Day of the dead thesis

Many cultures including Mexico believe in life after death. Mexico has created certain. Tribes honored. This is where the first version of Halloween originated. It is designed to honor the dead souls who, it is believed, return to their earthly. For the past several decades, the city of Los Angeles has increasingly become a Latino city as they hosted countless festivals to celebrate the Mexican cultural holidays such as Cinco de Mayo, El Dia de Los Muertos and etc. It takes place on November 1. Neither of these holidays are religious in nature, but each holds their own unique set of symbols and traditions some of which go back hundreds of years.

Both of these holidays are in place to bring the living closer to the dead and to connect the two realms. The origin of Dia De Los Muertos can. Este cuento esta se.

Halloween vs Day of the Dead

All Saints Day, which is celebrated in Guatemala, is a day of celebrating loved ones who have died. This is the when people pray for help from the saints who have passed on. They also pray that those who have died without becoming saints will become saints. Fancy decorations, food, and fun are all joined together to help celebrate this day in Guatemala. The home is. I am going to tell you about a famous, yet kinda eerie celebration that takes place in mexico.

Foreigners have more trouble understanding Dia de Los Muertos than any of Mexico's other celebrations. Other tourists discover that much like Memorial or Remembrance Day in the US, families here visit, clean and decorate graves of loved ones for the …show more content….


Death, and the skeleton represented as Death, is seen in a much different way by the Mexicans than by most other cultures. It is seen in a mocking, cheerful light. A symbol that can be as playful as it is serious, it appears everywhere during dia de muertos as wood, paper mache, sugar, and plastic. Stores and shops all set up large displays to show off their items. There are a variety of decorations, candy, and bread to choose from to prepare for the Day of the Dead feast and to decorate the tombs and gravestones of loved ones. In their decorations, the skull or skeleton is often used.

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They are often made to be grinning or to be doing things like drinking, eating, and even riding horses. The rituals consisting the Day of the Dead DOTD are historically seen as a form of ancestor worship, originally dedicated to the Aztec goddess Queen of the underworld, Mictecachiatl. During the DOTD people get to dress up as skeletons, ghosts, and monsters. Victor Turner viewed this as a form of status reversal, where participants are allowed to mimic the entities that they fear, which in this case entities of the afterlife, unconsciously relating to the very power that threatens them Turner , p.

This form of mimic also allows people to tame their resentment felt over the conditions of inequality and unfairness, this is done by mocking these threatening entities via celebrating death, wearing grotesque masks and costumes. Momentarily creating a balance between death and the people fear it Turner , p. Turner argues that rituals can be a platform for critiquing social structure and an outlet for expressing resentment derived from social inequalities , p. These structures and inequalities can be seen through the lens of suffering, pre-existing structures that define the process of grieving, the inequalities, and helplessness due to the pain of lost ones Turner , p.

Turner adds that the social slate temporarily becomes clean, allowing for social structures in real life to continue without the resentment. These dimensions entertain as well as push the social boundaries.

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Carl Jung suggests that the comedic character or trickster has the ability to create novel meanings, bring light to outdated systems, potential to see things in a new perspective , p. Turner also suggests that monstrous figures and masks are thought provoking, that these images shock and propel participants in thinking about people, relationships, and objects, of which they have taken for granted , p. The calavera is a popular figure in the DOTD festivities, participants may think of the qualities, religious significance, metaphoric properties and the relationship between themselves and this image.

The stage where the ritualist is ambiguous, this in between is called the luminal period, where one is removed from their position, and with that, removed from their old habits of thought, action and feeling Gennep cited in Turner , p. Inspired by Turner, Bruce Kapferer calls this potential space, virtuality , p. Internal processes of rites can have the potency to change, transform, and alter the existential circumstances of individuals and groups beyond the ritual setting Kapferer , p.

This allows ritualists to engage with the structuring and positioning of processes that would be impossible to attend to in the ordinary tempo of lived processes Kapferer , p. Don Handelman states that the more complex a ritual is the more self-organizing it tends to be , p, Self-organization keeps the ritual intact, where autonomy is derived from within the ritual realm rather that without Handelman , p. The more complex and autonomous the more curved, creating its own space, whereas lesser self-organized rituals, the straighter the line as if side by side with sociocultural factors Handelman , p.

Complex rituals have the ability to create a unique arena where time and space acquire a new depth where and when no openings existed before, shifting, reorganizing and ultimately made different Handelman , p. The DOTD consist of many rituals, from cleaning the tombstone to making tamales as an offering. These rituals come together to create a unique space, where new meanings are created, where death becomes something fun and entertaining.

Don Seeman argues that rituals play an important role in theodicy, whenever meaning has been questioned or threatened by circumstance or by pain Seeman , p. Suffering propels the individual to find meaning and looks for ritual virtuosity that confirms this meaning Weber cited in Seeman p.

However, the purpose is not to alleviate the suffering but find a way in which to make the physical pain or personal loss bearable Geertz cited in Seeman , p.

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This is done through rituals which allow a momentary gateway between reality and the imagined ideal world. The pain experienced due to personal loss propels people to seek rituals that explain the suffering and in the case of the DOTD seek alternative experiences to death and grief.

Social systems may create rituals in order to prevent collapse under the weight of grief Geertz cited in Seeman , p. The DOTD helps individuals heal through ritual. Galina Lindquist argues that the journey of ritual healing is an imaginal performance and somatisation play an important role in this process Lindquist , p.

Similarly, memory can be viewed as a embodied self-process which can be presented consciously via visual, auditory and olfactory modalities Lindquist , p. The ritual journey through imagination can allow the participant to alter memory and therefore receive a new experience of the past thus complementing and even replacing the old memory. This reconstitution of memory can equal a reconstitution of the self Lindquist , p. Forgiveness is also an important step in healing. Mexico is the largest Catholic population in the world and without forgiveness, the relationship between God and human would not exist.

In Catholicism, forgiveness can be defined as an 'act of being restored to a good relationship with God others and self, followed by the period of alienation known in Christian tradition as sin' Lindquist , p. The beginning of the process of forgiveness is the movement towards the other and is essential in restoring broken bonds. Within the religious community forgiveness between God and person should result in forgiveness between social persons, therefore restoring the broken fabrics of society Lindquist , p. Rituals have the power to reconstruct experiences and reform participants.

Rituals are conveniently orientated towards exploiting particular symbolic formations in a way that assists in shaping human perception and therefore experience Kapferer , p.

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The ritualist discovers this dynamic potential that may have the potency to transform the experience and the situations that surround them Kapferer , p.