Basque ethnography at a glance

Koko-marruak from Eibar dancing during the collection (2014). (Photo: E. X. Dueñas)

One of the formulas for making our presence noticeable in public, in a vindictive way, is to make noise and the stronger the better. As a fact, we observe and hear incessantly, directly or indirectly, pots, whistles, megaphones, etc., for various purposes, going from the claim of political action, to the expression of a matter of work.

The use of bells, cowbells or sleigh bells, of all imaginable sizes and shapes, is evident in the traditional world, and they are still used today. The best period to hear them is from December to the Carnival, the djolomaris of Macedonia, the boes of Sardinia, or the pelzmärtles of Germany, are but a few examples of the ritual fauna that spreads throughout Europe.

Children from Aurtitz (Ituren, Navarre) January 5 (2001). (Photo: E. X. Dueñas)

Closer, geographically, we have the zarramacos of the “Vijanera” of Cantabria, the carochos of Riofrío de Aliste (Zamora), the morraches of Malpica de Tajo (Toledo) or the diablos of Luzón (Guadalajara), among others.

There was a time when the Epiphany festival, and more specifically its eve, served as an incentive for, especially children, to celebrate by holding or carrying cowbells or bells.

These Charivaries, known in Basque as the gare-jotzeak, were widespread in the Navarre territory at the end of the 20th century: the valleys of Roncal, Salazar, Arce, Aezkoa, Baztan and Malerreka, the merindades of Olite and Estella, Pamplona, etc.

This tradition is maintained today in the villages of Ituren and Zubieta, where children and adults leave on 5 January in formation, collecting money for houses, farms, and streets as the stroke of the cowbell is heard. They are called joaldunak, and a few days later, at the end of that month, during the Carnival, they repeat their itineraries, strengthening the neighbouring relationship between the two towns.

Joaldunak in collection in Zubieta (25/01/2015). (Photo: E. X. Dueñas)

However, in the Basque Country we can find many other characters, both in and outside the carnival season, who have the same sound objects, larger or smaller, such as those parading in the villages of Beskoitze, Hazparne, Itsasu or Uztaritze in Lapurdi, those of the Maskaradak from Zuberoa, the koko-marruak of Eibar, the momotxorroak of Alsasua, the mamuxarruak of Unanu…or the shears and bells used in the celebration of “las Marzas” in Karrantza (Bizkaia).

Mixing conservation, revival, or reconstruction, in an attempt to bring out the personality, and to halt evil spirits? Long gone are the days of those wide spread, and sometimes aggressive cowbell ringing, the honors of unmarried widows and the popular Charivaris (Karrosak, Galarrosak, Tobera mustrak…) — not the attractive decoys of the last few years — in which, in a theatrical manner, infidelity in the couple, abuse of power in the institution, or quarrels between neighbours were depicted.

Emilio Xabier Dueñas – Folklorist and ethnographer