The Día de los Muertos holiday – traditionally observed in Mexico on November 1st and 2nd – has its roots in indigenous rituals, which to this day continue to permeate the collective memory. As the study “Understanding the History and Traditions of Día de los Muertos” by Kyle Mittan (University of Arizona) reminds us, the celebration was born as a moment “to honor one’s ancestors and those in the community who have passed on in spirit”.
In particular, Professor Michelle Téllez explains that the modern festival developed over the course of approximately 3,000 years, starting from the Aztec ritual called Miccaihuitl, which was both a celebration of the deceased and a moment of harvest.
With the arrival of the Spanish conquerors and Christianization, Catholic elements such as the commemoration of All Saints and the Day of the Dead were added to the ritual. Today’s syncretic form of Día de los Muertos derives from this cultural fusion.
The symbols, the rituals and the profound meaning
The central gesture of the celebration consists in building altars-ofrende (ofrendas) in which photos of the deceased, flowers, beloved foods, water, candles and more generally symbols of the four elements (fire, water, wind, earth) are placed. As Téllez points out:
If you remember them, they never cease to exist.
Among the most representative symbols we find the calaveras (sugar skulls or skull-shaped decorations) and the calacas (figured skeletons), born in the Mexican political culture of the 20th century through the satirical art of José Guadalupe Posada.
The symbolism indicates the transience of life, the life cycle that unites the living and the deceased, and the community’s ability to keep the bond alive with those who are no longer physically present.
Because this party is a “lesson” for Europe
In many European societies, death is often relegated to the dimension of silence or private mourning. On the contrary, Día de los Muertos proposes a different approach: death is not just the end, but becomes an opportunity for active memory, a celebration that unites generations and puts the deceased person back at the centre, even symbolically.
The celebration includes children, adults, elders, communities who together build the ofrenda, tell stories, remember and live. In Europe this type of community approach to remembrance is often absent or limited. Rediscovering it means valorising not only individual memory, but collective memory.
A possible adaptation for the European context
In Italy and Europe – where November 2 is already the Day of the Dead – we could draw inspiration and propose some practices:
The Día de los Muertos celebration invites us to a cultural transformation: from fear of death to celebration of memory. The study shows us how, in addition to colors and symbols, there is a fundamental message: to remember is to continue to exist. Bringing this perspective to Europe means giving new dignity to mourning, strengthening family and community ties, and making memory a living, not passive, gesture.
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