Francisco Hernández Marín
Parties, innate and necessary phenomenon. We celebrate it in the Moors and Christians modality. A highly complex collective event, rich and varied, and that it fulfills various functions (social-playful, religious, historical, of conformation of the collective identity…).
In it the properly religious coexist, the mythical, the aesthetic, the cultural, the emotional, the unconscious, the creative, the collective,…, as S comments. Rodríguez Becerra: “…party and evening, religious ritual and enjoyment festive… dissociable form a whole hard…”(RODRÍGUEZ, 2000:15), actually at the party many elements are mixed. In short, at the party a community shows what it is, and therefore the party has a fundamental symbolic value (BERNABEU, 1981:32), that is manifested through ritual, the symbolic, external acts and myths…, as Joan Prat says either “through the dramatization of mythical facts, pseudo-historical or historical ” (PRAT, 1982: 154 ). The myth at the party is somehow present, although sometimes it is not detected consciously.
1.- THE MYTH IN HUMANITY
We all need rites, myths and symbols…, since they expose aspects that are difficult to explain or expressed in words in a conceptual way or that are beyond our immediate perception, especially in the society that we have to live. They are needed, somehow if we don't have them we make it up; Paco García in the First Congress of Moors and Christians festivals indicated in this regard:”…Different matter is that all party people live the other 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).
Myths have always existed. Communities have needed to know and interpret its origins, reality, their collective sense,… Although the myth is a fuzzy term and with a plurality of meanings, here we will understand it as what is referred to as fabulous, extraordinary,… Mythology is an important piece for the awareness of the identity of a community, Jesús Azcona affirms it categorically: "Every community needs a chronological order in which to found the present and a history from which to make reality and give meaning to what happens on a daily basis" (AZCONA, 2000: 115).
They serve and help justify and substantiate social organization, social beliefs, popular customs and acts, as well as to preserve the collective memory and to feel part of the common history. Myths have been transmitted orally and without critical spirit. It seemed that within the context of modernity the rite, the myth, Party,… they were going to disappear, because they were supposedly obstacles to progress and rationality, but currently the opposite has happened: have been revalued.
Myths have allowed to symbolize reality through fantastic allegorical stories, fabulous, extraordinary, from the history of the community. They have had a significant role in different cultures. From this point the legend or popular narration is part of the culture of a people and being culture is part of the party..
2.- THE MYTH IN THE PARTIES OF MOROS AND CRISTIANOS
From the perspective that we present the myth, We understand it by a traditional story that refers to the memorable and exemplary performance of extraordinary characters, a significant events for the collective or the conception of things in an extraordinary way, in a prestigious and distant time.
Our towns are full of allegorical stories that tell incredible and miraculous events, and that in some way have helped shape their identity, your community self. Hence many of them are ritualized, especially the most significant for that community, and parties are the best channel for it since they are rich in a language that is not rational, abstract…, but symbolic (ARIÑO, 1996:7), especially the Moors and Christians festivals, with so many dimensions and opening the senses and the feelings and affections.
We cannot separate the legends and extraordinary stories from the symbolic at parties. Despite the situations of disbelief and religious detachment, the community continues to express the "belief" in the traditional story and participate, and massively, in religious holiday celebrations, romerías, or acts where greater prominence is given to the extraordinary and the symbolic,… Some aspects to consider are:
* In most parties there is always a wonderful legend or story. What matters least is how the various events happened, if they were historical or not, many of them, legends similar to other legends of apparitions or extraordinary events. From a religious perspective it is understood that in the story God wants to say something to the community, and that is done in a didactic way.
The veneration of virgins and saints are accompanied by a series of symbolic motivations: legends focused on image finds, of the place that should be venerated and where the sanctuary should be built. The legend is important in that you want to recognize the event as an extraordinary event and that implies link, and the shrines appear, hermitages… and that implies, among other things, legitimizing and consecrating the territorial limits and therefore the collective identity.
