I apologize that I haven’t been doing a very good job of keeping my blog updated…We are just so busy! But I will try to provide a quick recap of events here.
Wednesday, June 24
We stayed home to write about Inti Raymi and our work in Peguche. Stuckart said, “It’s important to capture the detail before you lose it, because then it’s just story-telling.”
We headed into town for lunch and tried this little Italian place. There was burlap everywhere, even as a substitute for a wall. Jason thought it was a bit shady; I thought it was awesome. Lol! But the food was awesome and that’s all that matters.
Then, we did a bit of shopping, as we both needed retail therapy after our Inti Raymi experiences. We got some knock-offs that put us in a great mood.
Thursday, June 25
After writing for what seemed like FOR-EV-ERRR, we got a call from Stuckart saying there was something going on in Capilla (chapel) near Otavalo. Although we were both wary of Inti Raymi, we were excited to get out of the house and have a break from writing.
Once again, my heart quickened when we arrived in Capilla because I felt like I was at McKean County Fair! There were kiddie carnival rides & games set up. We even saw people pulling taffy! There were cotton candy & ice cream vendors, too! This kind of Inti Raymi celebration, I can handle!
I decided that the food here could be a problem for me; it’s so good! I just will NEVER need to eat chicken and rice again in my life. Lol. But I love empanadas! Haha. They’re like these fluffy fried bits of heaven. And everything has a ton of sugar here. I may be diabetic by the time we leave, but I’m enjoying it…
“Highlight” of the day: Miguel, Stuckart, & I saw 2 drunk old men – probably in their 70s – fighting about 5 feet in front of us. I found it really sad, gifured they were alcoholics – the festivals had taken their toll. They were so drunk, they couldn’t even hit each other (thank goodness!), just fell on the ground. Thankfully, 2 men cam and broke it up – what I wanted to do all along but knew I couldn’t.
Friday, June 26
Another day of writing and shopping for pirated movies and music to keep us going :)
Saturday, June 27
Big market day
I spent some time with Doña Carmen at her stall in the market, but we have about the same level of Spanish, so conversations require a lot of gesturing and guessing. After a while, I walked around and did a little shopping. I say a little because I only had like $10, but you’d be surprised what that can get you here…
Later, we went to a discoteca! Waaaay fun!!!! I think I surprised everyone that I could dance and that I was so willing to do so. Everyone else was more hesitant…I was only missing a partner! They played salsas, sambas, merengues, bachatas… It was definitely a workout; our bodies ached by the end of the “night” (we left at 3AM), but it was worth it!!
Sunday, June 28
Let me tell you, we all SLEPT IN! haha. It was a wonderful lazy day, as Sundays should be. Jason and I did a little shopping (surprise, surprise). I feel better when it’s spread out over several days because it seems as though I’m spending less and it’s easier to carry. Lol. That evening, we went to a volleyball game. It was cold & they weren’t very good. There were a lot of errors. The rules are a little different, thought, as carries are allowed. But it was interesting to see a game here.
Monday, June 29
We were enjoying yet another day of writing when we got a call from Stuckart, telling us to go to the Campos’ neighbor’s house in Peguche. When we got there, they were stringing fruit – which Stuckart had paid for, our invitation to the event. Jason & I didn’t want to be there – we couldn’t stop ourselves from recalling the horrors of our last Inti Raymi event there (read Jason’s blog for details…) – so we wandered around and took pictures. We stayed away for as long as we dared & when we were on our way back, Paccha found us to tell us it was time to eat; I wished we’d stayed gone longer (I’m pretty sure this is the food that got us sick…). It was really funny when Jason dumped his soup all over. He was so embarrassed, but the dogs loved him for it!
Then came the fun – for real! Paccha asked if we wanted to wear traditional clothes; I said, “Por supuesto.” (Of course!). I followed her into the house and tried not to laugh as she scurried around, trying to find things that would fit me (I’m much taller than most indigenous women, and apparently, I have big arms). She’s so cute! When she finally found everything, her job wasn’t over – poor girl. She had to help me get dressed – rather, she had to dress me! Haha. I could put the blouse on by myself, but that was about it. There are 2 separate anacos (skirts) that are just big pieces of fabric that must be wrapped & tucked to create the proper folds/side pleats. The shirt is tucked into the skirts, light underneath, dark on top, both of wool. Then come 2 belts – 1 for function, 1 for fashion as it matches the color in the shirt of that day. Either Paccha thought I was tiny or it’s fashionable to wear tight belts, but let me tell you, I couldn’t breathe! Jason teased that I just need to lose weight, but they were on my ribs; can’t do anything about that! Then, we had to pull my skirts up a little because that’s what a girl does when she’s looking for a novio (boyfriend). I tried to tell her that I had one already, but she still thought it was necessary. Next came alpargatas (sandals) that were a bit small. Then came the necklace and shawl that goes over 1 shoulder. Later, Paccha came running down the road after us, holding a bright pink cloth that is worn many ways: folded over 1 shoulder, on the head to protect from sun/cold, as a shawl, etc. Basically, getting dressed was a chore for Paccha – although I think she had fun – and an experience for me!
