MAGAZINE OF THE PEOPLES 2 - El instituto europa … · e historicidad en Europa: ... La tragedia del pueblo ubij empezó en el siglo ... MAGAZINE OF THE PEOPLES Número 2. Año 2004

Número 2. Año 2004 / 2. Issue Year 2004

MAGAZINE OF THE PEOPLESH E R R I E N A L D I Z K A R I A

Foreword: Juan José Pujana Arza. The Last Ubikh: ThamarMargvelashvili. Interview to Vladimir Kikilashvili. Discovering moreabout Daguestan: Tamara Gamilagdishvili Gagua. Política de reconocimientoe historicidad en Europa: Miguel Herrero de Miñón Letters to the editor

EDITORIALWHAT EUROPE?

We live in a time of unexpected changes in theworld, among them the construction of a new

Europe. For the first time a united Europe isemerging as a result of the will of

Europeans. It now has twenty-fiveMember States. However we must

remember that the real Europeis much more than this, and

that there is still a longw a y t o g o . T h e

concept of “state”has been taken as

t h e u n i t o fmeasurementa n d a c t i v es u b j e c t . A tI n s t i t u t oEuropa de losP u e b l o s ,F u n d a c i ó n

V a s c a , w eproclaim that

there are other,deeper realit ies

that must be takeni n t o a c c o u n t i f

European unity is to be asuccess. Natural peoples are

the result of age-old experience inwhich they have forged their cultures,languages, forms of life and views of the

cosmos as we see them today. All this, in itsimmense, rich variety, is a great heritage thatwe must not only preserve but also develop,because the dignity of humankind demands it.From here in the Basque Country we wish todeclare our solidarity with and respect for allthe peoples of the world, and especially thoseof Europe. Peoples cannot be measured inkilometres or in numbers of inhabitants, but bytheir will to exist and persist in peace andjustice.

Juan José Pujana ArzaFormer President of the Basque Parliament .

EDITORIALANOLAKO EUROPA?

Munduan ezin susmatuzko aldaketak sortzen aridiren aro baten aurrean gaude. Besteak beste,Europa berri baten eraikuntzan, alegia. Lehengoaldiz sortzen ari da Europa berri bat, oraingoan,europarren nahi eta borondatean oinarriturik.Dagoeneko badira hogeita bost Estatuosotzen dutenak. Hala ere,baieztatu behar da benetakoEuropa askoz gehiago delaeta oraindik bederenbide luze bat dagoelaibiltzeko. Neurribezala, subjektueraginkor bezala,E s t a t ukontzeptu edoaburua hartui z a n d a ."Herrien EuropaI n s t i t u t u a ,E u s k a lF u n d a z i o t i k "aldarrikatzen dugub a d i r e l a b e s t eerrealitate sakonagoaketa ezinbestean kontutanhartu behar direnak Europakobatasun horrek arrakasta izandadin. Milaka urteetako eskarmentuarenondorio dira berezko Herriak, guganaino helduzaizkigun kultura, hizkuntza, bizi-molde etamundu-ikuskizun ugariak sortuz. Guzti hori, bereizugarrizko aniztasun aberasgarrian, altxorrikhandiena dugu, zein mantendu ez ezik, garatu ereegin behar den, gizabanakoaren duintasunakeskatzen digulako. Hemendik, Euskalerritik, adierazinahi diegu munduko Herri guztiei, eta berezikiEuropakoei gure elkartasuna eta begirunea ere.Herriak ez baitira neurtzen, ez dituen kilometroenbidez ezta biztanleen kopuruaren bidez ere ez,justizian eta bakean bere izateko eta irautekoborondatearen bidez baizik.

Juan José Pujana ArzaEusko Legebiltzarreko Lehendakari ohia.

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ne of the earliestcontacts establishedby Instituto Europa

de los Pueblos – FundaciónVasca with the renowned“Caucasian House” centrefor cultural relations inGeorgia was through thehead of the CaucasusDepartment Ms. ThamarUjukhu. We were impressedby her Sunday schoolclasses on the languages,cultures, music, folkloreand mythology of thepeoples of this mysticalregion. Ms. Thamar is aCaucasologist who is well-re p u t e d i n G e o rg i a nacademic circles. She isCherkessian in origin, andjointed the State Universityof Tbilisi while still veryyoung. She formed a familyin Georgia and became oneof the most outspokendefenders of her adoptedcountry and indeed of the

whole Caucasus. We present a brief interviewwith Thamar Ujukhu provided by ThamarMargvelashvili, a Georgian journalist who writesfor the Kartuli Universiteti newspaper.

7th October 1992 saw the death in Turkey at theage of 88 of Tevfic Esenç, the last Ubikh. With hisdeath one of the ancient Ibero-Caucasianlanguages of the Ubikh people ceased to exist.Unit the large-scale deportation of Caucasianpeoples to Turkey and the Middle East in 1875,the Ubikh people owned the north eastern partof the Black Sea, close to Abkhazia.

Tevfic Esenç was a Turkish farmer of Ubikh originwho lived in a village called Haci Osman. Inaccordance with the wishes of this last of theUbikh, his gravestone bears the legend “Here liesTefvic Esenç, last speaker of the language knownby his people as Ubikh”. He was an extraordinaryman who amazed visitors, including famouslinguists such as George Dumezil, Hans Vogt andGeorge Hewitt, who worked with him to compileinformation on the Ubikh language. Thanks tothis last Ubikh and his broad knowledge of his

EL ÚLTIMO UBIJ

THE LAST UBIKH

Ono de los primeroscontactos que elInstituto Europa de

los Pueblos, FundaciónVasca tuvo con el afamadoCentro de RelacionesCulturales de Georgia LaCasa Caucasiana, fue conl a d i r e c t o r a d e ldepartamento del CaucasoSra.Thamar Udzuju. Nosimpactaron sus clases enla Escuela Dominical sobrelas lenguas, cultura, músicay folclore y mitología delos pueblos de esta regiónciertamente míst ica .Señora Thamar es unacaucasiologa consideradaen los círculos académicosde Georgia. Ella es deorigen cherkes que siendomuy joven ingreso en laUniversidad Estatal deTbilisi, formo una familiageorgiana y se convirtió en una de las defensoras masapasionadas tanto de supaís de acogida como de todo el Cáucaso. Lesofrecemos una breve entrevista con ThamarUdzuju que nos facilito Thamar Margvelashvili,periodista georgiana, colaboradora del periódico“Kartuli Universiteti”.

El 7 de octubre de 1992, en Turquía, a sus 88años de edad falleció Tevfic Esenç, el ultimo ubij.Con su muerte deja de existir uno de los idiomasmilenarios de origen iberocaucasiano quehablaban los ubij, el pueblo que hasta ladeportación masiva de los pueblos del Cáucasoa Turquía y los países de Oriente Medio en 1875,era dueño de la parte noreste del Mar Negro,próxima con Abjasia.

Tevfic Esenç era un agricultor turco de origenubij que vivía en un pueblo llamado Haci Osman.Respetando el deseo del último ubij, la piedrade su tumba lleva escrito: “Aquí descansa TevficEsenç, el ultimo que hablaba el idioma que supueblo l lamaba ubij”. Era un hombreextraordinario que asombraba a todos los quele visitaban, entre ellos famosos lingüistas comoGeorges Dumezil, Hans Vogt y George Hewitt

U

Tevfik Esenç at 57 in 1962.

Institute for the Europe of the Peoples, Basque Foundation

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native language, culture and mythology sciencewas able to conserve one of the first Caucasianlanguages, a language that is now, unfortunately,no more.

The tragedy of the Ubikh people began on 21stMay 1864, the date when the Russian Empirefinally won its century-old war against thepeoples of the Caucasus. Many Cherkessians,Abkhazians, Chechens, Ingushetians, Dagestanis,Ubikh and other Caucasians died defending thefreedom of their homelands, but most of thosewho survived were forced to abandon their landand emigrate to Turkey and other countries tothe east. The renowned Abkhazian writer BagratShinkruba dedicated his most emotional novelThe Last Ubikh to the tragedy of the Ubikh, andCherkessian writer Mijeil Lojvitski (Adzuk Girey)dedicated two novels to his people.

