Abstract
Commensality has always played a prominent role in the search for the group affirmation that occurs during the celebration of festivals and other entertainment events of a peasantry against its most traditional. These events promote the practice of hospitality —especially through the banquet becoming anything that comes to a stimulator of social networks—, and excess is opposed to a daily dedicated to saving. In any case, rural celebrations begin to change to make way for contemporary leisure. Significantly, for example, that although the pilgrimages maintained their traditional appearance be organized with a clear commercial purpose.Traditional Asturian community functioned largely linked to circuitry neighbourhood mutual help: the andechas. Revolved around them a large body of folk elements, and were jobs that were associated with recreational events. This circumstance would eventually degenerate into a competition between families when organizing the banquet, wich will lose its character of reciprocity and social and economic returns. Eat and drink, finally, it would still make an appearance in the traditions that maked rites of passage of life.
Highlights
Commensality has always played a prominent role in the search for the group affirmation that occurs during the celebration of festivals and other entertainment events of a peasantry against its most traditional
These events promote the practice of hospitality —especially through the banquet becoming anything that comes to a stimulator of social networks, and excess is opposed to a daily dedicated to saving
For example, that the pilgrimages maintained their traditional appearance be organized with a clear commercial purpose
Summary
De las múltiples ocasiones festivas que jalonaban el ciclo anual de la actividad campesina sería la romería, sin duda alguna, la más destacada en todos los sentidos; y su formulación tradicional respondía en Asturias a un protocolo con una serie de pasos. La inmoderada ingesta de alcohol, además, podía ser causa también de un relegamiento de parte de las funciones tradicionales del festejo, como expresaba en un artículo para El Noroeste el popular Adeflor refiriéndose al mayor interés que mostraban los mozos en la sidra y las pendencias en detrimento a la atención a las mozas.[19]. Ello contribuiría a explicar que la matanza del cerdo se realizase en estas fechas que suponían una despedida de la carne por la cuaresma, constituyendo su consumo masivo uno de sus mayores atractivos; a ello se sumaban los dulces tradicionales como casadielles, frisuelos (fayuelos, fayueles, fiyoles), buñuelos y otros alimentos de alto contenido calórico además de, lógicamente, la bebida.[25]. Por otra parte, es una de las muchas formas que reviste la ayuda solidaria y la buena vecindad, ya que supone una reciprocidad equilibrada que se refuerza además con el convite; lo que asienta este tipo de redes sociales reforzadas con estímulos positivos y reciprocidad.[26]
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