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Necrotaboos and Political Afterlives in Social Justice Activism during Mexico's Day of the Dead

Published online by Cambridge University Press:  21 February 2022

Olof Ohlson*
Affiliation:
School of Social and Political Science, University of Edinburgh
*
*Corresponding author. Email: Ohlson.olof@gmail.com

Abstract

This article shows how vulnerable communities use Mexico's Day of the Dead for social justice activism. Activists sustain what I call the ‘political afterlives’ of their victims through street altars and dark humour. I analyse this as a ‘necrosocial repertoire of contention’. The Day of the Dead can play an important role in human rights advocacy by insisting that the marginalised dead be honoured and cared for. However, disappeared people pose a challenge to Mexico's horizontal, or popular, ethics of commemoration and illustrate what I call ‘necrotaboos’, with new problems for the nation's inclusive spirit of commemorating the dead.

Spanish abstract

Spanish abstract

Este artículo muestra cómo comunidades vulnerables utilizan el Día de los Muertos en México para el activismo de justicia social. Los activistas sostienen lo que llamo ‘vida política después de la muerte’ de sus víctimas por medio de altares callejeros y humor negro. Yo lo analizo como un ‘repertorio necrosocial de contención’. El Día de los Muertos puede jugar un papel importante en la promoción de los derechos humanos al insistir en que los muertos marginalizados reciban honor y cuidado. Sin embargo, las personas desaparecidas suponen un reto a la ética horizontal, o popular, de la conmemoración e ilustran lo que llamo ‘necrotabús’ con nuevos problemas para el espíritu incluyente nacional de la conmemoración a los muertos.

Portuguese abstract

Portuguese abstract

Este artigo mostra como comunidades vulneráveis usam o Dia dos Mortos no México para fazer ativismo por justiça social. Os ativistas sustentam o que chamo de ‘vida política após a morte’ de suas vítimas por meio de altares de rua e humor negro. Analiso isso como um ‘repertório necrosocial de contenção’. O Dia dos Mortos pode desempenhar um papel importante na defesa dos direitos humanos, insistindo que os mortos marginalizados sejam homenageados e cuidados. No entanto, pessoas desaparecidas representam um desafio à ética horizontal, ou popular, de comemoração do México e ilustram o que chamo de ‘necrotabus’, com novos problemas para o espírito inclusivo de comemoração dos mortos.

Type
Research Article
Copyright
Copyright © The Author(s), 2022. Published by Cambridge University Press

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References

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24 Ibid., pp. 25–30.

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27 Rojas-Pérez, Mourning Remains, p. 15.

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30 GIEI, Informe Ayotzinapa; Noble, ‘Introduction’; Ohlson, ‘Contesting Mexico's Necropolitics’.

31 Santos, ‘O morto no lugar dos mortos’, p. 72; see also Lomnitz, Claudio, Death and the Idea of Mexico (New York: Zone Books, 2005)Google Scholar.

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36 Fragoso, ‘De la “calavera domada”’, p. 5.

37 For a discussion of Posada's political satire see Brandes, ‘Iconography’, pp. 202–5.

38 Brandes, ‘Is There a Mexican View of Death?’; Elsa Malvido, ‘La festividad de Todos Santos, Fieles Difuntos y su altar de muertos en México, patrimonio “intangible” de la humanidad’, Patrimonio Cultural y Turismo, 16 (2006), pp. 42–55.

39 Brandes, Skulls to the Living, pp. 8–15.

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41 Brandes, Skulls to the Living; ‘Is There a Mexican View of Death?’.

42 Tilly, ‘Contentious Repertoires’, p. 26.

43 Congdon, ‘Making Merry with Death’, p. 200.

44 Ohlson, ‘Political Afterlives’.

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49 Luis Fernando Buendía Roque, ‘Calaveras de Ayotzinapa’ [Tercer Concurso de Calaveras Literarias], La Jornada (Zacatecas), 2 Feb. 2014.

50 One of the many nicknames for death in Mexico.

51 The number of protestors was contested at the time. See ‘El gobierno sabe dónde están los 43 normalistas’, La Jornada San Luis, 21 Nov. 2014, https://lajornadasanluis.com.mx/nacional/el-gobierno-sabe-donde-estan-los-43-normalistas/, which cites ‘hundreds of thousands’; Jan Martínez Ahrens, ‘Estamos hartos, decimos basta ya’, El País, 21 Nov. 2014, https://elpais.com/internacional/2014/11/21/actualidad/1416529423_601609.html, ‘tens of thousands’.

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69 Garciagodoy, Digging the Days of the Dead, p. 201.

70 Interview, Bernabé Abraján, El Zócalo, Mexico City, 23 Dec. 2014.

71 Speech, Patricia Navaz, ‘Fathers and Mothers of Ayotzinapa’, rally outside UNAM, 31 Aug. 2015.

72 Concha Malo, ‘Ayotzinapa’; GIEI, Informe Ayotzinapa; Ohlson, ‘Contesting Mexico's Necropolitics’.

73 Speech, Epifano Álvarez, ‘Fathers and Mothers of Ayotzinapa’, Monument to Juárez, Alameda Park, Mexico City, 21 Oct. 2015.

74 Hertz, Death and the Right Hand, p. 85.

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77 Commemorative slab, Estela de Luz memorial site, inaugurated by the MPJD on 27 March 2014.

78 Brandes, Skulls to the Living, p. 8.

79 The Día de los Angelitos, also known as the Día de los Santos Inocentes (Day of the Holy Innocents), is celebrated from midnight until dawn on 1 November, the first day of the two-day-long Day of the Dead festivity. The day after sunrise is known as El Día de Todos los Santos (All Saints’ Day); 2 November is called El Día de los Difuntos (the Day of the Deceased) and is devoted to the souls of departed adults.

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82 Ibid., p. 15; see also Kwon, Ghosts of War.

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85 Kwon, After the Massacre, p. 15.

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