Since time immemorial
Both Mexicans and Americans have embraced death as a part of their culture. "The Aztecs and Mayans were both warriors, whose traditions involved human sacrifice, which demonstrates casual acceptance of death. Combine this ancient belief with the Catholicism that missionaries brought to their country and funeral attendees will see a relaxed, yet deeply religious regard for death" (Brandes 360). Due to accepting the traditions associated with death, some modern rituals, such as el dia de los muertos (meaning "The Day of the Dead") and Halloween has been defined. How is the American burial and how do they memorialize the dead? How are the Mexican cultures and the Day of the Dead? This paper explores the roots of the traditions by taking a look at how America has incorporated el Dia de los Muertos with Halloween. It also analyzes how Halloween has made the el Dia de los Muertos celebrations to look like a spooky and scary tradition.
The roots of the traditions in relation with The Day of the Dead
The traditions and rituals related to the Day of the Dead date back to 3000 years to the Mexican indigenous cultures. During this time, people had a strong belief in an afterlife and this is evident in multiple Mexican archaeological sites through the ornate manner in which individuals were buried. As demonstrated by Johnston, tombs were usually built beneath homes, meaning that the departed would remain close to their living loved ones. According to the Aztecs, there existed various planes which were interrelated but separate from the one in which we live. They believed that there was a world with nine levels or underworlds and 13 overworlds above the terrain of the earth. Each of these layers had specific gods who ruled them as well as unique characteristics (Gauna 457). Consequently, it was believed that when someone died, the manner in which they died would determine where their soul goes. The individuals considered to be the most fortunate were victims of sacrifice, warriors who died in the line of duty, and women who died giving birth. As a result, in their afterlife, they would be given a reward by reaching the highest plane. The celebrations were a month-long during which the Aztecs would honor their ancestors and leave offerings for them. Ancona argues that these celebrations occurred in August and paid tribute not only to the Lord, but also to Mictlantecuhtli, referred to as the lady of the underworld.
The influence of the Catholic Faith
During the 16th century when the Spaniards arrived in Mesoamerica, they tried to do away with the native religion by introducing Catholic faith. Even though they were not completely successful, their teachings intermixed with the native believes changing the original traditions. The feast associated with the celebration of ancestors and the dead was moved to concur with the All Souls Day (celebrated on 2nd November) and All Saints Day (Celebrated in 1st November) of the Catholic holidays. Similarly, although it is seen as a Catholic holiday, some aspects of the native celebrations are retained (Cano and Avis 898). In addition, a broad range of images in relation to the Day of the Dead seems to mock death. There is iniquitousness in the toy coffins, playful skeletons, and decorated skulls. There exist various images to symbolize the Day of the Dead. One primary symbol of such celebrations is the La Catrina, a female skeleton which is always well-dressed signifying death.
Day of the Dead Today
Today, the celebrations of the Day of the Dead differ from one place to another. Examples of places where these celebrations are practiced include Mixquic, Oaxaca, Michoacán, Patzcuaro, and Janitzio. There is a constant change regarding The Day of the Dead traditions, and the proximity of Mexico to the U.S. has improved the existence of the overlap between the Day of the Dead and Halloween. According to Kelley, "Children dress up in costumes and, in the Mexican version of trick-or-treating, go out to pedir Muertos (ask for the dead)" (Gauna 457). It is a celebration honoring the deceased, whereby people decorate themselves with skeletons that play instruments and dance. Even though other cultures may see this as disrespectful, its purpose is not to undervalue the loss of family members or friends, but instead, it is meant to ease grief and reinforce their belief in the afterlife. In so doing, people honor the deceased with lively celebrations and festivals. They combine Catholicism with indigenous Aztec ritual. Davalos argues that the loved ones of the dead believe that mourning or sadness would be like insulting the dead, therefore, they celebrate the dead's lives with parties, food, drinks, and activities the deceased enjoyed while still alive. The Day of the Dead takes death as a natural part of human life, a continuity of birth, adulthood, or childhood, were one grows up to participate in building the community. During the Day of the Dead, the living considers the deceased as part of the society, awaking them from what they term as eternal sleep to share the festival's celebrations with them. Skulls and skeletons (Calaveras and calacas) are the most familiar symbols of the Day of the Dead, and they can be traced all over during the celebrations. The Calaveras and the calacas are demonstrated often in entertaining situations and fancy clothes, enjoying life.
Involvement of Americans in the Day of the Dead
Similarly, in recent years, Americans are also taking part in the celebrations of the Day of the Dead. In America, visiting the gravesites is not viable because the graveyards are privately maintained and owned, and are also closed during the evening hours. Therefore, people celebrate by constructing altars in their homes and communities, as well as holding a broad range of events. One such event is the "Albuquerque's south valley the Marigold parade and celebration at the West Side Community Center" (Vasquez 311). A large number of American populations is Catholic and recognize the funeral as a crucial part of life. People attend services in large numbers and priests lead them to honor the dead. In rural communities, the celebrations are done at the home of the family where loved ones come to pay respects and strengthen ties with the deceased. Consequently, people decorate the altars with ceramic skulls, flowers, candles, as well as photographs of their loved ones. There are various types of foods placed in the altar, but mostly it consists of favorite treats and dishes the dead loved while on earth. Drinks are also placed on the altar for the dead to quench their thirst after a long and tiresome journey back home. It is customary in many villages to include alcoholic beverages in the altar. Consequently, other spices are considered the spice of life and they have to be included in the food package. Salt is one of the spices which is mostly used for this case and is usually left at the altar after the celebrations. Furthermore, things like the burning copal and the scents of the marigolds are mostly used because it is believed that they are most loved by the dead's spirits and they welcome them back home (Vasquez 311).
Conclusion
Even though the rituals used in celebrating the day are colorful and varied, they display a similar message of celebrating death and their loved ones who are already deceased.
Works Cited
Ancona, George. Pablo Remembers: The Fiesta of the Day of the Dead. Lothrop, Lee & Shepard Books, 1350 Avenue of the Americas, New York, NY 10019 (also available in Spanish--ISBN-0-688-12894-7)., 2013.
Brandes, Stanley. "The Day of the Dead, Halloween, and the quest for Mexican national identity." Journal of American Folklore (2008): 359-380.
Cano, Lucero Morales, and Avis Mysyk. "Cultural tourism, the state, and day of the dead." Annals of Tourism Research 31.4 (2004): 879-898.
Davalos, Scarlett. "Dia de los Muertos." Journal of Undergraduate Social Work Research 2.1 (2018).
Kelley, Kirk, Mary Producer-Sandell, and Rachel Producer-Walchak. "Dia de los Muertos." ACM SIGGRAPH 2003 video review on Animation theater program: part 2-Volume 146. ACM, 2003.
Gauna, Eileen. "El Dia de los muertos: the death and rebirth of the environmental movement." Envtl. L. 38 (2008): 457.
Johnston, Tony. Day of the Dead. Houghton Mifflin Harcourt, 2000.
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