J. P. Linstroth
J. P. Linstroth is an Adjunct Professor at Palm Beach State College and Affiliate Professor at the Catholic University of New Spain.
Linstroth obtained his D.Phil. in Social and Cultural Anthropology from the University of Oxford, with doctoral studies concentrating on the Spanish-Basques; he also received several awards for his doctoral research.
Linstroth likewise been fortunate to be the recipient of two travel grants from the Basque government to speak on issues of peace and conflict resolution in the Basque Country (2005 & 2006) and was one of the signatories of the Brussels Declaration for Peace to end ETA violence (2010).
He was a co-recipient of an Alexander von Humboldt Foundation Grant (2005-2007) to study immigrant populations in South Florida, Cubans, Haitians, with a particular emphasis on Guatemalan-Mayan immigrants.
Linstroth was a recipient of a J. William Fulbright Foreign Scholar Grant (2008-2009) to study urban Amerindians in Manaus, Brazil and to be a Visiting Professor with the Department of Anthropology at the Universidade Federal do Amazonas (UFAM). In particular, he studied and worked among the following Amerindian groups in Manaus: Apurina, Kambeba, Kokama, Munduruku, Mura, Satere-Mawe, Tikuna, and Tukano Indians.
His first book is: Marching Against Gender Practice: Political Imaginings in the Basqueland (2015) (Lexington Books/Rowman & Littlefield Publishers). Linstroth's second book is a book of poetry, The Forgotten Shore (Poetic Matrix Press, 2017).
In 2017 he was awarded a Presidential Lifetime Achievement Award for National and Community Service. He is also presently a Honorary Research Fellow with the Universidad Complutense de Madrid (UCM) in Spain.
In 2018 he has been named as a Member of the Board of Directors with the international Peace Research Association Foundation (IPRAF).
In 2019, he received a medal as a “Gentleman of Merit” and inducted into La Noble Compañia de Bernardo de Galvez (The Noble Order of Bernardo de Galvez) for community service and actions toward peace.
Furthermore, he has published several “opinion editorials” or “Op-Eds” in many newspapers and online news sources such as: CounterPunch, Des Moine Register, Euroscientist, L.A. Progressive, PeaceVoice, The Houston Chronicle, The Irish Echo, Londonderry Sentinel, and NAIZ, among many others, on subjects as diverse as: Brazilian elections, BREXIT, conflict resolution, ETA peace, genocide in Western China, human biology, immigration rights, indigenous genocide, history, indigenous rights, international politics, political violence in Ireland, mass starvation in Yemen, meaning of love, mid-term elections, racism, science of love, cognition and neurology, peace and peacebuilding, primates and human behavior.
In 2022, he published the book, Politics and Racism Beyond Nations: A Multidisciplinary Approach to Crises (Palgrave Macmillan).
His main research interests are: anthropological engagement, applied anthropology, cognition, ethnonationalism, gender, gender conflict, genocide, history, human rights, immigrant advocacy, indigeneity, indigenous rights, memory, political anthropology, terrorism, trauma, social justice, racism, ritual and performance, peace studies, peacebuilding, and conflict resolution.
Linstroth obtained his D.Phil. in Social and Cultural Anthropology from the University of Oxford, with doctoral studies concentrating on the Spanish-Basques; he also received several awards for his doctoral research.
Linstroth likewise been fortunate to be the recipient of two travel grants from the Basque government to speak on issues of peace and conflict resolution in the Basque Country (2005 & 2006) and was one of the signatories of the Brussels Declaration for Peace to end ETA violence (2010).
He was a co-recipient of an Alexander von Humboldt Foundation Grant (2005-2007) to study immigrant populations in South Florida, Cubans, Haitians, with a particular emphasis on Guatemalan-Mayan immigrants.
Linstroth was a recipient of a J. William Fulbright Foreign Scholar Grant (2008-2009) to study urban Amerindians in Manaus, Brazil and to be a Visiting Professor with the Department of Anthropology at the Universidade Federal do Amazonas (UFAM). In particular, he studied and worked among the following Amerindian groups in Manaus: Apurina, Kambeba, Kokama, Munduruku, Mura, Satere-Mawe, Tikuna, and Tukano Indians.
