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Computational Intelligence and Operations Laboratory (CIOL) 2

Oku-noto no Aenokoto

Japan

Oku-noto no Aenokoto (奥能登のあえのこと) is a ritual passed down from generation to generation by farmers in the Noto Peninsula, in Ishikawa Prefecture, Japan. Ae is an old Japanese word for a banquet; therefore, Aenokoto essentially means banquet ritual. This ceremony is unique among harvesting rituals in Asia, because the master of the house invites the god of the paddy field to come inside the house. People behave as if the invisible spirit is present in the house. The guest kami is believed to be an ancestor of the family. In December, the farmer prepares a meal and summons the spirit of the paddy field by the sound of pounding rice cakes (mochi). In ceremonial dress, he welcomes his guest with a lantern. The farmer lets the spirit rest in a room, prepares a bath for it, and offers a meal of rice, beans and fish. The mind has poor eyesight and therefore the host must describe the meal well while serving it. A similar ritual takes place for the February sowing. There are several variations of this ceremony. UNESCO inscribed the ritual in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity.

Omizutori

Japan

Omizutori (お水取り), or the annual sacred water-drawing festival, is a Japanese Buddhist festival that takes place in the Nigatsu-dō of Tōdai-ji, Nara, Japan. The festival is the final rite in observance of the two-week-long Shuni-e ceremony. This ceremony is to cleanse the people of their sins as well as to usher in the spring of the new year. Once the Omizutori is completed, the cherry blossoms have started blooming and spring has arrived. == Description == The rite occurs on the last night of the Shuni-e ceremony, when monks bearing torches come to the Wakasa Well, underneath the Nigatsu-dō Hall, which according to legend only springs forth water once a year. The ceremony has occurred in the Nigatsu-do of the imperial temple at Nara, of the Todai-ji, since it was first founded. These annual festivals have been dated back to 752. The earliest known records of the use of an incense seal during the religious rites in Japan were actually used during one Omizutori. Eleven priests, who are called Renhyoshu, are appointed in December of the previous year to participate in the Omizutori festivals. Much preparation goes into this yearly festival, and the priests are tasked with cleaning the sites for the rituals, making circuit pilgrimages to surrounding shrines and temples, and preparing various goods that are used in the rituals. During the time leading up to Omizutori, the priests are forbidden to speak at all or leave their lodgings. Each priest is very firm in the practice of his duty in specific, strict orders and in preparing himself for the ceremonies to come. Torches are lit at the start of the Omizutori, during the ittokuka, which is held in the early morning on the first of March. There is an evening ceremony, called Otaimatsu, in which young ascetics brandish large torches that are burning. While waving the torches in the air, they draw large circles with the fire it emits. It is believed that if a person viewing the ceremony is showered with the sparks from the fire, the person will then be protected from evil things. Omizutori is the largest ceremony on the night of 12 March. The next day, the rite of drawing of the water is held with an accompaniment of ancient Japanese music. The monks draw water, which only springs up from the well in front of the temple building on this specific day, and offer it first to the Buddhist deities, Bodhisattva Kannon, and then offer it to the public. It is believed that the water, being blessed, can cure ailments. The Omizutori ceremony is the acceptance of water from a well. This well is said to be connected by a tunnel to the town of Obama on the coast of the Sea of Japan. The water is sent from Obama annually by the priests of the syncretic Jinguji temple in Obama in a ceremony called the sending of the water. The water is actually drawn into two pots, one pot containing water from the previous year and another that contains the water from all previous ceremonies. From the pot of water that holds the water of the current year, a very small amount of water is poured into the pot, which holds the mixture of water from all of the previous ceremonies. The resulting water mixture is preserved each year, and this process has taken place for over 1,200 years. == The Legend of Omizutori == There are different legends of the origin of Omizutori. One of these legends suggests that the founder of Shuni-e, Jitchu, invited 13,700 of the gods to the ceremony. One of the gods, Onyu-myojin was late to the ceremony because he was fishing on the Onyu River. To make up for the fact that he was late, he then offered scented water from the Onyu River, and the water suddenly sprung up from the spot where the god once stood. The story of how Shuni-e came to be continues to portray the original founder of Shuni-e, Jitchu, as the central character. It is told that the priest, Jitchu, made a journey deep into the mountains of Kasagi in 751, where he witnessed celestial beings performing a ceremony that was meant to cleanse and ask for repentance. Jitchu was so overwhelmed by the ceremony that he decided to bring the rite to the human world. He was warned that this would be a daunting task, but his desire was so strong that he believed he could overcome the task of transferring the rite between the heavens and the world of man. He decided that if he could perform the religious ceremony 1,000 times a day at running speed, he could bring the god's ceremony into his world. The festival was held from March 1 to March 14, 2010. == External links == Bedini, S. (1994). The Trail of Time. New York: Cambridge University Press. Classic Japanese Inns and Country Getaways. (1999). Japan: Kodansha International Ltd. Frommer's Japan. (2008). Hoboken, New Jersey: Wiley Publishing, Inc.

Onbashira

Japan

The Mihashira or Onbashira (Japanese: 御柱, honorific prefix 御 on-/mi- + 柱 hashira 'pillar') are four wooden posts or pillars that stand on the four corners of local shrines in the Lake Suwa area of Nagano Prefecture (historical Shinano Province), Japan. The largest and most famous set of onbashira are those that stand on the four shrines that make up the Suwa Grand Shrine complex. By custom, the onbashira are replaced every six (traditionally reckoned as seven) years, in the years of the Monkey and the Tiger in the Chinese zodiac. In Suwa Shrine, this occurs during the Onbashira Festival (御柱祭, Onbashira-sai), which also functions as a symbolic renewal of the shrine's buildings. During the festival, sixteen specially chosen fir trees are felled and then transported down a mountain, where they are then erected at the four corners of each shrine. Festival participants ride the onbashira as they are slid down the mountain, dragged to the shrine, and raised, and the festival has the reputation of being the most dangerous in Japan due to the number of people regularly injured or killed while riding the logs. This festival, which lasts several months, consists of two main segments, Yamadashi and Satobiki. Yamadashi traditionally takes place in April, and Satobiki takes place in May. For 2022, the Yamadashi portion has been cancelled due to the ongoing COVID-19 pandemic, but the Satobiki is still scheduled to begin on 3 May. == Background == === Suwa Shrine === What is known today as 'Suwa (Grand) Shrine', Suwa Taisha (諏訪大社), was originally two distinct sites made up of four individual shrines: the Honmiya (本宮) and the Maemiya (前宮) comprise the Upper Shrine Kamisha (上社) located in the modern-day cities of Suwa and Chino on the southeastern side of Lake Suwa, respectively, while the spring shrine (春宮, Harumiya) and autumn shrine (秋宮, Akimiya) in the town of Shimosuwa on the opposite (northern) side of the lake make up the Lower Shrine (下社, Shimosha).The shrine's deity, known either as Suwa Daimyōjin or Takeminakata, was worshipped since antiquity as a god of wind and water, as well as a patron of hunting and warfare. In this latter capacity, he enjoyed a particularly fervent cult from various samurai clans during the Middle Ages. The Upper Shrine is dedicated to Suwa Daimyōjin himself, while his consort, the goddess Yasakatome, is worshipped in the Lower Shrine. Like others among Japan's oldest shrines, the Kamisha Honmiya and the two shrines of the Shimosha do not have a honden, the building that normally enshrines the shrine deity. Instead, the Upper Shrine's objects of worship were the sacred mountain behind the Honmiya, a sacred rock (磐座, iwakura) upon which Suwa Daimyōjin was thought to descend, and the shrine's former high priest or Ōhōri 大祝 who was considered to be the physical incarnation of the god himself. This was later joined by two Buddhist structures (no longer extant since the Meiji period): a stone pagoda in the shrine's inner sanctum known as the Tettō (鉄塔), 'iron tower', and a sanctuary to the bodhisattva Samantabhadra (Fugen)—Suwa Daimyōjin being considered to be a manifestation of this bodhisattva—on the sacred mountain. Meanwhile, the Lower Shrine's objects of worship are sacred trees: a sugi tree in the Harumiya, and a yew tree in the Akimiya.Unlike today, there were originally far fewer buildings in the precincts: in the Kamisha Honmiya's case, medieval records for instance indicate that the shrine's most sacred area where a worship hall (haiden) now stands once featured only a torii gate and the god's dwelling place, the iwakura, demarcated by a kind of fence (kakusu (格子)). === The onbashira === All four shrines of the Suwa Shrine complex are each surrounded on their four corners by large wooden pillars known as the onbashira. These pillars are all currently made out of momi fir tree trunks, though wood from other trees such as larch or Japanese cedar were also used in the past. The largest of a set of four onbashira, measuring 5 jō and 5 shaku (approx. 16.6 meters) high, is designated as the 'first pillar' or ichi no hashira (一の柱), while the remaining three pillars—the second pillar (二の柱, ni no hashira), third pillar (三の柱, san no hashira), and fourth pillar (四の柱, yon no hashira)—are five jō (approx. 15 m), four jō and five shaku (approx. 13.6 m), and four jō (approx. 12 m), respectively. An onbashira's girth is traditionally determined by measuring the uncut tree's circumference at eye level, medōri (目通り). The actual thickness of the logs used may vary: the largest onbashira in recent history in terms of girth is the Akimiya's ichi no hashira used in the festival of 1950 (Shōwa 25). Aside from the large onbashira at Suwa Shrine, smaller onbashira are also erected in its branch shrines throughout the country. Onbashira are also found in many local shrines in historical Suwa district (see pictures on left). ==== Origins and symbolism ==== The onbashira's origins and original purpose are shrouded in mystery. They have been variously interpreted among other things as relics of much larger structures, a kind of barrier or boundary marker (cf. the Korean jangseung), as totem poles, or even as symbolic substitutes for rebuilding the entire shrine complex. Some scholars meanwhile consider the practice of erecting sacred pillars to derive ultimately from prehistoric tree worship, citing the remains of wooden poles or slabs discovered in various Jōmon period sites in apparently ritualistic contexts as potential parallels to the Suwa onbashira. ===== Onbashira and Chinese philosophy ===== Possible influences by the Chinese theory of the five elements and the concept of the Earthly Branches in the ceremony of erecting onbashira—at least that of the Upper Shrine—have been observed. For instance, the ritual roughly reflects the elements' cycle of generation (wood begets fire, fire begets earth, earth begets metal), in that the Upper Shrine's onbashira are made out of trees from a mountain to the east (associated with the element of wood) and are brought to the shrine, located south (fire) of Lake Suwa (north, water) in order to replace old onbashira (earth), which are taken down and brought to Hachiryū Shrine in the former village of Chū-kaneko (中金子, with 金 meaning metal), now a part of Suwa City. The custom of hammering ornamental sickles (nagikama) to the trees selected to become onbashira has also been linked to the idea of the element of metal overcoming wood, with the sickle being thought to pacify or 'cut' violent winds, which is associated with the wood element (cf. Suwa Daimyōjin being a wind god). The generating relationship between wood and fire and their connection with the Suwa deity is also seen in a medieval document known as the Suwa Shichū (陬波私注), which associates Suwa Daimyōjin's birth and later 'disappearance' with the year of the Yang Wood Horse, kinoe-uma (甲午), the Horse being associated with the south, the direction of fire. The timing of the Onbashira Festival, which falls during the Zodiac years of the Tiger and the Monkey, and the rebuilding of the Upper Shrine's hōden or treasure halls (see below) at noon—the hour of the Horse—are seen as corresponding with the concept of the Three Unities (三合, Chinese: Sānhé, Japanese: Sangō), where four of the five elements are assigned three branch signs each, representing 'birth' (長生), 'peak' (帝旺), and 'burial' (墓). The zodiac signs of the Tiger and the Horse are both associated with the 'birth' and 'peak' aspects of fire. == History of the festival == === Origins === Suwa Shrine's Onbashira Festival, officially known as the Shikinen Zōei Mihashira Taisai (式年造営御柱大祭, lit. Great Festival (of the) Periodic Building (of the Shrines and the) Mihashira), is popularly reckoned to have a 1,200 year history. The Suwa Daimyōjin Ekotoba (written 1356) claims that the custom of reconstructing (zōei (造営)) shrine edifices during the years of the Monkey and the Tiger started during the reign of Emperor Kanmu in the late 8th to early 9th century (early Heian period). One legend concerning Suwa Daimyōjin claims that he appeared to the general Sakanoue no Tamuramaro, appointed by Emperor Kanmu to subjugate the indigenous Emishi of northeastern Japan. In thanksgiving for the god's miraculous assistance in Tamuramaro's campaign, the imperial court was said to have decreed the establishment of the various religious ceremonies of Suwa Shrine. === Kamakura, Muromachi, and Sengoku periods === According to the Suwa Daimyōjin Ekotoba, the periodic rebuilding (zōei (造営)) of structures (every six years) in the Upper and Lower Shrines such as the 'treasure halls' or hōden (宝殿) where the shrines' mikoshi are kept was decreed to be a 'perpetual duty' (eidai no kayaku (永代の課役)) of the whole province of Shinano, with the inhabitants of the various districts of the province responsible for organizing the event. Such was indeed the case until the shrines experienced a period of decline during the Sengoku period. The Ekotoba describes the preparations for the rebuilding thus: at the onset of spring, the governor (kokushi) of Shinano would appoint officials who collected the necessary funds from the populace from checkpoints or toll booths (seki (関)) set up in provincial roads in exchange for mifu (御符), official certifications stamped with the sacred seals of the Upper and Lower Shrines. The rebuilding of the shrines was undertaken by artisans assembled from all across the province, while thousands of people were assigned the task of erecting the onbashira into place, one or two thousand for each pillar. Due to the exorbitant amount of money required for the project, locals traditionally avoided or postponed special occasions like marriages, coming-of-age ceremonies, or even funerals during the year. In addition, observance of the event in the proper time was considered essential: failure to obey these taboos was thought to incur divine punishment. The upheavals of the Sengoku period threatened Suwa Shrine and its religious rites. Indeed, the shrine's ceremonies would have been lost to oblivion had not the warlord Takeda Shingen, a staunch devotee of the Suwa deity, took steps to revive their performance. In 1565, after he had fully conquered the whole of Shinano Province, Shingen issued an order for the reinstitution of the religious rites of both the Kamisha and the Shimosha, the zōei being one of them. In 1582 (Tenshō 10), the eldest son of Oda Nobunaga, Nobutada, led an army into Takeda-controlled Shinano and burned the Upper Shrine of Suwa to the ground. The shrine, which was destroyed in the invasion, was subsequently rebuilt on schedule two years later, in 1584 (Tenshō 12, year of the Yang Wood Monkey). === Edo period onwards === The introduction of the bakuhan system in the Edo period effectively ended the 'perpetual' obligation of periodically rebuilding the shrines and replacing their onbashira being imposed on the whole province of Shinano. Since then, these duties became the sole affair of the villages of Suwa (a.k.a. Takashima) Domain, where the shrines were. It is from around the Edo and the following Meiji periods that the raising of the onbashira gradually turned into a grand festival, overshadowing the zōei itself. It is thought that some of the current practices associated with the event may have been influenced by the rebuilding ceremony practiced at Ise Shrine. By the later half of the period, viewing galleries were being built for the huge crowds who gathered to witness the festival. The establishment of State Shinto after the Meiji Restoration in 1868 changed the religious landscape of Suwa. As the union between Shinto and Buddhism that existed then at the shrines—as in most places in Japan—was brought to an end and control over the Upper and Lower Shrines (merged into a single institution in 1871) was turned over from local priestly families to the government, the Onbashira Festival itself underwent massive changes. Formerly, the task of procuring and raising the onbashira were assigned to different villages every time via mutual agreement. In 1890, it was decided that lottery will be used henceforth to determine which villages will be assigned which onbashira during a given festival. While the villages under the Upper Shrine's jurisdiction (currently districts in the modern-day cities of Chino and Suwa, the town of Fujimi, and the village of Hara) are still allotted their respective onbashira via lottery to this very day, the responsible villages for the Lower Shrine's onbashira soon decided to do away with the lottery for the 1902 festival and instead permanently assigned particular villages to a particular onbashira, an arrangement that continues to this day.The Lower Shrine's iconic Kiotoshi, wherein the onbashira are slid down a steep hill (the Kiotoshi-zaka) as men attempt to ride it, originated from the Meiji period onwards. Unlike the Upper Shrine, which had a specially-designated area from which to obtain the wooden logs, the Lower Shrine originally used tree trunks obtained from different nearby mountains; it was not until 1895 that the forest of Higashimata (東俣) in Shimosuwa was established as the sole source for the Lower Shrine's onbashira and the current route which passes through the hill was adopted. In 1914 (Taishō 3), 21-year-old Tomoya Nakamura (中村知也) became the first known person to ride an onbashira as it was being slid down the Kiotoshi-zaka. He is said to have repeated the same feat during the subsequent five festivals, making him a local legend. It apparently took some time for others to imitate Nakamura: a photograph attached to a newspaper article about the festival in 1920 distinctly shows no one on the onbashira depicted. It was only from the festivals of 1926 and 1932 that reports of log-riding began to appear. During the final years of World War II, as Japan's military situation became more desperate, the government began altering its original conscription laws, so that in 1943, all male students over the age of 20 became subject to the draft, whereas they had formerly been exempted. By 1944, men under 20—some as young as 15—were being pressured to serve in the military. Due to the lack of able-bodied adult men, the Onbashira Festival of 1944 (Shōwa 19) was performed mainly by women (who formerly did not take part in the proceedings) and by older men who were not pressed into military service. During the festival, then-mayor of Shimosuwa, Tokichi Takagi (高木十吉), died from an accident during the Yamadashi. It has since become customary to pray for safety during the proceedings before a monument dedicated to his memory. The festival of 1950 (Shōwa 25), the first to be held after the war, marked the first time women were officially allowed to participate in the event. == Description of the festival == === Selecting the trees === Preparations for the festival commences with the process of selecting the trees that will be turned into onbashira, the Mitate (見立て). In the Upper Shrine's case, a preliminary inspection (Kari-mitate (仮見立)) is performed two years before a given festival, with the formal selection process (Hon-mitate (本見立)) being held a year after this. The Upper Shrine's onbashira are made from momi fir trees procured from Mount Okoya (Okoya-san (御小屋山))—part of the Southern Yatsugatake Mountains—in the village of Hara, while those of the Lower Shrine are taken from the forest of Higashimata (東俣) in the town of Shimosuwa. === Yamadashi === Yamadashi literally means coming out of the mountains. Sixteen fir trees, usually about 17 to 19 metres (56 to 62 ft) tall, are selected and cut down in a Shinto ceremony using specially-made axes and adzes. The logs are decorated in red and white regalia, the traditional colors of Shinto ceremonies, and ropes are attached. During Yamadashi, teams of people drag the logs down the mountain towards the shrine. The course of the logs goes over rough terrain, and at certain points the logs must be skidded or dropped down steep slopes. Young men prove their bravery by riding the logs, which can weigh as much as 12 tons, down the hill in a ceremony known as Kiotoshi (tree falling). === Satobiki === During Satobiki, held about a month later, the logs are paraded to the four shrine buildings where they will be erected: Honmiya, Maemiya, Harumiya, and Akimiya. Four onbashira are erected at each building, one at each corner. The logs are raised with ropes by hand, and while they are being raised, a ceremonial group of log bearers ride the logs and sing and perform other feats. This ceremony was performed as part of the opening ceremonies of the 1998 Winter Olympics in Nagano. After the two festivals, there is an important event, the Building of Hoden. This event, which marks the end of Onbashira, is not as famous as Yamadashi and Satobiki. == Incidents == Onbashira has a reputation for being the most dangerous festival in Japan, and it has led to the injury and death of participants. There were fatal incidents in 1980, 1986, 1992, 2010, and 2016. In 1992, two men drowned while a log was being pulled across a river. In 2010, two men, Noritoshi Masuzawa, 45, and Kazuya Hirata, 33, died after falling from a height of 10 metres (33 ft) as a tree trunk was being raised on the grounds of the Suwa Grand Shrine. Two other men were injured in the same accident, which organizers say occurred when a guide-wire supporting the 17-metre (56 ft) tree gave way. In 2016, one man died falling from a tree as it was being raised at the shrine. Mishaguji Suwa taisha Takeminakata Totem pole == Works cited == Furukawa, Sadao (1988). 図説長野県の歴史 (Zusetsu Nagano-ken no Rekishi). Kawade Shobō Shinsha. ISBN 978-4309611204. Inoue, Takami (2003). The Interaction between Buddhist and Shinto Traditions at Suwa Shrine. In Rambellli, Fabio; Teuuwen, Mark (ed.) (29 August 2003). Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm. Routledge. ISBN 978-1134431236. {{cite book}}: |first2= has generic name (help) Ishikawa, Shunsuke (2008). 祭りにおける「イベント」の形成に関する基礎研究: 諏訪大社下社御柱祭「木落し」の事例から (The Basic Study for Event In Traditional Festival: A Case Study: Kiotoshi of Onbashira-matsuri Festival) (PDF). Journal of the Nagoya University Graduate School of Humanities (in Japanese): 112. ISSN 0910-9803. Archived from the original (PDF) on 2017-12-13. Retrieved 2017-12-12. Konishi, Jin'ichi (2014). A History of Japanese Literature, Volume 3: The High Middle Ages. Princeton University Press. ISBN 978-1400861828. Matsui, Keisuke (2013). Geography of Religion in Japan: Religious Space, Landscape, and Behavior. Springer Science & Business Media. ISBN 978-4431545507. Miyasaka, Mitsuaki (1992). 諏訪大社の御柱と年中行事 (Suwa Taisha no Onbashira to Nenchū-gyōji). Nagano: Kyōdo Shuppansha. ISBN 978-4876631780. Muraoka, Geppo (1969). 諏訪の祭神 (Suwa no Saijin). Tokyo: Yuzankaku Shuppan. Tanigawa, Ken'ichi, ed. (1987). 日本の神々―神社と聖地〈9〉美濃・飛騨・信濃 (Nihon no kamigami: Jinja to seichi, vol. 9: Mino, Hida, Shinano). Hakusuisha. ISBN 978-4-560-02509-3. Turnbull, Stephen (2012). Nagashino 1575: Slaughter at the Barricades. Bloomsbury Publishing. ISBN 978-1782002291. Wakita, Haruko (2007). The Creation of Fabricated Myths in the Medieval Age: An Examination of Shintoshu, Histories (Engi), Noh Plays, and Other Sources (PDF). In Baxter, James C.; Fogel, Joshua A. (eds.). Writing Histories in Japan. Texts and Their Transformations from Ancient Times through the Meiji Era. International Research Center for Japanese Studies. p. 92. Yamashita, Masaharu (2006). 訓読・諏訪大明神絵詞 (一) (Kundoku: Suwa Daimyōjjn Ekotoba 01) (PDF). Annual report of the Institute of Cultural Sciences, Risshō University (16): 13–14. Archived from the original (PDF) on 2019-01-07. Retrieved 2017-12-07. Yazaki, Takenori, ed. (1986). 諏訪大社 (Suwa Taisha). 銀河グラフィック選書 (Ginga gurafikku sensho). Vol. 3. Ginga Shobō. == External links ==Onbashira Web (in Japanese)

Osunafumi Taisai

Japan

Oyako Day

Japan

Oyako Day is a day for parents and children in Japan to take photographs together as part of a lifelong series by photographer Bruce Osborn that explores cultural change across generations. The series has welcomed parents and children from all segments of society including, Kabuki actors, punk musicians, policemen, Buddhist monks, and porno actresses. In addition to the photo session, there are several activities including concerts, exhibitions, and contests to promote this day that celebrates the bond between parents and children. Founded in 2003 by Bruce Osborn and his wife Yoshiko, the day has since been held annually on the fourth Sunday of July, following the tradition of Mother’s Day on the second Sunday of May and Father’s Day on the third Sunday of June. == Background == The name “Oyako” means “parent and child” in Japanese and was originally the name Bruce Osborn gave to a series of photographs he had been working on since 1982. “In the process of photographing hundreds of parents and children it has become my life’s work,” says Bruce. The idea for this series came to him when he was assigned to photograph punk musicians for a magazine just before the birth of his first child, at a time when he was preoccupied with thoughts of becoming a father. These thoughts converged with the assignment, leading to the first Oyako photo shoot where he decided to photograph the rockers with their parents to bring forth the differences in lifestyle and fashion between generations. “It was the coincidence of being asked to photograph punks and being an expectant father that gave birth to the idea of Oyako,” Bruce Osborn stated in an interview with Olympus. To his surprise and delight, these pictures transcended the scope of his assignment and touched on the deeper subject of family relations. By focusing on this core relationship over 1,000 photo-shoots, he has been able to chronicle the changes Japanese society has undergone over more than twenty-five years. With years already invested in the project, Bruce and his wife decided in 2003 to take the series to the next level by organizing public photo shoots to encourage people to focus on parent-child relationships. In an interview with Olympus in 2006 Bruce shares the insights he’s gained through Oyako Day: “I’ve discovered just how beautiful the Japanese parent-child relationship is. It’s a bit of an oversimplification, but I think parent-child relationships in the West are more animal-like, emphasizing being strong and independent, where in Japan this relationship is more plant-like and gets intertwined like roots. I think people in other countries could benefit by learning more about Japanese culture and its special parent-child relationship. The parent-child bond is the basis of all human relations, and the world would be a better, more peaceful, place if families got on well with each other. But it takes more than just words to get this message across.” == Participation in Oyako Day Super Photo Session == To participate in Oyako Day, hopeful families must send a snapshot of their family, with names and occupations, and a brief note about why they want to attend. Bruce Osborn will take photos of only one hundred of the applicant families. Each participating family will receive one free print. == Photo contest == A few months before Oyako Day each year there is a photo contest for the most unforgettable family photo on a particular theme that changes yearly. The winning photos will be selected by Bruce Osborn and Oyako Committee members, and will be introduced in Mainichi Newspaper on Oyako Day and displayed on Oyako Day website at a later date. In past years prizes have included gifts from Oyako Day sponsors like photography equipment, skin care sets, desktop printers, traditional Japanese wrapping cloth, and photography books signed by Bruce Osborn. == Essay contest == Alongside the photo contest there is an essay contest during the same time frame prior to Oyako Day. The essay is open to any topic about your family and is to be 500–1000 words. Winning essays will be selected by Oyako Committee members and will be announced in Mainichi Newspaper on Oyako Day and on Oyako Day website at a later date. In past years prizes have included gifts from Oyako Day sponsors like photography equipment, skin care sets, desktop printers, traditional Japanese wrapping cloth, and photography books signed by Bruce Osborn. == Oyako Day Exhibitions == The photographs from Oyako Day have been exhibited at the 21st Century Museum of Modern Art, Yamanashi Museum of Art, and Aichi Children's Center, among others. == Publications featuring photographs from Oyako Day == OYAKO, An Ode to Parents and Children book, published in 2018 by Sora Books. This collection was a Tokyo International Foto Gold Award winner for Bruce in 2018. Photographs from Oyako Day appear in the book Oyako, published by INKS inc. This book is a collection of photographs over a 16-year span of time, featuring 168 parents and children. (Text in Japanese and English). Gomen Nasai is a book written by Mary Yamada and photographed by Bruce Osborn. This book contains interviews and photos with 20 Oyako (sets of parents and children). The parents and children discuss past actions that they would like to apologize to each other for. (Text in Japanese). Kazoku is a collection of photographs by Bruce Osborn taken in the same style as Oyako but including all family members, not just the parents and child. (Text in Japanese).

Sagichō Fire Festival

Japan

The Sagichō Fire Festival (Japanese: 左義長), also called Dondoyaki (Japanese: どんど焼き) or by other names, is a festival celebrated in Japan, usually on January 14 or 15. During this local event, town or village residents burn their gate pine and other New Year's decorations, as well as to pray for good fortune in the new year. Some Sagichō festivals are held at Shinto shrines. The Sagichō fire festival has been celebrated in Japan since at least the 13th century, as it is mentioned in monk Kenkō's Tsurezuregusa. Because it used to be celebrated on January 14 or 15 in the lunar calendar, its origin may have been related to the Lantern Festival in China. Some Sagichō fire festivals that have become famous as tourist attractions are: the Dōsojin Fire Festival celebrated in Nozawaonsen, Nagano; the Sagicho Fire Festival held on the seacoast in Oiso, Kanagawa; etc. This festival is also celebrated at Japanese Shintoist shrines overseas, such as the Hilo Daijingu (ヒロ大神宮) in Hilo, Hawaii. Festival of Burning the Character Big (Japan) Lantern Festival (China) St. John's Fire Festival Festival of fire == External links == TOKYO Dondo Yaki – Burning New Year’s decoration

Saiō Matsuri

Japan

The Saiō Matsuri (斎王まつり) is a 2-day festival held on the first weekend of June in the town of Meiwa, Mie Prefecture in Japan. The Saiō Matsuri celebrates the town's history of once being an Imperial residence. The festival re-enacts the march of the Saiō and her entourage to the nearby Ise Shrine. The festival consists of over 100 people dressed in spectacular Heian period costume, marching down a section of the Ise Kada, the old Ise Pilgrimage road, toward the Saikū Historical Museum (斎宮歴史博物館). 2006 saw the celebration of the 24th annual Saiō Matsuri. Aoi Matsuri in Kyoto Saio Matsuri (Japanese)

Saitobaru Kofun Cluster

Japan

Saitobaru Kofun Cluster (Japanese: 西都原古墳群) is a group of three hundred thirty three kofuns or tumuli in Saito city, Miyazaki Prefecture, Japan. This is one of the largest kofun groups in Japan, and the largest group in Kyushu situated on a 70-meter hill composed of diluvium. It is located within the Saitobaru-Sugiyasukyō Prefectural Natural Park. == General description == The Saitobaru Kofun Cluster or Burial Mounds were designated by the national government as a special historical site in 1952. The majority of the tumuli in Saitobaru have yet to be excavated and many remain wrapped in a veil of mystery. There are 311 elevated mounds, (31 keyhole-shaped mound (zenpo-koenfun (前方後円墳), unique to ancient Japan, 1 Square Kofun (方墳）, 279 circular type (empun (円墳)), kofuns) and 10 Corridor-type kofun (横穴) kofuns and 12 underground kofuns, the last being peculiar to southern Kyushu. The first scientific excavation was made in 1912. In 1952, Saito City Museum was founded, which was later changed to Miyazaki Prefectural Saitobaru Archaeological Museum. == Important Kofuns == === Osahozuka and Mesahozuka === Osahozuka kofun is the Japan's largest hotatekai-shaped kofun, 175 meters long. Mesahozuka kofun is a 180-meter-long zenpo-koenfun. Both belong to Emperor-related kofuns. === Himezuka Kofun === A 50-meter-long keyhole-shaped kofun, one of the most beautiful kofuns encircled by a moat and had precious treasures such as swords, vases, glass-balls inside. It was assumed to be built in the early 6th century. === Oninoiwaya Kofun === It was the only sideway kofun which was completely encircled by an earthwork (archaeology). This is unique and reminds one of kofuns in China. == Festival ==There is an annual festival in november dedicated to the Kofun cluster. It is held every November and features a torchlight procession of several hundred people marching along the Kiki no Michi. It aims to celebrate the mythical past of the region and the tombs. == Kiki no Michi ==The Kiki no Michi (記紀の道, lit: Kiki path) is a walking path that surrounds the Kofun cluster with a total length of about 4 kilometers (km). Kiki is an abbreviation that refers to the Kojiki and Nihon Shoki, and the Kiki no Michi connects places of historical interest related to the Hyūga Myth described in these documents. The path travels near Saitobaru Kofun Cluster's male and female mounds and travels through the place where, according to legend, Konohanasakuya-hime and Ninigi-no-Mikoto are said to have spent their married life together. However, there are several places in Miyazaki Prefecture that are said to be the setting of the same story. The legend of the Kiki no Michi can be seen in the Illustrated Map of the Jindai completed in 1823 by Kokugaku scholar Sanemitsu Kodama, which provides evidence that the path already existed at that time. In addition, the dense presence of the kofun and other historical sites along the Kiki no Michi suggests that this area was the political, economic, and cultural center of ancient Hyūga.。 Several toponyms in the vicinity are thought to have their roots in Hyūga mythology, such as Tsuma, Koyu, Sakamoto, Ishinuki, and Dojimaru. Koyu no Ike, located in this area, is said to have been the origin of the current name of Koyu-gun.。There is also a theory that the land of Tsuman (Tsuma) is identical to Toumakoku mentioned in Wajinden, which would show that the area was mentioned in historical books other than the Chronicles of Japan. The entire area is a prefectural bird and animal sanctuary, and parts of it overlap with the Kyushu Nature Trail, creating a landscape where nature and human settlements coexist. The Saito Kofun Festival, held every November, features a torchlight procession of several hundred people marching along the Kiki no Michi. On 24 May 2018, the Saitobaru Kofun Cluster and other tombs in the surrounding area were featured by the Agency for Cultural Affairs of the Japanese Government in a story on their website titled Monuments of Ancient People – Painting on the Plateau: Kofun Landscape of Miyazaki in Southern Japan. A link to the Kiki no Michi is included in the story as a cultural property of this heritage site.。 The path received the 2019 Handmade Hometown Award titled Kiki no Michi: Connecting Local Treasures to Nurture the Heart. It also won the 2019 Good Design Award for its efforts to protect local residents' traditional landscapes. === Sites of lore ===A series of ten lore sites are located along the Kiki no Michi, and several lore sites are scattered just off the Kiki no Michi as well. ==== Lore sites along the Kiki no Michi ==== Toman Shrine Mifunezuka Aizomegawa River Yahiro-dono (Yahiro-den) site Ruins of Mutsu Muro Pond of Kodu Ishinuki Shrine Oyamakizuka Mound Oni no grotto Male and female mounds ==== Other places of lore ==== Miyake Shrine Sasanuki Shrine Kakishozuka Shrine Dojimaru Shrine Ono of Tango-no Ono === Historic Sites and Natural Monuments === Saitobaru Kofun Cluster Special Historic Site – In addition to the Saitobaru Plateau, 25 round mounds are scattered among houses and fields in an area known as the Middle Territory, where underground horizontal burial mounds have also been discovered. (Dogashima Branch Group) Hyūga Kokufu Ruins (National Historic Site) Tsuma no Kusu (Prefecturally-designated natural monument) Ogatama tree in Terasaki area cemetery (city-designated natural monument) – a huge Magnolia compressa specimen. It is described as an ogatama tree in the Jindai no Ezu where it is depicted as a considerably large tree. The tree has a circumference of 3.9m, a height of 15m, and an estimated age of 310 years. Japan Heritage Shinto texts Kofun List of Special Places of Scenic Beauty, Special Historic Sites and Special Natural Monuments List of National Treasures of Japan (archaeological materials) Cultural Properties of Japan#Buried Cultural Properties History of Miyazaki Prefecture === Bibliography === 『西都の民話』第一巻 森浩一『日本神話の考古学』朝日新聞社、1993年 児玉実満『神代の絵図』1823年 日高正晴『古代日向の国』日本放送出版協会、1993年 == External links == Saitobaru Kofungun Saitobaru Kofungun National Treasure Database Japanese kofuns

Sakai Matsuri

Japan

Sakai Matsuri (堺まつり) or Sakai Festival, is one of the three largest annual events in Sakai City, along with the Sakai Citizen’s Olympics, and the Sakai City Agricultural Festival. The Sakai Matsuri has been held annually on the third weekend in October, every year since 1974, along the Oshoji Symbol Road, in Sakai-ku. The Sakai Matsuri is mainly organised by the Sakai Tourism and Convention Bureau. == History == The first Sakai Matsuri was held in 1974 as an alternative event to the Sakai Grand Evening Fish Market, and has been held every year since. == Outline == The festival's main events are the Pre-parade Party, Grand Parade, Grand Tea Ceremony, and Namban Markets, and are held in the Civic Square in front of the Sakai City Office and the area around the Sakai Ginza Shopping Arcade. === Pre-Parade Party === A Pre-Parade opening event is held on the Saturday before the parade in the Sakai Civic Hall. The Pre-parade Party features local performers, entertainers and manzai comedians, as well as a Futon-daiko performance outside. === Namban Markets === Held in Xavier Park, the Namban Markets recreate the culture of Sakai's prosperous merchants in the Middle Ages. The markets feature local products for sale, including Sakai knives, wagashi, incense, kombu, and textiles, as well as booths offering world foods and various promotional stands and stage events. Stage performances include music concerts, dances and marching band performances by locals. === Grand Parade === Starting at 11:00 am on Sunday, in front of Kumano Elementary School, and held along the one-kilometre (0.62 mi) stretch of Oshoji St until Ichi Elementary School, the 7000-strong Grand Parade transforms the street into a pedestrian paradise with folk costumes from around the world, folk dances, bicycle/unicycle performances, matchlock gun salutes, and all kinds of groups and performers, closing at around 5:00 pm with 10 Futondaiko. === Grand Tea Ceremony === Held simultaneously in Daisen Park and at Nanshu-ji Temple. ==== Daisen Park Ceremony ==== An Open-air tea ceremony hosted by university and kindergarten students, together with the sencha association. There are also koto and shakuhachi performances as well as Japanese confectionery for sale. ==== Nanshu-ji Temple Ceremony ==== Seated and Open-air tea ceremonies of the San-senke styles (three schools of tea ceremony that descend from Sen-no-Rikyu’s style. == External links == Sakai Tourism & Convention Bureau Sakai City Website

Setouchi Triennale

Japan

The Setouchi International Art Triennale is a contemporary art festival held every three years on several islands in the Seto Inland Sea of Japan and the coastal cities of Takamatsu and Tamano. The festival was inaugurated in 2010 with the aim of revitalizing the Seto Inland Sea area, which has suffered from depopulation in recent years, as well as long-standing environmental degradation from illegal industrial waste-dumping practices conducting during the 1970s following rapid industrialization in the area.: 218  Initiated as a public-private partnership between the local prefectural and municipal governments and education publisher Benesse, the festival focuses on artistic endeavors that highlight local communities and environmental conditions, as well as site-specific installations that make use of existing spaces and ecological features. The festival has played a significant role in the growth and redevelopment of the region, serving as a leading example of the potentials of reinvestment in peripheral communities in decline after the explosive growth of major cities in Japan during the second half of the 20th century. The Triennale lasts for eight months with three main sessions; the spring session runs from March to mid-April, the summer session runs from mid-July to early September, and the autumn session runs from October to early November. While several of the museums and installations are permanent exhibitions, many of the smaller islands offer temporary exhibitions limited to a single session. Notable permanent fixtures include a series of concrete museums on Naoshima designed by architect Tadao Ando, as well as the Teshima Art Museum (2010), designed by Ryue Nishizawa featuring Rei Naito's Matrix, and the Art House Project (1998-present) on Naoshima, a series of commissions involving architects and artists who restore abandoned homes and other buildings and reinvent the spaces through artistic intervention. == History == === Postwar industrial development and environmental degradation === The islands and cities that make up the triennale are located within the eastern portion of the Seto Inland Sea and the Setonaikai National Park, which was established as Japan's first national park in 1934.: 218  The area was the site of major industrial development during the country's economic boom in the 1960s, and approximately one-third of the major factories built in Japan during this period were located in the Setonaikai region. As unchecked economic development continued to accelerate in the area, the islands in the sea became sites of illegal industrial waste dumping during the 1970s and 1980s, coming to a head in a large-scale national controversy in 1990 when it was discovered that 710,000 tons of industrial waste from scrapped cars had been illegally incinerated and buried on the island of Teshima.: 326  === Founding of Benesse Art Site project === In response to these environmental conditions, coupled with the challenges of aging and decreasing populations in the islands, Tetsuhiro Fukutake, founder of the Okayama-based Fukutake Publishing Co. (later Benesse), met with Chikatsugu Miyake, then-mayor of Naoshima in 1985 to discuss a plan for redeveloping the southern portion of the island as a cultural and educational facility for children. Though Tetsuhiro passed away just months after the meeting, his son Soichiro took on the project, which resulted in the construction of the Naoshima International Camp in 1989. Designed by architect Tadao Ando, who helmed the designs of the major exhibition spaces across the islands, the campground would form the foundation of the Benesse Art Site, the collective title for the Benesse-initiated art projects on Naoshima, Teshima, and Inujima. Frog and Cat, a large-scale public sculpture by Karel Appel was the first artwork to be installed on the island as part of the Benesse Art Site project in 1989.Under his vision that economy is subordinate to culture, Fukutake continued to commission artists, curators, and architects and invest in cultural projects over the following decades. The Naoshima Contemporary Art Museum (now Benesse House), was established in 1992 to exhibit works from Fukutake's collection, followed by the Chichu Museum in 2004, which features site-specific installations by Walter de Maria and James Turrell, as well as four works from Claude Monet's Water Lilies series.: 15  Both museums were designed by Tadao Ando, and feature his signature material of concrete while exhibiting a keen attentiveness towards environmental context, artistic content, and the affective potentials of space. Outside of Naoshima, both Fukutake's private foundation and the Benesse company have constructed other institutions such as the Inujima Seirensho Art Museum, built on the remains of a former coal refinery in 2008, and the Teshima Art Museum, designed by Ryue Nishizawa in 2010 to house Rei Naito's Matrix, the only work on view at the site.: 84  === Establishment of Setouchi International Art Triennale === Beginning with the inception of the Echigo-Tsumari Art Triennial in 2000, large-scale, recurring regional art festivals began to emerge across Japan as part of an effort to revitalized rural and depopulated areas, while expanding the presence and influence of art and cultural projects to areas beyond urban centers.: 2374  Talks of organizing an art festival in the Setouchi region began in 2004, when the Kagawa prefectural government approached governor Takeki Manabe with the idea of establishing a program that drew from the prefecture's artistic and architectural ties to figures such as sculptor Isamu Noguchi, painter Gen'ichiro Inokuma, and architect Kenzo Tange.: 465  Infrastructural development in the area during the late 1980s and 1990s, notably the construction of the Great Seto Bridge and Kansai International Airport further supported the proposal to invest in the festival as a key driver of tourism in the area.: 222  The local governments, along with Fukutake and the Benesse corporation, enlisted the aid of Fram Kitagawa, founder and director of the Echigo-Tsumari Art Triennial, to produce a festival in the Setouchi region using the know-how and strategies acquired from his collaboration with local governments in Niigata.: 92  The inaugural edition took place in 2010, coinciding with the opening of the Lee Ufan Museum, Teshima Art Museum, and the Inujima Art House Project.: 92  While the executive committee initially estimated an attendance of 300,000 over the three months of the festival, the final count of visitors to exhibits and events held by the visitors came to 938,246, and the Takamatsu Branch of the Bank of Japan declared that the event had brought in economic benefits upwards of 11.1 billion yen.: 93  The festival continues to be supported through a combination of funds from the Fukutake Foundation, the Fukutake family's own investments (estimated at around $250 million yen), the Benesse corporation, and governmental support. Soichiro Fukutake continues to lead the festival as well, along with his son, Hideaki. Over the past several iterations, the festival has expanded to encompass a greater period of time by being broken into spring, summer, and fall sessions, and the number of participating venues has increased from eight to fourteen. Since 2009, a volunteer nonprofit organization called the Koebi-tai (Little Shrimp Squad) has assisted with daily operations, visitor experience, as well as serving as liaisons between local residents and the festival.: 465  The Fukutake family has stated that plans for the 2025 iteration include a new three-story, partially underground museum on Naoshima focused on Asian artists, as well as the renovation of a former junior high school on Teshima into a gallery space. === Thematic orientation === Unlike other large-scale art festivals based around national pavilions and critical themes, the Setouchi Triennale tends towards focusing on local engagement, art's relationship to communities, landscapes, and traditions, and immersive visitor encounters that stress harmony between people, art, and environment.: 221  As Hideaki Fukutake declared, the philosophy underlying Naoshima is 'well-being.' We aim to introduce a rich, fulfilling lifestyle that has seemingly been forgotten by modem, urban society.: 467  Such ideas often undergird the work of artists commissioned to produce site-specific, socially engaged artworks. For example, Motoyuki Shitamichi, whose practice involves immersion into the community and its local affairs, move to Naoshima with his family to distance himself from the bustle of major cities and pursue a long-term project on the industrial history of the island.: 52–53  === Reception and effects of festival === While the festival and the accompanying interstitial artistic interventions, craft and food fairs, and performances that take place both within and outside the official festival organized under the aegis of the Setouchi Triennale have brought a substantial amount of increased profit, tourism, and in some cases, population growth, not all communities included in the event have benefited equally from these interventions.: 37  Shiu Hong Simon Tu notes the limited effect on population and development that the festival has had in Inujima, which is geographically more remote and has stricter regulations on new construction under Okayama City's City Planning Act, in comparison to other islands such as Teshima and Ogijima, both of which have reported an increased population of newcomers who are actively engaged in the continued survival of the communities.: 35  Smaller communities such as Megijima and Inujima tend to have a greater percentage of older, retired residents, while larger islands such as Naoshima, Teshima, and Shodoshima tend to be richer in resources and are home to schools.: 2379  Local residents vary in their receptiveness towards the festival, and the scattered presence of museums and other art destinations across the islands has resulted in certain communities, in particular Naoshima and Teshima, boasting substantially more festival-related development outcomes than islands with fewer and less high-profile installations, such as Shodoshima and Megijima.: 2380–2381  The seasonal nature of the event and sharp surges and declines in customers also poses challenges for the construction of new businesses and the continued support of existing ones.: 2380  The festival's focus on site-specific art also raises challenges regarding the transience of these engagements and the disparities in intellectual and cultural value they provide for tourists and local stakeholders, and artistic projects vary widely in their involvement with local residents and their interests.: 58  Some critics have also called attention to the incongruence between Kitagawa and the organizers' insistence on shifting away from the culture of the metropolitan art world and the inclusion of works by internationally recognized figures such as Yayoi Kusama, Marina Abramović, and Olafur Eliasson.: 147  As such, it is difficult to generalize the effects and role of the festival on the overall Setouchi region, as resident and tourist experiences, artistic approaches, and social contexts vary widely across the island and port city communities. == Participating Islands and Cities == The following 12 islands and two coastal cities participate in the Triennale. == External links == Setouchi Triennale.

