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Parties, Rhythms and other Curiosities The Four more important Parties of the Andean-amazon Culture Andean Processions of Carnival The solstice, Inti Raymi`s party or San Pedro and San Pablo`s party The Equinox of september, Quilla Raymi or day of the right sun The Corpus Cristi`s party in San Andres |
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 The Four more important Parties of the Andean-amazon Culture
The Pawkar Raymi: Of February at March 21. Party of Mushuk Nina and beginning again indigenous year. Parties that commemorate the time of the bloom and time to begin to prove the crop of the tender fruit in the south hemisphere, are a series of formalities accompanied by the water and for the flowers. The Inti Raymi: “The Sacred Party of the Sun”, he takes place June 21 with ritual bathrooms, dance and offerings in all the communities, they are the Oyanzas or I celebrate for the received crops. The Koya, Kolla or Killa Raymi: Party of the Jora.Tarpuy Raymi (party of the siembra), it is the end of the preparation of floors and beginning of the cultivations. In this party he/she is carried out the ritual of the moon and the earth like elements of the fecundity. He/she takes place September 21 in homage to the feminine gender, basically to Pachamama or Mother earth who he/she gets ready to receive the seed of the corn, it was the life there is this product that is the basic food of the Andean town. It is the party of the feminine beauty, of their securities and their recognition to the spiritual and physical support to the indigenous culture. The Kayak Raymi: Takes place December 21. Celebration of the rite of the initiation or the adolescents' maturity, also took place in honor to the big leaders and apuks, it represents the party of the masculinity. Let us notice then that the four big parties of the amazon Andean town, have a direct linking with the agriculture-festival calendar. They take place exactly when the sun for goods of the movement of inclination of the earth in their journey or adjournment for to the one it orbits elliptic the solstices and equinoxes take place.
When the Spanish conquerors arrived to the continent of the Abya Yala they met with many highly developed cultures. Which governed very well for principles, norms and codes for their administration structured that they allowed an equal life and of harmony among all the men and of these with the nature. These organization forms and the different knowledge have more than enough medicine, astrology, architecture and engineering they were registered by means of the systems of Quipus that were systems of writing ideográfica; however, the Spaniards, for not finding a writing similar to the Spanish and Latin alphabet, ignored these systems and they ventured to affirm that the Inca didn't have writing. In the Quipus he registered all the norms, laws, history, sciences, rites, ceremonies, agricultural cycles, astrology, the organization forms and local authorities like national. All these knowledge have been described by several columnists and evangelizing cures and at the present time we can still find them transmitted by means of the collective memory and the practical vivenciales of each one of the towns and cultures. In the Andean man's cosmovisión the whole nature is sacred and endowed with life. In the multiple expressions of her it is manifested the creative supreme being's presence and maker of the world; with the result that, in their philosophical conception the unit GOD exists - MAN - intimately united COSMOS. In the Andean cosmovisión to maintain this unit and balance were necessary to practice certain principles that organized the whole cultural chore, as the reciprocity, solidarity, duality, rites and ceremonies. A reciprocity not only among the human beings but the man's reciprocity with the nature and the divinities. In our philosophy there are three worlds that are related with the cosmic principles: the HANAN PACHA or cosmos, the KAYPACHA, or the current and real world, and the UKUPACHA, the underground world and of the hidden forces. In this cosmos, the man was the axis and as such it should maintain the balance. Therefore, I lower this conception the Inca culture it organized all the parties, rites and ceremonies. The Inca, the same as the big cultures of Central America were not pagan, they had a God-to Be Supreme Creative or maker, denominated ILLKA This creative god lived together with the men and one day when finishing its teaching mission under the form of THUNUPA, he/she left he/she is necessary to live in the infinite cosmos. But the human beings for not being alone and abandoned; and with the purpose of being able to maintain contact and to receive blessings and favors of the Pachakamak created gods speakers, as the sun, the moon, the stars. The sun is considered as the