In old times, this dance was more spontaneous and did not require any space-time regulation. Some researchers have found references to prohibition on the part of Church and morals of past times, assuming that these rhythms promoted promiscuity. One remain of that repression can still be observed in the Dance of Christ, in New, that in other times forced young women and men dance only held by their little fingers. This tradition is still kept in this town.
The holidays of Magdalena the 22nd in July, San Roque, the 16th of August, and the Guide the 8th of September are events full of devotion and rites that take place along the good weather in this capital.
The three feasts are declared of tourist interest, and in these three, in some way, are subliminally hidden the land of origin and the sea, camouflaging the Catholicism. Women wear glass beads on their regional dresses. Men, with major austerity and stick on one of their hands, cheer up the rhythm of the processions and the samples of revelry that exceed the seriousness of it. Young women give to the different virgins the floral offering called "the ramu", and young men carry pyramids of breads elaborated with great care that after the offering will be sold to the public.
"The Pericote", the "Jota of Magdalena", the "Pilgrim Dance" and the "Prima Dance" are regional dances of ancestral origin. The maritime processions, on the other hand, are a faithful portrait of the relationship of local people with sea.
The folklore in the Asturian rural areas has a long tradition, but overall in the village of Llanes. "The pikes" (rivalries) are really interesting. Local people are divided into groups, wearing distinctive clothes, showing passion and deep feeling in an unusual competence that paradoxically help to reinforce the collective local feeling and make these people more prosperous. In the surrounding towns there are also all kind of processions and festivities. Each town has its own nuances, we will never find two exact processions.
"Pa joguera ours". On the t-shirts of the band of Blanca, in the town of Nueva, we can read this inscription. In these processions people carry trunks of more than 40 meters long and more than one and a half ton of weight over their shoulders. In order to lift up the trunk we need to pull off three ropes, one of them is really heavy and is called the "guide rope". The "voceru" is the person in charge of coordinating this difficult maneuver. The trunk of the eucalyptus is getting right thanks to the efforts of the people holding it.
"Planting an" bonfire "," foguera "or" joguera "respecting all the linguistic variations, means to plant a trunk bigger than the neighbor town, on the main square. The size and weight of the trunk and the ceremonies around it characterize these events, establishing a competence among the commissions of festivities of the surrounding towns. Sometimes the night comes and the trunk is not lifted up due to an error in the excavation of the hole or due to the lack of coordination. But in the end, all the towns get the trunk in the middle of its squares even if it is got at dawn.
Some people think that the classical offering of "the bunch of flowers" to the virgin, "the bonfires" or the different regional dances belong to an ancestral culture difficult to set up. For the scholars of these areas, in these events there is a clear identification with the vegetable nature of these places. The dances talk about a rhythm supposedly previous to Christianity. This collective dance of circular character and chorale, usually takes place on the churchyard or around a fire. For those experts in folklore, this was the way in which the community used to fraternize.
The feasts manifestations, on the other side, went though an important change with the civil war. Along the post-war the essence of these celebrations was recovered due to the lack of money. The bunch of flowers were less and the offerings were then associated with the products of the local garden.
Although, the biggest change in the folklore comes with the Latin-Americans. The current rivalries are transmutations of the rivalries rival among Latin-Americans. Those who came back to Llanes, after making a fortune in America, wanted their feast to be the best, so they did not doubt in helping with their money. Thanks to this, they got the electric light as part of this feast, more bunches of flowers and the remarkable increment of glass beads on the regional dresses of women. These improvements were a goal for those emigrants who come back for good.
In the locality of Celorio, in the end of August, a singular celebration takes place: the witches'Sabbath. This celebration shows the official and popular repudiation that in old times was professed against the black magic.
As tradition tells, and some heirs of it, it is thought that in this area inhabits a strange female being, capable of talking with wolves. This was the witch of Bricia, whose steps were carefully followed by the rancor of the inquisition. The pursued woman has become a legend. It is also said that she is still alive and year after year she makes an eternal spell. This spell is thought to introduce the old battle between humans and spirits.Text: © Ramón Molleda for desdeasturias.com
Information of interestJanuary
17: San Antón in Parres
31: Santa Eugenia in Meré
3: Feast of the Candelera in Parres and Posada
1: The Angel in El Mazucu, Ovio and Caldueño
19 and 21: San José in Posada
18: The Flower of Pría
23: Saint George in New
1: San Felipe in Soberrón
13: The Sacramental in Poo
22: Santa Rita in Cardosu
30: San Fernando in Cué
5: The Sacramental in New
13: San Antonio in Cué, Riensena and Piedra
20: San Antonio in Purón
23: San Juan in Caldueño
24: The Sacramental in Cué
24: San Juan in Andrín y Caldueño
25: San Pedro in Vibaño
25: San Juan in Balmori
26: San Juan in Puertas de Vidiago and Tresgrandas
26: San Antonio in Rioseco
28: San Juan in Caldueño
29: San Pedro in La Pesa and Santa Eulalia
2: The Sacramental in Meré
2: San Pedro in Irrigation and Pancar
4: San Pelayo in Niembro
16: The Christ in La Portilla
16: Our Lady of Carmen in Hontaria
17: El Carmen in Celorio, Buda and Las Jareras
18: Santa Marina in Parres and Buelna
21: Santa María Magdalena in Llanes
22: Santa María Magdalena in Llanes, La Malatería and Villanueva de Pría
24 and 25: Santiago Apostle in Posada
26: Santa Ana in Llanes and Ships
31: San Juan in New
31: The Sacramental in La Borbolla
1: San Pedro in Debordes
1: Santa Eulalia in Villahormes
2: Our Lady of Guadalupe in La Pereda
5: Virgin of Henar in New
7: The Sacramental in La Borbolla
7: Our Lady of the Snows at Poo
9 and 10: Santos Justo and Pastor in Porrúa
13 and 14: San Antón in Villahormes
14 and 15: Our Lady in Andrín and Poo
15: Virgin of Health in La Pesa
15: Our Lady of the Assumption in Llanes
16: San Roque in San Roque de Acebal and Llanes
17 and 18: The Sacramental in Pendueles
18: San Roque in La Vega de La Portilla
22: The Sacramental in Vidiago
22: San Joaquín in Turanzas
22: San Roquín en Barro
26 and 27: Traditional market in Porrua (2000)
31: San Ramón in Garaña de Pría
1 & 2: San Antolín en Ships
7 and 8: Our Lady of the Guide in Llanes
7 and 8: Our Lady of the White in New
8: Our Lady of Covadonga in Los Callejos
9: Our Lady of Loreto in Llamigo
13 and 14: Cristo del Amparo en Nueva
15: The Morru in Llanes
16: San Cipriano in Riocaliente
29: San Miguel in Purón
3: Our Lady of the Rosary in Ardisana
4: San Francisco in Lledias
17: Our Lady of the Rosary in Vibaño
31: Our Lady of the Rosary in Meré
17: San Acisclo in Pendueles
8: The Immaculate Conception in Mesas de Ardisana, Pie de la Sierra and Piñeres
10: Santa Eulalia in Santa Eulalia and Quintana