Shan-shan festival

Japan

The Bon-odori, a Japanese dance which is part of the Obon Festival, is widely enjoyed by the people in Tottori during the summer. There are various bon-dances throughout Japan, and the dances in Tottori can be categorized as Kasa-odori (a dance with a paper umbrellas) and te-odori (hand dance). == Tottori City's Shan Shan Festival (Kasa-odori) == The Kasa-odori is very popular in the eastern part of Tottori Prefecture. According to a legend in Kokufu, in the Edo period (1603–1867) during a drought, an old man named Gorosaku danced with an umbrella for the village god praying for rain. Gorosaku danced with the umbrella until he died, and the drought ended. These days, the dance is performed with ornamented paper umbrellas and Japanese swords, which represent the beautiful but gallant local culture of Tottori. == External links == Tottori Prefecture Page

Shichi-Go-San

Japan

Shichi-Go-San (七五三, lit. 'seven-five-three') is a traditional Japanese rite of passage and festival day for three- and seven-year-old girls, five-year-old and sometimes three-year-old boys, held annually on November 15 to celebrate the growth and well-being of young children. As it is not a national holiday, it is generally observed on the nearest weekend. == History ==Shichi-Go-San is said to have originated in the Heian period amongst court nobles who would celebrate the passage of their children into middle childhood, but it is also suggested that the idea was originated from the Muromachi period due to high infant mortality. The ages 3, 5 and 7 are consistent with East Asian numerology, which holds that odd numbers are lucky. The practice was set to the fifteenth of the month during the Kamakura period. Its meaning is to celebrate the survival of children, as infant and child mortality rates were higher in previous centuries. Over time, this tradition passed to the samurai class who added a number of rituals. The first of these ceremonies, for three year-olds, is called Kamioki, meaning hair-leaving; traditionally, from the period of seven days after birth until the age of three, a child's head would be kept shaved. The second of these ceremonies, for five year-old boys, is called Hakamagi-no-Gi. Similar to the Western practice of breeching, this marked the first time a young boy would wear formal attire (a hakama and a haori), associated with roles and responsibilities. The third ceremony is Obitoki-no-Gi, which is held for seven year-old girls. This ceremony marked the first time a young girl would wear an obi (a broad, stiff sash for a kimono) instead of simply wearing a kimono tied with attached strings or a lightweight, informal and scarf-like sash. Symbolizing the transition into womanhood, this practice began in the Kamakura period; originally, it was practiced for 9 year-old girls as well as boys, but in the Edo period transitioned into being performed for girls aged 7 only. By the Meiji period, the practice of Shichi-Go-San was adopted amongst commoners as well, and included the modern ritual of visiting a shrine to drive out evil spirits and wish for a long healthy life. == Current practice == Shichi-Go-San has changed little since the Meiji period. While the ritual regarding hair has been discarded, boys who are aged five and girls who are aged three or seven are still dressed in kimono—many for the first time—for visits to shrines. Three-year-old girls usually wear hifu (a type of padded vest) with their kimono. Western-style formal wear is also worn by some children. A more modern practice is photography, and this day is well known as a day to take pictures of children. It is common to observe the rite based on the traditional way of calculating age, or kazoedoshi, in which children are one year old at birth and gain a year on each New Year's Day. In this case, girls celebrate in the year in which they would reach an age according to the modern calculation of two or six, and boys in the year in which they would reach an age according to the modern calculation of four. == Chitose ame == Chitose ame (千歳飴, lit. 'thousand year candy') is given to children on Shichi-Go-San. Chitose ame is long, thin, red and white candy, which symbolizes healthy growth and longevity. It is given with a bag decorated with a crane and a turtle, which represent long life in Japan. Chitose ame is wrapped in a thin, clear, and edible rice paper film that resembles plastic. == In popular culture == In Crayon Shin-chan episode 26–3, My Shichi-Go-San, the Nohara family celebrates Shichi-Go-San. In the OVA Mega Man: Upon a Star, Roll makes a promise with Akane at a Japanese festival that she will wear a kimono on Shichi-Go-San. In Mama Loves the Poyopoyo-Saurus episode 11–2, Shobo-san who came in slobbing mama double, the Poyota family celebrates Shichi-Go-San. In Paranoia Agent episode 8, Happy Family Planning, the character Fuyubachi falls asleep on the train holding chitose ame, which he later gives to the young girl Kamome-kun. In Katte ni Kaizō episode 3, To Celebrate This Child's 7th Birthday, it is said that Kaizo is scared of Shichi-Go-San because of a childhood memory. In episode 17 of Osomatsu-san, a picture of Jyushimatsu wearing kimono for Shichi-Go-San is shown in the photo album. In episode 38 of the anime Dragonball Z, Kuririn asks Gohan if he is going to keep wearing that Shichigosan suit. In the second OVA of My Teen Romantic Comedy SNAFU, when Iroha is taking the group photo of the service club members, Hachiman remarks that their pose resembles the kind used for Shichi-Go-San. In chapter 19 of the manga Honey and Clover, Hagu has coming-of-age photos taken as she turns 20, but Morita edits the photo to make it look like a Shichi-Go-San photograph, because she looks so young. In the edited photo, Hagu is holding a bag of chitose ame. In episode 81 of the anime Toriko, main character Toriko and Komatsu distribute chitose-ame to children at Gourmet shrine on Shichi-Go-San as shoku-otoko. In episode 854-1 of the anime Chibi Maruko Chan, Maruko's cousins arrive to celebrate Shichi-Go-San. == External links ==Shichi-Go-San | Japan Experience Tokyo with Kids website

Shingen-ko Festival

Japan

The Shingen-kō Festival (信玄公祭り, Shingen-ko Matsuri) is a Japanese festival (matsuri) which is held annually to celebrate the legacy of daimyō Takeda Shingen in Kōfu, the capital city of Yamanashi Prefecture. It is the largest gathering of samurai in the world. == Background ==Takeda Shingen (武田 信玄, 1 December 1521 – May 13, 1573), of Kai Province, was a pre-eminent daimyō in feudal Japan with exceptional military prestige in the late stage of the Sengoku period. Shingen was the feudal lord of present-day Kōfu. Shingen was admired by his followers and rivals. He had a legendary rivalry with Uesugi Kenshin and they fought a series of five battles during the Battles of Kawanakajima. Shingen died of a disease during his pursuit to conquer all of Japan. 24 retainers (generals) served under Shingen. They are noted for their exceptional contributions to Shingen and the Takeda family. They are a popular topic for ukiyo-e and bunraku. == Description == This is a three-day festival that starts on the first or second weekend of April. Takeda's death anniversary is on April 12. There's a reenactment of Takeda Shingen's Koshu Battalion Deployment. People dress in traditional and samurai costumes of the Sengoku Period. An actor plays Takeda Shingen and he is surrounded by his Twenty-Four Generals. After the Shingen-ko Tea Ceremony, Takeda leads his army through the streets of Kōfu. They march from the plaza in front of Kosu station through the streets of Kōfu to Maizuru Castle Park which contains the ruins of Kōfu Castle. On the third day they reach the Takeda Shrine (武田神社, Takeda Jinja). A Shinto ritual is held on the anniversary of Takeda Shingen's death. There are multiple parades going to and from these locations. These parades are very theatrical involving serious reenactments who practice the rest of the year for this one weekend in April. The parades reflect the different comings and goings of Takeda Shingen during his life. This is one of the largest historical reenactments in Japan. In 2012 the festival was included in the Guinness World Records as the largest gathering of samurai in the world with 1061 participants. The role of daimyo Takeda Shingen is usually played by a Japanese celebrity. The 24 generals have extra detailed armor. Seeing so many people in traditional costumes and more than 1000 samurai gives an impression of what the Sengoku Period was like (1467 – 1600 CE). What's special is that anyone can join after a short application. Exchange students of the University of Yamanashi are usually the guard samurai group of the princess. The princess can also be represented by exchange students from Asian countries. So the festival is not fully historically accurate. Each festival has more than 100,000 visitors from all over Japan and international tourists. In 2013 there were 130,000 visitors during the 3 days of the festival. Daimyo Takeda Shingen was played by the actor Ken Matsudaira. Part of the proceeds went to support the area affected by the 2011 Tōhoku earthquake and tsunami. == Events == Each day has different kinds of events such as: Shingen-ko Tea Ceremony Ritual Prayer Street stalls with Yamanashi local products, food and drink stands Koihige Beard Style Contest Koihime Beauty Contest Sengoku Period Food Sampling Fu-Rin-Ka-Zan Dance Parade with 1000 performers Koshu Battalion Deployment Child Samurai Parade Takeda Period Parade Kendo Tournament Japanese Drum Taiko Performance Kofu Hayashi Performance – A Japanese traditional Noh performance in celebrating the battle victory Educational Lectures == Gallery ==

Shinjō Matsuri

Japan

The Shinjō Matsuri (新庄まつりの山車行事) is a Japanese festival celebrated from 24 to 26 August in Shinjō, Yamagata Prefecture. Mikoshi and approximately twenty floats are drawn through the streets, accompanied by odori, drums, and other performers. It has a two hundred and fifty-year history and was designated as an Important Intangible Folk Cultural Property in 2009. == History == The festival in Shinjō, and in particular their use of floats called yatai (屋台), is thought to have been initiated in 1756 in the midst of a famine during the Hōreki era. The event was planned by Tozawa Masanobu (1720–1756) who was the head of the Shinjō domain. The festival served not only to serve as a time of prayer for the upcoming harvest, but also to improve morale among the populace. The floats appearing in the festival are thought to have been initially influenced by the Gion Matsuri, but have since focused on themes related to kabuki, legendary animals, and elaborate scenes in nature. In 2009, the festival was granted the Important Intangible Folk Cultural Property designation by the Japanese government's Agency for Cultural Affairs. == Event structure ==The festival has three stages: yoi matsuri (宵まつり, night festival), hon matsuri (本まつり, main festival), and go matsuri (後まつり, latter festival). Floats will parade through the city while being accompanied by performers who play flutes, cymbals, taiko, and shamisen on a set repertoire of four pieces. The floats themselves are constructed by various municipalities within the city, and each municipality has its own associated performance group. Approximately 20 groups are represented in total. Generally, floats include life-size versions of famous kabuki performers, animals, and historical figures that are depicted in nature such as on mountains or rivers. One performance specific to the Shinjō Matsuri is the shishi-odori (鹿子踊り), a local dance that features men wearing deer-like hoods. In 2015, event coordinators began using GPS systems to position floats for the parade, to help event attendants locate floats, and to ease concerns over traffic congestion. Matsuri List of Important Intangible Folk Cultural Properties Important Intangible Cultural Properties of Japan == External links == (in Japanese) Shinjō Matsuri homepage

Shinko-shiki

Japan

Shinko-shiki (神幸式), also known as Shinko-sai (神幸祭), is a ceremonial practice within Shintoism involving the procession of a kami's shintai, or divine object. The shintai of the Kami is transferred from the primary Shinto shrine to a Mikoshi, a portable shrine, as part of the ritual. Typically, this ceremony occurs within the context of an annual festival hosted by a shrine. The procession is regarded as a means through which the Kami may inspect and validate the boundaries of a particular neighborhood or parish. The prominent feature of the procession involves a group of participants who proceed either on foot or through various modes of transportation along a predetermined route. These parades necessitate organizational efforts and resources, commonly arranged as integral components of a shrine's ceremonial or associated endeavors. This festival may occur on both land and water, with the route and destinations typically adhering to established traditions. Costumes and specific rituals often feature as part of the festivities. Occasionally referred to as O-watari, (お渡り) the festival encompasses a range of ceremonial practices and observances. The Gion Matsuri held at Yasaka Shrine serves as a well-known illustration of the Shinko-sai ritual. Shinko-shiki is primarily linked with the Kami's visitation to its adherents, although interpretations and ceremonial practices can vary significantly. For example, the Tokyo Shinko-shiki tends to be lively with a focus on revelry and alcohol consumption, whereas in Yuzawa, it is characterized by a more subdued and formal atmosphere.

Shinnenkai

Japan

A shinnenkai (Japanese: 新年会, literally new year gathering) is the Japanese tradition of welcoming the arrival of the New Year, usually by the drinking of alcohol. A shinnenkai is generally held among co-workers or friends in January. Like the many festivals (matsuri) and celebrations that the Japanese are known for, a shinnenkai is their way of getting together to celebrate a new year and to make promises to each other to do their best for this year while wishing each other good luck and fortune. A shinnenkai is similar to a bōnenkai in several ways with just a few exceptions. Both are observed by parties of friends or co-workers or sponsored by a company for their employees. Bōnenkai and shinnenkai are not part of the New Year Shogatsu celebration which lasts until the 3rd of January; they are instead a way of ending and beginning the year through a group celebration. At a shinnenkai however, some of the Shogatsu festivities can carry over to the New Year’s party like the making of mochitsuki by pounding sweet steamed rice or kagamiwari which is the breaking open of sake barrels with a wooden hammer and drinking together. This tradition started in the 15th century during the Muromachi period as gatherings to express one's thanks for each other. At that time, the party was known as nōkai (great achievement gathering). Later on in the 18th century a new word was appearing in writings and was since then was known as a bōnenkai or year-end party and a shinnenkai is the same type of celebration. Although the Japanese have always been a people of great feeling and emotion as in the expression mono no aware, they are more reserved in expressing their feelings to others, so the shinnenkai has been a way of showing public displays of gratitude. This is especially true for the company or business office shinnenkai where they can do bureikō or let their hair down and not worry about the boss/employee formal relationship or the rank and age divisions and have a good time. When a business decides to have a shinnenkai they take into account several things before planning a party. Some of their concerns are to ensure that enough of the employees and management will attend. They also try to set a generalized cost of no more than 5,000 yen per person; this is used to cover the cost of the party and to not discourage employees from attending a party that is too expensive. Some companies pay the entire cost of the party and will at times opt to not have the party at a traditional izakaya (restaurant and drinking places where the majority of shinnenkai are held) and instead have it on the business premises and save a lot of money in the process. Statistically, more people attend bōnenkai than shinnenkai parties. The majority of those that celebrate a shinnenkai are office co-workers, rather than friends. Bōnenkai, forget the year gathering in December

Shinsen

Japan

Shinsen (神饌, literally god + food offering) are offerings of foods given up to Shinto shrines or kamidana in Japan. The annual festivals carried out at different times of the year originated from Shinto rituals and festivals. As part of the ritual, locals would offer up food that had received a special blessing to welcome the kami (gods or spirits). Food offered up could range from their staple of rice to seafood, food foraged from the mountains, seasonal foods, local specialties, or food connected to the enshrined kami. At the end of the ritual, the offered food is eaten together to gain a sense of unity with the kami, and to gain their blessing and protection. The rite is known as naorai. == Process == === Preparation === There are shrines that have buildings dedicated to preparing shinsen, but for the shrines that do not, they separate their shrine office from the outside using a shimenawa, and then priests or ujiko, someone who worships an ujigami, who have purified themselves by abstaining from meat prepare the offerings. A purifying fire known as imibi is used, and to ensure no saliva or breath touches the shinsen, it is common for the priests to cover their mouths with paper. Such care is put into the preparation of the shinsen that even those whose relatives have recently been met with illness or death are not allowed to take part. Before the Meiji era, the imperial court would send out their chief steward to festivals held on imperial grounds such as the Kasuga Festival held at the Kasuga Grand Shrine to prepare the offerings. Upon Emperor Meiji's orders to revive the traditional ceremonies, the shinsen offered up returned to the unique kind given at festivals tied to the imperial family, but their preparation was carried out by regular Shinto priests. === Offerings ===As there is an underlying concept of doing all one can with sincerity, there are many changes in the contents of the shinsen depending on season or region. There are regions where the custom of offering up the first produce of the year before an altar without eating it remains, but there are also areas where offerings are selected from amongst the seasonal foods. ==== Grains ==== Ever since Japan learned how to cultivate rice, spring being the season to plow the fields and autumn being the season to harvest the crops has become the foundation of Japanese society. It is believed that the kami of food and agriculture, Ukanomitama, resides within the rice, and so rice is deeply connected to their way of life. It is for this reason that food or drink made from rice such as mochi or sake in the form of omiki are a staple offering, so much so that there is even a saying that says, There is no kami without sake. However, as the ritual does not have a specific form, the specific offerings are not standardized, either. ==== Specialty foods ==== Aside from grains, it is also common for seafood and vegetables to be offered up, and there are some shrines that offer up fowl. However, it is rare for animal meat to be offered up as shinsen. The Engishiki lists many specific offerings other than sacred sake, such as various kinds of mochi, and also contains records of how to prepare dishes like simmered bonito, sweetfish boiled in brine, and crucian carp simmered in hishio. Although many shrines desire shinsen made up only of vegetables that do not emit a strong smell, a Buddhist diet known as kinkunshoku, there are shrines that do not go by this. For example, garlic is offered up at Kamigamo Shrine, and animal meat is offered up at Shiromi Shrine, where a rite known as onie is carried out in which the head of a boar that had been hunted that year is offered up. Shrines where people are honoured, such as those who died in the war, it is common to offer up beer, cigarettes or other such off-the-shelf items, which is also considered shinsen. Local specialties or items tied to traditions are often given up as shinsen. That has continued to the present day, and many have remained in the form of a region's characteristic Shinto rituals. For example, Nara Prefecture's burdock ritual, Shimane Prefecture's eggplant ritual, Shiga Prefecture's cucumber festival, Kyoto's wasabi festival, and Tokyo's sumomo plum festival. Other than food symbolising a ripe harvest, there are shrines such as Mimi Shrine in Mihama, Fukui Prefecture, Suwa Shrine in Nambu, Aomori Prefecture, and Miho Shrine found in Matsue, Shimane Prefecture, where what is offered up is Dioscorea tokoro, a plant that is not regularly eaten in everyday life. There are three different interpretations for why the tokoro is offered up by the three different shrines: it is offered up at Mimi Shrine in thanks for keeping their hunger at bay during famine, Miho Shrine because it was said to be a lucky charm in a book of the Edo period resulting in it being used as a talisman at New Year's, Suwa Shrine because it was traditionally used for its medicinal properties. ==== Tougashi ==== Food prepared with oil is often given up as shinsen. Oil was traditionally made from ingredients such as sesame seeds, kaya or walnuts, but it is said the method of using oil to fry foods came from China, leading to them being called tougashi, or Chinese sweets. Sweets called heso-dango, named as such because they look like a belly button (heso), are offered up at Kobe's Ikuta Shrine. They are made by beating rice into rice flour, rolling them into balls, and then pressing a finger through the middle of it. When these are made into a semi-circular shape like gyoza dumplings instead, they are called buto. When it is laced together in a way that looks like an 8, it is called magarimochi. When it is cylinder-shaped, it is called baishi, though it was originally made by splitting it into a Y-shape. ==== Plants ==== There are also many shrines that offer up plants. For example, Isagawa Shrine in Nara offers up a sake barrel decorated with sasayuri lilies. This is because the enshrined deity, Himetataraisuzuhime-no-Mikoto, lived on Mount Miwa when she was young. There is a legend that on the bank of the Saigawa River that flows through it, there was an area where those lilies bloomed. Even now, the lilies offered up as shinsen come from Mount Miwa. == Passing down the traditions == In order to prevent the treatment of shinsen changing from being offerings to the kami to simply being regular mundane items, many of the details tied to the offering up of shinsen are passed down from generation to generation among trusted family members, so as to not mindlessly spread the methods. As a result, any written records left are often personal memos with very few official records left behind. This is also the case with the preparation of shinsen, and so there are many shrines that no longer know why it is tradition to make certain offerings as no written records were left. However, there are also shrines which, upon realising that it would be difficult to pass down certain aspects of the preparation through traditional methods, chose to leave written records. In 1871, the Great Council of State issued a proclamation abolishing the hereditary system of Shinto priests in which each new generation succeeded the last. In an attempt to pass down the information, Katori Shrine noted down the details of the rituals in various documents. Amongst these were details and attached illustrations on how to light an imibi, the required tools, how to use them, how to cut and weave Manchurian wild rice which is used to make the vessels which hold the offerings, how to prepare and dry fish, and how to make purifying smoke. In areas where an ujiko prepared the shinsen, the methods were passed down by a group known as a miyaza. The family that took the leading role in the miyaza was known as the touya, or the head family, and the central figure of that family was called the tounin. According to records detailing the system, the tounin was required to go through extreme fasting. There are shrines such as Miho Shrine that still retain the strict rules pertaining to this. For example, if someone is chosen to be the tounin, they must go through purification for four years without fail, and always ensure to pray at the shrine at midnight. If they meet with anyone during that time, they are required to restart from the beginning. There were some shrines where even when one finally became tounin, they had to go through further strict training which required them to remain in a room with all impurities removed, and they were restricted from not only meeting women, but from meeting anyone, at all. This was how they gained respect from the villagers, and gained the authority to become tounin. As a general rule, those that were part of the miyaza were the males of the household, but there were female positions, as well. It is not rare in the current day for rural shrines to struggle to find a successor. There are occasions where the amount of mochi needed is so large that it takes a lot of time and people to prepare them, so much so that it would be impossible for a single shrine priest to take all of that on by themselves. As such, they have to resort to buying already steamed and pounded mochi from stores, and only take on the shaping of the mochi. Originally, the head priest at Kitano Tenmangu Shrine would stay in their chambers for seven days before a ritual, and would not eat any food made by a woman. It would only be made by the man himself before he attended the ritual. But in 2012, the ritual was eased to only abstaining from meat for three days after taking into consideration the other duties required of the priest. However, the priest taking on the preparation is not simply due to a lack of successors, but rather because the descendents of the followers of Sugawara no Michizane prepare the shinsen themselves. This is because of legends that after Sugawara no Michizane was sent to Dazaifu, and his followers returned to Kyoto with his belongings when Kitano Tenmangu Shrine was built, they were the ones to prepare and offer up the shinsen, continuing on with their lives while purifying the spirits of the dead. Osechi Omiki === Citations === === Sources === 南里空海 (2011). 神饌. 世界文化社. ISBN 978-4-418-11202-9. 岩井宏實 (2007). 神饌 神と人との饗宴. 法政大学出版局. ISBN 978-4-588-21401-1. 増田昭子 (2011). 雑穀の社会史. 吉川弘文館. ISBN 9784642063784. 上田正昭 (1995). 春日大社 秘儀開封 生きている正倉院. 角川書店. ISBN 4-04-851109-2. 井上順孝 (2006). 図解雑学シリーズ|図解雑学 神道. ナツメ社. ISBN 4-8163-4062-9. 國學院大學日本文化研究所 (2003). 日本の食とこころ - そのルーツと行方. 慶友社. ISBN 4-87449-233-9. == Further reading == 吉川雅章 (1995). 談山神社の祭 嘉吉祭神饌「百味の御食」. 綜文館. == External links ==Ise Jingu – English – The Ise Grand Shrine is a Shinto shrine dedicated to the sun goddess Amaterasu. Jinja Honcho – English – The Official Japanese Organization of 80,000 Shinto shrines.

Shishi Matsuri

Japan

Silver Week

Japan

Silver Week (シルバーウィーク, Shirubā Wīku) is a new Japanese term applied to a string of consecutive holidays in September, occurring only in certain years. In 2009, the term gained popularity, referring to the unusual occurrence that year of a weekend followed by three Japanese public holidays in September. The holidays were:Respect for the Aged Day, third Monday of September Autumnal Equinox Day, astronomically determined, but usually September 23 Kokumin no kyūjitsu, the day in between the two other holidays Japanese law stipulates that if there is only one non-holiday in between two public holidays, that day should become an additional holiday, known as a Kokumin no kyūjitsu (lit. Citizens' Holiday). It is unusual for September to get this extra holiday, so the presence of a silver week was not widely noted before 2009. The term silver week refers to an imagined second rank after the more famous Golden Week. The holiday period is sometimes used for foreign travel. Prior to 2009, a different definition of Silver Week referred to the days in the second half of November around the time of Labour Thanksgiving Day, or during the first week of November by another source. Historians have identified Silver Week itself as a commercial invention of the 1950s film industry, keen to promote cinema attendance during the holiday by reference to the popularity of leisure pursuits during the better-established Golden Week, yet another invention of the Japanese film industry. However, this older definition of Silver Week did not catch on nor did it make it to some dictionaries. == September occurrences == The three-day break occurs in the following years:September 19 – September 23: 2009, 2015, 2026, 2037, 2043, 2054, 2071, 2099 September 18 – September 22: 2032, 2049, 2060, 2077, 2088, 2094 Public holidays in Japan

Spirit Boat Procession

Japan

The Spirit Boat Procession (精霊流し, Shōrō nagashi) is an event celebrated in various places in Nagasaki prefecture, Japan. It is part of the Bon Festival. During the event, the souls of the deceased are mourned. == Description == The procession takes place on August 15 of every year. During the procession, people float boats which are said to be carrying the spirits of the deceased down the river. The spirits are said to be sent to Sukhavati. It is done as an act of mourning by those who have lost a family member in the past year, though people who are not mourning participate as well. As with many other Japanese festivals, people carry firecrackers and gongs, and often sound off with kakegoe. Some boats are built up to look like festival floats, and many tourists come to see the event. Despite the atmosphere, the procession is actually a Buddhist event of mourning the deceased. At one time the boats were floated off into the ocean, but in recent years the boats are retrieved before they go out that far so as to prevent polluting the ocean. In 2010, it was reported that more than 180,000 people had attended the event. === Boats === The boats are called shōrōbune (精霊船). The boats are said to carry the souls of the deceased on them. The boats are mainly built by people who have lost a family member in the last year, though they are also built by others. The boats can be built from a quantity of different supplies and no particular one is preferred. Bamboo and grass are often used, though cogongrass is popular in Saikai, Nagasaki, and some other people use hardened corrugated cardboard. People who are mourning decorate the boat with the family crest, put a portrait of the deceased and the mortuary tablet on the boat, and also sometimes use a token that exemplifies the person (e.g. a shogi player may have a shogi piece on the boat). Those who are not mourning generally build small laced rafts, and set O-Bon lanterns, fruit or non-natural flowers on them instead. Boats made by individuals or family members are generally between 1 and 2 meters. Often boats also have a sail with sutras for Buddha and Kannon. Larger boats, called moyaibune, are created and sent out by neighborhoods, local councils or organizations. Prior to the 1950s, these sorts of boats were more popular, as individual family boats are expensive and considered relatively luxurious. Neighborhood boats are usually adorned with the town icon, and paper lanterns with family crests are hung off the boat. In more recent years, less traditional boats have gained popularity. These boats are discussed to as kawari shorobune (変わり精霊船) and are becoming progressively popular. An example of such a boat would be a yacht-shaped boat for someone who was an avid sailor. == Origin == There are various theories as to the festival's origin, though it is believed to be strongly influenced by a similar Chinese festival. The meaning of the firecrackers that are fired on the side of the road leading up to the launching place comes from a Chinese idea on how to ward off evil spirits, and by passing the boats by, they are cleansed. == Song == Masashi Sada, a native of Nagasaki, wrote a song called Shoro nagashi that is essentially about the festival. It was recorded along with Masami Yoshida under the band name Grape and was released in 1974. At the end of 2009 Sada's father died, and in 2010 he and his family sailed a boat in honor of his father. Footage was broadcast around the country. Bon Odori Obon Tōrō nagashi == External links == Shoronagashi (Nagasaki city) (in Japanese) Nagasaki newspaper writeup (in Japanese)

Tado Festival

Japan

The Tado Festival (多度祭, Tado Matsuri) is a Japanese festival that takes place every year during Japan's Golden Week on May 4 and 5 at Tado Shrine in the city of Kuwana, Mie Prefecture. == Event description == The main event for the festival is a horse jumping event. The horses are ridden by young males around the ages of 17–19 representing the six sections of the city. The horses run up a hill before trying to jump over a two-meter high wall. On the first day, each area's representative jumps over the wall twice for a total of 12 jumps. On the second day, each representative only makes one attempt for a total of six jumps. Other events follow the horse jumping on the second day, including yabusame, a form of archery. This event was named one of Mie Prefecture's Designated Intangible Cultural Properties in 1978. From 2020 to 2022, this traditional festival was completely suspended as a preventative measure for the COVID-19 pandemic. == External links == Tado Shrine homepage (in Japanese) Kuwana Sightseeing Guide: Tado Matsuri (in Japanese) Tado Matsuri (in English)

Tagata Shrine

Japan

Tagata Shrine (田縣神社) is a small shrine located in Komaki City, Aichi Prefecture, Japan, near Nagoya Airfield.: 6  Tagata Shrine is famous for its Harvest Festival Hōnensai, a fertility festival that some foreign tourists have dubbed penis festival, which is held annually on March 15. The festival has received large amounts of attention. It is near Ōagata Shrine which has a similar yonic festival the Sunday before this festival.: 6  == History == The exact year of foundation for Tagata Shrine is unknown, but it is believed to be over 1500 years old. It is known for combining beliefs related to fertility and agriculture.: 6  It is listed as a Myojin Taisha in the Engishiki Jinmyocho. == Harvest festival ==Harvest Festival (豊年祭, Hōnensai) is a fertility festival celebrated every year on March 15 at the shrine. Hōnen means prosperous year in Japanese, implying a rich harvest, while a matsuri is a festival. The Hōnen festival and ceremony celebrate the blessings of a bountiful harvest and all manner of prosperity and fertility.The venerated Shinto deities are Mitoshi (御歳神, Mitoshi-no-kami) and female deity Tamahime (玉姫命, Tamahime-no-mikoto). Mitoshi is the son of the Shinto male deity Toshigami (年神) or known by local as Ōtoshi (大歳神, Ōtoshi-no-kami) and grandson of the Shinto deity Susanoo. Tamahime is a princess and the daughter of Ō'arata (大荒田命, Ō'arata-no-Mikoto), the matriarch of Owari clan (尾張氏) of her husband Takeinadane (健稲種命, Take'inadane-no-mikoto) who were blessed with two sons and four daughters. After her husband's death, she returned to his hometown Arata (situated close to Komaki), encouraged to cultivate with the help of her father Ō'arata, honor and achieved his achievements.In Inuyama City, there is another festival Sunday before at Ōagata Shrine (大縣神社). This festival includes floats shaped like a vulva, which complement the phallic-shaped mikoshi used in the festival. == Gallery == == Access == About 5 minutes on foot (about 200m) from Tagata-jinja-mae Station on the Meitetsu Komaki Line . == Related pages == Ōagata Shrine Kanamara Matsuri Phallic processions Tagata-jinja-mae Station == External links == === English websites === 田縣神社トップページ│Tagata jinja New Site (Japanese; official homepage of Tagata-Jinja) Yamasa Institute Tagata Jinja - Hounen Matsuri site (English) Archived 2006-04-14 at the Wayback Machine NameBright - Coming Soon Phallus photos and bits of info === Japanese websites === Official website 田縣神社の豊年祭 小牧市

Takayama Festival

Japan

The Takayama Festivals (高山祭, Takayama Matsuri) in Takayama in Japan started in the 16th to 17th century. The festivals are believed to have been started during the rule of the Kanamori family. Correspondence dated 1692 place the origin to 40 years prior to that date. One of the festivals is held on 14 and 15 April and the other on 9 and 10 October. The Spring Takayama Festival is centered on the Hie Shrine. The shrine is also known as the Sanno Shrine, and the spring festival is also known as the Sanno Festival. The Sanno Festival is held to pray for a good harvest and the Autumn Festival is for giving thanks. The Autumn festival is centered on the Sakurayama Hachiman Shrine and is referred to as the Hachiman Festival. It is held after the crops are harvested. The fall festival is one of the three largest festivals in Japan. The other two are Kyoto's Gion Matsuri and the Chichibu Night Festival Matsuri. == Floats == The festivals are famous for the large ornate floats, or yatai, which roam around the city at night. The floats date back to the 17th century, and are decorated with intricate carvings of gilded wood and detailed metal-work, similar in style to art from Kyoto during the Momoyama period, and blended with elements from the early Edo period. Detailed carving, lacquering and beautiful decorative metal-works is found not only on the outside of the floats, but inside as well, under the roof and behind the panels, where the work is amazingly detailed. The floats are also “gorgeously decorated with embroidered drapery. The yatai floats are lined up before dusk, and once the town becomes veiled in the evening darkness, as many as 100 chochin lanterns are lit on each of the floats. The unique ornaments of the yatai floats look even more resplendent in the darkness of the night. The floats are moved around the city by people but are wheeled carts and the bearers are not required to endure the load. The floats are lit by traditional lanterns and escorted on a tour of the city by people in traditional kimono or hakama. Each float reflects the district in Takayama to which it represents. The craftsmanship and the Hotei tai has intricate marionettes which perform on top. The puppet show is registered as a cultural asset”. The tall festive floats are displayed during the two days of both festivals. During inclement weather the floats are returned to their storage houses. The Takayama Matsuri Yatai Kaikan stores four of the 11 fall floats; the others are stored in special storehouses throughout the city, when not in use. During inclement weather, the outer doors to the Yatai Kaikan are open so visitors may view them. The floats in the Yatai Kaikan are changed several times a year. The Yatai Kaikan is located in the northern end of Takayama's old town, a 15–20 minute walk from the station. The Yatai Kaikan is open is from 08:30 to 17:00 from March to November and from 09:00 to 16:30 from December to February. The admission fee is 840 yen. == Marionettes == The marionettes are made of wood, silk and brocade or embroidered cloth. They are operated by strings and push rods from within the yatai. “Karakuri (mechanical) puppet plays performed on a stage are superb”. The puppets like the Yatai represent the skilled craftsmen of the area. The three marionettes “on Hotei Tai (the god of fortune)” require 9 puppet masters to manipulate the 36 strings which make the marionettes move in a lifelike manner, with gestures, turns and other movements. A problem with the puppets are parts needed to repair the puppets. The springs in the puppets are made of Right whale baleen and cannot be replaced with steel springs or the baleen of other whales. Other materials used to make the springs cannot duplicate the movements of the springs made with Right whale baleen. Takayama, Gifu == External links ==Takayama Matsuri FestivalNHK(video) Takayama official website (in English) Takayama Guide (in English) Stepping back in time in Takayama (in English) Hida-Takayama travel guide from Wikivoyage (in English) Gifu travel guide (in English) Gifu crossroads (blog about tourism in Gifu) (in English)

Takekiri eshiki

Japan

Takekiri-eshiki (鞍馬山竹伐会式, Bamboo cutting festival) is an annual Japanese festival which occurs in June at Kurama-dera. The event is based on a legend in which a giant serpent was slain. Lengths of bamboo serve as surrogates for the serpent in a re-enactment of the legend.

Takengei

Japan

Takengei (竹ン芸) is a Japanese autumn festival performance. It is currently held in the Wakamiya Inari Jinja shrine in Nagasaki City. Since 2003, it is officially registered as part of Japan’s Folk Intangible Patrimony. Takengei is an annual two-day event organized on October 14 and 15. Two 10 meters high bamboo poles are erected inside the sanctuary; they are called “male bamboo” (男竹) and “female bamboo” (女竹). Accompanied by traditional drums, flutes and shamisen, two people in white garb and with a kitsune mask climb up the poles and declare to each other their love at the top of the bamboos. They also accomplish some kind of acrobatic performance. At the end, the fox at the top of the male bamboo throws around some small rice cakes (mochi), pulls out of a pocket in his garb a chicken and lets it fly to the ground. Eventually both foxes go down the poles with a spectacular slide. == History == The festival was first performed in 1820, and dedicated by the Yaoyamachi (八百屋町) locality to Nagasaki Kunchi, held at Suwa Shrine. Performances continued annually until a major fire destroyed much of Suwa Shrine in 1856. After a dedication ceremony on November 24, 1896, Takengei has been dedicated to Wakamiya-Inari-Jinja, and continues to be performed every year in October. == Notes ==

Takeshima Day

Japan

In Japan, Takeshima Day (竹島の日) is celebrated on February 22 every year since 2005. Public events related to Takeshima are held on this day, and the day is also used to demonstrate Japan's sovereignty over the Liancourt Rocks. == History == Both Japan and South Korea have sworn sovereignty over the Liancourt Rocks, which is currently occupied by South Korea. Since at least 1954, the Shimane prefectural government has been taking steps to strengthen its sovereignty over the Liancourt Rocks, and in 1996, the Shimane prefectural government submitted a report to the Japanese government requesting the establishment of an exclusive economic zone that includes the Liancourt Rocks. In 2003, Jodai Yoshiro, an official of Shimane Prefecture, expressed his dissatisfaction to government's attitude at a meeting, saying that Similarly to the Northern Territories Day, it is desirable to have a national Takeshima Day, as a tool in enhancing the national movement. In March 2005, the Shimane Prefectural Government officially adopted an ordinance establishing the Takeshima Day, intended to commemorate the 100th anniversary of Japan gaining control of the islands. Local politicians have tried to elevate this festival to a national holiday. The Japanese government has rejected a proposal to make it a national holiday. In 2013, the central government of Japan sent officials to Shimane Prefecture to celebrate this festival for the first time. Since then, the Japanese government has sent officials to this event for nine consecutive years. == Reception == In October 2005, the Party for the Protection of Tokdo launched a petition to establish a Dokdo Day, which was submitted to the National Assembly and accepted on December 10. Citizen groups in Korea have organized several demonstrations in front of the Japanese Embassy against the holiday. Cho Tae-yong, a spokesperson of South Korea's foreign ministry, said in a statement that sending a senior official to the event would undoubtedly harm relations between the two countries.

