Original Villages | Pueblo Candelaria, Coyoacán: Fiesta of Candelaria, an Extra Special Occasion

The Two Roots of the Fiesta of Candelaria 

Candelaria, (in English, Candlemass) is celebrated in the Roman Catholic Church on February 2, forty days after the birth of Jesus the Christ, celebrated on December 25. It was Jewish custom that a first-born son be presented at the Temple in Jerusalem the fortieth day after his birth. According to the Gospels, Mary and Joseph followed this tradition. Candelaria is the feast day celebrating this early event in the life of el Niño Jesús, the Child, or Infant, Jesus.

Presentation of Christ at the Temple
by Hans Holbein the Elder, 1500–01 (Kunsthalle, Hamburg)
Wikipedia

MCA Note: In the early fourth century, church leaders fixed the date of Jesus's birth as December 25. This was the date of the winter solstice on the Roman (Julian) calendar. When our current Gregorian calendar was introduced by Pope Gregory in 1582, all dates were moved ten days ahead to align with the sun's positions during the solar year. The misalignment had developed over time because the Julian calendar did not include a leap year every four years needed to keep the calendar aligned with the sun's cycle of positions in relation to the earth. However, Christmas was kept on December 25. The decision to place Jesus' birth on the winter solstice also implied that he was conceived on the spring equinox, nine months earlier. Wikipedia.

February 2 also happens to mark the mid-point of the season of winter in the northern hemisphere (summer in the southern). It is one of the so-called "cross-quarter days" of the solar calendar, falling halfway between the "quarter days" of the winter solstice and the subsequent spring equinox, therefore marking one-eighth of a solar year (6.5 weeks or 45.5 days).

Andrés Medina Hernández, a researcher at the IIAM (Institute of Anthropological Research) of the UNAM (National Autonomous University of Mexico), has noted that Candelaria is celebrated with particular fervor in Mexico City, especially in the southern, more traditionally indigenous delegaciones (now alcaldías) of Iztapalapa, Tláhuac, Xochimilco and Milpa Alta, where there is a special veneration for El Niño Jesús, the child or infant Jesus, centered on Candelaria.

Most notable of these is el Niño Pa (the Child of This Place) in Xochimilco. He is a small wooden statue of the infant Jesus created in the 16th century, in the early years of the so-called Spiritual Conquest, the lengthy process of conversion of the indigenous by Spanish and other European monks to Christianity. (See our post: Xochimilco | Candelaria and el Niño Pa: Caring for the Infant God.)

El Niño pa,
carried by his majordomo, 
finishing his charge on Feb. 2, 2017

MCA Note: With this post, we are adding Delegación Coyoacán to this list. It has both a Pueblo Candelaria, featured in this post, and a Barrio El Niño Jesús. 

In addition to el Niño Pa, Xochimilco has four other special Niños Jesús, each of whom is kept by householders of a particular pueblo or barrio, not in a church. The householder is the mayordomo (caretaker) who changes annually. These Niños, like el Niño Pa, spend the year visiting homes in the delegación and even travel to other delegaciones. We first encountered el Niño Pa in Pueblo Xoco (HO-ko) in Delegación Benito Juárez, some nine miles north of Xochimilco.

It is on February 2, Candelaria, that the new mayordomos take charge of the image of each of these Niño Dios for one year. This marks the end of the Christmas season. Dr. Medina believes this veneration of el Niño Jesús has a close link with the ancient Mesoamerican agricultural calendar and religion. The celebration of Candelaria coincides with a Mesoamerican tradition of venerating the annual rebirth of the god of corn.

The Mexica god of maize (corn), Centeotl, was born on February 2, which was also the beginning of the Mexica solar year. His birth initiated the annual agricultural cycle of soil preparation, planting, cultivation and harvesting of corn. At harvest time, five ripened maize cobs were picked by elder Aztec women. Each was carefully wrapped, like a mother would wrap up a newborn child and then carried, like a child, in a shawl on the women's backs to their homes. There, they were placed in a special basket and kept until the following year and the beginning of the next agricultural cycle.

