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Removed external link. The link is a pice of s¤¤¤ and the site is not in English nor in Spanish (looks like Chinese)Días de los Muertos photo and information site.

me mum diedlolhaha

<img src="http://ww3.sinaimg.cn/mw600/006XNEY7gy1fwts00ri02j30w319e43a.jpg">

The Day of the Dead

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The day of the dead is when ppl from mexico, south america and even Russia and Spain celebrate their family members that have passed. now it is important to remember that The movie 'COCO' is not a good reference for this; that movie just ridiculous this amazing holiday asn i just wanna point out that The day of the dead is cool and all but when coca had jason derulo musicians that got me mad, like no hate against him but he just didn't belong is this terrible movie he can do better and i just think cocoa is disrespectful as dodgers suck cuz they got beasten by the Red soxs i think bc they didnt drink that koolaid!!! oh and lonzo ball is the greatest PG ever yall just be haters!!! Quavo is lit same with Migos and Travis Scott. President Donald Trump certainly knows how to direct attention where he wants it. When he raised the idea of issuing an executive order to end birthright citizenship for the children of illegal immigrants, it became a top news story. Because of these remarks, and other provocative comments from members of his party about immigration, the change in Republican attitudes on the issue since George W. Bush’s pro-immigration presidency is obvious to all.

But there has been a major, if lower-profile, shift on the Democratic side as well. You can see it in the polls. In 2005, an NBC/Wall Street Journal poll found Democrats evenly divided about immigration, with 45 percent saying it strengthened the country and 44 percent saying it weakened it. By 2017, a huge 81 percent majority said it strengthened the country and only 16 percent dissented.

As is often the case, the evolution of Democratic attitudes can also be seen by tracking Hillary Clinton’s comments over the years. When she first ran for president, from 2006 through 2008, she was careful to take a moderate tack. She opposed giving driver’s licenses to illegal immigrants, came out for “tougher employer sanctions” to deter the hiring of illegal immigrants, and toggled between calling them “illegal” and “undocumented” immigrants.

During her second run, under pressure from Bernie Sanders, she came out for driver’s licenses and apologized for using the term “illegal immigrants.” Talk of employer sanctions fell away. (Sanders himself, by the way, has also “evolved” on immigration.)

Both conviction and strategy propelled the Democratic change. As conservative Democrats have become conservative Republicans, there were fewer and fewer voters and politicians inside their coalition inclined toward restraint.

Many Democrats became convinced, as well, that a strong pro-immigration stand could help them win elections because it would appeal to Hispanics, a growing share of the electorate. The white working-class voters whom that stand might alienate were, in contrast, a shrinking share.

At the same time, support for immigration became more and more associated with cherished values such as tolerance, openness and opposition to racism; support for restrictions on it, with intolerance, closed-mindedness and bigotry. The familiar dynamic of polarization also took hold: The issue became a mark of distinction between the parties, and a desire to crack down on illegal immigration and cut legal immigration became something Democrats linked with their partisan enemies.

One way of reading the data is that Democrats have led public opinion toward greater support for immigration. Independents and Republicans, too, became more likely to regard it as a net plus for the country between 2005 and 2017. Their shift was, however, much smaller than the Democratic one.

Democrats may, however, have moved too far for their own good. The public still shows some ambivalence. Only a minority of Americans wants an increase in immigration levels.

While most Americans favor granting legal status to illegal immigrants who have put down roots and behaved well here, some members of that majority doubtless fear that a continuing refusal to enforce the law means that one amnesty will be followed by more. Americans are also open to combining an amnesty with some of the changes that Trump wants, such as ending the visa lottery designed to increase diversity.

Democrats also seem to be failing to make the favorable trade between the white working class and Hispanics that they had expected. For some voters, the new rhetoric, which emphasizes the harshness of deportation and downplays the necessity of enforcement, signals indifference to the rule of law and to their opinions. The abandonment of the old, more balanced approach has lent credibility to Trump’s claim that Democrats favor “open borders.”

The president has used the opening Democrats have given him to push for policies that are also out of step with public opinion. Most Americans do not approve of his job performance on immigration. Even more disliked the separation of families at the border. Support for birthright citizenship seems to have risen in recent years. That is all BYe

Coment. what does any of this have to do with the holiday? and how do you think they should change the article?

