Tucume is a small district of the department of Lambayeque located 33 km from
Chiclayo, the capital city, in the lower part of the La Leche valley, with an
approximate population of 25,000 inhabitants, 80% of whom are dedicated to
agriculture, having rice as their main crop and in the minor campaigns, a
variety of legumes and bread products.
The cultural management of the museum is developed under the concept of the
New Museology, which highlights the territory, heritage and community on equal
terms and importance, in such a way that it has resulted in the ECOMUSEO
becoming a platform where people representing 35 institutions of the town
converge to work together for the common good, with inclusion, respect for
differences, on equal terms, opportunities and obligations for all without
exception, for the preservation of the cultural and natural heritage of the
district.
Room 1 - Introduction to our territory
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Scale model of Tucume
Our territory has as its main axis a sacred mountain known as Cerro La
Raya or Cerro Purgatorio, around which 26 colossal adobe pyramids are
built, residences of the lords of the Lambayeque culture, whose
construction began around the year 1000 CE, with a succession of
occupations, Chimú (1375 CE), Inca (14670 CE) and colonial (15th
century).
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Purgatory continues to occupy an important place in the local
imagination, they respect and fear it at the same time, they only
cross its domains in the good hours, and they avoid doing so in the
bad hours of 6 am, 12 noon, 6 pm and 12 pm. A unique greeting,
throughout the national territory, from the country people in Tucume
is “Good hours of the Lord”, warm, affectionate and with a clear
religious nuance past and present.
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In this room you can explore the importance of our sacred mountain,
learn why it is known as La Raya or Purgatorio, explore our culture
that is more than a thousand years old and discover how our history
lives on through our traditions.
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Our hill
In the pre-Hispanic period, Cerro La Raya was a sacred place, a protective
entity. Even today it is considered an enchanted and living place. It is a
mysterious space of magic and great power, to which master healers, as
intermediaries, go in search of answers in the field of economics, social
relationships, sentimental issues, fertility, luck and good fortune.
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The Hill La Raya
“At the foot of the hill there was a lagoon that never dried up, and
from that lagoon a ray fish came out… So the years passed and the ray
disappeared from the water, and the lagoon kept drying up, drying up,
until it dried up and that is why the hill was called Cerro La Raya.”
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…Legend has it that in times past, there was a large lagoon towards
the northeast part of this mountain, where lived a giant ray fish,
which being constantly bothered by the locals, flew to the hill to
stay and live there forever, deriving from there its first
pre-Hispanic name; while chroniclers know that when the Spaniards
arrived, finding that the natives worshipped several gods, they made
the people believe that if they did not convert to the Christian
religion, to worship a single omnipotent God, they would have to purge
their sins on the hill, which was deliberately burned down and from
where, in addition, they made people dressed as devils come out to go
around the town in a cart, intimidating the people. Hence the Spanish
name of Cerro Purgatorio, today recognized by all as one of the most
powerful and important Apus in the region, which continues to be
worshipped through the magical mystical ceremonies of the master
healers of the area and other parts of the country, who leave a
variety of offerings, depending on the circumstance of asking or
thanking a favor to the sacred hill, basically related to the health
or illness of their patients…
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Sebastian of the grace and power of birds
“The birds thanked him… [and said] take a feather from each of us… and
tie it to your handkerchief, it will be useful to you later…”
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Ceramic bird
Pre-Hispanic artisans represented birds, animals associated with the
world above, through drawn scenes or sculptural ceramic pieces like the
one we see here.
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The ancient inhabitants of Tucume were inspired by elements close to
them, so they represented parrots, ducks, owls and huerequeques,
docile birds characteristic of the coastal region of the Andean area
that are currently one of the symbols of the Lambayeque region.
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Our environment
The dry forest - The dry forest was a feature of the coastal landscape
for millennia, until it was devastated by large settlements and pre-Hispanic
irrigation systems, which gained farmland. The forest has evolved due to its
relationship with man and environmental changes, from early times of
domestication, periods of severe deterioration and episodes of recovery, both
in pre-Hispanic times and during the colonial and republican periods.
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Anthropomorphic fish and waves
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Ritual ceramic with depictions of water animals
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Whistling bottle - sea lion
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Naylamp
Sculptural bottle, the most important of the Lambayeque. This Huaco
represents Naylamp (Bird of the water or Bird of the sea), founder god
of the Lambayeque Culture.
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He built a temple on the coast that they called Chot, and Cala, one of
his descendants, began the development of what we know today as Tucume
or the Valley of the Pyramids.
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Classic vessel
The classic vessel par excellence of the Lambayeque culture, it
represents a bird deity, with ornaments on the face, winged ears and
eyes, a crown, a pectoral and ear ornaments with earrings.
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It is generally accompanied by animals or men. These vessels,
predominantly black, are found from the first years of development of
the culture until the colonial era, and are known as “Huaco Rey”, also
known as Naymlap, the most important deity of the Lambayeque.
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This vessel has a decoration of a human head with a headdress of
zoomorphic motifs.