His first book is: Marching Against Gender Practice: Political Imaginings in the Basqueland (2015) (Lexington Books/Rowman & Littlefield Publishers). Linstroth's second book is a book of poetry, The Forgotten Shore (Poetic Matrix Press, 2017).
In 2017 he was awarded a Presidential Lifetime Achievement Award for National and Community Service. He is also presently a Honorary Research Fellow with the Universidad Complutense de Madrid (UCM) in Spain.
In 2018 he has been named as a Member of the Board of Directors with the international Peace Research Association Foundation (IPRAF).
In 2019, he received a medal as a “Gentleman of Merit” and inducted into La Noble Compañia de Bernardo de Galvez (The Noble Order of Bernardo de Galvez) for community service and actions toward peace.
Furthermore, he has published several “opinion editorials” or “Op-Eds” in many newspapers and online news sources such as: CounterPunch, Des Moine Register, Euroscientist, L.A. Progressive, PeaceVoice, The Houston Chronicle, The Irish Echo, Londonderry Sentinel, and NAIZ, among many others, on subjects as diverse as: Brazilian elections, BREXIT, conflict resolution, ETA peace, genocide in Western China, human biology, immigration rights, indigenous genocide, history, indigenous rights, international politics, political violence in Ireland, mass starvation in Yemen, meaning of love, mid-term elections, racism, science of love, cognition and neurology, peace and peacebuilding, primates and human behavior.
In 2022, he published the book, Politics and Racism Beyond Nations: A Multidisciplinary Approach to Crises (Palgrave Macmillan).
His main research interests are: anthropological engagement, applied anthropology, cognition, ethnonationalism, gender, gender conflict, genocide, history, human rights, immigrant advocacy, indigeneity, indigenous rights, memory, political anthropology, terrorism, trauma, social justice, racism, ritual and performance, peace studies, peacebuilding, and conflict resolution.
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Academic Books by J. P. Linstroth
Marching against Gender Practice: Political Imaginings in the Basqueland begins with the question: why is it so problematic for the majority of people in the Basque town of Hondarribia to accept the broader participation of women in their annual military march known as the Alarde? To explain this dispute, this study examines local history as well as the history of this unique parade, but most importantly considers how gender practices were and are organized. The controversy to extend female involvement in the Alarde resulted in two positions between betikoak traditionalists, (Betiko Alardearen Aldekoak, “Always the Town’s Alarde”), and local “feminists” (emakumealdekoak or Emakumeak JuanaMugarrietakoa, the Women of Mugarrietakoa, WJM), the former group wishing to preserve the ritual and the latter wanting to change it. These are not simply dichotomous stances but represent multiple levels of local identity through differing concepts of gender, history, and social experience. It will be shown throughout the Alarde’s long history (1639-present) that it represents several periods of militarism from the town’s defense in 1638 against French forces, Napoleonic resistance (1808-1813) to the Carlist Wars (1833-1840 and 1872-1876). The Alarde began as a religious procession and gradually incorporated more and more secular elements. In essence, by the end of the nineteenth century and beginning of the twentieth century, the Alarde became one of many “Basque celebrations” (Euskal jaiak), tying it to Basque nationalism.
Marching against Gender Practice centers on gender analyses of two opposing gender worldviews between the betikoak traditionalists and WJM feminists, but it aims at being applicable to gender theories in general, especially how gender may be cognized and what cognitive processes and cognitive systems may be included in the cognition of gender. By implication, it is asserted that collective imagination is not an immutable or static concept but may represent locality, regionalism, and nationalism as well as imbue concepts of communality, individuality, gender, harmony, historical narration, memory, social organization, and tradition. Commemorative, historical or re-enactment rituals like the Alarde of Hondarribia explain the duration of local identity, its transformation over time, and newer expressions of identity, which are continually being contested and reaffirmed through collective imagination.
Marching against Gender Practice centers on gender analyses of two opposing gender worldviews between the betikoak traditionalists and WJM feminists, but it aims at being applicable to gender theories in general, especially how gender may be cognized and what cognitive processes and cognitive systems may be included in the cognition of gender. By implication, it is asserted that collective imagination is not an immutable or static concept but may represent locality, regionalism, and nationalism as well as imbue concepts of communality, individuality, gender, harmony, historical narration, memory, social organization, and tradition. Commemorative, historical or re-enactment rituals like the Alarde of Hondarribia explain the duration of local identity, its transformation over time, and newer expressions of identity, which are continually being contested and reaffirmed through collective imagination.