Tanabata

Japan

Tanabata (Japanese: たなばた or 七夕, meaning Evening of the Seventh), also known as the Star Festival (星祭り, Hoshimatsuri), is a Japanese festivals originating from the Chinese Qixi Festival. It celebrates the meeting of the deities Orihime and Hikoboshi (represented by the stars Vega and Altair respectively). According to legend, the Milky Way separates these lovers, and they are allowed to meet only once a year on the seventh day of the seventh lunar month of the lunisolar calendar. The date of Tanabata varies by region of the country, but the first festivities begin on 7 July of the Gregorian calendar. The celebration is held at various days between July and August. == History == The festival was introduced to Japan by the Empress Kōken in 755. It originated from The Festival to Plead for Skills (乞巧奠, Kikkōden), an alternative name for Qixi: 9  which is celebrated in China and also was adopted in the Kyoto Imperial Palace from the Heian period. The festival gained widespread popularity amongst the general public by the early Edo period,: 19  when it became mixed with various Obon or Bon traditions (because Bon was held on 15th of the seventh month then), and developed into the modern Tanabata festival. Popular customs relating to the festival varied by region of the country,: 20  but generally, girls wished for better sewing and craftsmanship, and boys wished for better handwriting by writing wishes on strips of paper. At this time, the custom was to use dew left on taro leaves to create the ink used to write wishes. Incidentally, Bon is now held on 15 August on the solar calendar, close to its original date on the lunar calendar, making Tanabata and Bon separate events. The name Tanabata is remotely related to the Japanese reading of the Chinese characters 七夕, which used to be read as Shichiseki (see explanation about the various kanji readings). It is believed that a Shinto purification ceremony existed around the same time, in which a Shinto miko wove a special cloth on a loom called a tanabata (棚機) and offered it to a god to pray for protection of rice crops from rain or storm and for good harvest later in autumn. Gradually this ceremony merged with Kikkōden to become Tanabata. The Chinese characters 七夕 and the Japanese reading Tanabata joined to mean the same festival, although originally they were two different things, an example of jukujikun. == Story ==Like Qixi and Chilseok, Tanabata was inspired by the famous Chinese folklore story, The Cowherd and the Weaver Girl. Some versions were included in the Man'yōshū.: 25  The most popular version is as follows:: 1  Orihime (織姫, Weaving Princess), daughter of the Tentei (天帝, Sky King, or the universe itself), wove beautiful clothes by the bank of the Amanogawa (天の川, Milky Way, literally heavenly river). Her father loved the cloth that she wove and so she worked very hard every day to weave it. However, Orihime was sad that because of her hard work she could never meet and fall in love with anyone. Concerned about his daughter, Tentei arranged for her to meet Hikoboshi (彦星, Cowman/Cowherd Star, or literally Boy Star)(also referred to as Kengyū (牽牛)) who lived and worked on the other side of the Amanogawa. When the two met, they fell instantly in love with each other and married shortly thereafter. However, once married, Orihime would no longer weave cloth for Tentei and Hikoboshi allowed his cows to stray all over Heaven. In anger, Tentei separated the two lovers across the Amanogawa and forbade them to meet. Orihime became despondent at the loss of her husband and asked her father to let them meet again. Tentei was moved by his daughter's tears and allowed the two to meet on the 7th day of the 7th month if she worked hard and finished her weaving. The first time they tried to meet, however, they found that they could not cross the river because there was no bridge. Orihime cried so much that a flock of magpies came and promised to make a bridge with their wings so that she could cross the river. It is said that if it rains on Tanabata, the magpies cannot come because of the rise of the river and the two lovers must wait until another year to meet. The rain of this day is called The tears of Orihime and Hikoboshi. === Names === ==== Characters ==== Orihime and Hikoboshi are called various names in the different versions of the story.: 10  ==== Festival ==== The Festival of Tanabata is also known by various names: === Other stories === ==== Human male and Heavenly female ==== Japanese scholars pointed out that some tales of the Tanabata cross over with the character of the Celestial Maiden (otherwise known in Japan as Tennin Nyoobo or Hagoromo). Comparative scholarship on the Japanese variants points that at the beginning of the story, the human male goes near a lake for a variety of reasons (a prayer to the gods for a wife; a vision sent in a dream; a grateful animal points him the way). Over the course of the story, the human partner reaches the celestial realm where his wife and her family live. Once there, he is forced to perform tasks before they reunite. At the end of the narrative, the husband breaks a taboo (he should not eat a certain melon/gourd, but he does and is washed away) and he and his celestial wife are separated, only to reunite again during the night of 7 July. James Danandjaja relates the Japanese tale of Amafuri Otome (The Woman who came from the Sky), as a similar tale of the unmarried mortal man, named Mikeran, who withholds the kimono from a bathing lady so she cannot fly home to the sky. Years after they marry, she finds her kimono and flies home with their children. Mikeran fashions a thousand straw sandals to reach the sky world and find his wife. When he meets his parents-in-law, the father-in-law forces him to perform some tasks, and tricks the human with cutting a thousand watermelons in one day. The human's sky wife knows it is a trap, but he does it anyway and is washed away by a flood created from the watermelons. Thus, they can only meet on the night of the Tanabata festival. ==== Human female and Heavenly male ==== Professors Masako Satō and Noriko T. Reider provided a narrative analysis of an ancient tale involving a human female and her future consort, Prince Ame-waka-hiko. In this tale of the Otogi-zōshi genre, the Prince takes the form of a serpent and marries a human woman. He later reveals he is a heavenly deity named Dragon Prince. After some time, he disappears and his human bride must seek him out (akin to the Graeco-Roman myth of Cupid and Psyche), even reaching the heavenly realm, where his father, an oni, lives. At the end of this tale, the lovers are forcibly separated by the oni father and can only reunite during the Tanabata. Noriko T. Reider draws attention to a second story of this combination: the Qian Luwei Tale. In this version, the human wife's father is identified as Qian Luwei, and the male deity is Hikoboshi, the son of Bontennō, Brahma. == Customs ==In present-day Japan, people generally celebrate this day by writing wishes, sometimes in the form of poetry, on tanzaku (短冊, tanzaku), small pieces of paper, and hanging them on bamboo, sometimes with other decorations (see also Wish Tree). The bamboo and decorations are often set afloat on a river or burned after the festival, around midnight or on the next day. This is analogous to the custom of floating paper ships and candles on rivers during Obon. Many areas in Japan have their own Tanabata customs, which are mostly related to local Obon traditions. There is also a traditional Tanabata song: == Date == The original Tanabata date was based on the Japanese lunisolar calendar, which is about a month behind the Gregorian calendar. As a result, some festivals are held on 7 July, some are held on a few days around 7 August (according to the One-Month Delay way), while the others are still held on the seventh day of the seventh lunar month of the traditional Japanese lunisolar calendar, which is usually in August in the Gregorian Calendar. The Gregorian dates of the seventh day of the seventh lunar month of the Japanese lunisolar calendar for the coming years are:2018: August 17 2019: August 7 2020: August 25 2021: August 14 2022: August 4 2023: August 22 2024: August 10 2025: August 29 2026: August 19 == Festivals ==Large-scale Tanabata festivals are held in many places in Japan, mainly along shopping malls and streets, which are decorated with large, colorful streamers. The most famous Tanabata festival is held in Sendai from 6 to 8 August. In the Kantō area, two of the largest Tanabata festivals are held in Hiratsuka, Kanagawa (around 7 July) and in Asagaya, Tokyo immediately prior to the start of the Obon holiday in mid August. A Tanabata festival is also held in São Paulo, Brazil around the first weekend of July and Los Angeles, California in the beginning of August. Although Tanabata festivals vary by region, most festivals involve Tanabata decoration competitions. Other events may include parades and Miss Tanabata contests. Like other Japanese matsuri, many outdoor stalls sell food, provide carnival games, etc., and add to the festive atmosphere. Tokyo Disneyland and Tokyo DisneySea often celebrates the Tanabata Festival featuring a greeting parade with Minnie Mouse as Orihime and Mickey Mouse as Hikoboshi. == Sendai festival == The Sendai Tanabata Festival is the most famous in Japan. Tanabata has been celebrated in the region since the time of Date Masamune (1567–1636) who was the first warlord in the Sendai area. The festival began shortly after the city was founded in the early Edo Period. The Tanabata festival gradually developed and became larger over the years. Although the festival's popularity started to dwindle after the Meiji Restoration, and almost disappeared during the economic depression that occurred after World War I, volunteers in Sendai revived the festival in 1928 and established the tradition of holding the festival from 6 to 8 August. During World War II it was impossible to hold the festival, and almost no decorations were seen in the city from 1943 to 1945, but after the war, the first major Tanabata festival in Sendai was held in 1946, and featured 52 decorations. In 1947, the Showa Emperor Hirohito visited Sendai and was greeted by 5,000 Tanabata decorations. The festival subsequently developed into one of the three major summer festivals in the Tōhoku region and has become a major tourist attraction. The festival now includes a fireworks show that is held on 5 August. At the Sendai Tanabata Festival, people traditionally use seven different kinds of decorations, which each represent different meanings. The seven decorations and their symbolic meanings are: The ornamental ball (薬玉; Kusudama) often decorated above streamers in present-day Tanabata decorations was originally conceived in 1946 by the owner of a shop in downtown Sendai. The ball was originally modeled after the dahlia flower. In recent years, box-shaped ornaments have become popular alternatives to the ornamental ball. Since 2018, streamers inspired by the costumes of the two-time Olympic figure skating champion Yuzuru Hanyu have been on display at the Zuihōden. == G8 summit in 2008 ==In 2008, the 34th G8 summit in Tōyako, Hokkaidō coincided with Tanabata. As host, Japanese Prime Minister Yasuo Fukuda invited the G8 leaders to participate in the spirit of the festival. They were each asked to write a wish on a piece of paper called tanzaku, to hang the tanzaku on a bamboo tree, and then to take the necessary actions to change the world for the better. As a symbolic gesture, the actual writing and the act of hanging up that note is at least a first step. The Japanese Ministry of Foreign Affairs made colored strips of paper and a bamboo tree for G8 wishes available in Roppongi during the summit. Protesting organizations in Sapporo during the G8 summit also tried to use the spirit of Tanabata to focus attention on a somewhat different set of wishes. Non-governmental organizations including Oxfam and CARE International set up an online wish petition campaign to coincide with the G8 Summit and Tanabata. Outside Japan, Fukuda's timely gesture had unanticipated consequences. For example, the Indian nationally circulated newspaper, The Hindu, picked up on this festival theme by printing an editorial featuring unconventional Tanabata wishes. Fukuda also invited his fellow citizens to try turning off the lights in their house and stepping outside to enjoy with their family the sight of the Milky Way in the night sky. On 7 July, the Japanese Ministry of the Environment anticipated that over 70,000 facilities and households across Japan would switch off their lights from 20:00 to 22:00 as a symbolic step and as a wish for the future. Sekidera Komachi, a famous Noh play set during the Tanabata festival Mobara Tanabata Festival Qixi Festival Chilseok Japanese festivals == Explanatory footnotes == == Further reading == Como, Michael. Weaving and Binding: Immigrants Gods and Female Immortals in Ancient Japan. University of Hawai'i Press, 2009. Accessed June 30, 2021. JSTOR j.ctt6wqcr3. == External links ==Kids Web Japan Tanabata Festival in SendaiNHK

Tenjin Matsuri

Japan

Tenjin Matsuri (天神祭, Tenjin Matsuri) is a festival held throughout Japan on the 24 and 25 July every year at Tenmangū shrines. The festival commemorates the death anniversary of the deity Sugawara no Michizane, of these festivals, the one held in Osaka at Osaka Tenmangu Shrine is the largest. The celebrations climax with a 100 river-boat procession and fireworks show. The reflection of fireworks and lanterns on the Okawa River give it its alternative name of the Festival of Fire and Water. Along with the Kishiwada Danjiri, Tenjin Matsuri is one of the key Shintō festivals of Osaka, and among the most famous in Japan. == History == The legendary history of the event states that it began in the year 951 AD, two years after the establishment of Osaka's Tenmangu Shrine. In 2017 it was reported that the yakuza were being excluded from participating in the boat parade and sponsoring fireworks displays, this comes as part of an increasing government campaign to clamp down or organised crime. During the COVID-19 Pandemic, the festival was put on hold, with the first full festival taking place in July 2023. == The Festival == Early in the morning on the 24th July, a prodigious student is selected to go to the shrine by the Okawa River; they are given a sacred spear (神鉾, kamihoko) and must float it on the river. To where the spear floats to the divine spirit will be carried to. This is referred to as the Hokonare Ritual (鉾流神事, hokonare shinji). On the 25th July much of the day's festivities take place around 6pm. When the boat parade begins, each boat is donated to and/or crewed by a citizen's interest group or social club. This practice is called the Funatogyo (船渡御). At around 7.30pm the fireworks display starts and usually lasts about 90 minutes. Traditional food associated with the festival includes chilled somen noodles and pike conger.

Tobata Gion Yamagasa festival

Japan

The Tobata Gion Yamagasa festival (戸畑祇園山笠) is a popular local Japanese festival (matsuri) which takes place annually in Tobata, a ward of Kitakyushu in Fukuoka prefecture, Kyūshū, Japan. It is held for three days (Friday–Sunday) before and after the fourth Saturday of July. The festival is a national cultural asset of Japan, and is centred on the parading of the Yamagasa (山笠). == The Yamagasa == The Yamagasa (or Yamakasa) are very large floats, and are the focal point of the festival. There are four regions of Tobata which participate: Higashi, Nishi, Tenraiji and Nakabaru. Each region has a large Yamagasa for men and a small one for boys, making eight main floats in total. During the festival in the daytime, the eight official floats with twelve great flags hoisted on the four large ones are carried for a parade, followed by some small floats for children. But in the nighttime, the floats are completely transformed into pyramids of light—huge Lantern Yamakasa floats, their decorations with the flags removed. Each with twelve layers of 309 lanterns, 10 meters high, and 1.5 tons in weight, is shouldered by about 100 carriers. To move the Yamagasa is an art which requires concerted lifting by all the carriers. To ensure that they do it successfully, they all shout yoitosa, yoitosa together in a rhythmic chant with drums and cymbals. == History == This festival has its origin in 1802, when people plagued by an epidemic in Tobata Village of Chikuzen prayed to Suga-taijin to disperse the plague, their prayers were answered and all of the villagers with the plague were cured. At that time the villagers held the Yamakasa Festival as the celebration event of the answer to their prayers. At some point, the nighttime races against the clock around a set course were abandoned . However, as of 2017, they take place. Also, a Yamagasa festival for ladies has been started . Wasshoi Hyakuman matsuri == Notes == == External links == Movie of Tobata Gion - taken by the uploader Tobata Gion via the Internet Archive (in English)

Tōkoyasaka Jinja tōnin gyōji

Japan

Tōkoyasaka Jinja tōnin gyōji (東湖八坂神社のトウニン（統人）行事) is a festival celebrated in Oga and Katagami, Akita Prefecture, Japan. The main event is on 7 July. In 1986 it was designated an Important Intangible Folk Cultural Property. Japanese festivals List of festivals in Japan List of Important Intangible Folk Cultural Properties Intangible Cultural Property (Japan)

Tokyo Biennale '70: Between Man and Matter

Japan

Tokyo Biennale ‘70: Between Man and Matter (Japanese: 第10回日本国際美術展:「人間と物質 」, Hepburn: Dai-10 kai Nihon Hokusai bijutsu-ten: Ningen to busshitsu) opened in May 1970 at the Tokyo Metropolitan Art Museum, and later traveled to Kyoto, Nagoya and Fukuoka. It was the tenth of eighteen international art exhibitions held between 1952 and 1990, sponsored and organised by Mainichi Shimbun, a newspaper with a long history of organising significant art exhibitions. In the history of biennials, Tokyo Biennale '70 marked a shift from the national-representation and prize-awarding model to one that was focused on the forefront developments of contemporary art practice. Specifically, there was a conscious juxtaposition of the latest trends of Post-minimalism and Conceptualism across Euro-America and Japan. Leading art critic Nakahara Yusuke was selected a commissioner by Minemura Toshiaki at Mainichi to reconceive this edition of the Biennale, eventually settling on the theme of Between Man and Matter. The Japanese subtitle of the exhibition literally translates as Man and Matter, but Nakahara deliberately chose to phrase it as Between Man and Matter. This reflects Nakahara's interest in exploring the intagibility of the site, or rinjō-shugi (in-situ-ism/on-site-ism). Nakahara had picked this title over other potential titles such as Real and Imaginary and Art of Concept. Minemura, who served as the organizer of the Biennale, had joined the Mainichi Cultural Enterprises Department in 1960, and was the key catalyst of shifting the direction of the Biennale. A large part of his ability to conceive of this new format was due to his own immersion in the contemporary art scene in Paris, where he studied in 1967-8. Minemura chose Nakahara for his background in physics and conceptual mindset, despite his relatively young age (39) for the heavy responsibility of a commissioner. Tokyo Biennale '70 can be seen as the culmination of Nakahara's art criticism throughout the 1960s alongside his peers Tōno Yoshiaki and Hariu Ichiro (known as the Big Three art critics), in which he had actively commented on artist's self-reflexive positionality and affinities to Euro-American practices. He noticed that there was an increasing polarisation in the discussion between ultranationalism [kokusui-shugi] verus ‘abroad’ [kaigai] and ‘international art establishments’ [kokusai gadan] , commenting that they were then (1968) in a transitional phase between the former to the latter. He argued that true internationality would only emerge when the one no longer contested the existence of the other, and vice versa. Nakahara would then continue working on curatorial projects developing his notion of internationality, namely as the commissioner of the Japanese Pavilion at the 35th (1976) and 36th (1978) Venice Biennale (Tōno and Hariu having commissioned the preceding three iterations). == Exhibition concept == As Nakahara notes in his introduction to the catalogue, the concept of the exhibition was inspired by (then) recent foreign exhibitions: When Attitudes Become Form, curated by Harald Szeemann at Kunsthalle Bern (1969), and Anti-Illusion: Procedures/ Materials held at the Whitney Museum of American Art in the same year. Critical to Nakahara was the prioritisation of the conceptualisation of a work over its final execution.Nakahara's concept for the Biennale can be understood through his formulation of the museum as a ‘matrix’. The matrix was a place or a situation for man's encounter with art, or matter, rather than just being a nondescript space that surrounds the artwork. The matrix was not neutral, and should be regarded integral aspect of the relationship between man and matter. This is best evidenced through Nakahara's essay in the exhibition catalogue: As opposed to the work’s basic quality as something closed in and as a totality of form and density, ‘stressing’ the relationship between human and matter, or works as something to be ‘experienced,’ these emphasize circumstance, placement, place, distribution, process, and time. These are necessary in order to produce a situation where humans and matter come in contact. And these are not works that participants simply make in their studios and exhibit it, but directly scout the area and produce work based on what they see. Location too is no longer something abstract but an undeniable ingredient in this contact of human and matter. This is further explicated by Nakahara's commentary on the Biennale in Bijutsu Techô after its initial showing, focusing specifically on the concept of a life space that does not privilege the art object as sacrosanct material. It is widely known that a phenomenon that appears to be an integration of art and life became conspicuous in the works exhibited in museum spaces. In other words, by making the non-everyday space of the museum more everyday-like, they let the alienation of “space” happen. . . . I have repeatedly talked about the shift from the work as “thing (mono)” to the work as “space.” Instead of regarding a work-as-object as something that transcends the [surrounding] space, what I have suggested is equating objects with space and granting significance to the relationships between objects and space. Our real lives are like that. In the life space (seikatsu kûkan) in which we live, it is not that various objects exist transcendentally. Our life space where we act exists as their aggregate. In this sense, one can say that the work as “space” is the same as life space in their “structures.” Kenichi Yoshida has even characterised Nakahara's concept of the matrix to bear affinities to the notion of the total work of art, which could be reflected by how the organizers tracked the process of putting the exhibit together through their own paper documentation. Minemura recorded the trials of the exhibit, as the museum resisted certain works of art because of the space and how some works were refused due the museum’s reluctance to accommodate the request. Since Mainichi's international biennials was usually accompanied by two volumes of catalogue, one for the introduction of artists, the other for the documentation of the exhibited work, Minemura took advantage of it by publishing process documentation and the final installed exhibition. In the first volume, each artist was given free rein to include as many biographical details and images within their assigned pages, resulting in a broad spectrum of plans (be it in actual diagrams, manifestos, inspiration images, sketches and renderings, xerox scans, etc). These details of the construction of the exhibition are meant to be as critically considered as the presence of the artworks in the space themselves. Thus, Minemura made sure to bring the international artists in to Tokyo so that they should be able to produce their work in the space/matrix, as well as to allow for adaptations of their works in response to the local environment. Kenichi Yoshida notes that Giuseppe Penone’s Dematerialization of a Room (1970) sought to dislocate space using a series of circular mirror each measuring five centimeters in diameter, placed in various locations from the museum room to Ueno Park where the museum is located. And Michio Horikawa’s work The Nakanomata River Plan-13 consisted of 13 stones picked and mailed to the exhibit with a record of where they were collected. Richard Serra’s piece was simply a tree planted in the park, which would eventually become imperceptible, blending in with the rest of the environment. Okada Takahiko remarked that rather than to conceal, Christo wrapped things in order to generate something that cannot be seen. On Kawara now living in New York was also invited and his Date Paintings hugged the walls of an entire room, neatly organized in almost a minimalist manner, repeating and distending into the infinite space and time; while Matsuzawa Yukata’s piece pointed to the immaterial, pondering the state of death and nonexistence as it played with dichotomy of presence and absence. In the duration of the exhibition, several of the installations were shifted from their original spaces. The artists whose work was moved include Rinke, Krasinski, Koshimizu, van Elk, Kaltenbach and Panamarenko. Barbara London has also noted that Tokyo Biennale '70 was the first international exhibition to feature video installations, with a special video section that included Nakaya Fujiko's Statics of an Egg (1973), Yamaguchi Katsuhiro's Las Meninas (1974–75), Yamamoto Keigo's star-tracing game, Komura Masao's junked car, and works buy Wada Morihiro, Kobayashi Hakudō, Matsumoto Shōji, and Shigeko Kubota. However, it appears that this video section was considered separate from the rest of the work-installations, as the aforementioned video artists were not included in the official list of artists, or the catalogues produced. == Documentation == Tokyo Biennale '70 is also notable for the range of photographic documentation available, in most cases produced by practicing artists who experimented in representing the cumulative form of the exhibition in specific aesthetic styles. Kai Yoshiaki notes that Nakahara's interest in organising the exhibition as a life space (seikatsu kûkan) had strong affinities to the practice of prominent photographers such as Tômatsu Shomei and Moriyama Daido (affiliated with Provoke). Although there appeared to be a divide between photographic practice and the circulation of visual art through major art magazines such as Bijutsu Techô and Geijustu Shinchô in the 1960s and 70s, Ōtsuji Kiyoji's photographic documentation of Tokyo Biennale '70 proved that there were clear intersections within the conceptual and aesthetic interests of Japanese photographers and international contemporary art. Kai characterises Ōtsuji's photographs as unusual as a document of an art exhibition, in which the entire space is central to the composition of the photographs, as compared to a more conventional centering around the artworks. Kai describes the photographed gallery as vacant, without the coldness of modern art museums (with white cube spaces or otherwise)—in other words, without the veneer of austerity and seriousness, rather an ordinary space that is more accessible to the lay person. Ōtsuji also captured several artwork making process photographs, with volunteers executing Sol Lewitt's work, focused on the aesthetics of labour more so than the finished artwork. Kai categorises Ōtsuji's work as taken using the typical style of konpora photography: the use of a wide lens, horizontal format, a distance from the main subject that enables the photographer to depict its surroundings, and a preference for undramatic moments. Anzai Shigeo, a painter turned photographer (in the late 1960s) was asked by Nakahara to support several of the exhibiting artists, including Richard Serra, Sol LeWitt and Daniel Buren, in the production of site-specific works. While assisting them, he began photographing the production process and the completed works. Anzai took 4 types of photos, showing artists in the process ofcreating their works, works of art in-situ (close-ups and wide shots), documentations of artists’ performances, artists’ portraits and ‘snap-shot’-like photographs. Anzai's personal relationships to the exhibiting artists and status as a requested photographer is reflected in the proxemical relationship of the camera to the subjects, providing a close and more intimate perspective compared to Ōtsuji. Anzai description of the production process as ‘not going straight to the artwork but keeping a distance’ further contextualises his photographic documentation, position his gaze ‘on the side of the artist’ rather than the object itself. == Impact == While the initial reception of Tokyo Biennale by locals was lukewarm, and the format of this edition of the biennale was not repeated in subsequent years, recent scholarly and curatorial projects have revisited and asserted the importance of the Biennale as an unprecedented platform of international artistic exchange. The works included and exchanges taking place around Tokyo Biennale '70 have been exhibited and contextualised as a significant node in international artistic exchange. Institutions such as Tate Modern have collected several of the works shown in the Biennale, exhibiting them in their permanent collection gallery exhibition Materials and Objects (2016–, curated by Mark Godfrey). A symposium about the Biennale was also held in conjunction with the opening of this display, featuring paper presentations by art historian Yohko Watanabe and Susumu Koshimizu, one of the youngest artists who had been included in the exhibition. Given the intensely collaborative nature of how the works were made and installed in the Tokyo Metropolitan Art Museum space, the exhibition layout and composition has been subject of an ongoing research project at Keio University Art Center. The research center has been endowed with archival materials belonging to Minemura Toshiaki, and produced presentations of exhibition layout renders at Introduction to Art Archives XIII: Tokyo Biennale '70 Revisited (at Keio University Art Space, 2016). In 2010, the Museum of Modern Art, New York recreated Edward Krasiński’s installation for the biennale, while in 2014 curator Shinji Kohmoto in collaboration with artist Koki Tanaka organised a two-day workshop at the Kyoto Municipal Museum of Art which included, among other things, a reading of Nakahara’s statement from ‘Between Man and Matter’ and an action with fabrics that related to Christo’s Wrapped Floor installation. Art Historian Lucy Lippard also included the exhibition in her selection of significant shows in her seminal publication Six Years. Reiko Tomii charts Tokyo Biennale '70 as belonging to a series of large scale exhibitions that promulgated, consolidated and established the formation of groups such as Mono-ha, alongside exhibitions like Biennale de Paris (1969, 1971, 1973), Trends in Contemporary Japanese Art (1970, The National Museum of Modern Art, Kyoto), August 1970: Aspects of New Japanese Art (1970, The National Museum of Modern Art, Tokyo), and Contemporary Art Exhibition of Japan (1971, Tokyo Metropolitan Art Museum, also sponsored by Mainichi Shimbun). This is significantly in contrast with the precedent of establishing artist collectives/groups through self-organised group exhibitions. Tomii also notes that Tokyo Biennale '70 was but the third major exhihition where Japan hosted an inbound interface where Japanese art(ists) were able to consider their positionality in relation to the postwar/emerging contemporary Euro-american art world. The first was, “Salon de mai” (1951, Tokyo), featuring modernist paintings from France, and “Éxposition internationalede l’art actuel/Sekai, konnichi no bijutsu-ten” (1956), a seminal presentation of Art Informel in Japan. Tomii also notes that Tokyo Biennale '70s unique mode of not abiding by the selecting criterion of national representation, in the context of an international exhibition, was unprecedented and proposed a viable alternative to the existing Venice and São Paolo biennales, which had already tried to reform themselves. Most importantly, Tomii considers Tokyo Biennale '70 as proving that Japanese artists' practices were on par if not exceeding the innovation of their Euro-American counterparts. In the months leading up to Tokyo Biennale '70, the concurrent planning of Expo '70 was attracting a lot of resistance from artist-protestors, who were against the nationalistic propaganda evoked through the exponentially developed techno-centric vision of a metropolitan Japan. Soon, the anti-expo sentiment among artists was crystallized into the analogy of Expo '70 participants to war propaganda painters during World War Two. In its July 1969 statement, Appeal to Artists, Bikyõtõ (short for Bijutsuka Kyõtõ Kaigi, or Artists Joint-Struggle Council) advocated the destruction of every artistic institution that they considered a part of modern rationalism, including Expo '70 and Tokyo Biennale '70. == List of exhibited artists == This is a list of artists exhibited at Tokyo Biennale '70, according to the exhibition catalogue, Reiko Tomii's article and the Keio University Art Center's research project. Almost half of the artists included in the exhibition had participated the year before in ‘When Attitudes Become Form, an exhibition Nakahara had seen earlier in 1969, which he explicitly references in the exhibition catalogue. Unlike the preceding editions, Tokyo Biennale '70 was unique in the selection of only 40 artists, whereas previous editions had included anywhere from 233 to 396 artists. Previous editions focused on the competition aspect of the international exhibition, as well as celebrating the best of modern Euro-American art, featuring special displays of Henry Moore, Pablo Picasso, Joan Miró and Alberto Giacometti. There was also a clear division between the domestic Japanese selection of works and the foreign sections. Of the 28 international artists, 17 of them travelled to Tokyo to adapt and install their work. The artists who were present in Tokyo are marked with an asterix, their city of residence (at the time of the exhibition) included in brackets.Dietrich Albrecht (Stuttgart) Carl Andre (New York)* Boesem Gorinchem (Holland) Daniel Buren (Paris)* Christo (New York)* Jan Dibbets (Amsterdam) Ger van Elk (Amsterdam)* Enokura Köji (Tokyo)* Luciano Fabro (Milan) Barry Flanagan (London)* Hans Haacke (New York)* Horikawa Michio (Niigata)* Inumaki Kenji (Osaka)* Stephen J. Kaltenback (New York) Kawaguchi Tatsuo (Kobe)* On Kawara (New York) Koike Kazushige (Shizuoka)* Stanislav Kolibal (Prague) Koshimizu Susumu (Yokohama)* Jannis Kounellis (Rome)* Edward Krasinski (Warsaw) Sol LeWitt (New York)* Roelof Rouw (London)* Matsuzawa Yutaka (Shimosuwa)* Mario Merz (Turin)* Narita Katsuhiko (Tokyo)* Bruce Nauman (Pasadena) Nomura Hitoshi (Kyoto)* Panamarenko (Antwerp)* Giuseppe Penone (Turin)* Markus Raetz (Amsterdam) Klaus Rinke (Düsseldorf)* Reinber Ruthenbeck (Düsseldorf)* Jean Frédéric Schnyder (Bern) Richard Serra (New York)* Shõji Satoru (Nagoya)* Keith Sonnier (New York)* Takamatsu Jirõ (Tokyo)* Tanaka Shintarö (Hitachi)* Gilberto Zorio (Turin)*

Tsuchizaki Shinmeisha Shrine Annual Celebration And The Float Festival

Japan

Tsuchizaki Shinmeisha Shrine Annual Celebration And The Float Festival (土崎神明社例祭, 土崎神明社祭の曳山行事) is a Japanese festival celebrated from 20 to 21 July in Tsuchizaki (Tsuchizakiminato), the port area of Akita City, Akita Prefecture, Japan. Approximately 20 floats are dedicated and parade. Its rites centre on the Shinmeisha shrine. Each neighbourhood contributes a float decorated with giant figures. In 1997 it was designated an Important Intangible Folk Cultural Property. == The back of The Float and The Music Band == == July 20th == == July 21st == == Access == The exit station is Tsuchizaki Station (north next of Akita Station). Walk straight from the exit of the station and you can soon see Tsuchizaki Shinmeisha Shrine on your left. And little more walk leads to the main street of The Float Festival.Matsuri List of Important Intangible Folk Cultural Properties Important Intangible Cultural Properties of Japan == External links == Tsuchizaki Shinmeisha Shrine Float Festival in Akita-City Japan on Facebook (in Japanese) Tsuchizaki Shinmeisha Float Festival homepage

Tsukimi

Japan

Tsukimi (月見) or Otsukimi (お月見), meaning, moon-viewing, are Japanese festivals honoring the autumn moon, a variant of the Mid-Autumn Festival. The celebration of the full moon typically takes place on the 15th day of the eighth month of the traditional Japanese calendar, known as Jūgoya (十五夜, fifteenth night); the waxing moon is celebrated on the 13th day of the ninth month, known as Jūsan'ya (十三夜, thirteenth night). These days normally fall in September and October of the modern solar calendar. The tradition dates to the Heian era, and is now so popular in Japan that some people repeat the activities for several evenings following the appearance of the full moon during the eighth lunisolar month. Tsukimi traditions include displaying decorations made from Japanese pampas grass (susuki) and eating rice dumplings called Tsukimi dango in order to celebrate the beauty of the Moon. Seasonal produce are also displayed as offerings to the Moon. Sweet potatoes are offered to the full moon, while beans or chestnuts are offered to the waxing moon the following month. The alternate names of the celebrations, Imomeigetsu (meaning potato harvest moon) and Mamemeigetsu (meaning bean harvest moon) or Kurimeigetsu (meaning chestnut harvest moon) are derived from these offerings. == History == Tsukimi refers to the Japanese tradition of holding parties to view the harvest moon. The custom is thought to have originated with Japanese aristocrats during the Heian period; influenced by the Chinese custom of Mid-Autumn Festival, they would gather to recite poetry under the full moon of the eighth month of the solar calendar, known as the Mid-Autumn Moon (中秋の名月, chūshū no meigetsu). On the evening of the full moon, it is traditional to gather in a place where the Moon can be seen clearly, decorate the scene with Japanese pampas grass, and to serve white rice dumplings (known as Tsukimi dango), taro, edamame, chestnuts and other seasonal foods, plus sake as offerings to the Moon in order to pray for an abundant harvest. These dishes are known collectively as Tsukimi dishes (月見料理, tsukimi ryōri). Due to the ubiquity of sweet potato or taro among these dishes, the tradition is known as Imomeigetsu (芋名月) or Potato harvest moon. From 862 until 1683, the Japanese calendar was arranged so that the full moon fell on the 13th day of each month. In 1684, however, the calendar was altered so that the new moon fell on the first day of each month, moving the full moon two days later, to the 15th day of the month. While some people in Edo (present-day Tokyo) shifted their Tsukimi activities to the 15th day of the month, others continued to observe the festival on the 13th day. Furthermore, there were various regional observances in some parts of Japan on the 17th day of the month, as well as Buddhist observances on the 23rd or the 26th day, all of which were used as pretexts for often late-night parties during the autumn throughout the Edo period. This custom was brought to a swift end during the Meiji period. Festivals dedicated to the Moon have a long history in Japan. During the Heian period elements of the Chinese Mid-Autumn Festival were introduced to Japan. Members of the aristocratic class would hold moon-viewing events aboard boats in order to view the Moon's reflection on the surface of the water. The writing of waka poetry was also an element of such mid-autumn Moon viewing festivities. There are specific terms in Japanese to refer to occasions when the Moon is not visible on the traditional mid-autumn evening, including Mugetsu (無月, no-moon) and Ugetsu (雨月, rain-moon). Even when the Moon is not visible, however, Tsukimi parties are held. A Unicode emoji exists for Tsukimi (🎑), featuring pampas grass, dango and the Moon. == Related foods ==It is traditional to serve Tsukimi dango and seasonal produce offerings during Tsukimi, as described above. In addition, there are several other dishes associated with Tsukimi. Boiled soba or udon noodles topped with nori and raw egg, then covered with broth are known as Tsukimi soba or Tsukimi udon. In Kitakyushu an egg served atop yaki udon is known as Tenmado, another name for Tsukimi in the local dialect. Similarly when a raw quail egg is used to top sushi, like battleship sushi gunkanzushi or a handroll temaki it is referred to as tsukimi style. At some Japanese fast food restaurants, a special Fall Menu is offered during September and October featuring fried egg sandwiches known as Tsukimi burgers.List of harvest festivals Chuseok, the Korean autumn harvest festival held on the same day Mid-Autumn Festival, the Chinese Moon-observance festival held on the same day Hanami == External links ==Moon Viewing Festival in Osaka - Sumiyoshi taisha O-Tsukimi or Moon-Viewing Events in the United States

Umadashi Matsuri

Japan

Umadashi Matsuri (Umadashi Festival) is an event typically held during Japanese Fall festivals. Young people grab onto the reins of horses and run through the sand with them. == External links == Azuma Shrine, Umadashi Festival, Japan National Tourism Organization

Utagaki

Japan

Utagaki (歌垣), also read kagai (嬥歌), was an ancient Japanese Shinto ritual gathering. Villagers would meet on a mountaintop, where singing, dancing, eating, having free sexual intercourse and the reciting of poetry would occur, in celebration of the beginning of spring or autumn. These events were closely associated with harvest rites, and therefore fertility. == Etymology == The word utagaki might come from different kanji, 歌掛き, a shortening of uta o kakeru (song gathering or song presentation). Kagai is a synonym used in the Tohoku dialect, possibly related to kakeai (lyric contest). == History == Utagaki seems to have its originated in the Kofun period, around the reign of Emperor Kenzo, but it reached its height during the Nara period (710-794). The festival and its traits are detailed in the Man'yōshū, the Fudoki and other chronicles from ancient Japanese literature. Its origin might be tied to those of the festivals of kunimi and hanami.The festival celebrated fertility and the cycle of crop and harvest, and it was hosted biannually on the seasonal transitions. Localized variations abounded, though most of them featured the offering of ritual sexual activity to the local gods, allowed on this occasion by the temporal abolishment of social norm about marriage and decorum. Utagaki was meant to increase both female fertility and male virility with the blessing of the deities, bringing prosperity to villages and their inhabitants. Though celebrated by peasants, utagaki was a prestigious ritual, to the point there are records of both Emperor Shomu and his daughter Empress Shotoku visiting gatherings to offer gifts. Utakagi took the shape of feasts on mountaintops, where poetry and songs were exchanged between participants in a contest meant to seduce suitors. Mount Tsukuba in Ibaraki prefecture was an especially popular place of meeting, attracting people from all the Kanto region. Some Shinto shrines served as places for sexual encounters, which became a Oita prefecture. In other regions, like Ibaraki and Aichi, the feasts included a parade or ritual dance (kagura) after which it was given license to maintain sexual relationships. Despite its breaking of social etiquette, utagaki contained its own rules. Women were allowed to reject or accept any suitor, though there was sometimes the only condition of accepting at least three of them. The festival granted unmarried people a chance to find partners outside their villages, and couples in love an excuse to have encounters. Conceiving illegitimate offspring during utagaki was not considered dishonorable, though it carried the same obligations. In 798, during the reign of Emperor Kanmu, night festivals (yo-matsuri) were banned due to their excessive unruliness, but utagaki itself survived through the centuries, eventually being syncretized with the ullambana festival from Amitabha Buddhism. Its true suppression would come with the Meiji restoration. In spite of this, remnans of the tradition remain in the Izu and Ryukyu islands, although divested from its sexual overtones. Kurayami matsuri

Uwajima Ushi-oni Festival

Japan

The Uwajima Ushi-oni festival (宇和島牛鬼祭り, Uwajima Ushi-oni matsuri) is a festival and purification event held annually July 22–24 in Uwajima, Ehime Prefecture, Japan. The festival derives from an incident in the 16th-century Japanese invasions of Korea, and includes an ushi-oni parade, bull fighting, fireworks and dancing. == History == The festival began in 1950 and was originally called the Uwajima Shōkō festival (shōkō means commerce/industry). The ushi-oni parade was introduced in 1967, and in 1996 the festival took its current name. == Ushi-oni parade == The ushi-oni, or cow ogre, effigy is 5-6 meters long with a long neck and ogre-like face, covered in palm or red fur and ending in a tail shaped like a sword. Traditionally made from bamboo and logs colored red, nowadays more than 20 different effigies with colors like blue or purple are used. A miniature version is used by children. The ushi-oni has a prominent role in the festival, and many people go to houses around Uwajima with an ushi-oni for purification. Unlike the similar lion dance, the shaking of the ushi-oni's head, not its bite, indicates purification. During the parade, people shoulder ushi-oni with shouts of wasshoi, wasshoi, accompanied by bamboo flutes (kaifuki) blown by children. The same flutes were used by Katō Kiyomasa when attacking Jinju Castle (see below). On the last day of the festival, teams compete for strength by running their ushi-oni into each other. === Origin === There are a variety of views about the origin, but one view is that the festival derives from the second Siege of Jinju in 1593 during the first Japanese invasion of Korea. According to Nihon Gaishi (unofficial history of Japan), written by Raisanyō in the 1880s, Toyotomi Hideyoshi, ruler of Japan in the late 16th century, designated Katō Kiyomasa as commander in the second Siege of Jinju (1593). For the siege, Kiyomasa and a Japanese soldier created a tortoise shell wagon using wrapped hard board and cowhide that soldiers could enter and hide to save themselves from arrows and stones. The soldiers attacked from behind Jinju and were able to successfully break into the fortress. The tortoise shell wagon had a fake, angry-looking cow head on top, and was called the cow ogre, or ushi-oni. Nowadays, the ushi-oni is essential to the Uwajima Ushi-oni festival and is readily familiar residents of the area. == Other activities == The first day is called the Uwajima Gaiya carnival, with street stalls and a fireworks display. The second day features a musical parade at Uwajima street and local food for sale, with a miniature ushi-oni parade in the afternoon. On the second night, people dance a traditional Uwajima dance called the Uwajima Ondō. The last day is the ushi-oni parade. Twenty ushi-oni are carried from the Nanyo Culture Center along the main street and shopping arcade before heading toward the Suka River and Warei Shrine, where the ushi-oni are returned. Ri Jin Hi and Kan Je On, Nittyo Kōryushi (Yūhikaku, 1995). ISBN 4-641-18236-1, pp. 102–120. Hirotami Kinoshita, Yatsujika odorito Ushi-oni (Matsuyama:Sōfusya shuppan, 2009) ISBN 978-4-86037-134-0, pp. 149–190. == Notes == == External links == Uwajima sightseeing home page Ushi-oni festival home page

Wasshoi Hyakuman Natsumatsuri

Japan

Wasshoi Hyakuman Natsumatsuri (わっしょい百万夏祭り) is a matsuri in Kokura Kita-ku, Kitakyūshū, Fukuoka, Japan. It is a summer festival that spans two days, usually the first weekend in August. It is Kitakyūshū's largest festival, having been created to celebrate the 25th anniversary of the creation of the city. Its predecessor was the Matsuri Kitakyūshū (まつり北九州). == History == When Kitakyushu celebrated the 10th anniversary of its creation as a municipality and ordinance-designated city in 1973, a Junior Chamber International corporation held an event called the Kitakyushu Matsuri, and on the 25th anniversary, the current Wasshoi Hyakuman Matsuri was started. The hyakuman odori (百万踊り), a yosakoi dance that originated in Kōchi has been performed every year since 2003. Local businesses and groups, as well as student organizations have participated, and participation has increased in the years since it started. In recent years, more than 10,000 people have participated in the dance. == Characteristics == The event's budget is usually around 80,000,000 yen, most of which goes to supporting the city. On average, around 1,500,000 people attend the event annually. Every year a theme is picked; in 2009, the theme was Pride of Kitakyushu. Due to the participation of groups from around the city, it is possible to see many unique aspects of other festivals, such as floats from Wakamatsu-ku and Kurosaki or light pyramids from Tobata-ku. There are also others from outside of Kitakyūshū, such as the big snake float from Ōmuta, Fukuoka. The festival finishes with fireworks. == External links == Wasshoi Hyakuman Natsumatsuri (in Japanese)

Water and Land Niigata Art Festival

Japan

Water and Land Niigata Art Festival (水と土の芸術祭, Mizu no Tsuchi no Geishutsusai) is an art festival which started in 2009. Started by the local government, it is held every three years in Niigata City, Japan. The main theme of the festival is “Where have we come from, and where are we going? - From Niigata’s Water and Land: Examining the Future through the Present and the Past -.” It aims to explore how local culture in Niigata has been influenced by the water and land in the area, and at the same time, it also asks participants to reflect upon the relationship between nature and humanity. Niigata has always been known as a place of meeting between water and land, as it is situated between two major rivers in Japan, the Shinano and the Agano, and is known as for its wetlands and rice-growing regions. It also illustrates the respect for the wisdom of Niigata residents' predecessors overcoming natural disasters. == History == === Water and Land Niigata Art Festival 2015 === Date Saturday, June 18 - Monday, October 12, 2015 (total 87 days) Location Main Fields: Toyanogata, Fukushimagata, Sakata and Uwasekigata Base Camp: Former Futaba Junior High School Satellite Festival Locations: Tenjuen Garden and IKUTOPIA SHOKU HANA (Food & Flower Complex) Participating artists === Water and Land Niigata Art Festival 2018 === Water and Land Niigata Art Festival 2018 (in Japanese also called ”水と土の芸術祭2018”) marked the 4th “Water and Land – Niigata Art Festival”.Date: 14/07/2018–08/10/2018 (87 days) Venues: Bandaijima Multipurpose Plaza (main venue); Niigata City Center for Creative Arts and International Youth Exchange, and others at various locations within Niigata City (satellite venues) General Director: Arata Tani Organisers: Water and Land Niigata Art Festival 2018 Execution Committee This exhibition worked with artists inside and outside Japan, and the participation of citizens of Niigata. List of participating artists:Number of visitors: approximately 717,000 people == Further reading == Koizumi, Motohiro (July 2016). Creativity in a shrinking society: A case study of the Water and Land Niigata Art Festival. Cities. 56: 141–147. doi:10.1016/j.cities.2015.10.002.

