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Friday, 9 October 2015

That was the summer that was: TransCantabrica - Stage One, Irun to Deba



Time, I think, for an account of this summer’s six-week hike before I start to focus on this winter’s #FireintheBlood volcano hiking project; someday I’ll get into the habit of writing up the day’s events at the time of walking, as opposed to two-and-half months later. What was intended as a ‘guerrilla’ camino from Irun on the French/Spanish border to Santiago, loosely following the Camino del Norte, the GR121/123 and then Mike Salazar’s Alta Ruta Cantabrica ended up a bit of a curate’s egg as the customary gravitation towards the yellow arrows of the camino de Santiago network set in. Even so, I might have made a compromise by following the Viejo Camino from the Basque Country all the way through to the Camino Francés at Villafranca del Bierzo then on to Santiago until I allowed myself to become distracted by inconsistent waymarking, a lack of maps and the lure of the Picos de Europa. And whilst I’m rummaging around for excuses I might as well bung in the weather and a crucial faux pas vis-à-vis preparation. But on to the nitty-gritty of the trail, here divided into stages.


1. Irun to Deba – Camino del Norte
The first cut is the deepest, the first stage is the cruellest; especially if, like me, you’ve been sitting on your fat arse for the past four months, filling the heads of your ‘A’ level students full of geography and willing them to pass so hard the veins in your forehead bulge with blood. 
All roads lead to Santiago
For the uninitiated – which’ll be most of you not as obsessed with the Camino de Santiago as I am - the Camino del Norte follows the Atlantic Coast of Spain as far as the Galicia/Cantabria border from where it deviates inland towards the Holy Grail that is Santiago de Compostela. I say follow, sometimes it wanders inland and on several stretches one can lose sight of the sea for hours on end. And because it’s a coast path the Camino del Norte, like the British South West Coast Path, goes up and down in a seemingly infinite series of disniveles. On day one, from Irun to Donostia/San Sebastián, I fell victim to the trail’s first trick – lulling the hiker into a false sense of security. After an initial sharp 200m ascent the going is good and I’m trundling along like a Weeble on speed only to realise later that energy generated from jouissance isn’t sustainable; after 14 ‘easy’ kilometres the camino plunges almost vertiginously back down to sea level at Passai Donibane. Here, a purist such as Nick Crane would be faced with their first ambulatory dilemma, either take the ferry to cross the short (about 100m) stretch of water and continue hiking from Passai San Pedro on the other side or make the landlubber’s diversion which, according to my calculations, would add a further three or four kilometres of bleak industrial walking to the day’s total. Fortunately, the pilgrim is permitted to take the boat though my inner psychogeographer did have cast a lascivious eye over the frontages of post-industrial porn.
Ermita de Santiago, Irun

'Alpinist' pilgrims up and onto the ridge, the rest of them along the 'easy route'. It was day one, I took the latter

Passai Donibane


As I was serenaded, on the ferry, by a group of retired Basque doctors – I kid you not – I had visions of an effortless passage to Santiago with enough time remaining for a quick hop-and-skip hike onwards to Finisterre. At my time of life, with half-a-dozen caminos under my belt, you’d have thought I’d have known better but I was walking with the eyes-wide open of an innocent child, the silver sands and faded glory of Donostia/San Sebastián were just around the corner.

Ferry 'cross the Portua de Pasaia with industrial porn background. Sadly no retired Basque doctors present
Not. The lack of fitness told already; Donostia/San Sebastián was another eleven kilometres away, up and over the cliffs, access to which was via a 120 metre staircase, direct from sea-level. Shouldn’t have come as a surprise, should it? You pays yer money and you takes yer choice; if you opt to hike the Basque littoral you really ought to come at it with the understanding that the coastline can and will bite back. 
Donostia/San Sebastian: plenty of siver sands but not its glory still unfaded
 

Which is exactly what it did for the next two days, from Donostia/San Sebastián to Zarautz and Deba. The ‘kneebreaker’ disniveles never quite crippled me physically but on more than one occasion they filled my soul with the wrath and ire of hiker who thinks the path has wronged her, even though she knows, deep down inside, she’s the one to blame.  
Don't ask!
I walked, as intended, alone; for reasons I’ve outlined elsewhere I didn’t want to get socially or emotionally involved with a path I was only going to follow for three days although I’ve subsequently realised I might be seeking an intellectual excuse for my inherent commitment-phobia. This policy was put to the test on only the second day when I fell in step with Manuel on the descent into Orio and spent the remainder of the day walking alongside him. 
Last rites for a walking pole

Manuel and his Venezuelan flag; now so full of signatures one can barely make out the colours and stars
Manuel, a Madrileño from Venezuela was – still is – walking the camino in what many would consider its ‘true spirit’: with minimum funds, trusting himself to the kindness of strangers and the whimsies of fate – or God, as the case may be. He was - still is - carrying with him a Venezuelan flag which he asked fellow pilgrims to sign in the cause of peace in his homeland. When he arrived in a town he would seek to engage with local politicians and any fellow venezelano emigres to draw attention to his cause which was, in a nutshell, a protest against the growing militarisation and authoritarianism of Venezuelan politics. As a student of Latin American politics, an afternoon spend in discussion with Manuel represented, in many respects, the ideal camino day in which the landscape and the trail come second and third to social – and in this case political – interaction and in this instance our talk of Venezuelan politics took me back to the hallowed halls of my alma mater, the Institute for Latin American Studies in London, some fifteen years ago. 

