Fiesta de Santa Fe, 2013, The Santa Fe New Mexican

Fiesta

2013

de Santa Fe

T h e S a n ta F e N e w M e x i c a n • www. san t afe n ew mex i c an . co m

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Cover photo Gene Peach

Cover design Deborah Villa Owner Robin Martin Publisher Ginny Sohn

2013

de Santa Fe

Acting editor Bruce Krasnow Editorial creative director Deborah Villa 505-986-3027

Santa Fe Fiesta Song Spanish

editor Craig Smith copy editor Kris Ota

Music by Billy Palau, Spanish Lyrics by Johnny Valdes, Jr.

Advertising advertising director Tamara Hand 505-986-3007

Santa Fe, tus fiestas de septiembre Se celebran en la capital Con Zozobra quemando las penas Ya las fiestas van a comenzar Tus mujeres llenas de alegria Pregonando van su nuevo amor A a luz de grandes luminarias Van cantando con placer esta cancion

marketing director Monica Taylor 505-995-3888 Art department manager Scott Fowler, Dale Deforest, Elspeth Hilbert advertising layout Rick Artiaga Advertising sales Art Trujillo, 505-995-3852 Cristina Iverson, 505-995-3830 Mike Flores, 505-995-3840 Wendy Ortega, 505-995-3892 Stephanie Green, 505-995-3825 nationals account manager Rob Newlin, 505-995-3841 Technology technology director Michael Campbell Production operations director Al Waldron assistant production director Tim Cramer prepress manager Dan Gomez press manager Larry Quintana packaging manager Brian Schultz Distribution circulation manager Michael Reichard distribution coordinator Reggie Perez Web digital development Natalie Guillén www.santafenewmexican.com Address office: 202 E. Marcy St. hours: 8 a.m.-5 p.m. Monday-Friday advertising information: 505-995-3852 delivery: 505-986-3010, 800-873-3372 for copies of this magazine, call 505-428-7622 or email rperez@sfnewmexican.com

Courtesy Fiesta Council

Inside 4 The evolution of Fiesta 6 Fiesta schedule of events 8 Royalty 10 Fashion highlights 12 Zozobra

Si Señor, como no, vamonos al vacilon A bailar y gozar de esta linda poblacion

Santa Fe Fiesta Song English

Music by Billy Palau, English Lyrics by Avalee Turner

In old Santa Fe we have La Fiesta ‘Tis the time for singing, dance and play On this day we do not take la siesta While Zozobra burns the gloom away Steel guitars are softly strumming music Señorita, come along with me Luminarias all are shining brightly At the baile, fancy costumes you will see Si Señor, como no, let’s go out and have some fun And we’ll see Santa Fe in Conquistadores way.

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T he evo lu t i o n o f

Fiesta de Santa Fe

By Dennis J. Carroll You probably think you know what the annual Fiesta de Santa Fe is all about. But the odds are that you may be wrong, or at least only partially right.

“For some people, this is always a religious thing,” said New Mexico State Historian Rick Hendricks. “And for other people, it’s a cultural thing. And then for some people, it’s just blurred.”

In fact, much of the history of Fiesta, as well as New Mexico itself, is blurry. What you see depends on whose eyes you are looking through, and what you hear depends on who is doing the telling. That’s because “history is messy and history in New Mexico is messier than in other places,” Hendricks said — in great part because many historical documents have disappeared over time.

“We suffer from an absence of documentation,” the historian said. “Much of the historical records of New Mexico (as well as Fiesta) no longer exist.” He noted that in the early 1870s, during Territorial Governor William Pile’s efforts to clean out and reorganize the state archives, “some of the documents were given away to wrap meat. Other documents were given away as souvenirs. It’s impossible to trace an unbroken [historical] line.”

Not surprisingly, the further back in history one goes, the cloudier recollection becomes.

It’s generally accepted by historians that what is now known as Fiesta de Santa Fe was born out of a 1712 declaration by Don Juan Paez Hurtado, governor and mayor of Santa Fe de Nuevo Mexico. The declaration created a commemoration of the 1692 reconquest of Santa Fe by Hurtado’s former military commander, Don Diego de Vargas. The Spanish had withdrawn to Juarez in the Native Pueblo Revolt of 1680.

“We know the declaration was made,” said Hendricks, “but the record doesn’t survive of what actually happened [to celebrate it].”