The deported peoples took with them to theirnew homes the only treasures they had left:their love of their homelands, their nativelanguages and the hope that they would oneday return. The Ubikh, Cherkessians, Chechens,Ingushetians and Abkhazians attempted tosettle in close-knit groups, forming their ownvillages which they called by the names of theiroriginal home towns. Larger groups managedto hold on to their traditions, culture andlanguage, and can still be found today living inTurkey, Jordan, Syria, Iraq and elsewhere.Unfortunately the Ubikh did not survive as apeople: they gradually merged into the cultural,religious and linguistic background againstwhich they came to live following deportation.The disappearance of the Ubikh language is analarming tragedy, not just for Ibero-Caucasianor European civilisation but for the wholecontemporary world. Another shade hasdisappeared from our mult i-colouredenvironment. What will be the next?

The press often publishes news items on theCaucasus region, but seldom are journalistsinterested in the history, culture and traditionsof these peoples, which are so renowned for theirpride and their love of freedoms. This is sad,because most of the mentions of Caucasianpeoples in the Western media stem from ethicconflicts and wars, and from the misfortunes ofthese peoples that continue to be victims of thepower of the Kremlin even after thedisappearance of the USSR. Although somecountries in the region have recovered their

que colaboraron con Sr.Esenç para recopilar todala información sobre la lengua ubij. Gracias alultimo ubij y sus conocimientos amplios de lalengua materna, de la cultura e incluso de lamitología, fue posible conservar para el mundocientífico uno de los primeros idiomas caucasianosque, por desgracia, se ha muerto.

La tragedia del pueblo ubij empezó en el sigloXIX, concretamente el 21 de mayo de 1864, eldía que el Imperio Ruso venció en la guerracentenaria contra los pueblos del Cáucaso. Unagran parte de los cherkeses, abjasios, chechenos,ingushes, daguestanies, ubij y otros puebloscaucasioanos murieron defendiendo la libertadde sus países, pero los que sobrevivieron fueronobligados a abandonar sus tierras y emigrar aTurquía y a otros países del Oriente. El famosoescritor abjasio Bagrat Shinkuba dedico a latragedia de los ubij su novela más emotiva “Elultimo Ubij”. El escritor Mijeil Lojvitski, de origencherkes (Adzuk Girey) dedicó a su pueblo dosnovelas.

Los pueblos deportados se llevaron a su nuevohogar los únicos tesoros que tenían: el amor asu patria, sus idiomas maternos y la esperanzade volver a sus tierras. Tanto los ubij o cherkeses,como chechenos, ingushes o abjasios, intentabanasentarse en los núcleos compactos formandosus propias aldeas a las que ponían nombres desus verdaderos pueblos. Los más numerosossobrevivieron conservando las tradiciones, culturay la lengua y hasta hoy día viven en Turquía,Jordania, Siria, Irak o en otros países del mundo.Por desgracia, los ubij no pudieron sobrevivir: seasimilaron poco a poco en el entorno cultural,religioso y lingüístico que les toco vivir tras ladeportación. La desaparición de la lengua ubij esuna tragedia alarmante no solo para la civilizacióniberocaucasiana o europea, sino para todo elmundo actual. Nuestro entorno multicolor haperdido un color más ¿Cuál será el próximo?...

Los medios de comunicación actualmentepublican bastantes noticias sobre la región delCáucaso, pero pocas veces los periodistas seinteresan por la historia, cultura y tradiciones deestos pueblos tan famosos por su orgullo yamantes de libertad. Es triste, pero la mayoría delas veces en los medios occidentales se mencionanlos pueblos del Cáucaso solo por los conflictosétnicos y guerras, por las desgracias de los pueblosque después de desaparición de la URSS, siguensiendo víctimas del poder del Kremlin. A pesar

The disappearance of the Ubikhlanguage is an alarming tragedy ...

La desaparición de la lengua ubij esuna tragedia alarmante …

Instituto Europa de los Pueblos, Fundación Vasca

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independence, have chosen the path ofdemocratic development and are now strugglingto bring peace to the region, other continue underthe domination of the old empire. Conflicts inGeorgia, Azerbaijan, Armenia and the northernCaucasus have seriously damaged the closerelationships that these neighbours had alwaysmaintained. The efforts of the democraticcountries of the West will not therefore besuccessful unless the Georgians, Abkhazians,Ossetians, Armenians, Azerbaijani, Dagestani,Chechens and Ingushetians, who are the trueowners of the Caucasus, can reach agreement toattain the desired goal of peace. But they mustdo this in the spirit of understanding, support,tolerance and wisdom that has alwayscharacterised them.

Georgia is the key to uniting the cultures of thewhole Caucasus. Several generations of peoplefrom all the countries in the region were educatedat Georgian universities, which have producedrenowned scientists, musicians, painters andteachers. The roots of scientific co-operation andcultural relations between our many peoples mustbe sought in the celebrities of Georgian scienceand culture: Ivane Dzavajishvili, Arnold Chikobava,Simon Dzanashia, Ketevan Lomtatidze, GuioguiRogava, Sergo Kobuladze, Nodar Andguladze andmany more. These same roots point us in thedirection we must take if we are to save ourcommon home, the Caucasus. However much ourWestern friends may strive, we ourselves hold theresponsibility for rebuilding the paths and bridgesthat have been destroyed in the past decade. Wehave a responsibility to the future of our societiesand to the future of our children andgrandchildren.

I am honoured to have this chance to help outin the task of reconstruction, together with mycolleagues at the “Caucasian House” culturalrelations centre in Georgia. The House currentlyenjoys a international renown as an educationalcentre that is fighting for peace in our regionthrough popular democracy, cultural policy andeducation. We must heal the old wounds andreconstruct and reinforce our common home,the Caucasus. Above all, we must remember thetragedy suffered by our kin the Ubikh, and workceaselessly to ensure that we never againwitness a misfortune such as that suffered fromthe mid 19th century to the turn of themillennium.

Tbilisi, July 2004.

de que unos países de la zona han recuperadosu independencia, han elegido la vía del desarrollodemocrático y luchan por la paz en su región,otros siguen bajo el dominio del imperio antiguo.Los conflictos provocados en Georgia, Azerbayan,Armenia y en el Norte del Cáucaso, dañaronseriamente las relaciones estrechas que siempreunían a estos vecinos. Por lo tanto, los esfuerzosde los países democráticos del occidente noconseguirán su fin si los mismos georgianos,abjasios, osetios, armenios, azerbayanos,daguestanies, chechenos e ingushes, todos losque son verdaderos dueños del Cáucaso, no seponen de acuerdo para conseguir tan deseadapaz, pero solo con el entendimiento, el apoyo, latolerancia y la sabiduría que siempre les hacaracterizado.

Georgia es el eje de la unión de las culturas detodo el Cáucaso. Varias generaciones de todoslos países de la región se educaron en lasuniversidades georgianas: famosos científicos,músicos, pintores y maestros salieron de estoscentros. Las raíces de colaboración científica orelaciones culturales de nuestros numerosospueblos fueron las celebridades de la ciencia yla cultura georgiana: Ivane Dzavajishvili, ArnoldChikobava, Simon Dzanashia, Ketevan Lomtatidze,Guiorgui Rogava, Sergo Kobuladze, NodarAndguladze y muchos más. Estas mismas raicesnos indican el camino que tenemos que tomarpara salvar nuestra casa común, el Cáucaso. Pormucho que se esfuercen nuestros amigosoccidentales, somos responsables de reconstruirlos caminos y puentes que se destruyeron enesta ultima década. Somos responsables ante elfuturo de nuestras sociedades y ante el futurode nuestros hijos y nietos.

