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Reseña del libro Valero Juan, E. (2024). La ciudad tapada: Lima en las relaciones de fiestas virreinales. Nueva York: Peter Lang, 320 pp. ISBN: 1636671179.

En las sociedades del siglo XIX, no solo se representaba y reconocía lo que era visto, sino también lo que se escuchaba, y el tañido, repique, toque a rebato, doble o redoble, convocaban, prevenían, retraían o acompañaban tanto la alegría como la tristeza de todo el cuerpo social. El objetivo del artículo es comprender de qué manera los diferentes actores en conflicto adoptaron patrones simbólicos fácilmente reconocibles por la población para ganarse su apoyo y movilizarla a favor de la causa propia o en contra de la causa de los adversarios. Metodológicamente, se adopta un enfoque hermenéutico-interpretativo, basado en la comprensión y exégesis de fuentes primarias vinculadas al desarrollo investigativo. Se analizan las fuentes en busca de esa significación de los actos humanos que explica la resignificación simbólica de la campana en los conflictos de independencia en la Península y en América. Los resultados alcanzados establecen que las festividades religiosas, de gremio o barriales estaban planificadas y perfectamente estructuradas, a diferencia de las celebraciones posteriores a una batalla, que respondían más a una estudiada improvisación en la cual, eso sí, siempre quedaba claro el nuevo/viejo orden social.

En la actualidad, las fiestas del Cusco y el Inti Raymi se han convertido en un importante atractivo turístico, atrayendo tanto a visitantes nacionales como extranjeros. Por esta razón, la Empresa Municipal de Festejos del Cusco (EMUFEC) consideró fundamental realizar un recuento histórico de sus orígenes. Este libro es una compilación de textos de diversos autores, desde cronistas, artículos de revistas, estudios de arqueólogos e historiadores y otros intelectuales.

El presente artículo tiene como propósito explorar las formas de interpretación de la enfermedad entre los rarámuri. Mediante entrevistas y observación en distintos periodos de trabajo de campo intentamos dar cuenta de que, a padecimientos como la tuberculosis, la diabetes o la hipertensión, se suman sintomatologías corpóreas y anímicas –entre otras, las producidas por el susto– que, para los rarámuri, son una enfermedad del alma, que afecta gravemente al cuerpo, perturbando su estabilidad y equilibrio físico. Intentamos mostrar que para los rarámuri los efectos de la covid-19 tuvieron menor impacto, debido a la dispersión de los asentamientos y, al mismo tiempo, encontramos que para los rarámuri las diversas interpretaciones de la enfermedad y sus efectos estuvieron ligados a su propia imagen del mundo, debido a que aún emplean métodos tradicionales de prevención y de curación de las enfermedades.

En este trabajo analizamos los usos materiales y festivos de los vestidos y tejidos asociados a la virreina en las fiestas por el nacimiento de Felipe Próspero en la ciudad de México (1658). En este relato fastuoso distinguimos cuatro espacios y circunstancias festivas: la catedral, el palacio, la máscara grave nocturna y los toros. De manera indistinta, los tejidos que tienen más presencia son el chamelote, la tela y el raso y, en todos los casos, queda constancia del esplendor de las joyas y de las puntas de hielo como complemento y adorno del traje. El vestuario de la virreina se encuadra visualmente en la performance festiva y pone de manifiesto la ostentación encapsulada propia de su agencia femenina, alineándose en los espacios cerrados que la representan y dentro del linaje nobiliario en el que participa.

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Within the multi-tones of blue that dress the waters of the Pacific Ocean lies Guåhan, the southernmost and largest island in the Mariånas archipelago. Guåhan and the other fourteen islands that make up this crescent chain are the collective ancestral homelands of the Indigenous Chamorus. Within Western hegemony, stories about Guåhan and Chamorus are inextricably rooted in a deeply colonial past and present. What began as Spanish “discovery” in 1521 turned into three-hundred years of theft of native land and livelihood. What began as Japanese “occupation” in 1941 turned into three years of unjustified violence and death of thousands of Chamorus. What began (and remains) as the facade of American “liberation” during World War II resulted in the division of the Mariåna Islands into the territorial and commonwealth statuses of Guåhan and the Northern Mariåna Islands, respectively—euphemisms for what can be concisely defined as white settler colonialism of Indigenous lands. These colonial histories remain reminiscent in the daily lived experiences of Chamorus, which is most evident when looking at American militarization of Guåhan. For instance, the United States military possesses nearly a third of the island, which includes natural resources and ancestral villages that are inaccessible to the Indigenous community. Chamorus, per capita, are the largest group of recruits enlisted into the American military, but as residents of an overseas colony, they are unable to vote in the presidential election for their commander-in-chief. This is just to name a few, but these facts alone paint a picture of how the status quo of white settler colonialism has been especially understood as a strictly militaristic event. My research does not seek to condemn or disregard this understanding; rather, it works to create a more holistic image of white settler colonialism within the context of Chamoru culture in Guåhan outside the hypervisibility of militarism, which I analyze at the site of the fiesta. By using the fiesta, a revered celebration in Chamoru culture, as the optic, I explore how its constituent parts partake in the ongoing vanishment of Chamoru indigeneity and perpetuates white settler colonial remnants. Most importantly, I look at how contemporary Chamorus have reclaimed the fiesta as a space of survivance.