Yamagata Hanagasa Festival

Japan

The Yamagata Hanagasa Festival (山形花笠まつり, Yamagata Hanagasa matsuri) is one of the four major Japanese festivals of the Tōhoku region. It is held in the capital city of Yamagata, Yamagata Prefecture. The hanagasa is a headpiece that is shaped like a flower and was traditionally dyed red from locally grown safflower. == History and organization ==The Yamagata Hanagasa Matsuri is an annual summer festival that lasts from 5 August to 7 August on Friday, Saturday, and Sunday during the first weekend of August. It was first celebrated in 1963 when the parade was a part of the Zaō Summer Festival as an event to attract tourists to Yamagata Prefecture. After some success the parade grew over time into one of the four major festivals of the Tōhoku region. Ten thousand dancers dance to the Hanagasa Ondo song in the parade. The song's creation is attributed to workers who were constructing an embankment in 1919 along Lake Tokura in the city of Obanazawa in northeastern Yamagata Prefecture. The song was created as workers compacted dirt into the embankment, they would rhythmically chant yassho followed with a response makasho. Following the completion of the embankment, the community that built it held a parade where they all wore sedge hats that were dyed red with safflower, a crop of the region. These red sedge hats, called hanagasa became the focal point of the parade. While the Hanagasa festival is still held in smaller towns and cities throughout the prefecture, including Obanazawa, the largest festival takes place in the city of Yamagata, where its parade follows the city's main street, National Route 112, in the Honcho district. This parade runs through the Nanukamachi district of downtown Yamagata City and ends at the Bunshokan Prefectural Museum, the former prefectural office of Yamagata. As of 2022, the Hanagasa Festival now operates as normal after a 3 year absence during the pandemic. Japan portal == External links ==

Yayoi Matsuri

Japan

Yokohama Jazz Festival

Japan

The Yokohama Honmoku Jazz Festival (YOKOHAMA本牧ジャズ祭) is an annual event in Japan. With sponsorship from Yokohama city and organizations such as the print and broadcast media, the event has taken place since 1981. The 26th festival is scheduled for August 27, 2006 at the Honmoku Citizens' Park, Naka-ku, Yokohama. The Honmoku Festival features artists from around the world. Yokohama claims to be the place where jazz was introduced to Japan. Every year in late August, the Annual Jazz Festival is held at the Honmoku Shimin Park Open-air Stage (Honmoku Shimin Koen). == External links == Yokohama Honmoku Jazz Festival site (in Japanese) The festival for 2024 holds at the end of August.

Yosakoi Festival

Japan

Yurihonjō Hinakaidō

Japan

Yurihonjō Hinakaidō (由利本荘ひな街道), meaning Yurihonjō city hina doll route, is an event held in March in Yurihonjō City, Akita Prefecture, Japan. Visitors can follow a map which takes them on a tour of various public displays of traditional Hina dolls at over 50 different locations around the city. The 2024 event ran from February 10 to April 3. == Background == Hinamatsuri, known as the Japanese Doll Festival and celebrated on Girls' Day, is a traditional cultural observance in Japan. It is held on March 3, the third day of the third month. In 2005, the new city of Yurihonjō was created as a result of a merger of seven towns and one city. Many households had fine Hinamatsuri doll sets, and so in 2008 the new city organized this Yurihonjō Hinakaidō event. The Shōnai area across the border from Yurihonjō in Yamagata Prefecture used to be an important port of call and trading centre for the Kitamae trading ships (Kitamaebune (北前船)). These ships often brought the latest trends and crafts from the imperial capital in Kyoto, among them the traditional Hina dolls. Three small local domains Honjo, Kameda and Yajima domains, developed castle towns building a wealth base where local merchant and samurai families could afford to import the dolls, which were then handed down. For over 100 years Shōnai had organised tours with information and maps to enable people to see the beautiful craftwork of the Hina dolls at various places around Sakata, Tsuruoka and the other towns which make up the Shōnai area. The first Yurihonjō Hinakaidō event, in 2008, was largely based around the Yashima area, which already had its own small-scale Hina doll display custom. In 2009, the Hina Doll tour of Yurihonjō tried to encompass the different areas of the newly merged city with over 50 different locations divided into four main areas: Iwaki in the north; Ouchi and Honjō in the centre; and Yashima in the south. There were also various other 'side' events including a special Ohinakko (おひなっこ列車) train service taking visitors to the Yashima hina doll exhibition sites on the Yurikōgen Railway (由利高原鉄道). Altogether roughly 1000 items will be on display in various museums, art museums, and private houses. The event in 2010 was extended further with additional displays at new locations and houses. Tour companies in Sendai offered package tours. This included a tour operated by railway company JR East. The festival received coverage in the media such as a feature article in the Sakigake newspaper. A dedicated blog was also set up by Akita Prefecture to promote the event. == The Yurihonjō doll displays == The Hina doll displays in this event vary greatly in size, history and style. For example, the historical dolls on display at the Ooi House (大井家) in Yashima; or the comical servant figures at the Ouchi Denshokan (大内伝承館) or the 'oshie' Hina pictures at the Iwaki Local History Museum (岩城歴史民俗資料館, Iwaki Rekishi Minzoku Shiryōkan) The Yurihonjō Hinakaidō is coordinated by the Akita Prefecture Yuri Regional Development Office (秋田県由利地域振興局). == Exhibition halls == Honjō Kyodoshiryōkan (本荘郷土資料館) Iwaki Local History Museum (岩城歴史民俗資料館, Iwaki Rekishi Minzoku Shiryōkan) Kameda Castle Sato Yasohachi Art Museum (亀田城佐藤八十八美術館, Kamedajō Satō Yasohachi Bijutsukan) [1] Ouchi Denshokan (大内伝承館) Yashima Kyodo Bunka Hozon Denshu Shisetsu (矢島郷土文化保存伝習施設) Hinamatsuri Yurihonjō == External links == 「由利本荘ひな街道」が開催中！ Festival page at Yurihonjo City official web site (Retrieved on March 17, 2009) Yurihonjo city event page Hinamatsuri (Doll's Festival)

File:Pakistan festival in Ueno, Tokyo.JPG

Japan

1987 IUSY Festival

Spain

The 1987 IUSY Festival was organised by the International Union of Socialist Youth in Valencia, Spain in July of that year. The theme of the festival was the power of solidarity and notable events included speeches by the FSLN from Nicaragua and a tentative (and rather hostile) discussion between the Israeli Labor Party Youth and the General Union of Palestinian Students (GUPS), the exile student wing of the Palestine Liberation Organization. Other events of note included a row between the Trotskyists of the RSL/Militant Tendency dominated Labour Party Young Socialists (LPYS) and the festival organisers (the British Labour Party's student wing, the National Organisation of Labour Students (NOLS) sided with the organisers in trying to keep the LPYS delegation - led by Tommy Sheridan - out). Two coaches of LPYS members were initially denied entrance to the festival and left stranded outside the event for a number of hours. The LPYS lobbied delegations attending IUSY and won support to attend the festival and took an active part in the event. During the festival a place in Valencia was renamed to Plaza Olof Palme in the presence of Willy Brandt chairman of the Socialist International. The festival closed with a rally addressed by the Prime Minister of Spain and Spanish Socialist Workers' Party (PSOE) leader Felipe Gonzalez.

Araba Euskaraz

Spain

Araba Euskaraz is the festivity that ikastola-s (schools in which Basque is the language of instruction) of Álava celebrate. The Ikastola-s' Association organizes it annually in mid-June, and it was first organized in 1981 in Vitoria, capital of Álava. Every year it is celebrate it in a different place by a different ikastola, with the aim of promote the use of Euskara in Álava, as well as helping to collect money to improve the infrastructures of the ikastola-s. The celebration is organized around a circuit, where you are involve in certain activities that are aimed at the general public (concerts, performers, etc.). Different music groups get together this day to make a memorable and entertaining festival. In 2015, it celebrated the 45th edition, which took place on June 14 under the theme Piztu Euskara and the logo of a bulb, an invitation to turn on the use of the Basque language. It has been decided to organize it in the capital mainly for economic reasons. == All editions == 1981 - Olarizu, Gasteiz (Theme: Araba Zazpi talde-bat euskararen alde). 1982 - Mendizorrotza, Gasteiz (Theme: Irakaskuntza publikoa: Euskara denontzat). 1983 - Laudio. 1984 - Oion. 1985 - Agurain. 1986 - Amurrio (Theme: Araban bultza euskararen martxa). 1987 - Kanpezu. 1988 - Izarra (Theme: Lurra goldatu, euskara loratu). 1989 - Bastida. 1990 - Abetxuku (Theme: Ikastolan arin arin, euskara zabal dadin). 1991 - Armentia, Gasteiz (Theme: Euskara bizia; ikastola, hazia). 1992 - Armentia, Gasteiz (Theme: Ikastolan geurea lantzen). 1993 - Laudio (Theme: Etorkizuna euskaraz!). 1994 - Lapuebla Labarka (Theme: Non eta mugan ). 1995 - Gasteiz (Theme: Baietz atera!). 1996 - Amurrio (Theme: Euskara guztiona). 1997 - Oion (Theme: Gorabidean). 1998 - Araia-Zalduondo (Theme: Orain dugu garaia). 1999 - Lapuebla Labarka (Theme: Uztaz uzta, alez ale). 2000 - Laudio (Theme: Txikia zainduz handitu). 2001 - Argantzun (Theme: Hazteko erein). 2002 - Zigoitia (Theme: Gure erronka). 2003 - Oion (Theme: Oro bil borobil). 2004 - Bastida (Theme: Uzta hartu, uztartuaz). 2005 - Amurrio (Theme: Ekiozu bideari). 2006 - Armentia, Gasteiz (Theme: Barruan daramagu). 2007 - Argantzun (Theme: Garenaren jostun). 2008 - Bastida (Theme: Ametsak dirau). 2009 - Oion (Theme: Hauspoari eraginez). 2010 - Agurain (Theme: Gogo biziz). 2011 - Laudio (Theme: Izan zirelako gara, garelako izango dira). 2012 - Bastida (Theme: Barneratu, Barreiatu). 2013 - Amurrio (Theme: Mihian kili-kili, euskaraz ibili). 2014 - Lapuebla de Labarca (Theme: Mugan Bizi, Bizi). 2015 - Armentia, Gasteiz (Organized by Oiongo ikastola; theme: Piztu euskara). 2016 - Agurain, (Organized by Lautada ikastola; theme: Geroari begira). == Other similar celebrations == Herri Urrats(Place: Ipar Euskal Herria). Ibilaldia (Place: Bizkaia). Kilometroak (Place: Gipuzkoa). Nafarroa Oinez (Place: Nafarroa). == External links == Official website

Arde Lucus

Spain

Arde Lucus (also written as Arde Lvcvs; lit. transl. Burn Lugo) is a festival celebrated in Lugo, Spain in the last weeks of June which revives the Roman and castro past of the city, and which emerged to commemorate the declaration of the city's Roman walls as a World Heritage Site in 2000. In its latest editions it has reached nearly half a million visitors. == History == This festivity, which tries to evoke the ancient Lucus Augusti in the 3rd century, began to be celebrated in the year 2000, growing in popularity year after year, with more and more people dressing up in Roman and castro attires. In the year 2009 the festival reached 460.000 participants, leaving a profit of around 10 million euros in the city. It is necessary to mention that also, the council counts with the help of diverse associations for the celebration and ambient atmosphere of the festival, performing in many of the activities. A few of these associations are Cohors III Lucensium, Terra Copora, Ludlum, Tir Nan'og, and Trebas Galaicas. The first female only association, the Assemblearias de Lucus Augusti, was founded in 2012, by Dr Cristina Arias Rey along with 10 others. The current president of the group is Pilar Arias. == Activities == All of the activities mix the city's Roman past with the permission for the celts to perform some of their rites inside the city walls. Some of the highlighted events include:Military Camps They are a series of camps which have to be set up by the participants, who can be groups of people or associations, and in which they must live dressed up with the clothes and objects of the era. In its last edition, the camps were situated in the Carril das Estantigas, inside Lugo's Roman walls. Also, each camp can organize its own activities and shows, always open to everyone. These camps can either be Roman or Castro.Celtic weddings In this activity, the couples who wish to, can be wed by the ancient Celts rite, love union which lasts until the next year. Then, the couple can decide whether they want to renew their marriage or not (it is the woman who decides the renewal). If the marriage is renovated during seven consecutive years, the union will remain forever. At the end of the wedding, each couple is given a wedding certificate.Macellum An artisan market where all sorts of Roman goods are sold. Magic, juggling and music shows also take place in this place.Roman circus It takes place in the Parque de Rosalía, near the historic centre. Ancient Roman activities like gladiator fights, or quadriga races, imitating the ancient Roman circuses.The burning of the city walls In this show, the siege of the Roman city is recreated, with fights between different groups and associations, as well as many volunteers, as well as a fireworks display.Comilonum It is an enormous open air banquet in which tables are placed around the Roman wall. In the 2009 edition it was substituted by the Tabernae, a diner located in the Praza da Soidade.Other events Apart from the others, there are many other activities like Bacchanalia, statue building, magic shows, fancy dress parades, Roman clothes contests, Roman games, battle recreations between Romans and Celts, gladiator fights, slave sales, Roman weddings, military instruction in the city's streets and different activities to remind the citizens of the Roman and Castro past of the city. There are also some music and dance shows and parades. == Notes == == External links == Official web page Programa das festas (2009) Asociación Cohors III Lucensium Archived 2010-07-09 at the Wayback Machine Asociación Terra Copora Fotografías da edición 2009

Aste Nagusia

Spain

Aste Nagusia or The Great Week (Basque: Bilboko Aste Nagusia, Spanish: Semana Grande de Bilbao) is the main festival of Bilbao, Basque Country, Spain, which is celebrated annually over 9 days beginning on the first Saturday following 15 August, the festivity of the Assumption of Our Lady. == History == The Great Week has been held annually since 1978, and the August celebrations already coincided with the visit of the circus to the city, the fairgrounds, the bullfights, the boxing matches and the traditional dance performances. It is organized according to a particular organizational model between the comparsas or konpartsak (groups of citizens that, since 2002, are coordinated by the federation Bilboko Konpartsak) and the Bilbao City Council. The origin of this model was the organization of a contest of ideas by the department store El Corte Inglés – through Kiko Mochales – for the festival, which was awarded with a monetary prize of a hundred thousand pesetas, in order to introduce a new participatory model that would revitalise the backwards festival that had been established during Francoism. The competition was won by the project presented by Txomin Barullo, currently one of the pioneer festival groups of Bilbao, and consisted of a shared organization between the Council and the konpartsak, festive troupes from the different districts of Bilbao which represent different contemporary socio-political sensibilities in the city. The first event of the festival is the chupinazo (Basque: txupinazo), the release of a signal rocket, also known as the first bang, which has taken place since 2001 from the balcony of the Teatro Arriaga. This includes the first rocket launched by the txupinera, and the reading of the festival proclamation by the herald. In 1980, the then Mayor Jon Castañares (from the Basque Nationalist Party) decided that the council would organize the Great Week on their own. As a result of the boycott of the festival groups, which decided in response not to install their festive tents, known as txosnas, nor to participate in any event, the council withdrew their model, and the festival week of 1981 resumed the collaborative model from 1978. In 1983, the Aste Nagusia had to be suspended due to a severe flooding caused by the overflow of the Nervion-Ibaizabal. On July 2, 2009, the festival was chosen in a popular vote organized by The International Bureau of Cultural Capitals as one of the 10+2 Intangible Cultural Heritage Treasures of Spain, ranking first. The festival was cancelled in 2020 and 2021 due to the COVID-19 pandemic. Fire bulls of are part of the La Semana Grande of San Sebastián. == Groups == The festival groups, known as comparsas (konpartsak in Basque), are the heart of the Aste Nagusia of Bilbao. Created with the festival model of 1978, they are troupes of people that come together to energize the festival through the txosnas or festive tents they install in the El Arenal fairground, with music and different activities during the nine days of the Aste Nagusia. They are associated to different political, social, sport or neighbourhood interests. In addition to energizing the Aste Nagusia in August, the konpartsak also invigorate the Carnival festivities in February/March and the Santo Tomás Fair on 21 December. Currently there are 28 troupes, and the longest-running are Bizizaleak, Hontzak, Pinpilinpauxa, Satorrak, Tintigorri, Txomin Barullo and Uribarri. == The txupinera and the herald == The chupinera or txupinera is responsible for launching the rocket that announces the beginning of the festival from the balcony of the Teatro Arriaga. Each year, she is chosen from the female members of the festival troupe that has been elected in a draw organized by the Coordination of Comparsas, which does not consider the troupes already favored in previous years. The txupinera is accompanied in the balcony by the pregonero or herald, a prominent figure from or associated with Bilbao who reads the festival proclamation. In 1981, besides the first bang, the txupinera was entrusted with the task of launching another rocket every day of the festival at seven in the morning. In that year, given the significant increase in her work, a reserve txupinera was chosen, which corresponded to the group Kezkalariak, not being repeated since as not considered necessary. In 1983, with the intention of giving greater prominence to the position, the sculptor José Angel Lasa designed in oak wood the hanger for the rocket, knows as the botafuego, as well as the makila walking stick, in sign of authority, pertaining to their office. They are kept in the City Hall and are handed by the outgoing txupinera to the newly elected one every year. In 1985, the Coordination of Comparsas covered the cost of a specific uniform for the position, designed by Alejandro Gutiérrez. It consists of a red tunic with large shoulder pads, with bright black collar, epaulets and a double row of gold buttons; worsted black skirt, tubed; red beret with the Coat of arms of Bilbao embroidery, and black patent leather shoes with white socks. The uniform of the txupinera has similarities with the Carlist uniform from the troops that besieged and bombarded during the first Siege of Bilbao, especially its characteristic red beret. Throughout all the editions of Aste Nagusia, the txupineras and heralds were the following:|- |2024 |Nagore Uguarte |Itziar Ituño (Atriz y Cantora) |} == Marijaia == Since 1978, the Marijaia (Mary-festival) character is the official symbol of the festival, and since 1997, she has her own song, known as Badator Marijaia, composed by Kepa Junkera, with lyrics by Basque writer Edorta Jiménez. Marijaia is characterised as a portable structure in the shape of a plump lady with her arms always raised in celebration. She was created on August 19, 1978, by Mari Puri Herrero, who designed and built it in just five days, after the commission of the Festival Committee. == Music == Concerts are an important part of the Great Week. The official program has included concerts by artists such as Ainhoa Cantalapiedra, Alpha Blondy, Amaral, Ana Torroja, Andy & Lucas, Antonio Orozco, Asian Dub Foundation, Augustus Pablo, Baccara, Barón Rojo, Basque Dub Foundation, Benito Lertxundi, Berri Txarrak, Burning Spear, Carlinhos Brown, Carlos Núñez, Carmen París, Chambao, Chenoa, Chico y Chica, Coldplay, Coti, Dani Martín, Diego Martín, Doctor Deseo, Dover, Egan, El Arrebato, Earth Wind and Fire, El Consorcio, El Mentón de Foggarty, Fangoria, Fito & Fitipaldis, Fundación Tony Manero, Gari, Gatibu, Guano Apes, Hiru Truku, Hombres G, Iggy Pop and The Stooges, Iguana Tango, Ismael Serrano, Jeanette, Jorge Drexler, Juan Magán, Juanes, Karina, Ken Zazpi, Kepa Junkera, La Otxoa, La Mala Rodríguez, La 5ª Estación, La sonrisa de Julia, Liam O'Flynn, Los Del Río, Luar na Lubre, M Clan, Mägo de Oz, Mano Negra, Manu Chao, Marlango, Melendi, Merche Micky, Miguel Bosé, Morodo, Negu Gorriak, Nena Daconte, OBK, Orishas, Pennywise, Pereza, Pet Shop Boys, Pignoise, Potato, Primal Scream, Public Enemy, Reincidentes, Ruper Ordorika, Safri Duo, Santiago Auserón, Sebastián Yatra, Septeto Santiaguero, Sergio Dalma, Simple Minds, Ska-P, Sólo los Solo, Su ta Gar, The Pogues, The Prodigy, Tony Ronald, Tote King, Travis, Turbonegro, Urtz, Violadores del Verso, among others. Apart from the concerts in the official program, the private initiative – mainly from the festival groups and the hospitality industry – also organize alternative concerts, by artists such of Banda Bassotti, Geronación, La Otxoa, Macarrada, Skalariak, Su ta Gar, El Reno Renardo, among others. == Fireworks == During the festival, the Villa de Bilbao International Fireworks Competition is held; each night a pyrotechnic company shows a program. The festival is closed by an exhibition program. == External links == Official page at the Bilbao website.

Baby jumping

Spain

Baby jumping (Spanish: El Colacho) is a traditional Spanish festival dating back to 1620. It takes place annually to celebrate the Catholic feast of Corpus Christi in Castrillo de Murcia, a village in the municipality of Sasamón in the province of Burgos. == Description == During the act, known as El Salto del Colacho (the devil jump) or simply El Colacho, men dressed as the Devil (known as the Colacho) in red and yellow suits jump over babies born during the previous twelve months who lie on mattresses in the street. The devils hold whips and oversized castanets as they jump over the infant children. Before the jump begins, the devils taunt onlookers until atabalero drummers arrive. These pious men signal the beginning of the jump, which represents the devils being driven out and on their way. They jump over the babies, absorbing their sins, taking such sins with them. The Brotherhood of the Blessed Sacrament of Minerva organizes the week-long festivities, which culminate on Sunday when the Colacho jumps over the babies on the mattresses placed on the procession route traversing the town. The tradition's origins are unknown, but it is said to eliminate the babies original sin, ensuring them safe passage through life and guarding against illness and evil spirits. Pope Benedict XVI asked Spanish priests to distance themselves from El Colacho, as the Church teaches that the original sin is cleansed by baptism. == Colacho in Costa Rica == As an unrelated Christmas tradition, El Colacho (short for Nicolacho or Saint Nicholas) is Costa Rica's version of Santa Claus.Capirote Running of the Bulls La Tomatina

Bajada (festival)

Spain

Bajada is the shortened version of the Fiestas de la Bajada which is a festival which takes place in several places in the Canary Islands. Bajada is Spanish for bringing down, and means the bringing of a patron saint's statue from its normal place in a chapel to be celebrated by the people. == Examples of major bajadas == In La Palma (Santa Cruz de La Palma) the Fiestas Lustrales de la Bajada de la Virgen de las Nieves every five years. In El Hierro, the image of the Virgen de los Reyes moved to Valverde every 4 years. In La Gomera (Fiestas Lustrales de la Bajada de la Virgen de Guadalupe) every five years, in which a statue of Our Lady of Guadalupe, the patron saint of La Gomera, is brought from the chapel at Puntallana, near San Sebastian de la Gomera, on a celebratory tour of the island. In Tenerife, the image of the Virgin of Candelaria (Patron Saint of the Canary Islands) moved to Santa Cruz de Tenerife and San Cristóbal de La Laguna every 7 years alternately. In Gran Canaria the image of the Virgen del Pino moved to Las Palmas de Gran Canaria when a major event is held. == Other == Apart from these, there are other in the Canaries that are more regional, among which the following are noteworthy: The Bajada de la Virgen del Pino of El Paso on La Palma every three years, and every five years they celebrate several on other islands, such as the Bajada de la Virgen de los Reyes in Valle Gran Rey and the Our Lady of Mount Carmel of Vallehermoso both in La Gomera, and in Tenerife the Bajada de la Virgen del Socorro in Güímar and that of the Virgen de Abona in Arico.

The Burial of the Sardine in Murcia

Spain

The Burial of the Sardine in Murcia (Entierro de la Sardina en Murcia) since 1851, is a festivity that is celebrated in Murcia (Spain) during the Spring Festival (Fiestas de Primavera de Murcia), whose main event is a parade of floats and men dressing in dresses that culminates with the burning of the sardine on the Saturday after Holy Week.The Burial recalls the old pagan myths. The fire has a cleansing function. It was declared a Fiesta of International Tourist Interest by the Ministry of Industry, Tourism and Trade of Spain. Web de la Agrupación Sardinera de Murcia == External links == El Entierro de la Sardina en Región de Murcia Digital Actualidad del Entierro de la Sardina en Especial Fiestas de Primaveras Del diario regional La Verdad Del diario digital laverdad.es http://www.regmurcia.com/servlet/s.Sl?sit=c,786,m,3094&r=ReP-19898-DETALLE_REPORTAJESPADRE Himno sardinero del Entierro de la Sardina de Murcia Murcia: Entierro de la Sardina

Carnival of Vinaròs

Spain

The Carnival of Vinaròs is an annual festival in Vinaròs, Spain that is held forty days before Lent. In 2007, it was renamed the Valencian Community's Tourist Interest Festivity and it aspires to be Spain's Tourist Interest Festivity. In 2016, it took place from 29 January to 8 February. This event usually takes place between January, February or March. There are 33 troupes, the largest of which comprises 500 people. Each troupe is represented by a queen who creates a costume. == History == According to the documents of the Municipal Archive, the origin of the Carnival of Vinaròs dates back to 1871. A masked dance was held in which fifty reales were collected and presented to the Mayor President of the City Council, Demetrio Ayguals de Izco by Nicolás Bas Rodríguez as charity. There are indications of the spontaneous celebration of the carnival during the times of the second Spanish republic and in 1939 the festivity was banned. == Comparsas ==Carnival of Vinaròs' ancient troupes:Karting Sortim perquè volem Jalem y alkatre Al lío montepío Penya Madrid Si no t'agrada no mires La casa d'Andalusia Me Río de Janeiro Los Bituneros Ni Pic ni Casso == Calendar == 1st day (Friday): in the Town Hall, Carnival starts with a performance decorated with the Carnival's topic (in 2016 The Circus) and the Carnestoltes presentation (Carnestoltes is a wood structure of a man dressed in a costume of the Carnival's topic). Then, the mayor and the queens open the Carnival's hut enclosure (placed in the Fóra Forat Walk, with each troupe having a hut). 2nd day (Saturday): The Queen's Presentation, where they show their costumes. It's located on the old football pitch (Boverals H Street / Football Pitch Street, in front of the river). 3rd day (Sunday): Flour's Battle and Disguised Pets Competition in Fóra Forat Walk, placed in the Fóra Forat Walk both. 4th day (Monday): Ederlies' dinner. 5th day (Tuesday): troupes fight to be the winner in a karaoke contest. 6th day (Wednesday): people dress up in thematic costumes in Fóra Forat Walk. 7th day (Thursday): all people dress up in pyjamas for the Fóra Forat Walk. 8th day (Friday): people dress in costumes in Fóra Forat Walk. 9th day (Saturday) and 10th day (Sunday): on Saturday (7 p.m.) and Sunday (6 p.m.), troupes parade around the main streets in a closed route (Calle Pilar, Calle Pablo Ruiz Picaso, Calle San Francisco, Calle País Valencià, Calle Arcipreste Bono, Plaza 1º de Mayo, Calle Costa y Borrás, Calle País Valencià, Calle Arcipreste Bono, Calle Socorro, Plaza Jovellar y Calle Pilar). 11th day (Monday): Carnival ends on the Town Hall, and then the Carnestoltes are burned on the beach or on waste ground. Moreover, in August, there's the Summer Carnival with The Queen's Presentation.

Cascamorras

Spain

The Fiesta de Cascamorras is a festival that takes place in the towns of Guadix and Baza in the province of Granada, Spain, annually on September 6. The two towns fight for possession of a statue of the Virgen de la Piedad. In 2013, the festival was declared a Fiestas of International Tourist Interest of Spain. == History == Guadix and Baza are two Andalusian towns in the Province of Granada, neighbors, sisters and rivals. Cascamorras, a worker from Guadix, found a buried sacred image of the Virgen de la Piedad (Our Lady of Mercy) while working on the land of Baza. Encouraged by his Guadixan countrymen, he attempted to carry the sacred image to Guadix, but Bazans snatched it before he arrived, punishing what they considered a sacred theft. When Cascamorras returned to Guadix empty-handed, his countrymen, who expected the image of the Virgin, were deeply disappointed and viciously pursued those they considered responsible for their frustration. Finally, hero and people reconciled, they prayed to the Virgin who was in the other town. Since then, recalling those events that unite and oppose them, Baza and Guadix celebrate the Fiesta de Cascamorras for three days in the late summer of each year. Spanish culture Traditions == External links == http://www.elcascamorras.com - Cascamorras, Guadix - Baza https://web.archive.org/web/20081019041130/http://www.cascamorras.org/ Asociación Cascamorras https://web.archive.org/web/20071105181858/http://www.typicallyspanish.com/news/publish/article_12284.shtml https://web.archive.org/web/20081019041130/http://www.cascamorras.org/

Charanga (Spain)

Spain

A Charanga is a small amateur marching band with wind and percussion instruments that plays festivals mainly in Northern Spain, Basque Country, Castilla-La Mancha, Castilla y León and the Valencian Community. In the past, the name charanga also applied to certain military musical bands of the Spanish Army and as ship's company bands in the Spanish Navy. Charangas mainly play popular, traditional songs that have simple rhythms and often feature risqué lyrics. Also, they often play medleys. They frequently play at pasacalles, a performance which moves along the streets of a town, while the public follows the band and dances to its tunes. They are usually composed of about 5 to 10 musicians and can be amateurs who meet for the festivities, or professionals who go from town to town paid by city councils or groups of people. Many middle and high school music students take advantage of their knowledge to earn extra income by playing in the charanga. They perform popular songs with cheeky lyrics and the musical hits of the year, typical songs depending on the geographical location, some also compose their own songs or make their own potpourris. == Instrumentation == === Civil charanga === Normally a charanga is composed of percussion (bass drum, snare drum and cymbals), the brass section (trombones, euphonium, trumpets and tubas) and finally the woodwind section (alto saxophones, tenor saxophone, piccolos and clarinets). === Military charanga === During the 1840s the typical Spanish Army light infantry charanga was organized in the following instrumental composition:12 bugles 4 cornets 4 ophicleides 4 trombones 2-3 natural horns Before that, in the 1830s, the bands were composed ofBugles Buccin Natural trumpets Flute Clarinet Trombone Military serpent Later on these instruments would be joined and/or supplemented by:2-5 clarinets 1-2 flute/s 1 piccolo 2-3 tubas 2 baritone horns 2-4 trumpets snare drum

Chiviri

Spain

The chíviri is a popular festival which takes place in the Spanish town of Trujillo. It started in the beginning of the 19th century as the culmination of Easter, on Resurrection Sunday. The main square became a meeting point for people dressed in typical regional costume who sing, dance, eat and drink to the beat of popular songs. The following Monday is a holiday in the city (Easter Monday). On this day it is traditional for celebrants to find a place in the countryside to partake in a picnic. == Activities == The festival begins at dawn on Easter Saturday and finishes the next day. At twelve o'clock, an orchestra plays in the Main Square of Trujillo popular tunes (see detail in songs). Over 15,000 people attend. Some are dressed in costumes akin of the city; others don a red neck scarf dancing and singing to the rhythm of these songs. At the same time, there are people who drink in the Square, since this is the one day that public drinking is permissible. The festival lasts all night and, after the spectacle in the Plaza Mayor, people move to the pubs and clubs of the city. On Sunday the festival continues on the Plaza Mayor until the evening, when takes place the International Folklore Festival (a concert of folk music). == Songs == The songs in Chíviri are mostly based on the works of the Trujillian poet Gregorio Rubio Mariño, popularly known as Goro, between 1917 and 1936, and were composed initially for Carnival. An example:Trujillo in Easter, I do not know what it resembles, oh, chiviri, chiviri, chiviri, oh, chiviri, chiviri, Chon. The outsiders come and gatecrash just like fish, oh, chiviri, chiviri, chiviri, oh, chiviri, chiviri, Chon. Gregorio Rubio Mariño == Image == == External links == General Information

Cipotegato

Spain

The Cipotegato is a tradition of Tarazona that takes place each year on August the 27th at 12:00 noon. The festivities in honor of the patron Saint Atilano, were declared of Regional Interest in 1998 and National Interest in 2009. The Turiasonense mythical character is hooded and dressed as harlequin with the colors yellow, red, and green. The main day of the fiestas of Tarazona, exactly at 12:00 noon, he steps into the square through an open corridor through a crowd of friends and people who help them. Crossing the square, he is pursued by the crowd that throws tomatoes. If the Cipotegato comes out victorious, they will be uploaded to the sculpture erected in his honor at the square. The Cipotegato is elected annually by drawing lots among the Tarazona citizens. == History == Tarazona had an annual tradition where, during the patron festivities, a prisoner from the local prison was given an opportunity to win freedom. The prisoner was given a stick with a string that ended in a ball (similar to what the Cipotegato currently carries), and was instructed that if he could leave the town was he would be free. The prisoner was then released in the middle of the town square, where the townsfolk would pelt the prisoner with stones as the prisoner attempted to escape the town. Fiestas of National Tourist Interest of Spain == External links == Rain of tomato for the Cipotegato Heraldo.es

Columbian Festivals

Spain

The Columbian Festivals (Spanish: Fiestas Colombinas, popularly just Las Colombinas) are a set of annual celebrations in the city of Huelva, Andalusia to commemorate the first voyage of Christopher Columbus. They occur for a week at the end of July and beginning of August, the main day being 3 August, the date in 1492 on which Columbus departed Palos de la Frontera, on the voyage that brought him to the Americas. The festivities have been declared to be of National Tourist Interest (de Interés Turístico Nacional). == Early years ==As Pedro Rodríguez, mayor of Huelva, remarked in 1999, the Columbian Festivals are atypical of Andalusia in that they are not rooted in religion. Although Huelva has had religious festivals at least since the 17th century—a pilgrimage day in the month of September honors the city's patron, the Virgin of La Cinta—toward the end of the 19th century sentiment began to arise for the recognition of the province of Huelva for its role in Columbus's first voyage, and what had come to be known as the Discovery of the Americas. As the celebration of the fourth centenary of the Discovery of the Americas approached, there was an intent to draw attention to the Lugares colombinos, the places in Moguer and Palos de la Frontera associated with the voyage. This movement began around 1880, led by the recently created Real Sociedad Colombina Onubense (Royal Columbian Society of Huelva), who revived a similar idea initially put forward by Civil Governor Mariano Alonso y Castillo in 1855. The first occurrence of the Columbian Festivals was an immediate success in Huelva and in nearby Palos de la Frontera. Setting the nautical tone, the Captain General of the Maritime Department of Cádiz, Luis Hernández-Pinzón Álvarez, descendant of co-discoverer of the Americas, Martín Alonso Pinzón, attended on August 3. Several vessels of the Spanish Navy were also present. More than 15,000 people gathered at the Monastery of La Rábida in Palos for a disembarkation of the Spanish navy and for a fireworks show. Despite the city already having the festival of La Cinta, the new festivities took root rapidly. In those early years, the festivities included outdoor masses, literary competitions, visits to La Rábida, and traditional sporting competitions. Beginning in 1925, when the Círculo Mercantil set up a booth, there began to be a massive celebration at the city quayside. From this point, the classic elements of an Andalusian fair began to attach themselves to the Columbian Festivals: booths (casetas: some of these are larger structures than is perhaps suggested by the English-language word booth), attractions, raffles, and spaces set aside for dancing. The importance of the festivals in this era can be seen in the descriptions of them in the local press, such as this in 1924:Every day one notes more animation for these patriotic festivals, that go far beyond the celebrations in earlier years. And on the special illumination for the festivals:Incredibly beautiful arches have been placed on the waterfront promenade, as well as on the promenades of Las Palmeras (the Palms) and El Balneario (the Baths), which will provide an unprecedented class of illumination, which has already come to be celebrated in all justice by the general public. As for the presence of the Spanish Navy:… it is expected that several warships will have anchored in our waters, to which effect Mister Marchena Colombo, president of the Columbian Society, has received a letter from the general in charge of the Naval department, announcing that the largest number of ships that circumstances permit will come to Huelva. And on the institutional celebrations of 3 August commemorating Columbus's departure from Palos de la Frontera:As is customary, on the third, the authorities of Huelva and associates of the Columbian Society will leave for La Rábida, where they will celebrate a mass in commemoration of that heard by Columbus and his intrepid co-voyagers before their departure from the port of Palos. === Growth and crisis of the festivities === Over the years, the Columbian Festivals began to become Huelva's leading celebration, winning out over religious and academic festivals, and became increasingly a festival of entertainment with massive attendance. It outgrew the capacity of its waterfront site and in 1943 moved to a less contained space, the Interior Port of Huelva. Despite this expansion, and despite continuing to hold the fair in a maritime-related location, the maritime spirit of the festival began to fade, as can be seen in the complaint of then-mayor Francisco Montenegro, expressing openly that in comparison with his youth:… those festivals that we came to know in our childhood years came closer to our hearts. And it was that they had more flavor of the sea and more emotion in its spiritual and evocative sense. They didn't hang so many fair lanterns on the old quayside promenades, but on the other hand the battleships Reina Regente and Pelayo, together with other warships, filled the streets with white uniforms when the sailors came ashore. By 1965, the celebrations were displaced a kilometer further south of the city, to what was then known as Avenida Francisco Montenegro, near the present-day Estadio Nuevo Colombino (New Columbian Stadium). The structure of the fair was similar today's, although the booths were large permanent constructions, in open air to take advantage of the cool of the August nights. Three years later, the bullfighting arena Plaza Monumental de Toros de Huelva opened adjacent to the fairgrounds; it ended up being demolished in the 1990s. This was a time of economic and demographic growth in the city thanks establishment of a development center (Polo de Desarrollo). Many of the new and growing businesses established their own booths in the fair district. Nonetheless, there was a decline in the late 20th century, and the city government—which needed land for a new football (soccer)—moved the fairgrounds again beginning in the year 2000. That year, a tradition began of dedicating a gate each year to a provincial building or institution. == Las Colombinas today == Today Las Colombinas is one of the most important fairs in Andalusia, a fair of National Tourist Interest, with over 600,000 visits for its largely nocturnal schedule of activities. The fair district has been located since 2000 along the Huelva estuary, quite near its location from 1965 to 1999 and not far from the city center, adjacent to the Estadio Nuevo Colombino. Visitors enter the fair district through an entrance that is designed in imitation of an emblematic building of the city or province of Huelva (the La Rábida Institute, Casa Colón, the bullring of La Merced, the Gran Teatro, the Sanctuary of the Virgin of El Rocío, Columbus's ship the Santa María, etc.). The fair district is 31,818 square metres (342,490 sq ft), with 68 booths (with a design similar to that of the Seville Fair, with blue and white awnings). The streets in the fair district take names of characteristic places in the city: Muelle del Tinto, De las Canoas, Marismas del Titán, Punta del Sebo, and Club Marítimo de Huelva. There is also an area with about 70 attractions. The celebrations culminate with an interpretation of the Himno de Huelva (Anthem of Huelva), the pasodoble Mi Huelva tiene una ría by Maestro Molero, and a 45-minute fireworks display by pyrotechnicians from Valencia. Each year's festivals are dedicated to some Spanish city, Latin American country or some event of regional significance. Dedicatees in recent years have included Palos de la Frontera, Moguer, Cuba, the city of San Sebastián, the Canary Islands, Galicia, the Algarve (Portugal), Almería, Madrid, Ceuta, Denominaciones de origen de Huelva, El Rocío, Recreativo de Huelva, to the history of the festivals themselves, and—in 2008—to 175 years of Huelva's status as a provincial capital. == Bullfighting ==Bullfights at the Plaza de Toros de La Merced are part of the festivities. They constitute a parallel festival, and are probably the most successful aspect of the festivities. They begin several days before the festival proper, with an act of proclamation in the León Ortega School of Art in the El Matadero district. == Particularities ==The Colombian Festivals, despite having an undoubtedly Andalusian style (and having become more like a typical Andalusian fair in the early 21st century), also has an Americanist aspect. Some of the booths may have music from various Latin American countries; others have more typically Andalusian music, for dances such as sevillanas, associated with flamenco, although unlike most Andalusian fairs it is not customary to attend the in traditional Andalusian dress. The celebration are complemented by a series of cultural and sporting activities. Música Junto a la Ría (Music along the estuary) is a series of concerts by groups from Huelva and elsewhere in Spain. There is also the Trofeo Colombino golf tournament and pétanque, archery, and handball competitions. The festivities do retain a few nautical aspects: the Semana Náutica Colombina (Columbian Nautical Week), in collaboration with the Club Marítimo, as well as a fishing competition from an anchored dock and canoeing regattas. The Trofeo Colombino football (soccer) tournament hosted by Recreativo de Huelva at the Estadio Nuevo Colombino was originally part of the Columbian Festivals, but is now held later in August. == Gastronomy ==The food at the festivals provides a chance to sample the gastronomy of Huelva and of Andalucia in general. Among the foods served are fried seafood, featuring various species from the Gulf of Cádiz such as langostino, the white prawn (Parapenaeus longirostris), the coquina (Donax trunculus), and cuttlefish. Traditional meat dishes include pinchitos (skewers of marinated pork, cecina, and ham). Some booths are specialized in preparing the beverage known as ponche colombino (Columbian punch); a chamomile beverage (manzanilla) is also popular. == Notes == == External links == (in Spanish) Fiestas Colombinas, official page (in Spanish) Fiestas Colombinas, Ayuntamiento de Huelva (Huelva city government) Revista de feria Colombinas 2007. Ayuntamiento de Huelva. Diario Las Colombinas, buscando siempre la orilla marinera de la Ría de Huelva, Huelva Información, 13 July 2008.

Cremà

Spain

The cremà (Valencian for burning) is the act of setting fire to a falla monument, made from materials such as cardboard and wood, during the festivities of several towns in the Valencian community, Spain. A similar celebration is the Bonfires of Saint John from Alicante, also in the Valencian community. In all cases the celebration ends with the burning of the monuments. In the city of Valencia, where this kind of celebration originated, the cremà of each falla is held on the night of Saint Joseph's Day, 19 March. It consists in burning the monuments erected on the Valencian streets on 15 March. The ceremony is preceded by fireworks which are lit by the commission fallera mayor. Firstly, around 10 p.m., the child monument is set on fire and at 10:30 p.m. the prize winning falla of the special section is also set on fire. After that, the main monument is burnt at midnight and after half an hour the 1st prize winner of the special section in this category is burnt too. Finally, at 1a.m. the institutional falla monument, which doesn't take part in the competition, is set on fire in the Town Hall Square. The cremà also takes place for the Bonfires of Saint John, which are lit in Alicante. It takes place on 24 and 25 June by night, one day after St. John's Eve. The participants usually cry out to the firemen that supervise the fire to be soaked because of the summer heat and the fire; when they start doing it with hoses begins the Banyà. In Alicante the cremà starts at midnight from the castle of Santa Bárbara and it continues until 4a.m. In all these celebrations it is usual to burn the monument with a traca (a wick lined with firecrackers that explode quickly one after another) and lately with fireworks too. Then the monument is set on fire to the beat of folk songs. In order to prevent all the monuments burning down at the same time, they are usually set on fire at different hours, depending on the prize they have won. Fallas Bonfire == External links ==Fallas Council St Jogn's Eve, Alicante Explanation of the Cremà on Distrito Fallas Fallas currently on the dynamic website Fallas de Valencia Cremà on YouTube.

