![]() But, according to Mexican historian Claudio Lomnitz, the comparison of sugar skulls to Aztec skulls is a modern development. Some Mexican and Chicano/a intellectuals and artists have associated contemporary Mexican skull imagery with Mexico's indigenous past as a decolonialization strategy, preferring to identify with the country's indigenous rather than European history. It is often said that Mexico's skull imagery has Aztec origins, although there is scant evidence to support these claims. Thus, the celebration is not uniquely Mexican, although Mexico certainly has unique aspects of the celebration such as its famous sugar skulls and calavera (skeleton) imagery. But, if you travel to Guatemala, El Salvador, Bolivia, Ecuador, Peru, or the Andean regions of Columbia and Argentina, for example, you will see thousands of people visiting and picnicking in cemeteries, decorating graves, holding candlelight vigils by family tombs, serenading the dead via itinerant musicians, creating altars in memory of departed loved ones, and walking in processions. celebrations are modeled on Mexican traditions and, as the Latin American country with the largest tourism industry, Mexico's Day of the Dead is best known globally. Some common hemispheric traditions associated with Day of the Dead include visiting cemeteries on November 1 and 2 to decorate family graves picnicking in cemeteries, serenading the deceased in cemeteries via strolling groups of musicians, or holding candlelit vigils in cemeteries creating home altars for the departed attending Catholic Mass or participating in novenas and other Catholic prayers for the deceased walking in street processions preparing special foods and drinks for the occasion having a priest bless family graves and home altars or taking part in ritual dances and games. Whether and how people observe it depends on a combination of factors related to one's geographical location, social class, ethnicity, and spiritual beliefs. Intercultural and Interreligious Dialogue Topic Transatlantic Policy Network on Religion and Diplomacy.Towards a Global Culture of Safeguarding.Religion and the Crisis of Displaced Persons.Politicization of Religion in Global Perspective.The Geopolitics of Religious Soft Power.
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