Semana Santa Research Articles

Tradisi Devosional Semana Santa dan Tuan Ma Di Larantuka Ditinjau Dari Hukum Kebiasaan KHK Kan. 25-26

The devotional traditions of Semana Santa and Tuan Ma in Larantuka, which have been ongoing for over five centuries, constitute profound and integral religious practices for the local Catholic community. Examined from the perspective of customary law in the Code of Canon Law (CCL) Canons 25-26, this analysis aims to evaluate whether these traditions meet the criteria to be recognized as valid customs with legal force. In conducting this assessment, the research involves examining the extensive history of these traditions, comparing their practices with the requirements set forth in Canons 25 and 26, and analyzing the support from ecclesiastical authorities and local government. The results indicate that the Semana Santa and Tuan Ma traditions meet the criteria established in CCL Canons 25-26, involving the continuous participation of the entire community for over five centuries. Formal support from the Bishop of Larantuka and cooperation with local government agencies strengthen the legitimacy of these traditions, ensuring that their practices are respected and preserved within the framework of ecclesiastical law. Thus, this analysis confirms that the devotional traditions of Semana Santa and Tuan Ma are not only significant cultural heritage but also integral parts of customary law within the Catholic Church, in accordance with CCL Canons 25-26.

Bound and Burdened: How Contemporary Empalaos Rituals in Valverde Rewrite Crypto Muslim and Jewish History in Late Medieval Iberia

Abstract: Los Empalaos is a Semana Santa practice and living medievalism maintained today in the town of Valverde de la Vera in Extremadura, Spain. The town situates this practice in opposition to the luxurious daytime Holy Week festivities of major Spanish cities like Seville. A ghostly, endurance-based midnight performance enacted by lace-draped devotees, this spectacle draws pilgrims and tourists from across the world to the tiny town. Los Empalaos is traced by contemporary practitioners to fifteenth-century festivities that grew up around the expulsions of Jews. These recalled forced performances by converts intended to display their total transformation into "good Spanish Christians" through public bodily suffering and humiliation. This article argues that Los Empalaos uniquely incorporates a complex interplay of gender, rural and ethnoreligious identity, and traumatic historical memory while drawing on acts and events from late medieval Spain. This festive ritual encoded traces of Crypto-Jewish and Crypto-Muslim lamentations. The article reflects on the historicizing narrative of contemporary Semana Santa festivities as critical cultural spectacles whose repertoire recreates and transforms the medieval imaginary, obfuscating Jewish and Muslim histories.

Portuguese representations in the Semana Santa ritual in Larantuka

The encounter of Indonesian society with foreign cultures leaves a mark on a culture, leaving traces in the form of narratives and symbols. In Larantuka, the encounter of local culture with the Portuguese leaves the Semana Santa tradition or Easter tradition which in the oral narrative and ritual process still presents the Portuguese style. This research was conducted to find out how the presence of Portuguese culture functions in the Semana Santa tradition in Larantuka; and why Portuguese heritage is maintained and preserved in the tradition. Data collection utilized participatory observation, interview, and literature study methods. The results showed that the Semana Santa ritual as a Portuguese heritage still takes place as an annual ritual, the use of Portuguese language in the ritual, symbols, and the Confraria brotherhood formed by the Portuguese. Three important points that become the reason for the Portuguese presence in the Semana Santa ritual are the acculturation process, narratives in collective memory, and the obedience of tradition actors in carrying out ancestral messages.

Estreno absoluto: Concert Version of Felipe Pedrell’s La Celestina (1902) in Madrid’s Teatro de la Zarzuela (2022)

<i>Estreno absoluto</i>: Concert Version of Felipe Pedrell’s <i>La Celestina</i> (1902) in Madrid’s Teatro de la Zarzuela (2022)

Rituals of Faith and Politics: Mobilizations during the Iranian Revolution and the Spanish Civil War through the Commemorations of Muharram and Semana Santa

ABSTRACT Large masses adhered to coup-affiliated generals in Spain and revolutionary leaders in Iran as a result of a combination of ideology and religion that skillfully used religious rituals and imagery to cement and unify an entire social bloc and articulate its grievances against the ruling government. The celebrations of Semana Santa and Ashura became not just a vehicle to unify different competing factions in Civil War Spain and Revolutionary Iran; they were also reinterpreted through the lenses of nationalism and socialism and weaponized against their enemies. The appropriation and reinterpretation of Christ’s Passion and Hussein’s martyrdom at Karbala helped indoctrinate the population with the idea of a new National Catholicism and Islamic Socialism, and thus achieve the Gramscian objective of constructing a new moral order and a new type of society.