Dragon Festival

Spain

The Dragon Festival is a Spanish free festival which ran from 1997 to 2009, held at Los Cigarrones on the riverbed of the Rio Guadalfeo, 2 km to the south of Órgiva, and from 2010 at Santa Fé, Granada, Spain, during the month of March, and culminating on the weekend nearest the March equinox. The festival is a celebration of various alternative cultures and includes live music and theater. == History == The town of Órgiva (a garrison town that marked a front line throughout the Spanish Civil War) is renowned now for its alternative 'hippy' scene. In 1996, flooding washed away a huge swath of land in Cigarrones, clearing the way for a gathering. On March 14, 1997 a huge sail depicting a jolly dragon was raised in Cigarrones and the Dragon Festival was born. The hundred or so people present could never have imagined that by 2001 nearly 10,000 people would attend. Although the majority of people who had bought land at Cigarrones were party to the festival, the idea of so many people turning up for a 'wild weekend' which on occasions continued for weeks, inevitably caused some rifts in the community. Police presence had been virtually nonexistent but by 2002 the festival's increasing size was attracting the attention of the local Partido Popular (PP) majority council. The Mayor placed a prohibition order on the festival and called in police reinforcements in order to create a noticeable police presence. The Dragon Festival was causing a national media stir, firstly because banning a fiesta in Andalucia was simply unheard of but mostly because two people had died at the festival in 2002. == Prohibition attempt == In 2003 an attempt was made by the authorities to prevent the Dragon Festival taking place with the heavy of Guardia Civil in the road leading to the festival site. However, the impending Iraq war gave voice to the festival's call for peace. For several weeks, residents from the festival site, daily dressed in pink and sang their way to the police line to offer the police tea and cakes. On the eve of the festival the police stepped aside, allowing the festival to take place. Local elections brought a new Partido Socialista Obrero Español (PSOE - center-left) Mayoress to power who had previously been quite vocal about 'embracing' the Dragon Festival, however it was unanimously felt in the festival community that any interface with the local authorities was not the way to go since it could mean restrictive regulations and control. == Local opposition == Over the years, a few members of the Cigarrones neighborhood had made their opposition to the festival known. Early in 2009 a huge earth moving vehicle arrived at the festival site with support from the Guardia Civil and one member of the Policia Local. They proceeded to excavate holes two meters deep and two meters wide across the entire festival site, claiming they were for a tree planting project. More than two thousand holes were excavated across public land making it impossible to park anywhere, so if there was to be a 2009 Dragon Festival it would only be possible on the relatively small areas of pro-festival owners' land left without holes. Two days before the 2009 Spring Equinox a prohibition order was posted proclaiming a ban on the Dragon Festival on grounds of health and safety and that anyone found organizing the event would be charged and if convicted, receive hefty fines. == Prosecutions == Within days of the posting of the prohibition order, seven pro-festival land owners received paperwork telling them they had been found guilty on an 'administrative' charge (ie.. ignoring a local authorities' ban) and had each been fined the sum of thirty thousand and fifty Euros. Failure to pay would mean the seizure of any assets, including their land. The charge against three people were dropped but the remaining four people have taken their case to the Crown Court in Granada on the grounds that nothing was done to enforce the ban on the festival in 2009 so in their defense, these land owners claim that they could have done little themselves to stop it even if they had wanted to. The court cases were resolved with the exception of one against Mr Alex Brimmel. Mr Brimmel's lawyer claims the charges against Mr Brimmel brought by the Town Hall should have expired but the Town Hall bypassed normal channels so the case cannot be resolved. Mr Brimmel has brought a case against the Town Hall for unconstitutional practices in order to resolve his case. == Relocation == The long wet winter of 2009/2010 once again flooded Cigarrones, filling in most of the holes and cutting off access, effectively stopping any large gathering in 2010. In 2010 an estimated 1500 people created a free festival in Santa Fe, 4 km to the west of Granada (60 km north of Orgiva) and is widely perceived as the new home of the Dragon Festival. The Dragon Festival continues at Santa Fe. == External links == Official Dragon Festival Dragon Festival at Myspace

El Sol (festival)

Spain

El Sol is the common name for the Latin American Advertising Festival, which is held annually in Spain. The festival, which takes place by the end of May, is organised by the Spanish Association of Advertising Agencies (AEAP), and is aimed at promoting advertising creativity. == Golden Sun == Each year works from Latin American countries, along with Portugal and the Latin community in the USA, compete in the contest to get the golden sun awards (Sol de Oro in Spanish). == External links == Official webpage (in Spanish) Latin American Advertising Festival on Euskadi.net

Entierro de la Sardina

Spain

The Burial of the Sardine (Spanish: Entierro de la sardina) also known as Burial of the xoubiña since 1851, is an annual Spanish ceremony celebrating the end of carnival and other festivities. The Burials generally consist of a carnival parade that parodies a funeral procession and culminates with the burning of a symbolic figure, usually a representation of a sardine. The Burial of the Sardine” is celebrated on Ash Wednesday and is a symbolical burial of the past to allow society to be reborn, transformed and with new vigour. Many Spanish festivals end with ceremonies in which a symbol representing the excesses of the festival is burned or destroyed — although some have been lost, others have been revived. Similar celebrations include the Fiesta del Judas, the Judas Party (la quema del haragán), and the Burning of the Raspajo (la quema del raspajo). The burning of an effigy represents a regeneration and liberation — the passage of the symbol through the fire represents a purging of the vices and a restoration of the order temporarily subverted during the festival; in ceremonies of symbolical burial, the theme is one of reflection. == Popular culture == The Burial of the Sardine (1812–1819) an oil-on-panel painting of a ceremony in Madrid by Francisco Goya. Xouba == Notes == Barreto Vargas, Carmen Marina (1993). 3.7. El Entierro de la Sardina: muerte y resurrección.. Tesis doctoral - El carnaval de Santa Cruz de Tenerife: un estudio antropológico (pdf). Galván Tudela, José Alberto (director). Servicio de Publicaciones de la Universidad de La Laguna. pp. 254–261. Retrieved 11 November 2009.

European Balloon Festival

Spain

The European Balloon Festival is the largest hot air balloon festival in Spain, and one of the largest in Europe. It takes place every year during the first fortnight of July in Igualada, Catalonia, Spain, a city located within 60 km from Barcelona. The festival lasts four days (Thursday to Sunday) and attracts thousands of spectators. It includes a hot air balloon competition and recreational exhibitions such as a night glow and fireworks. The flights take place early in the morning and late in the afternoon, when weather conditions are the optimal ones. It also offers visitors the opportunity to fly on a balloon, by booking a flight in advance. The festival is organized by the Igualada City Council, with technical support from the company Ultramagic, the world's second-largest manufacturer of hot air balloons, and Kon-Tiki Balloon Flights, a company specialized in balloon flights. The company merged with Royal Flight Tours in 2010, and operates flights from the south-eastern peninsula. == History == The first festival was held in 1997, and since then has been organized every year. For some years it was held together with the Aerosport airshow, which in 2008 was moved to April or May of every year. The 2007 edition gathered 60 hot air balloon pilots from multiple countries. The 2008 edition was a challenging one. Whilst the weather for the meeting was generally excellent, unusual rainy weather prior to the Festival meant that it had been impossible for the farmers to cut the crop fields. Landing conditions were therefore more difficult due to the lack of cut fields. The 2010 edition gathered 15,000 visitors. There was no festival in 2020. == Gallery of Images == == External links ==Official site of the European Balloon Festival (in English, Spanish, and Catalan) Ultramagic, technical organizer Kon-Tiki balloon flights, technical organizer

Falles of Alzira

Spain

The Falles or Fallas (sing. Falla) of Alzira are a celebration in commemoration of Saint Joseph in the town of Alzira, which, like the Falles in Valencia and other towns of the Valencian Community, takes place in March. Apart from the Fallas in Valencia, those celebrated in Alzira are the most important festival of this type, due to their century-old tradition, their continuing popularity, and the fact that they have the largest number of active participants (fallers), commissions (organised groups of fallers) and falla monuments (falles), seventy of which are erected in the streets of the town. The Falles of Alzira have been declared an Event of National Tourist Interest. A falla is an artistic construction or monument made of combustible materials, depicting a particular scene. The most important elements are the ninots, cartoon-like figures made of papier mâche. The Falles of Alzira are regulated by an association called Junta Local Fallera. In 1989, the first centenary of this event was celebrated; the ceremonies where presided over by the president of the Generalitat Valenciana at the time, Joan Lerma. == The Falles week == The Falles festivity officially begins in early March with a ceremony known as La Cridà, and it ends with the Falles week, which is subjected to a strict schedule of events:On the 16th of March: The Plantà, the act of erecting the falla. This should, in any case, be finished before the visit of the jury; the time and date of this visit appears in the official program. If the falla is not finished at this time, it will be disqualified. On the 17th of March: Awards ceremony in the town hall. On the 18th of March: The Ofrenda, the offering of flowers to Our Lady of Lluch, the patron saint of Alzira. This is followed by a parade of fallers in the evening and into the night. On the 19th of March: The Pasodoble. In the afternoon, all the commissions (groups of fallers) parade around the streets of Alzira dancing the pasodoble. A jury of the Junta Local Fallera rates the dances and awards a prize for the best dance. At night, the Cremà is celebrated, which is the burning of the falles monuments in the streets, where they were erected. The event is preceded by fireworks, lit by the Fallera Major (the annually elected first lady) of each group of fallers.. On the 17th, 18th and 19 March, each commission meets at eight o'clock in the morning in the casal (the commission's regular meeting venue), to celebrate the despertà, which means walking around their neighborhood throwing firecrackers. Immediately afterwards the typical breakfast is served in each casal. Then the fallers walk through the streets and visit other casals until lunchtime. At 2 p.m., there is a fireworks display, the famous mascletà, in the Plaza del Reino, which is watched by crowds of people. == Artistic monuments == The falles are usually satirical in nature, making reference to current issues. These monuments can be up to 25 or 30 metres high, and they consist of a number of papier mâche ninots held up by a wooden framework. However, papier mâche has, in recent years, occasionally been replaced by styrofoam (EPS) since it makes the falles lighter and brighter in colour. Signs written in Valencian explain the meaning of each scene in a critical or satyrical way. Many professionals such as sculptors, painters, and other craftsmen work on the construction of the falles for months. They are hired by the commissions. The falles are erected in the streets on the night of the 15th of March. This day is known as the Plantà. In fact, nowadays the process of erecting the falles starts several days earlier, due to their size and the need to use cranes. The monuments are burnt on the day of the Cremà. == Sections == The members of each commission chooses which section (group of Falles that compete with each other) they want to belong to. The aim of grouping falles in sections is to have a fair competition between monuments with a comparable artistic quality. Belonging to one section or another depends on a commission's annual declaration of its budget. No section can have more than ten monuments; if there are more than ten applicants for one section, the ten monuments with the highest budgets enter that particular section. == Clothing == The faller (man) should wear:The costume typically used in Alzira since 1968: black trousers, black socks and black shoes, a short black jacket, a white shirt, a white shirt front and a sash of any color with tassels hanging over the left trouser leg. The torrentí costume. The saragüell costume. A costume consisting of long striped trousers, a silk or linen shirt, a waistcoat, a sash, and black shoes with black socks or espadrilles with embroidered socks. The use of ties, flowers or bows is forbidden. The fallera (woman) should wear:The formal Valencian farmer's dress, with the fallera's hair arranged in three chignons; the fallera is expected to dress with utmost decency. The 18th century costume, with the fallera's hair arranged in one or three chignons. The typical regional dress of the Huerta de Valencia, with the fallera's hair arranged in one chignon. It is not permitted to use any item of clothing or adornment that is not traditional or is not a part of the costume. The use of espadrilles is only allowed if they are lined with the same fabric as the costume. The blusón (a checkered shirt) is not considered traditional Valencian clothing and its use is only permitted during strictly private celebrations of the commissions. 1. The current Fallera Major and Fallera Major Infantil (who must not be older than 14), the annually elected queen and junior queen of the entire Falles festivity, are the only participants allowed to wear the so-called Alzira model costume and the combs with the town's coat of arms or that of the Junta Local Fallera. 2. These provisions are enforced by the General Assembly in collaboration with a minimum of two qualified clothing consultants to make sure that the clothing used satisfies the decency requirements and respects the traditions. 3. The traditional sash with the colours of the Spanish flag is the distinctive attribute of the Falleres Majors and the Falleres Majors Infaltils, both those of the entire Falles festivity and those of each of the commissions. The members of their courts of honour wear a sash with the colours of the Valencian flag, with the badge and the name of the respective commission embroidered, on a white background, at the top of the blue band. == External links == Fallas de Alzira Noticias de Fallas https://turisme.dival.es/en/destino/alzira/

Feria (festival)

Spain

A feria (fair in English) is an annual local festival in Spain and southern France, characterized by bullfights, bull running in the streets, bodegas (outdoor bars or cellars with festive music) and bandas. The word festayre (from the Gascon hestaire) means ferias' partiers. == Introduction == === In Spain === The Spanish word feria originally designates a fair (agricultural, books, ...). Bullfights are often given on the occasion of fairs, so the Spaniards came to designate by the term fair a series of bullfightings organized on this occasion, and often - especially in Andalusia - the festivities that accompany these bullfights. In many parts of Spain, there is nevertheless still a parting between the festivities and the feria which takes place on this occasion. Thus, in Pamplona, one differentiates the San Fermín (Fiestas de San Fermín or Sanfermines) of the Feria del Toro, which means the eight bullfights cycle, a novillada and a bullfight on horseback proposed for the festivities. Thus, festivities without taurine activities cannot be termed ferias. The word continues to be used in Spain with exactly the same meaning as the English fair. Just a look at the calendarios de ferias of all the Spanish regions to note that the majority of them have no bullfights. One of Spain's most famous ferias is the Feria de abril (April Fair) of Seville. During this feria, the city hosts not only bullfights, but hundreds of casetas (private party tents) with flamenco dancing, and a large modern fairground with rides and Ferris Wheel and food courts selling paella, manzanilla, and grilled meats. The streets come alive with horses and horse carriages bearing locals in traditional Andalusian costume. Other notable ferias take place each year in Malaga in August and in Cordoba in May. In Andalusia, the oldest ferias correspond to the age of the bullring: the city of Jerez de la Frontera, whose bullring is one of the oldest in Spain, offers a Feria del Caballo in May and a feria de vendimia (grape harvest) in autumn. The city of Malaga offers the Feria de Málaga in August, as do virtually all towns in Spain's autonomous regions with first-, second- or third-category arenas. In 2003, there were 598 major bullfighting events (formal bullfights) and minor bullfighting events (novilladas, becerradas) in Spain, and 1,146 popular bullfighting events, including bull runs and toro de fuego. In 2004, there were 810 formal bullfights, 555 spiked novilladas, 380 rejoneos, and 187 mixed shows or spiked festivals. === In France === In France, the word was often used to refer to a series of bullfights. In the southwestern and southeastern parts of France, people quickly confounded taurine feria and festival. Gascon towns have organized this movement over the past forty years. Thus, the Fêtes de Dax, officially became the Feria de Dax, thus breaking with the Spanish meaning and tradition. The popularity of these feasts and the media coverage that was made favored the substitution of the word fêtes by feria. Many municipalities - including those who hold no bullfight - as well have renamed their annual patron saint's festivals into ferias. And current usage followed. However, in Mont-de-Marsan as in Bayonne, the summer festive week continues to be called respectively Fêtes de la Madeleine and Fêtes de Bayonne. The feria de Nîmes (Pentecost Feria and Harvest Feria) are currently the largest ferias in France. The Pentecost Feria attracts nearly a million visitors over six days. ==== The main ferias of France ==== South East region: Alès Feria d'Arles Beaucaire Béziers Carcassonne Céret Châteaurenard Collioure Istres Lunel Millas Mauguio Nîmes Palavas-les-Flots Pézilla-la-Rivière Saint-Gilles Saintes-Maries-de-la-Mer Vauvert Gascony: Aire-sur-Adour Amou Arzacq-Arraziguet Bayonne Dax Eauze Floirac Hagetmau Mimizan Mont-de-Marsan Orthez Pomarez Saint-Vincent-de-Tyrosse Vic-Fezensac Condom Saint-Sever Ondres Parentis-en-Born === Works cited === Maudet, Jean-Baptiste (2010). Terres de taureaux: les jeux taurins de l'Europe à l'Amérique (in French). Madrid: Casa de Velasquez. ISBN 978-84-96820-37-1.

Feria de Agosto

Spain

The Feria de Agosto (August Fair) or Feria de Málaga (Málaga Fair) is a street fair that takes place every August in the city of Málaga, Andalusia, Spain. == History == The Feria de Agosto commemorates the taking of the city by the Catholic Monarchs (Isabella I of Castile and Ferdinand II of Aragon) on 18 August 1487 (five years before the completion of the Reconquista), at which time Málaga was incorporated into the Crown of Castile. The Catholic Monarchs gave the city the religious statue of the Virgen de la Victoria (Virgin of Victory). The recently formed city government began a tradition of commemorating the taking of the city. The first such celebration took place in the form of a procession on the Feast Day of the Assumption, 15 August 1491. The following year the celebration was shifted to 18 August, the feast day of Saint Louis. That year there was a procession and a bullfight with four bulls. The celebration then continued on an annual basis. In the 17th century, fireworks and rockets became part of the celebration. The procession carried the royal standard from the conquest of Málaga and proceeded from the Cathedral to the Church of Saint James the Apostle (Iglesia de Santiago Apóstol) where a mass was celebrated. The festivities eventually went into decline and the celebration of the Feast of Saint Louis became little more than a mass and sermon.Later, coinciding with the liturgical celebrations of the chapter of the cathedral, the municipal government of Málaga established the popular festivities now celebrated on 15 August. In 1887, to commemorate the fourth centenary of the conquest, the festival was returned to the traditional date for the taking of Málaga by the Catholic Monarchs, with a procession of the Virgen de la Victoria, a procession simulating the entry of the Catholic Monarchs and their army, expositions of plants and flowers, regattas, concerts, bullfights, etc.The Fair has had various locations in the course of its history since 1887. Initially, it was located along the water at the Muelle de Heredia, then in the nearby Parque de Málaga, then on the grounds of the Theatines, before finally settling in the Cortijo de Torres district, site of the Palacio de Ferias y Congresos de Málaga. Nowadays, the fair begins just before midnight on a Friday and runs ten nights and nine days, ending on a Sunday night. No Feria was held between 1915 & 1918 (World War I), 1940 to 1945 (World War II), or in 2020 (due to the COVID-19 pandemic). == Activities ==The fair today has two entertainment zones. The main one is the Real de la Feria in the Cortijo de Torres district, open in the evening for the Feria de la noche (Night Fair). Separately, in the historic center of the city, is the Feria de día (Day Fair) During the Fair, the streets of the city center are adorned with paper lanterns and floral displays. Booths are set up, there are performances for children and adults, music and dance (especially verdiales, the most characteristic local variant of flamenco), and decked-out horses and carriages attempting to make their way through it all. The sounds of flamenco and copla are everywhere, along with less traditional music. There is bullfighting each afternoon at La Malagueta, and after sunset, the fair continues at the Real. The city's public transit network is considerably restructured during the fair, including the addition of several special buses from various parts of town to the fair districts. == External links ==Article about the Málaga Fair and useful information about the Costa del Sol

Festival Grec de Barcelona

Spain

The Festival Grec de Barcelona (or Grec Festival of Barcelona) is an international theatre, dance, music and circus festival. Over the course of its history, this long-standing event has become a major summer attraction in Barcelona, Catalonia, Spain. The festival takes its name from its main venue: an open-air theatre (the Teatre Grec) built on Mount Montjuïc. The theatre was built in 1929 by the Catalan architect Ramon Reventós in the style of the ancient Greek theatres as part of the 1929 Barcelona International Exposition. By 1976, the theatre had fallen into a semi-abandoned state. The first Grec Festival both salvaged the theatre and achieved considerable public success. At first, the Grec was the only venue used for festival productions, but today, the festival utilizes several venues throughout the city of Barcelona. The festival pursues a two-fold mission: to stage the most outstanding works by Catalan artists and companies and to present other interesting shows from Spain and the rest of the world. Artists who have appeared at the Festival include Dario Fo, Lindsay Kemp, the Martha Graham Dance Company, Ballet BC, Sydney Dance Company, Jan Fabre, Peter Brook, Sasha Waltz, Michel Piccoli, Robert Lepage,the Cloud Gate Dance Theater of Taiwan, Paco de Lucía, Cristina Hoyos, Carles Santos, Nacho Duato, Àlex Rigola, Calixto Bieito, Miles Davis, Manhattan Transfer, Joe Cocker, Celia Cruz, Chuck Berry, and Elvis Costello. == External links == Grec Festival of Barcelona website [1]Culture of Barcelona [2]List of contemporary amphitheaters

FesTVal

Spain

FesTVal is the main Spanish annual television and radio festival which takes place in the city of Vitoria-Gasteiz in the Basque Country of northern Spain. The festival, an initiative of the Asociación Cultural Fila 2, began in 2009 and runs during the first week of September. The festival program features previews of new shows, special screenings, roundtable discussions, and a ceremony where the Joan Ramón Mainat and Crítics' prizes are awarded. The event is hosted by EITB, the Basque Country public broadcast service. Participating Spanish television and radio networks include TVE, Antena 3, Cuatro, Telecinco, La Sexta, Canal+, and the Disney Channel. == Tributes == FesTVal's organization and his family decided to put this name to the awards given in this festival, to make a tribute to Joan Ramón Mainat. The journalist Jose Ramon Mainat, died in 2004, was a creative and executive producer of Gestmusic. He was born in Mataró (Barcelona) in 1951 and he studied Philosophy and Literature at the University of Barcelona. During his youth he took part in the music festivals' organizations (SIS Hours of Canzó, Canet Rock). He had worked for El Noticiero Universal, El Correo Catalán, World Journal, Tele / Express, and Catalunya Express. He was also director of programs of Radio Nacional de España and TVE in Catalonia, in charge of programming of Tele-Expo and creative director of the backstage production. In 1996 it started at Gestmusic as the creative producer. Once there he took part in the creation of Operación triunfo, Crónicas marcianas, Lluvia de estrellas, Esos locos bajitos, Moros y cristianos, Un siglo de canciones, La parodia nacional, Canciones de nuestra vida, among many other programs. Due to his excellent career as a successful vision, the creativity and production for the television, the organization decided to put his name to the awards given. == Participants == The festival of television and radio in Vitoria-Gasteiz is opened to all the channels, both radio and television, who wish to participate in it. Of time, in this three editions, all of them have participated, as well as Canal+, Clan TVE, FOX, Paramount Comedy and BIO. EITB, the host channel of the event and the organizer of all the events done during the festival time, is also included in the contest. == Awards == As the main objective of the festival is to raise awareness of new products, the organization has decided not to make a contest for the Prime Time Premieres of the various television programs. However, it has organized a panel of renowned names in television criticism and analysis that will award prizes to the best programs and professionals in the middle of the last season (September 2010 to June 2011). The awards will be given on September 3, during the Gala at the Teatro Principal in Vitoria-Gasteiz. It will also be given the EiTB Saria. The jury, for the last two years have been: Ramón Colom, Victor M. Amela, Juan Cuz, Pepe Colubi, Rosa Belmonte... == First edition (2009) == Program 'Revelation of the year': Samanta Villar for 21 días Program 'Interesting': 23-F: el día mas difícil del rey Program 'Fun': Muchachada Nui Program 'Current': Callejeros Drama series: Águila roja Comedy: Doctor Mateo Joan Ramon Mainat awards: Joan Ramon Mainat, María Teresa Campos and Pepe Domingo Castaño == Second edition (2010) == Best product of the year: Gran reserva More interesting space: Redes Eduard Punset Space that more reflects today: Reporteros Cuatro. REC Jon Sistiaga Fun spaces: El Intermedio and La hora de José Mota The discovery of the year: the drama series Los Protegidos Joan Ramon Mainat awards: Jesús Vázquez, Julia Otero and 'Gran Hermano' == Third edition (2011) == Best product of the year: Crematorio More interesting space: La mitad invisible Space that more reflects today: Ana Pastor Fun spaces: La que se avecina The discovery of the year: fiction series Hispania Special mention of the jury as entertainment: Atrapa un millón Joan Ramon Mainat awards: Matías Prats, Ana Rosa Quintana and Luis del OlmoList of television festivals == External links == Official website Photos of the 2011 FesTVal closing gala on the website of El Correo

Fiestas of National Tourist Interest of Spain

Spain

The category of Fiesta of National Tourist Interest (Spanish: Fiestas de Interés Turístico Nacional, Basque: Interes Turistiko Nazionaleko Jaiak, Catalan: Festes d'Interès Turístic Nacional / Valencian: Festes d'Interés Turístic Nacional, Galician: Festas de Interese Turístico Nacional) in Spain is an honorary designation given by the General Secretariat of Tourism of the Ministry of Industry, Trade and Tourism of the Government of Spain to fiestas, festivals or events held in Spain that offer real interest as national tourism attractions. This category was created in 1979 to adjust the new competences of the ministries in the transition. Since 1965, and until 1979, there was only the declaration of Fiesta of Tourist Interest, and with the new reform the honorary designations were divided into three tiers: Festivals of International Tourist Interest, Festivals of National Tourist Interest and Festivals of Tourist Interest. After five years holding this distinction, events with a wide international projection that meet certain requirements, may be elevated to the higher distinction of Fiesta of International Tourist Interest. == January == == February == == March == == April == == May == == June == == July == == August == == September == == October == == November == == December == Fiestas of International Tourist Interest of Spain == External links == BOE - Order of 29 September 1987 regulating the declarations of International and National Tourist Interest Effective through June 8, 2006. Local fiestas of National Tourist Interest of Spain (secular) Calendar in iCalendar format.

Goat throwing

Spain

Goat throwing (in Spanish: Lanzamiento de cabra desde campanario or Salto de la cabra) was a festival celebrated in the town of Manganeses de la Polvorosa, province of Zamora, Spain, on the fourth Sunday of January. The festival coincided with the commemoration of Saint Vincent the Martyr. == Background == It is unclear when the tradition of throwing a goat from the belfry of the Church of Saint Vincent Martyr in the town of Manganeses de la Polvorosa began. The festival coincided with the commemoration of Saint Vincent's saint's day. Each year, local residents threw a live goat from the top of the church. Below, a crowd would then catch the falling goat with a canvas sheet. Some goats survived the fall and some did not. If the goat survived it was revered and paraded through the small village, becoming a local legend for years to come. The event was organized by young men, who had just turned 18, and were now eligible for military service. The event is inspired by a legend that states that a priest's goat, whose milk fed the poor, fell out of the tower, but landed safely. Another story says that the goat made its way up the belfry to eat the food left for the doves, it lost its footing and fell, and the goat landed on its hooves and disappeared into the woods. == Animal rights == Spain has a number of festivals that involve some sort of animal cruelty, among them are burning the bull, donkey baiting, shaving of the beasts (Galicia), garrotting the galgos, quail catapulting, Day of the Geese, running of the bulls, and bull fighting. Over the years, animal rights groups demanded an end to the practice of throwing the goat. In 1992, the local governor banned the toss. The villagers used ropes to lower the goat, but in 1993 they went back to dropping the goat from the church. Once again, the practice was banned in 2000. A toy plush goat was thrown in the 2014 celebration.Animal rights Cruelty to animals Pain in animals == External links == Spaniards Won't Throw Goat. AP. 11 January 2000 – via CBS News. Goat survives traditional toss from town tower. Deseret News. 24 January 1999.

Haro Wine Festival

Spain

The Haro Wine Festival is a summer festival in the town of Haro, La Rioja, Spain. It features a Batalla de Vino (Battle of Wine) and youth bullfights. It is considered a “Festival of International Tourist Interest” and, therefore, is very tourist friendly. The festival takes place on June 29, the day of the patron saint San Pedro. The festival includes a mass that is celebrated at the Chapel of San Felices de Bilibio. San Felices de Bilibio, master of San Millán in the 6th century, lived and died in what is now known as the Cliffs of Bilibio. Since then, this chapel has been visited and admired by pilgrims. The pilgrimage became a much more organized and widely-celebrated tradition since the construction of the first official chapel on the cliffs. This chapel was built at the beginning of the 18th century. After the mass, the Battle of Wine begins. During lunch, the participants throw wine on each other until everyone is completely soaked and colored purple. The wine can be thrown using boots, bottles, water pistols, or anything that can contain liquid. This soaking was not to everyone's taste, so for several years the popularity of the pilgrimage decreased, especially for women who did not want their dresses to be stained. However, in 1949, the Battle of Wine earned its first mention in Enrique Hermosilla Díez’s article for La Rioja newspaper. Word traveled and the festival regained popularity over the following years. Today, the Haro Wine Festival annually attracts people from all over the world. == Timeline of the festival == A little before 7:00 AM, the people, dressed in white, carry the wine to the Cliffs of Bilibio, either on foot, in trailers pulled by tractors, or in private vehicles. Around 8:30 or 9:00 AM, depending on the year, the city mayor, who traditionally has led the festivities, leads a procession on horseback to the Chapel of San Felices de Bilibio (about six kilometers north of the city of Haro). It is a procession of people of all ages carrying jugs, bottles, and other types of containers filled with red wine. Upon their arrival to the chapel, the mayor places a banner at the top of the rocks and a mass is celebrated. After mass, a rocket is fired, officially starting the wine battle. Around 10:30am, when the wine runs out (in 2007 it was estimated that 20,000 liters of wine were used), people begin to retreat to the city to dry their soaked clothes and have lunch. Around 12 PM, they will enter the city and head towards the bullring where several wild cattle will be released. == Festival of National Tourist Interest == In 1965, the Secretariat of the Military of Information and Tourism granted the honorary title of Festival of Tourist Interest to the Pilgrimage of San Felices de Bilibio.” In 1980, the Secretary of State for Tourism published a list of festivities classifying them all as: of International Tourist Interest, of National Tourist Interest, or of Tourist Interest. The Pilgrimage of San Felices de Bilibio was classified as “Festival of Tourist Interest.” In 1988, the Ministry of Transport, Tourism, and Communications was asked to declare the pilgrimage a “Festival of National Tourist Interest,” but the proposal was rejected. Ten years later, in 1998, the government of La Rioja granted it the title of Festival of National Tourist Interest.” Finally, in 2011, it was declared a “Festival of International Tourist Interest,” the highest honor a festival can receive. == Children’s battle == Starting in 2004, a children’s wine battle was also held so that the youth could also enjoy the tradition. On June 26 or 27th, between 10:00 and 11:0 AM in the Plaza de la Paz in Haro, containers full of red liquid are distributed to the children. They go on a short pilgrimage to the “fairgrounds” where, after making an offer to the patron saint, the wine battle takes place. After this, the children all receive a lunch of chocolate and biscuits. Their festival continues at the Plaza where there are bullfights for youth in the town bullring. == Similar celebrations == In Jumilla, Spain, every August 15, the Great Wine Parade is celebrated, where parades and festive events are held. Floats parade around the fairgrounds, representing Jumilla and its wine. These floats are accompanied by music, traditional desserts, and many liters of wine that will end up distributed among the participants. It attracts tens of thousands of people from neighboring provinces. In San Asensio, Spain they have been celebrating a claret battle since 1977. In 2007, the year of its 30th anniversary, it was attended by more than a thousand people. In Llamigo, Spain, every September 9 they hold a mass with a procession, horse race and a wine war similar to that of Haro, during the festivities in honor of the Virgin of Loreto. == External links ==

