PACHAMAMA S CELEBRATION IN JUJUY

PACHAMAMA S CELEBRATION IN JUJUY

In the province of Jujuy, the “Pachamama” is venerated and celebrated since August 1 and throught the mounth with various offerings and rites: The presents and gifts that are offered to her are the nucleus of an ecological and social ceremonial system of the South American and Gualamba Chaco original peoples. Consulted sources informs us that so much in language Aymara as Queshua “Pacha” means earth, world, universe, time, moment. As long as “Mama” translates it as mother, probably after the Spanish and Catholic colonization, deriving of the Virgin María Mother of God, and of the Castilian language.

This deity not symbolizes only the earth like geographical floor or to the nature a daily and present aborigean omnipotence in our relationship with the agricultural productions and cattlemen. The divinity understands our favorable or unfavorable actions toward our habitat and all that it provides us to subsist, flora and fauna, hydrography and orography. It is a dialectical relationship between the humans and the Goddess Earth, requesting her for sustenances and excuses for the offenses and damages executed against her. Her attribute and essence is supplying and protector the human beings’ aiding and attending the life, sponsoring the fecundity and the fertility of humans, animals and plants. She fructifies the fruits, reproduces the flock, impedes the freezes and the plagues, favors the hunt and the fishing, aids shepherds, muleteers, artisans, potters, musicians and the weavers. This way the Andean and the piedmont inhabitants feel the obligation of returning her the favors obtained to feed her and to maintain her satiate and to avoid the wrongs.

For numerous faithful the ceremony assumes a list of religious ritual and it is presided over by the oldest person in that community or for who holds the biggest moral recognition. In some areas it denominates ”Chaya” and “chayar” a good or a activity is to request her the permission and the blessing to the Mother Earth for this new acquisition or the new work. Their sanctuaries are built with stones of the places heaping them in a way of informal pyramid and without cementing likening summits of the Andean mountains and denominates them “Apahcetas”. The leaves of coca and “yista” (alkaline substance for the lixiviation of the alkaloids) are deposited, native alcoholic drinks  like “chichi” and “aloja”, tabacco and cigarettes like offerings and sacred votes.

You begins opening the “ mouth of the earth” that is the previously chosen place to feed from there to the “Pacha” and in general it is in the bottom of the yard, re using it year after year. To their surroundings they prepare the diverse native and strange drinks and foods in chinas of clay ceramic, also fruits, cigarettes and leaves of coca and yista. It lights a cigarette for each assistant who don’t smoke it alone they bury them for the filter and with the fathom up so that it smokes of them the Mother Earth and to await until they waste away completely otherwise it means misfortune or death. At the same time for “to clean” and to the concurrent, is fumigated with a laborer or another utensil containing smoky embers with grasses and herbs burning on them. They approach those “offeringers” in even or of to one toward the earthly hole requesting the permission to the “Pacha” and to the other assistants. It is watered with alcoholic drinks and leaves or coca and yista are spread around the mouth, and the others ones bring near them the bowls so that those “offeringers” they pour them of one in s beginning with the foods and fruits and later on the drinks. When being concluded it toast with native or foreing alcoholic drinks, itched paper on the heads to symbolize the happiness of the rebirth of the life hurtles and of the fecundity.

It closes the ceremony the singers and copleros chants and folkloric musicians that liven up the ceremony and it culminates with a meal shared by all the people, in general native or creoles dishes and drinks to celebrate.

SOURCES OF INVESTIGATION:

1.    ↑ MERLINO, Rodolfo; y RABEY, Mario (1993). «Resistencia y hegemonía: cultos locales y religión centralizada en los Andes del Sur». Sociedad y Religión, 10-11: págs. 146-166.

2.    ↑ Saltar a:^a b LIRA, Jorge A. (1944): Diccionario kkechuwa-español (volumen II). Tucumán (Argentina): sin editorial, pág. 719.

3.    ↑ Diccionario supracitado

4.    ↑ Kill, Lucia 1969 Pachamama. Die Erdgöttin in der altandinen Religion. Univ. Diss. Bonn.

5.    ↑ VALDIVIA, María Paz. «Cosmovisión aimara y su aplicación práctica en un contexto sanitario del norte de Chile». Revista de Bioética y Derecho, n.º 7, junio de 2006. Pág. 1.

6.    ↑ MERLINO, Rodolfo; y RABEY, Mario (1983). «Pastores del altiplano andino meridional: religiosidad, territorio y equilibrio ecológico», Allpanchis, 21: págs. 149-171. Cusco (Perú).

7.    ↑ RABEY, Mario; y MERLINO, Rodolfo (1988). «El control ritual-rebaño entre los pastores de la puna argentina». En: Jorge FLORES OCHOA (ed.), Llamichos y paqocheros: pastores de llamas y alpacas: págs. 113-120. Cuzco (Perú).

8.    ↑ Mariscotti de Görlitz, Ana María 1978 Pachamama santa tierra: contribución al estudio de la religión autóctona en los Andes centro-meridionales. Berlin: Gebr. Mann Verlag.

9.    ↑ La Pachamama y la Virgen de Copacabana.

10. ↑ «Los secretos del cerro, entre amuletos y fe»,

§  Archivado el 24 de enero de 2012 en la Wayback Machine. Los Tiempos, 14 de agosto de 2011.

↑ «Virgen del Cerro». Capac Raimi Quilla (Luna de la Gran Fiesta del Sol), equivalente a diciembre, mes de descanso;
• Huchuy Pucuy Quilla (Pequeña Luna Creciente), enero, tiempo de ver el maíz en crecimiento;
• Hatun Pucuy Quilla (Gran Luna Creciente), febrero, tiempo de vestir taparrabos;
• Pacha Pucuy Quilla (Luna de la Flor Creciente), marzo, mes de maduración de la tierra;
• Ayrihua Quilla (Luna de las Espigas Gemelas), abril, mes de cosecha y descanso;
• Aymoray Quilla (Luna de la Cosecha), mayo, el maíz se seca para ser almacenado;
• Haucai Cusqui Quilla (Luna de la Preparación), junio, cosecha de patata y descanso, roturación del suelo;
• Chacra Conaqui Quilla (Luna del Riego), julio, mes de redistribución de tierras;
• Chacra Yapuy Quilla (Luna de la Siembra), agosto, mes de sembrar las tierras en medio de cantos de triunfo;
• Coia Raymi Quilla (Luna de la Fiesta de la Luna), septiembre, mes de plantar;
• Uma Raymi Quilla (Luna de la Fiesta de la Provincia de Uma), octubre, tiempo de espantar a los pájaros de los campos cultivados;
• Ayamarca Raymi Quilla (Luna de la Fiesta de la Provincia de Ayamarca), noviembre, tiempo de regar los campos.

11.