Personalized search


Huaral is one of the Limean counties, it is to the north of the file city. Huaral limits for the North with the counties of Huaura and Oyón, for the South with the counties of he/she Sings and Lima, for the This with the Department of Hill of Pasco and for the West with the Ocean Pacific.

The origin of Huaral goes back to the time of the conquest, when the Law of Indies is dictated, March of 1551, 21 being ordered the reduction of the Seats of Indians with the purpose of achieving the dispersion of the originals. By virtue of that Law according to the expressed thing the historian Elías Ipince, the Seat of "Saint John the Baptist of Guaral" the fourth trimester of the year is believed 1551, naming you as Main Cacique to "Guaral Paico."

The County of Huaral whose capital is the district of the same name, has 12 districts that is: Huaral, Chancay, Aucallama, Ihuarí, Sumbilca, Pacaraos, Lampián, High Atavillos, Atavillos Under, November 27, San Miguel of Acos and Sacred Cruz of Andamarca.



To continucion I present them a habit and a story of the County of Sumbilca.

HUALACAVieja tradition of the Community of Rauma, District of Sumbilca, County of Huaral (position in practice in January of every year).

The Community of Rauma still preserve their cultural expressions that reaffirm their identity and at the same time they evidence gratitude toward their ancestros, transmitting to the new generations the knowledge of their historical legacy.

The traditional denominated manifestation "The Residence" but good known as "Hualaca", it consists on the recognition of the boundaries of the Community to familiarize and to defend the "uses and customs" of the town.

Hualaca is so much a dance that conjugates the spontaneous expressions, in the composition of the verses as in the pantomimes imitating the native animals of the town. Also expressed samples of their interrelation with the nature.

It is characteristic their peculiar style when speaking. They put the article "the" before their words, p.and. "the paying the ticket; the cashier; the mistaking", etc. This gives him/her a humorous shade that combined with their amusing gestures they transform into racket as much for the dancers as for the observers.

The gear consists on old clothes that the new comunero usually requests borrowed of the old comuneros. "Lend me your hualaco" it is a family expression that refers to the old hat.

The main characters of the dance Hualaca is the young comuneros, recently incorporate to the community who you/they begin to assume responsibilities in the position of "Regidores." Traditionally they are eight dancers: 4 incoming and 4 salient. Each group consists of 3 regidores and a guard (boss) in charge of looking after the execution of the obligations. The salient regidores guides and they guide coming from the beginners.

The new authorities assume their positions the first day of the New Year, being the President the maximum authority. The second day, the elect President orders him to be made the recognition of the LANDMARKS or MARKERS in the height of the boundaries of the Community. For the effect, all the authorities meet very early in the "square", giving the order the President to begin the journey.

All the regidores should be provided of a blanket or poncho to be protected of the rain. In their quipe they take their cold cut or cold ranch that it contains: roasted, court, pushpo, cheese, etc. on behalf of the authorities they receive liquor, coca and cigarettes that will alleviate him/her of the cold and of the fatigue. They also take a drum or box to adjust their song. They say goodbye movingly.

First Place: The cortege goes out of the town with address to the first landmark. They go by crossbar, Huyumay, acoracra gulch until arriving to curacpaclla where he/she is carried out the first dance. The third regidor is the one in charge of singing to the compass of the box, beginning the toast.

The first landmark is the sign that indicates the limits of the Community of Rauma with San Agustín (Huayopampa) and it is in the called place Chauchacancha. The one in charge of recognizing it is the incoming Guard who should find the "badge" or cross hidden by the salient guard. If the search delays more time of that foreseen, he/she should pay a ticket that consists on a swig of liquor. And when finding the "badge", (Indicating the relief of functions) he/she receives the greeting and congratulation of all the regidores. Also it hides a cross, previously prepared, as badge for next year.

The second landmark points out the limits of Rauma, San Good fortune and San Agustín. It is located in the place denominated tocanca. The recognition of the landmark corresponds to the first regidor. The procedure is the same one as for relief of crossings. You continues with the toast, expressing in their songs their relationship with the nature and the wild species of animals and plants. During the journey, recognizing the aromatic and medicinal plants, characteristic of the place, they take samples of them like evidence of having been in this places.

Second Place: Between the second and third landmark Chaucay, place is where they stop to rest and to be served the succulent cold cut. It continues the dance, the songs and the toast. In the event of rain, the advance is hindered; but when there is cloud it is worse because it seems at night and it is very difficult to be guided, they can get lost turning off its road. In this place, the cold cut of the quipe is replaced by the herbs aromatic collections in the journey, among them: Pushunco, having Grass; Pirauya; Escorzonera, among other.

The third landmark points out the limits of Rauma, Huamantanga and Marco. It is in the denominated place Tunshumarca. Their recognition corresponds to the second regidor. The procedure is the same of the previous ones.

The fourth landmark defines the boundaries of Rauma with Marco and it is in the well-known place as Chuquipitac. It is the third regidor the one in charge of playing the procedure. When recognizing the fourth landmark the objective of the trip it is completed and the one is undertaken on the way to return to the town.

The songs, the "huajes" and the touch of the drum or box announce that the regidores approaches to the Town. It is then when their wives leave to the encounter taking them brown calientito and foods.

Arriving at the town, the regidores informs the President of all the novelties of the trip. Also he/she offers them the brought gifts of the heights. This is: Aromatic herbs and the rich "llaqvi" if they had fortune of finding it.