Holy Week in Málaga

Spain

Holy Week in Málaga (in Spanish Semana Santa en Málaga), is the annual commemoration of the Passion of Jesus in Málaga, Spain. It takes place during the last week of Lent, the week immediately before Easter. It is one of the city's main cultural and religious events. During Holy Week, 42 brotherhoods (cofradía) make 45 processions through the streets of Málaga showing realistic wooden sculptures that depict scenes from the Passion, or images of the Virgin Mary showing sorrow. Holy Week in Málaga was declared in 1965 to be a Fiesta of International Tourist Interest of Spain. == Procession == === Nazareno === In common with other Holy Week events in Spain, some participants in the procession use a nazareno or penitential robe. This garment consists of a tunic, a capirote (hood with conical tip) used to conceal the face of the wearer, and sometimes a cloak. The fabrics normally used in these garments are velvet, damask, satin or twill. The nazarenos of some brotherhoods also include gloves, scapulars, stoles and a tunic fastened with a cincture made of esparto. The exact colors and forms of the robes depend on the particular brotherhood; in the Málaga procession, their colors are different in the sections of Christ and the Virgin. Usually, the nazarenos carry candles and go in front of the thrones at the leading segments. === Emblem === The majority of the brotherhoods carry a significant number of insignia in the procession that are carried by nazarenos:Cross guide (the so-called Cruz de Guía - Guiding Cross) is carried at the beginning of each procession and is responsible for guiding it. Banner (the so-called Guión) is an emblem of the cofradía in the form of a folded flag, that carries in the center of the flag embroidered in thread of gold and silk the shield or arms of the brotherhood. Senatus is the name with which it is known to an emblem that serves to recall the time of the Roman Empire, the period wherein the events of the Passion of Jesus Christ are set. It bears the letters SPQR, which is an acronym for the Latin expression Senatus Populus Que Romanus (Senate and people of Rome). Book of Rules (in Spanish Libro de Reglas) is a book that contains the norms and rules of the Brotherhood.Standard (the so-called Estandarte) is an insignia, sometimes embroidered in gold thread and luxuriously decorated, with a painting of the Christ or Virgin of each brotherhood. === Mantilla === Some processions are accompanied by women who wear mantillas. It is formed by a black dress, a sign of mourning and pains, is accompanied by a mantilla, lace or silk veil or shawl worn over the head and back. The peineta, similar in appearance to a large comb, is used to hold up the mantilla. === Acolyte === Before the throne are placed a group of six or eight acolytes dressed in vestments, many of them wearing dalmatics; the ceroferarios who carries the ciriales or processional candlestick; and the thurifers who carries the thurible where incense is burned and it is dispersed. === Throne === The thrones, in others places called pasos, are enormous platforms where are located the sculptures that depict different scenes from the gospels related to the Passion of Christ or the Sorrows of Virgin Mary. Each brotherhood usually exhibit two thrones, the first one would be a sculpted scene of the Passion, or image of Christ; and the second an image of the Virgin Mary, known as a dolorosa. The structure of the thrones, known as cajillo, is richly carved in wood, silver, bronze or nickel silver and some gilt with gold leaf. In each of the corners of the cajillo is placed the arbotantes (candelabra) or lantern to illuminate the image or sculptural group that is located in the upper part of the cajillo.The thrones of Christ are adorned at the top with carpet of flowers such as carnations or iris, or a mountain of corks, while most of the Virgin's thrones are covered by an ornate canopy secured to the cajillo by 12 or 16 palio bars. From the front, back and sides of the canopy hang the bambalinas, velvet or mesh draperies embroidered in gold, plate and silk. In front of the image of the Virgin is placed the candelería, a set of candlesticks which are placed in a stepped layout. Thrones are carried on the shoulders of men and women, called men of thrones or bearers, through long bars or beams called varales, which usually measure between 8 and 14 meters long. Each throne has 6 or 8 varales depending on the size of the throne. Depending on weight, some can weigh up to 5 tonnes, a throne requires between 120 and 270 portadores (bearers) to move. Each person can carry between 20 and 40 kilograms of weight, during the time of the procession, from 6 to 14 hours. At the front of the throne's varales there is a big bell. This is rung with a hammer by the Throne Butler (the chief of the Throne Men) to guide and stop to rest the bearers. === Sculpture === The sculptures are located at the top of the throne and are the central axis of each brotherhood, most of the sculptures are carved wood (or recently, polychrome), often life-size or somewhat smaller. Some of these carvings are great works of art with centuries of antiquity, although unfortunately during the burning of churches and convents in the 1931 riots, a great number of these sculptures were destroyed, between them the great majority of works of Pedro de Mena. After the Civil War, authors such as Mariano Benlliure, Francisco Palma Burgos, Castillo Lastrucci or José Navas Parejo began to make new sculptures to replace the destroyed works. These sculptures are in their respective churches and chapels during the rest of the year where they receive worship.The images of Jesus are situated on the first throne, which represents a biblical passage of the Gospels: triumphal entry into Jerusalem, Jesus carrying the cross, Jesus crucified, descent from the Cross, etc. Depending on the scene depicted the carving of Jesus may appear alone or accompanied by other statues related to the biblical passage. Some images of Christ wear tunics, smooth or richly embroidered over much of its surface. In the second throne is located the Virgin of Sorrow, mostly alone but sometimes accompanied by sculpture St. John the Evangelist. The statue of the Virgin usually is of a mannequin, with only the hands and the head carved. The body and arms are covered with luxurious dresses embroidered with gold and silver thread as well as colored silks. Around the head is placed a veil and usually carry a crown or halo. In the back is placed long capes embroidered in gold and silver thread and taking forms that are generally inspired by vegetable motifs, in Malaga these capes can reach up to 8 meters in length. === Music === Bands Most of the thrones are accompanied by marching bands. Each procession usually has 3 bands, the first band, a drum and bugle band is located behind the lead cross. The second band walks behind the first float, this band is usually of bugles and drums, military band or concert band with woodwind instrument, brass instrument and percussion. Finally, the throne of the virgin is only accompanied by a concert band. Many of these bands are created by the brotherhoods themselves, a few being made up of personnel of the Armed Forces. These bands play processional marches during processions, most of these marches have been created to accompany the movement of the thrones. It is a tradition that the Marcha Real is played at the departure and entrance of the images in the home churches or chapels of the confraternities and once it is played, everyone pays respect to the anthem (military, police and fire personnel out of formation salute when it is performed).Saeta As throughout the Spanish world, and especially in Andalucia, during the processions saetas are sung to the sculptures. The saeta is a religious song, generally improvised and without accompaniment, which is usually sung from a balcony or on the street. It is a melody of free and full of lyricism. It recalls the style of cante jondo typical of the musical tradition of flamenco. == The Route == === Brotherhood house === This is the place from which the great majority of the corporations begin their processional route, because the dimensions of the thrones do not allow them to begin the procession at their associated churches. It is also where they keep the heritage throughout the year, occupying many positions in their museum during the rest of the year. === Official Route ===In Holy Week, the official route is made up of those streets that share each and every one of the brotherhoods.During Holy Week, the brotherhoods of Málaga leave their temple or brotherhood' house, to go to the official route that begins in the Alameda Principal and follows the Larios roundabout, Marqués de Larios street, Constitution Square and Granada street. This route has a distance of about 850 meters. After this route, the brotherhoods continue their own journey returning to their brotherhood or temples of origin, or enter the Cathedral to establish their penitence station. The Association of Holy Brotherhoods of Malaga places on the official route around 16,000 chairs and several grandstands, among which the Constitution Square Grandstand stands out among the rest, as it is where the city mayor and members of the city council are assembled to witness the procession of the images. === The Rostrum of the Poor === At the end of Carretería Street from Málaga, at the confluence with the Santa Isabel Hall, there is a staircase which at Holy Week becomes a natural tribune to witness the processions of Malaga. Some brotherhoods are expected there with great enthusiasm and popular fervor. It is called this because it is free and in contrast to the Official Rostrum, located in Constitution Square where the authorities are sat. Of the 45 processions participating in Holy Week, 28 pass through this place. === Cathedral === Some brotherhoods make a penitential station inside the Cathedral of Malaga. There are 15 cofradías that enter the Cathedral. The remaining corporations do not station in the Cathedral due essentially to the large size of their thrones, which prevents them from entering the Cathedral thru the main gates. == Previous Days == === Procession === Prior to Holy Week, especially the Friday of Sorrows and the Saturday of Passion, some brotherhoods make processions. These brotherhoods are usually historical confraternities of neighborhoods very far from the center, as the Brotherhood of the Sorrows from Puerto de la Torre or Brotherhood of the Sorrows from Churriana, or young brotherhoods that still do not belong to the Brotherhood' Association, so even they can not go through the official route. === Transfers === The transfers are small processions in which usually only one throne of reduced dimensions which carry the two sculptures of the brotherhood. They aim to move the statues of their temple to the Brotherhood' House. They usually take place the week before Holy Week, although some brotherhoods carry out during Holy Week. Some of these transfers are well known and awaited with great expectation, such as that of Jesus Captive who visits the patients of the Civil Hospital or the Christ of the Good Death on the morning of Holy Thursday made by the Legion, they arrive by boat to the port of Málaga, from there they move to the Church of Santo Domingo to transfer the Christ of the Good Death to his throne, which is in the brotherhood' house next to the church. == The Days of Holy Week == During the days of Holy Week, 41 brotherhoods, belonging to the Brotherhoods Association, carry out 45 penitential processions through the streets of Malaga, the following list shows these cofradías by day and order of passage by the official route. === Palm Sunday === The first day of the Holy Week is also the day that more brotherhoods process, nine brotherhoods take the street from different neighborhoods of the city.Brotherhood of Pollinica (Cofradía de la Pollinica). Beginning at 10 o'clock in the morning with the departure of Our Father Jesus at His Entrance in Jerusalem and Our Lady of Amparo, traditionally known as the Pollinica. It was founded in 1911 and represents the moment of Jesus at his triumphal entry into Jerusalem. It is the brotherhood that has increased participation of children, their presence a signal that Holy Week has begun. Virgin of Tears and Favors. (Virgen de Lagrimas y Favores). An hour later from the Church of San Juan, the Virgin of Tears and Favors, belonging to the Royal Merged Brotherhoods, will take to the street, in this procession, actor Antonio Banderas participates as a Throne Butler. His presence in recent years makes this procession one of the more covered by the press. Brotherhood of Humility and Patience . (Hermandad de Humildad y Paciencia). From the neighborhood of Cruz de Humilladero processions for 10 hours the brotherhood of Our Father Jesus of Humility and Patience, represents the moment before the crucifixion in which Jesus retires to pray while preparing the cross, and Our Lady of Sorrows and Hope. Brotherhood of Humility (Hermandad de la Humildad). The brotherhood performs its processional from Sanctuary of Santa María de la Victoria. It represents the moment in which Pontius Pilate utters the words Ecce homo when he presents a scourged Jesus Christ, bound and crowned with thorns to a hostile crowd shortly. Archconfraternity of Prayer in the Garden (Archicofradía de la Oración en el Huerto). It is the oldest brotherhood of the day, founded in 1756. The statues are Our Father Jesus Praying in the Garden, which shows Jesus praying in the Garden of Gethsemane, and Our Lady of the Conception. Brotherhood of Health (Hermandad de la Salud). Leaves the Church of San Pablo, in the neighbourhood known as La Trinidad. The statues shows Holy Christ of Hope in his Great Love just after his crucifixion and another one of Holy Mary of Health. Brotherhood of the Sweet Name (Hermandad del Dulce Nombre). Coming from the neighborhood of Capuchinos, The sculptural group of Our Father Jesus of Solitude symbolizes the denials of Peter while the cock crows. Behind it is the throne of the Virgin of the Sweet Name. Brotherhood of Salutation (Hermandad de Salutación). This brotherhood starts from San Felipe Neri Church, Jesus of Nazareth of the Salutation represents the moment in which Jesus, in his way to Calvary, meets with the women and Veronica and she gave him her veil that he might wipe his forehead. Brotherhood of the Arrest (Hermandad del Prendimiento). The other brotherhood of the day of the neighborhood of Capuchinos, Jesus of the Catch has its throne representing the moment of the arrest of Jesus and the kiss of Judas. In the second throne is placed the Virgin of the Great Pardon. === Holy Monday === In Holy Monday, six brotherhoods procession through the streets of Malaga.Brotherhood of the Crucifixion (Hermandad de la Crucifixión). It is the youngest brotherhood of the day being founded in 1977. The sculptures are Christ of the Crucifixion, shows the moment in which he having been crucified, the Romans proceed to the distribution and lottery of their clothes, while Dismas and Gestas await their execution, and Holy Mary of Sorrow in her Solitude. Brotherhood of the Gypsies (Hermandad de los Gitanos), The brotherhood of Our Father Jesus at the Column and Holy Mary of Hope is known as The Gypsies by the number of gypsies who go back as devotees singing and dancing flamenco. Brotherhood of Sorrows of the Bridge (Cofradía de los Dolores del Puente) The Christ of Pardon represents the moment when Jesus says to the Good Thief, Amen I say to you today you will be with me in Paradise. The Virgin of the Sorrows of the Bridge is a carving of the 18th century and is called that way because her chapel is next to the Bridge of the Germans. Archconfraternity of Passion (Archicofradía de Pasión). It leaves from the Church of the Holy Martyrs. The sculpture of Jesus of the Passion represents Jesus carrying the cross helped by Simon of Cyrene, is one of the most notable pieces of Luis Ortega Bru. Behind the throne of the Virgin of Sorrowful Love. Brotherhood of Students (Hermandad de los Estudiantes) The Brotherhood of Holy Christ Crowned with Thorns and Our Lady of Grace and Hope is the procession that more Nazarenos participate. This brotherhood is linked to the University of Málaga. During the procession the Gaudeamus igitur is sung by the bearers as they carry the image of Christ. Brotherhood of the Captive (Cofradía del Cautivo). Depart from the neighborhood of La Trinidad. Jesus the Captive, known as the Lord of Málaga, is one of the most devotional sculptures of the city. Every year thousands of people march behind as devotees. Behind it is the Virgin of the Trinity, who also has a lot of devotion. === Holy Tuesday === Six other brotherhoods participate in this day in the processions parades through the streets of Malaga.Brotherhood of Rocío (Hermandad del Rocío). It comes from the neighborhood of the Victory. The brotherhood of Our Father Jesus of Nazareth of the Steps in Mount Calvary and Holy Mary of Rocio, who is known as the Bride of Malaga, is one of the popular of all the holy week. The statue of Jesus represent one of the three falls while carrying the cross. Brotherhood of the Pains (Hermandad de las Penas). On the first throne, the Christ of the Agony represents the moments before his death on the cross. The Virgin of the Penas is known for the cape of flowers that she carried made by the gardeners of the Town Council. Brotherhood of the New Hope (Hermandad de Nueva Esperanza). From the neighborhood of New Málaga leaves the brotherhood with the longest route of Holy Week, with 14 hours of route. The sculptures are Jesus of the Pardón, Jesus carrying the cross, and the Virgin of New Hope. Brotherhood of the Star (Hermandad de la Estrella). This brotherhood is formed by Jesus of Humiliation, represents the moment of Herod's contempt and Our Lady of the Star, being a sculpture of the 18th century. Brotherhood of Rescue (Hermandad del Rescate) The second brotherhood of the day from the Victory district. Jesus of the Rescue represents the Arrest of Jesus in the Garden of Gethsemane. The second statue corresponds to the Virgin of Grace. Both sculptures are the work of Castillo Lastrucci. Brotherhood of Sentence (Hermandad de la Sentencia). The last brotherhood of the day is formed by Our Father Jesus of the Sentence, showing Pilate's court, and Our Lady of the Rosary in her Sorrowful Mysteries. === Holy Wednesday === This day some of the oldest and most traditional brotherhoods participate in the processions. 7 brotherhoods with 15 thrones in total take the streets of the city.Brotherhood of the Mediatrix (Hermandad de la Mediadora). It is one of the cofradías with the longest route, being also the last to join the Association of Confraternities. They carry the icons of Our Father Jesus of Nazareth, Redeemer of the World, and Our Lady the Mediatrix of Salvation. Brotherhood of Salesians (Hermandad de Salesianos). This brotherhood is one of the few with a single throne, Holy Christ of Sorrows and Our Lady of Help represents the moment when Jesus crucified in the presence of his own mother and of John the Apostle, said to his mother Woman, behold your son and he said to the disciple, Behold your mother. Royal Merged Brotherhood (Reales Cofradías Fusionadas). Depart from the church of San Juan, this brotherhood brings to the street 4 thrones. The first with the Jesus statue of Whips and Columns, shows the moment of flagellation of Christ. The next corresponds to the Christ of Exaltation, represents Jesus at the time of the raising of the Holy Cross in the Golgotha. The third throne carried the sculpture of the Christ of the Souls of the Blind was made in 1649 by the sculptor Pedro de Zayas which corresponds to the moment when Jesus had died on the Cross, it is accompanied by the Paratrooper Brigade. The last sculpture corresponds to the Virgin of the Major Sorrow. Brotherhood of the Dove (Hermandad de la Paloma). The Virgin of the Dove is carried by 280 bearers on one of the heaviest thrones. Throughout the procession hundreds of pigeons fly around the throne. The first statue, Jesus of the Bridge, represents the moment when Jesus, after being caught in the Garden of Olives is taken to the house of Annas, passing through a stream called Kidron. Brotherhood of Jesus The Rich (Cofradía de Jesús El Rico) The icon of Our Father Jesus The Rich One represents Jesus carrying the cross. Each year, since the mid-18th century, the brotherhood releases a prisoner, ceremony that was established by Carlos III. The other sculpture being paraded corresponds to the Virgin of Love. Archconfraternity of the Blood (Archicofradía de la Sangre). It is the oldest brotherhood of the Holy Week of Malaga, founded in 1507. The sculptural group of the Christ of the Blood represents the moment when Longinus pierced Jesus in his side with a lance. In the second throne is located the Virgin of Consolation and Tears. Archconfraternity of Expiration (Archicofradía de la Expiración). The Christ of Expiration is a masterpiece of Mariano Benlliure, representing the Last Breath of Christ. Behind it is the Virgin of Sorrows, carried on one of the heaviest thrones of Holy Week. Joining them is a contingent from the Civil Guard. === Maundy Thursday === Holy Thursday is another day where some of the most popular and historic brotherhoods take part. 8 brotherhoods participate this day.Brotherhood of the Holy Cross (Hermandad de la Santa Cruz). The first procession is the brotherhood of Santa Cruz, which begins at 15:00 from the Church of San Felipe Neri. It only has a throne, Our Lady of Sorrows in her Protection and Mercy. Brotherhood of the Holy Supper (Hermandad de la Sagrada Cena). The first throne represents the Last Supper of Jesus with his apostles, being one of the heaviest thrones of Christ of the Holy Week. In the second throne is located the Virgin of Peace. Brotherhood of Vineyards (Hermandad de Viñeros). This brotherhood was founded by viticulturist of Malaga in the year 1615. The sculptures correspond to Jesus of Nazareth of Vineyards, Jesus carrying the cross, and the Virgin of the Transfer and Solitude. Congregation of Mena (Congregación de Mena). It is one of the most popular brotherhoods, the Christ of Good Death is accompanied throughout the procession by the Spanish Legion while they sing El novio de la Muerte (The Bridegroom of Death). The image the Virgin of Solitude is carried on a second throne. It is one of the biggest and most covered of the processions, with full-blown media coverage given to the Legion and its veterans attending the rites. Brotherhood of Mercy (Hermandad de la Misericordia). From the church of the Carmen In the neighborhood of El Perchel the Brotherhood of Our Father Jesus of the Mercy depicts Jesus' fall with the cross, and Our Lady of Great Power. The Procession is accompanied by the Spanish Air Force. Brotherhood of Zamarrilla (Hermandad de Zamarrilla). The Brotherhood of the Christ of Miracles, shows Jesus dying on the cross, and the Holy Mary of Amargura is known as Zamarilla due to the legend of brigand Zamarilla who fled from the guards he hid under the cape of the Virgin getting to escape, as gratitude he placed to the Virgin a white rose which turned red. Since then, the Virgin's image carries a red rose on her chest and is known as the Virgin of Zamarrilla. Archconfraternity of Hope (Archicofradía de la Esperanza). This brotherhood, which dates back to the 16th century, is one of the most popular of Holy Week. The Walking Nazarene image on the first throne, the work of Mariano Benlliure, shows Jesus carrying the cross and every year makes the blessing to the people of Malaga in the Constitution Square. The Virgin of Hope is a work of the 17th century attributed to Pedro de Mena is carried on one of the largest and heaviest thrones. During the procession a carpet of rosemary covers the streets where it goes. Christ of the True Cross (Cristo de la Vera Cruz). Belonging to the Royal Merged Brotherhood, the Christ of the True Cross is the oldest brotherhood of the city, dated in the 16th century. Its silent procession, the last of the night, is a unique feature of the festivities. === Good Friday === The cofradías that participate in this day usually are cofradías showing the seriousness of the occasion being marked.Archconfraternity of Sorrows of San Juan (Archicofradía de Dolores de San Juan). From the Church of San Juan leaves the Brotherhood of the Christ of Redemption, with their images representing Jesus dying on the cross and Virgin of the Sorrows. Each throne is accompanied by a musical chapel, basically a wind chamber ensemble. Brotherhood of Mount Calvary (Hermandad del Monte Calvario). This brotherhood begins from the Shrine of Victory, the first throne shows the moment Jesus' body is wrapped with shroud. Behind goes the throne of of Mount Calvary. Brotherhood of Descent (Hermandad del Descendimiento). The first throne represents the descent of Christ from the cross, being a sculpture of Luis Ortega Bru. The second throne carries the image of the Virgen of the Anguish. It has its location in the Hospital Noble next to the bullring La Malagueta. Brotherhood of the Holy Transport (Hermandad del Santo Traslado). Departs from the neighborhood of La Trinidad. The first throne represents the transfer of Christ to the Sepulchre. In the second there is the statue of the Virgin of the Solitude, one of the few virgins that do not go under canopy but she appears kneeling at the foot of the cross. Brotherhood of Love (Hermandad del Amor). This procession starts from the neighborhood of Victory, formed by the Christ of Love, Christ died on the cross dated in the 18th century, and the Virgin of Charity. Brotherhood of Pieta (Hermandad de la Piedad). The Brotherhood of Pieta shows the Virgin Mary cradling the dead body of Jesus, after the descent, known as the Pieta moment, its only throne. This contingent comes from the neighborhood of El Molinillo. Brotherhood of the Holy Sepulchre (Hermandad del Santo Sepulcro). It is the official brotherhood of the city for that reason in the procession the members of the local government participate. In the first throne it shows Jesus dead in the Sepulchre, the sculpture is carried on a magnificent catafalque designed by José Moreno Carbonero and completed by local artist Félix Granda in 1926. Traditionally, the funeral march of Chopin is played whenever this brotherhood marches. In the second throne, stationed behind the Holy Sepulchre, is the image of Virgin of the Solitude, in mourning clothes. As it is the official brotherhood of Malaga, it is one of the more covered, with the Mayor of Malaga usually joining the brotherhood leading members of the City Council. Servite Order (Ordén de Servitas). It has the privilege of closing the processions of Good Friday. The image of the Virgin of Sorrows, a work of Fernando Ortiz of the 18th century, is carried on the smallest throne of Holy Week. All street lights are turned off from the streets where the procession goes. === Easter Sunday === The procession of the Resurrection of Jesus and the Virgin Queen of the Heaven is the last procession of Holy Week. This procession is organized by the Brotherhoods Association and in it all the brotherhoods attend. The floats depict the meeting of Jesus and his Mother after He had been raised from the dead. Their presence signals the end of Holy Week celebrations in this city. Holy Week Holy Week in Spain Fiestas of International Tourist Interest of Spain == External links ==Page of Holy Week of the department of Tourism of Málaga Page about the Holy Week in Málaga Easter in Málaga Agrupación de Semana Santa de Málaga (in Spanish)

Holy Week in Valladolid

Spain

The Holy Week in Valladolid is one of the main tourist attractions, and cultural and religious events of Valladolid and the surrounding province during Holy Week in Spain. It boasts of renowned polychrome sculptures, created mainly by sculptors such as Juan de Juni and Gregorio Fernández, who were active when the city served as the imperial court. The city's National Sculpture Museum has a total of 42 images (distributed in the corresponding pasos) for the processions. The Holy Week in Valladolid is known to depict the Passion with great fidelity, rigor and detail. In addition to the artistic and catechetical (instructional) value of its religious imagery, the Week is characterized by devotion, sobriety, silence and respect for the brotherhoods and the public, and by unique acts such as the General Procession of the Sacred Passion of the Redeemer and Sermon of the Seven Words in the Plaza Mayor, which recalls the autos de fé (ritual of public penance) of the 16th century. For these reasons, this celebration was declared a Fiesta of International Tourist Interest in 1980 (the first Holy Week celebration in Spain to have such a designation), and in 2014 work began to have it recognized as a representation of intangible cultural heritage by UNESCO. == Brotherhoods == The city's twenty brotherhoods (five were historical and the rest were created beginning in 1920) have a total of fifty-nine different pasos, which are described by the brotherhood that owns each of them, and hold a total of thirty-three floats (processions) as well as the Proclamation and the Sermon of the Seven Words. == Processions == The processions begin the Friday before Good Friday and continue until the Sunday of Resurrection. Hundreds of penitents or cofrades take part in the parades, carrying the pasos or walking the old streets of the city with crosses, flags or candles. Thousands of people, including locals and visitors attend the events. The silence is only interrupted by the sound of drums and trumpets. The pasos are the core of the festival. They consist of a wooden sculpture, or group of sculptures, that narrates a scene from the Passion of Christ. They are carried by porters, who are members of the brotherhoods, on a platform or staves. The processions are organized by hermandades and cofradías (religious brotherhoods). Members precede the pasos dressed in penitential robes with capirotes, (tall, pointed hoods with eye-holes). The capirotes were designed so the faithful could repent in anonymity, without being recognised as self-confessed sinners. Each brotherhood has its own distinct colors, reflected in its members' costumes, that distinguish them from other brotherhoods. The Archbishopric of Valladolid, carefully following the liturgy, has been considering the day of the Holy Saturday as non-liturgical, and therefore, not suitable for holding processions. Based on this consideration, only a procession of Solitude is held in the morning, with absence of any adornment to the image of Nuestra Señora de las Angustias. The transfer of the Recumbent Christ is held in the afternoon and closes the Passion. Visitors are still waiting for the Resurrection. Special importance is then offer to the Blessed Virgin, a penitential act that is celebrated in the church of Vera Cruz. == The Days of Holy Week == During the Friday and Saturday of Passion Week and into Holy Week itself, the following brotherhoods make their penitential processions in Valladolid, by the order of precedence of their entry into the main church and by the date of their founding. === Friday of Sorrows === Cofradía del Santo Entierro (Brotherhood of the Holy Burial). 1930. Cofradía de la Exaltación de la Santa Cruz y Nuestra Señora de los Dolores (Brotherhood of the Exaltation of the Holy Cross and our Lady of Sorrows). 1944. === Passion Saturday === Cofradía Penitencial de la Sagrada Pasión de Cristo (Penitential Procession of the Sacred Passion of Christ). 1531. === Palm Sunday === Cofradía Penitencial de la Santa Vera Cruz (Penitential Confraternity of the Holy Vera Cruz). 1498. === Holy Monday === Cofradía Penitencial de la Santa Vera Cruz (Penitential Confraternity of the Holy Vera Cruz). 1498. Venerable Cofradía de la Preciosísima Sangre de Nuestro Señor Jesucristo (Venerable Confraternity of the Precious Blood of our Lord Jesus Christ). 1929. Cofradía de las Siete Palabras (Brotherhood of the Seven Words). 1929. Hermandad Penitencial de Nuestro Padre Jesús atado a la Columna (Penitential Brotherhood of Our Father Jesus tied to the Column). 1930. Cofradía Penitencial de La Oración del Huerto y San Pascual Bailón (Brotherhood of the penitential prayer in Gethsemane and of Saint Pascual Bailon). 1939. Cofradía Penitencial del Santísimo Cristo Despojado, Cristo Camino del Calvario y Nuestra Señora de la Amargura. (Penitential Confraternity of the Blessed Christ stripped, Christ on the road to Calvary, and Our Lady of the Bitterness). 1943. Hermandad del Santo Cristo de los Artilleros (Brotherhood of the Holy Christ of the artillerymen). 1944. Cofradía del Discípulo Amado y Jesús de Medinaceli (Brotherhood of the Beloved Disciple and Jesus of Medinaceli). 2011. One of the newest to be formed, and the youngest brotherhood. === Holy Tuesday === Ilustre Cofradía Penitencial de Nuestra Señora de las Angustias (Illustrious Penitential Brotherhood of Our Lady of Anguish). 1536. Hermandad Penitencial de Nuestro Padre Jesús atado a la Columna (Penitential Brotherhood of Our Father Jesus tied to the Column). 1930. Cofradía Penitencial del Santísimo Cristo Despojado, Cristo Camino del Calvario y Nuestra Señora de la Amargura. (Penitential Confraternity of the Blessed Christ stripped, Christ on the road to Calvary, and Our Lady of the Bitterness). 1943. === Holy Wednesday === Cofradía de Nuestra Señora de la Piedad (Confraternity of Our Lady of Mercy). 1578. Cofradía Penitencial de Nuestro Padre Jesús Nazareno (Penitential Confraternity of Our Father Jesus of Nazareth). 1596. Cofradía de las Siete Palabras (Brotherhood of the Seven Words). 1929. Cofradía Penitencial y Sacramental de la Sagrada Cena (Sacramental and penitential Confraternity of the Holy Supper). 1940. Cofradía del Santo Sepulcro y Santísimo Cristo del Consuelo (''Brotherhood of the Holy Sepulchre and Great Holy Christ of the Comfort). 1945. Cofradía de Nuestro Padre Jesús Resucitado y María Santísima de la Alegría (Confraternity of Our Father The Risen Jesus and Holy Mary of Joy). 1960. === Holy Thursday === Cofradía de la Orden Franciscana Seglar (V.O.T.) (Brotherhood of the Secular Franciscan Order (V. O. T. )). 15th century. Cofradía Penitencial de la Santa Vera Cruz (Penitential Confraternity of the Holy Vera Cruz). 1498. Cofradía Penitencial de la Sagrada Pasión de Cristo (Penitential Procession of the Sacred Passion of Christ). 1531. Cofradía de Nuestra Señora de la Piedad (Confraternity of Our Lady of Mercy). 1578. Cofradía Penitencial de Nuestro Padre Jesús Nazareno (Penitential Confraternity of Our Father Jesus of Nazareth). 1596. Venerable Cofradía de la Preciosísima Sangre de Nuestro Señor Jesucristo (Venerable Confraternity of the Precious Blood of our Lord Jesus Christ). 1929. Cofradía del Santo Entierro (Brotherhood of the Holy Burial). 1930. Cofradía Penitencial de La Oración del Huerto y San Pascual Bailón (Brotherhood of the penitential prayer in Gethsemane and Saint Pascual Bailon). 1939. Cofradía del Descendimiento y Santísimo Cristo de la Buena Muerte (Brotherhood of the descent and Holy Christ of the Good Death). 1939. Cofradía Penitencial y Sacramental de la Sagrada Cena (Sacramental and penitential Confraternity of the Holy Supper). 1940. Hermandad Universitaria del Santo Cristo de la Luz (University Brotherhood of Santo Cristo de la Luz). 1941. Cofradía Penitencial del Santísimo Cristo Despojado, Cristo Camino del Calvario y Nuestra Señora de la Amargura. (Penitential Confraternity of the Blessed Christ stripped, Christ on the road to Calvary, and Our Lady of the Bitterness). 1943. Cofradía de la Exaltación de la Santa Cruz y Nuestra Señora de los Dolores (Brotherhood of the Exaltation of the Holy Cross and our Lady of Sorrows). 1944. Cofradía de Nuestro Padre Jesús Resucitado y María Santísima de la Alegría (Confraternity of Our Father The Risen Jesus and Holy Mary of Joy). 1960. === Good Friday === Cofradía de la Orden Franciscana Seglar (V.O.T.) (Brotherhood of the Secular Franciscan Order (V. O. T. )). 15th century. Ilustre Cofradía Penitencial de Nuestra Señora de las Angustias (''Illustrious Penitential Brotherhood of Our Lady of Anguish). 1536. Cofradía de las Siete Palabras (Brotherhood of the Seven Words). 1929. Hermandad Universitaria del Santo Cristo de la Luz (University Brotherhood of Santo Cristo de la Luz). 1941. === Good Friday (General Procession) === All the brotherhoods === Holy Saturday === Cofradía del Santo Entierro (Brotherhood of the Holy Burial). 1930. Cofradía de Nuestro Padre Jesús Resucitado y María Santísima de la Alegría (Confraternity of Our Father The Risen Jesus and Holy Mary of Joy). 1960. === Easter Sunday === Ilustre Cofradía Penitencial de Nuestra Señora de las Angustias (Illustrious Penitential Brotherhood of Our Lady of Anguish). 1536. Cofradía del Santo Sepulcro y Santísimo Cristo del Consuelo (Brotherhood of the Holy Sepulchre and Great Sant Christ of Comfort). 1945. Holy Week Holy Week in Spain Fiestas of International Tourist Interest of Spain == Bibliography == Burrieza Sánchez, Javier (2004). Cinco Siglos de Cofradías y Procesiones. Junta de Cofradías de Semana Santa de Valladolid. Depósito Legal VA. 201-2004. Varios autores (2005). Memorias de la Pasión en Valladolid. Junta de Cofradías de Semana Santa. Depósito Legal VA. 174-2005. Burrieza Sánchez, Javier (2005). Guía Histórico Artística de la Procesión General. Junta de Cofradías de Semana Santa. Depósito Legal VA. 809-2005. Burrieza Sánchez, Javier (2010). Historia de una Procesión: 200 años de la General del Viernes Santo de Valladolid. Ayuntamiento de Valladolid y Junta de Cofradías de Semana Santa. Depósito Legal VA. 229-2010 == External links ==Holy Week in Valladolid Easter Week in Valladolid Holy week of Valladolid Easter in Valladolid Easter of Valladolid[usurped] Easter Week of Valladolid Valladolid Cofrade (in Spanish) (official website of Semana Santa de Valladolid) Junta de Cofradías de Semana Santa de Valladolid (in Spanish) Arzobispado de Valladolid (in Spanish) Ayuntamiento de Valladolid (in Spanish) Universidad de Valladolid (in Spanish)

Holy Week in Zamora

Spain

Holy Week in Zamora, Spain, is the annual commemoration of the Passion of Jesus Christ that takes place during the last week of Lent, the week immediately before Easter. Holy Week is the Christian week from Palm Sunday (also called Passion Sunday) through Easter Sunday. It can take place in March or April. In Zamora, Holy Week is celebrated by 16 Catholic religious brotherhoods and fraternities that perform penance processions on the streets of the city. Holy Week in Zamora was declared in 1986 Fiesta of International Tourist Interest of Spain. This festival is what Zamora is best known for. == Characteristics == Holy Week in Zamora is well known for its soberness, remarkable different from other celebrations, and for being attended for thousands of people, locals and visitors. The contrast between the daytime and nocturnal processions is marked: silence and meditation are characteristic of those that parade by night and in the early hours, while music and light define the daytime processions. === Penitents === Thousands of fraternity members take part in the procession in true acts of faith. Traditionally only male members were admitted in most brotherhoods, but in the 21st century, women are entering these associations little by little, not without social debate. Some of the members of the different brotherhoods walked dressed in their characteristic robes through the streets in penitential robes. Its members wear these penitential robes with conical hats, or caperuzos (referred to in other places as 'capirotes'), used to conceal the face of the wearer. These brothers carry processional candles and may walk the city streets barefoot. === The pasos === The pasos are authentic art works by Spanish artists such as Mariano Benlliure and the local Ramón Álvarez, depicting the most important events in the Passion and Death of Jesus. The pasos are physically carried in the shoulders of the cargadores (known in Andalusia as 'costaleros'). The pasos are set up and maintained by the hermandades and cofradías the religious brotherhoods that precedes the paso in the parades. === Music === The silence is only interrupted by the sound of drums and trumpets. The pasos are escorted by marching bands playing funeral music. The funeral march composed by Thalberg is widely performed and considered to be the unofficial hymn of the town of Zamora. Some of the parades have a more medieval set up, including polyphonic male choirs and drums. A popular music feature in Zamora is the Merlú, a couple of brothers that play trumpet and drums in the Early hours of Good Friday. === History === Holy Week has centuries of tradition. The first cofradía to be founded is that of La Santa Vera Cruz or True Cross, dating of the 14th century. The earliest documented references to the celebration of the Passion in Zamora can be traced as far back as 1279. However, most of the pasos and brotherhoods were created in the 20th century, following the traditional models. == Brotherhoods == Cofradía de la Santa Vera Cruz, Disciplina y Penitencia: Founded in the 14th century, one of Spain’s oldest. 1,800 'cofrades' (or brothers) dressed in purple velvet robes. It walks the city street on Thursday of Holy Week. Hermandad Penitencial del Santísimo Cristo del Espíritu Santo: Its 850 brothers walk the streets on Friday of Sorrows, dressed in a monk-like white robe with hood. Founded in 1975. Hermandad Penitencial de Nuestro Señor Jesús, Luz y Vida: More than 900 members of this fraternity, accompany the pasos on Saturday before Palm Sunday, dressed in a monk-like white hooded robe. Established in 1988. Real Cofradía de Jesús en su Entrada Triunfal en Jerusalén: Commemorates the triumphant arrival of Jesus at Jerusalem. Its 70 members (dressed in a white satin robe with pink satin 'caperuzo') accompany the town's children bearing palms on Palm Sunday. Founded in 1948. The locals refer to it as La Borriquita, alluding to the donkey depicted with the Lord on the paso. Hermandad de Jesús en su Tercera Caída: Created in 1942. On Monday, some 1,300 brothers dressed in a white satin robe and white satin conical hat with black satin cape. Monday of Holy Week. Hermandad Penitencial del Stmo. Cristo de la Buena Muerte: On Monday of Holy Week its nearly 400 members walk the city streets dressed in a white monk-like robe. Founded in 1974. Cofradía de Jesús del Vía Crucis: Its 1,200 members go around the streets on Tuesday dressed in a white robe with a purple 'caperuzo'. Created in 1941. Tuesday of Holy Week. Hermandad Penitencial de las Siete Palabras: More than 850 members (male and female). Walks the street on Tuesday. Founded in 1968. White robe with a green corduroy conical hat. Hermandad del Santísimo Cristo de las Injurias or ``El Silencio´´ (The Silence): On Holy Wednesday, its 2,300 members (dressed in a white robe and red velvet 'caperuzo') and the people of Zamora swear to keep silence in the Cathedral of Zamora, Spain. Established in 1925. Hermandad de Penitencia del Stmo. Cristo del Amparo or ``Las capas pardas´´ (The brown capes) Another remarkable parades the streets later on Wednesday of Holy Week. Its 150 members, dressed in the traditionals brown capes from the nearby village of Aliste (Spanish: capa alistana) walk the streets to the sound of traditional instruments such as the euphonium, dimly lit by their lanterns. Created in 1956. Sección de Damas de la Virgen de la Esperanza: Its 1,000 female and 200 male members accompany the statue of the Virgin on Maundy Thursday. The ladies, dressed in mourning clothes with Spanish haircombs or 'peinetas' and 'mantillas'. The men, in satin white robe and 'caperuzo' with green cape. Founded in 1960. Penitente Hermandad de Jesús Yacente: The Laying Jesus brotherhood have their procession on the night of Maundy Thursday, carrying an impressive 17th century statue of Christ and singing the emotional Miserere after midnight. 925 members, dressed in a white robe and conical hat, with a purple sash. Established in 1941. This is one of the most popular processions. Cofradía de Jesús Nazareno (Vulgo Congregación): Worthy of special mention on Good Friday with emotional moments, such as the appearance of the Camino del Calvario by Justo Fernández. This paso is known by locals as the Cinco de Copas, named after the 5 cups playing card of the Spanish deck because the figures on the scene are grouped like the cups in the card. Another impressive moment is the famous reverence paid by the other pasos to the Virgen de la Soledad by Ramón Álvarez on Tres Cruces Avenue – at this moment enthusiastic applause breaks forth from the crowd. Approx. 4,900 members wearing old-looking black robes and hood; founded in 1651. Real Cofradía del Santo Entierro: Its 2,200 members -dressed in black velvet robe and 'caperuzo'- accompany famous scenes by Ramón Álvarez and Mariano Benlliure on Good Friday. Established in 1593. Cofradía de Nuestra Madre de las Angustias: Having their procession on Good Friday, its 3,674 members, men and women walk the streets of Zamora accompanying the two pasos, one by Ramón Álvarez. The men are dressed in a white robe with black velvet conical hat; the women in mourning clothes. Created in 1585.Sección de Damas de la Virgen de la Soledad: 3,000 women accompany the Virgin through the streets of Zamora on Holy Saturday, dressed in a black cape from head to toe. Second procession featuring the Virgen de la Soledad by Ramón Álvarez. Founded in 1948. Cofradía de la Santísima Resurrección: 500 and 1,500 women on Easter Sunday or Resurrection Day witness the Virgin welcome Ramón Álvarez's image of Jesus. Founded in the 16th century. No specific robe. Holy Week in Spain == Bibliography == Illana Gutiérrez, Laura y Fernández Ferrero, Alberto (2011). Semana Santa en Zamora. Zamora, Illana Fernández C. B. OCLC 776421154 Mateos Rodríguez, Miguel A. (1995). ZAMORA en Mateos Rodríguez, Miguel A. (Ed.) Semana Santa en Castilla y León. Junta de Castilla y León, Consejería de Cultura y Turismo y Edilesa. ISBN 84-8012-102-5 == External links == La Pasión de Zamora (in Spanish)

Horse racing of Sanlúcar

Spain

Sanlúcar Horse Race (Spanish: Carreras de caballos de Sanlúcar) is a series horse races held annually on the beach at Spanish town of Sanlúcar de Barrameda, Andalusia. It officially dates back since the first edition in the beach town in the year 1845, when the Sociedad de Carreras de Caballos de Sanlucar de Barrameda was formed. The race is organized by the Sociedad de Carreras de Caballos de Sanlúcar de Barrameda. This is the second horse race in English-style that took place in Spain, the first one took place in Alameda de Osuna in 1835, and it was held again in 1843 and 1849. It is declared Fiesta of Andalusian, National and International Tourist Interest. Along with the races of San Sebastián, Seville, Mijas, Dos Hermanas it is part of the Spanish equestrian circuit. == Bibliography == GARCÍA RODRÍGUEZ, José Carlos. Las carreras de caballos de Sanlúcar de Barrameda: 1845-1995, 150 aniversario. Ed. Sociedad de Carreras de Caballos de Sanlúcar de Barrameda. 1995. ISBN 84-605-2603-8 == External links == Society of Horse racing of Sanlúcar de Barrameda Andalucia.com - Horse Riding - Sanlúcar Horseraces

The Influencers

Spain

The Influencers is a festival that mixes art, guerrilla communication and radical entertainment. It is curated by Bani Brusadin, Eva & Franco Mattes. In 2012, one of the guests was the Russian art collective Voina. == External links == Official site

Jesuset del Miracle

Spain

Each year on 31 January, the people of Alcoy, Spain hold a solemn procession, the Procession of the Miraculous Baby Jesus (Catalan: Jesuset del Miracle), commemorating the theft of liturgical vessels that took place in 1568. == History ==On 29 January 1568 John Meadows (Joan Prats), a cloth shearer, entered his local church and stole a silver ciborium containing forty pieces of sacramental bread, a pyx and a reliquary. He went back to his house and hid the items under a pile of rocks beneath the stairs that led from the stable to the inhabited rooms of his house. Later, after eating all the sacramental bread he broke open the reliquary took out the bag containing the relics he put them all the stolen items in an empty chest. He became worried that the items would be easily found so he wrapped the reliquary and the ciborium in a cloth and buried them in the stables. The next day the priest discovered that the church had been robbed and rang the church bells. A reward of thirty pounds was offered to whoever recovered the stolen items and discovered who was the thief. The town’s Justice of the Peace informed the Viceroy of the Hue and cry. A search was made of the area even extending as far as Xàtiva and Gandia, rumour spread that the thief was still in Alcoy and people began to suspect Meadows of the crime. That same day the Justice of the Peace make a cursory inspection of Meadows' house. Even though he did not find anything a few hours later he arrested Meadows because of the excited nature of the crowd. At midday on 31 January John Stevens (Joan Esteve), a farm labourer, received the magistrate’s permission to search Meadows’ house. He quickly found a dish that was recognized by the priest. Soon afterwards, Stevens uncovered the cloth that was wrapped around the other objects. Meadows was brought back before the Justice and confessed to everything. Criminal proceedings were then brought under the guidance of the lawyer “James Margaret” (Jaume Margarit). An executioner was brought from Gandia just in case torture or an execution was required. Meadows was then taken to be tried in Valencia by the Inquisition for the crime of sacrilege. Margaret asked that the sentence be carried out in Alcoy so that Meadows could serve as an example to other criminals. Meadows was beheaded and dismembered five days later in Alcoy, his head was hung from the door of Monastery of Saint Augustus in Alcoy and his right hand (with which it was assumed he committed the crime) was placed in Priest's Houses Square (Plaza de las Casas de la Curia). The rest of his remains were not buried but were scattered by the side of the roads surrounding Alcoy. == Hidden issues in the story ==All the reports of the crime are at pains to emphasize the fact that John Meadows was French, which was one of the main reasons that he was suspected of the crime. The reports say that Meadows had recently returned from France after some years absence from Alcoy. The fact that he had left a France wrought by religious wars led people to believe that he had fled from persecution by Catholics in France. In addition, there was a general atmosphere of xenophobia throughout the country at this time. It is also said that a statuette of the Baby Jesus, which was in the house of a Señora Miralles next to Meadows’ house, had bent over and pointed out the place where the liturgical vessels were hidden. Although no written record of this part of the story appears until 1627 seventy years after the crime was committed. On 6 November of that year the Justice of the Peace, Jurors and Public Ombudsman took oral statements that corroborated the story that during the days when the citizens of Alcoy were searching for the objects the image of Baby Jesus, which usually had his right arm raised, with two fingers pointing upwards and his body erect, had bent at the waist and its arm and fingers pointed at the place where the objects were hidden. The longest statement came from a 95-year-old widow Jerónima Vilaplana. Meadows’ house was bought in order to consecrate it and Señora Miralles donated the image of Baby Jesus so that it would be venerated. Archbishop Ribera proposed that the house should be converted into a convent and it was renovated for this purpose and opened in October 1597. == Bibliography == BERENGUER BARCELÓ, Julio. Historia de Alcoy. Recopilación de documentos, testimonios, datos y noticias. Alcoy: Llorens distribuidor, 1977. (Tomo I) pp. 239–268 (in Spanish) SANTONJA CARDONA, Josep Lluis. El Jesuset del Miracle en Història d'Alcoi, Alcoi: Ajuntament d'Alcoi, Editorial Marfil, S.A., Centre Alcoià d'estudis Històrics i Arqueològics, 2006, pp. 202–203 ISBN 84-89136-50-5 (in Valencian / Catalan) == External links == Convent d'agustines descalces d'Alcoi Archived 2007-12-12 at the Wayback Machine (in Spanish)

Kilometroak

Spain

Kilometroak (Basque for 'kilometers') is a festival organized every year on the first Sunday of October to reach out to the ikastolas (Basque language schools) in Gipuzkoa, Basque Country, Spain. Kilometroak consists of walking down a circuit of 5-10 kilometers, one dotted with food stands and entertainment. Participants sometimes represent a certain organization, and the money collected is used to assist the Basque language schools in the province of Gipuzkoa. It also aims at raising Basque culture and language awareness, as well as highlighting community bonds. Each year a different town organizes the event. Parents, teachers and students volunteer and plan ahead to have everything arranged for the day of the festival, and contribute until it is over at dusk. == History and description ==The festival is organized by the Ikastola Federation of the Basque Country on a yearly basis in different locations. It first took place on October 16, 1977 (Beasain-Lazkao) along the lines of Josu Ergüin's design, modeled after a similar Californian event. He was assisted in the design by J. Ramon Beloqui and Martin Ibarbia. When other Basque districts followed suit creating their own similar marches, the Kilometroak turned into a Gipuzkoa-specific festival. The participation consists of marching for a number of kilometers, paying a voluntary admission to the organization. The circuit features and showcases cultural and sport activities, farmer products, or entertainment shows, such as concerts, theater, or rural sports. The sponsors may be individuals, renowned personalities, or entities. Usually tens of thousands turn out, including personalities of Basque art, sports, politics and culture. The funds raised are managed by the Ikastola Federation, who destines a share to the Basque language schools lying on the area where the festival takes place. == List of towns hosting the event == 1977: Beasain-Lazkao; 1978: Zubieta; 1979: Azpeitia; 1980: Tolosa; 1981: Arrasate; 1982: Hernani; 1983: Donostia; 1984: Errenteria; 1985: Zumarraga-Urretxu-Legazpi; 1986: Deba; 1987: Zarautz; 1988: Irun; 1989: Oñati; 1990: Andoain; 1991: Bergara; 1992: Oiartzun; 1993: Ordizia; 1994: Legazpi; 1995: Donostia; 1996: Elgoibar; 1997: Pasaia-Lezo; 1998: Tolosaldea; 1999: Errenteria; 2000: Azpeitia; 2001: Beasain; 2002: Zumarraga-Urretxu; 2003: Lazkao; 2004: Orio -Zarautz; 2005: Leintz; 2006: Oiartzun; 2007: Bergara; 2008: Irura; 2009: Donostia; 2010: Lezo; 2011: Azpeitia; 2012: Andoain; 2013: Tolosa; 2014: Orio; 2015: Usurbil == Similar festivals == Ibilaldia in Biscay Nafarroa Oinez in Navarre Araba Euskaraz in Álava Herri Urrats in the French Basque Country == External links == Official website

