L’última oportunitatDiu la sabidurí

L’última oportunitat
Diu la sabiduría popular que el temps ho cura tot i si bé és certa aquesta apreciació no deixa de ser encara més exacta aquella que afegeix que després de la curació, malgrat les inevitables cicatrius del dolor, tot acaba esdevenint oblit. I aquest ha estat i és encara, inevitablement, el veritable drama de la humanitat al llarg de la seva història. Perquè, tal com també sentencia el refranyer popular, per la vida es perd la vida, i això, vulguem o no, és el que observem cada dia quan ens aturem a llegir l’instint vital que fa possible la subsistència humana. I precisament és aquest viure adelerat per voler atrapar el present del demà el que ens aboca, de manera inexorable, a un ritme frenètic que forçosament dificulta l’obligada reflexió sobre el pas del temps i l’anàlisi pausada de les seves petja- es. empus fugit es lamentaven els llatins. I ara nosaltres, tot i experimentar a mateixa sensació, correm el risc de no haver guardat suficientment en la memoria col·lectiva la tradició secular d’alguns dels oficis que -com el de pages, carreter o ferrer- fins fa poques dècades encara eren moneda corrent en el bescanvi comercial d’amplis sectors productius. És aquesta, doncs, l’última oportunitat de què gaudim per salvar la nostra pròpia memòria, per això institucions com 1 Agrupació Cultural de Vila-seca o els Centres d’Estudis escampats arreu de la geografia de Catalunya i ben representats a les comarques del Camp de Tarragona, són les vies idònies i gairebé imprescindibles en aquest salvament in-extremis de l’etnografia local.
Les generacions passen i malgrat les interrelacions del temps i la voluntat dels homes sovint queda per escriure el bo i millor de l’existència. No em refe- íeixo tan sols a les fites etnològiques que han constituït el tarannà dels pobles, ni als trets essencialment distintius i diferencials que han perfilat les races. Em reiereixo només a la llavor simple de la vida que creix com un mirall giratori per reflectir amb sinceritat indestriable el fer i desfer de cada jornada. Una vida que ve de lluny, de quan el temps no coneixia el temps, i tot s’anava pastant amb materials ben contradictoris, talment com ara. Perquè en el fons tot és un avui constant que conté, implícitament alhora, l’ahir i el demà, en un aiguabarreig de tristeses i alegries, fatigues i capteniments, suors i lleures, ensurts i complaen- ces, amors i desamors, odis i venjances, enveges i bonhomies. I l’home esdevé el protagonista —fidel teixidor alguns cops, matusser altres vegades— en el treball constant d’anar afegint filatura al teler imparable que trama el gran llenç de la seva història. La nostra, al cap i a la fi, i la que hauran de viure els nostres fills i tots els qui ens sobreviuran.
Per això és important de recollir al màxim l’essència de la vida i protegir, tant com es pugui, el seu fil conductor. Sovint, però, ens trobem estranyament sobtats per la manca de referències i senyals identificatius d’aquest viure quotidià. Ja no dic documents ni lligalls històrics -això seria un luxe-, sinó simplement de tot allò que ha constituït la cultura popular al llarg dels segles. I és precisament en aquest camp on la historiografia tradicional s’hi ha capbussat massa poques vegades. L’estudi de la història en majúscules ha enlluernat sovint la mirada dels nostres investigadors i amb una aparent superioritat intel·lectual han deixat de racó l’arrel profunda que ha fet subsistir i dóna encara vida, malgrat totes les maltempsades, a l’arbre mil·lenari del nostre poble.
L’estudi que avui Josep Morell i Torrademè ens acosta és un d’aquells raigs de llum esperançadors que fa preveure que el rumb de la investigació comenci a redreçar-se i s’encamini cap a la salvaguarda històrica de totes aquelles eines, oficis, procediments, peces i denominacions lèxiques que configuren allò que avui ja forma part de la denominada història agrària i consegüentment de l’economia pre-industrial que l’ha sustentada. És, si més no, l’última oportunitat de rescatar, gairebé ja de l’oblit, tot allò que, pel simple fet d’haver estat considerat tan habitual i casolà, no havia merescut l’interès preferent dels investigadors. Es tracta, en definitiva, del /teleios Kairós/ que deien els grecs clàssics, és a dir, l’última oportunitat de salvar la memòria col·lectiva dels avantpassats i tancar dignament aquest llarg període de la història, iniciat precisament pels habitants de l’antiga cultura hel·làdica, continuat i enriquit posteriorment pels llatins i finalment heretat per nosaltres. Parlo, evidentment, de la cultura ancestral de la relia i de l’arada; del mall i de l’enclusa; del carro i del lèxic dels carreters, que fins no fa gaires dècades encara eren habituals a bona part dels nostres pobles.