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This article studies the various expressions of the feast in Renaissance and Baroque Valencia. It is based on different sources, such as the city’s dietaries. It provides first-hand information about the day to day of this place (weddings, births, official entries by authorities, processions, burials), and it also offers a greater understanding of the many dimensions (social, political, symbolic, literary) of the feast in Early Modern Valencia. The study is complemented with contemporary literary texts, such as El cortesano (1561) by Luis Milà and the Dialogues (1538) by Juan Luis Vives, which show a rich and plural view of some cultural practices of the 16th and 17th centuries.

After more than half a century of war, the announcement of the end of the Third Carlist War resulted in a veritable explosion of happiness and collective euphoria in Spain at the end of the 19th century. On 20 March 1876, Alfonso XII, nicknamed "The Peacemaker", made his triumphal entry into Madrid. The press of the time described the event as one of the happiest in the history of Spain. The aim of this paper is two fold: to contextualize and analyze the importance of the festivities and ephemeral decorations as a reflection of the social happiness of the moment and to analyze the symbolic and persuasive values of one of the ephemeral architectures erected for the occasion. As a final result, we demonstrate how ephemeral architecture and festivals were a source of happiness in the battered Spanish society of the last third of the 19th century, generating social welfare and happiness through art and the nationalist exaltation of the monarchy. [ABSTRACT FROM AUTHOR]

The text proposes to reflect on some cosmovisions and imagery cosmoperceptions of peoples of African origin in São Luís-Maranhão regarding the cruel pandemic context of Covid-19 faced in the years 2020-2021, highlighting its impacts, in addition to its forms policies of (re)existences, focusing on the feast of the Divine Holy Spirit, the 'Divino do/ no Reviver', organized by Yalorixá Bianca Lopes in the Historic Center of the Ludovicense capital. As a methodology, we will move from a postcolonial/structuralist perspective to decolonial thinking (KRENAK, 2020). Among the investigative instruments, we highlight the value of anthropological field research. The problem pointed out - what are the senses and meanings of the festive interdiction images in the pandemic?! The results demonstrate the 'divine pandemic disobedience' as an element of continuity of doing ritual. [ABSTRACT FROM AUTHOR]

On the occasion of Philip II's stay in Valladolid in 1592, the city was prepared to put on its best face. Roads were renovated, buildings were decorated, and events were organised with the main authorities of the city in order to prove the economic prosperity and the diligent management of the resources. Along with the obligatory protocol acts, the consistory devised several events to entertain the king. Shows, banquets or games composed of countless small gifts for the senses with which to compensate for the monarch's duties. For this purpose, the city mobilised painters, sculptors, tailors, or cooks, who contributed with their ephemeral creations to the success of the stay. [ABSTRACT FROM AUTHOR]

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Copyright of Espacio, Tiempo y Forma. Serie VII, Historia del Arte is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El objetivo de este trabajo es analizar el corpus de invitaciones a fiestas en papiro dentro del contexto de las dinámicas sociales de la comensalía en el Egipto romano. A partir del concepto de «hospitalidad comensal» acuñado por Dietler, este trabajo explora el papel desempeñado por los diferentes miembros de las comunidades de comensales en los banquetes, así como las implicaciones de invitar y ser invitado a una fiesta. El objetivo último del trabajo es tratar de determinar en qué medida la celebración de fiestas, la circulación de las correspondientes invitaciones y la participación en dichas fiestas pueden ponerse en relación con un intento por parte de anfitriones e invitados de obtener y acumular prestigio y reputación dentro del grupo.

