VIRGIN OF THE CANDELARIA FESTIVITY

JHON MOISES DUEÑAS PINEDA

INTRODUCTION

When speaking of the religious feeling

in our country, it is obligatory to
mention the Virgin of Candelaria, for
its history and importance reflected in a
strong prevailing devotion throughout
the highland area and beyond; Well,
during its world-famous celebration in
February, the congregation of
thousands of spectators from different
provinces and countries is appreciated,
among curious people, devotees and art appreciators, who are spectators, and in some cases
participants, of the unfolding of hours and days full of celebrations and dances of great
diversity. José María Arguedas in 1967 tells us “In no region of Perú and without a doubt in
Latin America can be found so varied and so many danzas as in Puno”.

Origin of the cult

After the famous festival, the question arises regarding the origin of the massive display of
faith towards the Virgen of the Candelaria. To solve it, we must go back to the year 1392 in
Tenerife, Spain. Tenerife is the largest island of the Canary archipelago, which was a
mandatory stop on trips from that country to America, therefore, its image was instilled in the
colonial territory. According to De Orellana (2015), devotion in Peru originated in the town
of Huancané, in Arcani, north of Puno. The image obtained an increasing number of
followers, who succeeded in having it transferred to the church of San Juan de Puno,
becoming the Sanctuary of the Virgen of the Candelaria, who obtained greater acceptance
and veneration than the patron Saint John himself. . The devotion to this virgin, in the
highlands, has developed with intensity since the attribution of the protection of the town of
Puno in 1781, surrounded by the rebel forces of Túpac Catari, since her image (brought on
February 2, 1583 from Cádiz or Seville, Spain) was taken out in procession, which generated
the retreat of the warriors when thinking that they were support forces for the Spanish army
sheltered there. Since that event, the Virgen of the Candelaria became the patron saint of
Puno.

Meaning of the Candelaria name

Although we appreciate how the sacred image arrived in Peru, the doubt still continues,
because, as we well know, there are many representations of the Virgin Mary, and the name
of candelaria has behind it, a specific passage from the life of the mother of God . The Virgin
of Candelaria bears this name due to the lit candle that she carries in her right hand. Along
with the mentioned element, in the same hand she carries a basket with two turtledoves
offered in sacrifice, which represent the purification of motherhood after 40 days of childbirth
according to Jewish tradition; in addition, he carries the child Jesus with his left arm to
present him in the temple of Jerusalem.

How did the Candelaria festival officially start?

In an interview with Enrique Gonzales

(dancer) he says with reference to the
beginning of the Candelaria:

The party was small ... the party was held at

the Arco Deustua. You went down for all that
I walk and they did a ritual… and a
veneration of the Virgin. Now it's true that I
know they danced and those who did it were
from the surrounding communities. With
dances of the flames of Laykacota. And
where this was done was in the main square. Institute American art, and then it grew. But in
the beginning, everyone participated and there was no distinction between suits of lights and
indigenous. With the flood in Puno, the party has been separating little by little.

AUTOCHTHONOUS AND LIGHT DANCES

The autochthonous dances and the dances of lights, each with its marked style and diversity,
attract the gaze of locals and foreigners for their highly elaborate costumes and interpretation
of men and women who assume the roles of peasants, shepherds and even mythical demons
and biblical angels, to the beat of the Peruvian and Bolivian bands, because in the name of
faith, geopolitical boundaries are irrelevant.

Autochthonous dances

They are characterized by their rural origin. These dances seek to preserve the traditions of in
the past and are immutable, that is, they do not change, so their clothes do not present
modifications in the colors, instruments used, clothing materials or execution of the steps.

 The sikuris: Its origin dates back to the

Tawantinsuyu or Inca Empire, as
witnessed and narrated by the chroniclers
Inca Garcilaso de la Vega and Felipe
Huamán Poma de Ayala, and by theFather
Bernabé Cobo. Currently, its greatest peak
is located in the Peruvian-Bolivian
highlands.

 The Ayarachis: Performed by dancers who simultaneously play a drum and a pan,
accompanied by men and women who carry food and drinks, elegantly dressed.
Sayings dancers-musicians
have a characteristic outfit in
which their great headdress of
feathers of suri (a South
American bird similar to the
 rhea and ostrich). They wear long pants, with openings in the vast and a thick cloth
jacket, both They are usually black with ornaments around the edges. The women
who wear the food, they wear a small black top hat with ornaments of colored ribbons
and coins, they also wear many black skirts, adorned with the the same way. The men
carrying food, dress similar to the dancers, but with fewer ornaments and without the
big feather headdress. The dance has a funerary tone and its provenance dates back to
the end of the Inca Empire.

