REPORT ON THE STATUS OF AN ELEMENT INSCRIBED ON THE …



CONVENTION FOR THE SAFEGUARDING

OF THE INTANGIBLE CULTURAL HERITAGE

INTERGOVERNMENTAL COMMITTEE FOR THE

SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE

Sixth session

Bali, Indonesia

November 2011

Nomination file no. 00567

for Inscription on the Representative List

of the Intangible Cultural Heritage of Humanity in 2011

|A. STATE(S) PARTY(IES) |

|FOR MULTI-NATIONAL NOMINATIONS, STATES PARTIES SHOULD BE LISTED IN THE ORDER ON WHICH THEY HAVE MUTUALLY AGREED. |

|PERU |

|B. NAME OF THE ELEMENT |

|(I) NAME OF THE ELEMENT IN ENGLISH OR FRENCH |

|THIS IS THE OFFICIAL NAME OF THE ELEMENT THAT WILL APPEAR IN PUBLISHED MATERIAL ABOUT THE REPRESENTATIVE LIST. IT SHOULD BE CONCISE. PLEASE DO NOT|

|EXCEED 200 CHARACTERS, INCLUDING SPACES AND PUNCTUATION. THE NAME SHOULD BE TRANSCRIBED IN LATIN UNICODE CHARACTERS (BASIC LATIN, LATIN-1 |

|SUPPLEMENT, LATIN EXTENDED-A OR LATIN EXTENDED ADDITIONAL). |

|PILGRIMAGE TO THE SANCTUARY OF THE LORD OF QOYLLURIT’I |

|(II) NAME OF THE ELEMENT IN THE LANGUAGE AND SCRIPT OF THE COMMUNITY CONCERNED, IF APPLICABLE |

|THIS IS THE OFFICIAL NAME OF THE ELEMENT IN THE VERNACULAR LANGUAGE CORRESPONDING TO THE OFFICIAL NAME IN ENGLISH OR FRENCH (POINT B.I). IT SHOULD|

|BE CONCISE. PLEASE DO NOT EXCEED 200 CHARACTERS IN UNICODE (LATIN OR OTHERS), INCLUDING SPACES AND PUNCTUATION. |

| |

|(III) OTHER NAME(S) OF THE ELEMENT, IF ANY |

|IN ADDITION TO THE OFFICIAL NAME(S) OF THE ELEMENT (B.I) PLEASE MENTION ALTERNATE NAME(S), IF ANY, BY WHICH THE ELEMENT IS KNOWN, IN UNICODE |

|CHARACTERS (LATIN OR OTHERS). |

|FESTIVITY OF THE LORD OF QOYLLURIT'I. |

|C. CHARACTERISTICS OF THE ELEMENT |

|(I) IDENTIFICATION OF THE COMMUNITIES, GROUPS OR, IF APPLICABLE, INDIVIDUALS CONCERNED |

|ACCORDING TO THE 2003 CONVENTION, INTANGIBLE HERITAGE CAN ONLY BE IDENTIFIED WITH REFERENCE TO COMMUNITIES, GROUPS OR INDIVIDUALS THAT RECOGNIZE |

|IT AS PART OF THEIR CULTURAL HERITAGE. THUS IT IS IMPORTANT TO IDENTIFY CLEARLY ONE OR SEVERAL COMMUNITIES, GROUPS OR, IF APPLICABLE, INDIVIDUALS |

|CONCERNED WITH THE NOMINATED ELEMENT. THE INFORMATION PROVIDED SHOULD ALLOW THE COMMITTEE TO IDENTIFY THE COMMUNITIES, GROUPS OR INDIVIDUALS |

|CONCERNED WITH AN ELEMENT, AND SHOULD BE MUTUALLY COHERENT WITH THE INFORMATION IN SECTIONS 1 TO 5 BELOW. |

|THE COMMUNITIES AND GROUPS CONCERNED WITH THE NOMINATED ELEMENT ARE TWO: |

|- Pilgrim Nations to the Sanctuary of the Lord of Qoyllurit'i. A ‘pilgrim nation’ is defined as a group of organized pilgrims that ascend to the |

|sanctuary with their crews or groups of dancers, their ‘carguyoc’ or majordomos, and musicians. In general, pilgrims are organized on the basis of|

|their localities of origin. At present, there are 8 pilgrim nations: Paucartambo, Quispicanchi, Canchis, Acomayo, Paruro, Tawantinsuyo, Anta and |

|Urubamba. There is an institution that groups the 8 pilgrim nations and is called the ‘Council of Pilgrim Nations to the Sanctuary of the Lord of |

|Qoyllurit'I’. |

|- Brotherhood of the Lord of Qoyllurit'i. This is an association of believers who promote the worship of the Lord of Qoyllurit'i wich is under the|

|surveillance of the relevant ecclesiastical authority. The brotherhood was created in 1935 and its purpose is to best organize the worship of the |

|Lord of Qoyllurit'i during the yearly pilgrimage to its sanctuary. |

|Both organizations are closely related and they jointly coordinate the different aspects of the yearly pilgrimage. |