Then, it was time to show it off. Stuckart called it my prom dress & said it was a great photo opp. Then, he made me go outside to take more pics. O dios mio! Everyone started chattering, laughing, pointing, whistling! How embarrassing!!! Stuckart & Jason thought it was HILARIOUS until they realized they were getting dressed up too. Haha.
We walked along the road toward Otavalo. Great: 3 gringos on display. Let’s be honest, I felt like I stood out more when I was dressed like them than I did ANY other time! We stopped several times to dance, on every corner. At a gas station, some guy was recording the dancing on his cell phone; when we danced by, he said, “Look at those Indians!” Too funny!!! All eyes were on us for the entire evening, but it was really fun!!!
Tuesday, June 30
We wrote because we weren’t feeling well, then went to town for lunch. While we were there, we decided to go shopping. Wouldn’t you know that I didn’t have my ATM card or a lot of cash (we never carry much, following the rule “if you can’t afford to lose it, don’t have it with you”)! Major bummer! Two ATM runs later for Jason – he was supplying both of us – we decided we’d done enough damage.
Then, we went to Ibarra, back to the Cultural Center, to watch a show called “Entre Sábanas” (Between the Sheets!). But we didn’t know the meaning until later – we had a good laugh about that! Based off the name, you can probably gather as much as we understood from watching the show…Lol. They were mimes, so the only sound came from music & whistles they used in one scene. It was really weird, but funny. And it was nice to go to the theater.
Wednesday, July 1
By now, Jason & I were sick. We didn’t know what was wrong, but we went to Peguche because we thought we needed to. When we came home, we had some excitement. Jason’s toilet had been clogged, but he was too embarrassed to say anything. He finally fessed up, but she misunderstood the problem (thinking it wouldn’t flush like mine) and tried the handle. Big mistake!! We suddenly hear wooshing water and a surprised “O!” from Cristina as Jason & I sit helpless at the breakfast table. She came down for a broom, refused our offer to help, & went back upstairs like a warrior. (Keep in mind that this woman has a presence; we affectionately call her the Queen when she isn’t around – but it really is a compliment) When we went upstairs, we saw the useless broom leaning against the stairwell wall & water all the way out of the bathroom to the top of the stairs. I can only speculate as to how it got there…
Thursday, July 2
Another Peguche day. I showed them brochures & postcards I’d brought from home so they could see what it’s like where I live. I had a rough go trying to explain some things, but my show & tell was super fun. Thankfully, I finally found an English-Spanish dictionary; it was VERY helpful. Olga and Matilda were fascinated with the pictures of snow. They couldn’t believe how different things look in the winter and the summer. Carmen was quite taken with Main St. of Bradford: 3 lanes (at the end), places to park & walk, & it is all paved! I think she’s probably the only person I’ve ever met to enjoy Main St. so much, but it’s understandable when you think about the roads in Peguche: paving stones at one time, but much of it is dirt now. They kept about ½ my info “as a present to remember me by.” They had me write my name and year as reminders and then told me I’d have to come back & visit so they didn’t forget me. They seemed genuinely sad that I was leaving in 2 weeks, and so was I!
Friday, July 3
Let’s just say today was an experience (like 7 pgs in my diary)…
(Read Jason’s blog)
Saturday, July 4
We spent our Independence Day resting and wishing we were home to celebrate. It was somewhat ironic that Cristina put us on house arrest – in her opinion, we needed to stay home and rest. I was bummed that I didn’t get to market to shop.
Sunday, July 5
We tried to go to church this morning, but we were apparently too late. We came home and read the newspaper – in Spanish, of course (which is actually easier for me than listening/speaking). Then, we went to a friend’s house – where Cristina had found a Pre-Columbian potshard – and watched Cristina and José work. From José, we learned that people often find silver and gold in the walls of old homes. We were surprised when we arrived at the house: it was in the middle of town; we had expected it to be on the outskirts of town if it had treasures, but with José’s statement, it made more sense. It was really entertaining to watch our host parents work – this is what they do (archeology). Cristina was digging in a hole and José was walking around with a metal detector! Loved it!
