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Basque
Boardinghouses
by Jeronima Echeverria
Professor of History and
Associate Dean of Social Sciences
California State University, Fresno
Before beginning a new life as a herder or housekeeper in the High
Desert a young man or woman had first to span an ocean and a continent. The trans-Atlantic
crossing and ensuing train ride traversing America took place in a land whose geography,
customs, language and cuisine were unfamiliar and at times intimidating. As the
transcontinental railways deposited young Basques at their final railway destination --
perhaps Elko, Shoshone, or Alturas -- the dry desert wind that greeted them also carried a
flurry of new experiences to surprise them: buckaroos in chaps, cowpokes in stiff-brimmed
Stetsons, and Mexicans, Chinese, and Native Americans in traditional dress, all of whom
were speaking in a strange language.
However, luckier Basques were greeted with the familiar sound of
their native language. To the newly arrived herder, housekeeper, or family member who had
just endured a long and most likely lonely journey, someone shouting "Euskaldunak
emen badira?" ("Are there any Basques here?") must have been a very
welcome sound and sight. Because trains arriving from the east were few in number and
fairly reliable, hoteleros (hotelkeepers) often made it their habit to send a
relative or co-worker over to the station to greet the train and escort the newcomer back
without complication. In towns where the ostatuak (boarding houses) were
well-known throughout a region or when the hotel stood across the street from the train
station in plain view, like the Landas boardinghouse in Ogden, Utah, for example, the
courtesy of sending greeters was not followed.
Upon entering the boardinghouse, the traveller was once again
surrounded with the familiar. Whether it was The Martin in Winnemucca, Nevada, Letemendi's
in Boise, Idaho, or Osa's in Burns, Oregon, the sojourner found his or her
language spoken, familiar food and drink as well as a hotelkeeper who was likely to make
his transition from Old World to New as smooth as possible.
In the ostatuak, the newcomer discovered a number of
provided conveniences. In some instances, hoteleros arranged employment for
herders and then sent for them in the Old Country. If a Basque did not have a job upon
arrival, the hotelkeeper was likely to set about in search of work for him in the
community, on a neighboring ranch, or with a sheep outfit in the area. In the meantime,
the hotelkeeper extended liberal credit, room, and board in exchange for the newcomer's
future business and eventual repayment.
Basques travelling from one hotel to another between 1890 and 1920
would have noticed that the physical layout of the ostatua throughout the
American West was fairly consistent. The larger boardinghouses in sizeable towns were
usually two-story buildings with kitchen, bar, dining hall, and card or parlor rooms
occupying the first floor. Private quarters for the hotelkeeper and his family were often
found near the first story near the kitchen, toward the back of the building. The second
and possibly third stories contained dormitory-style rooms for boarders and hotel
employees. Bathing facilities were most often found at the front and back of long hallways
that halved the upper floors. Breezes, the direction of sunlight, and street and kitchen
noises often affected room selection. Long-term boarders usually took the favored rooms,
leaving the others to the less frequent visitors. In more recent decades, some ostatua
also offered individual rooms with wash basins.
If exploring the lower floor or cellar of the boardinghouse, the
newcomer might have discovered storage areas for foodstuffs, a wine cellar, a tool shed,
and an area where Basque sausages and other meats were salted and dried. Outside, along
one side of the building, there might have been a handball or jai ala court for
weekend afternoon tourneys. And, alongside the other exterior walls, there might have been
a vegetable garden, a stable for boarders' horses, and a livery.
Of course, there are also examples of smaller one-story and
two-story boardinghouses throughout the West. In Ontario and Crane, Oregon for example,
there was only one comparatively compact ostatua in town, and each were
residences turned into boardinghouses. The most well-known example of this phenomenon can
still be found in Boise, Idaho, where one can find the ostatua operated by the
Uberuagas on Grove Street until recent years when it became the first Basque Museum in the
United States. And, finally, there are also numerous examples of Basque families who
"took in boarders" throughout Basque-American communities in the West.
Single male Basques who had come to North America to work in the
burgeoning sheep industry comprised the majority of ostatuak boarders. Thus, the
seasonal nature of the sheep industry dominated the workings of the Basque boardinghouses.
In the summers, while on the high mountain ridges of the Owyhees, Sierra Nevadas, or
Rockies, for example, a herder might individually tend up to a thousand ewes and lambs,
but in the fall, lambs were sold, and the remaining ewes were grouped into winter bands.
Consequently, about one half of the herders were released until the next lambing season,
and many came into town, rented rooms in the ostatuak, and began looking for
additional work. Whether they were on the range or in boardinghouses, herders used the ostatuak
as their permanent mailing address and as a storage facility for their Sunday suit and
extra gear. Many a hotel set a room aside for storing bedrolls, suits, camping gear, dated
mail, and personal papers. Moreover, if a herder was injured on the job and needed to
recuperate, his boss was likely to send him to the nearest Basque hotel for care. Finally,
upon retirement, many elderly herders made the boardinghouses their home.
In addition to providing a family-like atmosphere for the bachelor
herder and becoming the herder's home away from home, the ostatuak served other
important functions for Basque-American families. Wives living on remote ranches would
come to stay at the hotels during the last stages of their pregnancies and frequently gave
birth there. Not uncommonly, outlying Basque ranchers sent their children to the hotels to
board during the school year. Moreover, special occasions such as marriages, family
celebrations, dances and wakes often took place in the ostatuak. For example,
many Basques report that all local Basques were expected to gather at their favorite
boardinghouse to help their friends and family celebrate birthdays, anniversaries, and
good news.
Basque hotelkeepers also welcomed and hired young women who came
from the Old Country to work as serving girls and housekeepers. Oftentimes, once a herder
had established himself financially in America, he began to look for a potential wife
among these serving girls. Thus, the ostatuak provided a place for meeting and
courting to Basque-American society. Many a Basque-American will recall meeting his or her
prospective bride or husband in the dance halls, card parlors, and handball courts of
their local boardinghouse. This occurred so frequently throughout the Great Basin and
American West that experts have referred to the ostatuak as Basque "marriage
mills."
Often Sunday was the day to visit the local hotel. Basques from
outlying areas packed up their families and, depending upon available transportation, made
their way to their favorite ostatua. There they might share a Sunday meal, cheer
a handball or jab ala match, play a few rounds of mus, a card game, or
attend a dance. For many hotelkeepers, Sunday was both dreaded and anticipated, for it was
the most profitable day of the week and yet required the most intense work. As one hostelera
stated, "Sundays were our best days but they were also our toughest."
Whether a new arrival or an oldtime friend, Basques and
Basque-Americans came to rely on their favorite ostatuak as "home away from
home, for they provided familiar Old World culture, language, food, and customs in a new
setting. The twelve boardinghouses found in Boise in 1922, or the seven found in Los
Angeles in 1910, or the seventeen different ostatuak that sprang up in Stockton
between 1900 and 1950, or the hundreds of others were all part of a critical chapter in
Basque-American history -- one which provided a place for newcomers in the American West
to ease their transition into new surroundings while still maintaining ties with their
Basque homeland.
Reprinted from Amerikanuak! Basques in the High Desert,
ed. by Jack Cooper and Thomas McClanahan (Bend, Oregon: The High Desert Museum and
the Idaho Humanities Foundation, 1995). |
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