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Dia de los Muertos: Symbols and Traditions

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Dia de los Muertos: Symbols and Traditions

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The Dia de los Muertos holiday is filled with beautiful symbols, traditions, and imagery. Every detail represents something significant and special in the remembrance of loved ones. Some traditions are rooted in ancient meso-American traditions, some came from Spanish/European cultural traditions, and some have evolved over the 3,000+ years of celebrations. From Monarch Butterflies to native Copalli incense to Cempasúchitl - learn about many of the imagery, symbols, and traditions...

Altar

Many people make altars or "ofrendas" (offerings) in their homes to honor their loved ones who have died. Every ofrenda also includes the four elements: water, wind, earth and fire. Water is left in a pitcher so the spirits can quench their thirst. Papel picado, or traditional paper banners, represent the wind. Earth is represented by food, especially bread. Candles are often left in the form of a cross to represent the cardinal directions, so the spirits can find their way. Every state in Mexico has its own particular way of setting up their ofrendas. In some regions, you can find a flat surface with all the elements on it, while in others you can find several levels. The most common ones have three levels, which represent heaven, earth, and the underworld. With more elaborate ofrendas, you can find up to seven levels.

Ofrenda

(Offering) It is used to refer to the things that are placed on the altar for the spirits. Sometimes the altar itself is referred to as an "ofrenda."

Calavera

A "calavera" is a skull, a "calaverita" is a little skull, and a "calavera de azúcar" is a sugar skull. These are placed on the altar and often have the name of the deceased person inscribed on the forehead. Sugar

Pan de Muerto

(Bread of the Dead): It is one of most associated foods with Day of the Dead and can vary greatly from region to region. It is often placed on the altar but can also be consumed and dunked in coffee or hot chocolate.

Cempasúchitl

("Flor de Muerto"): Is a flower used in Day of the Dead altars and to decorate graves. It grows plentifully at this time of year in Mexico and its pungent odor is said to attract the spirits who come to visit their mortal loved ones on this day. This flower, used since ancient times for its medicinal properties, brings a unique color to the shrine that makes the spirits feel joyful and peaceful. You can find them in orange and purple, representing the earth and grief, respectively. They are also thought to guide the spirits thanks to their potent and fresh scent.

Copal

Copal incense was burned in Mesoamerica in ancient times and is still burned for special ceremonies and is often placed on or near Day of the Dead altars as another olfactory element to draw in the spirits. The word copal comes from the Náhuatl word "copalli" which means, "incense". Copalli incense comes from the copal tree. It symbolizes the transformation from the physical, the tree, to the supernatural, the perfumed smoke. The rising smoke takes the prayers to the heavens and the gods. Pre-Hispanic civilizations such as that of the Aztecs and Mayans placed it in a clay incense burner as food for the Gods. In this ritual, the copal was offered to the four cardinal points and to the Sun to guarantee the protection of the people and gratitude for the crops.

They also used it in various energy cleansing ceremonies, such as temazcales, and to make protective or purifying remedies and incense.

It is placed in the offerings of the Day of the Dead as a purifier of the environment, which allows the spirits of our loved ones to enter the homes without risk.

The scent of copal is believed to be therapeutic. Indigenous communities use the different types of copal to cure headaches; diseases caused by cold or humidity; stomach, toothache, and uterine pain, burns, fever, and breathing problems.

Papel Picado

Decoratively cut paper used in Mexico for all holidays and fiestas. During the "Día de los Muertos" celebration it is placed around the edges of the altar, which adds color to the table. Some say that the four elements are represented with different items at the altar and the movement of the "papel picado" represents air.

Tapete de Arena

In some regions of Mexico sand sculptures or tapestries ("tapetes de arena") are a vital part of the celebration. These are created with sand and pigment and sometimes other elements such as seeds, beans, flower petals and sawdust, and may depict religious themes, but more often depict death in a playful manner. The tradition of making tapetes originated in Spain as part of the Catholic feast of Corpus Christi, eventually leading up to Good Friday and Holy Week. The events mark the death and resurrection of Christ, and the tapetes for these celebrations depict scenes of the Passion.

Angelitos

"Angelitos" means little angels. On Halloween night, children who have passed away are believed to return and stay through November 1st.

Calaca

This is a Mexican Spanish slang word for skeleton. "Calacas" figure prominently in Day of the Dead decorations. Sometimes the term "La Calaca" is used to signify death personified.

La Catrina

La Catrina: Is a female skeleton dressed in the style of upper-class women of the 1900s created by Mexican lithographer and illustrator José Guadalupe Posada. Originally used to depict contemporary figures as skeletons in a humorous way as a form of social commentary, the illustration has become a prominent figure in Day of the Dead decorations and celebrations.