Medina also points out that there is a link between the birth of the god of corn and the eating of tamales and atole (a drink made of corn masa [dough], thinned with water and with various flavors added) on February 2. The masa (dough) of cornmeal is the symbolic flesh of the corn god and the atole is his blood. The word tamal or tamalli is Nahuatl and means "carefully wrapped" (as a newborn is wrapped).

Eating tamales and drinking atole on Candelaria is a traditional symbolic act very similar to Communion in Christianity. By consuming these foods, Mexicans eat the body and drink the blood of the newborn god of corn. In the Maya sacred book, the Popol Vuh, human beings were created from corn masa. Human existence in Mesoamerica depended on corn. This has a parallel in Judaism and Christianity, where, in the Book of Genesis, God molds man from soil in his image and likeness.

Furthermore, in the same way that a tamal is carefully wrapped, on Candelaria many families dress a figure of the Child God, which is kept in their home all year, with special garments, most often baptismal gowns. He is then taken to the church to be blessed and to pray for his protection of the family for the coming year.

MCA Note: This analysis of Candelaria by Dr. Medina was provided by Abraham Garcia, a student in anthropology in the National Autonomous University of Mexico and administrator of the Facebook page Fiestas Mágicas de los Pueblos y Barrios Originarios del Valle de Mexico, our indispensible guide.

Niño Jesús on Candelaria,
with ears of corn in a basket.

All of these primal, archetypal parallels between indigenous and Christian beliefs in the symbolism of Candelaria are among the many that helped make possible the syncretism of indigenous and Roman Catholic Christian religions that resulted in Mexican popular Catholicism. (For more on the elements and dynamics of this syncretism see our page, Mexico Traditional Popular Religious Culture.)

Candelaria in Pueblo Candelaria, Coyoacán

We have written about Pueblo Candelaria twice before, when, as part of the visits paid by el Señor de la Misericordia, the Lord of Compassion, each summer from his home in Pueblo Tres Santos Reyes (Three Holy Kings) to other pueblos in Coyoacán. We were present when he arrived for the first of two visits to Candelaria, which is Tres Reyes' neighbor, and again, at the end of his summer tour, when he returns to Tres Reyes from his second visit in Candelaria. Candelaria is the only pueblo he visits twice each summer. The two pueblos are closely bonded. Both entregas (handovers, deliveries) are grand events.

But we had never gone to Candelaria for the fiesta of its patron saint. It is not el Niño Jesús. (The nearby Barrio el Niño Jesus has its fiesta on January 1, the eighth day of Jesus' life and, according to Jewish custom, the day of his circumcision. We attended it last year.) The patron saint of Pueblo Candelaria is the Virgin of Candelaria, that is, the Virgin Mary in her advocación (representation) at the moment of her purification at the Temple forty days after Jesus' birth and, also, as the Queen of Heaven, which she became upon her assumption into heaven at the moment of her earthly death.

So early on the morning of February 2, a Saturday this year, not able to find any schedule of fiesta events on the internet, we go to Candelaria, hoping to witness a procession we have heard happens around 9 AM. However, when we arrive at the atrio (atrium) of the modern church (the original 16th-century one was replaced in the mid-20th century), not much seems to be happening.

A large floral portada of fresh flowers—always amazing in their complex design, vibrant colors and workmanship—covers the arches of the church entrance.

Portada made with fresh mums.
"The Lord stands firm for his pueblo´s (village and its people)
defense and salvation,
for its faithful ones he saves us.

But even more spectacular, taking up most of the large atrio is a huge tapete de aserrín, sawdust carpet, a fiesta tradition. The pueblo is well-known for its tapetes, created for each fiesta by a group of mostly young people, the Alfombristas Pueblo de la Candelaria Coyoacán (link is to its Facebook page; alfombra is another word for carpet, likely from Arabic). 

