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Mexikoko Arantzazuko Andre Mariaren Kofradia

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Mexikoko Euskal Nazioaren Semeek 1681an sortua. Founded by "the Sons of the Basque Nation in Mexico It was rather quite the opposite: it helped reinforce them.

Starting in the 19the century, the families that make up the current base of the Brotherhood of Our Lady of Aránzazu of Lima were the leaders of an intense expansion and settling process in the United States of America as a result of their commercial and production activities. This expansion has three main focus areas: the East Coast, centered in New York; the West Coast, centered in San Francisco

and Los Angeles, and the South, centered in Atlanta. New York became the center of the commercial and financial activities of these families, who moved there, creating commercial headquarters and integrating themselves into the commercial and financial activity of that place. On the West Coast, their bases of operations were the large ports, because that’s where their commercial activities with the Far East on the clipper lines were based as their activities grew in that part of the Americas. The implantation of the families of the Brotherhood in the South was based on a prior relationship of these families with the great cotton growing families in the Southern States. At the end of the American Civil War, and the ruin of the losing side, they acquired large swathes of cotton lands and created a strategic production and commercial base in Atlanta. The fact that these Basque-descendant families from Peru settled in the United States did not mean any loss of their connection to Peru, nor did it mean the loss of their connection to their founding principles. We cannot forget that the families that made up the Brotherhood starting in the second half of the 19thcentury did so as an act of vindication of that historical grouping of Basques. It was a decision that sought to defend the founding principles of the Brotherhood while resisting both the Peruvian Government’s decision to dissolve it and the acceptance of this dissolution on the part of another group which decided to found a guild. Keeping the idea and structures of the Brotherhood alive served to reinforce one of the special, and indeed rather unique, elements of the Brotherhood: its independence to work apart from all civil and religious organizations: starting in 1865, the Brotherhood only had to answer to itself and its members. From that moment on, aided by the commitment of its members, it has maintained a high level of both “internal” activity, preserving and caring for the heritage received, and external, by creating museums in houses, recovering the archives of the sister guilds and brotherhoods that had been created in the Americas (such as in Chile or Potosí); conservation and archive work; supporting and encouraging academic works; collaborating in paying homage to the work of the Basques in Peru, such as that of the Passionists in the Peruvian Amazon jungle; sharing the history of the Brotherhood and the Basques in that country; and continuing the leading mission of this group: to meet the needs of the Basques in Lima. As it’s been doing for almost 500 years.

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Nuestra historia

This expansion has three main focus areas: the East Coast, centered in New York; the West Coast, centered in San Francisco and Los Angeles, and the South, centered in Atlanta.

New York became the center of the commercial and financial activities of these families, who moved there, creating commercial headquarters and integrating themselves into the commercial and financial activity of that place.

On the West Coast, their bases of operations were the large ports, because that’s where their commercial activities with the Far East on the clipper lines were based as their activities grew in that part of the Americas.

The implantation of the families of the Brotherhood in the South was based on a prior relationship of these families with the great cotton growing families in the Southern States. At the end of the American Civil War, and the ruin of the losing side, they acquired large swathes of cotton lands and created a strategic production and commercial base in Atlanta.

The fact that these Basque-descendant families from Peru settled in the United States did not mean any loss of their connection to Peru, nor did it mean the loss of their connection to their founding principles. It was rather quite the opposite: it helped reinforce them. We cannot forget that the families that made up the Brotherhood starting in the second half of the 19thcentury did so as an act of vindication of that historical grouping of Basques. It was a decision that sought to defend the founding principles of the Brotherhood while resisting both the Peruvian Government’s decision to dissolve it and the acceptance of this dissolution on the part of another group which decided to found a guild.

Keeping the idea and structures of the Brotherhood alive served to reinforce one of the special, and indeed rather unique, elements of the Brotherhood: its independence to work apart from all civil and religious organizations: starting in 1865, the Brotherhood only had to answer to itself and its members.

From that moment on, aided by the commitment of its members, it has maintained a high level of both “internal” activity, preserving and caring for the heritage received, and external, by creating museums in houses, recovering the archives of the sister guilds and brotherhoods that had been created in the Americas (such as in Chile or Potosí); conservation and archive work; supporting and encouraging academic works; collaborating in paying homage to the work of the Basques in Peru, such as that of the Passionists in the Peruvian Amazon jungle; sharing the history of the Brotherhood and the Basques in that country; and continuing the leading mission of this group: to meet the needs of the Basques in Lima.

As it’s been doing for almost 500 years.

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XIX. mendetik aurrera, Limako Arantzazu Gure Ama Ermandadearen egungo oinarria osatzen duten familiak, merkataritza- eta ekoizpen-jardueraren ondorioz Amerikako Estatu Batuetan hedapen- eta finkatze-prozesu bizi baten protagonistak izan ziren.

Hedapen horrek hiru gune nagusi ditu: Ekialdeko Kosta, New York erdigune duena; Mendebaldeko Kosta, San Frantzisko eta Aingeruekin; eta «Hegoaldeko Estatu» gisa definitu ohi dena, Atlanta funtsezko puntu duena.

New York, familia horien merkataritza- eta finantza-jardueraren gune bihurtu zen, eta bertan kokatu ziren, beren «merkataritza-etxeen» egoitzak sortuz eta plazaren merkataritza- eta finantza-jardueran integratuz.

Mendebaldeko Kostan, portu handietan jardun zuten, han Ekialde Urrunarekin egin baitzituzten merkataritza-jarduerak, Amerikako alde hartan garatzeko oinarri izan ziren clipperraren lerroen bidez.

