Day of the Dead
“It’s like New Year’s Day for the dead.” That’s how Sherly Turenne sums up the celebration for Ghede spirits, led by Baron Samedi, god of death in Haiti’s Vodun tradition.
He is anticipated with happiness as the protector of children, provider of wise advice and the last best hope for the seriously ill. Celebrated on Nov. 2, along with the Catholic All Souls’ Day, Ghede (GEH-day) is also a day to remember and honor ancestors.
All boons granted by the Ghede must be repaid by this date or they will take their vengeance on you.
About the Ghede:
With a population of 8.5 million, Haiti is 90 percent Catholic and 100 percent Vodun (VOH-doon), a religion that accommodated the practices and principles of captives from Dahomey, Yorubaland, Congo and Angola who were brought to the island during the African slave trade.
The Dahomey/Yoruba term can refer both to the verb gede, to cut through, and igede, incantation, hinting at cutting through to mystery, in this case the mystery of death. Because the Africans combined the elements of their various geographical regions, there came to be in Haiti many Ghedes, several Barons and a creole term referring to a formal god, all referring to the dead and death itself.
Ghedes are part of the pantheon of gods known as Loa (Loh-WAH). Ghede then, as the ruler of death and embodying also the principle of resurrection, governs the preservation and renewal of life. He is sometimes also referred to with affection as Papa Ghede.
People will put on their Sunday best, and go to church first thing in the morning to pray.
Then they will go home and put on the regalia of the ragtag Ghedes, as the spirits of the underworld are often called, or the elegant Baron Samedi (SAHM-dee) in his black, white and purple color scheme. An outfit can be as simple as a white blouse and skirt and purple neck scarf or can include a black top hat and tails, a baton or cane, a red bandanna or multicolored necklaces.
It is also common to wear makeup – painting half the face white with black around the eyes or even just dusting the face with flour. Once dressed, celebrants go to the town cemetery, where those who have ancestors there will clean the tombs of their loved ones and leave food for them in remembrance.
The spiritual adepts, the women called mambos and the men called houngans (HONE-gahn), joined by drummers and singers, will pray at a cross rising from a tomb, the symbol of Baron Samedi, summoning the spirits. And then the partying begins.
The seeming contradiction may be difficult for Americans to comprehend. The god of death, Baron Samedi nevertheless pokes fun at death and with his raunchy humor and suggestive, lewd dancing makes fun of the human passion that brings life.
A typical altar in honor of Ghede would include cigarettes; clarin, a Haitian white rum spiced with habanero peppers; a small white image of a skull; white, black and purple candles; satin fabric in the same colors; crosses; a miniature coffin; sequined bottles and a chromolithograph of St. Gerard, a saint associated with Baron Samedi. No altar would be complete without the requisite top hat and cane.
Preparing a feast
Oakland dance instructor Portsha Jefferson, whose great-grandmother was Haitian, has been celebrating the holiday for years, both at home and as part of a public gathering. She will prepare a veritable feast for her ancestors, including greens, yams, macaroni and cheese, corn bread, red beans and rice, cabbage, baked chicken and fried snapper, with sweet potato pie for their dessert.
She will begin her day by pouring a libation and offering a prayer in thanks and ask for their blessing. Her altar for Ghede will be refreshed with clarin and set with a vase of fresh flowers and a new white candle. Then she’ll pack up her scandalous Ghede outfit, a black gown with silver and purple sequins that is slit on each side to midthigh, borrow the Baron’s top hat and go to the community celebration, which she has been planning with partner Lee Hetelson.
It was started by the Petit la Croix dance company’s Blanche Brown, who taught Haitian dance in the Bay Area for decades; Jefferson, who took it over in 2003, sends out an e-mail to adepts and dancers asking for volunteers.
“I have people set up on the day-of – decorations, constructing the altar, food preparation, hiring musicians, graphic designers for flyers, administrators for marketing,” she said.
