Francisco Hernández Marín
1.- THE FACT RELIGIOUS ON THE FEAST
The Moors and Christians is a collective phenomenon of great complexity and uniqueness, rich and varied and very relevant. Multiple performs functions, one of them, not least, It is religious. A margin of personal motivations in relation to religion, the religious fact is manifested joined the party. ritual, the symbolic, external events,… are ways of living the religion in the party, together with a strong component of figure localista patronazgo as symbolic icon.
We are in a secular society, and religious crosses a confusing and ambiguous situation, religious people are less, or they are in their own way, often exert religion as a way of thinking rather than a way of acting (APARICIO, Vices, 1995: 7). Nevertheless it remains the religion in the festive and practices do not decay (Mardones, 2003, 40). Mardones indicated in this regard: "Loosens Spanish Christianity clearly in their religious practice and even recognition as people with religious sensibilities and keeps alive a series of rituals and popular manifestations of clear religious aspect" (MARDONES, 2203: 40). Over the 60% Spanish / as they are involved in these practices, more concentration romerías, processions, Offerings, transfers images (MARDONES, 2203: 40).
We wonder why this phenomenon. Factors influencing think our Moors and Christians:
* Religion and culture are united in our society, religious and playfulness are almost always identified, most religious holidays are manifestations of united culture to the people, “…party and evening, religious ritual and enjoyment festive… dissociable form a whole hard…” (RODRIGUEZ, 2000: 15). They symbolize two aspects: order-disorder, the rational and irrational… This dynamic is evident in our celebrations: parties and have been linked pattern, in some places since its inception, and a variety of acts that express these two aspects.
* The party through religion binds us to the tradition, identity, the roots,
to common, and provides participation and involvement.
* Religion is rich in symbolism and rituals, it can be expressed feelings, affections, difficult to explain aspects, dimensions that go beyond the palpable,… And we need them, necessity to live (transcendent dimension) and society in which we live (tech and impersonal); and if we do not have we invented, as it says Paco García:"Question everything is different festero alive another religion that the party has created, which would be due to the human need for new light myths… It suffices to state that there are many festeros, because they believe in God, San Jorge have deified, his virgin virtues or his San Bonifacio " (GARCÍA, 1976: 173).
* Ritual and festive, the identity,... facilitates access to the transcendent. Are elements through symbols enable the encounter with faith.
* We use a calendar that is accommodated to the solar cycle, and feasts of saints were without prejudice to this. Religious holidays are not only breaks with time, but also special time, extraordinary, sacred (REVIRIEGO, 1998: 18).
We live in a society, and the party is not the margin of it, “…, the party is a synthesis of the social conditions, the values, the beliefs…, on the whole, culture and society " (RODRIGUEZ, 1982: 34). The party and the religious fact have a dynamic movement between the dynamism of society, "The religious phenomenon, -rituales both its outward expressions or worship- and in the field of beliefs, It is a living reality that is modified in interaction with the economy, politics, forms of organization of society, ecological changes and all the elements that constitute culture " (RODRIGUEZ, 1989: 7), and at the same time wanting to stay in their values and identity…
2.- PROSPECTS FOR PUTTING THE FACT RELIGIOUS HOLIDAYS IN OUR
Popular religiosity is the way the religious fact is manifested in our celebrations. Popular religiosity is the form that religion in a certain village (MALDONADO, 1990: 71), Becerra indicates that:“… It is a privileged means of being, feel and express a people " (RODRIGUEZ, 1989: 15), Spanish Episcopal Conference and:"Is the peculiar way with our people and ordinary people to live and express their relationship with God in Jesus Christ, with the Virgin Mary and the saints / as " ((DIOCESAN PASTORAL COUNCIL OF THE Roman Catholic Diocese of Orihuela-Alicante, 1998: 8 )
It is expressed most symbolic and intuitive than rational (RODRÍGUEZ, 2000. 34), mixing religion, aesthetic, cultural, emotional, etc. Juan A. Estrada delves:“…Sacral and profane meet, components expressing an attitude of faith and a relationship with the divinity with others belonging to popular culture and folklore " (ESTRADA,1989: 257). Saints and virgins often appear closer to everyday life and problems…, Meslin says:”… It is a search for relationships with the divine that are: simpler, more direct and more profitable " (MESLIN, 1978: 16).