Ermandadeko familiak, Hegoaldeko Estatuetan ezartzearen arrazoia, familia horiek Amerikako estatu horietako kotoi-familia handiekin aurrez zuten harremana izan zen. Estatu Batuetako Gerra Zibilaren amaieran, galtzaile porrotaren aurrean, kotoia ekoizten zuten lur bereganatu zituzten, eta ekoizpen- eta merkataritza-oinarri estrategikoa sortu zuten Atlantan.

Peruko euskal-ondorengoen familia hauek Estatu Batuetan kokatzeak, ez zuen esan nahi Perurekin zuten lotura galduko zutenik, ez eta beren fundazio-printzipioekin zuten lotura galdu zutenik ere. Aitzitik, indartu egin zuen. Ezin dugu ahaztu XIX. mendearen bigarren erditik aurrera Ermandadea osatzen zuten familiek euskal elkarte historiko hori aldarrikatzeko ekitaldian egiten zutela. Erabaki horren bidez, Ermandadearen fundazio-printzipioak defendatu nahi ziren, Peruko Gobernuak hau desegiteko erabakiaren aurka agertu eta desagertze hori onartu nahi zuen eta kofradia gisa eratzea erabaki zuen beste talde batek.

Ermandadearen ideiari eta egiturei eusteak ermandadearen berezko elementuetako bat, eta neurri handi batean berezia, indartzeko balio izan zuen: erakunde zibil edo erlijioso ororen funtzionamenduenganako independentzia. Izan ere, 1865etik aurrera, Ermandadeak bere buruari eta bere kideei baino ez zizkien kontuak eman behar.

Une horretatik aurrera, Ermandadeak, bere kideen konpromisoarekin lagunduta, oso jarduera garrantzitsua izan du, bai «barruan», jasotako herentzia zainduz eta matenduz, bai kanpoan, museo-etxeak sortuz, Amerikan (Txile edo Potosí) sortutako kofradia eta ermandadeen artxiboak berreskuratuz; artxibo- eta kontserbazio-lanak eginez; lan akademikoak babestea eta bultzatzea; Peruko euskaldunen lanak omentzeko ekitaldietan laguntzea; Peruko Amazoniako pasionistenak, adibidez; herrialde hartako Ermandadearen eta euskaldunen historia zabaltzea; eta elkartearen zeregin nagusiaren jarraipena, Limako euskaldunen beharrei erantzutea.

Hori guztia 500 urte betetzeko bidean.

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A partir del siglo XIX las familias que componen la actual base de la Hermandad de Nuestra Señora de Aránzazu de Lima fueron las protagonistas de un intenso proceso de expansión y asentamiento en los Estados Unidos de América, fruto de su actividad comercial y productiva.

Esta expansión tiene tres grandes focos: la Costa Este, con New York como centro; la Costa Oeste, con San Francisco y Los Ángeles; y lo que suele definirse como los «Estados del Sur», con Atlanta como punto clave.

New York se convirtió en el centro de la actividad comercial y financiera de estas familias, que se instalaron en ella creando sedes de sus «casas comerciales» y se integraron en la actividad comercial y financiera de la plaza.

En la Costa Oeste, sus bases de actuación fueron en los grandes puertos, porque allí desarrollaron sus actividades comerciales con Extremo Oriente a través de las líneas del clippers que fueron la base para su desarrollo en aquella parte de América.

La implantación de las familias de la Hermandad en los Estados del Sur se basó en una relación previa de estas con las grandes familias algodoneras de esos estados de América. Al final de la Guerra Civil de los Estados Unidos ante la situación de ruina de la facción perdedora adquieren gran cantidad de tierras productoras de algodón y crean una estratégica base productiva y comercial en Atlanta.

El asentamiento de estas familias de vasco-descendientes de Perú en los Estado Unidos no significó ni la perdida de su conexión con Perú, ni tampoco la pérdida de su conexión con sus principios fundacionales. Más bien fue lo contrario, ayudó a su reforzamiento. No podemos olvidar que las familias que componían la Hermandad a partir de la segunda mitad del siglo XIX lo hacían en un acto de reivindicación de dicha agrupación histórica de vasca. Una decisión que buscaban defender los principios fundacionales de la Hermandad y oponerse a la decisión de su disolución por parte del Gobierno peruano y la aceptación de esta desaparición por parte de otro grupo que decidió constituirse en cofradía.

Este mantenimiento de la idea y las estructuras de la Hermandad sirvieron para que reforzara uno de los elementos propios, y en buena medida singulares, de la Hermandad: su independencia de funcionamiento de todo organismo civil o religioso. Porque a partir de 1865, la Hermandad sólo tenía que dar cuentas a sí misma y a sus miembros.

La Hermandad desde ese momento, ayudada por el compromiso con la misma de sus miembros, ha mantenido una actividad muy importante tanto a nivel «interno», conservando y cuidando la herencia recibida, como a nivel externo, con la creación de casas museos, la recuperación de archivos de cofradías y hermandades hermanas que se habían creado en América (como Chile o Potosí); los trabajos de archivo y conservación; el apoyo e impulso de labores académicas; la colaboración en actos de homenaje a labores de vascos en Perú como la de los pasionistas en la Amazonía peruana; la difusión de la historia de la Hermandad y de los vascos en aquel país; y la continuidad de la misión principal de la agrupación: atender a las necesidades de los vascos en Lima.

Todo ello ya camino de los 500 años.