Short Stories & Poetry Books by J. P. Linstroth
Poetry Books by J. P. Linstroth
Royal Palm Beach High School instructor Dr. J.P. Linstroth's newly released, second book of poetry, Epochal Reckonings was recently named as co-winner of the prestigious Proverse Prize for Literature. The book launched in November by Proverse Publishers HK. Linstroth has been teaching, mostly in higher education, for 24 years but came to Royal Palm Beach High School four years ago. He is a social sciences teacher at the school and currently teaches honors world history. Linstroth is also an adjunct professor at Barry University and an affiliate faculty member at Catholic University of New Spain in Miami. With a doctorate from the University of Oxford in the United Kingdom, Linstroth has earned a president's Lifetime Achievement Award and served a Fulbright scholarship in Brazil. While most of Linstroth's work is academic nonfiction, this is his second book of poetry. The first was The Forgotten Shore. He said it took him just over a year to write the second book. The book describes and responds to some of the world crises and human suffering over the past century. "I would summarize the book itself as compassion for human suffering," said Linstroth, explaining that it focuses on different subject areas, such as starvation, racism, 9/11, genocide against indigenous people in Brazil, the Great Migration Crisis, the Yemeni civil war, Abu Ghraib, Hurricane Katrina, the earthquake in Haiti, the deaths of African American youth, and more.
The book is titled, The Forgotten Shore, for good reason. It is representative of a sort of mythical place, a place where love is lost, on the one hand, and may not be re-encountered. Maybe it is a desolate island—a shoreline, a beach, somewhere to be left after a relationship, discarded like drift wood. And yet, on the other hand, there is inherent in this conceptualization a sense of hope. This latter perspective may not be altogether obvious to the reader. While love is lost, and one may find oneself lonely on a so-called “forgotten shore,” and perhaps abandoned, there is, nevertheless, hope of leaving such a place and finding love elsewhere. At least, this is the implication in my mind. Sometimes love leaves us on “forgotten shores”. The immediate afterthoughts are we may never find such love again. No future love could possibly match what we have lost and so on. But this is untrue. Love may be found again. We somehow find so-called other soulmates and intimate connections. Yet, these are the immediate emotions which come to mind. All of us at one point or other in our lives have had feelings of loneliness and abandonment, feelings of loss and so forth—and as such these emotions form a major part of this book of poetry. Of course, readers may interpret my poetic lines and find other meanings and these understandings are equally welcome. Sometimes authors are not always aware of what they are representing, even to themselves. In my view, such writings are part of creative processes involving subconscious levels of thought. For some, such thoughts are often difficult to articulate. But this is where the artist enters. Artists, on many levels, interpret the human experience for us and represent these through themselves—whether these are autobiographical or otherwise.
My editor, John Peterson, mentioned to me in our correspondence that my poetry actually challenges the reader intellectually, and as I stated previously, it is meant to be an "archaeology of knowledge" or "an archaeology of emotions". There is a need to dig and dig deeper and dive into the depths of emotions presented on the page. Maybe the language and style used are archaic, or the vocabulary difficult to understand, or the meanings encountered nebulous and obscure. Still, this allows for a broader interpretation, leaving meanings and interpretations in the abstract, whereby the observer, reader, finds their own meanings concealed and contained within the epistemological and ontological direction of the author – myself. From my point of view, such an archaeology of emotions has a universal quality. All (or, rather, most) of us have known some kind of love, which may either be unrequited or real and lost through break ups and so on. But the human spirit is resilient. We look for love once again.
Marching against Gender Practice: Political Imaginings in the Basqueland begins with the question: why is it so problematic for the majority of people in the Basque town of Hondarribia to accept the broader participation of women in their annual military march known as the Alarde? To explain this dispute, this study examines local history as well as the history of this unique parade, but most importantly considers how gender practices were and are organized. The controversy to extend female involvement in the Alarde resulted in two positions between betikoak traditionalists, (Betiko Alardearen Aldekoak, “Always the Town’s Alarde”), and local “feminists” (emakumealdekoak or Emakumeak JuanaMugarrietakoa, the Women of Mugarrietakoa, WJM), the former group wishing to preserve the ritual and the latter wanting to change it. These are not simply dichotomous stances but represent multiple levels of local identity through differing concepts of gender, history, and social experience. It will be shown throughout the Alarde’s long history (1639-present) that it represents several periods of militarism from the town’s defense in 1638 against French forces, Napoleonic resistance (1808-1813) to the Carlist Wars (1833-1840 and 1872-1876). The Alarde began as a religious procession and gradually incorporated more and more secular elements. In essence, by the end of the nineteenth century and beginning of the twentieth century, the Alarde became one of many “Basque celebrations” (Euskal jaiak), tying it to Basque nationalism.
