How one Afro-Colombian group honors their ancestry

It is Spy Wednesday, virtually 6 a.m. On the shipyard port in Buenaventura, the most important port metropolis in Colombia’s Pacific area, the final wood boats are about to depart for the Afro-Colombian communities alongside the Yurumanguí River.

Dozens of individuals embark on a journey that may last as long as eight hours, crossing the Pacific Ocean, skirting cliffs and navigating by way of mangroves. Most passengers now reside removed from their native territory, displaced to the town as a consequence of financial instability, lack of well being care entry, schooling or the area’s armed battle.

Upon reaching the clear waters of the Yurumanguí River, wood homes start to seem alongside its banks. There are 13 settlements within the river basin, residence to roughly 4,000 residents, principally descendants of enslaved Africans and maroons dropped at work within the mines between the seventeenth and nineteenth centuries.

In a context of geographic isolation and state neglect, the place unlawful armed teams have a considerable presence, the Afro group of Yurumanguí comes collectively regardless of intimidations to have fun the Manacillos competition each Holy Week.

Removed from vacationers, this ancestral and distinctive ritual originated in Juntas, the uppermost village on the river, as an act of cultural resilience. Through the competition, nobody is allowed to work within the artisanal gold mines or the agricultural fields within the jungle.

In Juntas, the reminiscence of slavery is alive. The Manacillos maintain profound religious significance, reaffirming their African roots and resisting colonialism and imposed Catholicism by way of syncretism, creating a brand new collective cultural identification.

Manacillos: Non secular beings

It is Maundy Thursday. The group has adorned the cobblestone streets and balconies with corozo palm leaves. Ayerson Valencia and Henry García end stitching their Manacillos costumes with the assistance of feminine members of the family. In the meantime, in the identical room, some ladies braid their hair, paint their nails, and check out on elegant attire.

The standard Manacillo’s costume is manufactured from burlap sacks and banana leaves and is usually adorned with colourful cloth patches. Moreover, each Manacillo wears a slender leather-based whip fixed to their waist, which they use to “punish” the opposite individuals through the Manacillos’ video games.

Together with this, the remainder of the costume consists of a particular and colourful masks carved from balsa wooden sourced inside their very own jungle. Within the yard of his home, 15-year-old Henry applies the ultimate touches to his masks, portray a purple smile paying homage to the Joker’s.

The masks of the Manacillos remodel the wearer into religious beings. “Every year, we decide what type of mask to paint, reflecting how we want to be perceived. Some evoke fear, others are humorous,” he says.

In the meantime, some males are finishing the development of the Manacillos’ home, a small wood construction situated within the heart of the village that faces the church. Right here, the group gathers to play conventional Manacillo songs, recharge with viche — a conventional alcoholic beverage of the Afro-Pacific communities — and plan their subsequent actions. Through the Manacillos’ recreation, they try and steal Jesus’ coffin, play pranks, tease passersby, steal objects and even “kidnap” locals, together with infants, for ransom.

There isn’t a age restrict to turn out to be a Manacillo, as membership is inherited from dad and mom by their sons or different shut male kinfolk after they go away. This yr, the youngest member is 7-year-old Leandro Valencia, who inherited the position after his father, a pacesetter in the neighborhood, died in exile. Over the following few days and nights, he performs his position tirelessly, similar to a baby.

Adolescents resembling Henry, who has been enjoying the position for 5 years, really feel a robust sense of delight: “I became a Manacillo to honor our ancestors and preserve our cultural heritage. My goal is to pass down this knowledge to the younger generation so that our traditions are not forgotten.”

Resistance by way of the standard music

Holy Week is well known otherwise right here. Of their custom, Jesus’ loss of life happens at midnight on Thursday, not on Good Friday. The ritual begins with a procession of Jesus the Nazarene and is repeated nightly till Easter Sunday. Throughout this non secular syncretism, the village is shrouded in darkness, illuminated solely by candlelight.