Many community celebrations feature special performances, costume contests, dancing and dance workshops, along with the opportunity to have fun. A Ghede feast is a chance for drummers to play and dancers to dance. It has become really popular, with people wearing Ghede’s clothes.
The party also seems to have a spiritual impact on participants. “I’ve been surprised to hear that people – after dancing- it would lighten up their spirit or help them get through whatever problem they were having at the time.”
In Haiti, preparations had been go on for weeks. At traditional worship sites, called hounfours (HOWN-for), devotees prepare the altar with drapo (flags or cloth) in black, white and purple, lay out Ghede’s attire, and soak habanero peppers in vinegar or water to later be added to clarin for the drink few but the Ghedes can bear to swallow.
The food placed around the altar is very important. It is also important that all the things for other gods are put away. This is to make sure that all of The Baron’s needs are there for when he comes.
Spiritual revellers wear white face paint and drink spicy rum during the two day festival. Devotees can be seen eating glass, carrying dead goats, and drinking from bottles of rum infused with fiery peppers at the spiritual bash.
The Haitians head to a sprawling cemetery in the country’s capital of Port-au-Prince, where voodoo priests and priestesses gather around what is thought to be the nation’s oldest grave.
A man dressed as a “Gede”, or spirit of voodoo, greets people as they enter the cemetery
They then light candles and start small fires to recall the spirit of Baron Samedi the guardian of the dead.
The Day of the Dead festival takes place on November 1 and November 2, when voodoo followers remember relatives who have passed away and asks spirits to grant them favours or offer them advice.
Vendors set up in the cemetery and sell things such as rum, candles and rosary beads.
- 2 cups powdered sugar
- 1 egg white
- 1 TBSP. corn syrup
- 1/2 tsp. vanilla
- 1/3 cup cornstarch
- colored icing
- 1 fine paintbrush
Sift powdered sugar. Mix the egg white, corn syrup, and vanilla in a very clean bowl, then add the powdered sugar with a wooden spoon. When almost incorporated, start kneading with the tip of your fingers until you can form a small ball. Dust with cornstarch on board. Keep on kneading until smooth, then form into skull shapes. Let dry completely, then paint with colored icing, including the names of the people you are giving them to.
In Italy, the sine qua non of All Souls’ celebrations is a cookie called “Ossi di Morto,” or “Bones of the Dead.”
Here’s a recipe:
- 1 1/4 cups flour
- 10 oz almonds
- 1/2 cup sugar
- 1 oz pine nuts
- 1 TBSP butter
- A shot glass full of brandy or grappa
- The grated zest of half a lemon
- One egg and one egg white, lightly beaten
Blanch the almonds, peel them, and chop them finely (you can do this in a blender, but be careful not to over-chop and liquefy).
Combine all the ingredients except the egg in a bowl, mixing them with a spoon until you have a firm dough. Dust your hands and work surface with flour, and roll the dough out between your palms to make a “snake” about a half inch thick. Cut it into two-inch long pieces on the diagonal. Put on greased and floured cookie sheet, brush with the beaten egg, and bake them in a 330-350 oven for about 20 minutes. Serve them cold. Because they are a dry, hard cookie, it is good to serve these with something to drink.
As usual with big Catholic Feast days, food is involved with the day, with many Catholic families having picnics near their loved ones’ graves. Traditional foods include “Soul Food” — food made of lentils or peas.
Basic Split Pea Soup (serves 4)
- 1 cup chopped onion
- 2 cloves garlic (optional)
- 1 teaspoon vegetable oil or bacon grease
- 1 pound dried split peas
- 1 pound ham bone
- 1 c. chopped ham
- 1 c. chopped carrots (optional)
- salt and pepper to taste
In a medium pot, sauté onions in oil or bacon grease. (Optional: add garlic and sauté until just golden, then remove). Remove from heat and add split peas, ham bone and ham. Add enough water to cover ingredients, and season with salt and pepper.