Marching against Gender Practice centers on gender analyses of two opposing gender worldviews between the betikoak traditionalists and WJM feminists, but it aims at being applicable to gender theories in general, especially how gender may be cognized and what cognitive processes and cognitive systems may be included in the cognition of gender. By implication, it is asserted that collective imagination is not an immutable or static concept but may represent locality, regionalism, and nationalism as well as imbue concepts of communality, individuality, gender, harmony, historical narration, memory, social organization, and tradition. Commemorative, historical or re-enactment rituals like the Alarde of Hondarribia explain the duration of local identity, its transformation over time, and newer expressions of identity, which are continually being contested and reaffirmed through collective imagination.
Marching against Gender Practice centers on gender analyses of two opposing gender worldviews between the betikoak traditionalists and WJM feminists, but it aims at being applicable to gender theories in general, especially how gender may be cognized and what cognitive processes and cognitive systems may be included in the cognition of gender. By implication, it is asserted that collective imagination is not an immutable or static concept but may represent locality, regionalism, and nationalism as well as imbue concepts of communality, individuality, gender, harmony, historical narration, memory, social organization, and tradition. Commemorative, historical or re-enactment rituals like the Alarde of Hondarribia explain the duration of local identity, its transformation over time, and newer expressions of identity, which are continually being contested and reaffirmed through collective imagination.
Royal Palm Beach High School instructor Dr. J.P. Linstroth's newly released, second book of poetry, Epochal Reckonings was recently named as co-winner of the prestigious Proverse Prize for Literature. The book launched in November by Proverse Publishers HK. Linstroth has been teaching, mostly in higher education, for 24 years but came to Royal Palm Beach High School four years ago. He is a social sciences teacher at the school and currently teaches honors world history. Linstroth is also an adjunct professor at Barry University and an affiliate faculty member at Catholic University of New Spain in Miami. With a doctorate from the University of Oxford in the United Kingdom, Linstroth has earned a president's Lifetime Achievement Award and served a Fulbright scholarship in Brazil. While most of Linstroth's work is academic nonfiction, this is his second book of poetry. The first was The Forgotten Shore. He said it took him just over a year to write the second book. The book describes and responds to some of the world crises and human suffering over the past century. "I would summarize the book itself as compassion for human suffering," said Linstroth, explaining that it focuses on different subject areas, such as starvation, racism, 9/11, genocide against indigenous people in Brazil, the Great Migration Crisis, the Yemeni civil war, Abu Ghraib, Hurricane Katrina, the earthquake in Haiti, the deaths of African American youth, and more.
The book is titled, The Forgotten Shore, for good reason. It is representative of a sort of mythical place, a place where love is lost, on the one hand, and may not be re-encountered. Maybe it is a desolate island—a shoreline, a beach, somewhere to be left after a relationship, discarded like drift wood. And yet, on the other hand, there is inherent in this conceptualization a sense of hope. This latter perspective may not be altogether obvious to the reader. While love is lost, and one may find oneself lonely on a so-called “forgotten shore,” and perhaps abandoned, there is, nevertheless, hope of leaving such a place and finding love elsewhere. At least, this is the implication in my mind. Sometimes love leaves us on “forgotten shores”. The immediate afterthoughts are we may never find such love again. No future love could possibly match what we have lost and so on. But this is untrue. Love may be found again. We somehow find so-called other soulmates and intimate connections. Yet, these are the immediate emotions which come to mind. All of us at one point or other in our lives have had feelings of loneliness and abandonment, feelings of loss and so forth—and as such these emotions form a major part of this book of poetry. Of course, readers may interpret my poetic lines and find other meanings and these understandings are equally welcome. Sometimes authors are not always aware of what they are representing, even to themselves. In my view, such writings are part of creative processes involving subconscious levels of thought. For some, such thoughts are often difficult to articulate. But this is where the artist enters. Artists, on many levels, interpret the human experience for us and represent these through themselves—whether these are autobiographical or otherwise.