|(ii) Geographic location and range of the element and location of the communities, groups or, if applicable, individuals concerned |

|This section should identify the range of distribution of the element, indicating if possible the geographic locations in which it is centred. If |

|related elements are practiced in neighbouring areas, please so indicate. |

|The Sanctuary of the Lord of Qoyllurit’i (‘Qoyllurit’I’ means shining snow in Quechua) is located in the district of Ocongate, province of |

|Quispicanchi, in the Cusco region, in the Andes of southern Peru. Around 90,000 devotees coming from the provinces of Cusco and from several |

|regions of southern Peru peregrinate to this sanctuary. Pilgrims from several countries of South America such as Bolivia and Argentina also |

|attend. |

|(iii) Domain(s) represented by the element |

|Identify concisely the domain(s) of intangible cultural heritage manifested by the element, which might include one or more of the domains |

|identified in Article 2.2 of the Convention. (This information will be used primarily for visibility, if the element is inscribed.) |

|Not to exceed 100 words. |

|The domain represented by the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i is within the framework of social practices, rituals and |

|festive events, since it is an activity that is performed on a yearly basis from ancestral times and is closely related to the social organization|

|and the worldview of the highland Andean communities. The massive presence of pilgrims shows the relevance of this celebration for strengthening |

|the identity and mainly the Andean religiosity and fervour, in whose important features can be found both the millennial Andean religion and the |

|Catholic religion imposed during the Spanish conquest. |

|D. Brief summary of the element |

|The brief description of the element will be particularly helpful in allowing the Committee to know at a glance what element is being proposed for|

|inscription, and, in the event of inscription, will be used for purposes of visibility. It should be a summary of the description provided in |

|point 1 below but is not an introduction to that longer description. |

|Not to exceed 200 words. |

|The Pilgrimage of the Lord of Qoyllurit’i is at present the most important religious festivity of the Andes. Annually, around 90,000 pilgrims |

|participate in it, coming from rural and urban communities from different Andean highland regions, mainly from Cusco. |

|Pilgrims are divided into 8 big groups named ‘nations’: Paucartambo, Quispicanchi, Canchis, Acomayo, Paruro, Tawantinsuyo, Anta and Urubamba. |

|The main element of the pilgrimage is dance. Every “nation” presents a set of traditional dances identifying it. The groups come out |

|uninterruptedly to the space of the sanctuary during the whole festivity, thus about 100 different dances in total are performed. |

|The Sanctuary of the Lord of Qoyllurit’i is located in the geographical feature called hollow of Sinakara, more than 4,000 meters above sea level,|

|in the district of Ocongate, province of Quispicanchi, Cusco region. It is a place of pilgrimage where both the local mountain peaks and the Sun |

|are worshiped since pre-Hispanic times. |

|With the arrival of the Spaniards (XVI century), the Catholic worship of Christ’s crucifixion was established. As time went by, this combination |

|of mystic features of Andean and European origin has established a complex religious expression that is unique in the world. |

|1. Identification and definition of the element (cf. Criterion R.1) |

|This is the key section of the nomination to satisfy criterion R.1: “The element constitutes intangible cultural heritage as defined in Article 2 |

|of the Convention”. A clear and complete explanation is essential to demonstrate that the nominated element meets the Convention’s definition of |

|intangible heritage. This section should address all the significant features of the element as it exists at present, and should include: |

|an explanation of its social and cultural functions and meanings today, within and for its community, |

|the characteristics of the bearers and practitioners of the element, |

|any specific roles or categories of persons with special responsibilities towards the element, |

|the current modes of transmission of the knowledge and skills related to the element. |

|The Committee should receive sufficient information to determine: |

|that the element is among the “practices, representations, expressions, knowledge, skills — as well as the instruments, objects, artefacts and |

|cultural spaces associated therewith —“; |

|“that communities, groups and, in some cases, individuals recognize [it] as part of their cultural heritage”; |

|that it is being “transmitted from generation to generation, [and] is constantly recreated by communities and groups in response to their |

|environment, their interaction with nature and their history”; |

|that it provides communities and groups involved with “a sense of identity and continuity”; and |

|that it is not incompatible with “existing international human rights instruments as well as with the requirements of mutual respect among |

|communities, groups and individuals, and of sustainable development”. |

|Overly technical descriptions should be avoided and submitting States should keep in mind that this section must explain the element to readers |

|who have no prior knowledge or direct experience of it. Nomination files need not address in detail the history of the element, or its origin or |

|antiquity. |

|Not to exceed 1,000 words. |

|The Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i (‘Qoyllurit'I’ means shining snow in Quechua) is carried out at more than 4,000 meters |

|above sea level, in the district of Ocongate, province of Quispicanchi, Cusco region. It consists of the pilgrimage of around 90,000 persons |

|arriving from different provinces of Cusco and also from other regions of Peru and bordering South American countries to the Sinakara hollow, |

|where the Sanctuary is located. It is a moving date festivity, which begins 58 days after Easter Sunday, a week prior to the Catholic celebration|