Citra Destinasi Wisata Religi Berdasarkan Pengalaman Wisata pada Prosesi Semana Santa di Kota Larantuka

Larantuka was once a catholic kingdom with a religious tradition called Semana Santa which lasted hundreds of years. Semana Santa, which now has developed into a religious tourism attraction, is a combination of history and religious rituals which together with the physical environment together form the image of religious tourism in Larantuka City. However, in its development, Larantuka is increasingly experiencing changes, not only socially, but physically, which then affects the identity of the area which is well-known as a religious tourism destination. Through mental mapping carried out on 32 respondents who took part in Semana Santa, a description was obtained in the form of an overview of Larantuka based on the experience of religious tourism as expressed by 58 environmental attributes. The grouping of the 58 environmental attributes is after known as the image-forming elements of religious tourism destinations, namely Tourism Locations-Sacral Sites, Tourist Locations-Non-Sacral Sites, Activity Support Facilities-Sacral Sites, Other Activity Support Facilities, Transportation Facilities, Linear Attributes, Watershed Landscapes, Local Community Organizations/Settlements, Land Views and Shopping. The ranking for the frequency of describing attributes shows that rankings 1 to 10 are dominated by environmental attributes in the category "Tourist Locations-Sacral Sites". This can indicate that the role of sacred environmental attributes still strongly influences the destination image of Larantuka City compared to other environmental attributes.

Cultural Healing Rituals and Practices Used by Ati Traditional Healers

This study aimed to establish the healing rituals and beliefs of Ati (Indigenous People) traditional healers in Aklan, Philippines. The study was anchored on interpretivism, which seeks to comprehend and interpret human activity and participants' experiences. The research used narrative analysis as a qualitative method of research. The study was conducted at Numancia, Aklan, Philippines. This included six (6) participants; the Sorhana (traditional healer) was the main participant, while the chieftain, two elders of the community, and the two Ati members served as validators to the answers of the Sorhana (traditional healer). An interview guide, observation notes and audio–visual materials (photography, video and audio recordings) were used to gather data. The result revealed that the Ati (Indigenous People) continues to believe in Sorhana as their traditional healer who was guided by the tamawo (spirits that guide) and kalag (spirits of the dead) and has the power to diagnose illness and fight mystical invisible elements. The Sorhana (traditional healer) has the ability and authority to perform healing rituals in the Ati (Indigenous People) community. The healing rituals in the Ati (Indigenous People) community were; Pagbagting (beating of the agong), pag – orunungon (paying in exchange for healing, pagpatupad (appointing of the traditional healer), pagpalupad (releasing of chicken), pag – anagas (renaming of the sick), pagbutbot (eliminating diseases), and pagtabog (expelling the evil spirits). The Ati (Indigenous People) are animistic while also believing in a supreme being. Acculturation happened in the culture of Ati (Indigenous People) by adopting the Roman Catholic celebration like Semana Santa (holy week) and believing in the resurrection offered by Jesus Christ.

Preservation of Ilocano Historical and Cultural Value in the Holy Week Procession: A Design Development of the Carroza

The “carroza," formerly "andas," are part of our legacy of Christianity from the Spanish era in the Philippines as it also unfolds the historical, cultural, and religious significance of "carroza" to the Ilocanos, especially during the celebration of Semana Santa. . As time goes by, the aging of the wood materials degraded and resulted to a high cost of repair. This study is qualitatively aimed to explore the history, culture, and religion and eventually preserve the old "carroza" among the Ilocanos. The interviews of the encargados-participants emerged four (4) themes: history, cultural, spiritual; issues of the carroza; preservation, and enhancement. In synthesis, it is apparent that it focuses more on the old "carroza" and necessitates its preservation. Results found that the problems with the existing product are stiff suspension, the difficulty of steering on tight turns, and the product being bulky in the storage room. This study addressed their concerns and reinvented the existing products with a new design prototype that is easier to construct and more stable from vibration and turning during the procession. The old carroza called for a new prototype and enhanced it to preserve the physical carroza and its cultural, spiritual, and historical value.