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The "El Niño" phenomenon
The climatic factors of the northern coast are cyclically altered by the El
Niño and La Niña phenomena, which modify the climate, flora and fauna. The
environmental effects can last for several years, generating notable
alterations and contributing to social, political and economic changes in
coastal societies. The mythological struggle between the gods Kon and
Pachacámac explains this scenario and helps us better understand the society
of their time.
Agriculture in Tucume
Agriculture was based on the immense irrigation system that linked the valleys
of the region. Thus, several areas were created for the cultivation of corn,
legumes, tubers, pumpkins, cotton and fruit trees.
In ancient beliefs, a strong link was established between water and
agriculture, especially with corn, an essential crop and civilizing agent.
Various animals express this association between water and land: fish,
seashells, snakes, toads, parrots, pumas, foxes and deer.
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Deity of corn
This deity represents the importance of agriculture, which allowed the
inhabitants of ancient Peru to obtain their food.
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One of the main sources of food was corn, the main ingredient in this
bottle.
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This cereal has been the basis of the Tucuman diet since pre-Hispanic
times, and has remained a product over time that continues to play an
important role in the preparation of dishes and in the exquisite
chicha de jora.
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Our arts
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Our arts
The ancient inhabitants of Tucune created works of art using different
materials, working them with great skill. Our land has been the home to
silver-workers, weavers, ceramists, and wood-carvers, who created
beautiful articles for different purposes. Some were containers for use
in rituals or burials, and there were delicate miniatures, figurines,
offered up together with other fine objects such as silver symbols and
emblems.
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One of the main activities of the ancient people of Lambayeque,
besides the traditional pottery and textiles, was metallurgy: gold
work, the use of exquisite jewelry made of metals and precious stones,
and the almost industrial production a arsenical copper for a whole
range of instruments and tools. In the Inca burials in Tucume, we have
recorded gourds with mother-of-pearl incrustations.
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Early Lambayeque (900 CE - 1100 CE)
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Classic Lambayeque (1100 CE - 1350 CE)
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Chimu (1350 CE - 1470 CE)
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Modern (pottery workshop, Tucume museum)
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Our fabrics
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Backstrap loom
The back-strap loom (also known as belt loom) is a simple loom with
ancient roots, still used in many cultures around the world (such as
Andean textiles).
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It consists of two sticks or bars between which the warps are
stretched.
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One bar is attached to a fixed object and the other to the weaver,
usually by means of a strap around the weaver's back.
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The weaver leans back and uses their body weight to tension the loom.
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Our kitchen
The fame of the Lambayecan cooks dates back to ancient times. They were highly
specialized gentlemen, renowned in the art of haute cuisine. They were
responsible for serving the great feasts of the elite in power. To do so, they
required the best of the chicha producers, agricultural and marine products, a
wide variety of fruit, meats and condiments.
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The fox’s journey to heaven
A fox is trying to get to a wedding in the heavens. As he cannot fly, he
asks a bird to help him. At the wedding, he eats and drinks too much and
falls asleep. When he wakes up, he is completely alone so the only thing
he can do is to make a rope out of ichu grass to climb down it to the
earth. On his way down, he insults the birds, who then peck at the rope,
and he falls down and bursts into little pieces. His death gave rise to
the dispersal of the fruits that he had eaten at the celestial banquet,
and which nourish us to this day.
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Pair of foxes
Lambayeque tricolor style.
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The underground roast
Traditional food roasted underground to celebrate the “arrangement”,
when a date is fixed for a marriage or other celebrations, especially in
rural areas.
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Before, it used to be prepared with only one kind of meat, but
nowadays it can include several types of meat.
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The hornado tucumano or underground roast is already included
in the country's gastronomical festivities.
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Refreshing corn beer
Corn beer is a traditional Peruvian drink, popular throughout Peru and
even in other countries such as Bolivia and Ecuador.
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Chicha de jora is a corn beer prepared by germinating maize,
extracting the malt sugars, boiling the wort, and fermenting it in
large vessels, traditionally huge earthenware vats, for several days.
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Our buildings
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Scale model of Pyramid I
It was the seat of local political power and served as the residence of
the Lambayeque lords, with their élite servants.
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Scale model of the Tucume Government House
It was the government house of the élite, characterized by its large
plazas, a complex system of corridors, platforms, and religious rooms,
as well as residential, administrative, and ceremonial chambers.
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It was in use for some 300 years, during the Lambayeque, Chimu, and
Inca periods.
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Fragments of reliefs found on the upper part of Pyramid I (Huaca
One)
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Zoomorphic vessel
A vessel with sculptural decoration representing a mammal with its four
legs as a support. It is decorated with circular designs, bands and
paint in black, white and red.
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Spoon
Spoon made of carob (concave - convex) with an uneven handle.
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Our intermediaries
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Our intermediaries
The priests of the past, intermediaries between the gods, men and the
world of the dead, guaranteed a world of abundance.
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Today, the master healers, together with the ancient priests, seek to
achieve, with their knowledge, balance, health, economic improvement
and fertility of the patients who come to their ceremonial table,
calling on the power of the huacas and the main symbols of
Christianity to help them.