From Donostia to Zumaia



You know what’s coming. Is it possible to speak of Venezuela and not immediately follow it up with mention of the late Hugo Chavez? I’d finished my MSc in Latin American Politics before Chavez and Bolviarismo had really made their mark on South and North America and it was Causa R – the Radical Cause – that caught my attention at the end of the 1990s as a possible future for the Latin American left. I think Manuel and I must have exchanged only a couple of sentences before the ‘Ch’ word was mentioned and it immediately occurred to me that Manuel was out and about to tarnish the image of the former leader in particular and Chavismo in general and make a case for a return of the right.
Getaria

The Basque coastline at its most sublime. It's only day two and already I'm thinking about changing my plans and following the Camino del Norte all the way to Santiago. I mean, how does one tear oneself away from this?


Well, he was and he wasn’t; in espousing the cause of Causa R he was certainly disparaging current president Nicolas Maduro as a thug and a criminal but Manuel was equally calling for the return of a more democratic leftism which, he argues, has been tarnished by the current regime, if not Chavez, too. I was stuck in no-pilgrims-land, like many on the European left, I’d taken a shine to Chavez, been taken in by his charisma, some might say, but I’d been out of Latin American politics for so long I waded in carefully and with an unusual amount of thoughtful consideration.
 

Zumaia

 

My big fat Basque diet


The mountains already


But we talked about the camino, too; about the reasons why we were drawn to it and, after telling him I was technically homeless, Manuel memorably summed up my situation in one pithy phase: tu casa es el camino – your home is the camino.
Out of the mouths of Venezuelan Madrileños! 
 

The wonder that is Donostia

Manuel and I parted ways in Zaruatz; me to sleep in a hotel, him to crash out on the beach after taking his flag around the seaside town but it would be wrong to say we never met again as we followed each other’s trajectories on the Book of Face, he’s just finished the Camino de San Salvador which I walked in late July – and we’ve just decided to hike together from Rome to Santiago in the next few years. 
 

If this doesn't get your geological lovejuices flowing, nothing will


In many respects, that afternoon’s hiking with Manuel reaffirmed my resolve to walk alone but it also reminded me, quite intensely, of what I was renouncing. For the next day I could fall back on that familiar cliché of having the sea as company to counter any melancholy solitude might – would – bring on but on Day 4 I’d turn inland and head for the mountains, leaving the pilgrims behind.


Monday, 5 October 2015

To be a Pilgrim?


The beginning of the #TransCantabrica was also the beginning of the Camino del Norte in Irun
August: the dog days of the English early autumn, a time of year many still think of as summer, labouring under that illusion, huddled behind windbreaks as the wind whips up the sand and the beats down with an unerring consistency. The swifts are gone and that, I’m afraid, is that. Conferences loom; hibernation seems the best policy.
I returned from my #TransCantabrica hike about two months ago; a three day train journey from the heat and graceful bustle of Leon to the failed utopian dreams of Letchworth Garden City broken by a week with the family in the Sarthe valley, a quieter, less anglicised version of the Loire. It was a family holiday, but I kept on walking.
Adios cariño Camino - leaving the Camino del Norte for the GR121. I was that close to tears!
The #TransCantabrica trek didn’t turn out as I’d expected, but then these sort of expeditions rarely do. It mutated, deviated, returned and reinvented itself over six weeks and about seven hundred kilometres. Of course, the primary modus ambulandi was just to get walking: day after day, week after week. You might think six weeks a long time, I’d beg to differ; I have promised myself there will come a time, once the PhD is done[1], that I’ll set out on a hike with no time restrictions, I shall walk myself into the ground[2].