Ara, però, l’esforç del salvament etnològic comença a donar alguns fruits destacables amb iniciatives com el Museu de la Vida Rural a l’Espluga de Francolí, el Museu Comarcal Salvador Vilaseca de Reus, Els Cups de Montbrió o bé el més recent Museu Etnològic de les Borges del Camp. Però la veritable font d’informació rau encara en els homes d’ofici, en tots aquells pagesos, carreters o ferrers -ja octogenaris- que han gastat la vida al servei de la feina ben feta. Que han crestallat milers i milers de bancals de conreu amb la simple ajuda de l’aixada, que han empostissat centenars de carros i han llossat milers de relies amb l’ajuda de la fomal o bé han ferrat una munió immensa de mules i eugues. Tots ells són, indiscutiblement, la història viva, aquella que ningú havia pensat d’estudiar perquè cada dia passava per davant amb la mateixa naturalitat del temps viscut. I ara ens adonem de sobte i una mica alarmats que tot allò que havíem vist i sentit milers de vegades ja gairebé forma part del passat més llunyà. I això és semblant -si fa o no fa- a la idea que actualment tenim dels cultius del nostre camp. La crisi de l’avellana ha intensificat de tal manera la constatació d’aquest monocultiu a bona part de les terres del Camp de Tarragona que hom pot arribar a pensar que aquest fruit ha estat, des de sempre, el més important i extès a bona part dels nostres conreus, quan en realitat això no és pas així. El cultiu de la vinya i el comerç de l’aiguardent foren els seus precedents immediats en la majoria de conreus d’aquestes comarques durant gairebé tot el s. xix fins a la crisi de la fil·loxera. També el garrofer era àmpliament extès fins a les gelades del 1956 i, tal com ens diu el metge Agustí M. Gibert, cal deixar constància també que a l’antic terme de Barenys un dels cultius més preponderants havia estat el taronger. I si reculem fins al s. xvm veurem per exemple que a l’antic terme de la Pineda s’hi havia cultivat l’arròs o bé -tal com afirma el viatger il·lustrat Antonio Ponz al seu llibre Viaje de España— a bona part del Camp de Tarragona era abundant el cultiu de la seda. Com veiem, doncs, tot té una relativitat aparent en funció dels fluxos de la història i la voluntat dels qui la viuen a l’hora de deixar-ne testimoni escrit.
Per això és tan important aquest Diccionari històric d’eines agrícoles de Vila-seca que Josep Morell ha treballat pacientment durant alguns anys. Un diccionari extensiu també a bona part de pobles que constitueixen el Camp de Tarragona, potser amb algunes variacions lèxiques respecte a determinades eines però majoritàriament semblants en el conjunt -per no dir gairebé iguals- pel que fa a pobles veïns com La Canonja. Un Diccionari que finalment aplega, de forma exhautiva i seguint la tradició dels diccionaris il·lustrats, la definició de cada eina, la descripció dels materials de què està feta, les seves mides, les tècniques de fabricació i d’ús, amb el suport fotogràfic o el dibuix corresponent. Tot plegat per deixar constància, en aquesta última oportunitat del temps viscut, de totes aquelles eines productives que han fonamentat la denominada, eufemís- ticament, economia de la subsistència” o de la precarietat si tenim en compte la realitat agrícola que es viu actualment arreu del país.
Un llibre útil per a les noves generacions que ja no coneixen el veritable significat de 1 expressió “viure de la terra” perquè han crescut sota auguris diferents i nous models d’explotació comercial. També un llibre necessari per tal de tenir ben recollides les veus i les expressions més genuïnes dels vells oficis. Josep Morell ha estat l’home catalitzador de totes les converses escoltades amb paciència i de tots els diàlegs mantinguts amb la sabiduría popular dels vells de la localitat. Ha sabut trencar el motlle de la història gran per tal de pouar en els petits gorgs de l’etnologia, peça clau i indefugible a l’hora de bastir el gran edifici del passat. Perquè la història no és només de qui la fa sinó també de qui escriu i, en aquest cas concret que ara ens ocupa, de qui la treballa.