What is known is that since the earliest days of the event, the religious elements have been consistent — a church observance comparable to Roman Catholic feast days such as Corpus Christi. The Marian statue La Conquistadora, originally brought from Mexico to

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Gene Peach

Gene Peach

Santa Fe by Franciscan priests in 1625, has always played a large part, said Andrew Lovato, author of Santa Fe Hispanic Culture: Preserving Identity in a Tourist Town.

De Vargas had sought the Virgin’s intercession for what since has been described as a peaceful resettlement of Santa Fe, although the Native community and some historians have disputed just how peaceful it was.

Into the modern era Much later on, Hendricks said, 1883 marked a turning point for the event. That was when it began becoming something Santa Feans might recognize today. “1883 is a very significant year,” he explained. Before then, the religious celebration had dominated; now, lay elements moved more to the fore.

It also marked when organizers simply began to make things up to suit their plans and needs. The secular Fiesta event that year was called the Tertio-Millenial Exposition, which Hendricks said was supposed to celebrate “the 333rd year of the founding of Santa Fe, which of course it didn’t. The idea was really to promote business and tourism. It was primarily an Anglo thing, to promote New Mexico.”

At that time and in subsequent years, the event merged with the celebration of a popular national holiday. The “idea of celebrating the various cultures sort of coalesces around the Fourth of July,” Hendricks said.

The first documented use of the term Fiesta came in 1904, when the then-annual event was organized by the Santa Fe Women’s Board of Trade to raise funds for construction of a public library.

It was probably typical of early 20th-century community and provincial gatherings, which would have included picnics and ice cream socials on the courthouse grounds.

Secular Fiesta lapsed or wasn’t held at all during World War I, though the religious observances continued. The full event was revived and redefined in 1919 when the Museum of New Mexico and the School of American Research become involved. At that point, it became more of “a celebration of the community’s tricultural heritage,” Hendricks noted.

Courtesy Fiesta Council

However, Lovato pointed out that those who resurrected the civic and community elements of Fiesta in the early 1920s were not locals. “They (were) Eastern-educated non-natives.” Because of that, participation by many locals, especially Hispanics, dropped off.

“They didn’t like the idea that it (was) being redefined by outsiders.”

Lovato said that during the ‘20s, the Hispanic population found an unusual ally in “artists, writers and free-thinkers” newly arrived in Santa Fe. Together they created a rival fiesta they called El Pasa Tiempo. From that has sprung what we know as Fiesta today — including the Hysterical-Historical Parade (Desfile de la Gente), the Pet Parade (Desfile de los Niños) and the annual burning of Will Shuster’s Zozobra.

Controversy and conciliation Lovato said that during the late 1950s and ‘60s, Fiesta fell out of favor with the church over its commercial aspects, prompting the archdiocese to withdraw its support in 1964. After assurances from the Fiesta Council that more emphasis would be placed on religious celebrations, the church reinstated its support in 1966.

Over the decades, Pueblo peoples’ attitudes toward Fiesta have generally ranged from tolerance to hostility, Lovato noted. In the early 1990s Herman Agoyo, executive director of the Eight Northern Pueblos Council, stated that the event still smacked of oppression and “should be done away with.”

Such criticism prompted church officials to give La Conquistadora an added name, Our Lady of Peace, and add a Mass of Reconciliation to Fiesta events. “A greater effort was made to present Indians and Spanish as equals,” Lovato noted.

As for the future, both Lovato and Hendricks expect Fiesta to continue to reflect Santa Fe’s evolving cultural, political and economic climate. “I am sure that more changes will happen to Fiesta,” Lovato said. “The Fiesta has been a barometer reflecting social and political attitudes in Santa Fe. As Santa Fe has changed, the Fiesta has changed.

“The basic traditions will be there, but the shifts in how the Fiesta will evolve will depend on who lives here. I am sure the one constant that will be there is the religious observances.”

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Fiesta de Santa Fe Schedule

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Children's Pet Pet Parade Children’s Parade (Desfile de los Niños) Desfile de los Niños e Ave nu

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Gran Baile: Featuring AJ Martinez and Taralynn 7:30 p.m., Santa Fe Community Convention Center 201 W. Marcy St. Tickets: $15.

Call 988-1234, or visit the Fiesta Information Booth, August 31-September 7.

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La Merienda (Fashion Show and Reception) Presented by La Sociedad Folklorica de Santa Fe. 3-5 p.m., James A. Little Theater, New Mexico School for the Deaf, 1060 Cerrillos Rd. Tickets: $8 at the door.