To the following day he/she plays them to make the recognition of the "cornfield" or low part of the territory of Rauma. They identify Tomás of water, the herdsmen or lands of the community and the limits with the neighboring communities.

It is admirable the expression of the regidores, incoming and salient. They travel kilometers of distance on 4000 m. s.n.m. until achieving the goal, recognizing the 4 fundamental landmarks that demarcate the boundaries. I deign example for the new comuneros generations.

In spite of having walked the whole day, the regidores concludes dancing and imitating to the burrito with a revolcadita in the middle of mud or a silbadita like the vicuñita, among other very amusing actions. It is this way as the elected new authorities for the community, they assume their functions officially.

Hualaca was correspondent for Flat Clifor Of Cruz and José Félix Damián, January 23 2004, under the watchword of:

Peru, first Huaral know!.


MATEOTradición of the Community of SUMBILCA.
Rescued by the distinguished Professor Don Arcadio Arteaga León
(Natural of the community of Pallac-Huaral).

The Community of Sumbilca (the one that looks to the sea) is seated in both sides of some soft hills in that it finishes off a buttress of the mountain range of you walk they. The formation of this Community has been full risky until transforming nowadays into one of the most important and densely populated in the county of Huaral.

In the colonial time the Spaniards were the good careful when distributing the communal lands so that doesn't miss none. He/she surrendered parcels for the cultivation of the potatoes and in the low areas for the sembrío of the corn, both products base and sustenance of the indigenous feeding. For that reason, the cornfield of a town was sometimes located in the jurisdiction of another Community, because they could only endow this way him/her of capable lands for the cultivation of this cereal. This is what happened to the community of Pampas that had their cornfield of COULLAO seated inside the jurisdiction of Sumbilca. Certainly the sumbilcanos didn't look with good eyes this vicinity and in vain they had been about expelling to the pampasinos, until the DEVIL appeared MATEO.

They called the Devil Mateo to the son of a sumbilcana that lived in the place of CORAC. he/she REMAINS SILENT, neighboring place to the cornfield of Coullao and that the popular conseja gave as son of the city council of the sumbilcana with the devil. Because the boy of deformed body, rough hands, feet desmesurados, he/she also had strange attitudes and outside of the natural thing. He/she learned how this way to read without having school, it took out trees of a single tug, it disrupted pedrones that other they were not able to neither to move it, he/she lifted a sack of potatoes with a single hand, he/she could write and to sign with the feet.

When Mateo grew and it arrived to the fullness of its forces, it summoned to the sumbilcanos to take possession of COULLAO and going to their head went down to the cornfield where they were precisely in the middle of sembrío of the corn the pampasinos. Defiant Mateo ordered to stop the yokes of oxen that you/they worked and to retire immediately to the pampasinos. As these they didn't pay him/her attention, he/she entered to the chacra and with a hand it fanned to the yoke of oxen to a side and with the other hand to the they yelp far to the other side. When the pampasinos attacked him/her in load heap, it was enough that Mateo played them to leave them deprived in the floor. The other ones escaped for not returning more.

DEVIL MANUEL was correspondent for José Félix Damián, February 05 of the one 2004.


To continucacion a definition of some of the words; always thanks to the collaboration of our friends of Rauma:

QUIPE: In Rauma and communities of deep Peru, they identify to Quipe like a blanket where they load small you belonged the peasants. In the case of the hualaca, the quipe is constituído for a blanket whose content is the foods or cold ranches that take for the road. It is loaded in the back, intertwined by the arms and cuyan opposed tips of the blanket they are tied in knot to the height of the chest to assure their stability. When they rest in a certain place, they spread the blanket in floor to be served as the foods. Then they wrap it and they continue the road.

HUALACA (Name of the dance): Hualaco drift. The participants use an old hat that has lost their original form for the use, hanging their wings like a cap. To this hat he/she is called hualaco. Some of them with holes for the use and wrong treatment of the same one.

MARKERS: They are used in general in the territorial (maps) limitations. They are natural high sectors, easy to identify that they serve like reference to delineate the frontier with the territory of the neighboring community.

ROASTED: In this case we are not referring to the roasted of meat that is known in the coast. In the communities, the roasted one constitutes it the biggest potatoes cooked in the vent (vicharra) with the help of coal to the red one I live. When taking it out of the coal, the housewives rasp him with a coronta of an ear of corn to eliminate the shell. It is very pleasant, if it is of yellow better potato.

PUSHPO: (It should be Quechua word). The pushpo is the result of toasting beans he/she dries off and then to make it boil well in a pot until concinarlo. Before taking out it it is introduced some salt to savor it to pleasure if it is possible with it cracked and everything. He/she wastes away accompanied by the court (toasted corn that replaces to the bread).

HUAJE: When singing a man or a woman, there is a moment where it lets out a sharp scream (huaaaaaaaaajijijijijijiji...). There is the huaje there. It is the announcement that a delegation approaches to the town. Or he/she also rushes when the owners of the livestock, after having celebrated the rodeo, say goodbye to the animals to the field with songs where the huaje is present.

There are other words like: Tunshumarca, tocanca, chaucay, etc. they are names of places in Rauma. They are Quechua voices; the ancestors' whose meanings are looking for inheritance, you grieve they find we have been offered to send them to us, once happen this we will proceed to publish them for a better understanding of this traditional habit.


Page created web March 30 of the one 2005.
© Copyright 2005 Gualberto Valderrama C.