Me honra tener la oportunidad de contribuir enesta labor de reconstrucción junto a mis colegasen el Centro de Relaciones Culturales de Georgia“La Casa Caucasiana”. Actualmente nuestra casagoza de reputacion internacional como centroeducativo que por la vía de diplomacia popular,de política de culturas y educación lucha por lapaz en nuestra región. Debemos curar las heridasviejas y reconstruir y reforzar nuestra casa encomún, el Cáucaso. Sobre todo estamos obligadosrecordar la tragedia de nuestros parientes, losubij, y trabajar sin descanso para que nuncavuelva ocurrir ninguna desgracia como la quetuvimos que vivir y presenciar desde el siglo XIXhasta los comienzos del nuevo milenio.

Tbilisi, julio de 2004.

Georgia is the key to uniting thecultures of the whole Caucasus.

Georgia es el eje de la unión de lasculturas de todo el Cáucaso.


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his quote is from Prof . VladimirKikilashvili, a specialist in the Caucasus,holder of a doctorate in philology, Deputy

Rector of the Signag Department of the StateUniversity of Tbilisi, Head of the Centre forCaucasiology, Chairman of the InternationalAssociation of caucasologists, Head of theCaucasiology Department at the NationalLibrary of the Georgian Parliament, founderand editor of the international publicationsK a v k a s i i s M a z n e , c a u c a s o l o g y a n dMultidisciplinary Abstracts on Caucasus.

We recently had the opportunity to learn abouta project by Prof. Kikilashvili which seeks tohelp any one interested in finding broaderinformation on the Caucasus region. Whatfollows is an interview with Prof. Kikilashvili inwhich he gives more details on the databaseand computer system used.

- Just what is the IT search system foradministrative and territorial divisions of theCaucasus?

- This is a search system covering almost 22,600localities: almost 7600 in the NorthernCaucasus, 2000 in Dagestan, 700 in Chechnya,

�R cj;fktyb.= Uhepbz ds,hfkf fvthbrfycrbqgenm ukj,fkbpfwbb�

INTERVIEW: Prof. Vladimir Kikilashvili“It is a shame that Georgia has chosen the American path of globalisation”

1. Mtskheta. View ofSvetitskhoveli. 2. Jesus appears to his Disciples after Resurrection. Irakli Parjiani 1950-91. 3. Mtskheta. View of Jvari Monastery.

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300 in Ingushia, 500 in Ossetia, 700 inCarachaevo-Cherkessia, 600 in Kabardia-Balkaria, 300 in the Adygeiskaya autonomousregion, and 2500 in the Krasnodar region. InTranscaucasia it covers 5000 in Georgia, 6000in Azerbaijan and close to 4000 in Armenia,making almost 15000 in total.The changes in the political map of theCaucasus in the post-Soviet decade have alsobrought economic and cultural changes.Against a background of transformation fromregional units of a social ist union toindependent states, the process of integrationtakes on an increasingly important role, and arapid supply of in-depth information isrequired. It is in that context that the needarose for full information on administrativeand territorial units, maps and ethnolinguisticdescriptions of the Caucasus.

- How did the present project come about?

- The idea for this project came to me while Iwas still studying at university, but at that timeit attracted little interest from specialists. Thiscould well have been because such informationwas considered secret, and even basic statisticsand geographical data had to be approved bystructures such as the KGB and others.However, during joint scientific expeditions inGeorgia and Dagestan headed by my teachersfrom Dagestan Prof. U.A. Meilanova and Prof.B.B. Talibov, we had already gatheredinformation on the administrative anddemographic divisions of the Caucasus. Therest of the information was compiled fromscientific literature. Also on the expeditions

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Prof. Vladimir Kikilashvili

were my Russian colleagues, now ProfessorsM.E. Alexeev, K.R. Kerimov, E. M. Sheijov andothers.I had gathered a great deal of material thatwas eventually processed and set up at theinsistence of my Russian colleagues, and Ipresented a doctoral thesis in Moscow at theCentre for Linguistics of the Russian Academyof Science.

- What was your purpose in carrying out thisproject?

- The project was carried out in order to offerinformation to society on the Caucasus withdifferent parameters. Knowledge of thoseparameters enables the information to be usedin different areas of activity, because it includesdata that are characteristic for manydisciplines. For example for economic andpolitical purposes, to forecast events such aslarge and small-scale ethnic conflicts and tospeed up integration projects. The project mayalso be developed subsequently along morespecific lines such as culture, tourism, industry,geology, geodesics, the environment, with theparticipation of all the regions in the Caucasus.

The main users of the project will be:

a) The business community: businessmen whoneed in-depth knowledge of the region with aview to running preliminary marketing studies,i.e. knowledge of localities, demographics, themake up of nations, numbers of inhabitants,geographical characteristics, road networks,climate, etc.

b) The political community, for the abovereasons and also for the statistical data onpopulations, the demographic characteristicsof individual administrative divisions, districtsor regions that may serve as a catalyst forethnic or polit ical confl icts . This is afundamental line for developing a process ofintegration.

c) Sociological researchers, for whom both thecurrent situation of the region and thehistorical background to the development ofits society are important in regard tosociological aspects.

- How was the project funded?

- Funding was provided by the representativesof the Sorosa Fund in Georgia, as teachingmaterial for higher education centres. A courseon the Computerised Encyclopaedia of theCaucasus is now taught at the faculties of

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Coke advertisement in Tbilisi

Letters, History and Economics of the StateUniversity of Tbilisi.Unfortunately, it has not yet been taken onboard by the political and power structures,for whom we believe the project is an essentialtool, because it can help to forestall theconflicts between nations and ethnic groupswhich can easily be sparked off in theCaucasus, as extremists have shown.

- What is your opinion of the globalisationprocess?

- For Georgia, which stands at the crossroadsbetween Europe and Asia, it can be consideredas an organic process. The whole history ofGeorgia is related to some extent with thisprocess. The ancient states of Asia integratedit into their own globalisation process, thenthere was the propagation of Christianity andof Islam, annexation by Russia and 200 yearsof life in common. All this is no more thanglobalisation. It is true that a short time agothe last period was destroyed. However Europewent the same way as the Russian Empire,though with the difference that today’s Europeis taking a peaceful route. Russia, by contrast,needed more effort, and that effort was notprecisely pleasant for its member states, toput it mildly. Russia would now probably takethe same route as Europe.

- Does that mean you are in favour ofglobalisation?

- At this time I am in favour of Europeanglobalisation, because it respects the nationalt ra i t s o f i t s M e m b e r S t a t e s , u n l i k eAmericanisation, whose goals and means arethe same as those employed by Russia 200years ago. I believe that America is trying tobring Europe under its dominion just as Iran,Turkey and Russia did with Georgia in earliertimes.However I am filled with hope by an interviewwith the prestigious Czech linguist VatslavCherny, who forecasts that America will sufferthe same fate as the Soviet Union. TheJapanese recently described America as theSoviet Union, only richer, comparing thelifestyle with 1937.It is a shame that Georgia has chosen theAmerican path of globalisation rather thanthe European one. Our politicians visit Europe,but apparently only to go sightseeing.I think time will provide an answer to all thesequestions.

Tbilisi, September 2004.

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Georgian women near the St. Father Gabriel´s grave.

embers of the Institute returned to theCaucasus in March and April 2004. Aftermuch preparation we set out to “discover”

the Republic of Dagestan (Russia): caucasologistsworking with the Foundation Dr. VladimirKikilashvili and Dr. Enver Sheichov travelled fromMoscow to the Dagestani capital Majachkala, andI myself went to the villages on the border withGeorgia and Azerbaijan. Financial resources,donations and even personnel willing to undertakea study of the whole wealth of these tiny Caucasiancountries are scant. Once again I felt proud tobelong to this land, and of course I was impatientto meet my Dagestani cousins even if on thisoccasion I would not be able to reach all the areasin which I was interested. Visas are required thesedays to travel from Georgia to the NorthernCaucasus. In spite of all the red tape placed in theway of our direct access to these peoples it is worththe effort, as there are many opportunities fordiscovery and enjoyment. The peoples of Dagestanhave much to show, teach and contribute to thescientific world and indeed to anyone interestedin their immense natural, cultural and linguisticwealth. This time we can do no more than offer abrief overview of the ethno-linguistic situation inDagestan, but we trust that you will welcomefuture articles on this mystical country with theinterest it deserves.