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Desfile de Los Niños (Pet Parade) 9-10:45 a.m., Santa Fe Plaza and surrounding streets.

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Thursday

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New Mexico History Museum 113 Lincoln Ave. Free to members of the Palace Guard, $5 non-members, at the door, limited seating.

Call 476-5200.

DeVargas Center

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Historical Fiesta Lecture

6-7 p.m.

September 7

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Lensic Performing Arts Center 211 W. San Francisco St. Tickets: $5.

Call 988-1234, or visit the Lensic Box Office.

Saturday

Historical/Hysterical Historical/Hysterical Parade Parade (Desfile de la Gente) Desfile de la Gente

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Concierto de Mariachi Matinee Two shows: 10 a.m.-Noon and 2-4 p.m.,

Entrada de Don Diego de Vargas 2-3 p.m., Santa Fe Plaza.

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September 4

City, County and State Official Opening of Fiesta 12-12:30 p.m., Santa Fe Plaza.

Guadalu

Wednesday

Free admission for all events unless otherwise noted.

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Mariachi Extravaganza de Santa Fe Featuring Mariachi Los Arrieros and Karliz de Marco.

7:30-10 p.m., The Santa Fe Opera 301 Opera Dr. Tickets: $30-$65.

Call 986-5900.

Pregón de La Fiesta 6-7 a.m., Rosario Chapel, 540 Rosario Blvd.

September 6

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September 1

Friday

Mass of Thanksgiving and Candlelight Procession 7-9 p.m., Cathedral Basilica of St. Francis of Assisi, followed by procession to the Cross of the Martyrs.

10 a.m. Friday/10:45 a.m. Saturday/11 a.m.

Sunday-10 p.m., Santa Fe Plaza.

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Bandstand on the Plaza

Closing Ceremonies 5:15-5:30 p.m., Santa Fe Plaza.

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Fiesta Fine Arts and Crafts Market 9 a.m.-5 p.m., Santa Fe Plaza.

Fiesta Fine Arts & Crafts Market and Food Booths 9 a.m.-5 p.m., Santa Fe Plaza.

Desfile de La Gente (Historical/Hysterical Parade) 1-3 p.m., Santa Fe Plaza and surrounding streets.

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August 31 through September 2

September 6-8

Francis of Assisi, 131 Cathedral Place.

Start/Finish (La Residencia Parking Lot)

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Saturday-Monday (Labor Day Weekend)

Friday, Saturday & Sunday (Fiesta Weekend)

Pontifical Mass

10-11:15 a.m., Cathedral Basilica of St.

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Fiesta Melodrama Various times; The Santa Fe Playhouse 142 E. De Vargas St. Tickets: $30 for August 28 catered Street Party w/Fiesta Council; $20 general admission; $15 seniors/students/teachers/ military; $10 Friday and Saturday LateNight shows.

Call 988-4262, or visit santafeplayhouse.org.

Solemn Procession 9:30-10 a.m., Palace of the Governors (105 W. Palace Ave.) to Cathedral Basilica of St. Francis of Assisi

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August 28 through September 8

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Pre-Fiesta Show 3-7 p.m., Santa Fe Plaza.

Burning of Zozobra 2-11 p.m. (burning at dusk), Fort Marcy Park.

Tickets: $10 general admission, children under 10 free.

Purchase tickets online at burnzozobra. com/buy-my-tickets-now or at local branches of Community Bank.

Information: 855-969-6272.

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Gene Peach

Kristy Ojinaga y Borrego, La Reina, and her court process on the Plaza

Fiesta royalty complete Don Diego de Vargas’ Mission

By Kay Lockridge The man in full military regalia is on his knees before a 31-inch-high wooden statue of the Virgin Mary. He prays, he pleads, he promises that he will proclaim a special ceremony honoring Our Lady — one that will echo through the ages — if he is able to reclaim the disputed territory of northern New Mexico for Spain.

It is 1693, and Spanish Territorial Governor General Don Diego de Vargas is attempting a second entry into Santa Fe in as many years. He and his troops had first returned to northern New Mexico in 1692, after the Spanish spent 12 years in exile in Mexico and what became Texas, when they were defeated in the only successful American Indian revolt, the 1680 Pueblo Revolt.

De Vargas and his men were greeted in August 1692 by what some describe as a brief confrontation that resulted in a fairly peaceful resolution. In fact, several of the Pueblos, which had supported the revolt 12 years earlier, welcomed the Spanish in hopes of support against Navajo and Apache warriors who regularly attacked the Pueblos.

