Guelaguetza
Páginas: 14 (3396 palabras)
Publicado: 15 de marzo de 2013
Guelaguetza
the beginnings form of the Guelaguetza, surely lies in the formation of the so-called mother culture. Indeed, the Olmecs are the oldest culture in Mexico and experts place its origin in 1500 years before the Christian era, between the states of Veracruz and Tabasco.
Thus, we can say that all indigenous peoples of Mexico and Central America, although different, have the samevalues, principles, festivals and customs. Only that gives each its particular touch and that's what kaleidoscopic richness of our diversity.
Most indigenous peoples from the earliest times of old, used every year up to the "Cerro Guardian," the hill "Guardian" that every community has.
Atavistically Mexicans have gone to the hills with offerings, singing and dancing, to endorse the graceof his ancestral protection. Because our ancestral culture binds us harmoniously with nature, with "Tonantzin," our "Mother Dearest".
The most important shrine in Mexico today, in relation to parties that are related to the concept of the tutelary deity of a mountain or in the interior of the Earth, which is unquestionably "The Lord of Chalma" in the State of Mexico.
Thus, inOaxaca traditions found a fence to destruction and death. Oaxacans have known jealously guard and protect the rich heritage that we have inherited the old grandparents and we know that it is our greatest treasure to face the future.
La Guelaguetza then, is an ancient tradition that has survived through the ages and has been adapted, without losing its base and essence.
The Guelaguetzais meeting, fraternity, solidarity, participation, support and commitment. Fiesta and shared joy!!
After the conquest and colonization of conquered peoples of Anahuac, had to be transforming the essential values of their culture, to prevent its destruction and disappearance in New Spain. Thus, the party is now known as the Guelaguetza, was transformed over time, adapting to changes andpersisting.
Before the arrival of the conquerors was made a party to the guardian deity of the corn "Centeocihuatl" or "Centeotl", in whose honor they performed dances and ritual meals.
The festivities and rituals were held in what is now known as Cerro del Fortin, and once was called by the Zapotecs as "Lao Tani" meaning Cerro Bellavista, which in Nahuatl and is known as "Huayacac"which significant hill in the nose of huajes-but can also have another meaning, as "the nose of the huajes hill", meaning "nose" to a group of hills that emerge from a saw and form the "part front ". This is seen in the "hill of Tepeyac."
In Oaxaca, on top of this hill, at the end of the post-classical period, the Aztecs built a fortress and its slopes in 1486 founded the settlement of"Huaxyacac" Ahuizotl's orders, the Aztec tlatuani and giving rise to the present Oaxaca City.
The colonial period
With the advent in 1521 of the European conquerors, and therefore evangelization, which implied the prohibition of religion and their native festivals, festivals of the goddess of corn underwent transformations. Thus settlers, seeing that the Indians continued to visitthe Cerro del Fortin annually, instituted the feast of the Virgen del Carmen, coinciding with previous dates Hispanic celebrations.
It was established that the party will be held on Sunday 16 July, the day of the Virgin of Carmen, and when it falls on Sunday 16 then the party escenificaría the first Monday following that date, with a corresponding second Monday at eight days . Because ofthis, the festivities were called since then as "Lunes del Cerro". To replace the use of "cempazúchil" yellow flower, intense aroma, which he sacrificed to the goddess of corn, the Catholic religious temple adorned with white flowers, especially lilies, which were given at that time in the field in the wild .
Thus began the process of syncretism that frames today the festivities of Lunes...
the beginnings form of the Guelaguetza, surely lies in the formation of the so-called mother culture. Indeed, the Olmecs are the oldest culture in Mexico and experts place its origin in 1500 years before the Christian era, between the states of Veracruz and Tabasco.
Thus, we can say that all indigenous peoples of Mexico and Central America, although different, have the samevalues, principles, festivals and customs. Only that gives each its particular touch and that's what kaleidoscopic richness of our diversity.
Most indigenous peoples from the earliest times of old, used every year up to the "Cerro Guardian," the hill "Guardian" that every community has.
Atavistically Mexicans have gone to the hills with offerings, singing and dancing, to endorse the graceof his ancestral protection. Because our ancestral culture binds us harmoniously with nature, with "Tonantzin," our "Mother Dearest".
The most important shrine in Mexico today, in relation to parties that are related to the concept of the tutelary deity of a mountain or in the interior of the Earth, which is unquestionably "The Lord of Chalma" in the State of Mexico.
Thus, inOaxaca traditions found a fence to destruction and death. Oaxacans have known jealously guard and protect the rich heritage that we have inherited the old grandparents and we know that it is our greatest treasure to face the future.
La Guelaguetza then, is an ancient tradition that has survived through the ages and has been adapted, without losing its base and essence.
The Guelaguetzais meeting, fraternity, solidarity, participation, support and commitment. Fiesta and shared joy!!
After the conquest and colonization of conquered peoples of Anahuac, had to be transforming the essential values of their culture, to prevent its destruction and disappearance in New Spain. Thus, the party is now known as the Guelaguetza, was transformed over time, adapting to changes andpersisting.
Before the arrival of the conquerors was made a party to the guardian deity of the corn "Centeocihuatl" or "Centeotl", in whose honor they performed dances and ritual meals.
The festivities and rituals were held in what is now known as Cerro del Fortin, and once was called by the Zapotecs as "Lao Tani" meaning Cerro Bellavista, which in Nahuatl and is known as "Huayacac"which significant hill in the nose of huajes-but can also have another meaning, as "the nose of the huajes hill", meaning "nose" to a group of hills that emerge from a saw and form the "part front ". This is seen in the "hill of Tepeyac."
In Oaxaca, on top of this hill, at the end of the post-classical period, the Aztecs built a fortress and its slopes in 1486 founded the settlement of"Huaxyacac" Ahuizotl's orders, the Aztec tlatuani and giving rise to the present Oaxaca City.
The colonial period
With the advent in 1521 of the European conquerors, and therefore evangelization, which implied the prohibition of religion and their native festivals, festivals of the goddess of corn underwent transformations. Thus settlers, seeing that the Indians continued to visitthe Cerro del Fortin annually, instituted the feast of the Virgen del Carmen, coinciding with previous dates Hispanic celebrations.
It was established that the party will be held on Sunday 16 July, the day of the Virgin of Carmen, and when it falls on Sunday 16 then the party escenificaría the first Monday following that date, with a corresponding second Monday at eight days . Because ofthis, the festivities were called since then as "Lunes del Cerro". To replace the use of "cempazúchil" yellow flower, intense aroma, which he sacrificed to the goddess of corn, the Catholic religious temple adorned with white flowers, especially lilies, which were given at that time in the field in the wild .
Thus began the process of syncretism that frames today the festivities of Lunes...
Leer documento completo
Regístrate para leer el documento completo.