There is an iconographic reference to the party offering patronage, although playfulness dominate, as reminiscent of the origin of it (BERNABEU, 1981: 72). And it is a manifestation that is externalized, and that is done through cultural, social, ludic (VELASCO, 1982, 7). Towering above the significant, externalization,... These events involved many people, They are multitudinous.
The Church values these religious manifestations, as a way to express faith through the practices and beliefs, since faith to be fully lived must incarnate, become culture, and they are a form (MALDONADO, 1990, 77). They are the set of mediations and religious expressions characteristic of a people, arising from it, transmitted to the rest of the elements of the culture of the people; Luis Maldonado accurate:"It inculturiza as incarnating in paganisms preceding it, to Christianize then, respecting their positive values and purifying the negative " ((MALDONADO, 1990: 77).
The participation, socialization, the ability to call, which faith is not reduced to private, the comprehensive help make faith, the search for the God close, growing evangelical values (service, hospitality, friendship…) are aspects that brings religiosity at the party (DIOCESAN COUNCIL OF PASTORAL OBISPADO ORIHUELA-ALICATE, 1998: 17-19).
But it must be lived authentically, without deformation and foreign objects (reduction folkloric, without seeking only massive and emotional manifestations, without living a la carte religiosity that leads to Jesus Christ,…).
3.- SOME KEY TO GIVE IN MOORS AND CHRISTIANS
* means are needed to relate to God and show their nearest side. In the saints we seek protection, we project on them feelings, experiences, hopes…; We ask her intercession (PARDO, 1999: 69).
* Through the holidays, God says something to the community. The least important is how they happened the facts, if they were historical or not. virgins, Saints / as bring us closer to God's love and in them the saving presence of Jesus Christ is celebrated. The religious festival is celebrated as Thanksgiving or in fulfillment of a promise.
* Christians celebrate God became incarnate, that is solidarity with humanity. He is in the human, in expressing life and all human events that help people be; Teodoro Ubeda indicated: “… the same Christian conception of life demands that religion occupies precisely the center of the existence of the individual and the community. As well, Thus, of a reality as representative of all that is a Christian village, like our parties” (ÚBEDA, 1986: 352). The party has value in itself, because we introduced into the world of feelings and gestures, and we are open to new experiences.
That happens, especially, when values are lived, which it is what unites believers and unbelievers. Party favors values: the meeting, the memory of a historical fact or a common identity, coexistence and friendship, joy… D. Victorio Oliver says: “There is a party game. It is a celebration of humanity, coexistence, Whole village, single main square…care much about the person. When it is your feast celebrated and, the person out of it enriched, nothing slave or damaged, but reinforced their human dignity " ((OLIVER, 1999: 8, 13). Religion should be arouse and sustain values (ÚBEDA, 1985: 344). Victorio Oliver reaffirms this line: “It is essential. And it is not just for the party to be religious, but to be human” (OLIVER, 1999: 8, 15)
In the collective consciousness the party there are two myths related with religion, who wanted to be the focus of the party:
3.1. Confrontation of cultures and religions through the struggle moro-Christian
Our parties are not based on military-religious triumphalism, Enrique told us Llobregat: “… the coexistence of Muslims and Christians throughout the Middle Ages is peaceful, and warrior phenomenon when it is given, It has superstructural character " (LLOBREGAT, 1976: 510). From the sixteenth century itself there was a higher level of conflict, "moro" in the collective consciousness, It is based on the fear of the population to the Moriscos, Turkish pressure and the Barbary pirates to alicantinas costs and other, and later in the nineteenth century to the conflict with Morocco but not based on the reconquista and the struggle of religions.
The Moro-Christian confrontation located in the Middle Ages is a festive playful pretext of the people that joins it to the employer's celebration; It is the expression of the way of being and living of the population throughout history, Sebastián García as saying:"... the popular consciousness has believed and believe in the existence of this moro-Christian confrontation rooted in the Middle Ages and used as a pretext to the playful socaire of a religious employer" (GARCÍA, 1986: 81).
Islam accepts and assumes aspects of Christianity, and Christianity appreciates many aspects of Islam. When there has been sometimes confrontation or distrust has been especially material interests. The party has not been aseptically: often religion and homeland, war of conquest and holy crusade confused, reflecting the interests and values of the power of the moment and it has been influenced by the society of the time (ARIÑO, 1986b: 364. CAPEL, 1999: 184).