11,425,427.84 103.161.66.37 (talk) 12:38, 25 November 2023 (UTC)[reply]

Semi-protected edit request on 27 November 2023

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Please add this to the Third page under the heading "Origins, history, and similarities to other festivities":

In Stanley Brandes’ article about the origins of the Day of the Dead imagery, he shows a good idea as to where death imagery really came from. Brandes first notes the multiple ways in which Mesoamerican culture’s use of death imagery may have influenced death imagery in the Day of the Dead celebrations today.[1] Brandes then notes the possibility for some influence on death imagery from European historical art and traditions which better resembled the humorous elements of the Day of the Dead art.[2] The presence of death images and a relationship with death in both influencing cultures shows the uniqueness of the Day of the Dead. Mexicans didn’t copy any one specific people group’s culture but rather took elements from both to create a new and distinctly Mexican culture.

In another article, Stanley Brandes shows the connection between sugar, death, and colonialism which gives more insight into the history of the Day of the Dead. Stanley Brandes ties sugar to colonialism, as a source of trade, and colonialism to death, as a result of disease, which then can provide a connection between sugar and death.[3] When Mexico was colonized, the colonizers brought irreversible changes that will forever connect colonialism, death, and sugar for Mexicans. In his article, Brandes also made a useful distinction between Halloween, the Day of the Saints (a European holiday), and the Day of the Dead. Brandes distinguishes that Halloween focuses mainly on sugar, the Day of the Saints focuses mainly on religion, and the Day of the Dead connects both.[4]

Please add this to the Fourth page under the heading "Altars and installations in Mexico City museums and public spaces":

The Day of the Dead has provided a platform for social justice in society through these altars in public spaces. Olof Ohlson talks about the ways that individuals have used the Day of the Dead traditions to confront state-sponsored necrogovernance.[5] Ohlson says that individuals have been able to critique and make jokes about the state and narco violence through the use of public altars.[6] These public altars, ofrendas, have given Mexicans a voice to speak against the violence in their country and the deaths related to narco violence.

Please add this to the Sixth page under the NEW heading "The Mexican View of Death":

With a holiday so focused on death, the concept of a “Mexican view of death” has been created. The holiday is not just connected to death through imagery and meaning but also through people who are thought to be “obsessed” with death. Stanley Brandes highlights the key role that the Mexican view of death has played in creating a national identity that can unite Mexicans.[7] Not only do Mexicans have a connection to death, but their connection to death also connects them to each other. Brandes does note, however, that the Mexican view of death has become a stereotype that is not applicable to everyone or anytime. In his article, Brandes brings attention to statistics regarding suicide in countries around the world only to find many countries have a higher suicide rate than Mexico.[8] This shows that Mexicans are not necessarily as desensitized to death or fearless of death as other countries have shown to be. Still, Mexicans have a unique connection to death which Brandes credits to the Day of the Dead. To support this, Brandes compares the colorless and solemn cemeteries to the colorful and joyful cemeteries found during the two days known as the Day of the Dead in Mexico.[9] The way that Mexicans engage with death changes during this special holiday. Angelica Torrecilla credits the Mexican relationship with death to their beliefs about the afterlife which isn’t defined as an end destination, rather they view death as the start of a long journey.[10] This belief is evident based on common traditions during the Day of the Dead such as ofrendas. Torrecilla discusses the importance of ofrendas, which are filled with food and colors, to brighten, remember, and satisfy ancestors.[11] In her article, Torrecilla connects how Mexican beliefs about the afterlife help to strengthen relationships within the community, family, and with the natural process as well.[12] Mexicans may still have different views about death depending on their opinions about the meaning of the Day of the Dead. Guillermo Meneses talks about how some Mexicans view the Day of the Dead as an opportunity to confront death and push themselves while others focus on the religious aspects and the opportunity to “see” ancestors again when celebrating the holiday. [13] The Day of the Dead celebrations have given Mexicans a unique relationship with death that helps them connect to each other as a community and as a country.

Please add this to the Fifth page under the heading "Altars (ofrendas)":

Orozco, Castillo, and Ramos wrote an article that talks about their idea for a “Neoaltar” which would combine the emergence of new technology and the tradition of ofrendas. This Neoaltar that Orozco, Castillo, and Ramos created was meant to help convey the story of the deceased person in an interactive and engaging way that would even target those who didn’t know the individual.[14] With the development of new technology individuals are coming up with new ways to make an ofrenda with the goal that they would be able to best represent and tell the story of their deceased relatives and spirits.

