Tales From Aztlantis
Episode 36: Day of the Dead is Subversive Spirituality!
Day of the Dead is Subversive Spirituality!
Long before the arrival of Europeans, some of the Indigenous Mesoamerican traditions of honoring the dead were celebrated with two specific feasts: Mikailwitl (feast of the dead), and Wey Mikailwitl (great feast of the dead). These feasts were celebrated in early August through mid-September. In fact, we are currently in the “month” of Mikailwitl right now, as it began on August 8th or the day Chikome Kozkakwawtli in the ancestral Mexika calendar. These celebrations were dedicated to honoring the dead through dance, song, and offerings of food and drink. Altars and burials were adorned with marigolds, a sacred flower thought to attract the spirits so that they might enjoy the offerings left in their memory.
Today, these celebrations have been blended with Catholic traditions, and take place on All Saints Day and All Souls Day. Many think that Mikailwitl and Wey Mikailwitl were absorbed into the Allhallowtide (All Saints Day and All Souls Day) under the direction of the Catholic Church, as these Christian holidays also involve honoring the dead. Unfortunately, this popular claim is often repeated without any evidence to back it up. For example, a column about Dia de Muertos published on the website weareyourvoicemag states “in an attempt to convert the natives to Catholicism, the Spanish colonizers moved the celebration to November 1 and 2 (All Saints Day), which is when we celebrate it currently.”
But is this how it really happened? Listen and find out as we explore the different ways that our ancestors negotiated and navigated the colonial process by masking their rituals and ceremonies behind a catholic facade!
Your hosts:
Kurly Tlapoyawa is an archaeologist, ethnohistorian, cultural consultant, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at Harvard University, The University of New Mexico, Yale University, San Diego State University, and numerous others.
@kurlytlapoyawa
Ruben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus.
Cover art: 1680 Pueblo Revolt at Hopi, Fred Nakayoma Kabotie, 1976. Museum of Indian Arts & Culture, Laboratory of Anthropology, Santa Fe.
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Find us: https://www.facebook.com/TalesFromAztlantis
Merch: https://chimalli.storenvy.com/
Book: The Four Disagreements: Letting Go of Magical Thinking (Amazon)
Day of the Dead is Subversive Spirituality!
Long before the arrival of Europeans, some of the Indigenous Mesoamerican traditions of honoring the dead were celebrated with two specific feasts: Mikailwitl (feast of the dead), and Wey Mikailwitl (great feast of the dead). These feasts were celebrated in early August through mid-September. In fact, we are currently in the “month” of Mikailwitl right now, as it began on August 8th or the day Chikome Kozkakwawtli in the ancestral Mexika calendar. These celebrations were dedicated to honoring the dead through dance, song, and offerings of food and drink. Altars and burials were adorned with marigolds, a sacred flower thought to attract the spirits so that they might enjoy the offerings left in their memory.
Today, these celebrations have been blended with Catholic traditions, and take place on All Saints Day and All Souls Day. Many think that Mikailwitl and Wey Mikailwitl were absorbed into the Allhallowtide (All Saints Day and All Souls Day) under the direction of the Catholic Church, as these Christian holidays also involve honoring the dead. Unfortunately, this popular claim is often repeated without any evidence to back it up. For example, a column about Dia de Muertos published on the website weareyourvoicemag states “in an attempt to convert the natives to Catholicism, the Spanish colonizers moved the celebration to November 1 and 2 (All Saints Day), which is when we celebrate it currently.”
But is this how it really happened? Listen and find out as we explore the different ways that our ancestors negotiated and navigated the colonial process by masking their rituals and ceremonies behind a catholic facade!
Your hosts:
Kurly Tlapoyawa is an archaeologist, ethnohistorian, cultural consultant, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at Harvard University, The University of New Mexico, Yale University, San Diego State University, and numerous others.
@kurlytlapoyawa
Ruben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus.
Cover art: 1680 Pueblo Revolt at Hopi, Fred Nakayoma Kabotie, 1976. Museum of Indian Arts & Culture, Laboratory of Anthropology, Santa Fe.
---
Start for FREE
Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.
Find us: https://www.facebook.com/TalesFromAztlantis
Merch: https://chimalli.storenvy.com/
Book: The Four Disagreements: Letting Go of Magical Thinking (Amazon)