3.2. The struggle between good and evil
This myth is widespread and present in most parties (carnivals, romerías, rites of fire); Nieves Herrero says:”…Party, as an expression of an ideal order, always it represents the desire to overcome evil, to restore the precarious order of human existence…” (HERRERO, 2001: 210).
The myth sets up the fabric of many of our people: legends, appearances, historical accounts… Somehow this element is present in the Manichaean religion in the holidays, sometimes a character catechizing, others by the experience and perception of the people. (CAPEL, 1999, 187)
Our parties are the product of a culture and its values, and have a scheme based on ideological and cultural dualist, accentuating the side of good in the camp of the victors; Antonio Ariño he delved:”…A dualist language, like myths, to explain is interpreted. All the good of part, all the perfidy of another… Manichean dualism more, impossible. And yet, popular entertainment is mounted on this ideological conception " (ARIÑO, 1985a: 133). It affects the warrior-war and religious component victory of the Christian forces, representative of the true faith, against Muslim, significadoras of gentilidad (BERNABEU, 1981, 14).
4.- HISTORIC CONTEXT
Most of our ancestors were believers and many of their practices were popular type. Religion permeated almost every aspect of daily life. the intercession of a supernatural character who sought intermediase disaster, drought and epidemics; "God is expected to solve the problems and turn to the saints or holy images with a barrage of requests, offerings and prayers of all kinds " (ESTRADA, 1989: 257).
From the fifteenth century, and especially XVI is given a barrage of appearances. The cult, through the invocation and veneration of the relics of saints and holy images he was part of everyday life (scissors a 1627 -votes to San Blas and Santa Barbara; Bocairent, S party. Blas 1632 to the spare him an epidemic; Petrer party S. Boniface in 1614; Cocentaina 1600 proclaimed S. Hipolito pattern by free him from the plague; Fuente La Higuera, a S. Barbara in 1739, ...).
The festivities were religious; but not all parties were linked to religion. The most popular festivals were those of the Corpus Cristhi (They were added theatrical elements, and there were frequent dances of Moors and Christians) (BRISSET, 2002, 195 ). From the seventeenth vows or promises generalizes boom and charge the festivities (Maldonado, 1990, 72-75), especially the influence of the Council of Trent (1545-1563, catechizing empowerment perspective: Mary's virginity, use of religious images, the religious festival, religious processions and street performances), and the papal bull of Paul III in 1642 It mandating that only in the villages had one patron and party were held (proliferation of local religious festivals and employers, linked with popular aspects).
Factors revival of the religious festival, They can be likely the reason they begin to appear the Moors and Christians linked to employers' (2Th second half of the sixteenth century, and XVIII century; the influence of the celebrations of Alicante extend to other populations (Murcia 1495 a S. Patricio, Orihuela 1579 a S. Justa and Rufina, Jumilla 1614 with Castle embassies to Nuestra Señora de la Asunción, Caudete 1617, Alcoy 1672, Elche 1756-1777 the Blood of Christ). In the novel Life and deeds of Estebanillo González (1646), and Moors and Christians described in honor of the patron (TO ME, 2002: 354-359).
The Moors and Christians have formed from the union of several parties. They have emerged adding embassies and Castle Embassies, pre-existing festivities (processions and pilgrimages) and the soldiery that accompanied shooting. Gunpowder was a military element that joined the religious party and later the Moors and Christians (GONZÁLEZ, 199: 129-138. TO ME, 1999: 167).
5.- EXPRESSIONS OF THE FACT RELIGIOUS HOLIDAYS IN OUR
The ancient acts are intermingled, the adapted ones, and the newly created.
liturgical rites: novenas, octaves, three days, rosaries; different masses; opening sentences; christenings, wedding…
Celebrations derived from the soldiery and popular: accompaniment, downs, climbs, welcomes and farewells to the boss with or without musketry; salvos in liturgical acts: waving flags and presenting arms before the image;…
exit rites: pilgrimages and transfers; various types of processions, greetings…
paraliturgical: Offerings, dawns, bonfires, salutes and visits to the cemetery, bell ringing, preacher act, others (hugs in front of the boss, angel salutation, laps when entering the holy place, face the boss towards the town, sick…)
aesthetic expressions: theatrical (conversion of the Moor to Christianity, autos,…), musicals (religious pasodobles, procession marches, songs and hymns, Misa party served, …),…
Vivencias solidarity and values: offerings and Solidarity, 0´7, visits to centers…, values such as dialogue and friendship, recognition of other cultures, the integration, the hospitality, equality of women and other groups… They are expressions of promoting people, since they are in the Christian background (PARDO, 1996: 97).