The Spaniards then continued west and, with the onset of winter, headed back south to El Paso. It would be another year 8

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before they trekked back up to Santa Fe, and this time they were met with heavy resistance from the local population. It would take another five years before the reconquest was achieved, and the Pueblo-Spanish War was over.

Our Lady of Conquering Love It also was on this trip that de Vargas brought back the little statue of Mary, which had been taken by surviving Franciscans from Santa Fe during the revolt. Carved from a willow tree in Spain early in the 17th century, the 31-inch-high image first was called Our Lady of the Assumption.

She arrived in Santa Fe with a group of Spanish colonists in 1625 in the care of Franciscan missionaries and was installed in the Church of the Assumption, the first shrine to specifically honor Mary in what became the United States. Not long after that, she apparently acquired yet another title, Our Lady of the Conception, followed by Our Lady of the Rosary.

It was with this title that she escaped Santa Fe in 1680. When de Vargas brought the Our Lady of the Rosary statuette with him in 1692, he bestowed a fourth name: La Conquistadora, Our Lady of

the Conquest.

The Very Rev. Jerome Martinez y Alire, pastor of Nuestra Señora de Guadalupe del Valle de Pojoaque, and former rector of the Cathedral Basilica of St. Francis of Assisi in Santa Fe, has suggested that the literal translation of the Spanish word conquistadora is a poor one.

The phrase Our Lady of the Conquest, he said, “conjures up all the wrong images of violence and military victory. It is much more poetically translated into Our Lady of Conquering Love, a conquest of hearts and all that keeps us apart.”

The journey of Fiesta With the reconquest came the necessity of fulfilling the soldier’s vow. Established by proclamation in 1712, eight years after de Vargas’s death in Spain, the original Fiesta began with a procession, vespers, Mass and merriment. In the intervening years, the pendulum of celebration has swung back and forth between religious commemoration and secular partying.

In 1910, George Washington Armijo was elected to portray Diego de Vargas in the first De Vargas Pageant, which replaced the traditional reconquest celebration. La Reina, Queen of Fiesta, was introduced in the 1920s in an effort to recognize the importance that women, in addition to the Blessed Mother, have in the Roman Catholic faith.

“There weren’t any women in General de Vargas’s entourages back in 1692 or ’93,” said Fiesta Council President Gilbert Romero, “so women were not included in the original proclamation. The role of Reina was created later to inspire young women in their faith and devotion.”

An Indian Princess figure subsequently was introduced to play a significant role in Fiesta, and today that role is appointed by Pojoaque Pueblo to represent reconciliation by and among the pueblos and the Hispanic community.

Fast forward to today, 2013, when de Vargas and La Reina are portrayed by two young Santa Feans: Jason Jamie Lucero, 33, is Don Diego de Vargas and Kristy Ojinaga y Borrego, 25, assumes the role of La Reina. Jolene E. “Cactus Flower” Vigil, 27, is the 2013 Native American Princess.

To achieve their positions, Lucero and Ojinaga y Borrego had to make brief presentations in both Spanish and English to, and answer questions from, the Fiesta Council, which selected the two from five men competing for the position of de Vargas and three women vying for the role of La Reina. Women applicants must be between the ages of 21 and 30, unmarried, with no children. Men must be at least 25 years of age, and “the sky’s the limit above that,” Romero said. They may be married and have children.

The two will retain their positions during the months succeeding Fiesta in September, until the next de Vargas and La Reina are selected. They will visit Santa Fe schools, senior centers, nursing homes and detention centers, in addition to fulfilling their duties during Fiesta week.

“We will carry on and share our traditions and culture; in effect, we are educators and ambassadors of the faith,” said Ojinaga y Borrego. “It’s my obligation to share the faith of the past and promote religious inclusion within the entire community.”

Ojinaga y Borrego, who received her BS degree in business with

Courtesy Fiesta Council

Jason Jamie Lucero is the 2013 Don Diego de Vargas and Kristy Ojinaga y Borrego assumes the role of La Reina.

a concentration in finance from the University of New Mexico in May, was both Athlete of the Year and Homecoming Queen during her senior year at Santa Fe High School, from which she graduated with honors.

She noted that she has actively participated in Fiesta since she was a child, beginning as a model of antique clothing for the La Merienda fashion show. Her mother, Renee Consuelo Borrego y Ojinaga, was a Fiesta Spanish Princesa, and three aunts – Debbie Romero Borrego, Karmella Ojinaga Gonzales and Linda Borrego – portrayed La Reina in years past.