Soldiers, Saints, and Shamans: Indigenous Communities and the Revolutionary State in Mexico's Gran Nayar, 1910–1940

Soldiers, Saints, and Shamans: Indigenous Communities and the Revolutionary State in Mexico's Gran Nayar, 1910–1940

PERAN SENTRAL BUNDA MARIA DALAM PROSESI ARAK-ARAKAN PATUNG TUAN MA DI LARANTUKA (SUATU UNGKAPAN KEARIFAN LOKAL DALAM TRADISI RELIGIUS)

Saint Mary’s figure is so exclusive to the people of Larantuka City which appear in the Semana Santa ritual. In Lera Wulan Tanah Ekan’s Lamaholot ethnic pre-Catholic religious system which views female figures as representations of the universe, it brings forth an allegation that there is a correlation with the cultural dominance of the Virgin Mary figure. This paper analyzes Semana Santa’s, especially Tuan Ma procession phenomenon as the main indicator of Larantuka society’s exclusive appreciation and perception background toward the Virgin Mary and try to seek, Larantuka people as Lamaholot ethnic have a local wisdom called Lewotana covering all the values they embrace and implement, including the value in their religious system. The phenomenon of the cultural system religion of Larantuka society alteration from Lera Wulan Tanah Ekan and Lewotana into Catholic culture only occurs at the level of social behavior and artifacts, the idea of the value of the sacred women figure who is considered as a representation of the universe still exist in the cognitive nature of Larantuka society with the figure of the Virgin Mary as a substitution process media of feminist value along with symbol as ‘place’ meaning to the admiration and respect to woman figure, especially mother. Keyword: Tuan Ma, Semana Santa, A kulturasi, K earifan L okal, F eminisme .

La dramatización de una ciudad. Significaciones rituales urbanas de la Semana Santa de Huelva

Este artículo es una mirada sobre la Semana Santa de Huelva a partir de uno de sus significados más profundos como fiesta religiosa popular: la imagen de un drama ritual urbano en el que se expresan diferentes discursos y narrativas, donde se ritualiza la relación de los sujetos participantes y los grupos sociales entre sí, con el lugar habitado y con las instancias de poder político y religioso. Englobado en una investigación etnográfica de mayor amplitud, centramos aquí la mirada en uno de los dife­rentes significados productores de sentido para la comprensión de esta compleja fiesta religiosa popular. Analizamos la conforma­ción, estructura y temporalidad del drama ritual y proponemos una interpretación acerca del simbolismo contenido en los cortejos procesionales que se ponen en juego en el ceremonial público.

Engaging in Popular Communal Imagination and the Holy Week Culture in Malta: Emancipatory Thinking and the Holy Land/Jerusalem Narrative

This paper derives its impetus from a project of community learning centring on a Holy Land narrative that captures the imagination in many parts of Southern Europe, including the community and country in question. The focus is the series of activities surrounding Holy Week in the Roman Catholic calendar and the country in question is Malta. This article sheds light on the politics of the event or, more accurately, the relationship of Holy Week and politics primarily in Malta but also in several parts of Southern Europe, most notably Spain, well known for its Semana Santa activities. Reference will be made to Malta, Italy, Egypt and Spain in pursuit of an emancipatory reading of the Jerusalem/Palestine narrative, drawing inspiration from Liberation Theology, Postcolonial theory and Emancipatory Pedagogy.

O tempo da comunidade e o tempo do turismo: notas sobre duas festas

Este artigo explora algumas das principais implicações e desafios que o processo crescente de turistificação das festas de caráter religioso e popular pode representar para as comunidades locais, num momento em que se tornam ofertas turísticas potenciais, com exposição crescente nos mais diversos tipos de média. Em Portugal, celebram-se anualmente muitas festas populares que, sendo de caráter religioso, são expressão do entrecruzamento de elementos diversos, ligados tanto ao tempo sagrado, como ao tempo natural e agrícola e ao tempo profano.Tal como acontece com outros tipos de eventos de caráter popular e religioso, as festas são cada vez mais perspetivadas como potenciais “produtos” turísticos que servem para expor a singularidade das comunidades detentoras e atrair a atenção de visitantes. Neste texto, pretende-se discutir a dificuldade teórica e metodológica de pensar separadamente o tempo da comunidade, do tempo do turismo, atendendo ao caráter identitário que a festa adquire. Este exercício é baseado numa exploração de informação recolhida em trabalhos realizados e em curso acerca de duas festividades que passam, cada uma a seu modo, por estes processos na atualidade: a Bugiada e Mouriscada ou S. João de Sobrado e a Semana Santa em Braga.