|of Corpus Christi, and ends a day before it. |

|Due to its ritual and symbolic content and the large number of devotees, the Pilgrimage is at present the most important festivity in the Andes. |

|It shows the peculiarity of the Andean religiosity in which features of pre-Hispanic origin are mixed with elements of the Catholic religion |

|brought to Peru by the Spanish conquerors in the XVI century. |

|In the pre-Hispanic Andean religion, the elements of nature are considered alive and sacred. |

|High Andean mountains or ‘apus’ are considered tutelary and propitiatory entities keeping close relation with particular populations. To worship |

|these entities, pilgrimages have been performed since pre-Hispanic times to its slopes and summits. Since pre-Inca times, the area where the |

|Sanctuary is located has had a great religious significance, due to the high mountains surrounding it, where the peak of Ausangate stands out. |

|Given the ancient importance of the site, the Catholic church established in the XVIII century a local worship that was superimposed to the |

|original one. |

|The Catholic worship emerged in the year 1780 AD, from a local legend of a shepherd boy named Marianito Mayta to whom Jesus Christ appeared in the|

|form of a child dressed up with fine white clothes. According to the legend, when the parish priest and neighbours of the place were trying to |

|grab hold of Jesus boy, he disappeared and the image of a Christ crucified appeared on a rock in the place where he was located. The legend states|

|that the boy shepherd Mayta died and his body was buried under this great rock, around which a Catholic temple was then built. |

|As time went by, both worships, the pre-Hispanic one and the colonial Catholic one, were syncretized forming an unique expression that assimilated|

|elements from each of them, and in which the worship of the Catholic God and of the ancient deities of nature is combined. |

|The pilgrimage to the Sanctuary of the Lord of Qoyllurit’i is one of the most significant expressions of the Andean populations’ spiritual |

|devotion. Pilgrims are divided into 8 big groups named ‘nations’: Paucartambo, Quispicanchi, Canchis, Acomayo, Paruro, Tawantinsuyo, Anta and |

|Urubamba; this organization basically corresponds to the villages of origin of the participants. |

|It is unusual that the pilgrimage is individually performed. The Council of Pilgrim Nations and the Brotherhood of the Lord of Qoyllurit’i are |

|responsible for planning and directing the activities, establishing rules to be followed during the pilgrimage, controlling the pilgrims’ |

|behavior, supplying food, etc. Every year, the organizers of next year’s pilgrimage are chosen and their role receives the name of majordomos or |

|‘carguyoq’. |

|Dance is the central component of the pilgrimage. Very well organized dancers are directed by leaders named foremen or captains, who control the |

|participants’ behaviour, imposing discipline and respect to the sanctuary. Every ‘nation’ presents a set of traditional dances identifying it. The|

|groups come out uninterruptedly to the space of the sanctuary during the whole festivity. |

|There are around 100 different dances performed during the festivity. The most traditional dancers are the ‘chunchus’ and the ‘qollas’. The first |

|one represents inhabitants of the Amazon forest and is a dance that, according to the legend, the shepherd Marianito danced with Jesus to have fun|

|while taking care of the alpacas. The ‘qollas’ represent shepherds of alpacas and llamas of the higher areas of the Andes. Other representative |

|dances are: ‘contradanza’, ‘auka chileno’, ‘siqllas’, ‘cachampa’, ‘qoyacha’, ‘majeños’, ‘chunchachas’, ‘qhapaq negro’, ‘qanchi’, and |

|‘huayllascha’. |

|Other main characters of the pilgrimage are ‘pablitos’ or ‘pabluchas’, also named ‘ukukos’. They are zoomorphic figures dressed up with clothes |

|made of alpaca fiber similar to fur; they also wear wool woven masks. Their main function is to maintain order and discipline among pilgrims. |

|Moreover, they provide help in any task requiring physical effort; and they tend to join the groups of dancers when one is missing. Organized |

|according to the nation where they belong, the ‘pabluchas’ ascend to the snow-capped mountain to carry out a veneration ritual of the ‘apu’ |

|mountain. |

|The pilgrimage contains a set of festive acts, such as processions of ascent and descent of crosses to the snow-capped mountain, the procession of|

|the encounter, and mainly the 24-hour procession, which begins at midday on Tuesday and is the annual ceremony for the ritual farewell from the |

|Sanctuary. |

|Traditionally, the ‘nations’ of Paucartambo and Quispicanchi make the 24-hour walk through the mountains, carrying the images of the Lord of |

|Tayancani and the Grieving Virgin, which had been taken from their individual temples to the temple of Qoyllurit'i. Pilgrims stop in 5 stations |

|before arriving at the village of Tayancani: Machucruz, Yanacancha, Quespecruz, Tablacruz and Intilloqsimuy. On Wednesday, they wait for the dawn |

|in the Intilloqsimuy station (‘rising sun’ in Quechua), where they kneel down next to the Catholic images and receive the first rays of daylight. |

|This is a gratitude and greeting ceremony to the Father Sun. Dancers wait for this moment dressed up with their best clothes. After this ceremony,|

|they descend to the village of Tayancani, where they leave the Christ of Tayancani in his temple, and this ends the yearly pilgrimage. |