“My grandmother, Delfina Borrego, encouraged and trained me for such participation,” Ojinaga y Borrego said, tears welling in her eyes. “Unfortunately, she died just before I was selected this year, but I know she’s looking down on us.”

La Sociedad Folklorica de Santa Fe and La Sociedad Colonial Española de Santa Fe sponsored Ojinaga y Borrego in the competition. “Kristy is special, and we knew she would be a wonderful La Reina,” said Pat Gonzales y Gonzales, a member of both organizations, as well as a member of the Fiesta Council.

Benjamin Baca, La Sociedad Colonial Española de Santa Fe and El Club Real sponsored Lucero, who termed his selection as De Vargas “a great honor.

“Fiesta is a promise kept, and I am proud to be a part of that,” Lucero said. “The role of Don Diego de Vargas is something I’ve considered for a long time, and I felt ready this year. I thought and prayed about this for four or five months, and then knew I was ready to portray Don Diego.”

Gilbert Romero agreed, as did Krystle Lucero (no relation to Jason), secretary of and spokeswoman for the Fiesta Council. “Both (Lucero and Ojinaga y Borrego) were articulate, knowledgeable and just perfect for the parts,” said Krystle Lucero. “They stood out (among the candidates).”

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Fashion highlights of Fiesta Exhibición de Modas y Merienda

By Kay Lockridge If clothes make the man, as the saying goes, it’s generally women who make the clothes— as they have since the founding of Santa Fe more than 300 years ago. And they’re generally the ones who model them, too.

This history is celebrated annually in La Sociedad Folklorica’s “Exhibición de Modas y Merienda,” a highlight of Fiesta — a fashion show followed by an afternoon tea, or merienda, of bizcochitos and hot chocolate. It’s celebrated this year on Saturday, Sept. 7, at the James A. Little Theater on the campus of the New Mexico School for the Deaf.

Both women’s gowns and men’s attire will be displayed on local models. The clothing is drawn from the group’s inventory of more than 200 women’s outfits and 50 suits of men’s clothing, including tuxedos, coats and military uniforms. The collection also includes several bridal gowns from the late 1800s and early 1900s, one with a wreath of wax flowers, another of fine silk from the Far East and yet another of lace, with no zipper: Either the bride slipped it on over her head, or it was sewn together right on her body to fit her figure perfectly.

People today generally are bigger in terms of height and weight than their forebears, so La Sociedad will draw on younger members of their families and guests, as models. Even children and teen-agers may join the parade.

The actual lineup is a surprise every year.

One fairly recent year, there was one groom with no fewer than five brides to escort.

The clothing is stored year-round in a dark, temperature-controlled space to keep the garments safe from dust, sunlight and insects. The members of La Sociedad maintain the inventory and carefully reinspect it before it is worn. They repair it, including rehemming and reinforcing stitching as needed. No outfit ever is cut down or shortened, though. If a donated dress or blouse or coat is beyond repair, the fabric is saved for possible use in maintaining other garments.

The exhibition mirrors a custom common in both Territorial Santa Fe and around the country in the late 1800s: a women’s community gathering to inspect the latest fashions. Since news about clothing trends 10

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Photos courtesy La Sociedad Folklorica

Men’s Armed Services uniforms, 20th century.

A Fiesta rick-rack dress.

If you go WHAT: Exhibición de Modas y Merienda, fashion show and reception.

WHO: Presented by La Sociedad Folklorica de Santa Fe. WHERE: James A. Little Theater (campus of the New Mexico School for the Deaf), 1060 Cerrillos Road.

WHEN: 3-5 p.m. Saturday, Sept. 7.

TICKETS: $8 per person, at the door.

only came over the Santa Fe Trail or up from Texas on the Camino Real, getting a new dress or a fashion magazine was a major event. Sometimes new dress examples would come via dolls dressed in the latest modes, ordered by local dressmakers to spur customers’ business. Ladies would meet and review the new looks, followed by a merienda to build up their strength after an afternoon of strenuous shopping and

decision-making.

La Sociedad was founded in 1935 by Cleofas Martinez y Jaramillo. Its mission is “To collect, preserve and pass on the knowledge of the customs and traditions of our Spanish ancestors (some centuries old), to younger generations and to the general public.” For more information on the group, visit facebook.com/SociedadFolklorica/info.