6.- RELIGIOUS SIGNIFICANCE OF THE FACT
The religious fact wants to indicate something; this great live ritual, plural, reiterative, It has a collective significance, in addition to the encounter with God.
6.1. As attachment to tradition.
Revalue religious ceremonies and traditions demarcate, They are part of a collective heritage inherited, They have considerable traditional and emotional burden, linked to the reunion and celebration of the past, of common history, of common time (HERNÁNDEZ, 2002a, 379).
In this sense, put on the festive costume, accompany the patron saint in her descent from her hermitage or in the transfer, offer the arquebus salute, take a walk through the streets of the town… “It is the common call of a rite that introduces us to a different and fantastic time and space” (BERNABEU, 181: 374). The festivities have the peculiarity of facilitating the cultivation and rediscovery of the roots, since this society prevents, many times, the encounter with the origins (HERNÁNDEZ, 2002a, 379).
6.2. As a way of expressing and consolidating identity.
Patronage is a sign of identity, plays an important role as a local symbol. The religious is presented as a defined territory and at the same time different from other, Luis Maldonado affirms: “… something that marks them, separates and differentiates and that at the same time empowers them as a group” (MALDONADO, 990: 54). assumes, Thus, the differentiation between my community and others, is to promote one's own in front of others. Religious acts are unique references, They will be similar but each site has its differentiating peculiarity that makes them unique.
The religious act congregates the people, unifies all the feeling of it, peculiar features are revived, links and fosters the feeling of belonging to the community, the collective we is activated (HERNÁNDEZ, 2002: 379. VELASCO, 1982: 7). The symbols are presented as areas of self-recognition and community empowerment in an era where globalization occurs, and it may be, too, as the Sevillian anthropologist Isidoro Moreno says:”…to neutralize some of the consequences of modern society such as the growing loss of social identity" (MORENO, 1999: 14).
Integration channels are strengthened (natives and foreigners), congregates the scattered community during work time, allows residents and absentees to renew their affiliation and belonging to said community; ”… the party makes society or "at least creates the illusion of community" (VELASCO, 1982: 7). And allow these days the street to become the meeting place, stake, of prominence, there are no limitations for integration.
7.- CONCLUSIONS
The community expresses itself through the party, is rich and varied, and the religious element is a fundamental part.
1. Respect, recover, preserve and take care of the religious samples of the towns.
2. The religious component of the Moors and Christians festivities, It is not based on the Moorish-Christian confrontation.
3. Patronage is lived with integrity, as a reference for personal and community existence.
4. The religious element makes us work for the dignity of people, respect for human rights, the development of values, outreach to the poor…
5. Create spaces and media, or potentiate them, so that the values of the party are lived, not only those days of celebration, but throughout the year.
6. take care and review, the gestures, words, actos… referring to the Moorish and Christian, taking care of the respect of cultures, religions, the diversity… Likewise, any attitude of racism will be denounced and rejected., intolerance and xenophobia towards immigrants, with other cultures, And before what "we must read" in this story, remember the presence of the dragon in all cultures…
7. Promote reflection, the dialogue… in various festive instances, on the meaning and significance of the party, the hallmarks, the knowledge and love of popular traditions, the religious dimension,…
8. Take care of the rituals and/or adapt them so that they do not contradict human rights, respect for other cultures,…. It is time to reflect and deal with issues such as Mohammed, conversions,…
9. Take care that religious and liturgical acts are not a folkloric act, but have an evangelical perspective, missionary, of communion,… in line with the Second Vatican Council.
10. Festive entities support and launch awareness projects, promotion and solidarity, with the third world, welcoming immigrants, clear commitment to peace. Activities that deny violence and claim the common good,…
BIBLIOGRAPHY CITED IN THE TEXT
APPEARANCE, R. and LATHES, A. (1995): Who is a believer in Spain today?. Madrid. Ed. PPC. 7 pp.
