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Find out more2nd Dec 2022
Mexicolore contributor Ruben Arellano
We are sincerely grateful to Ruben A. Arellano for this fine introduction to danza azteca. Ruben is a native of Dallas, Texas, where he currently resides with his family. He is a long-time Chicano/Indigenous activist, Aztec dancer, artist, and scholar with a PhD in history from Southern Methodist University. He specializes in Chicana/o/x indigeneity and actively advocates for the preservation and continuity of the indigenous culture of Mexican Americans. He is co-host of the Tales From Aztlantis podcast which covers topics dealing with indigeneity, Mesoamerica, and the Chicano community. He currently teaches history at Dallas College - Mountain View Campus.
Danza Azteca is a contemporary dance tradition whose origin dates to the time of the early Spanish colonial era in Mexico. It descends from a larger dance category known as the “Danzas de Conquista,” or “conquest dances.” The story of danza begins with the Concheros, a spiritual and syncretic dance which developed in El Bajío (the lowlands) region of Mexico. This region encompasses parts of the modern central Mexican states of Aguascalientes, Guanajuato, Querétaro, and Jalisco. Concheros maintain that this dance tradition originated during the time of the conquest, not that of the Aztecs, but of Querétaro on July 25, 1531. According to the oral history, the roots of the dance tradition stem from the struggle between the Spanish and the Indigenous people who resisted colonization.
At the center of this conflict lies a mythical battle called the Battle of Sangremal which dancers point to as the precise origin of the Danza Conchera. The name of that mythic battle, “Sangremal,” translates to “bad blood” and is symbolic of the spiritual war between Christianity and indigenous spirituality. As the Spanish empire in the Americas grew, its military forces pushed the limits of the frontier and subjugated the native inhabitants in the process. Ironically, these conquering forces consisted largely of Christianized indigenous warriors who were used as shock troops to clear the way for colonization. This pattern became the standard and was repeated with remarkable success for several centuries.
The invasion of Querétaro was relatively early and came in several waves during the 1520s. The Indigenous peoples who inhabited the Bajío region, the Chichimec and Otomi Indians, had successfully resisted the Spanish, but by 1531, prolonged warfare took its toll on those Native societies. As was customary in many indigenous traditions, the Chichimec and Otomi developed a narrative which explained their fall through a cultural understanding full of symbols and metaphors. This explains why Conchero tradition states that both sides agreed not to use lethal weapons and that the battle was mostly a hand-to-hand combat engagement. That claim alone is enough to make this a legendary event, but this being a spiritual battle, there is also a supernatural side to the story.
The dance tradition would not exist in its current form were it not for the belief that a sign from heaven appeared in the sky on that fateful day. According to the traditional telling: After several hours of gruesome fighting, a bright cross appeared resplendent and radiant and stood still in the sky above; at its side, the image of Saint James manifested itself as it was his day in the holy calendar. As nightfall approached, he had been invoked by the Christians to help them win the furious combat that seemed to have no end. Conchero dancers regard this as the precise moment when the Chichimec of the Bajío dropped their “arcos y flechas” (bows and arrows) and adopted the “concha” (shell) guitar from which their name is derived. It is useful to note here that the supposed apparition of St. James assisting the Spanish dates to the Reconquista of Spain from the Moors.
In their defeat, the Chichimec interpreted the loss as a sign from God and accepted the Catholic faith. As a symbol of their physical and spiritual conquest and to commemorate the event, the newly formed Concheros asked that a cross be placed on the hill, El Cerro de Sangremal. Displaying their respect, they danced around the cross and exclaimed, “El es dios!” (He is God!) in a show of reverence to their newly adopted belief. To this day, traditional dancers consider this the exact moment that danza was born. As folklore goes, the story is full of wonder and awe, but looking past the legend it becomes clear that the Danzas de Conquista are in effect a hybridization of indigenous religious customs and Catholicism.
As Indigenous people came under foreign rule, the harsh treatment by Europeans forced them to adapt to the new colonial order. Over and over, the colonized chose to blend their spiritual beliefs with Christianity as a way of showing outward religious conversion while keeping their own spiritual practices. In the case of the Concheros, one of the ways they adapted was by adopting a lute-like guitar made from the “conchas,” or carapaces of armadillos. It replaced the traditional native drums which Catholic authorities frowned upon due to their association with indigenous practices, and it also gave them their name.
To the average observer today, danza may seem like just another type of Mexican folk dance, but the religious element and its deeply rooted rituals set it apart from typical folklorico. In style and form, danza is a tradition based on religious conversion and dancers see themselves as warriors whose goal is to conquer, or win over, new converts to their spiritual circle. Once recruited, novice dancers learn that there is more to danza than simply rehearsing for the next ceremony or event. They are instructed that the dance is a form of prayer and that each step has spiritual significance, such as marking the cardinal points - as in the four directions plus the earth and the sky. When interpreted through a Catholic lens, the steps can be evocative of the sign of the Christian cross, but when filtered through a native spirituality, they represent an indigenous cosmovision, the four basic elements of life – earth, wind, fire, and water.
Like any spiritual tradition, danza has its own set of rituals. The principal rites observed by danzantes are the velación (vigil) and the dance ceremony itself. The velación is a private affair reserved for group members, their families, and special guest dancers from other groups. The vigil is always held at night, usually at the home of the host group’s captain. At the break of dawn, the participants have a communal breakfast and prepare for the dance portion of the ceremony. Once dressed in their finest regalia, danzantes wait for the call to form a circle around the altar where they then gesture to the four winds and ask for permission to begin the dance.