Magdalena Festival

Spain

The Magdalena Festival is the main festivity of Castellón de la Plana, the capital city of the province of Castelló, in the Valencian Community, Spain. It commemorates the origins of the city, recalling the move of the city from the Hill of Mary Magdalene to the fertile coastal plain in 1251. This festival lasts for 9 days. It starts on the third Saturday of Lent and it was declared a Fiesta of International Tourist Interest in 2010. == Historical background == == History of the festival == == The semana festera == === Dates of the festival === 2015: from 7 to 15 March. Next celebrations2016: from 27 February to 7 March. 2017: from 18 to 26 March. 2018: from 3 to 11 March. 2019: from 23 March to 1 April. 2020: from 14 to 22 March. The first day of the Magdalena Festival is the third Saturday of Lent. Considering that the first day of Lent (since the First Council of Nicaea in 325) is the first Sunday after the full moon that occurs on or after the spring equinox, the dates of the Magdalena Festival between 1945 and 2050 are, according to the calculations of M. Armengot (using Gauss's law), as follows: 03/03/1945, 03/23/1946, 03/08/1947, 02/28/1948, 03/19/1949, 03/11/1950, 02/24/1951, 03/15/1952, 03/07/1953, 03/27/1954, 03/12/1955, 03/03/1956, 03/23/1957, 03/08/1958, 02/28/1959, 03/19/1960, 03/04/1961, 03/24/1962, 03/16/1963, 02/29/1964, 03/20/1965, 03/12/1966, 02/25/1967, 03/16/1968, 03/08/1969, 02/28/1970, 03/13/1971, 03/04/1972, 03/24/1973, 03/16/1974, 03/01/1975, 03/20/1976, 03/12/1977, 02/25/1978, 03/17/1979, 03/08/1980, 03/28/1981, 03/13/1982, 03/05/1983, 03/24/1984, 03/09/1985, 03/01/1986, 03/21/1987, 03/05/1988, 02/25/1989, 03/17/1990, 03/02/1991, 03/21/1992, 03/13/1993, 03/05/1994, 03/18/1995, 03/09/1996, 03/01/1997, 03/14/1998, 03/06/1999, 03/25/2000, 03/17/2001, 03/02/2002, 03/22/2003, 03/13/2004, 02/26/2005, 03/18/2006, 03/10/2007, 02/23/2008, 03/14/2009, 03/06/2010, 03/26/2011, 03/10/2012, 03/02/2013, 03/22/2014, 03/07/2015, 02/27/2016, 03/18/2017, 03/03/2018, 03/23/2019, 03/14/2020, 03/06/2021, 03/19/2022, 03/11/2023, 03/02/2024, 03/22/2025, 03/07/2026, 02/27/2027, 03/18/2028, 03/03/2029, 03/23/2030, 03/15/2031, 02/28/2032, 03/19/2033, 03/11/2034, 02/24/2035, 03/15/2036, 03/07/2037, 03/27/2038, 03/12/2039, 03/03/2040, 03/23/2041, 03/08/2042, 02/28/2043, 03/19/2044, 03/11/2045, 02/24/2046, 03/16/2047, 03/07/2048, 03/27/2049, 03/12/2050. It should be highlighted that, since the first celebration of the Magdalena Festival in 1945, the year with the earliest date of the festivities was in 2008, from 23 February to 2 March; whilst the celebration which began on the latest date was in 1981, from 28 March to 5 April. In both 1948 and 2032, the most important day of the festival, the Sunday of the Magdalena Festival (third Sunday of Lent and first Sunday of the week of celebrations), is 29 February; the coincidence of the events on 29 February in each respective century. === Saturday: De la festa, la vespra - Day of Castellon Province === The opening day of the festival is dedicated to the province of Castellon and its people. ==== Official announcement of the festival ==== The festivities begin at 12:00 noon, when commemorative fireworks are set off; the number of fireworks reflects the number of years that have passed since the celebration of the festival. This is followed by a mascletà, a very loud coordinated firecracker display, which is prepared by the winners of the previous year's pyrotechnic competition and takes place in Plaza del Primer Molí; it lasts between 10 and 15 minutes. ==== Floral tribute to the monument of King James I of Aragon ==== Alongside the fireworks is a special wreath and flower laying ceremony that the Festival Queen attends on the monument to King James I, regarded as the grandfather of the city and the one who gave the order for its foundation in 1251. ==== Official opening parade ==== A traditional, vernacular parade reflecting the mythology, history, customs and folklore of Castellón. This parade starts at 4:00 p.m. and lasts for approximately 4 hours, passing through central and northern parts of the city. The following sections can be distinguished:Mythology of Castellón. The Colla del Rei Barbut performs the mythology of Castellón. History of Castellón. Participants dress up as members of groups of people that left their mark on Castellón: the Moors (Asociación cultural Moros d´Alqueria), the Christians (Cavallers de la Conquesta y Templarios), the Jews (Asociación Cultural Aljama) and the pirates (Colla Bacalao). Towns of the province. Most of the towns of the province take part at this point of the parade. City of Castellón. This section focuses on the folklore and customs of the city; the coast, the plains, the mountains and the city proper. Some parts of this section makes reference to elements of the festival itself: Pikes of the city: Two castelloneros holding long stick decorated with red and yellow carnations and Castellón's coat of arms. Sector commissions. Each of the 19 major gaiata sector commissions (groups organising a gaiata display) takes part in this part of the procession. Each commission is made up of a standard bearer, the ladies and their gentlemen and of the maid of honour, on the arm of the first vicepresident, of the respective gaiata sector commission. The Virgin's basket: a large basket containing red and yellow carnations held by the presidents of the gaiatas, who present them to the Blessed Virgin Mary during the offering. Bugles of the city: four musicians riding on horseback before the town crier, playing the City March. Local festival opening speech: the most important element of the procession; the town crier sings the verses written for this event by Bernat Artola. After they have been sung before the gallery of dignitaries, the festival begins. A Carriage with the maids of honour, the ladies of the city and the queen of the festival: traditionally two oxen-drawn carriages - today pulled by a tractor - linked together, on which the maids of honour of each of the gaiatas, the ladies of the city, and the queen of the festival sit. The Castellón City Band closes the parade playing marches and pasadobles. After the opening speech (pregó) ends, the Enfarolà del Campanar begins. It is a display which consists of illuminating el Fadrí, the tower in the centre of Castellón, with a pyrotechnic display. === Sunday: Magdalena festa plena === The most important day of the Magdalena Festival. ==== Pilgrimage of the canes ====Festival Sunday starts with the ringing of the Vicent bell at 5:30 am at El Fadri, and Masses are held in the Minor Basilica and other churches to pray for the safety of the pilgrimage party as it leaves the city proper. As mentioned in the opening verses of the pregó (an announcement made by a town crier) on Saturday, the bell's chime means Ja el día es arribat de la nostra Magdalena (The day of our Magdalena celebration has come). At 8:00 am, the pilgrimage - so called because of the canes carried by those taking part, a reminder of the city's past - starts from the Plaza Mayor (Castellón) (Main Square). Although its official starting point is the Plaza Mayor, most pilgrims start from Plaza María Agustina (María Agustina Square), which is a typical meeting place and through which the main route passes, with the main dignitaries wearing traditional attire. From there, the pilgrimage goes through several streets of the north side of the city and it continues, along rural paths, until it reaches the Mary Magdalene chapel. Halfway there, one of the compulsory stops (according to tradition) is Sant Roc de Canet chapel, where people have a mid-morning snack, for example the typical figa i doset, and where pilgrims say a prayer. After this long walk, people arrive at the Mary Magdelene Chapel while there has been an advance party that has arrived there by cars or bicycles, as their occupants disembark for the walk to the hill, as well as those who disembarked from RENFE trains to attend the celebration. As bells ring, a mascletá (a series of pyrotechnic explosions) is set off to announce the arrival of the pilgrims, who are handed rotllos (ring-shaped pretzels). Then, following High Mass said at the chapel to mark the feast of the city, everyone tries a little of an enormous paella which is served following the service to all attending for lunch. Alongside Mass, the pilgrimage party and tourists alike also take the chance to visit the ruins of the Castle of Fadrell nearby. ==== La tornà de la romeria (the return from the pilgrimage) and the Procession of Penitents ==== The so-called tornà de la romería had disappeared for some years, but it was recently started again by the Colla El Pixaví. It begins at 3:45 pm at the Mary Magdalene Chapel and stops at every chapel and religious building on the way. The arrival at the Basilica of Our Lady of Lledó is especially emotional, as this is the place where some people pray and where pilgrims sing the Hail Mary. It is also the place where the dignitaries going to the Mary Magdalene Chapel and the pilgrims coming back from it meet. At 7:00 pm the pilgrims arrive back in the city, preceded by the carros (motor-driven house-like constructions on wheels) which participate in the pilgrimage. They are followed by little traditional gaiatas, els Cavallers and the dignitaries, who walk in procession as far as the Plaza Mayor, together with the festival court and the city band. Next comes the Penitents' Procession, which is traditionally the first procession of Holy Week in Spain. A High Mass is held at the Basilica to mark the formal return of the pilgrimage group back to Castellon proper. ==== Gaiatas Parade ==== The Gaiatas Parade is part of la tornà de la romería. It allows residents of the city and tourists alike, as well as residents of the province, to show off the nineteen different gaiatas of the city (two each per district, the main gaiata and the children's gaiata of the sector), accompanied by the president, matron and members of the respective sector commission. In addition, two more gaiatas are shown: one sponsored by a well-known savings bank that maintains the tradition of les xiquetes del meneo, and the other the two gaiatas of the city, which represents the whole city and were the ones chosen as the best gaiatas in the previous year's gaiatas competition. All in all 41 floats are presented. The Gaiata Parade passes through the city with the festival queens and their corresponding courts of honour, as well as a representation of the City Council and of the 'Corporació Municipal de Festes', the 'Junta de Festes de Castelló' and the City Band. The only music which can be played at the parade is the classic Rotllo i Canya by concert bands. It starts after la tornà de la romeria. The members of the district commissions of gaiata infantil are followed by the members of the commission in charge of the main gaiata in the procession. One of the traditions of this act is les voltetes (the queen dances around her canya). People ask members of the commissions, traditionally girls and now boys only in the children's gaiata section, to do the volteta so that they show their dresses. === Festival Monday === The Monday following is marked as the Day of the Local Festival and among others the following are held on this day as described below. ==== Parade of Festooned Carriages and Children’s Parade ==== With the participation of children, ancient scenes from Castellón are reenacted, and there is an exhibition for children and teens. As in the Saturday parade a young town crier, the Royal Court and the city band bring the rear of the parade. The carros from the Sunday festivities join in as well. ==== Lighting up of Gaiates ==== All gaiatas are lit up at the same time for the public to admire them, and there is a competition in which the gaiata that receives the highest valuation from the jury is declared the winner of the event. Later, every gaiata returns to its own district and presides over the events organized by every commission. Traditionally the lighting up takes place through the Parque Ribalta. But exceptionally, in 2009 and 2010, it took place along the Av. Rei En Jaume due to roadworks. But, since 2012, the exhibition taken place in the Av. Rei En Jaume. === During the whole week === During the week, a multitude of celebrations are held, the most important of which appear in the following list:Mascletá, at 2:00 pm in Plaza del Primer Molí. Pyrotechnics Display, which starts about 11:00 pm at the area of Pau Gumbau, in the northeast of the city. Bullfighting at the bullring of Castellón. The Nit Màgica (the Magic Night): a fire display performed by the Xarxa Teatre company. Held On Tuesday after 11:00 pm. Children's fair: Entertainment for kids. Located in the showground. The Colorful High Street: a pitched battle of confetti, although flowers were used in the past, taking place on Thursday at 5:00 pm on Avenida del Rei. The main participants of this event are the members of the district commissions. The alternative fira: alternative fair from Thursday in the gardens of the Auditorium. Mesón del vino (the Wine Fair): located on Avenida Blasco Ibáñez, in the northeast of the city. Mesón de la tapa y la cerveza (the Tapa and Beer Fair): in Plaza España, scheduled from 12:00 pm to 4:30 pm and from 7:00 pm to midnight. Concerts: in the concert venue, next to Avenida del Mar and Ronda Este, with the performances by popular singers from across Spain. From Monday to Saturday, around midnight. Awarding ceremony of the best gaiatas of the current year: Tuesday night. === The last Saturday === Saturday is the day of the Offering of Flowers to the patron of the city, the Our Lady of Lledó. One of the most emotive acts of this festival is performed by the men of the Gaiata 1, who make a floral tapestry with the flowers that have been brought by the people who have visited their basilica. For the flower offerers, the route to be taken is the following: Plaza Mayor, Calle Mayor, Plaza Maria Agustina and Avenida de la Mare de Déu del Lledó ending at the Paseo de Lledó, where the Basilica is located. === Laetare Sunday: Magdalena Vítol! === The Magdalena festival week formally ends on Laetare Sunday. Masses are held in the city cathedral and community chapels or churches to mark the conclusion of the festivties on a high note. Two notable events mark the final day of the festival. ==== The Grand Finale Fireworks ==== A pyrotechnic event running through the main streets of the center of Castellón takes place. The most daring run in front of the fireworks. ==== Magdalena Vítol! ==== At the end of the pyrotechnic traca, in the Plaza Mayor, the queens of the festival, in a symbolic act to officially conclude the year's festivities and begin the preparations for the next year, in a televised closing ceremony, shout from the balcony of City Hall to the crowds below in a festive final exchange, in Old Valencian:Festival Queens:Magdalena! Crowd: Vítol! == Elements of the festival == === Gaiatas ===The gaiatas are the festive monuments of the Magdalena Festival. Antonio Pascual Felip, a member of the First Central Board of Celebration, defined the gaiata as a burst of light, with no fire or smoke. The gaiatas are monuments that are usually bout 19 feet high and resemble the lanterns that the inhabitants of Castellón used to find their way through the marshy ground at night. Also, the term gaiata refers to each of the 19 districts or neighbourhoods into which the city of Castellón is divided for the festival:Gaiata 1: Brancal de la Ciutat ([1]) Gaiata 2: Fadrell ([2] y [3]) Gaiata 3: Porta del Sol Gaiata 4: L'Armelar ([4]) Gaiata 5: Hort dels Corders Gaiata 6: Farola - Ravalet Gaiata 7: Cor de la ciutat Gaiata 8: Portal de l'Om([5]) Gaiata 9: L'Espartera ([6]) Gaiata 10: El Toll Gaiata 11: Forn del Plà Gaiata 12: El Grau Gaiata 13: Sensal Gaiata 14: Castalia Gaiata 15: Sequiol ([7]) Gaiata 16: Rafalafena Gaiata 17: Tir de Colom ([8]) Gaiata 18: Crèmor Gaiata 19: La Cultural During the festival, each district exhibits its gaiata in its central square. === Organizing bodies === Federació Municipal de Festes Junta de Festes de Castelló. Federació Gestora de Gaiates. === Collas ===In 2010, a cultural association named Colla L'Esvaró with over 20 members, was the first colla to produce a seven feet tall gaiata. As noted in the local newspaper Periódico Mediterraneo on March 5, 2010 [9], this gaiata was conceived by Carlos Benítez Barbero, a student of the course Arts Decoratives del Món de la Festa de Castelló and at l'Escola d'art i Superior de Disseny de Castelló (a higher education college of art and design in Castellón). In 2011, Carlos Benítez Barbero and Javier Granell Vives also created the first ceramic gaiata, a thirteen feet tall construction entirely covered by trencadis (a type of mosaic created from broken tile shards), faux stained glass and over 300 LED lights. Further information about this can be found in both newspapers El Mundo and Levante published on April 3, 2011. == Traditions == == Symbols of the festival == es:Bandera de Castellón de la Plana es:Castillo de Fadrell Magdalena chapel es:Grao de Castellón Fiestas del Grao de Castellón == External links == Junta de Fiestas de Castellón Magdalena.pdf Information leaflet about the Magdalena Festival on the official tourism web site of the Valencian community.

Mascletà

Spain

A mascletà (pronounced in Valencian: [maskleˈta]) is a pyrotechnic event characterized by the achievement of a noisy and rhythmic composition that features, particularly during daytime, in street festivities; it is typical of the Valencian Community (Spain). It gets its name from the masclets (very loud firecrackers) that are tied by a wick to form a line or firework display. These are usually fastened at a medium height with ropes or raised by cannons. Unlike the fireworks that seek visual stimulation, the mascletades (pronounced in Valencian /maskle'taes/ and written in an informal way as mascletaes) aim to stimulate the body through strong rhythmic sounds of masclets; some people consider these sounds as musical sounds, while not neglecting the importance of the visual aspect. What distinguishes a mascletà from a succession of explosions is the rhythm that masclets must create to explode. It is essential that the force of the explosions must gradually rise, before coming to a dramatic conclusion; because without that, a mascletà can not be considered as such. == History == Initially the mascletà was let off in the Plaça de l'Ajuntament of Valencia on March 19 (Saint Joseph's Day) as the culmination of the festivities. Afterwards, the number of mascletàs was extended up to the current 19 (from March 1 to 19). The mascletà of Valencia has continuously evolved, especially in technique and in the amount of powder used. For security reasons the amount of gunpowder has been limited to 120 kg per mascletà. The only exception has been on March 19, 2008, when the limit went up to 240 kg. The technique has evolved and nowadays electronic programmes are used to ignite the explosions. This allows more accuracy and increases safety. Traditionally, pyrotechnicians would ignite the mascletà with a wick. == Places in Valencian Community where mascletades are let off == The mascletades are famous throughout all the Community of Valencia but those especially well-known are from March 1 to 19 at 2:00 pm in the Plaça de l'Ajuntament of Valencia and from March 3 to 19 at 2:00 pm in the Plaça del Regne of Alzira, both during the Fallas festivities. There are also mascletades during the festivities of the Magdalena in Castellón and in Alicante from June 19 to 24 in the Plaça dels Estels the festivities of the Bonfires of Saint John. For some years, the mascletades have also been introduced during the August festivities in Elche and they are let off in the Passeig de l'Estació, where you can appreciate the beautiful image of the Palmeral of Elche. == Parts ==A mascletà usually consists of four parts:Start: The show begins with both sound and visual effects. Body: During the central part of the mascletà the intensity and volume goes up. Terratrèmol (earthquake): The powerful firecrackers called masclets, burst in unison. Air show: Intense aerial fireworks. They are always visible for spectators and are accompanied by colours. Innovations have been introduced in these four parts, and they have made mascletades more complex than a traditional structure. The use of electronic controllers allows complexity and a combination of both air and ground pyrotechnics. == External links ==Explanation of a mascletà in DistritoFallas.com Ars Sonora in the Valencia mascletà The mascletà as a sound art, in the programme Ars Sonora, by Miguel Álvarez-Fernández, in Radio Clásica.

Medieval Festival of Elx

Spain

The Medieval Festival of Elx (Valencian: Festival Medieval d’Elx, IPA: [festiˈval meðieˈval ˈðɛʎtʃ]) is a feast held annually in the city of Elche, province of Alicante, Spain, between October and November. Among the activities undertaken are medieval music concerts, plays, performances, jugglers from different backgrounds, shows about Don Quixote and Tirant lo Blanch, Druid magic show, jugglers, parades, medieval markets, cinema and workshops. In 2010, the festival celebrated its 20th edition. == External links == Official website of Festival Medieval d’Elx

Monegros Desert

Spain

The Monegros Desert or Desierto de los Monegros is a semi-desert in Aragón, northeastern Spain, spanning the provinces of Zaragoza and Huesca. It is a semi-arid zone prone to frequent droughts. It is noted for its annual electronic music festival held in mid-July, the Monegros Festival. == Geography ==The Monegros Desert spans the provinces of Zaragoza and Huesca in the region of Aragón, including the comarca of Monegros in Huesca. Part of the desert lies in the Ebro Valley. The desert covers about 276,440 hectares (683,100 acres) and consists of 49 villages in 31 municipalities. The highest point of the Monegros Desert is Monte Oscuro, at an altitude of 822 metres (2,697 ft). Much of the landscape topography varies between 200 feet (61 m) and 300 feet (91 m) and is relatively flat semi-desert, with habitats of shrub-steppes prone to frequent droughts with high temperatures with hardly any rainfall (about 350 mm per year / 13.78 inches). Deserted farms and farm houses and juniperous woods are also seen in scattered locations. == Flora and fauna == The environment requires plants that can endure salinity and dryness. Though the natural habitat of the region included shrub-steppe and juniper, cereal grasses have become replacements. Lesser kestrel frequent the area; they nest in caves spread across 250 square kilometres (97 sq mi) of the Monegros Desert. The area is protected as part of the Natura 2000 network. Two LIFE projects co‑financed by the European Commission have targeted the Monegros area, at least partially. The Monegros Desert contains the proposed Los Monegros Protected Area, an area of biological interest due to its high number of endemic species and new discoveries. There are over 5,400 species in the area, according to a 1999 survey. However, the Government of Aragon has not decided to take measures to protect the area. Further research was performed in 2000, this time on the steppe elements of the Monegros biota. === Conservation ===Conservation of the biodiversity in the steppe ecosystem of the Monegros of the Aragon region envisages habitat improvements for steppe birds and related plant life. Improvements in irrigation are planned. However the setting up of a casino may adversely affect conservation efforts. The Aragon Steppes are cited as the largest habitat for bird communities in Spain. Highly endangered are great and little bustards, Eurasian stone-curlew, lesser kestrel, Montagu's harrier and Dupont's lark, as these species are directly threatened by changes in the steppe ecosystem. The endemic plant species, 45% of all plant species in Spain, are also under decline. A project supported by BirdLife International at the Muelas del Jiloca Special Protection Area has been launched to conserve the birds and plants. == Economy == The area is sparsely populated. A large scale economic development called Gran Scala was projected in the region, with some 32 planned casinos, 70 hotels, 232 restaurants, 500 stores, a golf course, a race track and a bullring planned, despite the region suffering from water and oil issues. The main roads of access are the N-II and AP-2, and it is also connected by rail. == Culture == === Monegros Desert Festival === The Monegros Desert is noted for its Monegros Desert Festival, usually held in mid-July, attracting numerous Spaniards and internationally renowned DJs and bands and some 40,000 people to its electronic music performances annually. Formerly called the Groove Parade after being founded in 1992, it is held at the Finca Les Peñetes, roughly 18 kilometres (11 mi) west of Fraga, not far from Bujaraloz. It is held in a windowless, graffiti-filled hall called Flarida, with an area of some 3,000 square metres (32,000 sq ft).

Moors and Christians of Alcoy

Spain

The Moors and Christians of Alcoy (in Valencian Moros i Cristians d'Alcoi, in Spanish Moros y Cristianos de Alcoy) is a popular festival which takes place in the city of Alcoy in the Spanish Province of Alicante, including the representation of a historic conflict between Muslims and Christians. == History == The Moors and Christians Festival of Alcoy, in honor of Saint George was declared of International Tourist Interest in 1980 and is the origin for all the Moors and Christians festivals celebrated in the Valencian Community. In 1276, different historical figures related to the various Muslim uprisings taking place in the region led to Saint George being recognized as the patron of Alcoy, who is attributed to the intervention in a battle to defend the population who were under attack by the Muslims. It was in this battle when the Muslim leader Al-Azraq is reputed to have been killed and the place where the battle took part is now called The Ravine of the Battle in Spanish Barranco de la Batalla. Today it is accepted that the Moors and Christians festivities has a marked and established three-day structure, but it is generally not known what the evolution of a festivities has been, which was originated in a strictly religious commemoration. Tradition marks the date of 23 April 1276 as the beginning of the patronage of St. George for Alcoy, for his miraculous intervention, as narrated by our ancestors, in the defence of Alcoy from the Muslim attack of Al-Azraq. Soon there was a chapel dedicated to the Saint, which is already known shortly after 1300, in fact, there are documents of 1317 because it was perpetual vowed to honor him in his festivity. Thus, the current structure of three days, dedicated the first one to the ' 'Entradas' ' or parade, the second to the religious festivity and the third to the Alardo, culminating with the appearance of San Jorge, begins to be gestating taking as axis the festivity of San Jorge, the day 23 of April. Initially, the documents speak to us of a religious celebration, basically, but already in 1412, there is information about some payments made for the celebration of the religious festivity. However, it was at the beginning of the 16th century when the Town Hall decided to give more importance to the celebration, including profane acts. In this aspect, in 1552 was organized an ' ' arcabucería ' ' contest where the local militias took part, and the logical variants will originate later the ' ' Alardo ' ', that nowadays corresponds to the celebrations of the third day of the festivities when the actual battle take part. In 1672, Vicente Carbonell in his work Célebre Centuria speaks about two companies: one of Christians Moors and the other of Catholic Christians, which originated the current division of Moorish and Christian sides. With the victory of Philip V in the War of Succession, the city of Alcoy was treated as an enemy for having been a supporter of the Archduke Charles, and it will not be until 1741 when the festivities were again celebrated. Dated on the same year, the Chronicle of Father Picher, said that the eve of the Saint, the 22nd of April, the captains and military officers made a colorful walk; this walk or parade is the one that with the passage of time will give rise to the entradas, both Christian and Moorish. Also referred to the same year 1741 and according to Father Picher, for the following day of the Saint, day 24, an artificial castle was built up, called Aduar del Puche. It also says that in the morning, after an embassy, the Moors took the castle, but that in the afternoon, using also an ambassador, the Christians surrendered the castle by force of arms. This corresponds practically to the current structure of the day of the Alardo, although in order for it to be complete the appearance of Saint George on the battlements of the castle is missing. However, in 1743, always according to Fr. Picher, the apparition of the Saint over the walls of the Villa was arranged. In the middle of the 18th century, the elements that form festivities were determined, and with the logical evolution of more than 250 years, the current structure of the Moors and Christians Festival of Alcoy was established. Shortly afterward, at the end of the 18th century, the filaes (troupes in English) appeared, some of which have survived to the present day. Practically at the beginning of the 20th century thirteen Moorish filaes were already structured, being completed in the last quarter of that century, with a fourteenth filà. In the Christian side, although some of the initial filaes remain, it has had many more changes and the current fourteen 'filaes were not settled until the 1960s. == Museum ==The Museu Alcoià de la Festa MAF (English: Museum of the Moors and Christians of Alcoy) in Alcoy, is a museum dedicated entirely to the festival of the Moros y Cristianos of Alcoy, where the visitors can experience all the details, aspects and feelings surrounding this international festival. Museu Alcoià de la Festa Moros y Cristianos == External links ==Official website of the Moors and Christians of Alcoy (in Spanish) Moors and Christians of Alcoy in Alcoy Tourism (in English and Spanish)

Moors and Christians of Villena

Spain

The Moors and Christians festival in Villena (Spain), is celebrated from September 4 to 9 in honor of Nuestra Señora de las Virtudes, patron saint of the city and is recognized as a Festival of National Tourist Interest. It is a massive representation of several thousand people, with about 15,000 participants in the main parades, who dress as Moors, students, warriors, farmers, etc. over five days, being the most participatory Moors and Christians festivities in the world. The festival itself is celebrated from September 5 to 9 and is structured through the participation of fourteen Comparsas or companies, seven of them belonging to the Moorish side and many others to the Christian side, each one made up of several hundred participants. Parades such as La Entrada (The Entrance Parade) on September 5 or La Cabalgata Nocturna (the Great Night Parade) on September 6, can last for 7 or 8 hours, actively parading almost a third of the local population and bringing together up to 120 marching/music bands from various regions of the southeast of Spain. == History == Its origin dates back to 1474, when the Virgen de las Virtudes (Our Lady of the Virtues), was proclaimed Patroness of the town and protector against the Plague. The current Moors and Christians Festival is the result of the merger of three different festivalsThe Patronal Feast or religious element that is represented by the processions, pilgrimages and masses mainly. The Military Festival or Alarde. It is the military element, whose origin is in the old Militia of the Kingdom, later called soldiery, which participated in the patronal festival. The most representative and spectacular act of the military element of the festivities is La Entrada (The Entrance Parade), which consists of a parade in which all the festeros participate, grouped in comparsas with magnificent costumes and to the rhythm of Moorish marches, Christian marches or pasodobles composed expressly for the festivities. The historical element, which consists of the fight, harquebusry, embassies, loss and recovery of a castle that symbolizes the population, recalling historical events that occurred during the History of Spain. It is represented by embassies, guerrillas, shooting, landing, conversion of the Moor to Christianity or other similar acts. Las Embajadas (the Embassies) plays consists of a series of old plays. In them an ambassador presents a parliament to the defenders of the castle of the city, the Atalaya Castle. As time progresses, the words become harsher, ending up revealing the intentions of taking the fortress. After a loud battle with arquebuses, the invading army takes the castle. The roles are reversed two days later. Moros y cristianos Villena

Moros y cristianos

Spain

Moros y Cristianos (Spanish: [ˈmoɾos i kɾisˈtjanos]) or Moros i Cristians (Valencian: [ˈmɔɾoz i kɾistiˈans]), literally in English Moors and Christians, is a set of festival activities which are celebrated in many towns and cities of Spain, mainly in the southern Valencian Community. According to popular tradition the festivals commemorate the battles, combats and fights between Moors (i.e. Muslims) and Christians during the period known as Reconquista (from the 8th century through the 15th century). There are also festivals of Moros y Cristianos in Spanish America.The festivals represent the capture of the city by the Muslims and the subsequent Christian reconquering fight. The people who take part in the festival are usually enlisted in local associations called filaes (singular filà) or comparsas (companies that represent the Christian or Moor legions). Each side consists of various companies that carry out activities throughout the year, organizing spectacular parades during the days of the festival and spending a lot of gunpowder with firing salutes from the arquebus in dramatized battles. The festivals last for several days, and feature festive parades with bombastic costumes loosely inspired by Medieval fashion. Christians wear fur, metallic helmets, and armor, fire loud arquebuses, and ride horses. In contrast, Moors wear ancient Arab costumes, carry scimitars, and ride real camels or elephants. The festival develops among shots of gunpowder, medieval music, and fireworks, and ends with the Christians winning a simulated battle around a castle. Due to Spanish Empire expansion, the performing art has been adapted in other places in Europe, America, and Asia, as in the Philippines since the 17th century and is a popular street play throughout the country. Unlike the Spanish version, the Philippine version is dominated by indigenous Philippine cultures which are used in language, costumes, musics, and dances of the play. The main story of the art, however, has been faithfully retained. Similar celebrations in Zacatecas, México, are called Morisma. == Origin == Theatrical festivities with this setting are already documented even before the end of the Reconquista itself, in 1426 in Murcia and in 1463 in Jaén. The modern comparsas or companies of Moors and Christians have their origin in the old Soldadesca, the local militia that carried out military acts of display or exhibition of the troops if required to pay tribute to some authority. Traditionally they carried out these troop parades during the so-called royal festivities for the visit of the king, a royal anniversary, commemoration of a victory or birth of a prince. In certain towns, these acts of the militia were also carried out to honor the local patron figure on his holiday, which is why it survived as annual celebrations. The historical element is added by taking advantage of these festivities for the representation and exhibition of Moors and Christians comedies, normally with a moralistic or religious didactic character. It is from the beginning of the 19th century when the first texts of Las Embajadas (the Embassies) appear, which require the need for two sides facing each other for the conquest of a castle. == Venues == The most well-known Moors and Christians festival are the Moors and Christians of Alcoy that takes place in Alcoi (Valencian Community) from 22 to 24 April, around the Feast Day of Saint George (Valencian: Sant Jordi; Spanish: San Jorge), the patron saint of the Crown of Aragon (Catalonia, Aragon and formerly also of the Valencian Community). According to legend, after James I of Aragon reconquered the city of Alcoi, the Moors, in turn, tried to recover it. As fighting was about to resume, Saint George miraculously appeared, and the frightened Moors scattered in defeat. Other traditions ascribe a miraculous saintly appearance to Saint James (Santiago), the patron saint of Spain, particularly at the Battle of Las Navas de Tolosa (in what today is the municipality of La Carolina, Province of Jaén, Andalusia), sometimes guiding the Christians to surprise the Moors; else rallying Christian forces during the battle. The feast day of St. James is 25 July, so some of the Moors' and Christians' festivals occur at the end of July. La Vila Joiosa / Villajoyosa celebrates it in the last week of July, with a reenactment of the Berber pirate attack of 1538 (desembarc), according to tradition repelled when St. Martha (feast day 29 July) sent a flash flood. Especially in northern and western Spain (Catalonia, Valencian Community, and other places), parades associated with Corpus Christi celebrations may feature gigantic costumed Moors and Christians, also commemorating the Reconquest. Other noteworthy Moors and Christians festivals are celebrated in the towns of Bocairent (a Medieval town, 1–5 February), Banyeres de Mariola (22-25 April), Villena with approximately 12,000 participants (most crowded festival), Almoradí (early August), Biar, Cocentaina, Crevillent, El Campello, Elche, Elda, Muro d'Alcoi, Oliva, Ontinyent (late August), Orihuela, Petrel, Sax, Novelda, Monforte del Cid, and some districts of the city of Alicante. Andalusia also has very interesting Moors and Christians performances, especially in the former Moorish kingdom of Granada. Performances are mostly organized in rural towns and villages, such as Válor, Granada, a small town in the Eastern Alpujarras. Spaniards took this tradition overseas. In the Philippines, fiestas often include a moro-moro play. The show begins with a parade of stars in colorful costumes: Christians wear blue costumes, while Moors wear fully ornamented red costumes. Mexico, Guatemala, Peru and Colombia also have festivals featuring Moors and Christians reenactments (the Mexican term is morisma). == Music ==A significant amount of incidental music has been composed and still is composed annually for these parades. It is known as música festera and comes from military band marches. There are currently three main genres: the classic and popular pasodobles, the melodious marchas moras (Moorish in style), and the forceful marchas cristianas. In Spain a marching band or concert band plays the repertoire for these parades, in the two latter types of marches the band's music is reinforced by timpani, concert bass drums and a gong. == Philippine Moro y Cristianos == In the Philippines, the performing art is officially called Moro y Cristianos Street Drama by the National Commission for Culture and the Arts, the cultural agency of the government. On July 5, 1637, Jesuit priest F. Hironimo Perez finished the first Moro y Cristianos play in the Philippines. The first drama was played in a church, and was presented to the governor-general for a victory play against Muslims in the south. Afterwards, the play became known in the common tongue as moro-moro, which is the common name of the street drama today. The street drama itself, however, did not draw from actual Christian-Muslim conflict in the Philippines. The main precursor of its popularity in the Philippines was the indigenous awit and corrido traditions in Philippine native cultures. When performing, the representations for the Christians are in blue, while the representations for Muslims are in red or maroon. The street drama includes pasa dobles tune marches, rigodon in battles, courtships between a Moro prince and a Christian princess and vice versa, and a conclusion which usually depicts the Muslim converting into Christianity, the Muslim dying, or the appearance of the Virgin Mary or a saint as the intervention figure of the conflict. The komedya usually begins with a loa, followed by a parada. Usually, the main part of the story begins with a Muslim embahador delivering a challenge to an equally-boastful Christian. The street drama became popular in the rural areas due to the inputting of folk traditions in the play and the need of the people for leisure, especially after a hard day at labor. Overall, the Philippine moros y cristianos may last from one to several days, depending on the Philippine-written script being used. In 2011, the performing art was cited by the National Commission for Culture and the Arts as one of the intangible cultural heritage of the Philippines under the performing arts category that the government may nominate in the UNESCO Intangible Cultural Heritage Lists. Moors and Christians of Alcoy Museu Alcoià de la Festa == Further reading == == External links ==Pictures of Moros y Cristianos in Muro de Alcoy 2006 Unión Nacional de Entidades Festeras de Moros y Cristianos, Web page of the official organization, in Spanish. Moros y Cristianos Villajoyosa, Pictures of Moros y Cristianos festival in La Vila Joiosa. Alcoy Foto Pictures of Alcoy and La fiesta de moros y cristianos in Alcoy. Moros i Cristians of Alcoi. Moros y Cristianos Festival history and today MusicaFestera.com Music of Moros y Cristianos Moros y Cristianos of Elda. Moros y Cristianos of Villena. Junta Festera de Moros i Cristians del Campello, Web page of the official organization. Comparsa Saudites d'Ontinyent (valencian) (in Spanish and English) Tourist information Travel guide and info.

Muixeranga

Spain

The Muixeranga ([mujʃeˈɾaŋɡa] ) is the collective name given to the performance of ancient street dances and human pyramids or castells, originating in the ancient Kingdom of Valencia (currently the Land of Valencia), which are still preserved in the town of Algemesí, 30 km (19 mi) southwest from Valencia, and certain other Valencian towns. The muixeranga is much more than an artistic acrobatic dance. It is a collection of ancient human choreographies of enormous plasticity illustrating various figures and shapes, which are held during the Algemesí town festival (September 7 and 8th), in honor of the Virgin of Health (Mare de Déu de la Salut). The Muixeranga resembles the modern castellers in many ways, the latter being spread all over Catalonia. Both traditions share the same origin, the Moixiganga, (a series of dances of human towers) once found throughout the Iberian Peninsula. Muixeranga differs from castellers mainly in that the Muixeranga has a religious background and is accompanied by a traditional dance, it is also focused in the height of the human towers, but focuses also in the complexity and technique in order to create a plastic, figurative scene. == La Mare de Déu de la Salut Festival == The feast day of Our Lady of Health, patroness of Algemesi is September 8, and commemorates the legendary discovery in 1247 of a statue depicting the Madonna and Child. The image venerated in the town since the mid-twentieth century is a replica, because during the Civil War the original image of the Virgin of Health was destroyed, as was the chapel. The festival appears to have originated in a street party in the area of the Chapel of Finding and gradually spread to other neighborhoods. The main celebration in held on 7 and 8 September, is preceded by a novena at the Chapel of the Finding, which begins August 29 and ends on September 6. The festival has preserved traditional dances and music, and has served as a source for the recovery of dances that formally existed in other locations and have been able to be re-established.The involvement of the town's inhabitants is the foundation upon which the continuity of this celebration is based. Each ritual works and has been prepared independently since the 18th Century. From the “Muixeranga” through to each of the dances, the different variations and musical scores have been passed from generation to generation. In the early 18th Century the dances belonged to different guilds; for example, the “Muixeranga” was the domain of construction workers, the “Carxofa” of the weavers, and so on. But social changes brought modifications to this custom and the traditions opened up to include people from other professional sectors. UNESCO has recognized the ritual, festive and community participation dimension of the Valencian celebration Our Lady of Health as part of the intangible heritage of humanity. The Festivity of “la Mare de Déu de la Salut” has been studied by ethno-anthropologists, sociologists and historians. It has inspired artists, musicians and poets. All of these people have remarked on the breadth of the cultural content of this event. Artistic groups such as the “Muixeranga”; dances like “els Bastonets” or “els Tornejants”; or the music that accompanies the performances are all the result of having conserved a fundamental part of the cultural heritage of an entire town. It was this popularity and interest in the tradition that led to the creation in 2002, of the Museu Valencià de la Festa (a Museum dedicated to the Festivity); which offers exhibitions and research into the Festivity. At the centre, visitors can learn about the history, the ritual acts, the dances, the music and the costumes of the celebration, as well as enjoying many stories from the event. == Origin and evolution ==There are several theories on the origin of muixeranga, especially in relation to its name. The first theory advocates that the word comes from the Arabic word mochain, meaning mask. A second theory links it with ancient processions held on the streets to commemorate some special event. Even though the tradition in the Iberian Peninsula may date back to the 13th century, the first written record of the muixeranga in Algemesí can be traced to the first third of the 18th century. However, its constant, strong presence suggests a much older origin. The first solemn celebrations of the Virgin of Health happened in 1724, so this is the earliest that the muixeranga could be linked to this celebration. However, the first concrete date comes from the town account book in the year 1733, when the dulzaina players employed in the festival were given an annual stipend. The guilds were the real driving force behind the event, and in changing times, they died out. The Muixeranga began to wane and by 1973 it had almost disappeared altogether. A group including writer Martí Domínguez i Barberà, Mayor Manuel Rico, Vicent Raga, festival organiser in the Capella neighbourhood, and Father Vicent Castell Maiques, with the support of the students’ association Associació d'Antics Alumnes dels Maristes, were responsible for re-launching it under the guidance of Tomàs Pla. A year later the Friends of assossiació Muixeranga was founded. Eloi Miralles, a member of the Colla de Castellers de Vilafranca del Penedès, arranged for the muixeranguers to visit the Penedès capital and on August 31, 1978, the Muixeranga rose up in Villafranca's main square, banishing forever that lack of visibility which might have proved fatal. == Processions == === The Promeses Processó === At nightfall on 7 September, the beginning of the festivities is signaled by the ringing of the bells of the Basilica of St. James the Apostle. When the ringing stops and silence descends, the first notes of the flutes are sounded and the first of the processions begins. The procession, which begins with the mysteries and martyrdoms, (short theatrical pieces, performed by groups of children), has a scrupulous order with the towers of the Muixeranga second, followed by the Bastonets, the Carxofa, the Arquets, the Pastoretes, Bolero or llauradores. === Morning Processoneta === On the morning of September 8, the Feast of the Nativity of Mary, there is a second, shorter procession known as the Morning Processoneta. === The Great Volta === The procession called the Great Volta, starts about 4:00 p.m. and is the longest, lasting over seven hours. Starting from the Basilica of St. James, the traditional dances of Algemesí and the image of the patron pass back through the old city, repeating the original itinerary of 1724. == Characteristics == After the mysteries and martyrdoms, all the processions display a series of dances; the Muixerangas leads the rest. The Muixerangas, a set of tableaux composed of human towers and representative figures, has several stages, and opens with all muixerangueros dancing in two rows with candles burning. The dance is accompanied by the music of drum and flute. The muixerangueros then form a human tower moving to the sound of the music. The tower is topped by a child with open arms. The forms of the Muixerangas assume plastic or pliable shapes that open or appear to form different figures which have all Marian symbolism. The Valencian town of Algemesi and its Muixeranga, lays claim to being the origin of the castells found throughout Catalonia.The people composing the castles are usually a group of men, of virtually any profession, but preferably of strength and physical skill. Nowadays, around 200 men participate in the plastic figures, but historically there were not more than thirty. There is a master, or conductor, which coordinates the dance and the human castles, towers and other figures, as well as admitting and training new people. The clothes are idiosyncratic in many ways. They are composed of a shirt, trousers, farmer's shoes and sometimes a special hat. The fabric is coloured with vertical red and blue stripes on a white base, like a harlequin. It seems that this strange appearance is unintentional. Older people can still remember that they were once made from old mattress fabric. Accompanying the group, some young members carry some jugs cut in half and painted with stripes with typical colors of the same muixeranga (designed by former member Juan Ezquer in 1973) which serves to collect funds for the activities of Muixeranga. == Music and symbology ==The dance is accompanied by the music of tabalet (a drum) and dolçaina (valencian shawm), with a very old characteristic tune, of unknown author. Some people striving for the recovery of the Valencian culture and its language, such as Joan Fuster, have suggested the music of the Muixeranga as an anthem for the Valencian Community. Acrobalance Acrobatic gymnastics Govinda sport, events to celebrate the birth of Krishna Gymnastic formation Human pyramid Castell or Human tower == Notes == Bertran, Jordi: El Ball de Valencians. De la dansa a les torres, Quaderns de la Festa Major, 12, Ajuntament de Tarragona, 1997. Vestirse para la Fiesta: el baile de “les Llauradores” de Algemesí. Algemesí: Ayuntamiento de Algemesí, 2002. ISBN 84-922401-5-6 Un mundo de “Muixerangues” Ayuntamiento de Algemesí, 2004. Literatura popular sobre la “Mare de Déu de la Salut” de Algemesí (1924-1925) Ayuntamiento de Algemesí, 2004 Colección Algadins, 16. ISBN 84-922401-8-0 La “Muixeranga” de Algemesí” Amigos de la “Muixeranga”, 1997 ISBN 84-605-7951-4. La “Mare de Déu de la Salut” de Algemesí Basílica Menor de San Jaime Apóstol, 2004. ISBN 84-932947-2-1 == External links == Non-official web of the Muixeranga (part of the information of this article has been extracted from this web, with permission) Nova Muixeranga from Algemesí Web Official of Moixiganga of Vilanova and the Geltrú Facebook Official of Moixiganga of Vilanova and the Geltrú Museu Valencià de la Festa. www.museuvalenciadelafesta.com Asociación del ritual de La Muixeranga d’Algemesí: www.muixeranga.net Asociación “Ball de les llauradores”. www.llauradores.com Ajuntament d’Algemesí. www.Algemesí.net Escola Municipal de Tabalet y dolçaina d’Algemesí, creada en 1973. www.lainestable.com

Nowhere (event)

Spain

Nowhere is a Burning Man regional event in Spain, the biggest such regional event in Europe. It began in 2004 and is held annually in July in the Monegros Desert, located in Aragon in north-eastern Spain. As an officially-sanctioned regional event, Nowhere embraces the Burning Man principles. There are now around 3000 participants. == Features == Nowhere, like any Burning Man event, differs drastically from a music festival. Participation is the key element of the event and every attendant is expected to be involved in some way. Every task ranging from setup over maintaining the gate and perimeter up to first aid are volunteer based. There is no hired workforce aside from transport and logistics. Further, there are no scheduled performers or stages. Participants pay everything they contribute out of their own pocket as there is a strict rule of non commerce. Being situated in the region of Monegros near Zaragoza, Nowhere is characterized by its dry, desert climate. Because it is Europe's largest burn event, Nowhere has historically drawn a nationally diverse crowd. === Barrios === A Barrio is a group of people who camp together, share infrastructure (kitchen, shade structure, etc.), and usually provide a service or attraction to the other participants. Barrios must register for the event and be assigned a location based on their size and sound zone preferences. Barrios are a vital part of Nowhere and in 2018 the event hosted about 50 Barrios ranging from large sound camps to meditation camps. There are special Barrios like Werkhaus, which house core event volunteers. === Freecampers === Aside from the Barrios, there are many free camps for independent campers who are not affiliated with a Barrio where the majority of participants stay. They are referred to as Freecampers. In these areas, some Freecampers create their own shade structures and artwork. Others set up public areas within free camping areas. Middle of Frickin Freecamp is one of the most well-known (MOFF). MOFF, which has become a Nowhere institution, allows for gatherings and workshops. === No open fires === Nowhere does not include fire as a key feature of the event. Due to the dry area, which is on wildfire alert during the summer, it is strictly forbidden to have any kind open fire, therefore no art is set on fire. Fire spinning is restricted to a controlled area with fire marshals on duty. The burning of an effigy happened only once in 2016 after coming to an agreement with the local authorities. === Layout === Nowhere is created solely by the participants and driven by theme camps which are called Barrios. During the last incarnations Nowhere used a layout that resembled a compass. This leads to an arrangement of the Barrios in a circle-like shape. Nowhere further divides the camps into four distinct sound zones reading from the blue zone which has a no sound policy to the red zone which hosts the dance camps. The same goes for the free camping areas. === Art === Art is the core of any burn event and Nowhere does not differ from this. Despite this, large scale artworks are rare at Nowhere. This is in part due to the strict non burning policy. The logistics of transport, setup, takedown and removal are more challenging to the participants because of this. Nowhere gives art grants for artists up to €3000. Artworks that are meant to be built on the playa require prior registration. === Public infrastructure === The event has a central shade structure known as Middle of Nowhere (MoN). It is a public space for relaxing, dancing, workshops and socializing. Other public infrastructure includes: NoInfo which serves as the general point of information, La Cantina which offers volunteers a free meal and Werkhaus, which sets up and keeps the public infrastructure intact. == History ==The roots of Nowhere date back to 2002 when UK burners started to organize a decompression party in London. Nowhere has been held in several different locations in the Navarra and Aragon regions of Spain. It began in 2004, in Bardenas Reales. The current location is near Sariñena in the Province of Huesca. In 2016, attendance was about 1000 people; in 2017, about 1000 or 1500 people; and in 2018 and 2019 around 3600 participants. Nowhere was cancelled in 2020 and 2021. The 2022 event sold 3600 tickets. List of regional Burning Man events == External links ==Official website