That evening, we did get to go to the Echeverria’s Catholic Church. We were late once again (hey, Latin Americans operate on their own concept of time; efficiency is a North American concept, according to Stuckart). I got nothing of the message, as it was in Spanish, but that gave me time to observe. Dogs slept or playing in the aisles; children climbed over pews, ran in the aisles, playing with toys; adults seemed restless. Definitely unlike any service I’d been to! The priest sat under the whitest Jesus I’ve ever seen – he was whiter than I am! – on the cross, of course. Then came the music. It was some odd sort of electronic techno melody with 2 live female singers. It was interesting…
Monday, July 6
We got Chinese food to celebrate us feeling better. While we waited, we drank some pop to hold us over. I tried not to laugh when Cristina ordered a special warm one for Jason – following the doctor’s orders to the tee! (He’d had a throat infection, so super cold things apparently were off-limits) I love Cristina, but she’s so funny. She really is like our warden: commanding us to take our medicine, wear shoes/socks (the floor is cold), put on a jacket, don’t leave the house, etc. It’s comical, though, because she does it out of concern.After lunch, Jason & I decided to do a little shopping at the Plaza. But a little turned into A LOT! It was great, though, because I got the majority of my shopping done in one day. Without voicing it, we came up with a great plan: when Jason wanted something, I bargained for him & vice versa. It works well because you can get a better deal when you aren’t emotionally attached to the item. Thank goodness, too, because I spent enough money as it is! But we both got a lot of great gifts.
Ok, there´s the major recap!
Saturday, July 11, 2009
Wednesday, July 1, 2009
Monday, June 22, 2009: Peguche
More Inti Raymi notes...
Beginning around 2:00 PM, we heard bottle rockets exploding. To us, they sounded like gunshots. We aren’t sure when they began, but they were exploding on and off throughout the day and night (at least until 11:00 PM when we left). We also heard music that sounded like it was coming from somewhere near Doña Carmen’s house. It was pre-recorded and being played over loudspeakers.
Around 4:30 PM, we arrived at Doña Rosa and Miguel Campo’s house, located on a street branching off from an abandoned railroad track, 1-2 kilometers north of the Cascada de Peguche. Approximately 30 meters further down the Campo’s street and to the left, was a large open arena with two sets of small bleachers on the right side of the field. An announcer’s tent was opposite the bleachers, and the restrooms were to the left of the tent, closer to the road. The rectangular field was oriented perpendicular to the road. When it is not being used for festivals, we think it is a recreational park.
Small crowds of people began to accumulate in anticipation of the celebration. Food vendors began to set up.
Around 4:45, Miguel took us on a guided tour of the various sites important to the celebrations in Peguche. The first site we visited was just down the street from the festival site. There, we saw two small pools of water, held back by stone dams. Miguel described these two ponds as places where many men will bathe tonight in celebration of the first evening of Inti-Raymi. The bathing ritual is one of purification for the season ahead.
The second important site we visited was farther down the street and to the left of the road.
1) The first site of importance was a house, built as a replica of the traditional Otavalo homes of the past. He described it as a one room house where everyone, including the animals, slept. “On one side of the room is the where they cook and sleep and on the other side is where the animals live.” The outside of the house was built with mud and sticks, while the roof was a wooden frame covered with vegetation. The style of the roof seemed quite tropical, with a large open space between the walls and the roof. Miguel noted, however, that the large gap between the roof and walls is not typical. He also said that the houses built in this style are all only one floor in height.
2) The second site of importance was a large painted boulder. Miguel told us the story: in the past, there was a huge battle between the gods of Imbabura and Cotacachi. They used sling shots to chuck these massive boulders at one another. There are three of these famous boulders than can be seen: one in Peguche, one in Quinchinche, and one in Imbabura. Locals say they believe this legend because the boulders are so huge that no human being could have put them there; it must have been the work of the gods.
The Peguche boulder was carved and painted with funding from the Dutch. Miguel explained some of the significance of the design, but we didn’t catch it.
3) While we were there, men were hanging lights to illuminate both the rock and the small stream behind it, which would be another bathing site later in the evening.
