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Easton Nguyen
Easton Nguyen

Day Of The Dead ^NEW^



Traditions connected with the holiday include honoring the deceased using calaveras and marigold flowers known as cempazúchitl, building home altars called ofrendas with the favorite foods and beverages of the departed, and visiting graves with these items as gifts for the deceased.[9] The celebration is not solely focused on the dead, as it is also common to give gifts to friends such as candy sugar skulls, to share traditional pan de muerto with family and friends, and to write light-hearted and often irreverent verses in the form of mock epitaphs dedicated to living friends and acquaintances, a literary form known as calaveras literarias.[10]




Day of the Dead



Views differ on whether the festivity has indigenous pre-Hispanic roots, whether it is a more modern adaptation of an existing European tradition, or a combination of both as a manifestation of syncretism. Similar traditions can be traced back to Medieval Europe, where celebrations like All Saints' Day and All Souls' Day are observed on the same days in places like Spain and Southern Europe. Critics of the native American origin claim that even though pre-Columbian Mexico had traditions that honored the dead, current depictions of the festivity have more in common with European traditions of Danse macabre and their allegories of life and death personified in the human skeleton to remind us the ephemeral nature of life.[16][12] Over the past decades, however, Mexican academia has increasingly questioned the validity of this assumption, even going as far as calling it a politically motivated fabrication. Historian Elsa Malvido, researcher for the Mexican INAH and founder of the institute's Taller de Estudios sobre la Muerte, was the first to do so in the context of her wider research into Mexican attitudes to death and disease across the centuries. Malvido completely discards a native or even syncretic origin arguing that the tradition can be fully traced to Medieval Europe. She highlights the existence of similar traditions on the same day, not just in Spain, but in the rest of Catholic Southern Europe and Latin America such as altars for the dead, sweets in the shape of skulls and bread in the shape of bones.[16]


Agustin Sanchez Gonzalez has a similar view in his article published in the INAH's bi-monthly journal Arqueología Mexicana. Gonzalez states that, even though the "indigenous" narrative became hegemonic, the spirit of the festivity has far more in common with European traditions of Danse macabre and their allegories of life and death personified in the human skeleton to remind us the ephemeral nature of life. He also highlights that in the 19th century press there was little mention of the Day of the Dead in the sense that we know it today. All there was were long processions to cemeteries, sometimes ending with drunkenness. Elsa Malvido also points to the recent origin of the tradition of "velar" or staying up all night with the dead. It resulted from the Reform Laws under the presidency of Benito Juarez which forced family pantheons out of Churches and into civil cemeteries, requiring rich families having servants guarding family possessions displayed at altars.[16]


Plans for the day are made throughout the year, including gathering the goods to be offered to the dead. During the three-day period families usually clean and decorate graves;[23] most visit the cemeteries where their loved ones are buried and decorate their graves with ofrendas (altars), which often include orange Mexican marigolds (Tagetes erecta) called cempasúchil (originally named cempōhualxōchitl, Nāhuatl for 'twenty flowers'). In modern Mexico the marigold is sometimes called Flor de Muerto ('Flower of Dead'). These flowers are thought to attract souls of the dead to the offerings. It is also believed the bright petals with a strong scent can guide the souls from cemeteries to their family homes.[24][25]


Toys are brought for dead children (los angelitos, or 'the little angels'), and bottles of tequila, mezcal or pulque or jars of atole for adults. Families will also offer trinkets or the deceased's favorite candies on the grave. Some families have ofrendas in homes, usually with foods such as candied pumpkin, pan de muerto ('bread of dead'), and sugar skulls; and beverages such as atole. The ofrendas are left out in the homes as a welcoming gesture for the deceased.[23][25] Some people believe the spirits of the dead eat the "spiritual essence" of the ofrendas' food, so though the celebrators eat the food after the festivities, they believe it lacks nutritional value. Pillows and blankets are left out so the deceased can rest after their long journey. In some parts of Mexico, such as the towns of Mixquic, Pátzcuaro and Janitzio, people spend all night beside the graves of their relatives. In many places, people have picnics at the grave site, as well.


Some families build altars or small shrines in their homes;[23] these sometimes feature a Christian cross, statues or pictures of the Blessed Virgin Mary, pictures of deceased relatives and other people, scores of candles, and an ofrenda. Traditionally, families spend some time around the altar, praying and telling anecdotes about the deceased. In some locations, celebrants wear shells on their clothing, so when they dance, the noise will wake up the dead; some will also dress up as the deceased.