Francesc Roig i Queralt.
La Canonja, agost de 1994.

結果 (英語) 1:

The last chancePopular wisdom says that time heals everything and while it's true that appreciation does not cease to be even more accurate that that adds that after the healing, despite the inevitable scars of pain, everything ends up becoming oblivion. And this has been, and still is, inevitably, the real drama of humanity throughout its history. Because, as also sentence the idioms, for life is lost, and this, we want to or not, is what we see every day when we stop to read the life instinct that makes it possible for human subsistence. And it is precisely this live adelerat to want to catch this tomorrow what we poured, inexorable way, in a frenetic pace that necessarily makes the reflection on the passage of time and the leisurely analysis of its trail-es. empus fugit is the fact of Latinos. And now we even experience in same sense, we run the risk of not having saved enough in the collective memory the secular tradition of some of the trades that-like pages, roadway or ferrer-until few decades ago were still rife in the commercial exchange of large manufacturing sectors. Is this, then, is the last chance that we enjoy to save our own memory, which is why institutions such as 1 Cultural Association of Vila-seca or study centers scattered throughout the geography of Catalonia and well represented in the regions of Camp de Tarragona, are ideal routes and almost essential in this life-saving in-extremis of local Ethnography.Generations passed and in spite of the interrelationships of the time and the desire of men often is to write the best of existence. I did not reference-íeixo just in the museums ' ethnological milestones that have made up the character of the people, nor the features essentially badges and differentials that have profiled the races. I reiereixo only in the simple seed of life that grows as a rotating mirror to reflect with sincerity is inseparable doing and get rid of every day. A life that comes from afar, when the time did not know the time, and all was going well materials while kneading contradictory, just like now. Because in the background everything is a constant today containing, implicitly at the same time, yesterday and tomorrow, in a confluence of sorrows and joys, fatigue and behavior, night sweats, and entertainment, shocks and complaen-ces, loves and hates, hatreds and vendettas, envy and bonhomies. And the man becomes the protagonist — faithful Weaver sometimes, shoddy other times — in the constant effort to go adding the unstoppable loom spinning that plot the great canvas of its history. Our, on the head and at the end, and who will have to live with our children and all those who we will survive.That is why it is important to collect as much as possible the essence of life and protect, as much as you can, your thread. Often, however, we are oddly sudden lack of references and identifying signs of this everyday living. No longer say documents or historical files-this would be a luxury, but simply of everything that has been popular culture over the centuries. And it is precisely in this area where the traditional historiography has capbussat too rarely. The study of history in capital letters has often dazzled the eyes of our researchers and with an apparent intellectual superiority have ceased to corner the deep root that has made getting and gives life, despite all the maltempsades, in the ancient tree of our people.The study today Joseph Morell and Torrademè brings us closer is one of those light rays hopeful who leads that the course of the investigation begins to straighten up and heading towards the safeguarding of all those tools, crafts, procedures, clothing and lexical names that make up what now forms part of the so-called agricultural history and as a result of the pre-industrial economy that has sustained. It is, at least, the last chance to rescue, almost because of forgetfulness, everything, for the simple fact of having been considered as usual and away from home, had not deserved the preferential interest of researchers. It is, in short, of Kairos/teleios/that they said the Greek classics, that is to say, the last chance to save the collective memory of the ancestors and close with dignity this long period of history, initiated precisely by the inhabitants of the ancient hel·làdica culture, continued and enriched later by Latinos and finally inherited by us. I speak, of course, of the ancestral culture of the relia and plow; the mall and the anvil; the cart and the lexicon of carters, which until recently many decades were still common in much of our peoples.Now, however, the ethnological rescue effort begins to give some remarkable fruits with initiatives such as the Museum of Rural life in Espluga de Francolí, the Museu Comarcal Salvador Vilaseca de Reus, The Cups of Montbrió or the most recent Ethnological Museum of the Borges del Camp. But the real source of information lies still in the men of craft, in all farmers, Carters or blacksmiths-ja octogenaris-who have spent a lifetime in the service of a job well done. They have crestallat thousands and thousands of terraces cultivation with the help of the hoe, that have delightful hundreds of carts and have llossat thousands of relies with the help of the fomal or have an immense multitude of fried mules and mares. All of them are, unquestionably, the living history, that no one had thought to study because every day went ahead with the same naturalness of the time lived. And now we realize suddenly and somewhat alarmed that