Cover, and cook until there are no peas left, just a green liquid, 2 hours. (Optional: add carrots halfway through) While it is cooking, check to see if water has evaporated. You may need to add more water as the soup continues to cook.
Once the soup is a green liquid remove from heat, and let stand so it will thicken. Once thickened you may need to heat through to serve. Serve with either sherry or sour cream on top, and with a crusty bread.
There is a Mexican saying that we die three deaths: the first when our bodies die, the second when our bodies are lowered into the earth out of sight, and the third when our loved ones forget us.
Some believe that the origins of All Souls’ Day in European folklore and folk belief are related to customs of ancestor veneration practiced worldwide. It is practically universal folk belief that the souls of the dead (or those in Purgatory) are allowed to return to earth on All Souls Day. In Austria, they are said to wander the forests, praying for release. In Poland, they are said to visit their parish churches at midnight, where a light can be seen because of their presence. Afterward, they visit their families, and to make them welcome, a door or window is left open. In many places, a place is set for the dead at supper, or food is otherwise left out for them.
In any case, our beloved dead should be remembered, commemorated, and prayed for.
During our visits to their graves, we spruce up their resting sites, sprinkling them with holy water, leaving votive candles, and adorning them flowers (especially chrysanthemums and marigolds) to symbolize the Eden-like paradise that man was created to enjoy, and may, if saved, enjoy after death and any needed purgation.
Today is a good day to not only remember the dead spiritually, but to tell your children about their ancestors. Bring out those old photo albums and family trees! Write down your family’s stories for your children and grandchildren! Impress upon them the importance of their ancestors!
Around the world:
The formal commemoration of the saints and martyrs (All Saints’ Day) existed in the early Christian church since its legalization, and alongside that developed a day for commemoration of all the dead (All Souls’ Day). The modern date of All Souls’ Day was first popularized in the early eleventh century after Abbot Odilo established it as a day for the monks of Cluny and associated monasteries to pray for the souls in purgatory.
Many of these European traditions reflect the dogma of purgatory. For example, ringing bells for the dead was believed to comfort them in their cleansing there, while the sharing of soul cakes with the poor helped to buy the dead a bit of respite from the suffering of purgatory. In the same way, lighting candles was meant to kindle a light for the dead souls languishing in the darkness. Out of this grew the traditions of “going souling” and the baking of special types of bread or cakes.
In Tirol, cakes are left for them on the table and the room kept warm for their comfort. In Brittany, people flock to the cemeteries at nightfall to kneel, bareheaded, at the graves of their loved ones, and to anoint the hollow of the tombstone with holy water or to pour libations of milk on it. At bedtime, the supper is left on the table for the souls.
In Bolivia, many people believe that the dead eat the food that is left out for them. In Brazil people attend a Mass or visit the cemetery taking flowers to decorate their relatives’ grave, but no food is involved.
In Malta many people make pilgrimages to graveyards, not just to visit the graves of their dead relatives, but to experience the special day in all its significance. Visits are not restricted to this day alone. During the month of November, Malta’s cemeteries are frequented by families of the departed. Mass is also said throughout the month, with certain Catholic parishes organizing special events at cemetery chapels.
In Linz, funereal musical pieces known as aequales were played from tower tops on All Soul’s Day and the evening before.
In Mexico “Dia de Los Muertos” (Day of the Dead) is celebrated very joyfully — and colorfully. A special altar, called an ofrenda, is made just for these days of the dead (1 and 2 November). It has at least three tiers, and is covered with pictures of Saints, pictures of and personal items belonging to dead loved ones, skulls, pictures of cavorting skeletons (calaveras), marigolds, water, salt, bread, and a candle for each of their dead (plus one extra so no one is left out).
A special bread is baked just for this day, Pan de Muerto, which is sometimes baked with a toy skeleton inside. The one who finds the skeleton will have “good luck.” This bread is eaten during picnics at the graves along with tamales, cookies, and chocolate. They also make brightly-colored skulls out of sugar to place on the family altars and give to children.