Comparsa

A carnival-like celebration in which people dress up in costumes and dance. Comparsas play an important part in Oaxaca's Day of the Dead celebrations, where costumes are incredibly creative and surprising.

Monarch Butterflies

Monarch butterflies play a role in Día de los Muertos because they are believed to hold the spirits of the departed. This belief stems from the fact that the first monarchs arrive in Mexico for the winter each fall on Nov. 1, which coincides with Día de los Muertos.

Xoloitzcuintli Ceramics

It was believed that the Xoloitzcuintli (an endemic and ancient dog breed) would help the spirits cross the Chiconauhuapan river to reach the Underworld. In those times, it was customary to bury a Xolo with the deceased, so that its spirit would guide them. Today, placing a ceramic Xolo or anything alluding to it is more than sufficient, so don't worry.

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Dia de los Muertos: Symbols and Traditions

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The Dia de los Muertos holiday is filled with beautiful symbols, traditions, and imagery. Every detail represents something significant and special in the remembrance of loved ones. Some traditions are rooted in ancient meso-American traditions, some came from Spanish/European cultural traditions, and some have evolved over the 3,000+ years of celebrations.

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Graham et al (2020).

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Education Scotland works in collaboration with stakeholders, learners, practitioners and communities to help children and learners acquire the four capacities of Curriculum for Excellence.

Our focus, shared with partners, is that all learners and educators involved in the delivery of education in Scotland must be empowered and inspired to shape innovative learning and teaching practice which delivers the ambition of excellence and equity.

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Education Scotland is a Scottish Government executive agency responsible for supporting quality and improvement in Scottish education.

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Adams, S. and Murray, A. (2022) Primary Physical Education and its complex puzzle of diversity. In Karin Doull (Ed.) Teaching a Diverse Primary Curriculum. London: Sage.

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Education Scotland (2017) Equality and Diversity. https://education.gov.scot/about-education-scotland/policies-and-information/equality-and-diversity/

Internal Physical Literacy Association (2017) https://www.physical-literacy.org.uk/

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Murray, A.M., Murray, P.F. and Howells, K. (2023)  Accessible resistance movement experiences for elementary students and educators. In Bridging Science and Practical Appliance in Resistance Training. Daniel A. Marinho, Pedro Forte, Maria Cirilo-Souse and Henrique P. Neva (eds). Intechopen. ISBN 978-1-83768-551-6.

Murray, A. and Kaitell, E. (2022) Educational Gymnastics. Embodiment of a constraint’s agility approach.  In Gerald Griggs and Victoria Randall (Eds) An introduction to primary physical education. Second edition. Routledge.

Murray A.M., Napper-Owen G. (2021) Metacognition, the METAPE-3, a New Instructional Model for Physical Education. In: Peters M.A. (eds) Encyclopedia of Teacher Education. Springer, Singapore.  https://doi.org/10.1007/978-981-13-1179-6_421-1

Pijanowski, J.C., Brady, K.P. (2020) Defining Social Justice in Education. In: Mullen, C.A. (eds) Handbook of Social Justice Interventions in Education. Springer International Handbooks of Education. Springer, Cham. https://doi.org/10.1007/978-3-030-29553-0_106-1

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The Grace Museum. Dia de Muertos How To Build an Altar. https://thegracemuseum.org/learn/2020-11-4-dia-de-los-muertos-symbols-and-traditions/

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Piecing together our collective knowledge and identity around festivals through differing spaces, places and languages

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Piecing together our collective knowledge and identity around festivals through differing spaces, places and languages

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Share something of how you think and move through world through festivals you have enjoyed.

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An embodied PAL experience through Modern Languages...

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An embodied PAL experience through Modern Languages...

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Context: e.g. CfE (2004) Modern Languages: experiences and outcomes MLAN 2-02a

I explore how gesture, expression and emphasis are used to help understanding. I can listen and respond to familiar voices in short, predictable conversations using straightforward language and non-verbal techniques as appropriate such as gesture and eye contact.

•Gesture

•Expression

Emphasis

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•A) Equitable participation

•B) Accessible (learning & teaching) environment

•C) Teacher CPK proficient to allow the more nuanced thinking through social justice principles; Getting it right for every child (GIRFEC) as underpinned by the UN Convention on the Rights of the Child (Scottish Government, 2022, Education Scotland, 2023)

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Some ITE student teacher worked examples of building identity as part of their PAL pedagogies when planning for the CfE

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Some ITE student teacher worked examples of building identity as part of their PAL pedagogies when planning for the CfE

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Please add your thoughts and insights and ideas 

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Please add your thoughts and insights and ideas 

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Potential ways forward from here....Meaningful ways for you to embrace PAL in principle and or as a practice.