favorite son of the great Pachakamak that generates light, heat, energy and life to all the alive beings in this cay pacha. The other gods that the men created were emanations of the God Pachacamac and by means of these emanations, the man could arrive to the supreme divinity. The gods or superior divinities came identified with each phenomenon of the nature. However, to more than the adoration in the sun in the Cuzco, each region, community, town and family had its own connection symbol and communication with the Sun and the Pachakamak. These gods were the tótems or local divinities, to those that were also surrendered cult and homages. The towns of the tawantinsuyu were very religious and spiritual. Under this religious structure the missionary priests implanted their religion and they made appear many Christ, saints and virgins with different names and in the special places of adoration. In the devotion to the saints, the natives pay respect, commendation and gratitude. With these conceptions the parties and rites were instituted in the sun. 1. Philosophical and spiritual; and 2. Agroecológicas, referred to the mother nature. These parties expressed a cultural conception of the cosmic world and of the divinities. For their organizational structure the parties and rites were of two classes: 1) of local rite, in which participates the Inca, the priests and the amautas. 2) the general one with the participation of all the inhabitants. Inside the philosophical and spiritual parties, THE INTI RAYMI is located. According to the astronomical calendar in the Tawantinsuyu was carried out two main parties in the sun: in December-January; and May-June. As May and June is the month of the crops some columnists they speak of the party of the crops others they speak whereas of the parties of the solstices the Inca to determine the day and the apparent movement the sun they built a great solar observatory in which there is a key point that only in the solstice and equinox they enter in that point the solar rays. According to the narration of the columnists, the celebrations of the Intiraymi begin in the month of May with the JATUNCUSQUI, after the new moon of May that is the month of the great search and of the deposit of the crops, to culminate with the denominated ceremonial rite WAKAY KUSQUI, June 21. June is the month of rest of the crop, the 21 take place the Solstice and taking advantage of this situation the Inca carried out the party in the sun by means of ceremonies, rites and sacrifices. This party was exclusive of the Inca, the priests and amautas. It is a purification rite and rendition of bills. In these ceremonies they are carried out the following offerings: - The wine of corn: The Inca ofrendaba this chicha of corn in a glass of prepared gold with a month of anticipation like regret symbol and he/she surrenders of their will in the sun. Then it put part of the drink in the stone pileta where also deposit the chicha the delegates of the four suyus so that the sun accepts them, he drinks them in that form to share reciprocally. For that reason June is the special month in which the sun went down to drink the chicha of corn together with the Inca and it took the petitions from the men to Pachakamac. - After this rite, the Inca offers his gift that consists on gold, silver and shell spondilus, fine clothes and saramamas; the offering of the Inca was buried the same as the saramamas to get the mother's earth fertility. - Offerings of bread of corn elaborated by the mamaconas who carried out great quantity of buns of colored corn in this month and kneaded with blood of white lamb. This bread was distributed all the assistants to the ceremony like an unit symbol and acceptance from all the towns to the Inca. Finished these offerings and ceremonies, to the half-day of the 21 all the negative energy burn so that when leaving of that moment a new period he begins with a lot of force and new energy to advance toward the future. After this ceremony they take to the great sun in you walk for all the territories of the place so that it blesses to the town and fertilize the nature so that there are good crops next year. In this month of June he was carried out the second census or it visits of the corregidors (tucuiricuc) and the judges (michuc) to each one of the houses to verify all that you/they have, from the allowances, plants, animals, gear and population, starting from which was carried out a redistribution of the things so that there is not rich neither poor neither lack anything. This is the wisdom of our adults. This is the upbringing of the life in vital harmony with the sun, with the moon, with the stars... with the Pachamama.
Summary of Victor Quishpe Managing Education Bilingual Intercultural Quito13 of June of the 2008 Source: Ballet Folklórico de Ecuador de Luis Beltrán |
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