Gender and Space during Guatemala’s Holy Week: An Ethnographic Account

At midnight of Sunday, 9 April 2017, the Sunday known as Palm Sunday during Holy Week (Semana Santa), the streets of Guatemala City were packed with parishioners, passers-by, and strollers watching the procession of Jesús Nazareno de los Milagros, “King of the Universe”. The procession’s itinerary takes almost eighteen hours to complete and it is one of the most popular processions among Catholics in Guatemala. What was I, a female anthropologist taking notes and pictures, doing as part of the entourage of the image of Jesus? The question is not gratuitous because this specific space, namely, the entourage itself, is reserved exclusively for male bearers, the so-called cucuruchos. This ethnographic incursion took place within the framework of an ongoing research project on the construction of gender subjectivities in urban religious spaces in Guatemala City, a project that attempts to answer larger questions on the various processes of subject formation within religious spaces. In this article, however, I will focus exclusively on the construction of gender subjectivities during the celebration of the Holy Week in Guatemala City. This paper discusses how a religious space can be analyzed as a “place of encounter” that will intensify social relations coming from beyond, and going beyond, the processional space itself.

RURAL TOURIST EVENTS IN EUROPEAN DESTINATIONS

Rural tourism in Europe is a very important segment of the European tourism market, which is confirmed by numerous indicators. Rural areas are not just a food production base or underdeveloped areas, but for years they represent destinations of intense interest of tourists. The paper analyzes the tourist events of the developed European destinations, pointing out that a numerous trips resulting from satisfaction are precisely related to a particular event. Tourism is attached to a great importance, but also the expectations of tourists are growing, as well as their desire for specific experiences. As a positive example is Austria in function of the sustainable development of rural areas. Some parts of this country promote healthy food, rest and relaxation in healthy and preserved nature. Also, rural tourism in Spain is an important sector in the economic development of the country, with the more known events of the Bulls Race (Spanish: encierro), the Holy Sunday (Spanish: Semana Santa), Tomatina (Spanish: la Tomatina). Given that rural tourism has the potential to diversify the offer, various products have been developed that provide an adequate supply of France throughout the year such as summer festivals, crops, winter sports, cultural heritage and the like.

Dominasi Kultural Figur Bunda Maria Dalam Ritual Semana Santa Pada Masyarakat Larantuka, Flores Timur

Mary's figure is so exclusive to the people of Larantuka City which appear in the Semana Santa ritual. In addition, in Lera Wulan Tanah Ekan's lamaholot ethnic pre-Catholic religious system which views female figures as representations of the universe, it brings forth an allegation to the author that there is a correlation with the cultural dominance of The Virgin Mary figure. This research analyzes Semana Santa's ritual phenomenon as the main indicator of Larantuka society's exclusive appreciation and perception background toward The Virgin Mary and try to seek, Larantuka people as Lamaholot ethnic have a cultural value called lewotana covering all the values they embrace and implement, including the value in their religious system. In order understanding from Larantuka society's point of view as the culprit. This research uses Schultz and Husserl phenomenology theory. Before the arrival of the Catholic culture to understand by finding the background about the phenomenon of change of cultural values of the lewotana developing into the cultural value of Catholic, researcher used the theory of phenomenology. In addition, Geertz's interpretive and ethnoscience approach as a supporting theory. The research method that will be used is qualitative method. This is because qualitative methods are more representative and relevant for observations and detailed interviews.The final outcome of this study answers two problems, the first one revealing how the procession of Semana santa ritual which implicitly contain the value of feminism that appears on activity and ritual attributes. The value is represented through the figure of The Virgin Mary. It also describes the history of Semana santa development associated with the acculturation process of Lamaholot culture with Catholic culture. The second is the cultural dominance of The Virgin Mary figure which motivated by the characteristic and cultural value of Lamaholot (pre-Catholic) which is feminist. The phenomenon of the cultural system religion of Larantuka society alteration from Lera Wulan Tanah Ekan and Lewotana into Catholic culture only occurs at the level of social behavior and artifacts, the idea of the value of the sacred women figure who is considered as a representation of the universe still exist in the cognitive nature of Larantuka society with the figure of The Virgin Mary as a substitution process media of feminist value along with symbol as "place" meaning to the admiration and respect to woman figure, especially mother.

La Semana Santa y la recatolización de Huelva. Un acercamiento a la construcción simbólica del franquismo de posguerra

This paper deals with an approach to Huelva’s Semana Santa during the most intense years of the ‘re-catholization’ project in Francoism. Said project was carried out in the city by Francoist authorities and the hierarchy of the Catholic Church. Huelva’s Semana Santa was used for the creation and reproduction –by means of its symbols– of a memorial imaginary about the republican period and the Civil War. It was also used to foster the spread and acceptance of the newly born regime values and ideology, fusing military, fascist, Falangist and national-Catholic liturgies in public ceremonials. This performance, reinterpreted as an evident rite of victory, combined –in its complex rituals– symbols of the different ideological constructions of Francoist regime political parties. Its entourages displayed synergy, public communion, between the Church hierarchy and the different civic and military authorities, even though each of those sectors intended different purposes.