Collected from various sources
The pan de muerto (Spanish for Bread of the Dead or Day of the Dead Bread) is a type of bread from Mexico baked during the Dia de los Muertos season, around the end of October and the official holiday is celebrated on November 2. It is a soft bread shaped in round loaves with strips of dough attached on top (to resemble bones), and usually covered or sprinkled with sugar.
Another bread in the form of a sphere on the top represents a skull. The classic recipe for Pan de Muerto is a simple sweet bread recipe with the addition of anise seeds.
Pan de Muerto is sometimes baked with a toy skeleton inside. The one who finds the skeleton will have “good luck.” This bread is eaten during picnics at the graves along with tamales, cookies, and chocolate.
- 1/4 cup milk
- 1/4 cup (half a stick) margarine or butter, cut into 8 pieces
- 1/4 cup sugar
- 1/2 teaspoon salt
- 1 package active dry yeast
- 1/4 cup very warm water
- 2 eggs
- 3 cups all-purpose flour, unsifted
- 1/2 teaspoon anise seed
- 1/4 teaspoon ground cinnamon
- 2 teaspoons sugar
Instructions: Bring milk to boil and remove from heat. Stir in margarine or butter, 1/4 cup sugar and salt.
In large bowl, mix yeast with warm water until dissolved and let stand 5 minutes. Add the milk mixture.
Separate the yolk and white of one egg. Add the yolk to the yeast mixture, but save the white for later. Now add flour to the yeast and egg. Blend well until dough ball is formed.
Flour a pastry board or work surface very well and place the dough in center. Knead until smooth. Return to large bowl and cover with dish towel. Let rise in warm place for 90 minutes. Meanwhile, grease a baking sheet and preheat the oven to 350 degrees.
Knead dough again on floured surface. Now divide the dough into fourths and set one fourth aside. Roll the remaining 3 pieces into “ropes.”
On greased baking sheet, pinch 3 rope ends together and braid. Finish by pinching ends together on opposite side. Divide the remaining dough in half and form 2 “bones.” Cross and lay them atop braided loaf.
Cover bread with dish towel and let rise for 30 minutes. Meanwhile, in a bowl, mix anise seed, cinnamon and 2 teaspoons sugar together. In another bowl, beat egg white lightly.
When 30 minutes are up, brush top of bread with egg white and sprinkle with sugar mixture, except on cross bones. Bake at 350 degrees for 35 minutes.
Makes 8 to 10 servings.
Recipe found at: AzCentral
According to Japanese Buddhist belief, every summer at this time spirits of the dead return to visit their families. O-Bon is a Buddhist ceremony for welcoming back and appeasing the souls of our ancestors.
During the course of this festival, the souls of the dead are guided home, feted for several days, and then sent back to the spirit world.
The formal name of this festival is Ura-Bon, and generally falls on Aug 13 thru Aug 15. Depending on the region, however, the Bon Festival may be held one month earlier, or July 13th-15th.
The word O-Bon has its roots in the Sanskrit word ullambana, which means ‘deliverance from suffering’. The festival combines early Buddhist rituals designed to rescue the souls of the dead from hell, with native Japanese agricultural rites and the Shinto tradition of welcoming back the souls of ancestors in late summer.
Traditionally, the bones of the deceased are placed in individual urns and kept with their ancestors in a family tomb (ohaka). For several consecutive evenings during the week of O-Bon, paper lanterns painted with the family crest are hung to guide the ancestral spirits to the ohaka.
Alternatively, small welcoming fires (mukaebi) may be lit at the entrance to the home, or in front of the gate early on the evening of the 13th to receive the souls of the ancestors.
It is also customary at this time to clean the family grave and present fresh flowers and incense. Those who are unable to travel to their family burial place may instead spruce up the domestic altar. Houses are cleaned and decorated and a place is sometimes set at the family table for the recently departed.