anything we had seen and heard thousands of times already almost part of the distant past. And this is similar-if you do or not do – to the idea that we currently have of the crops of our field. The crisis of the hazelnut has intensified in such a way the realization of this monoculture to a large part of the lands of the Camp de Tarragona that we may come to believe that this result has been, from the very beginning, the most important and widespread in many of our crops, when in reality this is not so. The cultivation of the vine and the trade of liquor were their immediate precedents in most of these regions during almost all the 19th century up to the crisis of the phylloxera. Also the carob was widely extended until the frosts of 1956 and, as he tells us the doctor Agustí m. Gibert, you need to make a record that in the former municipality of Barenys one of most crops had been preponderants the orange blossom. And if backwards while until s. xvm we see for example that in the former municipality of la Pineda had grown rice or-as stated in the illustrated traveler Antonio Ponz in his book Viaje de España — a good part of the Camp de Tarragona was abundant the cultivation of silk. As we see, then, everything has a apparent relativity based on the flows of history and the will of those who live in the time to leave them written testimony.That is why it is so important to this historical dictionary of agricultural tools of Vila-seca Joseph Morell has worked patiently for some years. An extensive dictionary also in most of the villages that make up the Camp de Tarragona, perhaps with some lexical variations with respect to certain tools but for the most part similar in the whole-not to say almost the same-with regard to neighboring towns such as La Canonja. A dictionary that finally brings together, in a exhautiva and following the tradition of the illustrated dictionary, the definition of each tool, the description of materials of which it is made, its sizes, the techniques of manufacture and use, with the photographic support or the corresponding drawing. All this to make a record, in this last opportunity of the time lived, of all productive tools that have based the so-called, eufemís-back, subsistence economy "or insecurity if we consider agricultural realities that currently lives around the country.A useful book for new generations who no longer know the true meaning of the expression "Live Earth" because they have grown under different omens and new models of commercial exploitation. Also a book necessary in order to have ben gathered the voices and the genuine expressions of the old trades. Joseph Morell has been the catalyst of all conversations listened patiently and all dialogue maintained with the popular wisdom of the old town. Has been able to break the mold of the great history in order to draw in the small pools of Ethnology, cornerstone and is unavoidable in the time to build the large building of the past. Because the story is not just about who makes it but also who writes and, in this particular case that we now occupies, of whom work.Francisco Roig and Queralt.La Canonja, August 1994.

結果 (英語) 2:

The last chance
says the popular wisdom that time heals everything and while this is true appreciation continues to be more exact adds that after the treatment, despite the inevitable scars of pain, everything ends up forgetting. And this has been, and still is, inevitably, the real drama of mankind throughout its history. Because, as popular proverbs sentence to life is killed, and that, like it or not, it is what we see every day when we stop to read vital instinct that makes possible human survival. And it is precisely this experience adelerat want to catch this what tomorrow brings us, inexorably, to a frenetic pace that must necessarily difficult time thinking about and analyzing their Footprint is slow. EMPURIES fled is complained Latinos. And now we even experienced the same sense, we risk not having enough saved in the collective memory secular tradition of some of the trades such as pages, wagon or Ferrer until a few decades ago were still currency exchange trading in large productive sectors. This is therefore the last opportunity we enjoy to save our own memory, so one Group Cultural institutions like Vilaseca or Training centers scattered around the geography of Catalonia and well represented in the regions of Tarragona are the appropriate ways and almost essential in this in-extremis rescue of local ethnology.
Generations pass and even the relationships of time and the will of the people is often to write the best of existence. I íeixo only references to the goals that have made ​​the ethnological character of the people, nor the distinctive characteristics and essentially spreads have outlined races. I reiereixo only seed simple life that grows like a rotating mirror to reflect honestly the inseparable and unpacking every day. A life that comes from afar, when the time did not know the time, and everything was going well kneading materials contradictory, just like now. Because basically everything is a constant today contains implicitly the same time, yesterday and tomorrow, in a mixture of joys and sorrows, hardships and countenance, sweats and Leisure, shocks and complaen- ces, love and hate, and hate revenge, jealousy and bonhomies. And man becomes the protagonist faithful weaver sometimes, other times-awkward at work constantly be adding spinning loom large canvas unstoppable plot in its history. We, after all, and that our children will live and those who survive us.