The Lamentações para a Semana Santa by José Joaquim dos Santos and Luciano Xavier dos Santos and the music for two violas, voices concertate and low instruments

Name: Enrico Ruggieri Main Subject: Choral Conducting Research Supervisors: Charles Toet, Ricardo Bernardes Title of Research: The Lamentações para a Semana Santa by José Joaquim dos Santos and Luciano Xavier dos Santos and the music for two violas, voices concertate and low instruments Research Question: What are the main features of the viola in this specific repertoire and consequently, what becomes its main function? Summary of Results: In 18th-century Portugal, a particular instrumental setting was used in the music composed for a specific Roman Catholic rite called the officium tenebrarum, performed during the Holy Week. This particular instrumentation consists of a standard vocal ensemble, 4 voices concertate, accompanied by a group of string instruments: 2 violas, a cello (or 2 celli) and a double bass. José Joquim dos Santos and Luciano Xavier dos Santos are the composers who exploited this instrumentation best, covering all the needs for music in the Officium tenebrarum. An analysis of two Lamentations by José Joaquim dos Santos and Luciano Xavier dos Santos explores the relation between music and rhetorical tools and how the viola relates to them. Besides being a precious rhetorical tool itself, the analysis discloses that the violas and the low string instruments become a practical replacement for the harmonic instruments. In a liturgy where the organ was officially forbidden there is a need for an instrument or several instruments that could absolve that crucial function. Thanks to his ability in blending with and supporting the voices and, at the same time, respecting the solemnity and the sobriety of the liturgy, the viola became the best organ replacement. Biography: Enrico Ruggieri was born in 1982, graduated in piano, studying with Paolo Russo and Rachele Marchegiani. After a Bachelor in Architecture, there followed a Bachelor degree in Choir Conducting from Pescara Conservatory, a Master degree in Choral Music and Choir Conducting in Bologna Conservatory and a Bachelor degree in Choral Conducting from the Royal Conservatoire, The Hague. He has attended masterclasses with many different musicians specialising in choral conducting and Early Music, such as: Tonu Kalijuste, Peter Phillips, David Lawrence, Julian Wilkins, Walter Marzilli, Marco Berrini, Annibale Cetrangolo, Maurizio Less, and vocal technique with: Ghislaine Morgan, Sandro Naglia, Elisa Turlà (Voicecraft), Federica Fedele (Alexander Technique). He has conducted many amateur choirs with varied repertoire: church music, folk music, early music, mixed choral repertoire. Presently, he is conducting “Lassus Consort” an Early Music vocal ensemble in Amsterdam and the “Quod Libet Kamerkoor” in The Hague.

Violence and the “virtual Jew” in Castilian Passion narratives, 1490s–1510s

The late arrival of Passion spirituality to Castile produced the powerful rhetorical image of the violent Jew, just as actual Jews had been expelled or had chosen conversion. Sylvia Tomasch's postcolonial analysis of the “virtual Jew” in late medieval England can aid in examining the violence attributed to Jews in Passion prose narratives newly published in Castilian after 1492. In Prejano's 1493 Lucero de la vida cristiana and Li's 1494 Thesoro de la passion, both authors reflected the pro-converso side of the debates over New Christians in the 1460s–80s even while importing pan-European anti-Jewish stereotypes emphasizing the bestiality and effeminacy of first-century Jews. Two decades later, the anonymous 1511 Fasciculus myrrhe maximized the portrait of aggression by increasing Mary's anti-Jewish rhetoric and by imagining Jewish violence against the Virgin Mary, contributing to the twin focus on Jesus’ and Mary's pain in the “Passion of Two” narratives unique to early sixteenth-century Castile that predated the rise of Semana Santa processions.

Dos miradas jurídicas sobre las celebraciones de la Semana Santa

Las celebraciones durante Semana Santa, una parte importante de nuestra cultura, son analizadas en este artículo bajo una doble dimensión legal: en primer lugar, como celebraciones de interés turístico y, en segundo lugar, como propiedad intangible cultural que pertenece a nuestra herencia cultural. El ensayo presente evalúa los diferentes instrumentos y técnicas usadas por esta razón, así como algunas insuficiencias y escapatorias legales para ser encontradas en nuestra legislación. El estudio es completado con el análisis de las últimas noticias legales en cuanto a esto