Kazuko & cecilia the cross of motupe, expression of religious tourism in the region of lambayeque, p

The Motupe Cross, expression of religious tourism in the Region Lambayeque, Peru Kazuko Otake Torres 1 Cecilia Otoya Garcia 2 Abstract The Motupe Cross, is an icon of Peruvian folk religion that identifies the customs and traditions of the department of Lambayeque. The devotion to the Chalpón Cross in Motupe, is firmly rooted in all the north of Peru. Every year in August, the festival attracts thousands of worshipers who engage in a spirit of penance the fourteen Stations of the Cross along the hard and steep slope of the hill Chalpón, to the sanctuary where worship occurs the venerated cross.

Key words: Celebration, religious, Tourism.

INTRODUCTION The devotion to the cross has made many people improve their Christian life and reflect on the power of God. At the meeting attended elderly, youth and children of all economic positions; even if the physical condition prevents the fervor is done in private or in the routine of their daily lives. All you do petitions, await their blessing, receive favors and will express their faith in a very special and personal. Definitely Motupe Cross is a symbol that moves masses and about devotees and future believers to live the Catholic faith with passion. The research proposed general objective is to understand the impact of tourism on the Feast of the Cross Chalpón Motupe in the Lambayeque region. Also, in order to realize this purpose, research specific objectives, determining the historical background of the Holy Cross Motupe, identify the type of visitor who attends Holy Cross Motupe, classify motives of visitors flocking the festival; and find out how often they visit Motupe Cross. This work is important because there are few studies of this kind, it will be a contribution to society The history of Holy Chalpón Cross (Ascues Uribe, 2011) Faith to the Holy Cross is a native Peruvian Motupe District Motupe devotion, the same dates back to around 1860. The Fray Juan Agustín de Abad, the Franciscan religious order fulfilled mission among During 1860 and 1865, who lived in the same Chalpón Hill, where he spent most of the day, deep in prayer. One day the priest dear departed without trace, but previously told the people closest to him in the Cerro Chalpón in Riven and Cerro Cerro Penachí, leaving large crosses executed by his own hand, made guaiac wood tree, they should be found and considered protective of anyone site. After failed attempts to find the crosses, the memorable August 5, 1868, I had the privilege a young villager whose name was Jose Mercedes Anteparra 1 1 Student of the tenth cycle of the School of Hospitality Management and Tourism Services, Faculty of Business Studies at the Catholic University of Santo Toribio de Mogrovejo, in Chiclayo, Peru. Email: Kazuko_93@hotmail.com 2 2 Student of the tenth cycle of the School of Hospitality Management and Tourism Services, Faculty of Business Studies at the Catholic University of Santo Toribio de Mogrovejo, in Chiclayo, Peru. Email: ceci_0493@outlook.com

Peralta, 22 years old, who found the Holy Cross in the hilltop Chalpón, embedded in a kind of grotto or cave.

(Archbishop of Lima, 2011) Fray Juan Abad was dedicated to carve three crosses with Guaiacum wood (tree growing in the area): One on the left Chalpón hill; Strapped in another hill and the last in the Penachí, recommending that the death seek to find them and make protective order declaring veneration of the place. Don Jose Mercedes Anteparra 22 years of age had the joy and happiness of finding the Holy Cross Chalpón hill. They were, he said, about 5 in the afternoon of that day, when I decided to go home and trying to descend was about to give up the search, when to stop his gaze to the hilltop inaccessible by its perpendicular position he could see, from the highest rocks, a small stake or fence poles, as if it had been built on purpose. Jose Mercedes came to the Holy Cave and found the Cross placed, such as the left Fray Juan.

(Vargas, 2011) Between 1860 and 1865, the religious order of the Franciscan Fray Juan de Abad Chalpón lived on the hill, a place that became a place of worship in their quest for holiness. One day the priest decided to visit other towns from advising villagers had left three crosses carved by him on the hilltop Chalpón, and Cerro Cerro Rajado Penachí. The villagers went looking for the crosses but not found. Shortly after the news that his father had died Abab victim of "uta" on October 13, 1866. The search for the crosses was forgotten until a cataclysm that would destroy part of humanity predicted received. The people's reaction was immediate and was launched in pursuit of the intersections with the help of the manuscripts of Father Abbot. On August 5, 1868 a 22-year-old named Jose Mercedes Anteparra Peralta, Cruz found Motupe venerated in the hilltop Chalpón embedded in a cave.

(Alvarez, 2011) Motupe Holy Cross is one of the largest religious symbols of the department of Lambayeque. Around 1860, the Chalpón hill was inhabited by the Franciscan friar Juan Agustín de Abad, a quiet man who prayed a lot and was responsible for catechizing the nearby villages. However, one day he decided to leave without telling anyone, leaving two large crosses which he had made with tree Guaiacum wood and which was communicated to the villagers.

However, they could not find them. Years later, some villagers found a manuscript of religion in his own blood, and where indicated the exact spot where he had left his works. On August 5, 1868, Jose Mercedes Peralta Anteparra Holy Cross found in a cave in the summit of Cerro Chalpón. The people celebrated the discovery and welcomed the sign as religious emblem of their city indicating its central conclusion on August 2, until after the 14th of the same month.