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By Dennis J. Carroll Every year at Fiesta time, a giant white and black figure with madcap hair and huge eyes sneaks into Fort Marcy Park. It’s Zozobra, or Old Man Gloom, originally created by Santa Fe artist Will Shuster in 1924. He’s there to bring nothing but sorrow to the city — that is, until the populace gathers around to see the huge puppet go up in smoke and flames to chants of “Burn him!”

As he blazes up, Zozobra takes with him hundreds, even thousands of symbols of bad luck that Santa Feans have stuffed inside him — everything from paid-off mortgages and old wedding dresses to memos of office problems or poems recalling sorrows. It’s a heart-warming sight, though recent years have seen a lower live turnout.and complaints about the event’s logistics and price.

But Ray Sandoval of the Kiwanis Club, the organization that oversees “Zozo’s” demise, is bent on returning the event to the fun and frolic its creator originally intended. “We really want to focus on being better hosts,” Sandoval said. “Part of being a better host is to let the community have better access to Zozobra.”

In 2013, Santa Feans will experience a Zozobra that hearkens back to the events of the 1930s through the ‘40s, and especially the decade of the ‘50s, which Shuster considered the golden age for Old Man Gloom. “Nobody has seen a Zozobra like this since 1959,” promised Sandoval, who is producing the event.

Sandoval said that organizers have delved into Shuster’s journals to create a Zozobra program that promises a shorter, faster-paced event; that incorporates a stronger folklore narrative; and that makes more participation possible by Santa Feans young and old.

This year’s event also will include improved lighting in and around Fort Marcy Park, easily accessible shuttle transportation and fewer restrictions on food coolers and strollers. Most importantly, there will be a reduced ticket price of $10, cut in half from last year.

Since the Kiwanis cut the price to draw more spectators, the city of Santa Fe agreed not to stream the burning live on the Internet, but will continue to broadcast it on the city’s publicaccess channel.

“From a philosophical point, we can’t really have the community coming together

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Zozo t n e m e t i c x ns with e

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Photos courtesy Fiesta Council

if people are staying home and watching it on the Internet,” Sandoval said. “We’re setting up this grand party. We need those 30,000 people to come out,” he added, referring to the estimated number of local people who viewed Zozobra live on the Internet last year.

As part of increased inclusiveness, the annual art contest for Zozobra images was opened to the entire community. It attracted 56 entries from adults and 290 offerings from children.

“We made the mistake of being too closed off [in the past],” Sandoval said. “What we wanted to do was really open up and have fun with the building of Zozobra and really get everybody excited about what we are doing.”

Taking another page from Shuster’s journals, the Kiwanis Club this year formally invited Zozobra to his own roast, which had been part of the event in the 1930s but disappeared shortly before World War II. “That answers the question, ‘Why does Zozobra show up in a bow tie and a cummerbund?’” Sandoval said. The event is formal.

Shuster and his friend, E. Dana Johnson, a New Mexican editor, created a narrative in which the newspaper published accounts of Zozobra lurking about in the hills, “eating sheep and bothering folks,” Sandoval said. “And the only way to get him out of hiding was to invite him to the best party the city has, and of course that’s Fiesta.”

According to Shuster’s revived script, Zozobra accepts the invitation because he sees it as a chance to spread gloom and rain down havoc just when Santa Feans are at their happiest: celebrating Fiesta. But when he shows up at the party, things really start popping.

“People are going to see a Zozobra burning

If you go WHAT: Burning of Zozobra.

WHERE: Fort Marcy Park.

WHEN: 2-11 p.m. (burning at dusk), Thursday, Sept. 5.

TICKETS: $10 general admission, children under 10 free. Tickets online at burnzozobra.com/buy-my-ticketsnow, or at local branches of Community Bank. Information: 855-969-6272.

that they have never seen before,” Sandoval said. At this year’s event, Zozobra will be animated and flailing about long before the burning ceremony. “There’s a point at which Zozobra just gets fed up and raises up his hands, lets out a growl and everything in the park just goes dark. Shuster liked the surprise of that.”

Other changes planned include lighting Zozobra from the bottom rather than the top, the release of dozens of beach balls, confetti sprayed over the entire field, a flash mob, and an altered appearance of the “little gloomies” — the creatures, played by children, who intend to help Zozobra take over the town.

“It’s at that point that the town realizes that Zozobra has struck the first blow,” said Sandoval, “prompting the Kiwanis president to ring a gong and launch a single firework as a distress call to summon reinforcements to battle the giant.” What ensues is a classic battle between good and evil before “Zozo” finally goes up in flames, taking last year’s worries with him.

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