The Olmec Tigers continue making rain:
The celebrations of the Holy Cross in Zitlala
(Guerrero State)
Guerrero State, April. The sun hits the earth. In the top of the hills, the burnt rocks merge with the white and hazy sky. The scarce vegetation that has survived the dry months is no more than thorns, needles or hooks. In the plain, the open furrows wait for the next sow. Clouds of gray dust blur the landscape, the wind burns. Earth, human beings and animals are looking for the clouds that announce the arrival of the rain.
It’s then when begins in Guerrero the cycle of agricultural ceremonies that’ll conclude in september with the first crops. In April 25th, San Marcos day, the people climb the hills to ask for rain, good crops and protection against hail. In the region of Tlapa, they bring offerings to the San Marquitos, prehispanic stone figures, while in the Chilapa region, they venerate crosses. According to Marcos Matías Alonso, more than a cristian symbol, the cross in Guerrero is “a cross of water, (…) is the agricultural representation of the tree of life, (…) is the symbol of the four cardinal points and the four elements of Mother Earth”. In Zitlala, a little town few kilometers from Chilapa, San Marcos day is only the prelude of the rain petition ceremonies -or Atzatziliztztli- and the Tiger or Tecuanes (Olmec Jaguar) fights which dates coincide with the catholic celebration of the Holy Cross.
Zitlala, from the nahuatl citlalan (place of stars), was founded as an Indian Republic, after the arrival of the Spaniards who forced the Coixcas (nahua inhabitants of the region) to assemble in towns. Due probably to their isolation -the connection road to Chilapa is relatively new- Zitlala is one of the towns in the lower mountain that has preserved better its languange and traditions. Besides, the cycle of agricultural celebrations congregates the whole community strenghthening its cultural identity and its roots.
The actual town lays in the slope of three hills. In the top of one of them, the Augustinians built in the XVI century the temple of San Nicolás Tolentino: An imposing building that views over the valley of the Atlenti River. The Town is divided in three quarters, each one with its temple: La Cabecera with its Augustinian building, San Mateo and San Francisco.
In the night of April 30, some men paying a “manda” (promise), climb the mountain at the north of the town: the Cruzco, to the covered altar in which three crosses -one for each town quarter- are kept. This altar was built over an ancient prehispanic worship place. Before dawn, this men come back with the crosses and put them in front of the “Emita del Río” (River Hermitage): the cross of the Cabecera Quarter in the middle, the one of San Mateo in the right and, finally, the San Francisco’s Cross in the left. A fourth cross, a little one, is put near San Francisco’s Cross. It represents other communities. There, the “pasados” (every person that performs a role in the community) “visten” (dress) the crosses with several layers of “tlaquentis” (white cloths embroidered with religious motifs).
People arrive litlle by little and make offerings to their quarter cross: white and red gladiolus, coins, other “tlaquentis”, candles that are lit in the “quemadero” (fire) at the foot of the crosses, copal (incense), seeds, chains of cempasúchil flowers and decorated breads of several sizes (some are very big). The “Pasados” put the offerings in pitchforks in the top of the crosses, transforming them little by little in beautiful flowered trees: symbols of abundante. From now and then, one of the crosses seem to become alive: a hen, hanged by its feet in the hook, invisible under the several layer of cloth, complains flapping its wings. The mass, celebrated in the middle of the thick smoke of the Copal, doesn’t interrupts the offering ritual.
Towards the end of the morning, the procession climbs to the temple of San Nicolás. The crosses are taken in palanquin by women dressed in the traditional Acateca costume -white blouse and a skirt embroidered with animal motifs-. During their way to the top, these women stop in every corner in order to let people give them their offerings. The bearers are received in the atrium with dances and enter the temple with music, where they’ll be watched over until the next day. Outside, the dances continue. The most important is the dance of the tlacololeros (tlacolol is the land in the slope of the hills): dressed in jute sacks, wearing wooden masks and huge palm hats, they dance snaping their whip as if they were frightening away the animals that steal the crops.
May 2th. Before dawn, men women, children and elders, some without shoes, walk to the Cruzco with flowers and candles to bring the crosses back. They push donkeys loaded with hens or turkeys in branch cages, huge pots with blackened bottom and all type of boxes with the necesary ingredients to cook the meal that will be given to the community. The people start climbing resolutely in the darkness. When the sun rises, it discovers a thread of people climbing the hill’s steep slope: there are more than 1200 meters between the river and the worship place. Each one goes up in his or her own rhythm, paying atention to the sound of the donkey hooves that the pilgrims push without mercy towards the cactus. The smiling faces, despite of the effort, express faith and satisfaction of keeping the tradition.