REDESCUBRIENDO DAGESTÁN

DISCOVERING MORE ABOUT DAGESTAN

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Ma vuelta del Instituto a la región del Cáucasose realizó en los meses de marzo y abril delpresente año 2004. Después de una larga

preparación, partimos a “descubir” la República deDaguestán (Rusia): dos caucasiólogos, colaboradoresde nuestra fundación, el Doctor Vladimir Kikilashviliy el Doctor Enver Sheijov, viajaron desde Moscú aMajachkala, la capital, y yo misma, a los pueblos quelimitan con Georgia y Azerbayán. No existen nimedios económicos ni donaciones, ni siquiera lavoluntad humana suficiente para abarcar el estudiode toda la riqueza de estos diminutos países caucá-sicos. Una vez más me sentí orgullosa de pertenecera estas tierras y, lógicamente, estaba impaciente porencontrarme con los hermanos daguestanís, aunqueen esta ocasión no pude llegar a todos los puntosde interés. Para viajar desde Georgia al Norte delCáucaso hoy en día se necesitan visados. A pesar detodas las barreras burocráticas que nos puedanponer para acercarnos directamente a estos pueblos,merece la pena, ya que tenemos numerosas oportu-nidades para descubrir y disfrutar. Los pueblos deDaguestán tienen mucho que mostrar, enseñar yaportar, tanto al mundo científico como a cualquieraque se interese por la inmensa riqueza natural,cultural y lingüística de estos pueblos. Esta vez nostenemos que limitar a ofrecerles un breve repasosobre la realidad etnolingüística de Daguestán, peroconfiamos en que recibirán los próximos artículos

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sobre este país ciertamente místico con el debidointerés que se merece.

Daguestán es el país más rico y multicolor no sólode la región del Cáucaso, sino de todo el espacioex soviético. “El país de las montañas” también esel de las culturas y naciones de diferentes orígenes.Los pueblos autóctonos son actualmente 26. Lapoblación total es de 2,2 millones y el territoriotiene 50,3 mil km cuadrados. Según la Constitucióndel país, los idiomas oficiales son todos los que sehablan en el territorio de la República y el ruso. Lacapital es Majachkala (con una población de 377,5mil habitantes) y las ciudades más importantesson: Kizlar, Jasavyurt, Kaspiisk, Kizilyurt y Derbent.El Parlamento se denomina “Reunión de los Pueblos”y en diferentes aldeas del país sigue funcionandoel Consejo de Ancianos, por lo que el Gobierno llevael nombre del “Consejo Estatal”. En diferentes zonasde Daguestán conviven personas de 102 naciona-lidades de origen europeo y asiático, y, lógicamente,esta diversidad está presente en casi todos losaspectos de la vida cultural y cotidiana. Los dagues-tanís creen que fue precisamente esto lo que influyóen buscar vías positivas de resolución de crisis eintentos de evitar enfrentamientos entre los pueblosautóctonos y otros como los nogais, por ejemplo.Según afirmaron tanto representantes del mundoacadémico y político, como gente de la calle, nofaltaron provocaciones, sobre todo durante la guerrade Chechenia, pero estos hechos no fueron sólode carácter bélico sino también político, como lacreación de un movimiento separatista nogai queaspiraba a conseguir una autonomía para su pueblo,que está disperso por diferentes países del Nortedel Cáucaso. El intento se queda en las afirmaciones,pero despierta el orgullo de otros pueblos. Porejemplo, los lezguies afirmaban que en la épocasoviética, en el proceso de creación de la RepúblicaSoviética Socialista de Azerbayán, usando la famosapolítica de Lenin de “bombas de efecto retardado”,varias provincias georgianas y daguestaníes fueronsometidas administrativamente a Azabayán. Unaparte considerable de los lezguis, como otros tantospueblos daguestanís, desde entonces se encuentrandivididos por las fronteras. En ese momento éstono afectaba a la vida cotidiana de los pueblos, perodesde la independencia de Azerbayán (agosto de1991), sobre todo después de la guerra de Chechenia,las fronteras se cerraron en diversos lugares.

La política Azerbayání en general viola los derechosde las minorías; nos limitaremos a declarar que losdaguestanís e inguilos (la minoría georgiana) no

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Dagestan is the richest, most colourful country notjust in the Caucasus but anywhere in the formerSoviet Union. Known as the “country of themountains” it also harbours many cultures andnations of different origins. There are currently 26autochthonous peoples. The population is 2.2million and the land area is 50,300 km2. Under thecountry’s constitution all the languages spokenthere enjoy joint official status with Russian. Thecapital is Majachkala (pop. 377,500) and the othermain cities are Kizlar, Khasavyurt, Kaspiisk, Kizilyurtand Derbent. The parliament is known as the“Meeting of the Peoples” and in the villages thesystem of councils of elders continues to operate,leading the government to be known as the“Council of State”. The different areas of Dagestanare home to people of 102 nationalities of Europeanand Asian origin, and this diversity naturally showsitself in almost all aspects of day-to-day life andculture. The Dagestanis believe that it was preciselythis that led them to seek out positive ways ofresolving their crises and to attempt to avoid ethnicconfrontations between the autochthonouspeoples and others such as the Nogay, for instance.Representatives of the academic and politicalworlds and ordinary people all concurred that therehad been many provocations, especially duringthe war in Chechnya. These included not justbellicose acts but also political pressure such asthe creation of a Nogay separatist movement thatbased its struggle on achieving autonomy for theNogay, who are scattered through several countriesin the Northern Caucasus. The attempt went nofurther than that, but it aroused the warrior spiritand pride of other peoples. For instance the Lezginsaffirmed in conversations with us that in Soviettimes, during the creation of the Soviet SocialistRepublic of Azerbaijan using Lenin’s famous policyof “slow-action mines” several Georgian andDagestani provinces were placed under theadministrative rule of Azerbaijan. Since then alarge proportion of Lezgins, like many otherDagestani peoples, have been divided by nationalborders. At that time this did not affect the dailylives of these peoples, but since Azerbaijan gainedits independence in August 1991, and above allsince the onset of the Chechen war, the bordershave been closed at many points.

Azerbaijani policy in general involved continualviolations of the rights of minorities: Dagestanisand Ingils (a Georgian minority) had no schools inwhich their native languages were taught, thesepeoples were not recognised as the owners of landswhere they are the only autochthonous peoples.

Dagestan is the richest, most colourfulcountry not just in the Caucasus butanywhere in the former Soviet Union.

Daguestán es el país más rico y multicolorno sólo de la región del Cáucaso, sino detodo el espacio ex soviético.


tienen escuelas donde les enseñan sus idiomasmaternos, y no se reconocen los derechos de loscitados pueblos como dueños de las tierras dondeson los únicos autóctonos. Ninguna fuente oficialfacilita la información sobre estos pueblos, queestán bajo el peligro de desaparición o asimilacióncon los azeríes. En las conversaciones con los udisy lezguíes se destaca el deseo de lucha para llamarla atención del mundo occidental, ya que es inútilreclamar los derechos de cualquier pueblo a losEstados de Azerbayán o Rusia. La política de Da-guestán es un tanto hipócrita. Por una parte temeque los pueblos autóctonos sigan sometidos alproceso de rusificación, pero, por otra parte, seenfrenta a problemas como el de los nogais o el delos pueblos sometidos al Estado de Azerbayán.