This paper studies memories of haciendas during the fiestas of Puyca (La Unión, Arequipa), a southern Andean village, and how some fiestas were redefined after the Land Reform. Based on the ethnographic case of the San Santiago fiesta, this article shows how the fiesta is a preferential context where hacienda memories are enunciated. The analysis of the discursive register used during fiestas, on the one hand, and the festive practices and structural changes in religious cargos, on the other hand, reveal much about the negotiations and actual power relations in Puyca.

El presente trabajo aborda la fiesta realizada en la ciudad del Cusco con motivo de la beatificación de San Ignacio de Loyola el año de 1610, descrito en una relación manuscrita, donde se detalla el programa de festejos con participaron de la población española y nativa, con danzas, música, dramatizaciones, sermones, procesiones, juegos, luminarias, fuegos artificiales y otros elementos que corresponden en esencia a una fiesta barroca con elementos andinos. El documento permite conocer a detalle el proceso de una fiesta barroca, mostrando la cualidad de atraer y llamar la atención de los espectadores, además porque a través de ella se podía manifestar públicamente la alegría de los habitantes de la ciudad, por las buenas noticias

Review of the Oskar Rojewski´s book Los Valets de Chambre de los duques de Borgoña y sus tareas artísticas (1419-1477)

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Este trabajo expone los resultados obtenidos en el Cerro Aterrazado Occidental del sitio inca “El Shincal de Quimivil” (Catamarca, Argentina), ubicado al sur del Tawantinsuyu. Sobre este cerro se han encontrado dos alineaciones con respecto a la salida del Sol, que nos dan fechas importantes dentro del calendario inca. El Cerro Aterrazado Occidental habría sido una huaca local, razón por la cual fue revestido por una muralla en zigzag de probable factura cusqueña. Debido a estas propiedades, el Cerro Occidental habría sido un espacio ceremonial importante del sitio, donde probablemente se habría llevado a cabo el control calendárico de las fiestas.

The city of Seville was characterized by fervent animosity in its religious manifestations. Fe and pomposity were confused in the religious festivals and it was what characterized her, coming to rival the institutions among themselves to do the most recognized in Seville capital. The need to make their religiosity felt in the community made the city get accustomed to a notorious public religious manifestation that contrasted with the manifestations of other places, especially those of the north of the Iberian Peninsula

In a previous article, in order to contribute to the debate on the meaning of the Mexica festivals of the Veintenas and their position in the tropical year, I relied on the myth of the creation of the Sun and the Moon to propose that fire was the engine of the Sun's ascent, but also of its descent; that the difference between one movement and the other is explained by the opposition incinerate/scorch; and that the results of considering this opposition in the interpretation of those festivals seem to contradict the position Michel Graulich attributed to them in the tropical year. In this article, a continuation of that one, I will delve into the transgressions committed by the male gods who were worshiped in the period of the annual ritual cycle associated with Tamoanchan. I propose that all of them shared their 'cold' quality, and that it is the loss or decrease of heat that made the Sun, Venus and corn descend in the form of deer-Tlaloque. [ABSTRACT FROM AUTHOR]

When the patron saint festivities of Azkoitia, the Andramaris, were cancelled in 2020, several people asked me whether anything similar had ever happened. In this article, I describe the events that occurred during the cholera outbreak in Azkoitia in 1855 and the way in which it affected the festivities. No events took place, except for the odd religious celebration to ask for protection from San Roque. At the end of the pandemic, a Te Deum was sung at the Parish Church of Santa María La Real. The Asian morbid cholera claimed the lives of 69 residents in Azkoitia and 272 in Azpeitia. The work carried out by the town doctor of Azkoitia, Dionisio Ortiz Arrieta, and the barber or bleeder, Francisco Ignacio Sarriegui, is particularly interesting. I also discuss the publication by Doctor Juan Antonio Monedero that describes how the epidemic unfolded in Gipuzkoa. To end, I include a brief anecdote about the pyrotechnics of the time, citing the famous character of Canuto Aguirre from Vitoria. [ABSTRACT FROM AUTHOR]

This article analyzes the political positions of Black communities in the disputes between Republicans and monarchists over the celebrations for the end of enslavement in 1888 and 1889, in the cities of Campinas and Piracicaba. Journalistic sources revealed at least two positions. One gave full credit to abolition campaigns and popular abolitionists, while the other, sympathetic to the imperial regime, credited parliament, the imperial family and the Conservative Party. In the background of this debate was whether or not the monarchical system of government should be maintained. Black people participated in this debate, and there was support for both positions depending on the affiliation of the group. But above all, Black communities on both sides aimed to show their status as free people. [ABSTRACT FROM AUTHOR]

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