(Cam, 2004) The origin of the devotion to the Cross of Motupe back to the nineteenth century, when a Franciscan monk, named Juan Agustín de Abad, planted three large crosses on Chalpón, Plume and Rajado hills between Motupe and Olmos. At his death, the faithful of the area touched by the penitential life of this priest, tried to locate these crosses. The only one that was preserved and could be rescued for worship was to Chalpón.

Feast of the Cross Chalpón Motupe.

(Tomoeda, Fuji, & Millions, 2004) in the department of Lambayeque is famous for the massive feast of the Holy Cross Motupe celebrated on August 5, whose popular support is recognized, bringing tens of thousands of faithful of Lambayeque and different parts of the country. To many observers, it is the prime festival of all northern Peru. From all corners of the northern towns parishioners come to worship the Cross Motupe, people prepare to attend. If you cannot attend or send their blessings offerings ("little miracles", whether in money or ornaments of gold and silver) to ingratiate himself with his divinity in which recognized his power and goodness.

(Gerson Correa, 2014) Devotion to the holy religious symbol dates back to around 1860. The festival, held annually in August, it features a cross which according to tradition was concocted and hidden by a Franciscan father Chalpón Motupe the hill, where he spent most of the day absorbed in prayer and inspired to reach holiness. He was later found and venerated.

(Fernández Alvarado, 2007) is widely known the path that all parishioners, Catholic believers held in August. Everything starts when the pilgrim arrives at the village of El Saltpeter, is one of the smaller population centers in this village is the chapel is one of the crucial points in the celebration of the traditional feast of the Cross of Chalpón. Subsequently, the faithful should follow a dirt road in the middle of the barren areas, to reach the village of El Sapote, starting point of the way up to the Grotto. Upon arrival, the parishioner is invaded by a set of candles, detentes, chain, crucifixes, memories among different kinds of objects. Following the only way to get to the cave, the path is flanked by small local restaurants and vendors are mostly religious craft, which always show the same thing, in the case of small crosses, grottos (small, medium and large), chains, detentes, candles, candles and more. In this place erected a chapel, where tree stands Sapote. Following the tour, you can see at strategic points along the walk, stations consist of fourteen wooden crosses painted green and representing the ordeal or ordeal of Jesus Christ. The first cross starts from the chapel of Sapote. The sequence of stations and crossings is as follows according to the Catholic ritual. The crosses mark the 14 Stations of the Cross, have been made by the faithful who have made a promise to the cross, charging time to time who was responsible for doing it, to repair it if necessary. While every faithful devotee handles cover with their respective clothing or cloth on each cross. A few meters from the chapel, has built a replica of the cave and inside is a replica of the Cross, also the Central fellowship of the Holy Cross Chalpón, set an environment Sapote, to serve as a museum of tea. After climbing several flights, you come to the place known as Guayaquil, is where the liana is, it becomes a natural source of water, which quenches the thirst of the wayfarer. Water seeps through the runoff of the hill, leaving behind all impurities, as a natural clarifier. The source water appears intensely as a jet during the rains from February to May. Travelers and pilgrims feel re-energized by drinking water from natural jagüey. Passing jagüey area, following a stretch over the set of bleachers that help climb the uphill slope of the hill, was built as a straight staircase, surmounted by very steep stairs that allow reaching the grotto is already a few meters of the walker.

Religious Tourism (TĂĄbora MuĂąoz, 2002) argues that religious tourism is the set of human movement and activity caused by the devotion and born by the demands of the human spirit.

(Camposano Leyton, Narbona Munoz, & Venegas TUTOR, 2009) is meant to manifest RELIGIOUS TOURISM as the simultaneous crosslinking two cultural events: religion and tourism, resulting in a social practice whose main characteristic is the collective movement of people.

(Bericat Alastuey, 2007) argues that the definition of religious tourism can be seen as a religious experience, a way of relating to the sacred, which involves the beliefs, rituals and the formation of communities of strangers while they build a common identity help shape the host communities.

(Chaspoul & Luven, 1993) Establish four perspectives of religious tourism demand function: The spiritual perspective. Religious tourism is a means by which the individual can approach God. Some tourists are believers and spiritual pilgrimage and retreat is included in their practice of the faith.

Other tourists are attracted by an emotion, a place, a climate and environment that allow dialogue and strengthening their faith during your trip or visit to the sacred place. The sociological perspective, Religious tourism is a means for the believer to know the history of the religious group to which it belongs, and unite their community links. The cultural perspective, Visiting places of worship and shrines is a means for the individual, both believer and unbeliever, to understand the religions in society from a historical, sociological, symbolic, ethnological, cultural and even from the point of view politically. The geographic perspective, the management of religious tourism destinations observed changes in the flow of tourists and try to adapt itself to the changing tourism market.

Lanquar (2007) in the XXI century in search of values, religious and spiritual tourism can represent a great opportunity for women and men of all creeds. According to estimates, the religious and spiritual tourism accounts for about 20% of world tourism, is the international and domestic tourism trips including Sharpley & Sundaram (2005) argue that the relationship between tourism and religion can be conceptualized as a process based on the intensity of religious motivation.