Evidentemente, en un artículo es imposible abarcartodos los aspectos de los problemas étnicos, políticos,religiosos y culturales de Daguestán, pero actual-mente disponemos de los contactos conseguidosen este viaje, que nos permiten ampliar el bancode datos del Instituto y utilizar las fuentes oficialesacadémicas, así como los medios de comunicaciónde las ONGs y de los particulares. Gracias a estasfuentes, hemos conseguido la lista exacta de lospueblos de Daguestán y otros países del Cáucaso.La lista de los pueblos indígenas de Daguestán:

PUEBLOS DAGUESTANIS:1. Avar (jundz) – 650 mil aprox., el 28% de lapoblación de la República de Daguestán.2. Andi (jundz, “kvnal” o “kunal”) – 25 mil;3. Botlij (buijad, grupo ando-tsez)- 6mil;4. Godober (gibdidi, grupo ando-tsez)- 6 mil;5. Karat ( kirdi, ando-tsez)-25 mil;6. Ajvaj (ashvado, ando-tsez) – 4,5 mil + 2 mil enAzerbayán,7. Bagvalal (bagulalo bubulaly, grupo andi) – 5 mil;8. Tindal (ider o tindi, ando-tsez, subgrupo dido) –5.000;

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No official sources will provide information onthese peoples, who are under threat of extinctionor assimilation into the Azeri. In conversations withUdis and Lezgins a clear desire to fight for theattention of the Western world is evident, since itis seen as useless to claim rights for any peoplefrom the states of Azerbaijan and Russia. The policyof Dagestan itself is somewhat hypocritical. Onthe one hand there is a fear that autochthonouspeoples may continue to suffer a process ofrussification, but on the other hand there areproblems such as the Nogay and the peoples underthe rule of Azerbaijan.

It is clearly not possible in a single article to coverall aspects of the ethnic, political, religious andcultural problems of Dagestan, but we now havecontacts that were made on this trip which willenable us to extend the Institute’s database anduse official academic sources, the media, NGO’sand private sources. Thanks to these sources wehave obtained a full list of the peoples of Dagestanand other countries of the Caucasus.A list of the indigenous peoples of Dagestan follows.

PEOPLES OF DAGESTAN:1. Avar (Khundz) – approx. 650,000, 28% of thepopulation of the Republic of Dagestan.2. Andi (Khundz, known to themselves as “kvnal”or “kunal”) – 25,000;3. Botlij (Buijad, Ando-Tsez group)- 6,000;4. Godober (Gibdidi, Ando-Tsez group)- 6,000;5. Karat (Kirdi, Ando-Tsez) – 25,000;6. Akhvakh (Ashvado, Ando-Tsez) – 4,500 + 2,000in Azerbaijan;7. Bagulal (Bagulalo, Bubulaly, Andi group) – 5,000;8. Tindal (Ider or Tindi, Ando-Tsez, Dido subgroup)– 5,000;9. Chamal (Chamalal, Andi) – 7,200;10. Dido (Tsez) – 7,000 + 1,000 in Georgia;11. Khvarshi (Khvarshal, Dido subgroup) 1,800;12. Hinukh (Genoze, Dido subgroup) – 1,000;13. Bezhin (Khvanal, Dido) – 8,000 + 1,000 in Georgia;14. Hunzib (Gunzal, Ddido) – 1,250 + 350 in Georgia;15. Lak – 120,000, 5% of the population;16. Dargo (Haidakh Ykubach)-356,000, 16.2%;17. Lezgins (Lezguiar, Lezgi group) – 98,000, 4.7%;18. Tabasaran (Lezgi group) – 98,000, 4.7%;19. Agul (Lezgi) – 17,700;20. Tsakhur (Lezgi) – 6,600l + 13,500 in Azerbaijan;21. Ruthul (Lezgi) – 17,800 + 20,000 in Azerbaijan;22. Kritz (Lezgi) – 6,000 in Azerbaijan;23. Budukh (Budug, Lezgi group) – 1,000 inAzerbaijan;

It is clearly not possible in a single articleto cover all aspects of the ethnic,political, religious and cultural problemsof Dagestan …

Evidentemente, en un artículo es imposi-ble abarcar todos los aspectos de losproblemas étnicos, políticos, religiosos yculturales de Daguestán …


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24. Khinalug (Khanalig or Kattidur, Lezgi group) –1,700 in Azerbaijan;25. Udi (Batz) – 8,600 in Azerbaijan & Georgia;26. Archib (Archi, Lezgi group) – 1,000.

As well as these Ibero-Caucasian peoples Dagestan,like other areas of the Caucasus, is home to peoplesof Slavic, Semitic, Hamito-Semitic, Iranian, Turkishand Mongol origin such as Kumic, Nogay, Talish,Tats, Ossetians, Russians, Ukrainians, etc.

We have also requested books and scientific studiesfor the database of Instituto Europa de los Pueblos,Fundación Vasca on these and the other peoplesof the whole region. We hope to gather the fullestpossible information from all possible media so asto offer our readers a picture of the ethno-linguisticand cultural reality of this unique world betweenAsia and Europe.

Our trip was complicated an incomplete, but wenevertheless believe it was very rewarding: we werefascinated by the endless wealth of these landsand their peoples, cultures and customs, guardedso jealously in spite of the extent of externalinfluences and political and economicdiscrimination. The intention is to turn them intosubmissive sufferers of the ambiguous policies oftheir “big brother”, since they reject war. Even so,our hosts admitted to us that most of these peoplesfeel solidarity with the Chechens, but don´t approveof violence. The Dagestanis, for example, are highlyoptimistic and believe in the future of their country.They look up to the eagle, king of birds, as a symbolof freedom, and consider him the lord of themountains, saying “if you ask a wise elder “whereis Dagestan?” he will reply that it is above andbeneath the wings of the eagle”. This pride andadmiration for every corner of their homeland alsostands out in the cultures of other Caucasiancountries. The Georgian word for their land issamshoblo, meaning “land of our forefathers” ordeda samshoblo, meaning “mother land”. TheChechens believe that no vainaj can be happyoutside their own land, and do whatever they mustto return always to their mountains.

9. Chamal (chamalal, andi) – 7,2 mil;10.Dido (Tsez) – 7 mil + 1000 en Georgia;11.Jvarshi (jvarshal, subgrupoo dido) 1,8 mil;12.Hinuj (genoze, subgr. dido) – 1 mil;13.Beztin (jvanal, dido) – 8 mil + 1 mil en Georgia;14.Hunzib (gunzal, dido) – 1,25 + 0,35 mil en Georgia;15.Lak – 120 mil, el 5% de la población;16.Dargo (jaidakh ykubach)-356 mil, el 16,2%;17.Lezgui (lezguiar, grupo lezgui)-98 mil, 4,7%;18.Tabasaran (grupo lezgui) – 98 mil, 4,7%;19.Agul (lezgui) – 17,7 mil;20.Tsajur (lezgui) – 6,6 mil + 13,5 mil en Azerbayán;21. Ruthul (lezgui) – 17,8 mil + 20 mil en Azerbayán;22. Kritz (lezgui) – 6 mil en Azerbayán;23. Buduj (budug, grupo lezgui) - 1 mil en Azerbayán;24. Jinalug (janalig o kattidur, grupo lezgui) – 1,7mil en Azerbayán;25. Udi (batz) – 8,6 mil en Azerbayán y Georgia;26. Archib (archi, grupo lezgui) – 1 mil.

Además de estos pueblos de origen ibero-caucasiano, en Daguestán, como en otras partesdel Cáucaso, viven pueblos de origen eslavo, se-mita-khamit, iraní, turco y mongol: kumicos, nogais,talishs, tats, osetios, rusos, ucranianos, etc.

Para el banco de datos del Instituto Europa de losPueblos, Fundación Vasca, también hemos solicitadoalgunos libros y estudios científicos, tanto sobreestos como de los demás pueblos de toda estaregión. Esperamos tener la información más ampliaposible sobre el tema y a que pretendemos disponerde todos los medios posibles para ofrecerles anuestros lectores la realidad etnolingüística ycultural de este mundo singular entre Asia y Europa.