* But also the story is key as an element of initiation as a people, of configuration as a collective. We will briefly discuss two cases:
2.1. The Villena case
Let us briefly recall that the legend indicates that in the face of an epidemic, the people seek refuge in a healthier area, where there is a source, and looking for a boss, and three times the ballot with the name of the Virgin of the Virtues comes out by "divine intercession", ballot that was not put; they go a representation of the people to look for an image, and before leaving the image appears covered by some waiters that once deposited in the hands of the locals, disappear. The picture, and there is the extraordinary, you want to be a patron and stay in place; later a chapel is built and then a sanctuary. This is the expression of a bond, not only with the image but also with the place, and this belongs to a community. Hence, all the festivities up to the 19th century were held there: the sanctuary. Later, with the confiscation of Mendizabal, the image was transferred to Villena.
In the legend of the apparition of the Virgin, like all stories-legends of image finds, two elements are reflected in the background: how wonderful, the extraordinary of the discovery, and on the other hand, the place or physical environment linked to elements of nature (epidemics, sources, ….) that determines the exact place of worship and sets the conditions of the election. These types of stories are very numerous in the peninsular area and it seems that it responds to the need of the community to make it an extraordinary event., as indicated by Honorius V. Velasco in the I Congress of Popular Religiosity, it seems that "it would lose its meaning or value if it had been seen carving or sculpting" (VELASCO, 1989: 401).
All this is shaped by a culture of agrarian origin and by the particularity that Villena has of its Castilian-La Mancha mix., Murcian and Valencian, consequence of its important geographical location: crossroad. This will lead to having a recreation of their identity.. The Virgin is going to be the fundamental symbol, around which the city of Villena will establish its relations, his identity and his peculiar way of seeing things. The parties are going to be the means by which these characteristics are going to grow, live the identity as a valuable heritage of the city and develop the rite.
Feasts that together with being a historical recreation, has a strong playful component, participatory and massive; it is a materialization of religious rites, as an offering to the patron, where the whole community is united and integrated, around it arises the we; in this regard José Luis Bernabeu in: "Social meanings of the Moors and Christians festivals" comments: "But the most characteristic phenomenon of Villena in its parties, is the appearance of that agricultural social solidarity through the experience of the "collective we" " (BERNABEU, 1981: 74). If we realize, the Moors and Christians festivities constitute for the villagers it is the quintessential party, therefore when they refer to them the festivals are simply indicated. The festivities introduce them to a different time, in an almost heavenly time and place, liberator, longing: "Day 4 that was", and at the same time they are a collective call, and therefore the party has been, until recently, from the whole community: of festeros and non-festeros, side by side, shoulder to shoulder they feel entirely community.
2.2. The Alcoy case
The myth of Saint George has shaped not only the party but the perception of alcoholics. The party is understood as "… rite of thanksgiving for the mythical events that triggered the character of Saint George ” (ESPÍ, 1982: 9). Myth causes historical facts to be interpreted (1276, the leader of the Vall de Alcalá Al-Azraq put the border regions of the kingdom of valencia on the warpath and besieged the town of Alcoy; there he found death in the siege) from an anthropological key of good and bad, concretized in divine intervention, through San Jordi, in favor of the defenders of the Villa de Alcoy (Christians) and against the attackers (hosts of Al- Azraq). It should be noted that Alcoy on that date was being configured as a villa, it was a very small population.
This myth leads to concreting the party in theatrical aspects, as if a liturgical representation were spoken, almost from a sacramental car. The myth, In the words of Adrián Espí, he will “institutionalize the rite, thanksgiving protective character, Saint George. And from the rite the party will arise ” (ESPÍ, 1982:16). This leads the community to have a social cohesion around the rite that develops the myth (San Jorge chooses Alcoi as protective town), and this will consolidate its historical roots and its own identity.