I’ll outline the route I eventually followed – or did it follow me? – in a future post. Here I want to address one of the questions that’s been bugging me ever since I succumbed to the addiction of slow movement back in 2012: Am I a hiker – a ‘thru-hiker’, perhaps – or a pilgrim? I might as well state here and now that I still haven’t found the answer and in many respects it doesn’t really matter; you get out on the trail and put one foot in front of the other. The pilgrim’s destination might be imbued with sacred properties but it might be the same as the hiker’s, who walks for any number of reasons that might not be religious or even spiritual – though where the religious ends and the spiritual begins is another matter altogether. Victor and Edith Turner (1978) describe pilgrimage as being ‘anti-structural’ and ‘liminal’; the pilgrim undergoes a period of ‘in-between-ness’ before transitioning to a state of communitasan unstructured community in which people are equal. The trail is a liminal space which ‘allows room for the pilgrim to reconceptualise their own identity removed from the confines of their society, and additionally creates a space in which pilgrims can critically examine the society from whence they came’ (Turner and Turner 1978: 2).
The red-and-white flash of the Gran Recorrido. It's like leaving your partner for another lover.
In a Europe of declining religious observance is the question relevant? It’s hard enough trying to distinguish between spirituality and religiosity in the first place; On a recent ‘A’ level field trip to Santiago we noted the appearance of pejorative graffiti referring to ‘turigrinos’: ‘secular’ tourists who to take advantage of the Camino’s relatively cheap infrastructure. On the same trip, my students and I attempted to introduce the notion of ‘spirituality’ as a motive through interviews with pilgrims on the final stage of the route; perhaps inevitably we came up with more questions than answers.
I would suggest that in the complex religious-spiritual landscape (pun intended) of contemporary Europe it is often hard to draw a line between the two. Julian Holloway’s (2003) research on the ‘sacred’ rural reflects my personal experience of living in and around Glastonbury and exploring its spiritual/religious landscape; where do Glastonbury’s community of ‘New Agers’ fit into this equation? Does neo-paganism qualify as a religion ‘alternative spirituality’? As often as not, conflation is the name of the game, be it in the syncretism of Catholicism and pre-Columbian religions in the Caribbean and Latin America and in contemporary, religiously-pluralistic Europe with its culture of ‘cashpoint religions’ and ‘pick ‘n’ mix’ spirituality.
Perhaps the whole messy situation is best summed up by US pop singer Pink: ‘I love Native American spirituality and paganism, and I've studied Buddhism - I steer clear of organised religion and go straight to spirituality’.
And I'm back. Off the GR121 and onto the Viejo Camino in Sodupe, Pais Vasco
If I, like Pink, have got my work out trying to distinguish the spiritual from the religious, heaven help me in my quest to work where the hiker ends and the pilgrim begins. I find myself wondering whether it’s actually necessary to separate the two; rather than being either one or the other, perhaps it’s perfectly possible to flit between them, or even be both at one and the same time. 
More infidelity: after a week or so I forsook the Viejo Camino for the Ruta Besaya, heading north, back into the mountains: there'd been an awful lot of road-walking on the Viejo Camino and the lofty peaks of the Cordillera Cantabrica had been tempting me for a couple of days. At Reinosa I quit the camino again.
 Nevertheless, the distinction still bothers me. There’s an assumption that the landscape might perform in a different way to the pilgrim than the hiker, partly because each one is expecting something quite different in the landscape. If we assume that the pilgrim walks with a motive that is either spiritual or religious (or both), then might she or he be more disposed to experience the landscape spiritually or religiously? If that’s the case, then will the hiker’s engagement with the landscape be profoundly different, if, indeed, it exists at all? 

I'd been here before, the previous year. A day on the Camino de Santo Toribo. In reverse. Is it all getting too familiar?
This year I started out on the Camino del Norte in Irun and followed it for three and a half days as a wannabe hiker; I decided to stick to hotels, pensiones and camping to avoid getting locked into a pilgrim-routine, making friends, developing relationships. If there’s one quality that might distinguish the pilgrim from the thru-hiker it’s the more gregariousness nature of the former in comparison with the solitude of the latter. Pilgrims often start their journeys alone, perhaps with the intention of remaining alone, but most eventually succumb, as I did in 2012, and fall into a camino family. The thru-hiker, on the other hand, remains a resolutely solitary figure, away from the crowds of the more popular trails. Some might suggest that we are lonely only because of the nature of the trails we choose, it is the path not the hiker but as I’m going to argue over and over again in my thesis, the cumulative effect of pilgrimage and thru-hiking is to erode subject/object dichotomy; we become the path, the path becomes us. It’s increasingly difficult to tell the difference between the two. 
That affair didn't last too long. Back on the Camino del Norte again at Pesues

 Does the hiker choose the path or the path choose the hiker? We are drawn to the qualities of the trail so that if I decide, for example, to follow the Viejo Camino rather than the Camino Francés it says as much about me as it does the trail: that I am, perhaps, a misanthropic snob in search of solitude. 
 
  I left the coast and took the bus to Leon to hike the Camino de San Salvador
So I ask again: Hiker or pilgrim, does it really matter? Clearly it does, to me at least, because I’m devoting a whole chapter to the question in my thesis. I’ll sign off with one final observation: this summer I hiked a series of trails, both religious/spiritual caminos de Santiago and ‘secular’ gran recorridos with the aim of exploring the Cordillera Cantabrica and every time I forsook the yellow arrow for the red and white flash it didn’t last long; I was back on the camino within a matter of days. Like a moth to a flame.

And finally, a day back on the Camino Francés, from Sahagún to Mansilla de las Mulas. 38km across the meseta; what was that all about?

REFERENCES
Julian Holloway (2003) Spiritual Embodiment and Sacred Rural Landscapes in Country Visions Cloke ed Pearson 158-175
Victor & Edith Turner (1978) Image and Pilgrimage in Christian Culture Columbia University Press




[1] Or, increasingly hacked off with academia, I simply walk away – literally as well as metaphorically.
[2] Plans are afoot to hike the Camino de Roma – 2,500km from Rome to Santiago – in 2017