Tapete or alfombra de aserrín
This one is unusual, not only for its size,
but also for its lack of any specific religious symbolism.

Coming and going from the sanctuary are parishioners carrying their Niños Jesús, to be blessed today.

                                

A large wind band is playing on a stage to one side.

Entering the sanctuary, we find a few people praying. The Virgin is missing from her baldachin, the canopied space reserved, since medieval times, for a royal, or here, sacred Presence.

We find the Virgin, or two of her, on a table in one side aisle.
Patron saints are often kept in duplicate, one always to remain in the sanctuary,
the other for being carried through the pueblo in processions.
Both wear the crown of the Queen of Heaven.

Here, parishioners present their Niños Jesús for her blessing.
The burning of candles is part of the ritual, a symbol that Jesus is the light of the  world;
hence the fiesta's name, Candelaria, Candlemass.

We ask various parishioners when the procession is to occur. None seem sure of the time. Finally, one woman tells us that a schedule of all the fiesta events is posted outside. Such posters are standard for fiestas, and they are essential for us to know when the main events are going to happen. We did not see any on our way into the pueblo or in the atrio, but go in search, hoping to find one. There are none in the atrio and we begin to despair, when, walking back out into the main street, we suddenly spot one on the garage door of a home.

It tells us that the procession isn't today, but tomorrow at noon. At that time, the Virgin will meet saints arriving from other pueblos. The encounter will take place at the intersection of two main avenues that form the northeast boundary of the pueblo, Avenida Candelaria and Avenida Pacífico. We know the intersection well. It is exactly where el Señor de la Misericordia and the Virgin come together and where, the first Sunday in September, they part ways. Many saints from other pueblos had been present both times we were there, so we anticipate that this encounter will be on a similarly grand scale. Clearly, the Virgin of Candelaria is highly venerated beyond her own parish. 

The Virgin of Candelaria Welcomes the Saints of Other Pueblos to Her Fiesta

So, shortly before noon on Sunday, we arrive by taxi at the corner of Candelaria and Pacífico Avenues. Pacífico, south of Candelaria, is blocked to traffic by a cadre of city police. A crowd is gathered in the closed street. Having seen this scenario before, we know what is happening and hurry to wend our way through the crowd.

A Gathering of the Saints of Coyoacán

A short distance down the block we see the Virgin (in her pink version) standing on a flower-covered anda (platform) for being carried in the procession to the church.  

The Virgin of Candelaria,
Hostess of Her Day

Standing in front of her, on both sides of the southbound lanes of Pacifíco, a large number of saints are lined up on their andas. Having been, by now, to many fiestas in Coyoacán, including two others at this same spot, we recognize quite a few and know which pueblos they represent.

 

El Señor de la Misericordia, the Lord of Compassion
and los Tres Santos Reyes, Three Holy Kings
from Pueblo Tres Santos Reyes.

Niño Jesús, Child or Infant Jesus,
from Barrio Niño Jesús.

         

San Pablo, St. Paul,
from Pueblo San Pablo Tepetlapa;

San Sebastián
from Pueblo San Sebastián Xoco

Nuestra Señora de los Ángeles
from Barrio San Diego Churubusco;

San Domingo and San Francisco
from Colonia de Santo Domingo

San Luis Rey, Saint Louis, King of France
from the church dedicated to him
in Colonia Ajusco;

San Isidro, saint of farmer,
from Pueblo San Isidro, Michocán

Both saints were brought from the municipality of Nahuatzen, Michoacán
when large numbers of its Purépecha residents moved to Colonia Ajusco in the 1960s and 70s.

The Procession Gets Underway

There are several more saints waiting to join the procession, but we´ll have to wait to take their photos, as parishioners from Candelaria are picking up her anda and starting the procession into the pueblo. We have to hurry to get ahead of them before they enter the narrow barrio street, as we have learned that being at the front of a procession is the best position for finding good angles for shots.