After three hours of accenssion, the sound of fireworks is nearer and the pilgrims arrive to an esplanade where, under palm-shelters, the women start preparing the meal. In front of the altar, rivers of wax run from the “quemadero”. Near the precipice, a tree trunk has been “decorated” with flowers and chicken entrails to attract the turkey vultures, symbols of the rain bearer wind. |
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Towards the end of the morning, a concert of fireworks welcomes the arrival of the crosses. These are dressed with an embroidered Huipil (traditional femenine garment) before they are put in their place in the altar. There, the crosses are decorated with flower chains, they are offered food and prayers asking protection for the harvest. The esplanade is know bursting with people -it’s estimated that 4000 people came, that is half of Zitlala’s population- eating, drinking and celebrating. Just after the dances end, the people start their slippery way back.
The days 3 and 4, the “tigers” that’ll take part in the ritual fights began to prepare. They finish or restore their masks. The more eye-catching are the masks of the Caberera quarter. They are made of several layers of thick leather sewn together shaping a helmet that covers completely the head. The mask has mirror eyes (the mask bearer sees through the mouth, a huge red mouth ful of teeth), boar bristles and is yellow with black stripes and spots. The “Tiger” mask is heavy -weights several kilos- unrealistic and very impresive.
The Tiger Fights
The 5th of May in the afternoon, the tigers gather in the court in front of the Municipal Presidency: The ones from the Cabecera and San Mateo quarters arrive first, then their adversaries come: the ones from San Francisco quarters and their allies from the neighbour communities. All these wear their mask (tiger of dogs), but instead the traditional tiger garments, they bear several layers of moderns clothing (in order to cushion the blows). The fighters carry a rope that has a heavy knot in one of its ends; the other end of the rope is tied around the waist in order to protect the participant kidneys. The “Tigers” scatter in the middle of a crowd that has invaded now the court. There’s people in the bandstand, the trees and in the Municipal balcony and even in the atrium portal. The arbitrates come to an agreement -usually they chose adversaries of the same height and weight-, the tigers send their challenge and, sudenly, in the middle of the public that hurries to make them space, the first fight begins. They attack with strong and direct blows (the ropes are soaked previously in mezcal to harden them). The fight lasts only one or two minutes. One of the “Tigers” falls, the arbitrates stop inmediately the fight, the defeated Tiger withdraws with the help of his quarter people. Meanwhile, only few meters away other circles are formed and other fights start. These will follow each other during two hours.
As the tension increases, fights between the families or arbitrates burst, some “Tigers” faint, a careless camera receives a mortal blow. There are more people fighting than masks, so there are masks that “fight” several times. When the last “Tiger” has fought, the tension drops suddenly and the audience leaves quickly. A dinner is offered to all the “Tigers”, winners and losers, that have conquered with their families the community respect. It is said that the opponents don`t keep any grudge nor seek revenge.
It rained in Zitlala.
How to arrive to Zitlala:
- In car: The highway, passing through Chilpancingo and Chilapa is completely asphalted.
- In public transport: From the Wholesale Food Market in Chilpancingo (located two blocks up and one to the right from the bus station), there are combis (vans) that may take you to Chilapa (one hour ride). In Chilapa, in front of the Eucaria Apreza roundabout, there are combis (vans) that leave for Zitlala (15 minute ride).
Where to sleep and eat:
There are no hotels in Zitlala. In Chilapa, the hotel Las Brisas (in the Eucaria Apreza roundabout, Tel: (756) 475 07 69) is located in front of the stop of the combis to Zitlala.
In Zitlala, there are little dinners such as the “Casa Madera” in one side of the temple.
In Chilapa, you may eat excellent traditional food in Casa Pilla, Av. Revoluición in front of the Plaza de Armas.
Bibliography:
- Nahuas de la Montaña. CDI. 2007
- Ídolos en los altares, La religiosidad indígena en la montaña de Guerrero. Samuel Villela Flores. Arqueología mexicana. Nº 82
- Las fiestas religiosas de la Santa Cruz en Zitlala. Eliseo Tecruceños Palacios. Tesis ENAH.
- La fiesta de la Santa Cruz de Zitlala. Fernando Orozco Gómez. Tesis ENAH.
- Introducción de rituales agrícolas y otras costumbres guerrerenses (siglo XVI-XX). Marcos Matías Alonso. Casa Chata y CIESAS.
References:
Zitlala - Lugar de las Estrellas.
Municipio de Zitlala.
Enciclopedia de los Municipios de México - Zitlala.
Secretaria de Turismo de Guerrero.
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