the anus was empty and has cast it: “Onsa kakit what we are the Pagolarras, especially because we are Basques!” The ikurrina, which is the lion of Zuberoa, is accompanied by the ikurrina: “Taking the ikurriña out is a revolution, which the Buhameak have chosen at will, because consciously the feeling of all Euskal Herria is very developed in that public mask, which is always a lion. Taking ikurrina out in the public square talking about Sulatins is an incredible novelty,” explains Lakua. Also notable is the Basque chosen by the players of this year: the public has enjoyed the unified Sulatino, easier to understand for any manex, more ecumenical. In Arizaleta not all are pagolarras, because they are also from Oztibar, as Pitxu said: “Each one of us will give his own dialect and as other people like to see. In the end they have said real Sulatvian purees: ‘Ah, for those of you who are Manex, however, it is not bad, very good!’

In the masquerade they have given air from the Pagola Jungle, which braids the two coats. The only one who so far knew air in the world is the father of a xorrotx, who learned a second xorrotxa relative as a child. It has stitched all the masks, because, as Xamar says: “In addition to ancient rituals and spectacularity, we have to take into account the social impact of all this folklore, food for the cohesion of the community”.