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Animals and folk healers
Despite the time gone by, present-day folk healers continue to use
different animals with magic powers for their rites and ceremonies, a
though the significance of each animal is lost in pre-Hispanic time.
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Among the wild animals, they used the following: deer, toad, iguana,
serpent, bear, owl, puma, and vulture. The domestic animals that they
made the most use of were the guinea-pig, dog, and rooste.
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The master healers
The Tucuman healerism preserves a tradition of deep religious motivation
and knowledge of herbal medicine.
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On the ceremonial tables each object forms part of a strict order.
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The Cerro La Raya or Purgatorio, as an ancestral mountain deity, is
present on the healer's tables, through a stone that comes from the
same place.
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The master heals, with his knowledge and the power of his arts, which
refer to the pre-Hispanic world of the gentiles.
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Reconstruction of a curandero at work.
A curandero is a traditional native healer or shaman found
primarily in Latin America.
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A curandero is claimed to administer shamanistic and
spiritistic remedies for mental, emotional, physical and spiritual
illnesses.
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Some curanderos make use of simple herbs, waters, or mud to
allegedly effect their cures. Others add Catholic elements, such as
holy water and pictures of saints; San Martin de Porres for example is
heavily employed within Peruvian curanderismo.
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The Moche people of ancient Peru often depicted curanderos in
their art.
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In the Andes, one of the instruments of the curandero is the
chonta, a lance carved from the chonta palm,
Bactris gasipaes, thought to be imbued with magical powers.
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See more at
Curandero - Wikipedia.
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Our festivities
The patron saint of our community is the Virgin of the Immaculate Conception.
However, the devotion of various families to a particular saint is common,
which brings together friends and neighbors; the Pacheco family is devoted to
the Cruz de Chalpón, the Asalde Arce family to San Martín de Porres, the
Riojas Ico, the Chunga and the Chozo Capuñay family to Señor Cautivo de
Ayabaca, the Bravo Cajusol family to the Virgin of the Nativity, the Iñoñán
family to San Antonio and the Damián Gamarra family to the Virgen del Carmen.
Likewise, each hamlet has its own particular patron saint.
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The festivity of Our Lady
In the northern coastal region of Peru, the mountain deities were
replaced by the Virgin Mary, and her veneration was promoted.
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The founding of Tucume is associated with Cerro Cueto a rock mountain
made sacred by the appearance of Our Lady of the Immaculate
Conception, the town’s patron.
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Her main festivity is celebrated in February and her mid-year feast in
the month of September, both dates coinciding with the annual
agricultural seasons.
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The Virgin of Tucume has two statues, the Big Virgin and the Small
Virgin. The first cared for by the man, is always kept in the church;
while the small one, in the care of the women, Is the "traveling" one,
because they take her in procession around the rural areas at
different times of the year.
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Holy Cross of Motupe
The festivity in honour of the Holy Cross of Motupe is one of the most
important religious traditions in the region.
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Every year, devotees make a procession accompanying the wooden cross
on its journey.
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This small wooden cross with silver embossing reminds us of this
tradition whose beginnings date back to pre-Hispanic times.
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Ex-votos of miniatures
Metal ex-votos of miniatures deposited as offerings to the Holy Cross of
Motupe on Mt. Chalpón, when making a petition or giving thanks for a
favor bestowed through the Cross.
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The dance of the little devils
The Little Devils of Tucume and the festivity of Our Lady of the
Immaculate Conception express a Christian and pre-Hispanic cultural
synthesis that generated a new, deeply religious scenario.
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Dancing accompanies the religious procession, when the festivity
begins with the arrival of the Small Virgin to the town of Mochumi,
five kilometers To The south, after a “pilgrimage” through the rural
hamlets in the province of Ferrefiafe.
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The dance groups of Devils and “Margaritos” of Mochumi deliver the
Small Virgin to the Little Devils of Tucume, who are waiting with the
devotees in the sector of Tepo, the district border.
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The Little Devils receive the Small Virgin and take her to the church
of Tucume, along the Pan-American Highway, accompanied by bands of
musicians and fireworks.
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Little devils (Diablicos)
The dance of the diablicos of Tucume, a national cultural heritage since
May 2013, is the most important manifestation of intangible heritage
that sums up the struggle between good and evil, through religious
theatre performed during the patron saint festivities in honour of the
Virgin of the Immaculate Conception of Tucume.
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This expression is a source of social cohesion and interculturality,
which links children, young people, adults, men and women dancers from
three neighbouring towns, Tucume, Mochumí and Ferreñafe, united by
faith, music, dance, good food, drink and the care of the Little
Virgin, who travels through these towns throughout the year and only
returns to Tucume to visit the Big Virgin, who is always waiting for
her in her Temple, and finally they go out together to bless the
people in their three days of processional tours accompanied by their
faithful devotees.
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The Tucume of today is the continuation of the Tucume of pre-Hispanic
yesterday, of the time of the gentiles, of the great gods, of heaven,
earth and the underworld, whose evidence is proudly shown today by our
community.
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See also
Sources
Location