|The Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i combines several cultural expressions such as dance, music and ritual. It is a meeting |

|place and dialogue space for persons from different villages characterized by a particular religious fervor existing since times immemorial. |

|2. Contribution to ensuring visibility and awareness and to encouraging dialogue |

|(cf. Criterion R.2) |

|The nomination should demonstrate (Criterion R.2) that “Inscription of the element will contribute to ensuring visibility and awareness of the |

|significance of the intangible cultural heritage and to encouraging dialogue, thus reflecting cultural diversity worldwide and testifying to human|

|creativity”. |

|Please explain how the element’s inscription on the Representative List will contribute to ensuring visibility of the intangible cultural heritage|

|and will raise awareness at the local, national and international levels of its importance. This section need not address how inscription will |

|bring greater visibility to the element, but how its inscription will contribute to the visibility of intangible cultural heritage more broadly. |

|Explain how inscription will promote respect for cultural diversity and human creativity, and will promote mutual respect among communities, |

|groups and individuals. |

|Not to exceed 1,000 words. |

|The inscription of the Pilgrimage of the Lord of Qoyllurit'i on the Representative List will enable: |

|To see, at a regional, national and international level, the intangible heritage as a main factor in the social cohesion and in the strengthening |

|of the identity of human groups. The Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i combines a great variety of cultural expressions such |

|as dance, music and aesthetic creation in general. It is a meeting place for communities from different Andean altitudinal strata and engaged in |

|different economic activities such as agriculture, livestock breeding and trade. Its prestige has grown over the last 20 years, and the increasing|

|number of urban pilgrims has made it become an icon of diversity, with multicultural values creating social identity and cohesion, gathering |

|different ‘nations’, both rural and urban. |

|To emphasize, at a regional, national and international level, the importance of expressions of the intangible heritage in the social organization|

|and the daily life of the populations. One of the main aspects of this pilgrimage is that it constitutes, for the population of the communities of|

|the Peruvian South, a link with their past, thus reaffirming their values and traditional custom. In turn, as it is one of their most important |

|religious cults, it makes visible the relevance and increase of religiosity and fervour of the Andean populations, defining and giving sense to |

|their daily life. |

|To show, at a national and international level, the expressions of intangible heritage as dialogue places and inclusion spaces among different |

|communities and groups. A great variety of individuals come from different regions of Peru and South America, joined by religious fervour. Each of|

|these groups expresses creatively its faith in diverse ways according to ethic codes that emerge from the representative organizations of the |

|pilgrimage, being recognized and motivated by the other groups as part of an integral celebration. |

|To indicate, at a national and international level, the importance of the protection and respect for the cultural expressions of the intangible |

|heritage not only by the traditional participants but also by the eventual visitors. In the case of the Pilgrimage to the Lord of Qoyllurit'i, the|

|respect for the sacred place means to obey the behaviour rules imposed by the representative organizations such as the respect for the |

|accommodation spaces designated for every “nation” or the observance of the prohibition of alcohol consumption inside the Sanctuary during the |

|whole festivity. |

|3. Safeguarding measures (cf. Criterion R.3) |

|Items 3.a. to 3.c. request the elaboration of a coherent set of safeguarding measures as called for in Criterion R.3: “Safeguarding measures are |

|elaborated that may protect and promote the element”. Such measures should reflect the broadest possible participation of the communities, groups |

|or, if applicable, individuals concerned, both in their formulation and in their implementation. |

|a. Current and recent efforts to safeguard the element |

|Please describe the current and recent efforts of the concerned communities, groups or, if applicable, individuals to ensure the viability of the |

|element. Describe efforts of the concerned State(s) Party(ies) to safeguard the element, taking note of external or internal constraints, such as |

|limited resources. |

|Not to exceed 500 words. |

|Among the actions developed by the Council of Pilgrim Nations to the Sanctuary of the Lord Qoyllurit'i and the Brotherhood of the Lord of |

|Qoyllurit'i, representative institutions of the pilgrims, we can mention: |

|- Carrying out two Congresses of the Brotherhood of the Lord of Qoyllurit'i (December 14, 2008 and December 5, 2009). These congresses updated |

|the main rules to be complied with the pilgrims during the pilgrimage. |

|- Creation of diffusion material, such as brochures, calendars, leaflets and posters, informing on the basic aspects to take care of the |

|Sanctuary. This material is distributed for free in the localities of origin of the pilgrims. |

|- Development of campaigns (in Quechua and Spanish) to raise awareness through television and radio spots for protecting the Sanctuary. These |

|campaigns are addressed to the pilgrims and seek to protect the space of the Sanctuary in environmental terms and safeguard the festivity in |

|cultural and religious terms. This campaign created the logo: "The sanctuary is the house of God, do not contaminate it". |

|- Performance of community meetings in the provinces of origin of the pilgrims in order to make the population aware of the care and protection of|

|the Sanctuary. |

|- Demonstrations to reject a mining concession inside the cultural space of the Sanctuary. March 5, 2007. |

|- Web page creation and updating: , in order to inform about all the elements related to the Sanctuary and the |

