Feria de Abril
Identity, Class and Conscience in Seville
2023-2025, three consecutive years of observation at Feria de Abril en Sevilla reveals a vibrant yet complex gathering. Beneath colour and music lies a layered social structure that might raise questions about cultural expression, exclusion and conscience.
Performance of Class
Feria functions as a stage for social hierarchy. Private casetas (tents) - most inaccessible to general public - are spaces where elitism is asserted through dress and ritual. Amongst scenes observed were acts of intentional humiliation: socially privileged men - often associated with private casetas - prepared saliva and assumed a stance (as if to pitch a ball), then spat on Roma women selling carnations. These actions were followed by laughter, toasts of manzanilla and boasts of precision. Such behaviour was not isolated: it was ritualistic, visible and unrepentant.
Voices in Crowd
Groups of teenage boys frequently shouted in synchrony: "¡Viva Franco!" ("Long live Franco!"). Far from a relic of history, these chants emerged annually and were met with silence or indifference from nearby adults. In stark contrast, very old attendees frequently spoke of hope that future might transcend ideologies of past. Many expressed joy in the diversity of attendees, celebrated personal freedom and welcomed dialogue over dogma.
Spectacle and Suffering
Discussions about bullfighting revealed deep divides. Numerous individuals, across various social groups, expressed pride in the tradition. Some reminisced in a form of national character or entertainment.
Boundaries and Access
Social boundaries at Feria de Sevilla are enforced. Access to private casetas may be invited, but invitations can be swiftly withdrawn for infractions such as dancing without a partner or speaking openly about religion. Rules of participation may be unspoken, but are rigidly maintained.
Reflections on Structure
Feria de Abril is more than celebration; it is a choreography of belonging, power and exclusion. Many attendees embody hospitality, joy and cultural pride, but others engage in behaviours that raise questions: What do we defend when we defend tradition? Who is permitted to belong? What acts are condoned beneath a guise of festivity? Beauty and generosity; cruelty or spectacle. Does social status license abuse? Is beauty complete—a dance shadowed by silence?