Next, we headed back to the house. Along the way, we saw dancing in the street. The group consisted of approximately 5 women and 6 men. Two women were carrying 5 chickens hanging upside down from a pole. Several men were playing guitars, while the women danced around them. A young child, perhaps 8-10 years old, was following the group with a Sprite bottle full of chicha. We are guessing the group was heading toward the field/arena.
When we heard another band playing music, we returned to the Campo home. Along the way at the arena, we saw groups of 2-5 men stringing lights from poles so the field would be illuminated throughout the night. A group of 3 men were setting off firecrackers and bottle rockets in the middle of the road. The firecrackers, approximately 50 feet long, went right down the middle of the road. They consisted of several smaller pieces, tied together with string. Because of this, the strip did not ignite continuously and had to be relit on 2 separate occasions. We found it funny yet frightening that one of the men was holding bottle rockets and a bottle in his left hand and a cigarette – which he used to light the rockets – in his right hand.
This event preceded the arrival of the large parade that consisted of dancers, a band, and 2 males on horseback. The dancers of the parade consisted of men wearing fur chaps and two-faced masks – some were clowns – and Cayambe women carrying chickens. Next were 2 males on horseback. One was an adult – presumed to be the sponsor of this year’s celebration. He was dressed as a symbol of sharing wealth, adorned in white pantsuit, covered with sparkly multi-shaped (flowers?) appliqués and gold fringe on the bottom of the pants, and a gold shoulder cape complete with gold fringe (Elvis!). There was a red sash belt on the pantsuit; he also wore white alpargatas. On his head, he wore a gold helmet with appliqués and multicolored plumage. Various golden chains hung from the helmet and covered his entire head. The horse was adorned with a satin turquoise chest blanket that had gold fringe along the edges and a golden cross in the center. The horse also wore a red saddle blanket of a light-weight material that had gold fringe along the edges. On the sides were green stair step designs; going down the middle of the back was a silver strip of some design; and across the bottom of the back it looked like 3 gold connected ictuses (Jesus fishes). Accompanying the sponsor was a young boy – perhaps his son – also on horseback. He was also dressed in all white and white alpargatas, with a white appliquéd cape. He wore a black hat with a baby-blue sash and carried a spear adorned with blue tassels and multi-colored feathers and strings. Next, came two clowns. They wore blue satin shirts and pants with designs in various colors and shapes. Their faces were painted white. They wore black hats with green sashes and gym sneakers. Then, there were the Otavalo women dancers, carrying chickens and holding onto a rope adorned with silver coin-shaped objects. The older Otavalan women walked in a large oval/rectangular formation, lining both sides of the road as they entered. Traditionally dressed older Otavalo men (white pants; alpargatas; dark ponchos; and hats with black, red, or blue ribbons on the rims) followed the women, carrying large red flags on wooden poles. At the top of the poles were multicolored tassels; they were tipped with metal arrowheads. Following these men was the band, consisting of saxophones, trumpets, cymbals, and 2 kinds of drums. People carrying fruit and breads tied to wooden structures brought up the end of the parade.
They parade marched right into the field designated as the arena for Inti Raymi events in Peguche. There, the sponsor began distributing fruit. He pulled oranges, mandarins, and little bananas out of black plastic shopping bags and began throwing them around the arena, while still mounted on the horse. Children and young adults called for him to throw fruit their way, ran after the fruit rolling on the ground, rejoiced when they caught or obtained fruit. It reminded us of a parade at home when the Homecoming Queen or Fire Chief threw candy to excited children on the sidewalks.
Meanwhile (5:30 PM), dancing had begun. The dancing was similar to the dancing at Moraspungo, best described as a two step dance in a circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. It began very disorganized, dancing first in one place and then moving rapidly toward the center of the field to dance there instead. Soon, this dancing, however, became much more structured than at Moraspungo. Women held onto a rope that established the outer perimeter of the circle. Men and women danced in the same manner, very close together in the middle of the circle.
Most of the female dancers, regardless of age, were dressed traditionally. All of the dancers on the perimeter were female, most of them being older women. They were all Otavalan, with the exception of two women who looked as though they belonged to a different indigenous tribe.
The outside of the inner ring of dancers was comprised mostly of women, many of them from Cayambe. Katie, “Who are those women?” Stuckart, “They’re from Cayambe.” Katie, “Oh. Then, why are there Cayambe women here?” Stuckart, “They must be friends; I don’t know why else they’d be here.” Also on the outside of the group inside the rope were the gaucho-wearing clowns. They flailed and shook when they danced, as if free of cares. They encouraged others to dance, to drink, to have fun. They made fools of themselves so that others – and perhaps they themselves – might enjoy the evening more.