My editor, John Peterson, mentioned to me in our correspondence that my poetry actually challenges the reader intellectually, and as I stated previously, it is meant to be an "archaeology of knowledge" or "an archaeology of emotions". There is a need to dig and dig deeper and dive into the depths of emotions presented on the page. Maybe the language and style used are archaic, or the vocabulary difficult to understand, or the meanings encountered nebulous and obscure. Still, this allows for a broader interpretation, leaving meanings and interpretations in the abstract, whereby the observer, reader, finds their own meanings concealed and contained within the epistemological and ontological direction of the author – myself. From my point of view, such an archaeology of emotions has a universal quality. All (or, rather, most) of us have known some kind of love, which may either be unrequited or real and lost through break ups and so on. But the human spirit is resilient. We look for love once again.
Surreal and poetic, this book transports readers into spaces where the imagined and reality blur, spaces where strange voices come and go in powerful waves. The novella’s narrator, a rather successful academic, leads an isolated existence in Oslo. Readers watch as the protagonist navigates Oslo’s artistic offerings and the cultural differences, as well as the onslaught of voices that more and more plague the speaker’s existence....
***(NOTE: The Basque terrorist group, ETA, declared a permanent ceasefire in 2011.)
Brussels. 29 march 2010
can presuppose men and women operate in mutually exclusive categories and spaces,
nor that men and women function within fixed categories, which are naturalized by a
binary opposition of sexual difference. These gender deconstructions are based
upon an immense variety of male/female social behaviors and are aimed at
questioning hegemonic views of maleness and femaleness in society. Gender theory
as a whole is revolutionary for reconceptualizing female and male bodies identities, relations, and female and male sexualities
Now, Manaus is an epicenter where the COVID-19 pandemic is raging. I spent time with many urban Amerindian peoples, Apuriña, Kambeba, Kokama, Munduruku, Mura, Sateré-Mawé, Tikuna, and Tukano. It is sad to know that many of these Native friends and their relatives are subjected to such a horrendous disease and worse there than elsewhere in Brazil at the moment. Perhaps making the circumstances there direr, Manaus, is arguably a relatively isolated city in the middle of the Brazilian Amazon, which may be only reached by airplane or by boat.
Why should the country be held hostage to white supremacy? Moreover, the behavior of President Donald J. Trump after the 2020 presidential election has been appalling and has played into the narrative of white hegemony.
Every year around this time, the third Monday in January, many try to reflect upon the example of Dr. Martin Luther King, Jr.’s life and what he meant to the nation. This year is different though. In a presidential election year, and a year when one party is taking power from another, in this case, Democrats from Republicans, the transition has not been peaceful, and far from it.
Please know, therefore, I will not be remiss by commenting on our own political era of contempt, division, and derisiveness, specifically in relation to our current President Donald J. Trump and his recent phone call to the Secretary of State of Georgia, Brad Raffensperger (also a Republican) on January 2nd, 2021, as well as in regard to at least twelve Republican (Grand Ole Party, G.O.P.) Senators and several other G.O.P. U.S. House of Representatives who will try to obstruct the electoral college results of this past presidential election 2020, tomorrow on January 6th. Swift, for his part, may have wished to comment on such buffoonery himself. So, if the reader will indulge me, I will be soliciting the ghost of Jonathan Swift in my analyses of our now enfeebled democracy and the American experiment of our Republic in its present state.
If we are to legitimately address a history of these inequalities and their historical consequences, “environmental destruction”, “genocide”, “racism”, “systemic warfare”, “human exploitation”, and “state system oppression”, we must begin by examining if progress means a continuation on our present path toward self-destruction. In part, I address some of the effects of these colossal man-made calamities in my new book, Epochal Reckonings (2020, Co-Winner of the Proverse Prize)—a poetic guide to some of our 21st century crises.
What I wish to examine here is a re-thinking of ourselves on our planet earth, in relation to an indigenous understanding of “Mother Earth”. Moreover, I will argue while we have moved well beyond the likes of French philosopher René Descartes, for many reasons his intellectual legacy still remains as we struggle to come to terms with our environment and our heritage from the Agricultural Revolution.