ARIÑO VILLARROYA, A. (1985 b): The mythical context of the Moors and Christians festivals. Ontinyent. Ed.
UNDEF. 364 pp. (1985a): The interpretation of the history of the party and the interests of knowledge. Ontinyent. Ed. UNDEF. 133 pp.
BERNABEU RICO, JL. (1981): Social meanings of the Moors and Christians festivals. Elche. Ed. National University of Distance Education, Elche Regional Center. 14, 32, 72, 74 pp.
BRISSET MARTIN, FROM. (2002): Cultural values of the Moors and Christians festivities. Murcia. Ed. UNDEF y CAM. 191 pp
CAPEL SÁNCHEZ, JJ (1999): Forms of political power, religious and social. Villena. Ed. M&C Advertising. 184, 187 pp.
DIOCESAN PASTORAL COUNCIL OF THE Roman Catholic Diocese of Orihuela-Alicante. (1998): The missionary animation of popular religiosity. Alicante. Ed. Bishopric of Orihuela-Alicante. 8, 17-19 pp.
DOMENE VERDÚ, JF. (1999): History and identity at the origin of the Moors and Christians festivals. Villena. Ed. M&C. 167 pp. (2002): Historical summary of the Moors and Christians festivities. Murcia. Ed. UNDEF y CAM, Murcia, 353-372 pp.
ESTRADA, AND. (1989): The challenge of popular religiosity to theology. In popular religiosity. I, Barcelona. Ed. Anthropos. 257 pp.
GARCÍA MARTÍNEZ, S. (1986): The party as a social and cultural expression of the people. Ontinyent. Ed. UNDEF. 81 pp.
GONZÁLEZ HERNÁNDEZ, MA. (1999): Royal festivals and patron saint festivals, in religion in the Moors and Christians festival. Cocentaina. Ed. UNDEF. 129-138 pp.
GARCÍA MARTÍNEZ. F. (1976): The other party religion. Alicante Ed. Spanish Confederation of Savings Banks. 173 pp.
HERNANDEZ MARIN, F.(2002a): Identity, ritual and popular participation in the festival. Murcia. Ed. UNDEF y CAM. 379 pp.
HERRERO, PÉREZ, N. (2001): The language of the party as cultural heritage. Elche-Alicante. Ed. Alicante Institute of Culture Juan Gil-Albert ´Institución Ferial Alicantina. 210 pp.
LLOBREGAT. E. (1976): Historical spirit that reflect the current celebrations of Moors and Christians. Alicante. Ed. Provincial Savings Bank. 510 pp.
MALDONADO, L. (1990): To understand popular Catholicism. Estella. Ed. Verb. 54, 71, 77 pp.
MARDONES, JM. (2203): Religious indifference in Spain. What future does Christianity have??. Madrid. Ed. HOAC. 40 pp.
MESLIN, M. (1978): Approach to a science of religions. Madrid. Ed. Christendom, 16 pp.
MORENO, I. (1999): Can, Market and Collective Identities. Villena. Ed. M&C. 14pp.
OLIVER AND SUNDAY , V. (1999): Religion and Party, hoy. Orihuela. Ed. UNDEF. 8, 13, 15 pp.
PARDO GARCIA, .G. (1996): Two experiences of the role of religion in the Moors and Christians festivities. Cocentaina. Ed. UNDEF. 97-100 pp. (1999): “The year of San Antón. was necessary?”. Elda Festival Magazine. Cook. Ed. Ayto de Elda. pp. 68-69.
REVIRIEGO PILLOW, C. (1998): The feast of San Antón a universal manifestation in Catholic culture. In The Temptations of Saint Anton. Villena. Ed. AA.VV. the S. Anton and Town Hall of Villena. 18 pp
RODRIGUEZ BECERRA, S. (1982): Methods, techniques and parties, in party time. Madrid. Ed. Three-fourteen-sixteen. 34 pp. (1989): Introduction, in popular religion, tomo I.arcelona. Ed. Anthropos. 7, 15 pp. (2000): Religion and party. Anthropology of beliefs and rituals in Andalusia. Sevilla. Ed. Demos. 15, 34 pp
ÚBEDA GRAMAGE. T. (1986): Spiritual values of the Moors and Christians Festival. Lieutenant. Ed. UNDEF. 344, 352 pp
VELASCO MAILLO, H. (1982): By way of introduction. Party time. in party time. Anthropological essays about the festivities in Spain. Madrid. Ed. Three-fourteen-sixteen, Madrid, 7 pp.