The procession begins.

Three Virgins of Candelaria

Santiagueros,
Warriors for St. James who battle the "pagan" Moors.
We have seen them at several fiestas.

Chinelos, also frequent participants in processions of saints

Procession of the Saints of Coyoacán

The Virgin of Candelaria
then leads the procession of saints

Other saints that we weren't able to photograph while they were waiting, now pass by:

Virgin of Guadalupe

Santa Úrsula
of Barrio Santa Úrsula Coapa

El Señor de los Milagros
The Lord of Miracles,
from the church dedicated to Him
in Colonia Ajusco

San Lucas, St. Luke
of Barrio San Lucas

                             

San Domingo and San Francisco,
followed by San Luis Rey,
proceed through the callejas, narrow streets,
of Pueblo Candelaria.

The Virgen of Guadalupe,
Santa Úrsula and
San Sebastián

                                                                                                                                                          

The Virgin arrives in the atrio of her church.

Welcoming the Saints to the Church of Our Lady of Candelaria

Awaiting the Virgin, in her honor, is a tapete or alfombra de aserrín of Saint Teresa of Jesus
that, overnight, has replaced the circular one of the day before.
We thank an anonymous reader for telling us the correct name of the saint and 
that it was created by the group Arte y Diseño Villagrán Hermanos. (Villagrán Brothers Art and Design).

                      

The church bells, in the belfry,
which is the only remaining part of the original 16th-century church,
begin to be rung by an athletic joven (youth).

The Virgin
is carefully carried around the tapete,
towards the church.

She is placed to receive all of the visiting saints.

One by one, the saints are carried into the sanctuary.
The Virgin enters last.

The congregation waits while the visiting saints are placed near the altar.

Some carry their Ninos Jesús

In the choir loft, a group, mostly young people,
sing folk-style songs
with much ánimo, spirit.

All is ready for the Mass in veneration of the Virgin of Candelaria.

The Virgin (the one in pink) has been returned to the table in the side aisle,
where yesterday she was accompanied by one in blue.

The small version in blue, next to her, is known as a "demandita", "little petition",
a very portable form of a saint, used by individuals and families 
to represent some particular advocación, manifestation of the Virgin as an advocate
on behalf of the faithful to Her Son, Jesus the Christ, and God the Father.

Three Eminent Saints of Coyoacán

The Virgin, in blue, has been returned to her baldachín
behind the altar.

Placed in positions of special honor in front of her are
El Señor de la Misericordia
and
El Niño Jesús,

The Tres Santos Reyes stand below them.

They are the saints of Candelaria's neighboring pueblos.

The placement of El Señor de la Misericordia and El Niño Jesús immediately in front of la Virgen de Candelaria is, we think, a symbolic expression of their special importance for all the original pueblos of Coyoacán. El Señor de la Misericordia, the Lord of Compassion, holds a special status in all the pueblos, demonstrated by his elaborately enacted series of visits to them each summer. The feast day of Candelaria is a celebration both of the Virgin Mother and her holy child, el Niño Jesus. Here, today, in the Church of Our Lady of Candelaria, they are brought together.

The importance of the Virgin of Candelaria among the original pueblos of Coyoacán is also demonstrated by the participation of virtually all those pueblos' saints in the procession and the culminating Mass. This extensive participation does not occur at the patron saint fiestas of the other pueblos. Here, in Coyoacán, as throughout all of Mexico, the Virgin holds a place of unique eminence. She is the Mother of the Son of God incarnate, as manifested in the feast of Candelaria. She is the mother of the Son who is crucified to save from their sins and death all who accept him as Savior, as embodied here by the Lord of Compassion. And in her advocación as the Virgin of Guadalupe, also present today, she is the Mother of Mexico. 

Delegaciones of Mexico City
Coyoacán is the purple delegación in the center.