|Pilgrimage. |

|Actions developed by the National Institute of Culture (NIC) |

|- Declaration of the Sanctuary of Qoyllurit'i and the Festivity of Qoyllurit'i as Cultural Heritage of the Nation, through National Directorial |

|Resolution N° 608/ INC, dated August 10, 2004. |

|- Delimitation of the physical space of the Sanctuary of the Lord of Qoyllurit’i as Intangible Geographical Territory, by means of National |

|Directorial Resolution N° 696/INC, dated March 29, 2010. This delimitation meets the need to protect the geographical area where the activities |

|around the festivity are performed, also enabling the representative organizations of the pilgrims to take safeguarding and conservation actions. |

|- Diffusion of a television spot on measures that must be followed by the pilgrims to protect the Sanctuary and safeguard this sacred space. |

|- Preparation of a documentary film on the Pilgrimage by the Regional Bureau of Culture of Cusco (INC-Cusco). |

|Actions developed by the local and regional governments: |

|- The Municipality of the District of Ocongate, where the Sanctuary of the Lord of Qoyllurit’i is located, has carried out massive campaigns for |

|the safe environmental management and conservation of this sacred space. |

|- The Regional Government of Cusco and the Municipality of Ocongate have implemented the supply of energy (electric service) for the space of the |

|Sanctuary. |

|b. Safeguarding measures proposed |

|For the Representative List, the safeguarding measures are those that may help to solidify the element’s current viability and to ensure that its |

|viability is not jeopardized in the future, especially as an unintended result of inscription and the resulting visibility and public attention. |

|Identify and describe the various safeguarding measures that are elaborated that may, if implemented, protect and promote the element, and provide|

|brief information concerning, for example, their priority, scope, approaches, timetables, responsible persons or bodies, and costs. |

|Not to exceed 1,000 words. |

|Safeguard plan for the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i |

|Main purpose: To safeguard cultural and environmental elements forming part of, and providing support to, the Pilgrimage to the Sanctuary of the |

|Lord of Qoyllurit’i, since it is the most important expression of religiosity and fervor of the population of the Andes. |

|Responsible entities: |

|- National Institute of Culture |

|- Council of Pilgrim Nations to the Sanctuary of the Lord of Qoyllurit'i |

|- Brotherhood of the Lord of Qoyllurit'i |

|- District Municipality of Ocongate |

|- District Municipality of Ccarhuayo |

|The legal framework is supported by the law for the creation of the National Institute of Culture and the Peruvian Law on Cultural Heritage of the|

|Nation. The economic support will be provided by the Regional Bureau of Culture of Cusco (INC-Cusco) and the district municipalities of Ocongate |

|and Ccarhuayo. The necessary human resources will be provided by the representative institutions of the pilgrims and by the aforementioned |

|entities. |

|Total Cost of the Plan: US$ 700,000 |

|The minimum plan consists of: |

|1. Performance of an in-depth research involving historical aspects of the Pilgrimage and the Sanctuary as an associated space, and a detailed |

|list of the current meanings of the different cultural elements forming part of this expression. It shall be rigorously sustained in an in-depth |

|field research and an exhaustive bibliographic research. |

|Responsible entity: National Institute of Culture with the participation of the main actors and their representative organizations: the |

|Brotherhood of the Lord of Qoyllurit'i and the Council of Pilgrim Nations to the Sanctuary of the Lord of Qoyllurit’i |

|Cost: US$ 50,000 |

|Term for completion: 2010-2012 |

|2. Realization of campaigns to raise awareness for the maintenance of order and cleaning of the Sanctuary, stressing the respect for the sacred |

|nature of the space. |

|Responsible entities: District Municipality of Ocongate, District Municipality of Ccarhuayo, Brotherhood of the Lord of Qoyllurit'i and Council of|

|Pilgrim Nations. |

|Cost: US$ 8,000 |

|Term for completion: 2011 |

|3. Trade regulation within the space of the Sanctuary, through municipal ordinance of the District Municipality of Ocongate. |

|Responsible entity: District Municipality of Ocongate. |

|Cost: US$ 1,200 |

|Term for completion: 2011 |

|4. Carrying out of environmental conservation campaigns. In order to make the attendants to the pilgrimage aware of the importance of having the |

|Sanctuary free from contamination, and making them participate in the safeguarding measures promoted the institutions related to the pilgrimage, |

|the local government and the National Institute of Culture. |

|Responsible entities: District Municipality of Ocongate, District Municipality of Ccarhuayo, Brotherhood of the Lord of Qoyllurit'i, Council of |

|Pilgrim Nations to the Sanctuary of the Lord of Qoyllurit’i and National Institute of Culture. |

|Cost: US$ 8,000 |

|Term for completion: 2011 |

|5. Construction of the integral basic sanitation system of the Sanctuary. It involves piped water and sewer drainage and also a wastewater |

|treatment plant. |

|Responsible entity: District Municipality of Ocongate. |

|Cost: US$ 330,000 |

|Term for completion: 2010 - 2011 |

|6. Construction of the solid waste treatment plant for the district of Ocongate, which will enable an adequate garbage handling and benefit the |