Aunque este viaje fue algo complicado e incompleto,lo consideramos muy fructífero. Nos hemos quedadofascinados por la riqueza interminable de estastierras y sus gentes, sus culturas y costumbres quetan celosamente conservan y salvaguardan a pesarde tanta influencia ajena, y discriminación políticay económica. Se pretende convertirles en pueblossumisos a la política ambigua del “hermano mayor”,ya que ellos rechazan la guerra. Aun así, me confe-saban que la mayoría de estos pueblos solidarizancon los chechenos, pero no aprueban la violencia.Los daguestanís, por ejemplo, son muy optimistasy creen en el futuro de su país. Admiran el símbolodel rey de las aves, el águila, le consideran dueñode montañas y añaden: “- si preguntas a un ancianosabio dónde está su Daguestán, te responderá:sobre y debajo de las alas del águila”. En la culturade otros países caucásicos también destaca el orgullocon el que admiran cada trozo de su tierra, cadarincón de su patria. En georgiano la patria se dice“samshoblo”, la tierra de progenitores, o “dedasamshoblo” – la madre patria. Los chechenos creenque ningún vainaj puede ser feliz fuera de susorígenes y, sea como sea, hagan lo que hagan,siempre vuelven a sus montañas.


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Religious differences and the influence of invadershas distanced Caucasians, but has also broughtthem together. They are perfectly aware that solong as the enemy has them divided they willcontinue to suffer the conflicts and wars provokedby politicians and leaders from different forces. Inmeetings with representatives of different peopleswe were struck by their enthusiasm when it comesto defending the interests of their nations. Theyare seeking peaceful ways of obtaining more rights,but however optimistic they may be they still avoidgiving direct answers to our questions on thestrategy to be applied in their struggle. By contrast,they agreed openly to co-operate with the journalof the Institute and provided us with direct contactswith Dagestani, Chechen, Cherkessian and Adigeiorganisations. Their kindness and willingness werea great help to us. We hope that the best possibleresults will emerge from these meetings, especiallyfrom the contacts we have obtained for the projectsof Instituto Europa de los Pueblos, Fundación Vasca.

In this context we would like to stress theimportance of the agreements we signed withorganisations working to preserve and disseminateCaucasian cultures, such as the State Universityof Dagestan and the “Caucasian House”, culturalcentre in Georgia. This organisation is a perfectmodel of how to go about investigating andteaching the languages, history, culture andcustoms of the peoples of the Caucasus. Thanksto help from German and Dutch patrons theorganisation will shortly be opening the Institutefor Caucasology, where interested parties from allover the world will be able to study this area asthey wish. The Chairperson, Ms. Naira Gelashvili,invited us to attend one of the meetings andseminars organised on the occasion of a visit bythe patrons and offered our foundation severalforms of co-operation, such as involvement in thedocumentary studio that makes films on theCaucasus and its peoples, in the Sunday school (director Ms. Asmath Parjiani) that brings togetherrefugee children from all over the region, insponsoring European students interested incaucasology, in collaborating on journals andscientific publications, and books on the folkloreand traditional crafts of the peoples of theCaucasus.

At this time we are merely providing information,but we shall soon be taking specific action. Thesepeoples have put their trust in the goodwill of ourfoundation and are prepared to work with us. Theybelieve that true strength lies in bringing togetherall our goals, as our sole objective is to preserve allthe colours of the rainbow. What sense would therebe in seeking to turn it black and white?

Tamara Gamilagdishvili GaguaTbilisi, 7th May 2004.

Las diferencias reli-giosas y las influenciasde los invasores dis-tanciaron a los cau-casianos, pero tambiénles unieron. Son per-fectamente cons-cientes de que mien-tras el enemigo lestenga divididos, se-guirán teniendo con-flictos y guerras queles provocan los polí-ticos y dirigentes de

diversas fuerzas. En las reuniones con los represen-tantes de diferentes pueblos, nos quedamos sor-prendidos del entusiasmo que demuestran a la horade defender los intereses de su nación. Están bus-cando vías pacíficas para conseguir más derechos,pero, por muy optimistas que sean, respondiendoa nuestras preguntas sobre la estrategia de estalucha, evitan dar respuestas directas. En cambio,accedían abiertamente a colaborar con la revistadel instituto y facilitaban contactos directos con lasentidades daguestanís, chechenas, cherkesias oadigues. Nos sirvió de gran ayuda su amabilidad ydisponibilidad. Esperamos cosechar los mejoresresultados de estos encuentros y, sobre todo, de loscontactos que hemos conseguido para los proyectosdel Instituto Europa de los Pueblos, Fundación Vasca.

En este sentido quisiéramos destacar la importanciade los acuerdos que firmamos con las entidadesque se dedican a la conservación y divulgación delas culturas caucásicas, como La Universidad Estatalde Daguestan y el Centro Cultural de Georgia Lacasa Caucasiana. Éste ultimo es un modelo perfectode la política de investigación y enseñanza de laslenguas, historia, cultura y costumbres de los pueblosdel Cáucaso. Gracias a patrocinadores alemanes yholandeses, esta fundación pronto abrirá El Institutode Caucasiología, donde todas las personas intere-sadas de todos los países del mundo podrán estudiarlo que deseen en esta materia. La Presidenta, Sra.Naira Guelashvili nos invitó a una de las reunionesy jornadas dedicadas a la visita de los patrocinadoresy ofreció para nuestra fundación varias formas decolaboración.

En esta etapa nos limitamos a informarles, peropronto tendremos que pasar a las acciones concre-tas: estos pueblos han confiado en la buena volun-tad de nuestra fundación y están dispuestos acolaborar. Creen que la verdadera fuerza esta en launión de nuestras metas ya que lo único quepretendemos todos es seguir disfrutando del arcoiris multicolor: ¿qué sentido tendría si dejásemosque se convierta en blanco y negro?.

Tamara Gamilagdishvili GaguaTbilisi, 7 de mayo de 2004.


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he recognition of minority identities bythe state has proved to be one of thebiggest new features of politics and

comparative law in the late 20th century. Bycontrast with the republican model of equality,unity and homogeneity of which France is theparadigm, recent constitution writers, legislatorsand judges have provided ample evidence ofthis. Politologists and jurists with widelydiffering views also stress it. Proof of this canbe found in the rebirth of a regime of minoritiesthat, unlike the regime established in the peacetreaties of 1919, has been created not byinternational law but as a reaction of stateconstitutions to the multi-ethnic reality of eachcountry. From state law, that regime is thenprojected outwards into international affairs(the work and conventions of the Council ofEurope suffice as an example), even if wedisregard cases in which such recognition hasresulted in a federalisation of the state in abroad sense, as has happened in Belgium, theUnited Kingdom and Spain. Unitarian statessuch as The Netherlands, Norway, Poland,Hungary, Croatia, Slovakia and Slovenia amongothers have developed an interesting systemthrough legislation and jurisprudence for therecognition and protection of minorities. InAustria and Germany that system is juxtaposedwith a classical federal structure. In Americaand Asia parallel events can be seen, andcountries such as Canada and Malaysia haveachieved broad, effective development.

So what is the object of this policy ofrecognition? It is well-known that there aremultiple demands ranging from nationalminorities yearning for statehood lost or neverachieved to new social movements that seek tomake even disabilities into a sign of identity tobe conserved, promoted and perpetuated. Butthe policy of recognition supported by theconstitutional jurisprudence of the countriesthat belong to the Council of Europe is far moreselective. It is true that equality of citizens andeven of human beings, that pillar of modernstates governed by the rule of law, offers allindividuals, whatever their identity, guaranteesof non discrimination and even promotion witha view to enforcing that equality. Butrecognition of groups is limited to thoseminorities whose identity is qualified byhistoricity.