Although many Japanese also hold Shinto beliefs, it is Buddhism that is associated with rituals concerned with death. Therefore it is the Buddhist household altar — the butsudan — that remains the focus of attention during O-Bon.
Offering stands and a small tray with tiny dishes for the symbolic meals offered to the ancestors are brought out, and a special shelf (Shoryodana or ‘Shelf of Souls’) is set up in front of the altar; it is here that, for the duration of O-Bon, the spirits are believed to dwell.
At the end of three days (on the 16th), the lanterns are again set out to guide the spirits back, and an okuribi (farewell) fire is lit to see off the souls of the ancestors.
Collected from various sources including Mythic Maps
Although it’s customary in many traditions to spend time at the grave site, cleaning, caring, and sometimes bringing offerings of food and drink, particularly during Day of the Dead celebrations, (or any of other days specifically set aside to honor the dead), a more direct method was used in ancient Greece.
Create a blend of olive oil, honey, and spring water. This may be poured directly onto the grave, or poured through a tube into the grave. Meanwhile the living should picnic nearby while sharing remembrances of the deceased.
The Day of the Dead (El Día de los Muertos in Spanish) is a Mexican and Mexican-American celebration of deceased ancestors which occurs on November 1 and November 2, coinciding with the similar Roman Catholic celebrations of All Saints’ Day and All Souls’ Day.
While it is primarily viewed as a Mexican holiday, it is also celebrated in communities in the United States with large populations of Mexican-Americans, and to a lesser extent elsewhere in Latin America.
Despite the morbid subject matter, this holiday is celebrated joyfully, and though it occurs at the same time as Halloween, All Saints’ Day, and All Souls’ Day, the mood of The Day of the Dead is much lighter, with the emphasis on celebrating and honoring the lives of the deceased, rather than fearing evil or malevolent spirits.
HISTORY OF DAY OF THE DEAD
The origins of the celebration of The Day of the Dead in Mexico can be traced back to the indigenous peoples of Latin America, such as the Aztecs, Mayans Purepecha, Nahua and Totonac.
Rituals celebrating the lives of dead ancestors had been performed by these Mesoamerican civilizations for at least 3,000 years. It was common practice to keep skulls as trophies and display them during rituals to symbolize death and rebirth.
The festival which was to become El Día de los Muertos fell on the ninth month of the Aztec Solar Calendar, near the start of August, and was celebrated for the entire month. Festivities were presided over by the goddess Mictecacihuatl, known as the “Lady of the Dead”. The festivities were dedicated to the celebration of children and the lives of dead relatives.
When the Spanish Conquistadors arrived in Central America in the 15th century they were appalled at the indigenous pagan practices, and in an attempt to convert the locals to Catholicism moved the popular festival to the beginning of November to coincide with the Catholic All Saints and All Souls days. All Saints’ Day is the day after Halloween, which was in turn based on the earlier pagan ritual of Samhain, the Celtic day and feast of the dead. The Spanish combined their custom of Halloween with the similar Mesoamerican festival, creating The Day of the Dead.
DAY OF THE DEAD TRIVIA
The souls of children are believed to return first on November 1, with adult spirits following on November 2.
Plans for the festival are made throughout the year, including gathering the goods that will be offered to the dead. During the period of October 31 and November 2 families usually clean and decorate the graves. Some wealthier families build altars in their homes, but most simply visit the cemeteries where their loved ones are buried and decorate their graves with ofrendas, or offerings. These include:
- wreaths of marigold, which are thought to attract the souls of the dead toward the offerings
- toys brought for dead children (los angelitos, or little angels)
- bottles of tequila, mezcal, pulque or atole for adults.
Ofrendas are also put in homes, usually with foods and beverages dedicated to the deceased, some people believe the spirits of the deceased eat the spirit of the food, so after the festivity, they eat the food from the ofrendas, but think it lacks nutritional value.
In some parts of Mexico, like Mixquic, people spend all night beside the graves of their relatives.
