In the centre of the Mexican town of Mitla stands a run-down chapel on an overgrown pre-colonial pyramid. The chapel, housing three crosses, is the town's Calvario, the local representation of the hill on which Christ died. Although buses full of tourists on their way to Chiapas or on daytrips from Oaxaca City swarm the town every day almost none of them ever visit the Calvario. Instead they stick to the tourist zone to marvel at the famous mosaic friezes of the pre-colonial temples and shop for traditional souvenirs in the tourist market. If they would climb the steep steps to the chapel they would discover that despite appearances the building still sees extensive use as pilgrims from the wide Zapotec region visit it to bring offerings to and ask favours of the souls of their dearly departed. And as these offerings consist of elaborate arrangements of flowers, fruits, black candles, cacao beans and bundles of copal incense, such tourists might well start to wonder where the origins of these practices lie. It is this question that this thesis seeks to answer. To achieve this, current theories on cultural continuity, syncretism, the materiality of religion and ritual theory are combined with a study of archaeological, historical, iconographical and anthropological sources. In addition ethnographic fieldwork has been conducted to come to a better understanding of the offerings made in the Calvario today. In three parts, the thesis first addresses the history of Mitla as 'The Place of the Dead', then of the Calvario as a ritual location and finally of the offerings for the dead. Combining these three lines of research an interesting image is formed of the continuity of ancestor veneration in this busy tourist town.
Since 2005, Dutch artist Ida van der Lee's Allerzielen Alom (or All Souls' All Around) project, as well as its various offshoots, have flowered throughout the Netherlands. In doing so they have brought a diverse public of various ages and religious as well as non-religious backgrounds together at the end of October or the beginning of November at hospitably decorated cemeteries and crematoria. Here, after dusk, these visitors were given various chances to commemorate their dearly departed using everyday objects to perform small ritual acts. Afterwards, strong feelings of togetherness were expressed, both with the other visitors as well as the deceased. Judging by the standards of the secularisation hypothesis, the success of this project would seem highly unlikely. The expressed feelings of being together with the dead in such public spaces by congregations ranging into the thousands goes against its claims regarding the growing individualisation, privatisation and disenchantment of our Western world. What then, is behind the success of this phenomenon? This book takes a grassroots approach to answering that and related questions. By combining concepts from the field of rituals studies with those from the field of material culture studies, it will focus on the roll of simple objects in the development as well as the success of Allerzielen Alom and its various offshoots. To achieve this, five different Allerzielen Alom or related celebrations were visited and their organisers interviewed. On the basis of that material, an interesting image is formed of the fundamental importance of material culture in the development of a new emerging ritual tradition.
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