Between 1990 and 1993 the Virgin appeared on the 13th of each month on an oak tree in Gibraleón. In October 1991 the miracle of the dancing sun supposedly took place.
The Virgin of Carmen appeared in 1961 on a pine tree to four little girls in Garabandal. An organisa tion in Pasadena, coordinated by the main seer, treats the tree for processionary caterpillar pests.
Veguetas de las Revueltas, 1987, the Virgin appears to three little girls on a rock. An olive tree has since replaced the original site.
In 1995 the Virgin asks Trinidad Eugenio to come to a cork oak on the 13th of each month. Nobody remembers that site on the La Arboleda estate in Lepe now.
1981, apparition of the Virgin on an ash tree to Amparo Cuevas in Prado Nuevo, El Escorial. 2009, the archbishop of Madrid, Rouco Varela, authorises the celebration of masses.
In the late 60s, the Virgin of Lourdes appears to Pepita Pugés on an old tree in Can Cerdà. The dead trunk is still there today as a relic.
In 1985 the Virgin of the Rosary reveals herself on a pine tree in Alzira. In 1991 the council decides to cut down the tree to prevent gatherings.
J. Casasampere and A. Ruiz, influenced by the hierophanies of El Palmar, have a vision in Sant Vicenç del Horts. The intervention of the Jesuits brings about a schism within this new heterodoxy.

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Replicas | 2009
Lambda Print
70 x 70 cm

Approach to the waves of imitative visions brought about by the “pilgrim missions” (1) of the Virgin of Fatima promoted by the Franco regime (2), which still cast a shadow today. The story of Fatima and her influence can be traced in both the content and the staging of the new apparitions. Thus many visionaries will receive secrets –Aldeamoret, Garabandal–, there will be solar phenomena –El Escorial, Can Cerdà, Gibraleón– or the apparitions will point to sacred trees –Alzira, Lepe–. With no aspiration to taxonomy, Replicas collects the different sites, mostly in the countryside, where these visions, which played the ancient role of providing a sacred place, occurred. Besides being a reflection of the collective unconscious, their messages and symbolism provide a fascinating analogy with the political and social history of the time.

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Aproximación a las oleadas de visiones imitativas que provocarán las "misiones peregrinas" (1) de la Virgen de Fátima promovidas por el franquismo (2), y cuya sombra se alarga hasta nuestros días. La historia de Fátima y su influencia pueden rastrearse tanto en el contenido como en la dramaturgia de las nuevas apariciones. De esta forma, numerosos visionarios recibirán secretos –Aldeamoret, Garabandal–, habrá fenómenos solares –El Escorial, Can Cerdà, Gibraleón– o las apariciones señalarán árboles sagrados –Alzira, Lepe–. En Réplicas se recogen sin un afán taxonomizador los distintos emplazamientos, mayoritariamente rurales, en que estas visiones, que jugaron el antiguo rol de proveer de un lugar sagrado, tuvieron lugar. Los mensajes y el simbolismo de las mismas, además de ser un reflejo del inconsciente colectivo, proporcionan una fascinante analogía con la historia política y social del momento.

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