Those gifted, like to write “calaveras”, these are little poems that mock epitaphs of friends. Newspapers dedicate “Calaveras” to public figures, with cartoons of skeletons. Theatrical presentations of “Don Juan Tenorio” by José Zorrilla (1817-1893) are also traditional on this day.
A common symbol of the holiday is the skull, which celebrants represent in masks called calacas. Sugar skulls, inscribed with the names of the deceased on the forehead, are often eaten by a relative or friend. Other special foods for El Día de los Muertos includes Pan de Muertos (bread of the dead), a sweet egg bread made in many shapes, from plain rounds to skulls and rabbits.
Honoring the dead occurs in ancient cultures all over the world, and even in modern times it plays an important role in religions. It is founded on the belief that the dead live on and are able to influence the lives of later generations. These ancestors can assert their powers by blessing or cursing, and their worship is inspired by both respect and fear. Rituals consist of praying, presenting gifts, and making offerings. In some cultures, people try to get their ancestors’ advice through oracles before making important decisions.
The dead are believed by the peasantry of many Catholic countries to return to their former homes on All Souls’ Night and partake of the food of the living. In Tyrol, cakes are left for them on the table and the room kept warm for their comfort. In Brittany, people flock to the cemeteries at nightfall to kneel, bareheaded, at the graves of their loved ones, and to anoint the hollow of the tombstone with holy water or to pour libations of milk on it. At bedtime, the supper is left on the table for the souls. In Bolivia, many people believe that the dead eat the food that is left out for them. Some claim that the food is gone or partially consumed in the morning.
The Day of the Dead celebrations in Mexico and other countries can be traced back to the indigenous peoples such as the Olmec, Zapotec, Mixtec, Mexican, Aztec, Maya, P’urhépecha, and Totonac. Rituals celebrating the deaths of ancestors have been observed by these civilizations perhaps for as long as 2500–3000 years. In the pre-Hispanic era, it was common to keep skulls as trophies and display them during the rituals to symbolize death and rebirth.
The festival that became the modern Day of the Dead fell in the ninth month of the Aztec calendar, about the beginning of August, and was celebrated for an entire month. The festivities were dedicated to the goddess Mictecacihuatl, known as the “Lady of the Dead,” corresponding to the modern Catrina.
In most regions of Mexico, November 1st honors deceased children and infants where as deceased adults are honored on November 2nd. This is indicated by generally referring to November 1st mainly as “Día de los Inocentes” (Day of the Innocents) but also as “Día de los Angelitos” (Day of the Little Angels) and November 2nd as “Día de los Muertos” or “Día de los Difuntos” (Day of the Dead).
Many people believe that during the Day of the Dead, it is easier for the souls of the departed to visit the living. People will go to cemeteries to communicate with the souls of the departed, and will build private altars, containing the favorite foods and beverages, and photos and memorabilia, of the departed. The intent is to encourage visits by the souls, so that the souls will hear the prayers and the comments of the living directed to them. Celebrations can take a humorous tone, as celebrants remember funny events and anecdotes about the departed.
Plans for the festival are made throughout the year, including gathering the goods to be offered to the dead. During the period of November 1 and November 2, families usually clean and decorate graves; most visit the cemeteries where their loved ones are buried and decorate their graves with ofrendas, or offerings, which often include orange marigolds called “cempasúchitl.” In modern Mexico this name is often replaced with the term “Flor de Muerto” (“Flower of the Dead”). These flowers are thought to attract souls of the dead to the offerings.
Toys are brought for dead children (los angelitos, or little angels), and bottles of tequila, mezcal, pulque or atole for adults. Families will also offer trinkets or the deceased’s favorite candies on the grave. Ofrendas are also put in homes, usually with foods such as candied pumpkin, pan de muerto (“bread of the dead”) or sugar skulls and beverages such as atole. The ofrendas are left out in the homes as a welcoming gesture for the deceased. Some people believe the spirits of the dead eat the “spiritual essence” of the ofrenda food, so even though the celebrators eat the food after the festivities, they believe it lacks nutritional value. Pillows and blankets are left out so that the deceased can rest after their long journey. In some parts of Mexico, such as the towns of Mixquic, Pátzcuaro and Janitzio, people spend all night beside the graves of their relatives.