POLÍTICA DE RECONOCIMIENTO E HISTORICIDAD EN EUROPA

THE POLICY OF RECOGNITION AND HISTORICITY IN EUROPE

l reconocimiento de las identidadesminoritarias por parte del Estado ha sidouna de las más importantes novedades

que la política y el derecho comparado ofrecedesde los últimos decenios del siglo XX. Frenteal modelo de igualdad, unidad y homogeneidadrepublicana, cuyo paradigma es Francia, losrecientes constituyentes, legisladores y juecesdan sobrado testimonio de ello. Politólogos yjuristas de muy diferentes orientaciones así losubrayan. Basta para comprobarlo atender alrenacer de un régimen de minorías que, alcontrario del establecido en los tratados de pazde 1919, no es una creación del derechointernacional, sino, una reacción de lasconstituciones estatales ante la propia realidadmultiétnica de cada país que, desde el derechoestatal se proyecta a la esfera internacional(baste pensar en los trabajos y convenciones delConsejo de Europa)y ello aún descartando denuestra exposición aquellos casos en los que elreconocimiento ha llevado a una federalización,en sentido amplio, del Estado, como es el casode Bélgica, Gran Bretaña o España. Estadosunitarios como Holanda, Noruega, Polonia,Hungría, Croacia, Eslovaquia y Eslovenia, entreotros, han desarrollado, a través de su legislacióny jurisprudencia, un interesante sistema, dereconocimiento y protección de minorías y Austriay Alemania yuxtaponen dicho sistema a suestructura federal clásica. En América y Asia elfenómeno es paralelo y en países como Canadáy Malasia, respectivamente, ha alcanzado unamplio y eficaz desarrollo.

Ahora bien, ¿cuál es el objeto de esta política dereconocimiento? Sabido es que las demandas sonmúltiples y van desde minorías nacionalesañorantes de una estatalidad perdida o nuncaconseguida a los nuevos movimientos socialesque pretenden hacer incluso de una discapacidad,un signo de identidad a conservar, promover yperpetuar. Pero la política de reconocimientoavalada por la jurisprudencia constitucional delos países del Consejo de Europa es mucho másselectiva. Ciertamente la igualdad ciudadana eincluso humana, pilar del moderno Estado deDerecho, garantiza a los individuos, cualquieraque sea su identidad, la no discriminación e,incluso, la promoción que pretende hacer efectivadicha igualdad. Pero el reconocimiento del grupose limita a aquellas minorías cuya identidad estacualificada por la historicidad.

TE


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Thus, the members of new ethnic minoritiesresulting from recent migrations are protectedand even promoted on the basis of equality ofcitizens. There may be no discrimination againstthem on grounds of ethnic or religious identity,and they can even be promoted to overcomeexisting de facto inequalities. But there is notutoring for their collective identity. The samecan be said for the members of “transversalminorities” or new social movements based ongender, sexual orientation, etc. By contrast, thereare certain minorities to whom rights areattributed on the basis of their identity as suchminorities, with the purpose not of promotingthem to overcome differences but to conserveand develop differences that are deemedvaluable in themselves. Identity as a value hasbeen expressly acknowledged, for instance, inAustrian constitutional jurisprudence since1981.

There are many cases attesting to this. In somecases such as Norway (in regard to the Lapps)and Slovenia (Italians, Hungarians and Gypsies)they are enshrined in the constitution. In othersinternational instruments are used, e.g. the caseof the Austrian Treaty of State, and in yet othersthe work of the legislators who develop thearticles of the constitution, e.g. in TheNetherlands and Hungary. This is always basedon the doctrine established by judges, especiallyin constitutional courts where such courts exist.What results are revealed by analysing all theseregulations and this jurisprudence? Three featuresexplaining the policy of recognition can beobserved. The first is singularity. Not all minorityidentities are seen as equally valuable: more valueis attributed to those that are linked historicallywith the overall identity of the state, in line withthe strength of that link, so that they may evenbecome “constituent parts” of the state and assuch “’participants in the sovereign power of thepeople” to paraphrase Article 68.5 of theHungarian constitution. Polish jurisprudencedistinguishes between national minorities whosecore groups are in other nations outside thefrontiers of the Republic (e.g. Germans) and ethnicgroups (e.g. Silesians), and as such is paradigmaticof singularity as an object of recognition. Theseminorities, nominally specified in ad hoclegislation (e.g. Slovakia) or even in theconstitution (e.g. Slovenia) are recognised, todifferent extents depending on their numbers butwith considerable generosity, as having culturaland even political rights, from the use of nationalsymbols to special rights of representation andto self-government. These are always overallidentities with their roots in culture and with apolitical outlook, and not sectoral identities as isthe case with gender, religion in a secular age or

Así, los miembros de nuevas minorías étnicas frutode la recientes migraciones son protegidos eincluso promocionados sobre la base de la igualdadciudadana. No pueden ser discriminados en razónde su identidad étnica o religiosa e incluso puedenser promocionados para superar las desigualdadesfácticas de origen. Pero no se tutela su identidadcolectiva. Otro tanto puede decirse de los miembrosde las “minorías transversales” o nuevosmovimientos sociales por razón del género, laorientación sexual, etc. Por el contrario, existenciertas minorías a las que se atribuyen derechosen función de su identidad como tales minoríasy cuya finalidad no es la promoción para superarla diferencia sino la conservación y desarrollo dedicha diferencia que se estima valiosa en si misma.La identidad como valor, la reconoce expresamente,por ejemplo, la jurisprudencia constitucionalaustriaca desde 1981.

Los testimonios son múltiples. En algunos casoscomo Noruega –con relación a los lapones- o enEslovenia –con referencia a italianos, húngaros ygitanos- con relieve constitucional. En otros,mediante instrumentos internacionales –comoes el caso del Tratado de Estado austriaco-. Enotros en fin, por obra del legislador que desarrollalos enunciados constitucionales, como es el casode Holanda y Hungría. Siempre, mediante ladoctrina decantada por los jueces, especialmentelos constitucionales, allí donde existen. ¿Qué resultadel análisis de este conjunto normativo yjurisprudencial? Tres son en efecto, los rasgoscuya concurrencia explica la política dereconocimiento. En primer lugar la singularidad.No se estima igualmente valiosa toda identidadminoritaria, sino aquellas que se enraízanhistóricamente en la propia identidad global delEstado y en la medida en que lo hacen, hasta llegara ser, “partes constitutivas” del mismo y, comotales, “participantes en el poder soberano delpueblo”, según reza la Constitución húngara (art.68,5). La jurisprudencia polaca que diferencia entreminorías nacionales, cuando su tronco se encuentraen otra nación mas allá de las fronteras de laRepublica, (v.gr. alemanes) y grupos étnicos (v.gr.silesianos) es paradigmática de esta singularidaddel objeto del reconocimiento. A estas minorías,nominalmente especificadas en la legislación “adhoc” (v.gr. Eslovaquia) o, incluso en la Constitución(v.gr. Eslovenia), se les reconocen en medida diversasegún su entidad, pero con notable generosidad,derechos culturales y aún políticos –desde lautilización de símbolos nacionales hasta elautogobierno, pasando por especiales derechosde representación-. Se trata siempre de identidadesglobales, de fundamento cultural y proyecciónpolítica. Esto es no de identidades sectoriales comoes el caso del género, la religión en una era secularo una mera diferencia lingüística, aunque la lengua


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mere linguistic differences, although language(not just local dialect or expressions) is the bestexpression of differentiated cultural identity.

The second feature is roots established over along period (as specified in Austrian andHungarian legislation in 1993) to an extentdescribable as immemorial (as per Slovenianconstitutional jurisprudence S. 23/3/2001). Onlysuch long-time presence and the consequentinterweaving into society as a whole can explainthe assimilation into autochthonous minoritiesof a community so manifestly immigrant and sosubject to prejudice as the Gypsies (e.g. Art. 65 ofthe Slovenian constitution).

The third and last feature is the affection thatcomes with the “shared memories and forgettings”produced by many years of living side by side,peacefully or otherwise. And that affection givesa quality that has nothing to do with quantity, i.e.with demographic or economic weight, asestablished expressly in the Slovenian constitutions.That is why The Netherlands recognise and supportthe Friesians more than any other autochthonouslinguistic minority, and support such otherminorities more than non autochthonous ones,and that is why Germany recognises the Sorabianminority but not the collective rights of the farmore numerous Turkish immigrants. The same canbe said for the different states mentioned, whosepractices are emphatic in this regard.

