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301:, and this costume is made to resemble one due to a locust swarm in the 1940s destroying much of Chumbivilca's crops. The outfit is made from a bright colored raincoat and pants meant to mimic the shiny abdomen of the locust, and sometimes worn with a plastic miner's helmet or a dead bird tied around the neck.
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The main event happens in the
Peruvian Andes in the province of Chumbivilcas which has a population of approximately 300, but during the events about 3,000 gather to watch the fights. There is a second event that takes place the day after Christmas in the village of Llique, located in the province of
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Those fighting call out their opponents by their first and last name. They then proceed to the center of the circle and start the fight. The men fighting must wrap their hands with cloth before the fight. Biting, hitting those on the ground, or pulling hair is not allowed during the fight. The winner
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Aspects of this dress attempt to portray a slave master during the colonial periods; for example, knee-high leather boots, fancy worsted pants, a nice shirt and waistcoat, a silk embroidered cape in pink or baby blue, and a cardboard crown with shiny wrapping paper on the sides and a star at the top.
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The established indigenous practice takes place on 25 December. A teacher from the local indigenous community of Santo Tomás points to the significance of having such violent ceremony on a perceived peaceful day. "There's social meaning to it. Precisely that of settling conflicts, and also as a form
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ideological resistance movement. The lyrics in waylilla center around the repeal of authority, confrontation, and freedom. The chorus is repeated in a loop endlessly throughout the procession to the town's center. Indigenous people believe that dancing waylilla will transform them into a new person.
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The procession to the fighting site starts with a high-pitched falsetto, a method of voice production used by male singers, especially tenors, to sing notes higher than their normal range, through the streets. The procession is family oriented as a preparation for the young children who will see the
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cultural symbols. The majority of the dress is based on traditional horse-riding gear and brightly colored
Peruvian ski masks, which are characteristic of the specific regional area. The ski masks are not all the same: they have different colors, different designs, and different textile patterns to
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Although the government of Lima has tried to eradicate
Takanakuy, the practice has diffused into urban areas such as Cuzco and Lima. People of non-indigenous descent are now taking part in this originally indigenous cultural custom. This practice has crossed class barriers and people of middle and
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There are preliminary drinking days before the celebration. On the day of the celebration the people of the community get together, have breakfast at the local church and drink before the fighting starts. After the fight, fighters will drink more alcohol to numb the pain endured during the fight.
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The purpose of the fighting is to settle conflicts with an individual, friend, family member or to settle territorial conflicts that have come up throughout the year. The style of fighting used during the celebration is relatively similar to martial arts, which involves kicking, punching, and
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Majeta dress with the addition of a leather biker jacket, long leather cowboy chaps, and either a dead bird or a deer skull on top of the head. The majority of the young individuals in the indigenous communities pick this type of fighter due to its intimidation factor.
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This practice has been criticized as barbaric by numerous commentators. Others have decried it as lacking justice, since those more able at fighting can gain legal advantages regardless of their merit in disputes. Numerous injuries are known to occur.
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is selected based upon a knockout or intervention by the official. There are amateur officials who carry whips in order to keep the crowd under control. At the start and at the end of the fight, the opponents must shake hands or give each other a hug.
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Cuzco. This is where the best fighters of multiple indigenous villages congregate the strongest men, women, and even children for fist fights. There is no police, no military service and no government service in these communities.
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Then the character has to dance in circles like a rooster, which is the character's associated spirit animal. This type of outfit was traditionally reserved for the wealthy men in town and served in contrast to the Majeno's drunk
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and the attire of this character is based on that. Wool horse-riding pants, a leather cap, a harrington-like traditional
Peruvian jacket, hollowed out bull's horn for the alcohol. The specific Peruvian ski mask is called
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Some locals claim to obtain several social benefits from the tradition, while others criticize it. Those in favor claim that public brawling offers an alternative method to resolve conflict and create a peaceful society.
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If the loser of the fight disagrees with the outcome, he or she can appeal for another fight. This type of fighting also exemplifies one's level of manhood in the community of Santo Tomás.
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This specific fighter wears no distinct type of dress attributed to Andean culture but still takes part in the procession but not the ceremonious fighting.
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for "to hit each other") is an annual established practice of fighting fellow community members held on 25 December, by the inhabitants of
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436:– a popular American comedy pseudo-holiday that includes conflict and combat: "Airing of grievances" + "feats of strength" (
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violent fights later on in the day. Children also dress up for the occasion, usually resembling their father's character.
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There are five types of traditional characters portrayed during the ceremony that have different roles based on
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Urban settings such as Cuzco and Lima have claimed to engage in this practice as a pretext for brawls.
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upper-middle class are now also taking part of the celebration. There is a similar event in
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551:"Fighiting on Christmas: Brawling as Self-Governance in Rural Peru"
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453:, temporary exposition, Universidad Wiener, Lima/PerĂş (Spanish)
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Annual practice in
Chumbivilcas Province, Peru, on 25 December
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The type of music played during the ceremony is known as
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451:Takanakuy - El ritual del control de la violencia
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549:Escalante, Edwar E.; March, Raymond (2020).
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109:Learn how and when to remove this message
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590:Takanakuy: Fistfighting in the Andes
47:adding citations to reliable sources
593:. 11 July 2012 – via YouTube.
555:Journal of Institutional Economics
500:"A traditional holiday fist-fight"
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530:Lele Saveri (24 February 2012).
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250:is a person who lives near the
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488:. Revista AntropolĂłgica. 2012.
322:quickness of their movements.
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502:. Reuters. 27 December 2007
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201:. The practice started in
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621:Quechua words and phrases
567:10.1017/S1744137419000468
532:"Christmas in the Andes"
388:Contemporary movement
289:Qara Capa or Langosta
191:Chumbivilcas Province
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641:December observances
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409:Controversy
305:Q'ara Gallo
252:Majes River
203:Santo Tomás
160:December 25
148:Observances
58:"Takanakuy"
611:Aggression
605:Categories
506:16 October
458:References
380:of social
347:Taki Unquy
261:uyach'ullu
173:2024-12-25
99:March 2014
69:newspapers
575:204424572
438:wrestling
382:catharsis
283:archetype
183:Takanakuy
124:Takanakuy
434:Festivus
418:See also
363:Location
339:waylilla
313:Fighting
295:langosta
397:called
395:Bolivia
354:Alcohol
343:wayliya
254:in the
244:Majenos
221:Customs
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