Some families build altars or small shrines in their homes. These altars usually have the Christian cross, statues or pictures of the Blessed Virgin Mary, pictures of deceased relatives and other persons, and scores of candles. Traditionally, families spend some time around the altar praying and telling anecdotes about the deceased. In some locations, celebrants wear shells on their clothing so when they dance the dead will wake up because of the noise. Some will dress up as the deceased.
Public schools at all levels build altars with offerings, usually omitting the religious symbols. Government offices usually have at least a small altar, as this holiday is seen as important to the Mexican heritage.
Those with writing talent sometimes create short poems, called “calaveras” (“skulls”), mocking epitaphs of friends, sometimes describing interesting habits and attitudes or some funny anecdotes. This custom originated in the 18th-19th century, after a newspaper published a poem narrating a dream of a cemetery in the future, “and all of us were dead”, proceeding to “read” the tombstones. Newspapers dedicate calaveras to public figures, with cartoons of skeletons in the style of José Guadalupe Posada, a Mexican illustrator. Theatrical presentations of Don Juan Tenorio by José Zorrilla (1817–1893) are also traditional on this day.
Island Pacanda, Lake Patzcuaro Mexico – Dia de los MuertosA common symbol of the holiday is the skull (colloquially called calavera), which celebrants represent in masks, called calacas (colloquial term for “skeleton”), and foods such as sugar skulls, which are inscribed with the name of the recipient on the forehead. Sugar skulls are gifts that can be given to both the living and the dead. Other holiday foods include pan de muerto, a sweet egg bread made in various shapes, from plain rounds to skulls and rabbits often decorated with white frosting to look like twisted bones.
José Guadalupe Posada created a famous print of a figure that he called “La Calavera de la Catrina” (“calavera of the female dandy”), as a parody of a Mexican upper class female. Posada’s striking image of a costumed female with a skeleton face has become associated with the Day of the Dead, and Catrina figures often are a prominent part of modern Day of the Dead observances.
The traditions and activities that take place in celebration of the Day of the Dead are not universal and often vary from town to town. For example, in the town of Pátzcuaro on the Lago de Pátzcuaro in Michoacán the tradition is very different if the deceased is a child rather than an adult. On November 1 of the year after a child’s death, the godparents set a table in the parents’ home with sweets, fruits, pan de muerto, a cross, a Rosary (used to ask the Virgin Mary to pray for them) and candles. This is meant to celebrate the child’s life, in respect and appreciation for the parents. There is also dancing with colorful costumes, often with skull-shaped masks and devil masks in the plaza or garden of the town. At midnight on November 2, the people light candles and ride winged boats called mariposas (Spanish for “butterfly”) to Janitzio, an island in the middle of the lake where there is a cemetery, to honor and celebrate the lives of the dead there.
In contrast, the town of Ocotepec, north of Cuernavaca in the State of Morelos opens its doors to visitors in exchange for ‘veladoras‘ (small wax candles) to show respect for the recently dead. In return, the visitors receive tamales and ‘atole‘. This is only done by the owners of the house where somebody in the household has died in the previous year. Many people of the surrounding areas arrive early to eat for free and enjoy the elaborate altars set up to receive the visitors from ‘Mictlán‘.
In some parts of the country, children in costumes roam the streets, asking passersby for a calaverita, a small gift of money; they don’t knock on people’s doors.
Some people believe that possessing “dia de los muertos” items can bring good luck. Many people get tattoos or have dolls of the dead to carry with them. They also clean their houses and prepare the favorite dishes of their deceased loved ones to place upon an altar.
Collected from various sources.