So singularity, long duration and affection arethe values that underlie policies of recognitionof minorities. But these are the fundamentalcategories of historicism (Meinicke).

History seen merely as the past is clearly not aconstituent factor. Legislators would be makinga big mistake if they turned into antiquarians.But historicity understood as singularity, longduration and affection is what makes up thepolitical bodies whose identities, if they areminorities, are juxtaposed with others and thusenrich society as a whole. Differences that inother circumstances can be seen as a threat (andthere is ample proof that they are seen that wayall too often) can, if qualified by historicity, turninto a factor to be recognised and respected as ameans of improving integration.

That is the lesson of the latest constitutionalpractice on the matter in Europe.

–no una mera fabla local o jerga familiar- es lamejor expresión de la identidad culturaldiferenciada.

En segundo término, su enraizamiento temporalde larga duración (así especificado en las leyesaustriaca y húngara de 1993) hasta poder sercalificada de inmemorial (así la jurisprudenciaconstitucional eslovena S. 23/3/2001). La largapresencia y su correspondiente imbricación en lasociedad global y no otra razón, explica, de estamanera, que una comunidad manifiestamenteinmigrante y victima de tantos prejuicios comolos gitanos sea asimilada a las minorías autóctonas(v.gr. art. 65 constitución eslovena).

En fin, la afectividad que la larga convivencia,pacifica o no, “los olvidos y recuerdos comunes”genera. Y esa carga afectiva otorga una calidad quenada tiene que ver con la cantidad, esto es con laimportancia demográfica o económica, como laConstitución eslovena establece expresamente. Porello en Holanda se reconoce y apoya más a losFrisones que al resto de minorías lingüísticasautóctonas y, a éstas más que a las no autóctonaso en Alemania se reconoce a la minoría soraba yno los derechos colectivos de los mucho másnumeroso inmigrantes turcos y otro tanto puededecirse de los diferentes Estados mencionados cuyapractica es contundente al respecto.

Singularidad, temporalidad y afectividad son, porlo tanto, los valores que subyacen a la política dereconocimiento de minorías. Pero tales son lascategorías fundamentales del historicismo(Meinecke).

Es evidente que la historia como mero pasado noes constituyente. El legislador cometería un graveerror si se convirtiera en anticuario. Pero lahistoricidad entendida como singularidadtemporalidad y afectividad es la que constituyelos cuerpos políticos cuya identidad, si esminoritaria, se yuxtapone a otras y enriquece ala sociedad global. La diferencia, que en otrascircunstancias puede entenderse como unaamenaza y pruebas hay sobradas de que así seentiende en muchas ocasiones, puede, cualificadapor la historicidad, transformarse en un factor areconocer, esto es respetar, como medio de integrarmejor.

Esta es la lección de la más reciente prácticaconstitucional europea en la materia.

Miguel Herrero de Miñón,miembro de la Real Academia de Moral y Ciencia Politica.


Miguel Herrero de Miñón,member of the Royal Academy of Moral and Political Science.

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Russian FederationRepublic of Carelia

Ministry of the CultureAnd Social Matters

Dear Mr. Salcedo

Ferst of all, let me show my gratitude for your interest inthe culture of the peoples of the Republic of Carelia. All thequestions and subjects are very interesting for the Republicof Carelia, a place were there are some small carelian andvepsean comunities.

The Ministery of Culture and Social matters of the Republicof Carelia and the Center of the national cultures supportthe proposal of the Instituto Europa de los Pueblos,Fundacion Vasca. We are interested in exchanginginformation and taking part in the projects for conservationof the indigenous people´s cultures.

Yours sincerely,

I.ShumskayaVice-minister

CARTAS AL EDITOR

LETTERS TO THE EDITOR

To: Javier SalcedoChairmanINSTITUTO EUROPA DE LOS PUEBLOSLas Mercedes 5 - bajo48930 Getxo (Spain)

Our ref. ML/cvt/32/10.09.04

Brussels, 10th September 2004

Dear Chairman,

Thank you for your letter dated 19th July 2004.

I propose articles on French community culture, on policiesin support of less widespread languages, and in support ofcultural diversity or interculturality. I will send you an articleif you are interested in any of these topics.

Meanwhile, I am sending a booklet presenting an overviewof cultural policy as implemented in the French-speakingcommunity in Belgium.

I remain

Yours faithfully,

Martine LAHAYEAssistant Office Director


Guía del Colaborador1.- Lea la revista y envíenos sus sugerencias, opiniones y colaboraciones para ladifusión de los Pueblos de Europa.

2.- Solicitamos artículos con lenguaje claro, y que no sobrepasen las 500 palabras.

3.- Los protagonistas de los artículos son las diferentes comunidades culturaleseuropeas y los temas fundamentales deben centrarse sobre: a) la historia, lengua,religión, folklore y gastronomía, así como los lugares de interés turístico en su País,b) la forma de "pensar", "sentir" y "actuar" de su pueblo en la actualidad.

4.- Para la ilustración de los artículos les agradeceríamos nos enviasen imágenesrepresentativas de su región con diseños realizados por artistas locales o fotografías.

Guide for Contributors1. Read the magazine and send us your suggestions, opinions and contributions tohelp disseminate knowledge of the peoples of Europe.

2. Articles should be written clearly and should be no more than 500 words long.

3. Articles should centre on the various cultural communities of Europe, andspecifically on (a) history, language, religion, folklore, gastronomy and tourist sitesin each country; and (b) the current thoughts, feelings and actions of each people.

4. Articles may be accompanied by artwork produced by local artists or photographsrepresentative of each area.

Dear Mr.Eguia,

I am very pleased to receive a letter from you. Baku StateUniversity is always willing to cooperate with differentorganizations all over the world and we welcome newopportunities for information exchange. I agree with youabsolutely that mutual efforts will lead to betterunderstanding of different communities and cultures.

Azerbaijan is one of the leading countries in the Caucasusregion. Our history, culture, education is a unique part ofthe region. Besides Azeri people, many minority groups livein Azerbaijan. Our people and government have establishedconditions for the minorities, so that they can study in theirown language and protect their culture and history.

I would like to inform you that Baku State University has afaculty of Caucasus studies. Students may receive bothbachelor and master degrees in Caucasian studies. OurUniversity is willing to give you information about differentaspect of Azerbaijan and Caucasus region. We would bevery pleased if we continue and develop our cooperation inthe future.

Baku State University sends you an article named "Culture,Education and Science in Azerbaijan". We hope that thisarticle gave you some information and knowledge aboutAzerbaijan. Article also includes the political map ofAzerbaijan. If you have any questions, please, feel free toask.

With kindest regards,Rasul MuradovVice Rector on International RelationsBaku State University

MAGAZINE OF THE PEOPLESHERRIEN ALDIZKARIANúmero 2. Año 2004 / 2. Issue Year 2004

Published by:El Instituto Europa de los Pueblos- Fundación Vasca.President Javier Salcedo Eguía

Editor:Tamara Gamilagdishvili Gagua

Editorial Board:Juan Ignacio de Uría, Juan JoséPujana, Vladimir Kikilashvili, EnverSheikhov, Alberto Letona, GentxaBelaustegigoitia

Translations:Tradutecnia [email protected]

Depósito legal:BI-1945-04

17


INSTITUTO EUROPA DE LOS PUEBLOS - FUNDACIÓN VASCALas Mercedes 5, bajo izda. 48930 Getxo - Bizkaia (Spain)

Tel. 34 94 464 81 76 e-mail: [email protected]

Rasul Muradov

Views of the Baku StateUniversity

Instituto Europa de los Pueblos - Fundación Vascahttp://www.inst-europ.org

Documents

MAGAZINE OF THE PEOPLES 2 - El instituto europa … · e historicidad en Europa: ... La tragedia del pueblo ubij empezó en el siglo ... MAGAZINE OF THE PEOPLES Número 2. Año 2004