This historical remembrance through the festival has been pampered and carefully cared for by the Alcoy bourgeoisie (Alcoy was the first industrial nucleus of the Valencian Country); it uses the party to develop and enhance its social value system. And the vehicle is going to be the exhibition of social attributes.
* The myth has had, too, a catechizing-moralistic function linked to local patronage, The Council of Trent and the Bull of Pope Pulo III contributed to this in 1642 where he orders that there should be only one employer and that parties be held. Undoubtedly, many times, the political, social,… They have used all these elements as evasive anchorage, justification of status and catechizing channel.
3.- THE FIGHT BETWEEN GOOD AND EVIL
A myth widespread in all civilizations and cultures, perhaps the most developed in time and space, is that of the supremacy of good over evil. All the great religions treat this binomial: good and evil, and humanity has always wondered about this dilemma and has aspired to good.
This duality is also projected in most parties (carnivals, romerías, rites of fire, ludomaquias, Corpus festivities,…). Since the origin of man this duality has existed, and this derives the various representations of the struggle between both principles, personified in different ways in each historical moment, the good is symbolized in the good that the community grants that category, equally with the evil it does it in the bad.
There is always a tendency for the supremacy of good over evil. In this sense the party is a fantasy that seeks the presence of the good, in the words of the anthropologist Honorio Velasco: “… at the party the bohomie reigns, that we invite each other, that we become human; at the party we knock on the doors of the ideal, because the party becomes an allegory of desire " (VELASCO, 2000: 15). The dramatization of the elimination of evil is an important component of the festive, in this sense the anthropologist Nieves Herrero refers to this myth and its function:”…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: 217).
The myth of good and evil shapes the fabric of many of our peoples: legends, appearances, historical accounts… almost always appears the figure of the patron saint as the savior and embodiment of good, in the eternal antagonistic struggle of good and evil. There have been saints who have had an importance in our Valencian Community and who have projected a militaristic and Manichean religiosity, where they reflected through symbolism the angelic-diabolical opposition of Good and Evil, we talk eg. of the iconography of San Miguel, Saint George, St. jaime.
4.- THE MYTH OF GOOD AND EVIL IN THE PARTIES OF MOROS Y CRISTIANOS
In the Moors and Christians festival the collective conscience has manifested two myths, making them a rite and at the same time that it was the center and axis of the party, and they are interrelated: the confrontation of cultures and religions through the Moorish-Christian struggle, and the binomial of good and evil. The Moors and Christians festivals transcend the mere staging between two cultures and two religions (Cristianan and Mora) that coexisted between the beginning of the 8th century and the beginning of the 17th. These historical facts, turned into legend and memory of the main myths of the History of Spain, they serve as the argument of our parties (TO ME, 2015: 23), and these in turn are a continuation of the confrontation between good and evil.
Somehow this Manichean element (good bad) is present at our parties, not only in what the party entails, but also in many embassy texts, in dances, the soldier, the conversions of the Moor to Christianity, burning Muhammad (originally it was understood as a religious symbol)…, sometimes it is expressed with a catechizing character, other times it's the people's experience. J. Caro Baroja has already expressed it in the festive summer that Moors and Christians are more than just certain historical realities, because from them they have also acquired a mythical dimension (DEAR, 1984: 128). They appear throughout these two centuries of festival parties, "Rows",… That have nothing to do with the medieval, but they show us elements of the opposite, different,…, in short, in the network of good and bad
In Andalusia, at the Moors and Christians festivities, the representation of Evil and Good is represented through Luzbel and the Angel, that "naturally they are the respective allies of the Moors and Christians"( DOMÍNGUEZ, 1989: 133). In the Valencian area "lo moro" is present on the mythical horizon in the collective consciousness, to the point that many times to indicate the time of a thing, indicated: "This is from the time of the Moors". In the popular stories it is spoken in the origin of a fight between Moors and Christians, in which the ancestors exercised as Christians, where some are identified with the good and others with the bad. A conflict that has been projected at the party in a militaristic and Manichean religiosity.