The inner-most ring was mostly men. The sponsor and the clowns dressed in blue were at the very center. The traditionally-dressed men also danced in the center, still carrying the red flags. Some men and women carried buckets or bottles of chicha and distributed it while everyone else danced.
Around 6:15 PM, the group paraded back out of the field, up the street, and to the left, returning to the sponsor’s home.
We walked to another bathing site. Miguel told us that this location was very important in years gone by, because in the times before there was public water available to each home, the people of Peguche would come to this spring and fetch their water. Miguel said, “The path was very narrow and the water moved very rapidly” The same site today, however, has a long and wide cement sidewalk and stairs. It can be assumed that the area was dug out and widened to make access to the spring easier. At the bottom of the roughly 30 foot deep ravine, a small creek passed through the middle. The actual spring where they collected the water was now cemented in. This is where the ceremony took place.
At the ceremony, there was an acting priest who spoke mostly in quichwa and every so often in Spanish. It was hard to understand what exactly was going on, because the crowd was so big, but every once in a while, we caught glimpses of ceremonial objects, such as a very small deer antler, candles, incense and a pot of burning leaves which created the source of the incense scent.
We went back to Miguel’s house to eat dinner.
After dinner, we went to la Cascada de Peguche.
We encountered another group of people celebrating Inti Raymi near la Cascada de Peguche. We met one of Don Miguel’s friends and were served more food.
We returned to the Campo home and danced at a neighbor’s house.
Beginning around 2:00 PM, we heard bottle rockets exploding. To us, they sounded like gunshots. We aren’t sure when they began, but they were exploding on and off throughout the day and night (at least until 11:00 PM when we left). We also heard music that sounded like it was coming from somewhere near Doña Carmen’s house. It was pre-recorded and being played over loudspeakers.
Around 4:30 PM, we arrived at Doña Rosa and Miguel Campo’s house, located on a street branching off from an abandoned railroad track, 1-2 kilometers north of the Cascada de Peguche. Approximately 30 meters further down the Campo’s street and to the left, was a large open arena with two sets of small bleachers on the right side of the field. An announcer’s tent was opposite the bleachers, and the restrooms were to the left of the tent, closer to the road. The rectangular field was oriented perpendicular to the road. When it is not being used for festivals, we think it is a recreational park.
Small crowds of people began to accumulate in anticipation of the celebration. Food vendors began to set up.
Around 4:45, Miguel took us on a guided tour of the various sites important to the celebrations in Peguche. The first site we visited was just down the street from the festival site. There, we saw two small pools of water, held back by stone dams. Miguel described these two ponds as places where many men will bathe tonight in celebration of the first evening of Inti-Raymi. The bathing ritual is one of purification for the season ahead.
The second important site we visited was farther down the street and to the left of the road.
1) The first site of importance was a house, built as a replica of the traditional Otavalo homes of the past. He described it as a one room house where everyone, including the animals, slept. “On one side of the room is the where they cook and sleep and on the other side is where the animals live.” The outside of the house was built with mud and sticks, while the roof was a wooden frame covered with vegetation. The style of the roof seemed quite tropical, with a large open space between the walls and the roof. Miguel noted, however, that the large gap between the roof and walls is not typical. He also said that the houses built in this style are all only one floor in height.
2) The second site of importance was a large painted boulder. Miguel told us the story: in the past, there was a huge battle between the gods of Imbabura and Cotacachi. They used sling shots to chuck these massive boulders at one another. There are three of these famous boulders than can be seen: one in Peguche, one in Quinchinche, and one in Imbabura. Locals say they believe this legend because the boulders are so huge that no human being could have put them there; it must have been the work of the gods.
The Peguche boulder was carved and painted with funding from the Dutch. Miguel explained some of the significance of the design, but we didn’t catch it.
3) While we were there, men were hanging lights to illuminate both the rock and the small stream behind it, which would be another bathing site later in the evening.
Next, we headed back to the house. Along the way, we saw dancing in the street. The group consisted of approximately 5 women and 6 men. Two women were carrying 5 chickens hanging upside down from a pole. Several men were playing guitars, while the women danced around them. A young child, perhaps 8-10 years old, was following the group with a Sprite bottle full of chicha. We are guessing the group was heading toward the field/arena.
