Every dead has its day

Every dead has its day

By Edina A.T. Strum
Arizona Daily Wildcat
November 1, 1996

Karen C. Tully
Arizona Daily Wildcat
Paper wreath made in memory of loved ones by Aguero

"El D'a de los Muertos" (The Day of the Dead) is a time to remember the past. A time to look to the future. A time to celebrate life.
The holiday actually spans two days, November 1 and 2; while both days honor the dead, the first, known as "El D'a de Todos Santos" (All Saints Day), is reserved for the "angelitos," or angels. They are the children who died in innocence. November 2, "El D縱 de los Fieles Difuntos" (All Soul's Day) remembers both the adults and children.
"El D'a de los Muertos" has its origins in the traditions of the pre-Columbian indigenous people of Central America. Before the Spanish Conquistadors came to their land, the holiday was a time to celebrate the transition from the uncertainty of this world into the peace found in death.
The Spaniards accepted these ceremonies, but melded them with their own, which focused not on death, but on the transition into the long darkness of winter.
Today the holiday is celebrated throughout the world in cultures with ties to the Spanish and indigenous cultures, but the style of celebration varies from region to region - ranging from an all night fiesta to a somber memorial.
However, some practices transcend geographic boundaries, such as the cleaning and decorating of grave sites.
Artist Marna Virginia Rasc▋ Aguero, who has placed a traditional altar to her family on display for public viewing at the Arizona Historical Society, shared her family's "El D'a de los Muertos" celebrations.
Aguero was born in Vacachi, Sonora but has family throughout Mexico and Arizona.
Her family's celebrations are typical of the joyous festivals found in the heart of Mexico.
The focal point of her exhibit, the altar, is an elaborate, vibrant tribute to her grandmother Mar縱 El▃ia Gallego Pico de Peralta.
The altar is an array of photos, candles, paintings of saints and flower petals blanketing the scene. The only reminder that this tribute involves death, is the black lace ribbon marking the boundary of the exhibit.
"As a child we went to the cemetery in Cananea, Sonora to clean the graves on October 31. Then, on November 1 we stayed out at the grave sites all night," she said.
After the graves were cleaned, the family decorated them with flowers, usually marigolds and mums, to envelop the graves in a yellow glow. The children also learned to make wreaths of multi-colored paper flowers.
Aguero made some of these paper wreaths for her museum exhibit to "celebrate how I remember it when I was 10," she said.
"It is a very festive celebration of life. We all die so why fear it? Why worry?"
The altars traditionally include photos, candles, food, flowers and cherished items of the deceased. These are known as "ofrendas," or offerings to the deceased.
Spanish influence added clothing, household goods and farm equipment to the offerings.
Alba Nora Martinez, adjunct lecturer in the Spanish and Portuguese and the Language, Reading and Culture departments, said the altars were a "preparation for the winter and an offering of all that they had to the dead."
But Martinez noted that in some parts of northern Mexico, such as Monterrey, Nuevo Le▋, her birth place, altars are not erected. The holiday takes on a more somber tone in those regions.
Her family marked the holiday by cleaning the graves, preparing foods to take to the grave site and spending the holiday in silent prayer.
"For my family it's a sad celebration," Martinez said.
Aztec folklore says that during "El D'a de los Muertos" the spirits of the dead actually come to the celebrations, as evidenced by candles burning higher than usual and unexpected sounds floating through the air.
The belief that the spirits are present is the basis of another tradition that crosses regional divisions - the baking of "Pan de Muerto" (Bread of the Dead). This is an egg bread topped with powdered sugar that represents the connection between the Eart h and man because bread comes from the seed planted in the soil and raised by the hands of man.
"Calaveras de azecar" (skulls of sugar) also adorn the altars. Unlike the stark bone skulls seen at Halloween, the "calaveras" are painted with bright colors. After the holiday they are kept as a remembrance by most, but the children often find the sugar too tempting to resist and sneak a midnight snack.
By the end of the second day, the graves are all freshly cleaned and decorated, families have mourned their loved ones and set aside food and materials for the winter, but the festivities are not quite done for the people living deep within Mexico.
On November 3, families there gather the remaining food into a basket and take the children out to visit their godparents and neighbors and exchange food. This is known as "Dar la calavera" and resembles the trick or treating done Halloween night in the U nited States.
Martinez was not sure if this resemblance between the holidays is merely coincidental.
The final ritual of the holiday involves the community coming together at night - lighting torches, yelling and running through town because they are afraid the spirits may have enjoyed their reception too much. In theory, the spirits will be scared back into their resting places.

Aguero's exhibit can be seen at the Arizona Historical Society, at the corner of Park and Second avenues, through December 20. For information call 628-5774.