BIBLIOGRAPHY
MINUTES:
* I National Congress of Moors and Christians Festivals. Villena 1974. Volumes I and II. Alicante Provincial Savings Bank. Alicante 1976.
* II National Congress of Moors and Christians. Ontinyent 1985.
* III Congress of Moors and Christians. Murcia 2002.
* I Conference on Anthropology of the festivities. Elche- Alicante 1999. Ed.: M&C Advertising. Swedish 1999.
* II Conference on Anthropology of the festivities. Elche-Alicante 2000. Ed.: Institute of Culture of Culture Juan Gil-Albert. Elche 2000
* III Conference on Anthropology of the festivities. Elche-Alicante 2001. Ed.: Juan Gil-Albert Culture Institute of Culture and Alicante Trade Fair Institution. Elche 2001
* I Symposium and II Symposium of Religion at the Party. Caravaca 1996 and Orihuela 1999. Edita: UNDEF. Cocentaina
AA.VV. (1989): Party, the ceremony, the rite. University of Granada-House of Velázquez, Granada. (1970 a 2004): Magazines of Moors and Christians Festivals of various towns.
ARIÑO, Antonio. (1988): Celebrations, Rituals and beliefs. Themes of Valencian Ethnography. Tomo IV. Inst. Valenciano Studies and research, Valencia.
EXPENSIVE BAROJA, July. (1978): The complex forms of religious life. Acal, Madrid.
CAPEL SANCHEZ, Juan José. (1999): The Moors and Christians festivals and their relations with the forms of political power, religious and social, in I Conference of anthropology of the party. expo party, Swedish, pp.181-189. (2000): Local patronage models are not historically generalizable and neither are their values., in Religion at the party.
PROCEEDINGS of the Symposiums. UNDEF, Cocentaina, pp.35-42.
* Czech, Francisco. (1997): The symbolic function of rites. Rituals and symbolism in the Mediterranean. Editorial Icaria, Barcelona.
* CHRISTIANS, William A. (1976): From the saints to Mary: overview of devotions to Spanish shrines from the beginning of the Middle Ages to the present day. In subjects of Spanish Anthropology (Ed. Carmelo Lisón). Common sense. Madrid. (1978): Popular religiosity. Anthropological study in a Spanish valley. Tecnos, Madrid.
* CUCKOO, J., JJ Bids. (1990): collective identities. Ethnicity and sociality in the Iberian Peninsula. Valencian government, Valencia.
* DIAZ SALAZAR, Rafael. (1988): of symbolic capital. Social structure, politics and religion in Spain. Madrid.
* VERDU DOMAIN, Jose Fernando. (2000a): The origin of the religious commemoration of the Moors and Christians festivities, in Religion in the Moors and Christians festival. UNDEF, Cocentaina, pp.21-30. (2000b): The origin of the patron saint festivities and Thomist metaphysics, in Religion in the Moors and Christians festival. II Symposium. UNDEF, Cocentaina, pp.47-59 (2008). History of the Moors and Christians festivals of Villena. Ed. Villena's newspaper. Villena, (2015) The Moors and Christians. Ed. University of Alicante. Alicante-San Vicente del Raspeig,
* VERDU DOMAIN, José Fernando and Sempere Bernal, Antonio. (1989): The Moors and Christians festivals of Villena. Gil-Albert-Ayto de Villena Institute, Alcoy.
* GARCIA, Jose Luis and Velasco, Honorius.(1991): Rituals and social processes. Comparative study in five Spanish areas. Dir. General. Fine Arts and Archives. culture Ministry. Madrid.
* GIORDANO, O. Popular religion in the Middle Ages. Gredos, Madrid 1983.
