The Oruro Mask Dance Essay Example for Free

The Oruro Mask Dance EssayCulture is usu tout ensembley expressed by dint of diametrical mediums. Values, beliefs, and aspirations of a particular group of people ar imbibed in culture. Thus, in order for these cultural traits to be represented in what social scientists scream the world of cultural relativism, people express it through rituals, trip the light fantastic toes, and songs. Generally, these mediums are called feasts. Here in Bolivia, specifically, in Oruro, Santa Cruz, the Oruro Devil Dance is a famous festival. Eight long time before the Ash Wednesday, people gather around the towns plaza to perform a beautiful devil dance or diablada in Spanish (Hamre 1). The devil dance is a commemoration of our ancestors prior to the coming of the Spaniards a sort of tribute to the dead. The escolas de samba chooses a new theme from each one year. These themes have one direction they ought to relive the days of our ancestors. For one, our commemoration of the dead is a s ymbolic gesture of respect and magnanimity to the dead. Also, we recognize the efforts made by our ancestors in fighting foreigners. Their blood was spilled in the country in order to protect it from invaders.Thus, even with the prohibition of Spanish colonial officials from celebrating this dance, our forefathers danced it in the mountains, far from the contours of civilization. As one may note, diablada survived al nigh unchanged for many centuries. We, the Bolivians, are also proud of the colorful features of the masque dance. Hundreds of devils in monstrous costumes can be seen in the streets of the town. Some masks are heavy and to an American viewer scary. Other masks have bulging eyes and long hairs, just like the characteristics of the devil in Hollywood movies.I especially like devil masks wearing sparkling breastplates and golden spurs. Some masks are really light, connotative of the spiritual origin of devils. The devil dance is supplemented by a pacifying, rhythmic musi c from brass bands, pipers, and drummers. The colorful image of the festival as well as its solemn dedication to our ancestors makes it my favorite pass here in Bolivia. Then the noise in the festival becomes loud and frenzied. Out of the devil dancers comes China Supay (Hamre 1). She is the devils wife who performs a teasing dance to attract the Archangel Michael.By the way, this dance was modified by the Spaniards to suit the predominant religion of Bolivia (Roman Catholicism). Then, members of workers unions carry small symbols of their union. This is done to show their have for the festival. Dancers in Inca costumes, with headdresses and symbols of the sun and moon on their chests, dance with the dancers dressed as black slaves. These slaves were imported to Bolivia by the Spaniards from West Africa to work in silver mines (operated by the colonial government). Then, family members appear. They are led by matriarchs dressed in yellow.The man of the household appears first (in red dress) then the daughters (in green dress). After which, the families go to the football game stadium. Here the next jubilances take place. In the stadium, two plays are conducted (Hamre 1). The first play is about the conquest of Bolivia by the Spanish conquistadores. The second is about the advantage of the Archangel Michael against the devil and the Seven Deadly Sins. Michaels flaming sword is emphasized as the sword of light bound to defeat evil for all eternity. Then, the singing of the song of the Patron Saint of the Miners becomes the next event.They are also expressed in dance using a Quecha hymn. The purpose of the plays is very clear. The plays are a protest to the abuse of Spanish officials and clergy during colonial Bolivia. Although the festival is mixed with Christian tales and concepts, it still adheres to the pre-colonial ceremony of giving gratitude to the dead and the mother earth Pachamama (Hamre 1). The conflict of veracious and evil are emphasized and made clear through the actions of early Catholic priests pacifying an already civilized nation. Thus, it can be said that the mask festival, specifically the devil dance, is a characterization of our nations history.Such history is, of course, characterized by the struggle of good (justice) and evil (injustice by colonizers). The triumph of good subscribeifies the break of our country from the bonds of colonialism, and its entrance to a new hope (the hope that the good will reign in the future). For days, the celebration of the carnival continues. The diablada dancers break into smaller group. Usually, huge bonfires are set to characterize the spiritual and physical unity of the country. Processions are then made and the church becomes a refuge for the homeless.Then, men from different families jointly consume large amounts of Bolivian beer and the very potent chicha (Hamre 1). Chicha is derived from fermented cereals and corn and liquefied in high temperature areas. Usually as th e celebration ends, many people sleep in doorways. Others fall (because of drunkenness) sleep in the towns plaza. The mask festival, most especially the devil dance, is my favorite festival among the festivals in both Bolivia and the United States. One reason is the character of the festivals message. The redemption of humanity (a Christian concept) from evil is likened to the separation of Bolivia from Spanish rule.This festival presents the history of our country as it both experienced oppression and hope. My next reason has something to do with culture. Among all the festivals celebrated in our country, the mask dance is the most comprehensive that is, it establishes the full personality of Bolivia. Note that in my description, the mask festival does not focus on one character of a Bolivian rather it draws from past historical experiences to highlight the full character of a Bolivian. For example, Bolivians are known for being hospitable and diplomatic.This is shown in the mixed dance of the devil dancers with the Incas (a sign of friendship). This festival is really the life and character of my country, Bolivia. Works Cited Devil Dance. (2007). Encyclopaedia Britannica Online. 30 October 2007 from http//www. britannica. com/eb/article-77638/Native-American-arts (accessed). Hamre, Bonnie. (2007). Oruros Devil Dance is unforgettable. 30 October 2007 from http//gosouthamerica. about. com/cs/southamerica/a/Carnaval_3. htm (accessed). Oruro Carnival. (2007). New Mexico surgical incision of Cultural Affairs. 30 October 2007 from http//www. carnavalexhibit. org/bolivia. php (accessed).