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participants value the most of this phase in life is the solidarity that exists during these moments. The climate does not matter, whether it rains or snows. The church is always full of neighbors during a funeral. To me it also appears very important to leave evidence of the customs and tradition that there are in relation to death, since this is also changing with modernity. Some participants remember how in the town in the past, when someone was really sick, the priest was called so that he could go give the sick person the Holy Oils. Upon dying, the corpse was prepared in the house and there it was watched until it was buried the next day. Almost always it was the family who came to the house and the rest of the town attended the mass and the burial. Today, the dead are not watched over in the town. Today, it is customary to take them to the funeral homes of the city of Burgos. The funeral homes are in charge of preparing the corpse, the announcements that come out in the newspapers, the mass and the burial. In our family, for my husband’s father’s death I remember that the administration of the funeral home in Burgos told us we could go rest because they would close the room where the body was exposed and to return in the morning for a mass that would be celebrated for all the deceased that were in that place, which would take place in the chapel the following morning. I will never forget the words of one of my sister-in-law’s: “How am I going to leave my father alone now. I am only going to have him for a few more hours.” All of us were filled with such profound emotion and loyal thought that we gave her all the reason. We watched over my husband’s father all night and we prayed and remember with much pain the best moments that he had given us. That night of watching was like rendering him a homage of gratitude for all that he had done for everyone. The next day we took him to mass and to burry him in Ciadoncha. Like in most part of the western world, morning is shown with the color black; contrary to the oriental world where it is shown with the color white. At the burials, relatives go dressed in black and also are accustomed to sending crowns or flower wreaths that are carried by youth and children up to the cemetery. After the burial, only close relatives accompany the deceased’s family nucleus to the house. Until the 70s, mourning was very strict. For a husband, wife, mother, father or children, a rigorous mourning was maintained for two or three years. This consisted in constantly wearing black clothes and avoiding going out to the street. One participant shared this with me when she explained the mourning that she experienced for her mother’s death in the 40s and 50s. When they were able to go outside, they still had to continue wearing black, especially widows. Today, this has changed a lot It is no longer customary to wear black for such a long time and no one is restricted from going out to the street. 120
In Ciadoncha, it is accustomed to say Masses for the deceased. Almost always these masses are on the date of birth of the deceased person and on the anniversary of their death. Before, they would make small cards, which were called remembrances, which were distributed to the people as a memory of the deceased person. In our family, we still conserve the tradition of celebrating a mass on each anniversary of the death of my husband’s father. After mass, we all go to the cemetery and there we pray and read the remembrance that we make every year, focusing on different aspects of the life of Ángel Varona Temiño, my husband’s father. Through these remembrances we continue to learn how to live life with the values that he transmitted to us. There are many things that the grandchildren will throw away when they are older- many values that clash today with modern life. But when they become parents maybe they will feel the necessity to return to their roots or investigate how it was that their ancestors faced challenges that life presented to them. Federico Varona reading a prayer before his father’s tomb. 2005 Photo Lucía Varona Cemetery of Ciadoncha in the 70s. Photo provided by Federico Varona 121
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CIADONCHA SO MANY MEMORIES! Transla
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CONTENT Introduction …………
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this town. The stories are only eng
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For the historical context, I have
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CHAPTER 1 THE TOWN AND ITS PEOPLE C
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A main road crosses Ciadoncha calle
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Well where the water comes out for
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Road to Prescencio in the 70s Photo
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CHAPTER 2 EVOLUTION OF THE POPULATI
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The mobility to the big cities that
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the land owners, nor by the Catholi
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One day, some children came to tell
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CHAPTER 3 A BIT OF HISTORY The name
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CHAPTER 4 THE CHURCH The biggest ar
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A vault with the inscription 1551 i
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Another exceptional piece is that o
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The stained glass window that appea
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contract by the INEM (National Inst
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1919 they attempt again, but again
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the sacristy of the church, wherein
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Returning to a priest’s function
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As was said previously, life in the
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Some nativity scenes are more elabo
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when we have so much food and so mu
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If “el gordo’ does not come for
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A group of women singing the wise m
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Men in the bar after mass. 2006 Pho
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Today is the first (second, third)
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And the procession begins The silve
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And goes to give mass. The allusion
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The last big holiday celebrated in
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CHAPTER 6 THE FOOD The Little Onion
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of thyme. It is then passed to a wi
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Daily life in Ciadoncha during thes
Page 70 and 71: CHAPATER 7 THE MATANZA The matanza
Page 72 and 73: Burning the pig’s hair. 1984 Phot
Page 74 and 75: Cooking the sausages. 1984 Photo Lu
Page 76 and 77: Making the mixture for the soap. 20
Page 78 and 79: The wine cellars have been much mor
Page 80 and 81: Women celebrating someone’s birth
Page 82 and 83: One of the participants commented t
Page 84 and 85: With time, the majority of houses i
Page 86 and 87: The bedrooms had beds with a headbo
Page 88 and 89: pots full of colorful flowers that
Page 90 and 91: Angel Varona Temiño with his small
Page 92 and 93: Water fountain. Drinking water in t
Page 94 and 95: The majority of the participants re
Page 96 and 97: CHAPTER 10 THE CYCLE OF LIFE I want
Page 98 and 99: Others who had their children later
Page 100 and 101: The “tabas” were the bones from
Page 102 and 103: The stream brought many memories to
Page 104 and 105: Children playing in front of the sc
Page 106 and 107: Marcos Arroyo with his grandparents
Page 108 and 109: For families, having a son be a pri
Page 110 and 111: Another generation told me that the
Page 112 and 113: The youth from the 70s and 80s had
Page 114 and 115: Emiliano Galiana Porres and María
Page 116 and 117: Youth of the 60s. Photo provided by
Page 118 and 119: Women standing in the doorway of th
Page 122 and 123: Cemetery of Ciadoncha in 2006 Photo
Page 124 and 125: Religious Education http://www.geoc
Page 126 and 127: could not do it they could just era
Page 128 and 129: Historic Context In 1954, the gover
Page 130 and 131: Promotion 1964-1970 Photo provided
Page 132 and 133: School for males during the 1950s P
Page 134 and 135: CHAPTER 12 AGRICULTURE AND LIVESTOC
Page 136 and 137: One participant who has been a farm
Page 138 and 139: Another participant remembered nigh
Page 140 and 141: Harvesting in Ciadoncha. 1991 Photo
Page 142 and 143: Sheep grazing. 1984 Photo Lucía Va
Page 144 and 145: e able to rest a little. During the
Page 146 and 147: Old Machinery In the mid 70s one co
Page 148 and 149: An abandoned cart in the 70s For a
Page 150 and 151: Winnowing on the lands. Photo expos
Page 152 and 153: CHAPTER 13 SANTA BÁRBARA CULTURAL
Page 154 and 155: A true desire for investigation was
Page 156 and 157: smile upon seeing their fathers or
Page 158 and 159: First ethnological exposition. 1991
Page 160 and 161: agricultural culture, but also educ
Page 162 and 163: Cultural Week. 1994. Photo by Photo
Page 164 and 165: Bibliography Antehistoria.com http:
Page 166: Varona, Lucía. T. “La comunidad
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