Please add this to the Sixth page under the NEW heading "Mexican National Identity":

Not only is connection important to Mexicans but so is individuality, another large side effect of the unique Day of the Dead celebrations. Stanley Brandes highlights the things he thinks make this holiday different: a unique name, the excess of sweet bread and candies, the humor, religious connections, and the target audience.[15] Brandes specifically compares the Day of the Dead to Halloween which has begun to be associated with the Mexican holiday, Mexicans believe that the success of Halloween in Mexico should be seen as a failure for Mexicans.[16] Mexicans want to have a sense of individuality, autonomy, and identity that can separate them from other countries like the United States of America. The Day of the Dead and its unique traditions can offer this national identity to Mexicans.

Please add this to the Sixth page under the NEW heading "International Influences":

It can be seen both the ways that the global world is affecting the Day of the Dead and the ways that the Day of the Dead is affecting the global world. To start with the ways that the Day of the Dead has been affected, Catherine Ettinger illustrates a few ways that the holiday has been changed to attract tourists. Ettinger says that there are some places in Mexico that have been encouraged to celebrate the Day of the Dead with decorated cemeteries with the goal of broadening the tourist product.[17] Another illustration Ettinger gives is regarding a Day of the Dead parade during the opening of a James Bond movie which subsequently led many city governments to organize parades the next year to attract tourists.[18] Changes have been made to the ways that the Day of the Dead is celebrated in Mexico because of the outside influence of other nations. George Crosthwait shows that, while the holiday has been influenced it might also be influencing. Crosthwait analyzes the Disney film Coco, and he comes to the conclusion that the film considers the main purpose of death to be a reflection of life, ultimately showing the focus to be on the present.[19] Comparing this purpose to Paz’s analysis of death, Crosthwait finds that both see death as being a reflection of our lives, meaning if our death lacks meaning then so will our lives.[20] Even though the film Coco was produced from an outside perspective of the Day of the Dead, it still presented an adequate representation that may illustrate the influence this holiday is having internationally. Gibbehy (talk) 00:55, 28 November 2023 (UTC)[reply]

References

  1. ^ Brandes, Stanley (1998). "Iconography in Mexico's Day of the Dead: Origins and Meaning" (PDF). Ethnohistory. 45 (2): 15. Retrieved 20 October 2023.
  2. ^ Brandes, Stanley (1998). "Iconography in Mexico's Day of the Dead: Origins and Meaning" (PDF). Ethnohistory. 45 (2). Retrieved 20 October 2023. {{cite journal}}: Text "pages_17-20" ignored (help)
  3. ^ Brandes, Stanley (1997). "Sugar, Colonialism, and Death: On the Origins of Mexico's Day of the Dead". Comparative studies in society and history. 39 (2): 18–20. Retrieved 20 October 2023.
  4. ^ Brandes, Stanley (1997). "Sugar, Colonialism, and Death: On the Origins of Mexico's Day of the Dead". Comparative studies in society and history. 39 (2): 2–3. Retrieved 20 October 2023.
  5. ^ Ohlson, Olof (2022). "Necrotaboos and Political Afterlives in Social Justice Activism During Mexico's Day of the Dead". Journal of Latin American studies. 54 (2): 4. {{cite journal}}: |access-date= requires |url= (help)
  6. ^ Ohlson, Olof (2022). "Necrotaboos and Political Afterlives in Social Justice Activism During Mexico's Day of the Dead". Journal of Latin American studies. 54 (2): 8. {{cite journal}}: |access-date= requires |url= (help)
  7. ^ Brandes, Stanley (2003). "Is There a Mexican View of Death?". Ethos (Berkeley, Calif.). 31 (1): 2. {{cite journal}}: |access-date= requires |url= (help)
  8. ^ Brandes, Stanley (2003). "Is There a Mexican View of Death?". Ethos (Berkeley, Calif.). 31 (1): 4–5. {{cite journal}}: |access-date= requires |url= (help)
  9. ^ Brandes, Stanley (2003). "Is There a Mexican View of Death?". Ethos (Berkeley, Calif.). 31 (1): 10. {{cite journal}}: |access-date= requires |url= (help)
  10. ^ Torrecilla, Angelica (2020). "Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos". Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos. 11 (1): 11–12. Retrieved 20 October 2023.
  11. ^ Torrecilla, Angelica (2020). "Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos". Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos. 11 (1): 12–13. Retrieved 20 October 2023.
  12. ^ Torrecilla, Angelica (2020). "Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos". Worshiping Ancestors: A Comparative Approach Between Okinawan Kyū Bon and Mexican Día de Muertos. 11 (1): 14, 16. Retrieved 20 October 2023.
  13. ^ Meneses, Guillermo (2022). "MICCAILHUITL (similar to) XANTHOLO. DAY OF THE DEAD AND ALL SAINTS IN OCTAVIO PAZ AND PRIEST JOSE BARON". Disparidades : revista de antropología. 77 (2): 4–5, 9. Retrieved 20 October 2023.
  14. ^ Orozco, Rogelio; Castillo, Ramón; Ramos, Silvia (2020). "Neoaltar: An Interactive Multimedia Day of the Dead Experience". Heliyon. 6 (2): 7. Retrieved 20 October 2023.
  15. ^ Brandes, Stanley (1998). "The Day of the Dead, Halloween, and the Quest for Mexican National Identity". The Journal of American folklore. 111 (442): 6, 14. {{cite journal}}: |access-date= requires |url= (help)
  16. ^ Brandes, Stanley (1998). "The Day of the Dead, Halloween, and the Quest for Mexican National Identity". The Journal of American folklore. 111 (442): 21. {{cite journal}}: |access-date= requires |url= (help)
  17. ^ Ettinger, Catherine (2018). "THE JAMES BOND EFFECT: DAY OF THE DEAD FROM CEMETERY TO PUBLIC PLAZA IN MICHOACÁN, MEXICO". Traditional dwellings and settlements review. 30 (1): 2. {{cite journal}}: |access-date= requires |url= (help)
  18. ^ Ettinger, Catherine (2018). "THE JAMES BOND EFFECT: DAY OF THE DEAD FROM CEMETERY TO PUBLIC PLAZA IN MICHOACÁN, MEXICO". Traditional dwellings and settlements review. 30 (1): 2. {{cite journal}}: |access-date= requires |url= (help)
  19. ^ Crosthwait, George (2020). "The Afterlife as Emotional Utopia in Coco". Animation : an interdisciplinary journal. 15 (2): 7. {{cite journal}}: |access-date= requires |url= (help)
  20. ^ Crosthwait, George (2020). "The Afterlife as Emotional Utopia in Coco". Animation : an interdisciplinary journal. 15 (2): 7. {{cite journal}}: |access-date= requires |url= (help)
 Not done: Per WP:CLOSEPARAPHRASE, the proposed text is insufficiently paraphrased from the source material.  Spintendo  23:20, 27 December 2023 (UTC)[reply]