The village catechist, Delio Valencia, and the altar boys chant prayers whereas carrying leaf-adorned statues of Jesus and his mom, Mary. Main the procession, a bunch of girls sing soulful and loud salves and alabaos — conventional Afro group songs for non secular rituals and funerals to bid farewell to the deceased. Their our bodies sway with the rhythm.

On the entrance of the gang, Luz Damaris García, a 49-year-old vocalist, sings with a deep, raspy voice. Tears glisten in her eyes as she holds her good friend’s arm. Each sway gently, harmonizing the lyrics and melody. “The salve is like a feeling. It reminds us of those who have departed,” she says.

That evening, the ceremonial procession visits the native cemetery, the place three solitary souls, portrayed by trembling males in white sheets, descend from the sacred heights. Kids maintain their moms’ fingers tightly, some crying, others laughing. They are going to sing their distinctive non secular songs within the church till 4 a.m. The Manacillos is not going to seem till the following day.

The principle outer wall of the church is adorned with a big portray of the final two social leaders who disappeared by the hands of armed teams. The portray consists of the phrase, “We are going to die on the day we stay silent within the face of injustices.”

One of the leaders was 79-year-old Delio’s son. “Throughout prayers, we at all times entrust ourselves to them, who misplaced their lives to free the Yurumanguí River and liberate their individuals,” he says.

The foundations of the Manacillos’ recreation

Initially, the Manacillos’ ritual commemorated the eagerness, loss of life and resurrection of Christ of their distinctive method. The group began with 12 males led by a Manacillo named Barrabás, after the Biblical determine, and has now grown to just about 40. In line with oral custom, the Manacillos are the spirits of the Jews who betrayed and executed Jesus.

The Manacillos’ play begins on Good Friday night, and they don’t seem to be allowed to sleep for the following 48 hours. Earlier than singing, the masked males shout, “Death to God and long live Barrabás!” The remainder of the group responds, “Long live God and death to Barrabás!”

The celebration begins with the drumbeat. A girl initiates a melodic chant: “On Holy Thursday, God died; on Friday, they buried him; on Saturday, they sang his glory; on Sunday, he ascended to heaven.” Different musicians take part with conventional devices — bass drum, cununo and guasá, which appears like water. The tune is repeated a number of instances.

Everybody is roofed in sweat, the musicians seeming to merge with their devices. The feminine singers and different individuals repeat the tune with out exhibiting indicators of fatigue, their voices stuffed with emotion. The music creates a mystical trance and euphoria among the many individuals. No different music is allowed till Easter Sunday; in any other case, the Manacillos will punish the offenders with whips.

Over the following few days, the whole group gathers in Juntas, captivated by the nocturnal heat and viche spirits. Amid this fervor, the sport’s characters dance, leaping backward and forward, holding their attires. The youngest members of the group transfer from home to accommodate, singing in honor of the Manacillos.

“Music helps us preserve our identity amid the armed conflict. Today, many children prefer picking up an instrument over a weapon,” explains Franklin Valencia, an instrumental musician from the favored group Matachindé.

Greater than each day violence

Through the Manacillos’ dramatization, violent scenes happen as they’re allowed to punish locals and vice versa. Many counsel that beneath the Manacillos’ masks are group members affiliated with armed teams. These people get permission from their superiors throughout Holy Week to play the position earlier than returning to the wilderness.

The competition allows unbelievable encounters in each day life. Civilians and troopers from completely different armed teams come collectively in the identical area with out violence. Solange Bonilla Valencia, a Ph.D. scholar in social anthropology and a specialist in peace, tradition and worldwide humanitarian regulation, explains that within the tense battle of Yurumanguí’s river communities, violence takes on a religious dimension — a collective launch.

“It’s a moment of catharsis, a chance to encounter the other. The fear of being struck with a whip is different from the fear of being killed with a firearm,” she says.