A common symbol of the holiday is the skull (in Spanish calavera), which celebrants represent in masks, called calacas (colloquial term for skeleton), and foods such as chocolate or sugar skulls, which are inscribed with the name of the recipient on the forehead. Sugar skulls can be given as gifts to both the living and the dead.[32] Other holiday foods include pan de muerto, a sweet egg bread made in various shapes from plain rounds to skulls, often decorated with white frosting to look like twisted bones.[25]


A distinctive literary form exists within this holiday where people write short poems in traditional rhyming verse, called calaveras literarias (lit. "literary skulls"), which are mocking, light-hearted epitaphs mostly dedicated to friends, classmates, co-workers, or family members (living or dead) but also to public or historical figures, describing interesting habits and attitudes, as well as comedic or absurd anecdotes that use death-related imagery which includes but is not limited to cemeteries, skulls, or the grim reaper, all of this in situations where the dedicatee has an encounter with death itself.[34][35] This custom originated in the 18th or 19th century after a newspaper published a poem narrating a dream of a cemetery in the future which included the words "and all of us were dead", and then proceeding to read the tombstones. Current newspapers dedicate calaveras literarias to public figures, with cartoons of skeletons in the style of the famous calaveras of José Guadalupe Posada, a Mexican illustrator.[32] In modern Mexico, calaveras literarias are a staple of the holiday in many institutions and organizations, for example, in public schools, students are encouraged or required to write them as part of the language class.[10]


The traditions and activities that take place in celebration of the Day of the Dead are not universal, often varying from town to town. For example, in the town of Pátzcuaro on the Lago de Pátzcuaro in Michoacán, the tradition is very different if the deceased is a child rather than an adult. On November 1 of the year after a child's death, the godparents set a table in the parents' home with sweets, fruits, pan de muerto, a cross, a rosary (used to ask the Virgin Mary to pray for them), and candles. This is meant to celebrate the child's life, in respect and appreciation for the parents. There is also dancing with colorful costumes, often with skull-shaped masks and devil masks in the plaza or garden of the town. At midnight on November 2, the people light candles and ride winged boats called mariposas (butterflies) to Janitzio, an island in the middle of the lake where there is a cemetery, to honor and celebrate the lives of the dead there.


In many U.S. communities with Mexican residents, Day of the Dead celebrations are very similar to those held in Mexico. In some of these communities, in states such as Texas,[44] New Mexico,[45] and Arizona,[46] the celebrations tend to be mostly traditional. The All Souls Procession has been an annual Tucson, Arizona, event since 1990. The event combines elements of traditional Day of the Dead celebrations with those of pagan harvest festivals. People wearing masks carry signs honoring the dead and an urn in which people can place slips of paper with prayers on them to be burned.[47] Likewise, Old Town San Diego, California, annually hosts a traditional two-day celebration culminating in a candlelight procession to the historic El Campo Santo Cemetery.[48]


In Sicily, families celebrate a long-held Day of the Dead tradition called The Festival of the Dead or "Festa dei Morti". On the eve of November 1, La Festa di Ognissanti, or All Saints' Day, older family members act as the "defunti", or spirits of deceased family members, who sneak into the home and hide sweets and gifts for their young descendants to awake to. On the morning of November 2, children begin the day by hunting to find the gifts in shoes or a special wicker basket of the dead called "cannistru dei morti" or "u cannistru", which typically consist of various sweets, small toys, boned-shaped almond flavored cookies called "ossa dei morti", sugar dolls called "pupi di zucchero", and fruit, vegetable, and ghoul shaped marzipan treats called "Frutta martorana". The pupi di zucchero, thought to be an Arabic cultural import, are often found in the shapes of folkloric characters who represent humanized versions of the souls of the dead. Eating the sugar dolls reflects the idea of the individual absorbing the dead and, in doing so, bringing the dead back to life within themselves on November 2. After gifts are shared and breakfast is enjoyed, the whole family will often visit the cemetery or burial site bearing flowers. They will light candles and play amongst the graves to thank the deceased for the gifts, before enjoying a hearty feast. The tradition holds that the spirits of the deceased will remain with the family to enjoy a day of feasting and merriment.[62] 041b061a72


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