From Mictecacíhuatl to La Catrina, learn 20 historical curiosities about the Day of the Dead and discover how this celebration became a symbol of Mexican identity.

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https://www.xikoova.com/en/top-20-curiosities-and-historical-details-of-the-day-of-the-dead-that-you-may-not-have-known/

The Day of the Dead not only honors those who have passed away; it also affirms who we are. Among flowers, altars and memories, this tradition unites past and present, weaving the collective memory that defines Mexican identity. 

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https://www.xikoova.com/el-significado-del-dia-de-muertos-identidad-memoria-y-continuidad/

Post-revolutionary Mexico used art and education to build its identity. From Rivera's murals to the school offerings promoted by Cárdenas, the Day of the Dead became a bridge between culture, memory and popular education. 

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https://www.xikoova.com/en/the-day-of-the-dead-in-post-revolutionary-art-and-education/

From Patzcuaro to Yucatan, Day of the Dead celebrations reveal Mexico's cultural diversity. Each region preserves unique rituals - the Mixquic alumbrada, the Mayan Hanal Pixán or the Oaxacan altars - that keep alive the tradition of honoring the dead. 

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https://www.xikoova.com/en/regional-day-of-the-dead-celebrations-from-patzcuaro-to-mixquic-the-diversity-of-the-tradition/

The Days of the Souls, inherited from the Viceroyalty, survived wars and prohibitions until it was transformed into the modern Day of the Dead. Under the cultural impulse of Lázaro Cárdenas, this tradition became a symbol of Mexican identity. 


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https://www.xikoova.com/en/from-the-days-of-the-souls-to-the-day-of-the-dead-how-a-tradition-became-a-national-symbol/

The humorous vision of death in Mexico was born from the encounter between art, satire and tradition. From the literary skulls and engravings of Posada to the cultural impulse of Lázaro Cárdenas, death became a source of laughter, criticism and national pride. 

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https://www.xikoova.com/en/how-the-humorous-vision-of-death-originated-skulls-catrinas-and-mexican-popular-humor/

The Day of the Dead altars were born during the viceregal era as an adaptation of the indigenous offerings to the Catholic calendar. In them, the Spanish domestic altar and the Mesoamerican symbolic elements were united, giving origin to a tradition that even today preserves the cempasúchil, the bread of the dead and the memory of the ancestors. 

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https://www.xikoova.com/en/day-of-the-dead-altars-and-ofrendas-symbols-of-the-reunion-between-the-living-and-the-dead/

The Days of the Dead in New Spain were the result of the encounter between indigenous beliefs about death and the Catholic festivities instituted by Popes Gregory III and IV. This syncretism, promoted and tolerated by the friars, transformed the ancient ancestor cults into a mestizo celebration that endures in the Day of the Dead. 

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https://www.xikoova.com/en/from-evangelization-to-syncretism-the-days-of-the-souls-in-new-spain-predecessor-of-the-modern-day-of-the-dead/

Long before the Day of the Dead was celebrated, Mesoamerican cultures paid tribute to their dead on different dates of the ritual calendar. This cult of the dead, full of symbolism and connection to the earth, was the spiritual origin of one of Mexico's most beloved traditions. 

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https://www.xikoova.com/en/the-mesoamerican-origin-of-the-cult-of-the-dead-predecessor-of-the-day-of-the-dead/

Between autos de fe and internal conflicts, the Tribunal of the Holy Office in New Spain experienced one of its most complex crises: the inquisitorial visitation of 1645-1662, marked by denunciations, abuses and sentences against its own ministers.

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https://www.xikoova.com/en/the-visit-to-the-tribunal-of-the-holy-office-in-new-spain-1645-1662-denunciations-abuses-and-sentences/