Pueblos, barrios and colonias of Delegción Coyoacán

Pueblo Candelaria is the starred, yellow pueblo.
Pueblo los Tres Santos Reyes, home of el Señor de la Misericordia,
is green pueblo just west of Candelaria.
Barrio El Niño Jesús is blue area just west of Tres Reyes.

Mexico City's Original Villages-Coyoacán: Pueblo Candelaria Welcomes the Lord of Compassion

On the last Sunday morning in June, El Señor de la Misericordia, the Lord of Compassion, is traveling from Barrio Niño Jesús, where we left him last Sunday, to Pueblo Candelaria, (pueblo indicates a neighborhood larger than a barrio). Having learned that delivery of el Señor from one pueblo or barrio to the next, during his summer tour of visitas across Delegación Coyoacán, happen a tiempo, on time, we make sure to arrive before the scheduled hour of 11 AM at the corner of Avenidas Pacífico and Candelaria, in the virtual center of the borough.

Getting out of our taxi, we see people gathered on the northeast corner of Pacífico, the direction from which El Señor will arrive. Crossing the wide street, with its camellón, median strip of trees, we first notice un tapete de aserrín, a sawdust carpet in the southbound lanes, which have been closed to traffic. These colorful decorations are one of many medieval European Catholic traditions brought by Spanish friars to Nueva España.

The tapete is a relatively simple one of floral designs, but their large size means they were drawn by hand, without the use of pre-cut stencils. 

Then we notice, at the far end of the carpet, a gathering of small statues of saints, each on its equally small palanquin. We haven't seen this at el Señor's other encuentros, encounters, so we wonder what is happening. Approaching the compañeros, companions, of one of the saints, we ask. 

Santiago Matamoros,
St. James the Moor-slayer

Saint of unknown name
(We need to take better journalistic notes)

                   

Saint Isidoro, the farmer
(note mazorca, ear of corn)
brought from a pueblo in Michoacán

Señor de la Columna
Christ in his Passion

Gathering of Saints

In customary amable, kind/considerate, Mexican manner, they explain that this weekend (June 25) is the feast day of San Juan Bautista, St. John the Baptist, an especially important one in the year. So they have brought their saints from their various barrios, not only others in Coyoacán, but elsewhere in Mexico City and even from the state of Michoacán, some two hundred miles to the west (where we lived for three years) to join in this celebration. 

St. John the Baptist

San Juan Bautista, St. John the Baptist, is the patron saint of Villa Coyoacán, the upscale center of the delegación, and its large church where he is also being celebrated today. But this is something else, a celebration of el pueblo, the common people. We recall that he is also the patron saint assigned by the Franciscans to all of the original indigenous quarters of the Mexica city of Tenochtitlán, renamed San Juan Tenochtitlán, as well as to its lead parcialidad, quarter, San Juan Moyotla. 

We suspect that the importance of St. John the Baptist in relation to the indigenous communities of Nueva España is due to his role as the first one to baptise people into what would become the new faith of Christianity. Hence, he represents the conversion of the "heathen" indios from their old gods to the new one.

St. James the Moor Slayer

St. James is the patron saint of Spain. A disciple of Jesus, James, the brother of John, is believed to have come to the Roman province of Iberia (now Spain and Portugal) to proselytize and establish the Christian faith. He then returned to Judea, where he was martyred. His remains were subsequently returned to Spain and are buried in the church at Compostela. He thus represents the foundation of Christianity in Spain independently of St. Peter and Rome.

During the Reconquest of Spain from the Muslim Moors, it is believed that St. James appeared during the Battle of Clavijo, in 844 C.E., bringing victory to the Christian forces. He then became known as Santiago Matamoros, St. James the Moor Slayer. He is always represented astride his white horse, a Moorish soldier trampled beneath its stamping feet.