Danza rituals are too complex to describe here, but in simple terms, during a standard danza ceremony, each individual dancer takes their turn in the center of the circle while the others follow their lead. Depending on the number of participants and groups involved, a danza ceremony typically lasts several hours with some breaks in between. Today, dances are often done at parks or public squares, but traditional Concheros who still closely follow Catholic ways usually dance at churches, especially those with a historic or cultural significance, such as the Basilica of Our Lady of Guadalupe in Mexico City. Concheros end their ceremonies by entering the church with their conchas to sing the agradecimiento (gratefulness) and despedida (farewell) songs.
The Danza Conchera remained largely unchanged for hundreds of years until the middle of the twentieth century when two offshoots emerged, the Danza Azteca-Chichimeca and the Danza Mexika. Because all three traditions are closely related, they are collectively known as “la danza tradicional,” or simply “danza” for short. The first major change to danza occurred in the 1940s-1950s when forward-thinking danzantes shifted the style of dress to an idealized Aztec appearance and encouraged a return to indigenous instrumentation. Calling themselves Aztecas and Chichimecas, they replaced the conservative Conchero regalia and placed a greater emphasis on the huehuetl (vertical drum) and the teponaztle (horizontal wooden drum with two resonant slats in different tones). While these shifts in tradition transformed danza, the biggest change involved the outright rejection of the Catholic folk rituals which were integral to the survival of the danza tradition.
This latter evolution of danza was in response to the socio-cultural revolutions that swept the world during the 1960s-1970s. One by one, countries that were still politically controlled by Europeans declared themselves independent and threw off the yokes of colonization. Young danzantes who called themselves Mexikas found inspiration in those freedom movements and concluded that danza needed to purge itself of its colonial baggage. Decolonizing danza involved denouncing Catholicism – the religion of the Spanish invaders, removing all non-indigenous rituals, and replacing them with their version of ancestral indigenous ceremonies.
While the dances themselves remained mostly intact, Mexika dancers took artistic liberties and embellished the dances, making them faster and stripping away anything that was interpreted as Spanish or having European influence. The most significant observable change was in the style of dress. While the regalia of Azteca-Chichimecas was flamboyant and full of splendor, Mexikas dressed down and reintroduced leather and simple cotton fabrics, such as the manta still used by rural Indigenous people. Their feather work also became more natural and not brightly dyed like those of the Aztecas and Concheros. To complete the decolonial process, Mexikas adopted Nahuatl names and reconstituted their dance groups into calpullis, the most basic form of political organization during the time of the Aztecs.
Despite their differences, the three variants of Danzas de Conquista - the Concheros, Aztecas-Chichimecas, and Mexikas -keep friendly relations and you will often find them engaged in ceremony together. And while danza originated in Mexico, it has also been a mainstay in Mexican American communities since the 1960s. Moreover, danza is becoming a global phenomenon with groups in such unlikely places as Spain and Germany. It is ironic to see danza now “conquering” Europe given the fact that the tradition embodies Indigenous resistance and self-determination. Thinking about a folk Spanish pantheon that includes Aztec deities is interesting, but only time will tell what effect that jump across the pond will have on the future of la danza tradicional.
For further reading:
• Cruz Rodríguez José Antonio. 2004. La Misión Del Espinal. 1. ed. México D.F: Centro de Estudios Antropológicos Científicos Artísticos Tradicionales y Lingüísticos “Ce-Acatl”
• Fernández, Justino, Vicente T. Mendoza, and Antonio Rodríguez Luna. Danzas de los Concheros en San Miguel de Allende: Estudio Histórico, Costumbrista y Coreográfico. Mexico City: El Colegio de México, 1941
• Garner, Sandra. “Aztec Dance, Transnational Movements: Conquest of a Different Sort.” Journal of American Folklore 122, no. 486 (2009): 414–37. https://doi.org/10.1353/jaf.0.0104
• González Torres, Yolotl. Danza Tu Palabra: La Danza de Los Concheros. Mexico City: Plaza y Valdés, 2005
• Nielsen, Kristina F. “Forging Aztecness: Twentieth-Century Mexican Musical Nationalism in Twenty-First Century Los Angeles.” Yearbook for Traditional Music 52 (November 2020): 127–46. https://doi.org/10.1017/ytm.2020.18
Oliva, Juan Diego Razo. Sincretismo Religioso En La Velación de Los Concheros Del Bajío a La Santa Cruz Del Cerro de Culiacán, Guanajuato. Antropología: Boletín Oficial del Instituto Nacional de Antropología e Historia, 2013
• Rostas, Susanna. Carrying the Word: The Concheros Dance in Mexico City. Boulder: University Press of Colorado, 2009
• Sten, Maria. Ponte a Bailar, Tu Que Reinas: Antropologia de La Danza Prehispanica. Mexico City: Joaquin Mortiz, 1990
• Stone, Martha. At the Sign of Midnight: The Concheros Dance Cult of Mexico. Tucson: University of Arizona Press, 1975
• Toor, Frances. A Treasury of Mexican Folkways: The Customs, Myths, Folklore, Traditions, Beliefs, Fiestas, Dances, and Songs of the Mexican People. New York: Bonanza Books: Distributed by Crown Publishers, 1985.
Image sources:-
• Pix 1, 4, 5, 6, 7 & 8: images courtesy of the author - please see individual captions for credit details.
• Pic 2: images from the internet -
(L) downloaded from https://www.freepik.com/premium-photo/christian-cross-appears-bright-sky-background_22437318.htm
(R) downloaded from https://en.wikipedia.org/wiki/Saint_James_Matamoros
• Pic 3: image from the Florentine Codex scanned from our own copy of the Club Internacional del Libro 3-volume facsimile edition, Madrid, 1994.
Mexicolore contributor Ruben Arellano