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The 20th century witnessed the revival of "popular" or "folk" traditions
in the arts of many countries of Latin America. Just as themes associated
with the every-day life of indigenous peoples formed much of the subject
matter of both modernist and indigenist artists' work, the actual
expressions of folk character in art were considered to have the type of
"authenticity" that made them invaluable tools in the nationalist projects
of such nations as Mexico and Peru. There is, of course, a great deal to
analyze in the manipulation (and even invention) of folk traditions,
especially when they are controlled by official sources. Nonetheless, a
certain suspension of skepticism is also demanded when examining some of
the most salient examples of folk culture in Latin America. Today's
lecture will deal with a particularly important and pervasive set of
customs, practices and beliefs in Mexico. These are the rituals associated
with the "Dia de muertos" or the Days of the Dead. The Days of the Dead
occur on Nov. 1 and 2, corresponding to the Catholic commemoration of All
Souls and All Saints Days. At this time the ancestors, deceased friends
and relatives are remembered and celebrated. This celebration is done
within the circle of family and friends and, often, at a cemetery. Many
arts are associated with the Days of the Dead. These include the making of
sugar skulls and other figures of candy in the shape of skeletons. Special
foods, such as the "pan de muertos" (breads for the dead) are manufactured
and eaten at the time. Masses are said and other rituals are
performed. The Days of the Dead celebrations in Mexico (and other
nations) represent the convergence of beliefs, from the pre-Hispanic
celebration of death to the Spanish Catholic insistence on its integral
place within the lives of those on earth. Death is a pervasive presence in
Mexican art and its reflections in the popular traditions associated with
the Dia de Muertos is an essential cultural component of the nation.
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