The Diablada or Danza de Diablos (English: Dance of Devils) is a traditional South American dance that was created in the Andean Altiplano as a result of the introduction of the Autos Sacramentales, a dramatic representation of the mystery of the Eucharist, in the Viceroyalty of Peru by missionaries from Spain in the XVI century.^[1][2] It is practised throughout the Andean region, and is an important part of the cultural festivities of the nations of Peru, Bolivia, and Chile. The dance stands prominent during the Fiesta de la Candelaria in Peru, the Carnaval de Oruro in Bolivia, and the Fiesta de la Tirana in Chile. However, other variations of the dance are also practiced in Venezuela, Ecuador, Panama, and in various parts of Peru.

The origin of the Diablada is a matter of dispute.^[3] The oldest Diablada is recorded to have taken place in 1576 with the native Lupakas people of Juli, a city nicknamed as the "Aymaran Rome" which is located near Lake Titicaca in the altiplano of present-day Puno, Peru;^[4][2] and from there it allegedly spread to other parts of the Spanish domain in the Americas.^[2] Nonetheless, it is also believed that the dance could have had its beginnings in the city of Potosí, back then a miner's settlement in the Viceroyalty of Peru, from where it later spread to Oruro and other parts of the Altiplano.^[1] Another idea proposes that the dance originated in Oruro, and that it has Uru roots from the "Itu Festivity."^[5] During the evangelism of the natives, the missionaries instilled the paradigm of good and evil by teaching them their theatrical dance which was a representation of the seven deadly sins that concluded with the victory of the angels over the demons (which is how the costumes of angels and demons became associated with the dance).^[6] Ultimately, the result was a fusion between Spanish and Aymaran culture in the altiplano as the original dance taught by the Jesuit missionaries adopted Andean elements.^[6][7]

The Diablada's spiritual value as a mixture between two cultures goes as far back as 1538, where in the mines of Aullagas (located in northern Potosí, in present-day Bolivia) the natives adopted Christian religious figures and adapted them to their indigenous religious visions.^[7] The dance eventually became part of a series of Christian religious festivities, most prominently during the celebrations to the Virgin of Candelaria (also known as the Virgin of Socavón).^[7] These Christian rituals replaced the old Andean beliefs and mythology, and the festivities changed from honoring what were considered "pagan" gods to that of honoring Christian saints and God. Over the years, the Diablada has developed uniquely in various regions of South America, which has led to variations such as the Afro-Peruvian Son de los Diablos, the Diablada Puneña, and the Diablada de Oruro.^[8][9]

History

From Spain to the New World

The Diablada has its roots in the medieval Auto Sacramental dances of El Balls des Diables and Els Sets Pecats Capitals, which originated in the region of Catalonia in Spain.^[1]

Birthplace theories

There are different theories surrounding as to where the first Diablada originated.

Historian Mercedes Serna explains that as soon as the conquest of Peru was achieved, there was a sudden increase in the amount of Autos Sacramentales presented in the Spanish colonies. Jose Miguel Oviedo records that by the year 1560 contests were held for religious theatrical presentations.^[10] Records show that the first Diablada took place in 1576 on Juli, Puno, in the area of present-day Peru, as a result of Spanish Jesuit missionaries presenting the Autos Sacramentales to the native Lupakas population of the area.^[4][2][11]

In his book Comentarios Reales de los Incas, the chronologist Inca Garcilaso de la Vega, the first mestizo writer of colonial Andean South America and a direct blood descendant of the royal Inca rulers of prehispanic Peru, comments on this event and explains that the Spanish Jesuit missionaries taught the Native Americans of Juli sections of the Book of Genesis through an Auto Sacramental comedy that was written in Aymara.^[10] Garcilaso de la Vega further remarks that the indigenous people of Juli learned and presented their version of the dance to the priests and, later, presented a dialogue to the rest of the Spanish population in such a way that it “changed the opinion that up to that point had regarded the natives as being dumb, rude, or incapable.”^[10]

Expansion and formalization

The success of this method resulted in the expansion of the Diablada to other areas of the Altiplano, including Oruro in Bolivia.^[2] However, the Diablada would not formally take role in any major celebration until 1892 when the Sicuris of the Barrio Mañazo officialized the dance as part of the devotion practices for the Virgin of Candelaria.^[2] According to Bolivian historian Elena Fortun, in 1904 the Diablada was formalized in Oruro as part of its festivities in the Carnaval de Oruro.^[2]

21st Century

In 2009, Bolivia claimed sole ownership of the dance and all its elements, but this claim has been a matter of dispute with Peru which claims the dance to be of the cultural heritage of all nations who hold Aymara culture.^[12]

Regional Variations

Cajamarca

La Tirana

File:Diablada de La Tirana.jpg

Lima

File:SondelosDiablos2.png

The Son de los Diablos (English: Rhythm of the Devils) is an Afro-Peruvian dance that developed as a mixture between African, Spanish, and Native American rhythms. Nicomedes Santa Cruz explains that, despite popular opinion, the Son de los Diablos has no links with African rituals or with the Andean Morenada, but rather that it is more likely related to the Diablada.^[8] Much like the Diablada, the Son de los Diablos was heavily influenced by the Spanish Corpus Christi celebrations, it was predominantly practiced by an ethnic community (in this case the Afro-Peruvian community), and it was banned from religious celebrations by the Catholic Church in 1817. Nonetheless, the dance would remain an important part of carnival celebrations in Lima up until the early 20th century.^[13] The dance would gain a revival in the 1950s when Jose Durand used Pancho Fierro's depictions of the dance and the information provided by old Son de los Diablos dancers in order to once again bring the dance back to life.^[13]

Oruro

Piura

Puno

In popular culture

Miss universe dispute

In August 1 of 2009 Bolivian officials stated that it could present a legal appeal to the organizers of Miss Universe due to the planned use of a typical Diablada wear by the Peruvian candidate Karen Schwarz. Pablo Groux, Bolivian minister of Culture, said that any use of the wear by Scharwz in the content would be an unlawful appropriation of Bolivian heritage and have menaced to bring the case to the International Court of Justice. El Comercio, a Peruvian newspaper, have mentioned that this is not the first time the diablada wear is shown in the contest and that it was María Josefa Isensee, a Chilean, that first used it in the Miss Universe contest. Peruvian foreign minister José Antonio García Belaúnde said that since the Diablada dress is of indigenous Aymara origin it can not be considered an exclusive of any of the particular countries where the Aymara live.^[12][14]

Bolivia's demand

In 2009, Bolivia began a propaganda campaign in which they wished to demonstrate that the Diablada was a Bolivian dance native to Oruro. This propaganda campaign was carried out through television stations such as CNN and Telesur.^[15] Bolivia claims that UNESCO recognizes the Diablada as a Bolivian dance.^[16] After the events at Miss Universe 2009, Bolivia claims that its ambassador in France gathered with the UNESCO assistant director Marcio Barbossa, whom allegedly expressed his solidarity with Bolivia on this issue.^[17] In response, the Permanent Delegation of Peru to the UNESCO sent a communicate expressing their inconformity. However, UNESCO has not made any official notification on the matter, but instead have stated on their description of the Carnaval de Oruro that it has a common origin with Peru's Fiesta de la Candelaria.^[18]

See also

• Diablada Puneña
• Fiesta de la Candelaria
• Carnaval de Oruro
• Fiesta de La Tirana
• Brazilian Carnival

References

External links

• Interscholastic dance Competition - Diablada Puneña