Semi-protected edit request on 1 December 2023

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Add "día de difuntos" to the Spanish names WilliamMorris1650 (talk) 03:29, 1 December 2023 (UTC)[reply]

 Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. Shadow311 (talk) 21:55, 6 December 2023 (UTC)[reply]

Semi-protected edit request on 28 October 2024

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In section "Origins, history, and similarities to other festivities", the first paragraphs state: "Mexican academics are divided on whether the festivity has genuine indigenous pre-Hispanic roots or whether it is a 20th-century rebranded version of a Spanish tradition developed during the presidency of Lázaro Cárdenas to encourage Mexican nationalism through an "Aztec" identity.[12][13][14] The festivity has become a national symbol in recent decades and it is taught in the nation's school system asserting a native origin .... Views differ on whether the festivity has indigenous pre-Hispanic roots, whether it is a more modern adaptation of an existing European tradition, or a combination of both as a manifestation of syncretism."

This statement is at best highly inaccurate, using unreliable sources (all non-academic, unreachable, or outdated sources), surely not referring to the work of "mexican academics", as stated in the text. At worst, it attempts to the negate the heritage of pre-hispanic, mesoamerican cultures in modern mexico. To mexican nationals this statements appear obviously wrong.

These statements, and any related ones should be removed, or completely reformulated with reliable, academic sources. GungnirsRune (talk) 06:53, 28 October 2024 (UTC)[reply]

 Not done for now: please establish a consensus for this alteration before using the {{Edit semi-protected}} template. This is a complicated request, and one which is potentially controversial. The Edit Request template is intended for simple, non-controversial requests. In order to support the changes you'd like made, please phrase them as specific "change XX to YY" changes, and provide specific references that support them. PianoDan (talk) 22:43, 29 October 2024 (UTC)[reply]

Coco (2017 animated film)

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El Dias de Los Muertos is the subject of the popular film Coco, which presents the holiday and culture, easy to understand. 2604:3D08:247F:E3D0:5D01:5C12:4A9A:E54B (talk) 12:10, 4 November 2024 (UTC)[reply]

i fell so so sorry who died

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i want to pray that they will be okay 2600:6C40:75F0:DB30:C98E:A41A:453:F82F (talk) 14:17, 16 November 2024 (UTC)[reply]

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