When we heard another band playing music, we returned to the Campo home. Along the way at the arena, we saw groups of 2-5 men stringing lights from poles so the field would be illuminated throughout the night. A group of 3 men were setting off firecrackers and bottle rockets in the middle of the road. The firecrackers, approximately 50 feet long, went right down the middle of the road. They consisted of several smaller pieces, tied together with string. Because of this, the strip did not ignite continuously and had to be relit on 2 separate occasions. We found it funny yet frightening that one of the men was holding bottle rockets and a bottle in his left hand and a cigarette – which he used to light the rockets – in his right hand.
This event preceded the arrival of the large parade that consisted of dancers, a band, and 2 males on horseback. The dancers of the parade consisted of men wearing fur chaps and two-faced masks – some were clowns – and Cayambe women carrying chickens. Next were 2 males on horseback. One was an adult – presumed to be the sponsor of this year’s celebration. He was dressed as a symbol of sharing wealth, adorned in white pantsuit, covered with sparkly multi-shaped (flowers?) appliqués and gold fringe on the bottom of the pants, and a gold shoulder cape complete with gold fringe (Elvis!). There was a red sash belt on the pantsuit; he also wore white alpargatas. On his head, he wore a gold helmet with appliqués and multicolored plumage. Various golden chains hung from the helmet and covered his entire head. The horse was adorned with a satin turquoise chest blanket that had gold fringe along the edges and a golden cross in the center. The horse also wore a red saddle blanket of a light-weight material that had gold fringe along the edges. On the sides were green stair step designs; going down the middle of the back was a silver strip of some design; and across the bottom of the back it looked like 3 gold connected ictuses (Jesus fishes). Accompanying the sponsor was a young boy – perhaps his son – also on horseback. He was also dressed in all white and white alpargatas, with a white appliquéd cape. He wore a black hat with a baby-blue sash and carried a spear adorned with blue tassels and multi-colored feathers and strings. Next, came two clowns. They wore blue satin shirts and pants with designs in various colors and shapes. Their faces were painted white. They wore black hats with green sashes and gym sneakers. Then, there were the Otavalo women dancers, carrying chickens and holding onto a rope adorned with silver coin-shaped objects. The older Otavalan women walked in a large oval/rectangular formation, lining both sides of the road as they entered. Traditionally dressed older Otavalo men (white pants; alpargatas; dark ponchos; and hats with black, red, or blue ribbons on the rims) followed the women, carrying large red flags on wooden poles. At the top of the poles were multicolored tassels; they were tipped with metal arrowheads. Following these men was the band, consisting of saxophones, trumpets, cymbals, and 2 kinds of drums. People carrying fruit and breads tied to wooden structures brought up the end of the parade.
They parade marched right into the field designated as the arena for Inti Raymi events in Peguche. There, the sponsor began distributing fruit. He pulled oranges, mandarins, and little bananas out of black plastic shopping bags and began throwing them around the arena, while still mounted on the horse. Children and young adults called for him to throw fruit their way, ran after the fruit rolling on the ground, rejoiced when they caught or obtained fruit. It reminded us of a parade at home when the Homecoming Queen or Fire Chief threw candy to excited children on the sidewalks.
Meanwhile (5:30 PM), dancing had begun. The dancing was similar to the dancing at Moraspungo, best described as a two step dance in a circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. It began very disorganized, dancing first in one place and then moving rapidly toward the center of the field to dance there instead. Soon, this dancing, however, became much more structured than at Moraspungo. Women held onto a rope that established the outer perimeter of the circle. Men and women danced in the same manner, very close together in the middle of the circle.
Most of the female dancers, regardless of age, were dressed traditionally. All of the dancers on the perimeter were female, most of them being older women. They were all Otavalan, with the exception of two women who looked as though they belonged to a different indigenous tribe.
The outside of the inner ring of dancers was comprised mostly of women, many of them from Cayambe. Katie, “Who are those women?” Stuckart, “They’re from Cayambe.” Katie, “Oh. Then, why are there Cayambe women here?” Stuckart, “They must be friends; I don’t know why else they’d be here.” Also on the outside of the group inside the rope were the gaucho-wearing clowns. They flailed and shook when they danced, as if free of cares. They encouraged others to dance, to drink, to have fun. They made fools of themselves so that others – and perhaps they themselves – might enjoy the evening more.
The inner-most ring was mostly men. The sponsor and the clowns dressed in blue were at the very center. The traditionally-dressed men also danced in the center, still carrying the red flags. Some men and women carried buckets or bottles of chicha and distributed it while everyone else danced.
Around 6:15 PM, the group paraded back out of the field, up the street, and to the left, returning to the sponsor’s home.
