In recent years it seems as if the traditions related to Mexico’s Day of the Dead have blurred into the worldwide mainstream Halloween celebrations. We see several “sugar skull” makeup tutorials pop up and chocolate skulls appear in the candy section at the supermarket, pan de muerto, and of course, the traditional bright yellow marigold flower, known in Mexico as cempasúchil appear around the end of October. There has been a resurgence of parades and processions full of hundreds of skeletons. The colorful images of the skulls can be found in coloring books, cookies, and purses, and why not? They’re pretty. But where does this tradition come from and what does it really mean?
A few years ago I had a conversation that proved how some people who have chosen to adopt this holiday only take in its superficial prettiness while disregarding its origins and symbolism. I was in LA of all places, a region full of Mexican heritage and tradition that has been passed on through generations of the past and constantly renewed because of immigration.
“So you worship death?,” I was asked by someone who a minute prior had bragged about their knowledge of the world. “Excuse me?,” I said, because I was sure I had misheard. “Yeah, that’s what Day of the Dead is about, right?”
A million thoughts rushed through my head but I managed to give a quick reply to clarify that the altars made for the night of the 1st of November are not a form of worship, but memorials for family members and loved ones that have passed. But the impression that conversation left me has been proven time and time again when I have been asked about my form of celebrating this particular tradition. There is a curiosity to learn more, and yet once some people find out it’s not morbid, but more of a joyful form of communication and hope to be reunited with who we’ve lost, they choose to only keep the masks, cempasúchil (marigold flowers), and decorations.
Last year I was able to attend a talk by Dr. Araceli Rojas at the British Museum on the traditions of the Ayöök people of the state of Oaxaca. By showing images from several Aztec Codex she showed that the images of the dead and the skulls were humorous and playful, rather than terrifying. She also stated that the actual translation, of what is now referred as Day of the Dead, is actually Day of the Ancestors and, to some extent, of the Grandparents. The community she spoke about has its own way of celebrating, for they believe they receive messages from their family members, regarding possible dangers ahead or messages of love.
The Marigold, also called Cempasúchil in reference to its Nahuatl name which means “flower of twenty petals,” is an important part of this tradition. It starts to appear in markets and street corners in October and by the end of the month it fills most of the spaces in the stands. Though it grows in the wild in the valley of central Mexico, it is also grown in fields to assure protection from unexpected frosts as well as sufficient supply for altars and graveyards. Its bright yellow color is meant to light the way for those visiting from the afterlife, as well as guide their way back.
Another version of this flower grows in a burgundy velvet color that contrasts the more common intense yellow orange. Families begin preparing weeks in advance: they get the right picture in a frame, acquire the right ingredients for their loved one’s favorite meal, collect the candles, sweep the family plot at the cemetery, and of course arrange all the flowers. The first night of November is spent in vigil of prayer and memory of those who have left before us. There is music, tears, and laughter. Stories are told and as the night progresses, we come face to face with the sadness of missing people we love, but the joy of knowing that they continue to live in our hearts and memory.
All images by Pedro Berruecos. You can find more of his beautiful work by visiting his online galleries.
