pame in the region, holding the dead takes its particular stamp, is one of the main reference of what Indians call themselves the custom .
Cotonieto The anthropologist Hugo, a researcher at San Luis Potosi INAH Center, has conducted extensive studies about life in the Pamería, commenting on a bit of research, explains the importance of preserving traditions, as part of our heritage.
pame in the region (in the Central Zone Potosi) celebration of the dead takes its particular stamp, is one of the main reference of what Indians call themselves "the usual" heritage of their ancestors and sustenance of identity .
Santa María Acapulco represents the heart of many indigenous farms distributed over a wide area of \u200b\u200bthe Sierra Gorda, which extends from Queretaro to be intermittent with brief elevations where Pames plains have managed to remain for centuries. ;
La Fiesta de los Muertos is a "custom" that is celebrated throughout the month of November. Start the first day of that month with an offering aimed at the "angels" (those who died as children) and placed on a modest table a couple of candles or candles, a cup of porridge, sweet bread in the houses where there is precedent for a deceased child is lonely people watching the offering, with a few visits by children who will receive those sweets and bread, after the "angel" the've enjoyed.
By the 2nd of November, many households have to build a bower expressly Split time, people go to the mountain to cut branches deep green leaves to form the altar where they placed the offering is task for all household members who contribute in some way in the event. Already formed the arbor, the women make corn masa tamales with red chile flour gruel, and it bought a lot of sweet bread, soft drinks and candles or candles.
With the green bower intense in the yard or driveway, and the afternoon began to decorate with a few marigold flowers, tamales have been cooked on the stove and the porridge has thickened ... begins the disposition of the offering.
is the mother or grandmother who is putting food on the table that is inside the hut, they can help their daughters in this task are organized small groups or piles "tamale with sweet bread and a glass of soda around and gruel, votive candles and end up giving the last touch, and going on" to give birth to the dead and come, "they say. With all the food in the hut takes some time (the time when the dead are enjoying the dish) while the candles are consumed, and just after having consumed a number of them (ie, if four candles were lit is expected to be consumed and until they have finished eating the second determines a "time") the woman approaches the bower which is now surrounded by children who have come from everywhere, and they shared those "stacks" of food until the table is empty, the kids go running down the street with plastic bags in which foods are accumulated from several homes.
saying that the celebration of the dead lasts the entire month of November, is because it is customary to place every week an offering in the branches, for example, initiating a two or three November and then placing another the following week (same day, Monday ... -). Thereby safely every day someone will put an offering in his house, and who most enjoy this are the children who go around the village late at night.
So keeping pace offerings in the pamería, but just the November 8 expresses the collective nature of the xi'oi, since it is the day that is celebrated in the "Animas alone", ie the dead who have no one to them offering (either because the memory was lost with time, because no family or who give back, because deep down in terms represents what locals call "old").
this day, the local authorities have shown a series of events that highlight the ritual and regional coordination. Alongside the traditional governor with the Prosecutor and the Sacristan was organized to decorate the entrance to the temple with green branches and marigold flowers, forming an arc, in this task contributing members of their families and some elderly (Council of Elders).
Morning also have the necessary materials to place in the bottom-center, near the altar-table on three levels with a black mantle, candlesticks, two wooden crosses and a couple of mats in front, on the ground. At noon on 8 November, the Prosecutor, together with the Governor performed the ritual of bathing San Goyo "solemnly down the skull of St. Gregory the altar of the Souls in Purgatory, and in a plastic tub exclusively for the event are given the task of pouring water over time and from time to carve it with your fingers impregnated soap powder. It is necessary for the task xi'oi talk to him because he is told "not to be angry, it's for your party" and to avoid jumping out to feel any disrespect for them.
After this task is put to Chimiú (also named the skull) on the table covered with black cloth, after that are placed candles day and night, it is common for some people of the village and neighboring ranches take some tamales, candles, crackers and fruit to be placed at the foot of San Gregorio (who is believed to be pattern of the dead, as "one who carries the souls of the dead with God," says people) and the Chimu's who shared the gift to all those who have no one takes them, "said an elder.
San Goyo's presence on the altar for the rest of the month allowed to circulate a number keeping the candle lit altar, until it finally arrives on November 30, when it is the great feast of tamales and off the celebration of the dead.
On November 29 the authorities have in front of the entrance of the temple some branches stuck in the ground which is then decorated with marigold flowers and candles on all night, the bells are ringing minuets and music brings several people in the wake. The next day, "the day the tamales," the celebration begins and everywhere the people are heard fireworks that announce the tour musicians. It is common for the trio of musicians traveling on various homes to play in front of the altar, the singers do the same and may even have trios of musicians who come from other farms.
After passing a house those of this is up to the delegation that will visit the shrine next to gather a good number of people who have gone and several homes. In all the houses are distributed tamales, bread, soda, beer and spirits, is a big party for all the people.
After the tour they do musicians in many homes, finally, late in the afternoon we all gather at the church, and have come from several ranches in the habit culminate the celebration in Santa Maria Acapulco. Backpacks there are not enough to put anything that people have brought tamales, bread, coffee, beer, soft drinks, oranges, bananas, yams, corn and chayote. All you people stay in place minuets listening, singing and accompanying the Chimiú, after a while the Governor and the Sacristan will distribute the offering among those present remain empty until the mats again, people start to withdraw gradually and the sound of bells announces: "The removal of the dead." But it is only a temporary farewell, as they will be waiting for the next year, as has been done since long ago.
The celebration of the dead ends when everyone goes to the cemetery several days before the deceased's relatives have "chapoleado (weeding) and the graves now are better arranged. The music is accompanied by people carrying wreaths of plastic flowers new to renovate it had before the cross from the grave, the relatives help to place flowers, candles and live with the deceased a while longer, until the music stops and slowly people retire to their homes. The feast of the dead is a reference to the Pames their identity, to remember year after year to their dead ancestors, clearly shows a rich culture that has been built for centuries.
0 comments:
Post a Comment