Pascua Florida

Spain

Pascua Florida (pronounced [ˈpaskwa floˈɾiða]) is a Spanish term that means flowery festival or feast of flowers and is an annual celebration of Juan Ponce de León's arrival in what is now the state of Florida. While the holiday is normally celebrated on April 2, it can fall on any date between the latter parts of March and the first week of April, depending on the day of the week April 2 falls on and/or the Governor's discretion. Pascua Florida Day is a state holiday. == Background ==Juan Ponce de León is the first known European to discover the area that is now known as Florida. His successful discovery of Puerto Rico during one of many Spanish expeditions for gold, mystical items and new lands, precipitated Spain's permission and encouragement to claim more lands in the new world. One such mystical item that lured him to what eventually happened to be Florida, was the Fountain of Youth. Juan Ponce de León became governor of Puerto Rico during the early 1500s. The natives told him of an island that was rich in gold and had a magical fountain of water which would renew a person's health and youth. Intrigued, Ponce de Leon returned to Spain to seek the approval of the Spanish crown to search and explore the island, known by natives as Bimini. On February 23 of 1512, King Ferdinand approved Ponce de Leon's request to search for the island and by the 3rd of March in 1513, three ships left the Port of San German in Puerto Rico to search for the island of Bimini. He landed on Floridian shores some time during April 2 to April 8 and named the area la Florida in honor of Pascua Florida, Spain's Easter time celebration. The expedition believed their discovery to be a large island and Ponce de Leon named the 'island' Pascua Florida. == History of Holiday == === History and Significance === Pascua Florida Day commemorates the arrival of Juan Ponce de León on the shores of the state of Florida in 1513. Florida is now known as the Flower State because of the connection to Ponce de Leon and Pascua Florida. Since its entry into legislature, the holiday, while having no specific celebratory acts, usually culminates in a period of retrospection of Florida's rich history and the preceding events that led to it. === Celebration === Pascua Florida Day is only celebrated in Florida. The holiday was adopted into Florida law on April 2 of 1953 at the suggestion of Mary A. Harrell, a Social Studies teacher in Jacksonville, Florida. From that point on, the week within which the holiday falls, usually March 27 to April 2, is dubbed Pascua Florida Week to honor Florida's history, and school children and adults alike, are urged to observe the time by partaking in commemorative exercises and programs. === Pascua Florida Day === Pascua Florida Day is usually celebrated on April 2 (the day on which Ponce de León first spotted Florida) unless it falls on a weekend, in which case the governor may declare either the preceding Friday or the following Monday as the state day. The Governor of Florida may issue an annual proclamation designating April 2 as the state day and designating the week of March 27 to April 2 as Pascua Florida Week and calling upon public schools and citizens of Florida to observe the same as a patriotic occasion. Florida Statutes, Section 683.06 Definitions for pascua

Patronal festival

Spain

A patronal feast or patronal festival (Spanish: fiesta patronal; Catalan: festa patronal; Portuguese: festa patronal; Italian: festa patronale; French: fête patronale) is a yearly celebration dedicated – in countries influenced by Christianity – to the 'heavenly advocate' or 'patron' of the location holding the festival, who is a saint or virgin. The day of this celebration is called patronal feast day, patronal day or patron day of said location. Patronal festivals may reflect national holidays (e.g. the feast of Saint George, patron saint of England, Georgia, Bulgaria, Romania, Portugal, and various regions of Spain), but they usually reflect the celebration of a single city or town. In larger cities, there may even be several festivals, usually about the patron saint of the local parish. == Celebration == Depending on the budget and tradition, patronal festivals may typically run from one day to one week, though some festivals may exceed that length. The festivities usually include religious processions honoring its Catholic heritage. However, elements of local culture have been incorporated as well. Usually, town members adorn the town streets with colorful decorations and other things. Most patronal festivals feature traditional fairs known as verbenas (Italian: sagra, plural: sagre), possibly including elements typical of the travelling carnivals. They feature parades, artisans, street vendors, regional food stands, amusement rides, games, and live entertainment, among other things. There are usually alcoholic beverages – wine and beer – and music and dancing, either organized or spontaneously; in Southern Italy and Argentina, for example, folk dances known as tarantellas are very common. === In Europe === ==== Austria and Germany ==== ==== France ==== ==== Italy ====The Italian national patronal day, on 4 October, celebrates Saints Francis and Catherine. Each city or town also celebrates a public holiday on the occasion of the festival of the local patron saint, for example: Rome on 29 June (Saints Peter and Paul), Milan on 7 December (Saint Ambrose), Naples on 19 September (Saint Januarius), Venice on 25 April (Saint Mark the Evangelist) and Florence on 24 June (Saint John the Baptist). Notable traditional patronal festivals in Italy are the Feast of Saints Francis and Catherine, the Festival of Saint Agatha, the Feast of Saints Peter and Paul, the Feast of San Gennaro and the Feast of Our Lady of the Hens.Examples Feast of Our Lady of the Hens on the Second Sunday of Easter in Pagani, Campania Feast of Saints Francis and Catherine Feast of San Gennaro ==== Spain ====Examples Fiestas del Pilar around 12 October in Zaragoza La Mercè around 24 September in Barcelona Fallas, with main events from 15 until 19 March (Saint Joseph's day), but including pyrotechnic spectacles every day from 1 to 19 March Bonfires of Saint John around 24 June in Alicante Festival of San Fermín around 7 July in Pamplona, actually spanning from 6 July to 14 July San Isidro Labrador around 15 May in rural areas mostly in Extremadura and Andalusia, but also in Madrid. ==== Wales ==== === In Latin America === ==== Puerto Rico ====Most Latin American countries dedicate the first day to the saint or virgin being celebrated, the others to entertainment, but in the US territory of Puerto Rico the musical and entertainment festivities begin right away. == Further examples ==Feast of Saint Francis of Assisi on 4 October, in Yucuaquín (El Salvador), in Somerville, Massachusetts (US) and in Italy Festa de São João do Porto around 23 June in Porto (Portugal) === Serbia ===In Serbian culture, instead of local patron saints, people celebrate family's patron saints. These celebrations are known as 'slava' in Serbia.Kermesse (festival) Calendar of saints Christian culture Civil religion Holyday Patron saints of places Patronages of the Immaculate Conception == Notes and references == === Notes === == == External links ==Fiestas Patronales Dominicanas (in Spanish). 7 June 2007. Archived from the original on 14 June 2007. Retrieved 1 March 2022. Fiestas Patronales. Aprende Guatemala.com. Cultura Guatemalteca (in Spanish). Retrieved 1 March 2022.

Los Picaos de San Vicente de la Sonsierra

Spain

Los Picaos are public acts of penance of the Christian religion that occur in the town of San Vicente de la Sonsierra in La Rioja (Spain). In Christian processions and Stations of the Cross, members of the Cofradía de la Santa Vera Cruz de San Vicente, a Christian confraternity of penitents, practice self-flagellation of the back by using a discipline as a voluntary act of faith; they are called disciplinantes. On February 17, 2005, the Ministry of Industry, Tourism and Trade of Spain granted the title of Fiesta of National Tourist Interest to be held on Maundy Thursday and Good Friday. == History ==It is believed that the tradition began in the late 15th century or early 16th century. Since then has been linked to the Cofradía de la Santa Vera Cruz in the town. On March 20, 1799, attempted unsuccessfully to abolish this tradition as it was taking place privately. The clergy of Spain had great reverence, to receive indulgences. In 1998 it received the rank of Regional Tourist Interest. In January 2004 began the process of obtaining the status of National Tourist Interest, was achieved in February 2005. == Cofradía de la Santa Vera Cruz de San Vicente == The organization of the events associated with this tradition, are managed from its inception by the Cofradía de la Santa Vera Cruz. No one knows the exact date of foundation. On June 19, 1551, were presented their statutes, which was filed the tradition that existed until then. Its headquarters is located in the Hermitage of San Juan de la Cerca. == Disciplinantes ==Volunteers who wish to undergo this penance, they must meet the requirements of being adult, male], and that a priest has to stating that they are Christian and its good faith. The brotherhood (cofradía) assigns each disciplinary a brother, for help and accompany them during the penance. At all times anonymity of penitents is maintained Most are people of this town or descendants, although some others have no connection and each has found his reason to decide to do this penance. == Clothing == White tunic knee-length, with an opening in the back. A white girdle around his waist. White hood with eye holes. Brown cape with a white cross. == Discipline ==During the processions, each disciplinante chooses at what time he wants to perform the offering, then kneels, prays, and after standing up, his companion will remove the cape and leave the back exposed. With a mop of cotton held with both hands, Sticking going strong lashes in the back, to lash out strongly above the shoulders, each time by one side of the neck in a rhythmic way. The partner and the práctico (person in charge of healing the wounds) decide when to stop hitting, to start spotting small bruises. There is no set time, but is usually between ten and twenty minutes leading up to 1,000 hits. The handy práctico will cut three times on both sides of the lumbar back, using a tool called esponja, which is a ball of beeswax with six crystals embedded in two in two, so it will receive twelve punctures symbolizing the number of apostles. After that the disciplinante hitself a few times, for that the blood that may have accumulated in the area, can escape and prevent further problems. Once complete, the partner will return to cover the back and put the layer to go to the headquarters of the cofradía where a specialist practitioner will heal any wounds with rosemary water and a cream in which its composition is secret and passed from generation on generation. == Dates to be performed == During Holy Week Maundy Thursday During the procession of the Last Supper, around 19:30. In the Holy Hour. 23:00. Good Friday After the procession of the Stations of the Cross at about 11:30. During the Holy Burial Procession that starts about 20:30. Cruz de Mayo, May 3 if it is Sunday and if not the following Sunday. The Stations of the Cross begins around 18:00. Cruz de Septiembre, September 14 if it is Sunday and if not the following Sunday. About 18:00. == External links ==Website of Cofradía de la Santa Vera Cruz

Plantà

Spain

The plantá (which comes from the verb to plant; in Valencian, plantà) is the act of erecting a Falla or bonfire monument, in the Fallas or the Bonfires of Saint John, festivals held respectively in March and June in different localities of the community of Valencia (Spain).The plantà is currently considered the exact moment when the falla or bonfire is completely finished and ready to be visited, with all its ninots (human figures made of combustible materials, such as cardboard or wood, which has a critical or mocking nature), posters and a variety of features (lights, matted grass, interpretive signs...). In the Fallas of Valencia, the plantá takes place on March 14-15, when all the Falla monuments must be positioned correctly. The reason is that the jury appointed by the Central Fallera committee has to go to the next day to assess the falla. Formerly, the plantà began and ended the same day but, due to the complexity of the monuments and the fact that the makers of Fallas are responsible for several Fallas monuments at the same time, it usually begins a few days before beginning on March 10, making it a five-day affair. The burning of the Falla or cremá is carried out four days later, on the night of March 19. In the Bonfires of Saint John which are celebrated in the city of Alicante, the plantá takes place on June 20. As in Valencia, the next day the jury visits each bonfire before later awarding the prizes in each category. The cremá also takes place four days later, on the night of June 24 to 25. == External links == The plantá – Fallas of Valencia What are the Bonfires? – Official website of the Federation of Bonfires of Saint John Everything about the plantá Plantà 2011

Pontevedra Feira Franca

Spain

The Feira Franca is a medieval festival held in Pontevedra (Spain) on Friday afternoon and Saturday of the first weekend in September. It is set in the Middle Ages and includes a medieval market, a chivalry tournament, falconry shows, food stalls, street entertainment, juggling, music, workshops, leather, wood, textile and natural products crafts, and more. In 2013, it was declared a festival of tourist interest by the Galician Government. Today, it brings together some 100,000 people who dress up in period costumes to take part in the festivities. == Location == The Feira Franca de Pontevedra takes place in the historic centre of the city, in the Alameda de Pontevedra, the Gran Vía de Montero Ríos, the Palm Trees Park and Queen Victoria Avenue, the Pontevedra Bullring and in the area around the Burgo Bridge and the Lérez River. == History == The Feira Franca has its origins in the tax-free market, which began to take place in the city through a royal privilege established by King Henry IV in 1467, with the celebration of a month-long festival around 24 August in honour of Saint Bartholomew. In the medieval Fairs, the highest and lowest social classes met. The first edition took place in 2000, and has since attracted a large number of visitors. People wear medieval-inspired costumes and the old town centre undergoes a major aesthetic transformation. Locals and visitors are encouraged to join in the festivities with carts and horses in the streets, prisoners on the gallows or with Blacksmiths and other medieval characters. For several years now, each fair has been dedicated to a theme. In 2006 it was dedicated to the Irmandiños, in 2007 to the sea and in 2008 to agriculture. In the tenth edition in 2009 the Fair was named Love, Mockery and Curses, in homage to the medieval songs made in the Galician language. In 2010 the theme was walkers, in 2011 old-time trade and in 2012 popular games. In 2013, it is devoted to Inventions, in 2014 to astronomy, in 2015 to alchemy, in 2016 to music, in 2017 to medieval bestiaries and in 2018 to legends. In 2019 the Feira Franca focused on the Lérez River. In 2022 the central theme was also the Lérez River and in 2023 it was dedicated to numbers. == Description == === Characters === Pontevedra's inhabitants and visitors come together during the festival to recreate the representative characters of Pontevedra's society in 1467 and the atmosphere of that medieval period. The different social classes are represented, such as ladies and knights, bishops of the clergy and peasants, as well as the different typical crafts through craftsmen, minstrels, troubadours, musicians, artists, merchants, fishing net weavers, linen weavers, potters, coopers, basket makers, blacksmiths, carpenters and lace weavers. === Activities === The different historical and recreational activities recreate and evoke the medieval atmosphere of the city in the second half of the 15th century, when it was the most important city in Galicia. The festival opens with the proclamation on Friday afternoon of the town criers on horseback through the historic centre of the city. This is followed by parades of jesters, jugglers and troubadours. A key activity is the representation of the wine transport, which evokes the arrival of wine in the city from the Ribeiro area in the province of Ourense, which was exported to Spain and abroad from the city's medieval port. Other activities include medieval tournaments and jousting in the bullring, falconry, archery and fencing demonstrations, traditional music and dance performances, demonstrations of medieval crafts, games and shows, medieval food tasting at street stalls, meals for groups of diners in the street around large tables set up for this purpose in different parts of the historic centre of the city and in the Alameda de Pontevedra and the exhibition of traditional boats between the Burgo Bridge and the Currents Bridge. === Setting === The streets and squares are set and decorated with banners, pennants and coats of arms hanging from the façades and bands of cloth draped aerially over the streets, straw bales and other props and a medieval castle. Some of the gates of the old medieval city wall are also reconstructed in papier-mâché, such as the Alhóndiga or Santo Domingo gate, the Santa Clara or Rocheforte gate and the Trabancas gate. == Gallery == === Related articles === King Henry IV of Castile Old Town of Pontevedra === External links === www.feirafranca.pontevedra.gal+

Powder Day

Spain

Powder Day or Day of the Powder (Spanish: Día de los Polvos) is celebrated in the southern Spanish village of Tolox on Shrove Tuesday, the final day of the annual Tolox carnival. This local tradition involves the throwing of talcum powder at one another. One reason given for the custom is that it takes place the day before Ash Wednesday, on which the priest declares to the faithful Remember, man, that you are dust, and unto dust you shall return. A more likely origin of the tradition is said to have its roots in a Christian/Moorish riot in the 16th century when Tolox, then under Christian control, had a large Moorish population. During Christmas of 1539 there was civil strife between the predominantly Moorish peasants and the Christian landholders. One chronicler states that this custom originated in a dispute between a Moorish and a Christian girl who were in love with the same man. Both worked in a bakery and as the argument grew more heated, they ended up throwing all the flour they could find at each other. In years gone by, the custom evolved that young men wanting to request their girlfriends' hand in marriage would throw flour at them. Girls not wishing be subjected to this would refrain from going out on the streets, forcing the boys to come up with ingenious ways to powder their target. A young man would dust his hands with flour and try to enter a young girl's house and smother her face with flour. If doors and windows were closed, it meant he was not desired by the girl. If the lad was still keen, he had to smartly outwit her by climbing to the roof or breaking windows and doors to get her smeared with the flour, thus winning her heart in a symbolic way, or simply to impress her. Nowadays this tradition especially appeals to the young people who hurl talcum powder instead of flour at each other, without preference or distinction as to gender or origin, until they are completely covered with it. Many outsiders come to Tolox to take part in this peculiar fiesta. Up to 3,000 kilograms have been known to be thrown in the village. A similar custom takes place in Alozaina, in which hundreds of people celebrate the hariná, in remembrance of the times when their ancestors covered young women with wheat flour from the mills to show their love. Holi, an unrelated yet similar Indian custom List of holidays by country

Rapa das Bestas

Spain

Rapa das Bestas (Shaving of the mares) is the name of an operation that involves cutting the manes of the wild horses who live free at the mountains in a semi-feral state and that are performed in the curros (enclosed which retain the horses) held in various locations in Galicia (Spain). Those horses live in mountains owned by the villages (a form of property derived from the Suevi, around 8th century) and have several owners (private owners, the parish or the village), each year the foal are marked and the adults shaved and deloused, and then freed again to the mountains. The best known is the Rapa das Bestas of Sabucedo, in the city hall of A Estrada, which lasts three days: the First Saturday, Sunday and Monday in July. In fact, the name given to the celebration (Rapa das Bestas of Sabucedo), while in most places speaking about curros, including curros de Valga, etc. == Locations == Rapa das Bestas of Sabucedo Fiestas of National Tourist Interest of Spain == External links == Web oficial de Rapa das bestas de Sabucedo

Ruta del tambor y el bombo

Spain

The Ruta del Tambor y el Bombo (transl. Drum and Bass Drum Route) is an Easter celebration that takes place in nine towns in the province of Teruel, southeastern Aragon, Spain. These towns include Albalate del Arzobispo, Alcañiz, Alcorisa, Andorra, Calanda, Híjar, la Puebla de Híjar, Samper de Calanda, and Urrea de Gaén. During Holy Week, many residents wear traditional tunics and play drums and bass drums in processions and at specific events. The combined sound of the drums creates a distinctive noise. A central feature of the celebration is the Rompida de la Hora (Breaking of the Hour), when all the drummers start playing at the same time. This event, which symbolizes the tremor following the death of Christ, takes place on Maundy Thursday at midnight in most towns, and at noon on Good Friday in Calanda. Drumming continues through the week and stops at a set time on Easter Saturday. Each town has its own unique drum rolls and tunic colors. The origins of the Ruta del Tambor y el Bombo are believed to be from medieval times, possibly introduced by knights who brought percussion instruments to the area. The event became more widely known through filmmaker Luis Buñuel, a native of Calanda, who included it in some of his films. Until the 1980s, drum playing in some towns was restricted to men, but since then, women have gradually become involved. The celebration in Híjar was declared a Festival of National Tourist Interest in 1980, with the other towns recognized in 2005. In 2014, the Spanish Ministry of Industry and Tourism declared the Ruta del Tambor y el Bombo as a Fiesta of International Tourist Interest of Spain. In 2018, UNESCO included the event in its list of Intangible Cultural Heritage of Humanity.

Saint John of the Mountain Festival

Spain

Saint John of the Mountain Festival is a festival in the town of Miranda de Ebro in the autonomous community of Castile and León, in Spain. It is celebrated on the Monday of Pentecost and held in the Monte de San Juan. It is the second most important romeria in Spain behind El Rocío. It is an ancestral party whose first documentary references date from the 14th century. In 2015, they were declared Festivities of National Tourist Interest, a rank already achieved in 1975, but lost in later years due to administrative issues. Since 1996 holds the title of Fiesta of Tourist Interest of Castilla y León by the regional government. == External links == Official web of the festival (in Spanish)

San Prudencio festival

Spain

The festival of San Prudencio, in the city of Vitoria-Gasteiz, Álava, Spain, is held around the saint's feast day (28 April). Due to its popularity, the city organizes a number of activities. The festival begins on 27 April in Plaza de la Diputación, where a stage is prepared for the traditional Basque dance groups. == San Prudencio == === Patron saint === San Prudencio, the patron saint of Álava, was an anchorite and priest who became bishop of Tarazona. He was named the patron saint of Álava in the mid-17th century. Prudencio is believed to have been born in Armentia and died in El Burgo de Osma, Soria on 28 April; the year is unknown. === Life === Prudencio was born and raised in Armentia, a small village which is now within the municipality of Vitoria-Gasteiz. When he was 15, he became an anchorite and moved to Soria under the tutelage of Saturio. Prudencio remained there for at least seven years, when he removed to Calahorra. In Calahorra, he is believed to have performed miraculous cures and converted many people to Christianity. Prudencio was well-known, and was visited by many ill people. He moved to Tarazona as a priest, maintaining its church and becoming an archdeacon. After the death of Tarazona's bishop, Prudencio succeeded him. He went to Burgo de Osma to mediate a dispute between that diocese and its clergy, where he became ill and died. Since Prudencio died outside his diocese, his resting place was disputed. According to legend, he was placed on his horse for the horse to determine where he would be buried. He was reportedly interred six leagues from Logroño. === Canonization and veneration === Prudencio was reportedly canonized on 24 April 759 at the monastery of San Millán de la Cogolla. On 18 November 1643, he was named the patron saint of the province of Álava. == Basilica == The Basilica of San Prudencio de Armentia is in the southern suburbs of Vitoria-Gasteiz. Built in the late 12th century and remodeled during the 18th, it was listed as a Bien de Interés Cultural on 4 June 1931. The basilica was renovated between 1773 and 1776, replacing its 12th-century façade and walls. In 1979, its name was changed from San Andrés to San Prudencio. == Festival == Álava organizes several activities for the two-day festival, which begins on 27 April. The Retreta opens the festival on the night of 27 April in the Plaza de la Diputación, where a tamborrada similar to the Tamborrada in San Sebastián takes place with trumpets, drums and Basque dance groups. According to a local newspaper, the first tamborrada connected with the San Prudencio festival was held in 1975; the festival itself has been held since at least 1964. The following day, a fair is held with traders and craftsmen. A popular song is sung during the festival: Spanish:Basque:San Prudencio's Zortzikoa: == Gallery == == Sources == San Prudencio de Armentia. Retrieved 26 May 2016. (in Spanish) Fiestas y Romería de San Prudencio en Vitoria-Gasteiz. deVitoria.es. Archived from the original on 2 August 2011. Retrieved 26 May 2016. (in Spanish) De 'La comida del Gargantúa' a la primera Tamborrada. elcorreo.com (in Spanish). Archived from the original on 2 April 2015. Retrieved 26 May 2016. Armentia recibe a los alaveses. elcorreo.com. Retrieved 26 May 2016. (in Spanish)

Starmus Festival

Spain

The Starmus International Festival is an international gathering focused on celebrating astronomy, space exploration, music, art, and the natural sciences. It was founded by astronomer / amateur musician Garik Israelian and musician / astrophysicist Brian May. The festival has featured multiple well-known astronauts and astronomers. == Festivals == === 2011 ===The first festival took place from 20 to 25 June 2011 on Tenerife and La Palma, Canary Islands with the theme 50 Years of Man in Space. In 2014, the book Starmus: 50 Years of Man in Space was published covering the content of the festival. === 2014 === The second festival occurred 22 to 27 September 2014, on Tenerife and La Palma, Canary Islands with the theme Beginnings: The Making of the Modern Cosmos. The Government of Tenerife announced that the equivalent publicity value from Starmus Festival II (2014) exceeds 170 million euros and that the festival reached 2.4 billion people worldwide. === 2016 ===The third festival took place in the Canary Islands, on Tenerife and La Palma from 27 June to 2 July 2016 with the theme of Beyond The Horizon: A Tribute To Stephen Hawking. The festival featured numerous scientists and science communicators including Stephen Hawking, Brian Cox, Richard Dawkins, Brian May, and 11 Nobel laureates. Starmus III held the inaugural awards ceremony for recipients of the Stephen Hawking Medal for Science Communication. The award recipients (chosen by Hawking himself) were composer Hans Zimmer, physicist Jim Al-Khalili and the science documentary Particle Fever. === 2017 ===The fourth festival took place in Trondheim, Norway, from 18 to 23 June 2017 with the theme of Life and the Universe. The festival featured eleven Nobel Prize laureates and many astronomers, biologists, chemists, economists, astronauts and artists. The Stephen Hawking Medal award winners were Neil deGrasse Tyson (science writing), Jean-Michel Jarre (music and arts) and The Big Bang Theory (films). === 2019 === The fifth festival took place in Zurich, Switzerland in June 2019 under the theme A Giant Leap, dedicated to the first step of the man on the Moon. Coinciding with the 50th anniversary of Apollo 11 landing on the Moon. The Stephen Hawking Medal was awarded to Elon Musk, Buzz Aldrin, Brian Eno and the documentary Apollo 11, screened during the festival for the first time in Europe. === 2022 ===The sixth Starmus festival took place 5–11 September 2022 in Yerevan, Armenia with the theme 50 Years on Mars, dedicated to the 50th anniversary of the first landing on Mars. There were opening ceremonies and a concert on the first day. Around 50 scientists, Nobel laureates, engineers, cosmonauts, musicians and artists took part in festival events. Starmus VI hosted a Science Camp to enable children and people interested in science to more closely get acquainted with the latest scientific and technological achievements. Premiering at the festival was the documentary film Space Inside about the Soviet and Russian cosmonaut Alexei Leonov. The 80-minute film is based on Leonov's last interview and includes footage from the Soviet history of space exploration. A composition dedicated to the topic of Mars exploration was performed at the closing of the festival; the neo-symphony March of Mars by Tigran Jager. Winners of the Stephen Hawking Medal were announced as Brian May, Jane Goodall, Diane Ackerman and the NASA Communications Unit. === 2024 === The seventh festival took place 12 to 17 May 2024 in Bratislava, Slovakia with the theme The Future Of Our Home Planet. A concert on the first day featured performances by Jean-Michel Jarre and Brian May, light and laser displays, and a drone ballet for an audience of 100,000 by the SNP bridge. They were accompanied by the musicians Claude Samard, Adiescar Chase, Slovak Philharmonic Orchestra and Slovak Philharmonic Choir. Some famous expert speakers of the festival program were anthropologist Jane Goodall, Nobel Prize winners Michel Mayor, Emmanuelle Charpentier and Kip Thorne, and former astronauts Charlie Duke, Chris Hadfield, Kathryn Thornton and Garrett Reisman. The Stephen Hawking Medal for Science Communication was awarded to Laurie Anderson, Christopher Nolan, David Attenborough and Sylvia Earle. == Sonic Universe Concerts == Two Sonic Universe Concerts were held at the Magma Arte & Congresos arena in Tenerife. The 2011 concert was recorded and produced into a CD entitled Starmus - Sonic Universe. The rock band Nosound recorded their 2014 concert performance and produced a CD/DVD set entitled Teide 2390. Stephen Hawking Medal for Science Communication == External links == Official website

La Tomatina

Spain

La Tomatina is a Spanish festival in Buñol, Spain where participants throw tomatoes at each other. It is said to be the biggest food fight in the world. From the festival's origin as a food fight between friends in the 1940s, it has become a famous tourist attraction. Until 2013 there was no limit to the number of participants; in 2013 the festival became a ticketed event for no more than 20,000, so as not to overwhelm Buñol's population of about 9,000 people. == History ==La Tomatina Festival started the last Wednesday of August in 1945 when some young people spent time in the town square to attend the Giants and Big-Heads figures parade. One participant's Big-head fell off, as a result of the festivities. The participant flew into a fit of rage, and began hitting everything in their path. There was a market stall of vegetables that fell victim to the fury of the crowd, as people started to pelt each other with tomatoes until the local forces ended the fruit battle. The following year, some young people engaged in a pre-planned quarrel and brought their own tomatoes from home. Although the local forces broke it up, this began the yearly tradition. In the following years, the boys' example was followed by thousands of people. La Tomatina was banned in the early 1950s by Francisco Franco due to the festival's lack of religious significance, however, this did not stop the participants, who were later then arrested. The people protested against the prohibition and the festival was again allowed with more participants. The festivity was again canceled until 1957 when, as a sign of defiance, a tomato funeral was held: a demonstration in which the residents carried a coffin with a large tomato inside. The parade was accompanied by a music band that played funeral marches. The protest was successful, and La Tomatina Festival was finally permitted and became an official festival. As a result of the report of Javier Basilio, a broadcaster from the Spanish television program called Informe Semanal, the festival started to be known throughout the rest of Spain. Since then, the number of participants increased year after year as well as the excitement about La Tomatina Festival. In 2002, La Tomatina of Buñol was declared a Fiesta of International Tourist Interest by the Secretary Department of Tourism due to its popularity. The 2020 event, which was to be its 75th anniversary, was cancelled in April 2020 due to the COVID-19 pandemic in Spain. It had only been cancelled once before, in 1957, for political reasons. Due to COVID-19, the 2021 event was also cancelled. In the last edition, on August 28, 2024, more than 23,000 people from 51 countries participated. == Description ==Events during the days before the fight include a paella contest near the town's square, tomato fireworks, and different music bands and parades around the medieval city centre. On Wednesday morning, the first event before the tomato battle is the Palo Jabón, centred on a long greased pole with a piece of ham at its top. The goal is for participants to climb the pole and make the ham drop, which requires them to climb on each other. During this effort, other celebrants sing and dance in circles, and all participants are doused with water from hoses. Once the ham falls, the tomato battle commences. Usually, the fight lasts for about one hour, after which the town square is covered with tomato debris. Fire trucks then hose down the streets and participants often use hoses that locals provide to remove the tomatoes from their bodies. Some participants go to the Los Peñones pool to wash. The citric acid in the tomatoes leads to the washed surfaces in the town becoming very clean. Since 2002 participation in the event has been restricted to the 20,000 holders of paid tickets. In 2015, it was estimated that almost 145,000 kg (320,000 lb) of tomatoes were thrown. The city council prescribes a short list of instructions for the safety of the participants and the festival:Do not throw anything but tomatoes Do not tear clothes Squash tomatoes before throwing them to avoid hurting others Keep a safe distance from trucks Stop throwing tomatoes after the second starter pistol shot Follow the directions of security staff Only throw tomatoes at targets you can see, to avoid hurting others Do not throw tomatoes directly at buildings Have a great, fun time! == In other countries ==La Tomatina Buñol has inspired similar celebrations in other parts of the world:Since 1982, the town of Twin Lakes, Colorado has held a tomato fight called the Colorado-Texas Tomato War, in which Texans and Coloradans square off. The Coloradans also attempt to overtake the Texans' straw Alamo effigy, generally succeeding. Since 2004 the Colombian town of Sutamarchán holds a similar event on 15 June when a surplus of tomatoes is harvested. In Costa Rica the town of San José de Trojas in the San Pedro district of Sarchí canton (Alajuela Province) celebrates a Tomatina during the local Tomato Fair. In the town of Dongguan in southern Guangdong in China, a tomato fight is held on 19 October, during which they use up to 15 tonnes of tomatoes. The City of Reno, Nevada in the United States also has an annual hour-long tomato fight that started in 2009. The event seems to take place on the last Sunday of August and is organized by the American Cancer Society. Organizers named the festival La Tomatina, and give full credit for the idea to the Spanish festival. In the Indian state of Karnataka, the Karnataka Government banned the hosting of such a Tomatina event in Bangalore and Mysore, after private organizers tried to organize one. Chief Minister D.V. Sadananda Gowda is quoted as saying: In the name of 'La Tomatina' festival, permission should not be granted to waste tomatoes. A similar plan in Delhi was cancelled after received negative response from the public. Funtasia Island, Patna hosted a similar La tomatina Holi event on 26 March 2013 at Funtasia Water Park in Patna, India. == In popular culture == The festival was re-created for the song Ik Junoon (Paint it red) from the 2011 Bollywood film Zindagi Na Milegi Dobara The opening scene of the film We Need to Talk About Kevin depicts the character Eva attending La Tomatina The Movie Spanish Masala has a scene showing the La Tomatina festival The 2007 game Tekken 6 features a stage named Fiesta del Tomate, based on the Tomatina The 2014 British musical film Walking on Sunshine features a tomato fight in an Apulian village; shot in Nardò, Italy The 2011 Hindi spoken movie Zindagi Na Milegi Dobara has a scene/song number featuring this festival. The song is titled Ik Junoon The 2013 animated series Mickey Mouse episode Al Rojo Vivo features Mickey Mouse stumbling across La Tomatina Similar festivalsCarnival of Ivrea, an orange fight in Italy Gorehabba, a cow dung fight following Diwali in India Haro Wine Festival, a wine fight in Spain Pidakala War, a cow dung fight following Ugadi in India Songkran, during which water fights are held in Thailand Events in SpainFiestas of International Tourist Interest of Spain Running of the bulls == External links ==Official website of La Tomatina Ayuntamiento de Buñol - The Tomatina Official ticketing website Tomatina

Toro de fuego

Spain

A toro de fuego (fire bull or bull of fire) (Basque: zezensuzko) is a festive activity in Spain wherein a metal frame resembling a bull, with fireworks attached to it, is set alight, and then carried around town at night as though chasing people in the streets. Participants dodge the bull when it comes close, especially because the burning fireworks set off sparks that can cause small burns in people's skin or clothes. This activity is held in a number of Spanish towns during their local festivals. This custom may have originated to replace the Toro embolado, in which a real bull is involved. A similar custom in Ecuador and other Latin American countries is known as crazy cow (Spanish: vaca loca'). == Background == The fire bull is a festival that consists of running a cart or structure made with a frame, that imitates the shape of a bull. The bull is built with a metal or wooden frame or frame so that it can be transported by one or two people. Fireworks are attached to the frame. According to local tradition, the bull can also be in the form of a cart, to which the pyrotechnics are added. The festivals take place during both the day or night. The bull is widely used during local festivals in numerous towns in Spain and Some of these festivals have their origins in the 19th century. Fire bulls of are also part of the La Semana Grande festival of San Sebastián. Once the fireworks are lit, the fiery bull chases anyone gathered in the streets or squares, scaring them with different types of pyrotechnics In some years, San Sebastian may have as many as thirty bulls, each throwing 1.5 meters (4 ft 11 in) of sparks. The fire bull is celebrated in numerous Spanish towns, such as Barrax, Bilbao, Candeleda (Ávila), Ciempozuelos (Madrid), Colombres (Asturias), Guadalajara, Haro (La Rioja), Madridejos (Toledo), Tocina (Seville), Valmojado (Toledo), Toro de fuego (Ayerbe) (Huesca) or Fuente de Pedro Naharro (Cuenca). Depending on the location, carts or frames carried by one or more people, with pyrotechnics, are used. There is an average of one toro de fuego at each local festival. According to data from the Ministry of the Interior for 2003 concerning festejos, there would be 391 for the community of Andalusia, 1143 for the community of Aragon, 1552 for the community of Castilla–La Mancha, 1986 for the community of Castile and León, 54 for the community of Catalonia, 613 for the community of Extremadura. In total for all of Spain: 11,287. This custom may have originated to replace the Toro embolado, in which a real bull is involved. In many communities in Spain, without the fire bull people feel that there would be no celebration. == Outside of Spain == This practice is also celebrated in the south of France, notably in Saint-Savin (Hautes-Pyrénées), Saint-Jean-de-Luz (Pyrénées-Atlantiques) and Luz-Saint-Sauveur (Hautes-Pyrénées), as well as in Crusnes (Meurthe-et-Moselle). Similar fiestas are celebrated in other countries such as Colombia, Ecuador, El Salvador, Paraguay or Peru among others, associated with the celebration of local fiestas in some countries, such as the patronal fiestas of Peru or Saint John's Eve in Paraguay, where it is typical. Known as vaca loca, toro candil or torito pinto. Unlike the bull of fire made in Spain, in some countries of America the bull of fire is decorated with papers and silks of various colors in addition to carrying on the sides or in other areas artificial fires, voladores or reeds with gunpowder that are lit salen disparados. Many indigenous cultures adopted the bull festival, especially at Christmas as it reflected parts of their pre-Christian beliefs. In Mexico, the bulls are used to celebrate the Christmas holidays in the same tradition of Mojigangas. == Elements of a bull ==Each frame usually has:Nozzles: a piece that consists of a tube loaded with a composition of pressed powder and produces the a jet of fire. Wheelbarrow rockets (borrachos, encorreviejas or buscapiés): fireworks that run along the ground throwing sparks, but without exploding. They can cause burns in contact with clothes and skin Pinwheel: a piece in the shape of a wheel, in which there are several cartridges that release colored sparks when the wheel is pushed in one direction making circles. Cannons: cartridges that launch small colored rockets == Gallery == == Further reading == Cuzacq, René [in French] (1950). Le toro de fuégo, origines et histoire [The toro de fuégo, origins and history] (in French). Pau: Marrimpouey. == Bibliography == Maudet, Jean-Baptiste (2010). Terres de taureaux [Lands of bulls: bullfighting games from Europe to America]. les jeux taurins de l'Europe à l'Amérique (in French). Madrid: Casa de Velasquez. p. 512. ISBN 978-84-96820-37-1. == External links == Media related to fire bull at Wikimedia Commons

Toro de la Vega

Spain

The Toro de la Vega (Bull of the Meadow) is a Spanish medieval bull festival and tournament celebrated in the town of Tordesillas in Valladolid, Spain. The tournament consists of hundreds of lancers chasing – either by foot or on horseback – a bull through town streets, corralling it into an open area. Once the bull has been drawn out away from town, it is killed by spearing. The tournament follows a series of strict rules and procedures dating back to the mid 16th century. The festival has faced legal challenges from animal rights activists since the early 2010s, leading to a regional ban in 2016 and a ruling by the Spanish Supreme Court in 2019 outlawing the killing of bulls as part of the tournament. Since its initial regional ban, the festival has removed the killing portion of the ritual and billed itself as the Toro de la Peña (Bull of [Virgin Mary]). == History == The festival has been held annually since 1524 with limited intermissions. The first recorded reference of bulls in relation to religious festivals in the region was mentioned in sacramental texts dating to 1534. During the rule of General Francisco Franco, the tournament was banned for a period of four years in Francoist Spain. In 1964, Franco sent soldiers to the town in an attempt to stop the festival but a bull was still released; the two lancers who claimed victory in that year's Toro de la Vega were imprisoned and beaten. The festival's treatment of bulls diminished Franco's reputation abroad during the 1960s. In 1993 and 1995, respectively, two bulls were pardoned by the townspeople for being able to escape. The rise of animal rights activism in Spanish bullfighting has generated increased notoriety around the festival. The tournament has, as of 2019, been partially funded by revenues and government subsidies. The town council itself purchases bulls wholesale for the tournament, paying €6,000 for a bull in 2015. In September 2015, during the annual festivities, more than 10,000 locals protested against the Toro de la Vega in Madrid's Puerta del Sol. That year a variety of Spanish actors and musicians attended an alternative and bloodless bull run in Tordesillas to support animal rights activism. During that year's festival journalists J. Jiménez Gálvez and Antonio Lorca, both writing for El País, criticized supporters of the festival for comparing it to non-violent bullfighting or bull-running. In May 2016, the regional government of Castile and León banned the killing of the bulls. The local Tordesillas government disapproved of the ruling and cautioned regional legislators that they would not be welcome in the town. The decision was widely denounced by town officials with the mayor promising to appeal and overturn the ruling. Local protests followed with banners reading Tordesillas no se rinde (Tordesillas isn't giving in). After the regional ban was passed, the ritual converted into a traditional encierro (bull run); it was rebilled as the Toro de la Peña (Bull of [Virgin Mary]). The first bull to survive the festival in centuries was 640 kg Pelado (aged five), during the September 2016 festival. In March 2019, the Spanish Supreme Court upheld a lawsuit by animal rights activists in Madrid, effectively banning public bull-killing. During the lawsuit, the local council in Tordesillas argued that the event was critical to their town's culture, with 40,00 fans attending the event [compared to] 100 animal activists. == Tournament == The tournament consists of hundreds of lancers chasing – either by foot or on horseback – a bull through town streets, corralling it into an open area such as a meadow. In the town of Tordesillas, the bull is typically chased into the riverfront area of River Duero. Once the bull has been drawn out away from town, it is typically killed by spearing. The throwing of spears or lances is strictly prohibited as is the operation of motor vehicles. If the bull surpasses the limits of the tournament, or the lancers are not able to kill it, it will be pardoned. This includes if the bull escapes the territorial limits of the town. The winner of the tournament is the person who inflicts the mortal wound on the bull, bringing it to its knees. Following that, an accredited supervisor cuts the neck of the bull in a mercy killing. Participants can be fined up to €9,000 for breaking town ordinances and laws during the festival. Lancers who attempt to kill the bull are subject to arrest. Since the late 2010s, amid growing animal rights concerns, the tournament has featured a running of the bulls without the customary killing at the end. The bull must weigh 500 kg and be between four and seven years old in order to participate in the festival. The festivities are typically held annually in early September, on the second Tuesday of the month alongside the Virgen de la Peña religious festivals. It is most often held on 14 September. During the tournament the town of Tordesillas' population doubles from 9,000 to 18,000. == Name == The historical name of the tournament is Toro de la Vega, Spanish for bull of the meadow; the namesake of the regional geography of Tordesillas. The name Toro de la Peña derives its significance from the town's patron saint, the Virgen de la Peña (Virgin Mary); collectively, Bull of [Virgin Mary]. When literally translated Toro de la Peña is noted as Bull of the Rock. The name was changed in 2016 after cumulative societal discontent with bull-killing. The winner of the contest are themselves named after the festival; they are known as the bull of the meadow. Anti-bullfighting city Running of the bulls Spanish-style bullfighting