Amid the exuberant nature alongside the banks of the Yurumanguí River, distinguished indicators bearing the insignias and messages of the Jaime Martínez Group, an unlawful armed faction of the demobilized guerrilla Revolutionary Armed Forces of Colombia (FARC), seem each few kilometers upstream. The dissident group shows its presence and exercise within the territory. The ever-present, but hidden, eyes that intimidate the inhabitants.

The battle amongst armed teams for management over this territory has intensified as a consequence of its strategic location for drug trafficking. The celebration has modified, and there’s worry of dropping ancestral traditions. “Many former Manacillos can not take part,” Angulo explains. “Some had been killed, others relocated as a consequence of insecurity.”

Angulo, a 60-year-old human rights defender and active Manacillos leader who is identified only by his last name for his safety, as he plans on returning for future celebrations, spent several years away from his homeland due to the threats posed by the armed groups. Now, he is enthusiastic about the significant number of community members who have returned for the four-day celebration.

The Manacillos’ festival is not only a moment of joy and a break from routine but also a time to remember deceased relatives, return to the territory and reinforce social ties. “I was raised in this jungle and then forced to leave, abandoning my children and traditions,” he says. “That had a profound impact on me. Here, I feel good. I’m not a city man.”

In late November 2021, two distinguished social leaders, Abencio Caicedo and Edinson Valencia, had been kidnapped by armed teams, plunging the group into misery and worry. Even the favored Manacillos competition was quickly silenced by the residents’ grief.

“The loss of a leader is a huge pain. Many have been killed, the most important leaders are lost, and we are left unprotected,” says Luz Damary.

The Yurumanguí River as a residing entity

For the Yurumanguireños, the river is a residing entity and an important a part of their group. Each day life revolves round its waters. Kids study to swim earlier than they will communicate. Girls wash garments and kitchen utensils within the river, which additionally serves as a pure bathe and the primary route for transporting wooden, fish and fruits. The crystalline waters are surrounded by a lush, dense jungle that conceals sugarcane, plantain and corn fields, their major sources of sustenance.

“Their major concern is to safeguard the territory for future generations,” Bonilla explains. “They emphasize the important position of a thriving, preserved river in sustaining life. They warn that neglecting the river, particularly by way of heavy equipment in gold mining, would deprive future generations of the essence of life itself.”

“The river is life,” the inhabitants of Juntas reiterate when asked about its significance. The sentiment is evident in their efforts to protect the river from external threats, a struggle that has claimed the lives of several social leaders.

It’s Easter Sunday. After three sleepless nights, few seem tired. Once the rain stops, the Manacillos and the rest of the community — this time without the elderly or the children — march toward one of the river’s beaches. Despite the previous night’s alcohol, they skillfully cross the river. Some dive into the water while others fall asleep on the shore.

During the parade, the sound of the Manacillos’ songs resonates continuously, and everyone dances in ecstasy. This time, a few women, known as Manacillas, join them. Dressed in banana leaves and wearing straw hats adorned with colorful strips of plastic, they play their role while smoking prominent tobacco leaf cigars.

“Wearing the Manacilla attire brings me joy and fulfillment, connecting me deeply with memories of my grandmother,” says 18-year-old Manacilla Camila García Valencia. “I am honored to uphold her legacy.”

The procession returns to the village, the place youngsters and the aged collect across the church, dressed of their finest garments. As Jesus rises from the useless, the Manacillos throw themselves to the bottom, acknowledging his resurrection. Now, they’re believers.

As soon as contained in the church, everybody dances to the rhythm of drums and bells. After a number of minutes, the devices fall silent and the Manacillos retreat into the mystic world. These behind the masks return to being extraordinary individuals. The sport between life and loss of life ends within the ritual, however not in actual life. “We are free here,” Angulo says. “Look at the river! We just want more security in our territory.”

Nathalia Angarita is a documentary photographer and Marina Sardiña is a reporter, each are primarily based in Bogotá, Colombia. You’ll be able to see extra of their work on instagram at @nathalianph and @marina_sardina