|conservation of the space of the Sanctuary. |

|Responsible entity: District Municipality of Ocongate. |

|Cost: US$ 300,000 |

|Term for completion: 2010 - 2011 |

|7. Maintenance and cleaning of the paths used by the pilgrims during the 24-hour procession. |

|Responsible entity: District Municipality of Ccarhuayo |

|Cost: US$ 2,800 |

|Term for completion: 2010 - 2011 |

|c. Commitment of communities, groups or individuals concerned |

|The feasibility of safeguarding depends in large part on the aspirations and commitment of the communities, groups or, if applicable, individuals |

|concerned. This section should provide evidence that the communities, groups or, if applicable, individuals concerned have the will and commitment|

|to safeguard the element if conditions are favourable. The best evidence will often be an explanation of their involvement in past and ongoing |

|safeguarding measures and of their participation in the formulation and implementation of future safeguarding measures, rather than simple pledges|

|or affirmations of their support or commitment. |

|Not to exceed 250 words. |

|The Brotherhood of the Lord of Qoyllurit'i and the Council of Pilgrim Nations to the Sanctuary of the Lord of Qoyllurit'i, as representative |

|institutions of the pilgrims, had developed in the past a proposal to submit the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i as |

|Masterpiece of the Oral and Intangible Heritage of Humanity. |

|In a meeting held on February 5, 2010 with the Regional Bureau of Culture of Cusco, the actions that would be carried out to submit the Pilgrimage|

|to the Sanctuary of the Lord of Qoyllurit’i to the Representative List of the Intangible Cultural Heritage of UNESCO were determinated. |

|In subsequent meetings held on March 5, 2010 and March 28, 2010, the commitment of the institutions was not only reaffirmed but the form |

|ICH-02-2010 to be sent to UNESCO was also drawn. Moreover, the main measures to be performed in the Safeguard Plan were prepared. |

|d. Commitment of State(s) Party(ies) |

|The feasibility of safeguarding also depends on the support and cooperation of the concerned State(s) Party(ies). This section should provide |

|evidence that the State Party concerned has the commitment to support the safeguarding effort by creating favourable conditions for its |

|implementation and should describe how the State Party has previously and will in the future demonstrate such commitment. Declarations or pledges |

|of support are less informative than explanations and demonstrations. |

|Not to exceed 250 words. |

|The purpose of the National Institute of Culture is to affirm the national identity by means of the decentralized performance of protection, |

|conservation and promotion actions, enhancement and diffusion of the heritage and cultural expressions of the Nation. The NIC, through the |

|Regional Bureau of Culture of Cusco, has expressed its commitment in the conservation of the elements forming part of the Pilgrimage to the |

|Sanctuary of the Lord of Qoyllurit’i through the following actions: |

|- Declaration of the Sanctuary of Qoyllurit'i and the Festivity of Qoyllurit'i as Cultural Heritage of the Nation, through National Directorial |

|Resolution N° 608/ INC, dated August 10, 2004. |

|- Delimitation of the space of the Sanctuary of the Lord of Qoyllurit’i as intangible geographical territory, through National Directorial |

|Resolution N° 696/INC, dated March 29, 2010. |

|- Production of radio and television spots, whose purpose is to raise awareness in the pilgrims and attendants to the Sanctuary of the Lord of |

|Qoyllurit'i on the importance of the environmental care of the space and the respect for its sacred nature. |

|- Support to the representative organizations of the pilgrims in the production of diffusion materials. |

|The responsibilities of the NIC, of the representative organizations of the pilgrims and of the district municipalities are described in the |

|minutes signed in the different meetings that have been held during 2010. |

|4. Community participation and consent in the nomination process (cf. Criterion R.4) |

|This section asks the submitting State Party to establish that the nomination satisfies Criterion R.4: “The element has been nominated following |

|the widest possible participation of the community, group or, if applicable, individuals concerned and with their free, prior and informed |

|consent”. |

|a. Participation of communities, groups and individuals in the nomination process |

|Describe how and in what ways the community, group or, if applicable, individuals concerned have participated actively in the nomination process |

|at all stages, as required by Criterion R.4. States Parties are further encouraged to prepare nominations with the participation of a wide variety|

|of other concerned parties, including where appropriate local and regional governments, neighbouring communities, NGOs, research institutes, |

|centres of expertise and other interested parties. The participation of communities in the practice and transmission of the element should be |

|addressed in point 1 above, and their participation in safeguarding should be addressed in point 3; here the submitting State should describe the |

|widest possible participation of communities in the nomination process. |

|For the purposes of submitting the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i to the Representative List of the Intangible Cultural |

|Heritage, a series of co-ordination meetings was held in which the representatives of the following institutions were present: Council of Pilgrim |

|Nations to the Sanctuary of the Lord of Qoyllurit'i, Brotherhood of the Lord of Qoyllurit'i, National Institute of Culture, District Municipality |

|of Ocongate and District Municipality of Ccarhuayo. In these meetings, not only the responsibilities of each entity in the preparation process of |