CĂ noves (2008) religious tourism is another product of tourism consumption is linked to the cultural and spiritual significance of places. This process is part of the secularization of the religious ceremonies, which in turn become a major tourist attraction Parellada (2009) religious motivation coexists with curiosity or cultural interest. During religious tourism trips visits to holy places (shrines, convents, monasteries, churches, chapels, cathedrals), participation in religious celebrations to discover the religious essence, the transmitted message, the historical and cultural value, the beauty is perform artistic creation

Ostrowski (2002) considers the religious tourism as "the new term that reflects a new form of tourism that is placed between the sacred and the profane" MATERIALS AND METHODS According to research that will develop will be a descriptive and analytical study of the impact of tourism on the Feast of the Cross Motupe. Hernández Fernández and Baptista (2010) mention that "if the research seeks to describe the properties of the phenomenon being analyzed, it will be descriptive." The population of our research consists of the annual number of tourists visiting the department of Lambayeque. To determine the size of the sample, Hernandez, et al. (2010) states that the sample is a subset of the population from which the data are collected and should be representative of the same, so by applying the formula we have determined that our sample is 246 persons, the that we will apply our instrument for data collection. The methodology used is in accordance with the following procedure. Method: The method used in this research is the Description. Technical: Technical Cabinet, where we use the so-called: Technical Analysis of Texts The following techniques are used. Comments texts documented through quotes documentation. Technical Field as field technique were applied: Polls, your guide survey instrument.

ANALYSIS OF RESULTS This part will presenting the results of the research process in the same way and the proper interpretation of each graphic presented.

Graphic N°1

In the results of the diagnostic research through surveys, it appears that 89% of surveyed visitors if they know the history of the Cross Chalpón.

Yes No I don’t know

Graphic No. 2

38% of the population visit Motupe Cross tradition, followed by 29% who go to place for tourism, a lower percentage 20% and 13% of respondents visiting for business and family reasons For tourism respectively.

For Family For business For tradition Others

Graphic No. 3 89% of the population selected for the sample, indicated that the Feast of the Holy Cross Chalpón Motupe should be considered as a tourist attraction.

Yes No

Graphic N° 4

I don’t know Other

30% of the population visit the Motupe Cross to ask miracle, 24% to pray for their health, 22% for visit their and 9% for curiosity.

Graphic N°5

some family Health Family Miracles

The highest percentage of 58% of visitors are from Chiclayo, Curiosity Lambayeque followed by 28%, the rest of the visitors, but in Other smaller numbers come from Ferreñafe and elsewhere.

DISCUSSION Analysis of the results obtained from the survey conducted interpreted much of the visitors who come to the Cross Chalpón Motupe have knowledge of their history (see figure # 1), which cannot be detached from tradition, this can also be inferred that this custom is passed from Other generation to generation orally enabling reflect the folklore and cultural identity Motupe district (see figure # 2) (Fernández 2007).

The reasons are many visitors, most assiduously go to the cross, as a sign of gratitude for the miracle granted pilgrim. This makes the faithful devotees donate a number of items of religious art, which allow forming one of the treasures of the Catholic, Christianity most iconic and full of religious symbolism unique in its kind in northern Peru (See Figure # 4). Similarly, we could know that a large number of people go to Motupe every year, The Holy Cross Chalpón Motupe is a unique religious phenomenon in its genre, because no advertising and still is one of the most popular festivals in northern Peru (See Figure No. 5) (Fernández 2007) Kamiche and Vreeland (1985) based on surveys and interviews argue that women dominate the ranks of devotees, being 39% compared to 27% of men and 34% of children (12 years and under), percentages ourselves we have seen in our survey as part of this investigation.

CONCLUSIONS The Holy Cross Chalpón Motupe is considered a miraculous image, she holds many meanings for the believer's life that is why many people often come.

The history of the Holy Cross Chalpón Motupe back to the nineteenth century when Fray Juan Agustín de Abad, planted three large crosses on Chalpón, Plume and Rajado hills, recommending that the death seek to find them and make the subject of declaring protective veneration of the place. Likewise we learned that the feast of the Cross Chalpón Motupe receives foreign national visitors and they know the popularity of this religious celebration. These visitors are moved for various reasons, among them the gratitude and fervor to the Cross by some miracle granted to them or visit the district as part of tourism, among others.

RECOMMENDATIONS After completing this research and noted that the feast of the Cross Chalpón has a great impact on the population not only the department but also from other parts of Peru can suggest that should sensitize the population to recognize motupana Motupe as center regional, national and international religious faith; hosting visitors from different places and making the town a center of devotion and also a tourist spot. This will be beneficial for the local and regional economic development.

GRATITUDE At the conclusion of this research we thank Dr. Julio César Fernández Alvarado for advice in the preparation of this essay. Likewise, our grateful appreciation to Mr. David Sanchez Medina, who, let us do this work allowed us to know the history of one of the most important holidays of our department and even Peru.

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