We walked to another bathing site. Miguel told us that this location was very important in years gone by, because in the times before there was public water available to each home, the people of Peguche would come to this spring and fetch their water. Miguel said, “The path was very narrow and the water moved very rapidly” The same site today, however, has a long and wide cement sidewalk and stairs. It can be assumed that the area was dug out and widened to make access to the spring easier. At the bottom of the roughly 30 foot deep ravine, a small creek passed through the middle. The actual spring where they collected the water was now cemented in. This is where the ceremony took place.
At the ceremony, there was an acting priest who spoke mostly in quichwa and every so often in Spanish. It was hard to understand what exactly was going on, because the crowd was so big, but every once in a while, we caught glimpses of ceremonial objects, such as a very small deer antler, candles, incense and a pot of burning leaves which created the source of the incense scent.
We went back to Miguel’s house to eat dinner.
After dinner, we went to la Cascada de Peguche.
We encountered another group of people celebrating Inti Raymi near la Cascada de Peguche. We met one of Don Miguel’s friends and were served more food.
We returned to the Campo home and danced at a neighbor’s house.
Sunday, June 21: Moraspungo (place of many raspberries)
These might seem a bit tedious because they are our (Jason and I worked together on this beauty) field notes. However, I think they will do a good job of what we are here to study, while describing everything.
Inti Raymi (San Juan)
Summer Solstice Celebration: June 21 – June 26, 2009
We drove west for about 45 minutes to arrive in what seemed like the middle of nowhere. Everything was dust. We passed herds of people who were also on their way to Moraspungo. We saw pick-up truck after pick-up truck, the beds crammed full of people, heading to the celebration. Thank goodness only a few cars – mostly taxis returning to town after dropping off people – were coming from the other direction, as the road was narrow and full of people on foot who were going to the celebration. Many of them tried to catch a ride with the 8 de Septiembre Otavalo bus or crammed pick-up trucks. Cristina told us that indigenous people come from 20 communities from all around to celebrate Inti Raymi collectively at Moraspungo.
Upon arrival (around 11:00 AM), we pushed our way through the crowd of people. Some were dancing, some walking. On our right, we saw a large building with a fence surrounding it. There were two groups dancing a two step dance in a mosh circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. This is the famous San Juan dance.
When we walked further, we saw women and children dancing in the same manner on the left side of the road. Further yet and to the right, we saw a larger group of solely male dancers. Men in the middle were providing music, playing San Juanes with a drum and a harmonica. The clothing ranged from very modern, with some teenagers wearing contemporary Western apparel (ie: American Eagle, Vans, or Hollister hoodies), to semi-traditional. Some of the men wore tall, black sombreros, crowned with a pyramid shape. Others wore camouflage shirts and pants; baseball hats; contemporary tee-shirts; cut-off shirt; backpacks; saddle bag; jeans; button-down shirt; sneakers; work boots; beanie cap; sunglasses; bandanas. Some men wore fur chaps/gauchos, ranging from brown to white in color. The tufts of fur were approximately 3-4 inches in length. The chaps were full length pants that wrapped around, with only the buttocks and crotch being exposed. The men wore jeans under their chaps. We saw people with the two-faced masks, but none of the dancers wore them while they danced.
A few times during the celebration, we caught glimpses of women and men carrying live chickens tied by their feet to a pole. We can only assume they will be sacrificed. There were other groups of men and women carrying a double-sided bamboo/wooden triangle filled with fruits (bananas, oranges, etc.) and breads (bagels perhaps? Bread with holes in the middle, at least) attached individually by string. Each side of the triangle had fruits and breads. They carried these to the bleachers and placed them on the ground. The food triangles were covered with bed sheets, and the chickens were set upright on the ground. Later, they carried the chickens elsewhere, perhaps to sacrifice them.
Most female indigenous observers were dressed traditionally, young and old; but most males – with the exception of some older gentlemen – wore contemporary Western clothing. We did not see any dancers dressed traditionally.
There was a tent set up at the head of a large, open, dirt arena. This tent housed the announcers and singers, who spoke and sang mostly in Quichua. The songs seemed dissonant and chaotic to our American ears. The falsetto voice was often utilized, and the women sang in a shrill, high-pitched, nasal tone. Large crowds gathered around the dancers, as well as around the roped-off, rectangular arena. On either side of the ropes were large bleachers, filled to the brim with mostly indigenous observers. Behind the announcing tent, people lined the cliffs to watch the event. Food vendors also flanked the arena, behind the right set of bleachers. The ice cream vendors made themselves the most visible, walking and calling out, especially to those in the bleachers. Chichi was also present, although we did not observe much drinking (keep in mind it was the morning and we weren’t looking for it). We do not know the exact purpose of the roped off arena because we left before the action began; however, it can be assumed that a performance – most likely dancing – would take place there.