|the candidature were determinated, but also the information to be placed in form ICH-02-2010 was clearly defined. Special emphasis was placed on |

|the joint performance of the Safeguard Plan and the participation of each involved institution in its development. |

|b. Free, prior and informed consent to the nomination |

|The free, prior and informed consent to the nomination of the element from the community, group or, if applicable, individuals concerned may be |

|demonstrated through written or recorded concurrence, or through other means, according to the legal regimens of the State Party and the infinite |

|variety of communities and groups concerned. The Committee will welcome a broad range of demonstrations or attestations of community consent in |

|preference to standard or uniform declarations. |

|Please attach supporting evidence demonstrating such consent and indicate below what evidence you are providing and what form it takes. |

|The minutes signed by the representatives of the organizations of the pilgrims to the Sanctuary of the Lord of Qoyllurit'i are attached to the |

|form, where the prevailing role of these organizations in developing the candidature of the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’i|

|to the Representative List of the Intangible Heritage can be appreciated. Furthermore, the commitments agreed between each entity and the actions |

|performed can be appreciated. |

|c. Respect for customary practices governing access |

|Access to certain specific aspects of intangible cultural heritage is sometimes restricted by customary practices governing, for example, its |

|transmission or performance or maintaining the secrecy of certain knowledge. Please indicate if such practices exist and, if they do, demonstrate |

|that inscription of the element and implementation of the safeguarding measures would fully respect such customary practices governing access to |

|specific aspects of such heritage (cf. Article 13 of the Convention). Describe any specific measures that might need to be taken to ensure such |

|respect. |

|The elements forming part of the Pilgrimage to the Sanctuary of the Lord of Qoyllurit’I have no restrictions whatsoever. |

|5. Inclusion of the element in an inventory (cf. Criterion R.5) |

|This section is where the State Party establishes that the nomination satisfies Criterion R.5: “The element is included in an inventory of the |

|intangible cultural heritage present in the territory(ies) of the submitting State(s) Party(ies) as defined in Articles 11 and 12”. |

|Identify the inventory in which the element has been included and the office, agency, organization or body responsible for maintaining that |

|inventory. Demonstrate that the inventory has been drawn up in conformity with Articles 11 and 12, in particular Article 11(b) that stipulates |

|that intangible cultural heritage shall be identified and defined “with the participation of communities, groups and relevant non-governmental |

|organizations” and Article 12 requiring that inventories be regularly updated. |

|The nominated element’s inclusion in an inventory should not in any way imply or require that the inventory(ies) should have been completed prior |

|to nomination. Rather, a submitting State Party may be in the process of completing or updating one or more inventories, but has already duly |

|included the nominated element on an inventory-in-progress. |

|One of the functions of the Peruvian state, through the National Institute of Culture, is the study and conservation of the various cultural |

|expressions existing in Peru. The Directorate of Registration and Studies of Culture in Contemporary Peru is the NIC’s area in charge of |

|organizing, promoting and researching the cultural expressions related to the live cultural heritage. For the expressions of the intangible |

|cultural heritage, the National Institute of Culture has developed a participatory system to implement an inventory of these expressions, called |

|Declarations of Cultural Heritage of the Nation. This task forms part of the Institute’s work in terms of the registration, promotion and |

|spreading of the cultural heritage and is in accordance with the attributes conferred on it by Law Nº 28296, General Law of Cultural Heritage of |

|the Nation, as well as with the Convention for the Safeguarding of the Intangible Cultural Heritage (UNESCO). |

|The Declarations of Cultural Heritage of the Nation are ruled by National Directorial Resolutions issued by the National Institute of Culture and |

|cover the scope of the practices, the representations, the expressions and the knowledge –as well as the instruments, objects, artefacts and |

|cultural spaces associated to them- which the communities, the groups and the individuals acknowledge as part of their cultural heritage. Each |

|declaration is supported by a dossier prepared by the community of bearers and presented to the National Institute of Culture; this dossier states|

|and documents the essential characteristics of the expression and justifies its importance, value, significance and impact on the definition of |

|the collective, local, regional, ethnic, communal and/or national identity. |

|Objectives and benefits of the declarations of Cultural Heritage of the Nation: |

|• The communities systematize the information about the expressions of their cultural heritage. |

|• The communities are granted official recognition of their cultural expressions, which constitutes a valuable and effective tool for the |

|safeguarding of the said expressions. |

|• The country achieves an inventory and register of the cultural heritage developed with the participation of the communities of bearers. |

|The Sanctuary of Qoyllorit'i and the Festivity of Qoyllorit'i were declared Cultural Heritage of the Nation through Directorial Resolution N° 608/|

|INC, dated August 10, 2004. |

|Documentation |

|All documentation that is provided should add value to the nomination file by offering information about the element, its role within its |

|community, its viability and any challenges it faces. If the element is inscribed, such documentation will also be used to achieve the |

|Representative List’s purpose of ensuring visibility for intangible heritage. Photographic, sound and audiovisual documents should be submitted |

|according to the technical specifications in the Annex below. Supplementary materials (within the maximums set out below) may be submitted, and |