It is important to pick up the essence of life and protect as much as possible, its thread driver. Often, however, we find strangely sudden the lack of references and identifying signs of this daily life. No longer bundles or historical documents say-that would be a luxe- but simply everything that has made ​​popular culture over the centuries. And it is precisely in this area where traditional historiography has plunged them too rarely. The study of history has capitalized often dazzled the eyes of our researchers and with apparent intellectual superiority have left corner of the deep roots that has survived and still gives life, despite all the maltempsades in tree millennium of our people.
The study now brings us Torrademè Josep Morell is one of those light rays hopeful that suggests that the course of the investigation begins to straighten up and heading towards the historic preservation all those tools, trades, processes, parts and lexical denominations that make up what today forms part of the so-called agrarian history and consequently the pre-industrial economy that has sustained. It is, at least, the last chance to rescue almost already forgotten everything that the simple fact of being considered as common home and had not deserved preferential interest of researchers. It is ultimately the / Kairos teleios / they said the ancient Greeks, that is, the last chance to save the collective memory of ancestors and close with dignity throughout this period of history, which began precisely by the inhabitants of ancient culture hel·làdica, continuous and later enriched by the Latins and finally inherited by us. I speak, of course, the ancient culture of Reliant and the plow; the hammer and the anvil; Truck and lexicon of the road, which until recently were still common in many decades many of our people.
Now, however, the rescue effort begins to bear some fruit ethnological notable initiatives such as the Museum of Rural Life Espluga Francoli Salvador Vilaseca Regional Museum Reus or Montbrió Cups The most recent Ethnological Museum Borges del Camp. But the real source of information still resides in men trade, all those farmers, blacksmiths and wheelwrights -since octogenaris- who spent life in the service of a job well done. Fairings have thousands of terraces cultivated with the help of simple hoe, decking have hundreds of tanks and thousands of Reliant have Llosses with the help of fomal or have fried an immense crowd of mules and mares. They are undoubtedly living history, that no one had thought of studying for every day spent in front with the same naturalness of lived time. And now we realize suddenly and somewhat alarmed that everything we had seen and heard thousands of times almost part of the more distant past. And if this is more or less similar to the idea fa- we currently have in our field crops. The crisis has intensified hazelnut so the finding of this single crop in much of the lands of Tarragona which can be thought that this fruit has been always the most important and widespread good of our crops when in reality this is not so. The vine cultivation and trade of liquor were their immediate precedents in most cultures of these regions almost all the s. xix until the phylloxera crisis. Also carob was widely extended until frost of 1956 and, as the doctor says Augustine M. Gibert, must also give evidence that the old term Barenys one of the most dominant crop was orange. And if you go back to the s. eighteenth-see for example that the old term of the Pineda had cultivated rice or -as illustrated flyer says Antonio Ponz in his book Journey of España- much of Tarragona was plentiful the silk culture. As we see, then, everything has an apparent relativity in terms of flows of history and the will of those who live in the time to leave their testimony in writing.
It is therefore important for the Historical Dictionary of farming Vila dry Josep Morell has worked patiently for some years. A dictionary also extend to most of the towns that make up the Camp de Tarragona, perhaps with some variations regarding lexical certain tools but similar in most, if not almost all iguals- regard to neighboring towns like La Canonja. A dictionary that finally brings together, in a exhautiva following the tradition of illustrated dictionaries, the definition of each tool, description of materials it is made, its size, manufacturing techniques and use with support photo or drawing concerned. Everything to record in this last chance their time all those productivity tools that have cemented called, eufemís- cally, subsistence economy "or precarious when you consider the fact that agricultural lives around country.
A useful book for the new generations who no longer know the true meaning of one expression "live off the land" because they have grown under various omens and new models of commercial exploitation. We also need a book to be well contained the voices and the most genuine expressions of old trades. Josep Morell has been the catalyst for man patiently listened to all the conversations and dialogues held with all the popular wisdom of the old town. He managed to break the mold of great history in order to draw in small pools of ethnology, a key and unavoidable when constructing the large building in the past. Because history is not only that but also makes the writer, and in this case that concerns us, from whom the works.
Francis Roig and Queralt.
Canonja, August 1994.