* HERNANDEZ MARIN, Francisco. (2000): Religion, Moors and Christians values and festivals, a Rev. Extraordinary “Day 4 that was…”, Villena. Central Board of Moors and Christians Festival of Villena. (2002b): Party. Meeting of cultures and values, in the III National Congress of Moors and Christians. UNDEF y CAM, Murcia, pp.417-428. (2004): Some aspects of popular religiosity in the Moors and Christians festival, and Rev. of Fiestas de MyC de Castalla. Pp. 246-248.
* LISON TOLOSONA, C. (2000): The party in anthropological terms, in II days of Anthropology of the festivities. Alicante Institute of Culture Juan Gil-Albert and IFA. Elche, pp.11-25.
* CONNECTED, Josep:(2001): Our Christian holidays. Liturgical Pastoral Center. Barcelona.
* MALDONADO, Luis. (1989): Popular religiosity, I, In popular religiosity. I, II and III volume. Anthropos-Machado Foundation, Barcelona, pp. 30-43.
* MANSANET RIBES, Jose Luis. (2000): The religious in the Moors and Christians festivities, in religion in the Moors and Christians festival. I Symposium. UNDEF, Cocentaina, pp. 29-32.
* MARTIN VELASCO, J. (1988): Evangelization and popular religiosity, in unbelief and evangelization. earth salt, Santander 1988.
* MORENO, Isidoro. (1991): Identities and rituals, in Anthropology of the peoples of Spain. Taurus. Madrid.
* PARDO GARCIA, ginés. (2002): The religious background of the festival, in III National Congress of Moors and Christians Festivals. UNDEF y CAM, Murcia, pp. 487-490.
* PARDO GARCIA, Ginés and Bonet Camarasa, Rafael. (1976): religion and party, in minutes of the I National Congress of Moors and Christians Festivals. Thomas I. Diputación de Alicante, Alicante, pp. 157- 62.
* PARTY CHARACTERS. UNDEF., D. Teodoro Úbeda Gramage. A bishop fester. Ed.: UNDEF. Lieutenant 2005 Alfredo Rojas Navarro. Ed: UNDEF. 2006
* I WANT LACRUZ, Conception. (2000): Party, if i dispensed with religion, would lose its essence, in religion in the Moors and Christians festival. I Symposium. UNDEF, Cocentaina, pp.79-80.
* FLAT KING, Juan Antonio. (2000): Religion in the Moors and Christians festival. Proceedings of the Symposium on religion in the Moors and Christians festival. I Symposium. UNDEF, Cocentaina, pp. 5-13.
* RIU RIU, Manuel. (1982): Medieval history lessons. Barcelona, 7th Edition.
* RODRIGUEZ BECERRA, Salvador. (1982): Methods, techniques and parties. in party time. Anthropological essays about the festivities in Spain. Three-fourteen-sixteen. Madrid, pp 29-41. (1989): Introduction. In popular religiosity. I, Anthropos-Machado Foundation, Barcelona, pp. 7-15. (2000): Religion and party. Anthropology of beliefs and rituals in Andalusia.Signatura Demos. Sevilla
* RODRIGUEZ BECERRA, S. Álvarez, C. Buxó, M.J.(1989): Popular religiosity. I, II and III volume. Anthropos-Machado Foundation, Barcelona.
* ROJAS, Alfredo. (1976): Present and future of the party, in Proceedings of the I National Congress of Moors and Christians Festivals. Tomo I. Diputación de Alicante, Alicante, pp. 209-238.
* TASTE BADENES, Pere. (1989): Aspects of the evolution of popular religiosity in the Valencian country in modern times, in popular religion, I, Anthropos-
Machado Foundation, Barcelona, pp. 425-440.
* TURNER, Victor. (1988): the ritual process. Structure and antistructure. Madrid.
* VAÑÓ SILVESTRE, frco. (1976): Religion and the Moors and Christians festival, in Proceedings of the I National Congress of Moors and Christians Festivals. Tomo I. Diputación de Alicante, Alicante, pp. 1001- 141.
* VELASCO MAILLO, Honorio: (1989): The legends of findings and appearances of images. A rethinking of popular religiosity as local religiosity, In popular religiosity, II, Anthropos-Machado Foundation, Barcelona, pp. 401-410.
(1999): Images and shrines. An approximation from the reliefs and the shadows of the historical-legendary stories. In Religion and culture, 2, Fundación Machado and Junta de Andalucía, Sevilla, pp13-28.