 The choqqelas: It comes from the

provinces of Puno, Huancané and
Chucuito and is performed as a ritual
Aymara to promote a successful hunting
of vicuñas and their predators. In turn, it
ask for the increase of these camelids.
Although its origin is probably pre-
Hispanic, at present it combines religious
characteristics of both the Andean and
Christian worlds (syncretism), since
invocations are made to the ancestors, the apus (gods), the Catholic saints and to the
virgin. His music is performed with drums and some 45 cm long quenas long. The
participating women are in charge of the song, in which they narrate the events during
the hunt.

Dances of lights

Also known as mestizo dances. Unlike the native dances, These allow the integration of new
elements. This particularity is exploited by its dancers to present various choreographies and
new characteristics in their suits every year, therefore, you will never see a representation
identical to that of years past.
 Diablada: Traditional dance from
both Puno and Oruro (Bolivia).
There are various hypotheses about
its origin, one of the most accepted
makes mention of the representation
of cars sacramentals (theater of
religious passages) about the seven
deadly sins and the fight between
angels and demons, carried out in
Juli, Puno, as a way of
evangelization by part of the Jesuit priests, who taught this dance to the local people.
Various characters are depicted dressed in luxurious costumes and very elaborate, like
the archangel Saint Michael and his fight with Lucifer. Also to the devils and the
Chinese devils, and other foreigners: the Mexican, the red skin, Superman; and
animals: lion, bear, gorilla, etc. The steps are energetic and full of jumps. Your music
is performed with panpipes, drums, bass drums, triangles and cymbals.

 The morenada: It originates

from the sister country of
Bolivia. This dance imitates
the tasks of slaves arrived
during colonial times.
Regarding its origin, there are
two versions that are consider:
the first one mentions that this
dance is the imitation of the
slaves during the preparation
of wine on the coast, which
consisted of treading grapes. The second this version refers to the exploitation
suffered by the African population in the mines of quicksilver (mercury) from the
Sierra del Alto Peru (now Bolivia). His dress satirizes the dances of the viceregal
 courts of Felipe III. The luxuries of clothing symbolize the high price to pay for each
worker, and the sound of rattles that They carry represents the sound of the chains
they wore. During this dance it is observed four types of characters: the morenos, the
dancers, the achachis (people of old age) and figures (such as bears, rabbits, dogs and
giraffes).

 The llamerada: It comes from the dance

called "Llameros". Represents the joy of
the shepherds of camelids during llama
rodeos, to perform shearing and offerings
to the gods from the Andes. Over time it
had many modifications and therefore it is
considered a dance mestizo. They also
refer to the llama caravans that brought
presents to the inca, therefore, those in
charge wore their best clothes for this meeting. It is danced in pairs, the woman wears
a light blouse, shiny skirts, flat shoes and a tied in the back. The men wear a mask
which is in the posture of whistle, poncho, white shirt, elegant pants and sash.
Couples carry a llama made of alpaca wool and a wichi wichi.

The celebration

 February 2: Central day of the celebration in honor of the Mamacha Candelaria in

which a mass and the emotional Procession of the Santísima Virgen de la Candelaria
are celebrated.
 February 3: The Presentation of Indigenous Dances with native costumes takes place
 February 8: On this day the bands arrive for the dance of lights contest with
tremendous welcomes in squares and neighborhoods. From 6 in the afternoon you can
enjoy their melodies and charming dances.
 February 10: the Great Light Costume Contest takes place at the Torres Belón
Stadium in Puno. It takes place from 7 in the morning until 5 in the afternoon. At the
same time, in the afternoon and evening, some groups dance through the city center.
  February 11: The day begins early by venerating the Virgen de la Candelaria through
the streets of Puno with the accompaniment of the Danzas Mestizas, who pay homage
in this massive procession dancing for a distance of more than 4 kilometers.

The party is not over yet, the next three days you will be able to enjoy various regional
parades in the north and south of the city. Days later, the Closing Ceremony and awards
ceremony of the Virgen de la Candelaria Regional Dance Contest is held.

CONCLUSIONS

The people of Puno are a deeply believing people, and this is evident in the different patron
saint festivals that they celebrate throughout the year. Also, as a result of the fusion of the
different cultures of Peru, different festivities are usually celebrated following the same
pattern: a liturgical act in which all the people participate, a procession through the main
streets of the city and, finally, a farewell. with different sets of dancers. The Fiesta de la
Virgen de la Candelaria is the most important festival in Peru. It lasts for weeks, and the
whole town participates with joy.

BIBLIOGRAPHY

 file:///C:/Users/SYSTEMS1/Downloads/TITO_MAMANI_CHARO_PERFORMANCE.pdf

 https://qhapaqnan.cultura.pe/sites/default/files/articulos/La%20Virgen%20de%20la
%20Candelaria-%20articulo%20Tramo%20PUNO.pdf?
fbclid=IwAR2KXoQ39m6IHR4LX8s3J5hDRey7IeuPoSzy7wD0pvS-G0z4BaFgDLSBxDs