Then again, on Fox News they are promoting President Trump’s lies about the election is “not” over?! Moreover, Trump is tweeting: “I WON THIS ELECTION, BY A LOT!” All in caps. It is at this point difficult to imagine how President Trump will gain the electoral votes he needs to win the presidential election. But millions of those who voted for Trump believe the election was somehow stolen and made illegitimate by the Democrats, a true political fantasy created by the president himself and perpetuated by his followers. As if the Democrat donkey symbol also grew a unicorn horn on the day of election and Biden and Harris became fantastical figures out of a Harry Potter novel and magically stole the election because of their secret magic powers and because of the magic cabal they are part of. Such are the conspiracy theories of Trump and his supporters.
***
In Epochal Reckonings, poet, adjunct professor and editorial writer, J.P. Linstroth describes and responds to some of the crises of the first years of the 21st century. He aims, as he puts it, to cause concern, discussion, and surprise, as well as to evoke the emotions of anger, empathy, and sadness. The events covered include the huge migrations of people seeking to cross borders, whether in the Americas, Asia, Africa, the Middle-East or Europe, hoping for safety and a better life. Linstroth also shows and comments on human and natural acts of astonishing violence: the 9/11 destruction of the twin towers of the World Trade Center in New York; the Hurricane named Katrina of 2005; the Haitian earthquake of 2010. Linstroth portrays man's inhumanity to man, whether callous, careless, mistaken, or deliberate: the police-killings of African-American youths; the genocide of Brazilian indigenous peoples; the torture of Iraqi prisoners at Abu Ghraib prison; mass school-shootings in the USA; and the Yemeni civil war. Linstroth describes his poetry as emergent and inchoate, outlining the struggles and sufferings of various groups during major crises in the 21 st century, embodied by racism, extremism, violence, and tragedies too many to be told. These poems capture such calamities, defining their symbolic significance for many of those who have experienced these disasters of our times across the globe.
As many as 1 million Uighur (Uyghur), Kazakh, and other Muslim minorities are being held in Chinese concentration camps in Xinjiang Province. There may be as many as 1,200 of these concentration camps. The Chinese Muslim minorities are being systematically indoctrinated, tortured, and in some cases murdered, evoking calls for the possibility of genocide happening there.
The Han Chinese, who control the Chinese government, want to rid the Chinese Western provinces of Islam. Therefore, the Chinese are indoctrinating Chinese Muslims to become re-educated and learn the Chinese language and become ethnically like Han Chinese. A similar situation is happening in Tibet with pressure to eradicate the Buddhist religion there. His Holiness, the Dalai Lama, has been in exile for most of his life because of what the Chinese are doing in Tibet.
Poems from the International Proverse Poetry Prize 2018 published by Proverse in Hong Kong, China, includes 139 poems from 89 poets. The Anthology is selected from those poets who entered the contest. Proverse Poetry was founded by Dr. Gillian Bickley and Dr. Verner Bickley, MBE.
My poem "The Crossing" is in the book, pp. 92-93.
***NOTE: I am NOT the author. My book chapter was mentioned in this review. The author is: Allison McCulloch
Azken honetaz 2010eko martxoan atera zen Bruselako Adierazpenaren sinatzaileen artean dago. Horren osteko ika-mika politiko baten protagonista izan zen, espainiar gobernua bai aurreko bake prozesu saiakeran bere konpromisoak ez betetzeagatik bai egun jarrera itxia mantentzeagatik kritikatu zuelako
Dr. J.P. Linstroth: ETA stands for 'Euskadi Ta Askatasuna', meaning 'Basque Homeland and Freedom' and was created in 1959 as a response to the extreme oppression of Basques during the Franco dictatorship, the patriotic Basques believed it was necessary to counteract the many assassinations and tortures of Basques as well as combat the regime's attempt to eradicate them. (Similar measures of repression occurred in Catalonia against the Catalans by the Franco regime.) Actually in the early years, ETA had a lot of popular support, not only among Basques but also from militant opposition to Franco and the general dislike of Franco in the country. Of course popular opinion in Spain has changed now.
(Interview right before ETA gave up its arms and operations in 2010. Dr Linstroth was active in peace building in the Basque peace process. Dr. Linstroth was a signatory of the Brussels Agreement in 2010 to end ETA violence and support sustained peace in the region. In 2011, ETA declared a permanent ceasefire.)