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 Share a wee bit identity- include ways of your preferences in how you move..

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 Share a wee bit identity- include ways of your preferences in how you move..

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Jigsaws.

Pedagogical practice support: Adams, S. and Murray, A. (2022) Primary Physical Education and its complex puzzle of diversity. In Karin Doull (Ed.) Teaching a Diverse Primary Curriculum. London: Sage.

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Dr Alison Murray, University of Stirling ITE

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Curriculum for Excellence: modern languages experiences and outcomes

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Curriculum for Excellence: modern languages experiences and outcomes

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May 2nd, Queen Margaret University, Edinburgh                              Murray, Uthmani and McMillan (2024) 

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Prospective next share....hope we meet again

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Prospective next share....hope we meet again

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The Embodiment of social justice through physically active learning

Using embodied notions to retool affordances as drivers of social justice through space

Embodied teacher education practice is likely conceived and enacted in differing ways. As reflective of learning-teaching processes, it is to be expected therefore that such notions look and feel different across various educational contexts. Learning experiences as implemented through Curriculum for Excellence (2004) holistically traverse and weave through exciting curricular areas. One pedagogical means proffered here, seeks to encourage a greater ‘self’ presence when learning. This embeds intended (and potential) learning through active engagement incorporating movement. Certainly participation must be accessible and meaningful for all. Physically active learning (PAL) is known for its benefits through expected health concepts (Bacon and Lord, 2021; Daly-Smith et al., 2020), and quintessential curricular links; such as Health, such as Physical Education. Indeed, social inequity through wellbeing is long since discussed through notions of fairness (McLaughlin, 2015).

Literature illuminates the more nuanced holistic benefits when wellbeing is integrated through the breadth of the curriculum (Spratt, 2017). Setting aside such policy-practice complexities, one assumption for PAL is that of having access to suitable (safe) surroundings; space. Environment is thus a critical element in planning for equitable and enjoyable educational participation. Part of our surroundings are affordances; opportunities that can aid development (Gibson, 1979). Affordances can be effectively utilised to support physical activity and wellbeing (Sando and Sandseter, 2020). What of this however when space related availability is inequitable? From early years, through primary and secondary, it is vital that all children have equitable opportunity to bring their learning to life through action. The intersectionality of known and underlying factors across equitable active engagement in learning for all, is also ever present. Across the UK, there lies discrepancy in access to space. Tangible access to outdoor areas varies (ONS, 2021). Preservice and in-service educators ought to have tangible opportunities to explore and progress competence and confidence to build contextual knowledge and tacit acumen.

This presentation shares one means for educators to identify, explore and maximise the affordances about them as to build working ideas around PAL practice. It embraces adaptive notions as part of this fluid critical pedagogy (Hodge, Jordan and Smith, 2022), embodied through our affordance based environmental approach. We adopt a four-tiered method. We introduce and explore a developmentally principled means to make best of the affordances from indoor to around and beyond school premises. We illuminate means to physically activate equitable actors in considering how this looks, feels and could be implemented. We step into the curricular area of expressive arts, to showcase one possible enactment. Finally, we facilitate opportunity with colleagues to create contextually relevant PAL embodied strategies as a memento of our own co-constructed workshop experience. Collegial participation gratefully appreciated, and insights graciously received.

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Physically active learning- sharing self and building class and ten group identity using movement concepts across the elicitation 

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Physically active learning- sharing self and building class and ten group identity using movement concepts across the elicitation 

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Creating class and group identity puzzles to start us off at a meaningful place to explore learning through a variety of movement concepts; in and around the classroom setting. Top notch expert class!

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Groups start to plan and do their thing..

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Groups start to plan and do their thing..

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The what of the learning is embodied by the how- as informed by the who of our class...

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The what of the learning is embodied by the how- as informed by the who of our class...

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Collegial creation of artefacts to represetn group agreed celebrations; from Scotland around the globe.

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Working effectively side by side around their work table as initiated through a most collegial group jigsaw identity starter.

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Working effectively side by side around their work table as initiated through a most collegial group jigsaw identity starter.

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Collegial collaboration to create a set of products represenative of their shared group identity (jigsaw)

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What knowledge is helpful around the celebrations represented through your creations ?

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What knowledge is helpful around the celebrations represented through your creations ?