This struggle of good and evil in our parties is manifested in sometimes explicit and sometimes hidden. The population throughout history has specified evil in the Moorish and everything it represents, and that hatred that has often been operative in the collective consciousness is based more on the fear of the population of the Moors, under pressure from Turkey and from Berber pirates, and other pirates, to the Alicante coast, Y, later in the 19th century the conflict with Morocco, more than in the so-called "reconquest"; to all this the current problems of fishing, the themes of African squares, contribute to feed the phobia of what is actually not often known.
Our parties are the product of a culture and its values, are influenced by the society of the moment; therefore they have not been and are not aseptic, nor abstract, not innocent. Many times religion and homeland, war of conquest and holy crusade confused, reflecting the interests and values of the power of each moment. Antonio Ariño manifests in this regard :“The militaristic and dualistic religious forms –national Catholic- of the festive ritual either belong to the past or its expression of the conception of current society by minority groups who live with their eyes turned backwards ” (ARIÑO, 1985b: 364).
It has been based on a dualistic ideological-cultural scheme, accentuating the side of good in the camp of the victors, as Jose Luis Bernabeu comments:”Of the cultures faced, from whose struggle comes a victorious, in this case the Christian ” (BERNABEU, 1981:74).
This has meant influencing the warrior-war and religious component of victory of the Christian forces., representative of the true faith, against Muslim, significadoras of gentilidad. And this implies that the attributes of honor, courage, value, honesty, blood pride, willingness to give life for the country, as well as truth and reason… they take shape on the Christian side, and on the other, all cowardice, runaway sensuality and carnality, infidelity, arrogance, stubbornness; continues to tell us Antonio Ariño:”…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).
But this speech where the Moor is identified with evil, with the devilish, according to the different historical and political situations, has become the general enemy, on the opponent. Hence the latent national ideology for quite some time, has displaced the meaning of the Moor to new meanings, to new formal concretions of the principle of evil: the Turk, the protestant, the French, The smuggler, the liberal, the republican, the communist…, therefore all the successive "enemies" of the homeland have been identified with evil and have been considered participants in national unity and the true religious essence. (ARIÑO, 1988: 56). The remembered Juan José Capel in the first days of anthropology of the party emphasized in this sense: "The party has had an interpretation based on the Franco era that developed this type of party to justify and legitimize its ideological basis, creating myths ” (CAPEL, 1999: 184).
The mythical-ritualistic repertoire, where the cultural identity has been shaped, has often understood life as a struggle, the fatherland as strength and faith as combat. Despite this dualism of evil and the good projected in the war-religious triumphalism in some places it is losing its meaning; not that it is not displayed and symbolized at the party, but increasingly it is not the motivating axis of the party. Currently the festival is understood as the expression of the diversity of the way of being and feeling of each people. It would be necessary to see the true and real motivations to make the party.
5.- CONCLUSIONS
The community expresses itself through the party. It is rich and varied. The mythical element is a fundamental part of it and a manifestation of the people.
Why have fun based on the ideological scheme: Moors and Christians, like bad and good?. The party is not an irrelevant and harmless phenomenon, project a vision, a world view, a vision of our history, and is that the Manichean vision endures. It is important to represent the historical but in all its extension, not in its Manichean and dualistic elements. We must value what each culture and religion contributed over the centuries.
For this reason,:
1. Promote reflection in the various festive areas, the dialogue… on the meaning and significance of the party, the hallmarks, knowledge of and love for popular traditions, the religious dimension, the values…
2. Caring for and cultivating respect for other cultures in all festive settings.
3. It's time for us to take care of the language, the symbols,… Of respect for the other; it is time to reorient themes like Muhammad, the conversion of the Moor to Christianity,…
4. Caring for and preserving rituals and at the same time adapting them when they contradict human rights, the dignity of people and respect for other cultures….
BIBLIOGRAPHY CITED IN THE TEXT
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