|will be helpful in allowing visibility activities, but they will not be considered in the process of examining or evaluating the nomination. |

|a. Required and supplementary documentation |

| |

|Primary materials |

|Supplementary materials |

| |

|Photos |

|10 recent photographs (required for evaluation) |

|Maximum 30 |

| |

|Video |

|edited video (maximum 10 minutes) (strongly encouraged for evaluation and visibility) |

|Maximum 60 minutes |

| |

|Audio |

|- |

|Maximum 60 minutes |

| |

|Maps |

|- |

|Maximum 3 |

| |

|Books |

|- |

|Maximum 3 |

| |

| |

|Regrettably, materials in excess of the maximum quantities listed in the “Supplementary materials” category cannot be accepted by UNESCO. In |

|sending materials, clearly distinguish the primary materials from any supplementary materials you may wish to include. None of the materials will |

|be returned to the submitting States. |

|b. Cession of rights including registry of items |

|Primary materials must be accompanied by a non-exclusive cession of rights document granting worldwide rights to UNESCO to use the materials (see |

|Form ICH-07). The ICH-07 form must be submitted in English or French, without alteration of any kind to the text and be signed by an authorized |

|signatory. The cession of rights must include a registry of the items submitted, describing for each item: |

|identifier (file name and/or reference) |

|copyright information, including creator’s name |

|date of creation |

|caption (in English or French) |

|Supplementary materials should, whenever possible, also be covered by a non-exclusive cession of rights to UNESCO, including the same identifying |

|information. |

|c. List of additional resources |

|Submitting States may wish to list the principal published references, using standard bibliographic format, as well as websites or multimedia |

|resources providing supplementary information on the element. |

|Not to exceed one page. |

|El Apu de las Nieves (book, 2 copies) |

|A donde viajan los dioses. Una peregrinación al Qoyllur rit’i en Perú (book, 1 copy) |

|Protejamos la naturaleza y nuestro patrimonio cultural vivo (calendar, 4 copies) |

|Calendario de la Municipalidad Distrital de Ocongate (calendar, 1 copy) |

|Señor Qoyllurit’i (poster, 4 copies) |

|I Congreso de la Hermandad del Señor de Qoyllurit’i – Conclusiones / First Congress of the Brotherhood of the Lord of Qoyllurit’i: Conclusions. |

|(Booklet, 5 copies) |

|II Congreso de la Hermandad del Señor de Qoyllurit’i – Conclusiones / Second Congress of the Brotherhood of the Lord of Qoyllurit’i. Conclusions.|

|(Booklet, 4 copies) |

|CD containing photographs of the meetings carried out among the members of the institutions that represent the pilgrims with the representatives |

|of the municipalities and the officers of the NIC during the process of filling the forms for the inscription. (1 copy). |

|Contact information |

|a. Contact person for correspondence |

|Provide the name, address and other contact information of the person responsible for correspondence concerning the nomination. If an e-mail |

|address cannot be provided, the information should include a fax number. For multi-national nominations provide contact information for one person|

|designated by the States Parties as the main contact person for all correspondence relating to the nomination (request for additional information,|

|etc). For multi-national nominations, also provide contact information for one person in each State Party. |

|Dr. Cecilia Bákula Budge |

|National Director |

|Instituto Nacional de Cultura |

|Av. Javier Prado Este 2465 |

|Lima 41 |

|Peru |

|e-mail: cbakula@inc.gob.pe |

|b. Competent body involved |

|This section should provide the name, address and contact information of the competent body (agency, museum, institution, or manager) with |

|responsibility for the local management and safeguarding of the element. |

|Instituto Nacional de Cultura |

|Av. Javier Prado Este 2465 |

|San Borja |

|Lima 41 |

|Peru |

|c. Concerned community organization(s) or representative(s) |

|Provide the name, address and other contact information of community organizations or representatives, or other non-governmental organizations, |

|who are concerned with the element such as associations, organizations, clubs, guilds, steering committees, etc. |

|Instituto Nacional de Cultura |

|Av. Javier Prado Este 2465 |

|San Borja |

|Lima 41 |

|Peru |

|Hermandad del Señor de Qoyllurit'i |

|Parroquia Santiago Apóstol de Urcos |

|Jr. Belaúnde s/n, Urcos |

|Quispicanchi |

|Cusco |

|Peru |

|Municipalidad de Ocongate |

|Plaza de armas s/n, Ocongate |

|Quispicanchi |

|Cusco |

|Peru |

|Municipalidad de Ccarhuayo |

|Plaza de Armas s/n, Ccarhuayo |

|Quispicanchi |

|Cusco |

|Peru |

|Signature on behalf of the State Party |

|The nomination should conclude with the original signature of the official empowered to sign it on behalf of the State Party, together with his or|

|her name, title and the date of submission. |

|In the case of multi-national nominations, the document should contain the name, title and signature of an official of each State Party submitting|

|the nomination. |

|Name: Cecilia Bákula |

|Title: National Director, Instituto Nacional de Cultura |

|Date: 13 August 2010 (last revision) |

|Signature: |

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