Santiago Matamoros, St. James the Moor Slayer
Statue in Church of los Tres Santos Reyes,
Three Saintly Kings, Coyoacán

He is a popular saint in Mexico. In an indigenous Purépecha church dedicated to him in Michoacán, he is dressed as a vaquero, Mexican cowboy, in sarape and sombrero. As with St. John the Baptist, we think his popularity is related to his symbolizing the victory of Christianity over heathen faiths, a task accomplished once again in the Spirtual Conquest of Mexico.

Virgin of Candelaria

As we are contemplating the significance of the hagiography represented at this street corner, we hear the familiar sound of cohetes, the rocket-style firecrackers that announce the arrival of another saint.

La Virgen de Candelaria arrives.
To the left, cohetes are shot off;
the banda wears blue T-shirts

Proceeded by dancers in charro dress, elaborate gentleman/lady cowboy/-girl costumes typical of the western state of Jalisco, a brass banda and coheteros (shooting the cohetes), a large palanquin approaches up Pacífico from the south. It bears a grand queen, dressed in white, holding a child, also in white, and other smaller saints.

Virgin of Candelaria, holding the infant Jesus.
St. John the Baptist is in front.
Other two saints, including a black friar, are unidentified.

La Virgen de Candelaria is the Virgin Mary at the moment when she presents her infant son at the Temple in Jerusalem, traditionally celebrated on February 2, the mid-point of winter and forty days after his nacimiento, birth at Christmas. She is the patron saint of today's host pueblo. With her arrival, all is ready for the reception of el Señor de la Misericordia.

Charros

While we are waiting, with our inveterate curiosity, we approach the charro dancers whom we have not previously encountered at fiestas, to inquire about their participation and their origins.

Lead charro

                                  

The lead charro tells me they are Comparsa San Francisco, a dance troup that accompaines fiestas from San Francisco Culhuacán, a large, originally indigenous pueblo at the eastern edge of Coyoacán. We tell him we plan to visit their pueblo at a later time. The charro dress is an expression of mexicanidad, Mexicanness. It is a very colorful, ornate, dare we say Baroque, Mexican variation on a Spanish theme. The Mexican charro tradition derived from Spanish horsemen who came from Salamanca and settled in Jalisco.

Aztec god of death

     

          Aztec warrior and maiden,

            with eagle of the Mexica

Charros of Comparsa San Francisco Culhuacán,
In customary Mexican style, they ask us to take their picture, posing formally.

La Virgen and El Señor 

At this point, the sounds of cohetes coming from further up Pacífico tell us that el Señor is approaching.

The Lord of Compassion arrives, accompanied by el Niño Jesús, the Child Jesus, his host for the past week, who also represents the events of Candelaria, but for his own barrio.  Their flower-bedecked palanquin is as elaborate as that of the Virgin's. Perhaps the meeting of Mother and Son, in his two representations as Child and in His Passion, increase the importance of this particular encounter. Pueblo Candelaria is also right next door to Pueblo Tres Santos Reyes, el Señor's home base.

Accompanied by cries of "¡Viva!", "Long live!", el Señor is removed from his palanquin and carried to that of la Virgen, where he is carefully placed among the group of saints.

Flowery Procession of Saints

With el Señor firmly in place, the confradía, brotherhood of the parish of Pueblo Candelaria, starts the procession of saints down Avenida Pacífico, toward their neighborhood. As we watch the palanquins go by, bedecked in hundreds of roses, chrysanthemums and other flowers, with the charro dancers and two bandas accompanying them, we can't but think of the Rose Parade of Pasadena, California. We opine (Mexican writers use this verb a lot) that that commercial affair has nothing on this delightful home-made version, which is also certainly older.

We note that the bearers include many adolescent boys

The other visiting saints follow behind. 

El Niño Jesús, now alone 

Crucifed Christ, who arrived just in time, is followed by Santiago Matamoros.
(In November 2017, we discovered his home, the Church of the Lord of Miracles,
from Colonia Ajusco, just southwest of Candelaria.)