Men were walking around, playing conch shells.
Several foreigners – including ourselves – were rather visible. There did not seem to be a large concentration of mestizos. It did not seem to be an event aimed toward tourists.
It is unknown to us when the event began or ended.
Inti Raymi (San Juan)
Summer Solstice Celebration: June 21 – June 26, 2009
We drove west for about 45 minutes to arrive in what seemed like the middle of nowhere. Everything was dust. We passed herds of people who were also on their way to Moraspungo. We saw pick-up truck after pick-up truck, the beds crammed full of people, heading to the celebration. Thank goodness only a few cars – mostly taxis returning to town after dropping off people – were coming from the other direction, as the road was narrow and full of people on foot who were going to the celebration. Many of them tried to catch a ride with the 8 de Septiembre Otavalo bus or crammed pick-up trucks. Cristina told us that indigenous people come from 20 communities from all around to celebrate Inti Raymi collectively at Moraspungo.
Upon arrival (around 11:00 AM), we pushed our way through the crowd of people. Some were dancing, some walking. On our right, we saw a large building with a fence surrounding it. There were two groups dancing a two step dance in a mosh circle to a 2/4 strong double beat song. Everyone faced and moved in the same direction, and then, at some random interval, everyone turned 180 degrees and did the same dance facing the opposite direction. This is the famous San Juan dance.
When we walked further, we saw women and children dancing in the same manner on the left side of the road. Further yet and to the right, we saw a larger group of solely male dancers. Men in the middle were providing music, playing San Juanes with a drum and a harmonica. The clothing ranged from very modern, with some teenagers wearing contemporary Western apparel (ie: American Eagle, Vans, or Hollister hoodies), to semi-traditional. Some of the men wore tall, black sombreros, crowned with a pyramid shape. Others wore camouflage shirts and pants; baseball hats; contemporary tee-shirts; cut-off shirt; backpacks; saddle bag; jeans; button-down shirt; sneakers; work boots; beanie cap; sunglasses; bandanas. Some men wore fur chaps/gauchos, ranging from brown to white in color. The tufts of fur were approximately 3-4 inches in length. The chaps were full length pants that wrapped around, with only the buttocks and crotch being exposed. The men wore jeans under their chaps. We saw people with the two-faced masks, but none of the dancers wore them while they danced.
A few times during the celebration, we caught glimpses of women and men carrying live chickens tied by their feet to a pole. We can only assume they will be sacrificed. There were other groups of men and women carrying a double-sided bamboo/wooden triangle filled with fruits (bananas, oranges, etc.) and breads (bagels perhaps? Bread with holes in the middle, at least) attached individually by string. Each side of the triangle had fruits and breads. They carried these to the bleachers and placed them on the ground. The food triangles were covered with bed sheets, and the chickens were set upright on the ground. Later, they carried the chickens elsewhere, perhaps to sacrifice them.
Most female indigenous observers were dressed traditionally, young and old; but most males – with the exception of some older gentlemen – wore contemporary Western clothing. We did not see any dancers dressed traditionally.
There was a tent set up at the head of a large, open, dirt arena. This tent housed the announcers and singers, who spoke and sang mostly in Quichua. The songs seemed dissonant and chaotic to our American ears. The falsetto voice was often utilized, and the women sang in a shrill, high-pitched, nasal tone. Large crowds gathered around the dancers, as well as around the roped-off, rectangular arena. On either side of the ropes were large bleachers, filled to the brim with mostly indigenous observers. Behind the announcing tent, people lined the cliffs to watch the event. Food vendors also flanked the arena, behind the right set of bleachers. The ice cream vendors made themselves the most visible, walking and calling out, especially to those in the bleachers. Chichi was also present, although we did not observe much drinking (keep in mind it was the morning and we weren’t looking for it). We do not know the exact purpose of the roped off arena because we left before the action began; however, it can be assumed that a performance – most likely dancing – would take place there.
Men were walking around, playing conch shells.
Several foreigners – including ourselves – were rather visible. There did not seem to be a large concentration of mestizos. It did not seem to be an event aimed toward tourists.
It is unknown to us when the event began or ended.
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