The Fiesta of St. James is a Roman Catholic celebration. However, by today's standards, this celebration is built on diversity. It incorporates Africans, Hispanics, and the indigenous people. The streets fill with women, men, and children. This traditional celebration did not originate with sugarcane plantations and the growth of slavery. Instead, it originated with the mixing of the Roman Catholic Church and Spanish Empire, both embedded in the African population of Loíza (Zaragoza 1995:6). Everyone is involved.

  The fiesta is considered Catholic because James was a Christian saint. He was a follower of Jesus, and one of his apostles. Mass is held daily at Christian churches throughout the fiesta. During the festival many children are baptized, couples are married and other Christians experience rights of passage. The town renews itself through “festal joy” (Turner 1982:202-203). The Christians try not to forget the original idea of this festivity. The statues of St. James are kept year round in the pueblo church San Patricio. Each statue is carried on the shoulders of four men. It is lifted up into the air, rising above every one else. They are symbols, not icons. They are carried high so they can be seen by everyone. Loízans do not worship these statues. The statues are a way reminding the Loíza African population of their heritage and hardship on the island. Slavery was a huge part of their past and they thank St. James for helping them through it. It symbolizes protection for Hispanic Puerto Ricans. St. James protected their ancestors from invaders. Finally, it is a symbol of the indigenous people, who have to remember the undesired changes that their ancestors faced when the Spanish took over (Zaragoza 1995:7). A native Puerto Rican is not solely an African, Hispanic, or indigenous person. They are a mix of all three. At the same time they are natives of Puerto Rico , they are also United States citizens. Even though this celebration is considered Catholic and African, it is widely known that all the residents of Loíza should attend the celebration.

  The poor town of Loíza has a population around 30,000 people, who are predominantly African (Zaragoza 1995:3). Loíza was set up in the 1500's as a center for sugarcane plantation (4). Once Puerto Rico won its independence from Spain , the black slaves settled in Loíza. Black populations have dominated this town since they gained their freedom as an overseas providence in 1809 (Simpson 2004:17). Much of Loíza's culture stems from its time as a slave center. Many traditions from Africa were brought over the Atlantic in slave ships, and imbedded in Puerto Rican life, such as music and dancing.

  To further expand the diversity of this event, the age sets in the celebration vary from children to elders. Little children run around the streets with their siblings, occasionally coming back to their mother to hide from the monstrous Vejigantes. Older children prefer to associate with their friends (Zaragoza 1995:73). Much like the American tradition of Halloween, they design or purchase frightening masks, depicting the moors. Materials, particularly masks, dominate the celebration (Dorson 1982:33). The children are even represented with their own statue: Santiago de los muchachos .

Men and women participate in the procession of the statues, and they are also represented with their own statues. During this celebration there is a connection of the street life to home life (Zaragoza 1995:73). The men, who work out on the streets, are brought together with women, who typically work in the house. Loíza, and the rest of Puerto Rico , is a patriarchal society. However, for ten days in July and August, the men invite their woman to be equal with them in a public place.

  This fiesta is an opportunity for men to break from work and be together with their families. The streets are packed with horses, motorcycles, bikes, cars, and pedestrians ( Yurchenco 1998:2). Along with many other Puerto Ricans, people from across the globe travel to participate and witness this festival. The traffic through the town does not move because there are too many people on the streets. It is a joyous time and a time that brings out some of the more colorful things in Puerto Rican culture. Dancing happens every night after mass. Most of the costumes are homemade, although today, with the increase in industry, more and more masks and costumes are being sold in stores (Zaragoza 1995:73). Everything is painted with festive colors. The music and noise created by the celebration is loud and joyous. There are brass and steel bands, cars honking their horns to the beat of the drums, and traditional dances to drums at late night parties called bombas ( Yurchenco 1998:4).

  Loíza, like the majority of Puerto Rico , relies heavily on tourism as a source of income. Loíza has a beautiful beach and excellent weather. Many people travel here during the summer to take off time from work, even though Loíza is very poor. The saint embraces all the people who have been absent from Loíza throughout the year, called ausentes ( Zaragoza 1995:68). Natives Loízans, who had moved out of Loíza to another area of Puerto Rico or the United States often return each year for the procession of their saint. Economically, this is a huge boost for the city. The government promotes the celebration and advertises for it. Men are taking time off from work and yet the economy is doing well. Locals and foreigners eat at restaurants, go to bars, purchase costumes, masks, or colorful decorations. The popularity of Puerto Rico grows as the popularity of Loíza grows.

  Celebrations like the Fiesta of St. James occur all over the world. Cities get together for a few days and celebrate a part of their religion. What sets the processions of Loíza apart from these other ceremonies is its mixture of people. This is an important aspect in their culture. Children grow up in a diverse environment and more exposed to different types of people. The African/Christian celebration in Loíza is a representation of daily life.