St. Isidoro, the Farmer, followed by the Lord of the Column

A few blocks south, we reach the arch marking the entrance to el Pueblo Candelaria.

The pueblo, like virtually all the original settlements in Mexico City, is distinguished by its narrow callejas, side-streets, which were created long before invention of the automobile.

Calleja of Pueblo Candelaria.
Blue and white papel picado, cut paper, are colors of the Virgin.

The Reception

A few short blocks along, the procession arrives at the church. A traditional portada of flowers surrounds the entrance to the simple, modern edifice.

"He will baptize you in the Holy Spirit"
The words of St. John the Baptist regarding the coming of Jesus the Christ.
The portada is made totally of chrysanthemums.

The original iglesia was built early in the 16th century. Records of it go back to 1577. In the 1950s, the building was razed to make way for construction of the current church. 

El Señor is lowered from the palanquin, followed by his host, la Virgen, and the other attending saints. This time, a new touch is added to the reception.

Two wind machines shoot silver confetti into the air.
The tower at the right of the gate is the only remaining part of the original 16th century church.

St. John the Baptist, the Virgin of Candelaria and the Lord of Compassion are received

Las charras dance

El Pueblo, the People, Watch

Or at least some of them do.

Conclusion

The saints are carried into the church for celebration of Mass.

A group of rondalla musicians accompany the ceremony.

Rondalla is a "folk-style" of guitar-playing singers.
It is one of our favorite styles of Mexican music.

Outside, the clean-up begins.

A joven, youth, wearing a T-shirt marking the day's fiesta, 
uses a traditional broom of twigs to clean up
the tapete de aserrín that greeted the saints.
The type of broom goes back to pre-Hispanic times.
It was a sacred duty of householders
to sweep their house and patio every day.
So one sees Mexicans daily sweeping the entrances
to their homes and shops.

Despedida, Farewell

So ends another passage of el Señor de la Misericordia from one pueblo of Coyoacán to the next. This one is especially memorable for its elaborate, colorful, flower-bedecked parade of multiple saints and its charro dancers.

As we walk out of Pueblo Candelaria, we note some explicit statements of its indigenous roots.

"Cande", portrayed as an Aztec lord, is evidently short for Candelaria.
To the right is a portrayal of the facade of the church.

The battle between the Spanish and the Mexica/Aztecas.
The symbol, upper right, is Ollin, the primal energy of the Universe.
"That it may be infinite while it lasts!"

The Virgin of Guadalupe,
who unites indigenous and Spanish peoples with her love.

"Forum in Defense of Water and Our Territory"
"Water is life and life is defended"

The presenters are all faculty of UNAM,
the National Autonomous University of Mexico,
also located in Coyoacán.

So one has the sense that Candelaria is a pueblo active in defense of its ancient territory, resources and identity.

It is also, clearly, a traditonal working-class neighborhood where one can always find in its callejas something to eat.

And the beauty and vitality of flowers.

Pueblo Candelaria - starred, yellow pueblo.
Pueblo los Tres Santos Reyes, home of el Señor de la Misericordia, is green puebño just west of Candelaria

See also:

Mexico City's Original Villages: Introduction - Landmarks of the Spiritual Conquest

The Spiritual Conquest: The Franciscans - Where It All Began

Mexico City's Original Villages: Coyoacán's Many Pueblos

Coyoacán: Pueblo of Tres Santos Reyes and the Lord of Compassion

Coyoacán: The Lord of Compassion Goes Visiting

Coyoacán: The Lord of Compassion Visits Barrios San Lucas and Niño Jesús, the Child Jesus 

Coyoacán: The Lord of Compassion Travels from San Pablo Tepetlapa to Santa Úrsula Coapa  

Coyoacán: The Lord of Compassion Returns Home to Pueblo Tres Santos Reyes  

Coyoacán: San Mateo Churubusco - Identity Via Church and Market