AREAS

The number of towns taking part in the “fallas” has been increasing for a few years now, especially since 2015, when the “Fallas, Haros and Brandons” were declared Intangible Cultural Heritage of Humanity by UNESCO. In some cases, the holding of the “fallas” has been preceded by the finding of a document or witness according to which “fallas” have been held in the town at some point in the past, without many further details or contributions. These are readings and interpretations, some possibly self-serving, that have led to the recovery of the solstice celebration that concerns us here, and which could end up harming both the festival itself and the discipline of history.

We understand that the study of the past of the “fallas”, like any other aspect or field relating to the past, presupposes working with the scientific rigour that is assumed as a given in historiography. The more one knows the history and society in general of a given place, the smaller the spectrum of interpretation; the more one knows the history, the easier it is to explain the expressions in each town and its evolution in order to be maintained.

In any case, for a large region in the Pyrenees the “fallas” have today become a top-level element of identity, which can be used to create synergies and improve relations and future expectations for the towns in this territory. But not only that, but these fire festivals have become a fundamental basis for tourism in many of the towns, so much so that in many cases they have ended up being converted into the main activity at the respective annual town festivals.

How have the “fallas” evolved to become what they are now? How have they gone from being an eminently local event to becoming a global reference point for fire festivals? From our point of view, our research needs to help us to identify the themes/axes around which a society revolves and evolves and, therefore, also the festival as a form of expression of a community. The research is also full of historical content and gives the festival a contrasting, firm and stable story from which the various breaks and links between past and present can be established. In fact, it is the tool that allows us to show the evolution of the festival and to introduce, where necessary, modifications without these becoming detached from the sense and meaning of the essence of the festival and its tradition.

Thus, in this area, we are interested in reflecting on all these transformations inherent in the festivals through historical and ethnographic research that has studied some of these changes, whether in a more local or global way.