More details on the Fiesta de las Ñatitas (“Festival of the Little Pug-Nosed Ones”) are available via this 2015 article from The Smithsonian. Interestingly, as with the Mexican Day of the Dead, the Bolivian tradition has been undergoing a revival (and, possibly, some degree of reinvention) since the 1970s.
Here’s author/photographer Geoff Dyer’s meditation on the ghost bike street memorial phenomenon: As well as being part of a web of activist organizations, the ghost bikes can be seen in the context of the ad hoc accumulation of street art generally, from loutish graffiti litter to Banksy’s ironic—now ironically iconic and commodified—stencils, to community-based murals. … Read more“What Will Survive of Us”
NPR offers this survey of how the COVID-19 crisis is affecting the funerary rites of a variety of religions: The World Health Organization in its March 24 guidance on burials of COVID-19 victims says dead bodies are generally not infectious. But its recommendations that relatives not touch or kiss the body and government rules on social distancing … Read more“Coronavirus Is Changing The Rituals Of Death For Many Religions”
Eva Aridjis’ 2007 documentary is available for rent or purchase via Vimeo. In more recent years the cult of Santa Muerte has spread beyond Mexico and is now considered one of the fastest-growing new religious movements in the world.
This acclaimed 2003 documentary was inspired by the also-acclaimed 1973 book The Denial of Death by Ernest Becker. Positing that humans’ awareness (and denial) of their own mortality has been the driving force behind civilization, Becker won the Pulitzer Prize for literature and influenced generations of social anthropologists, philosophers and psychologists.
This video offers a sense of how and why, after the devastating tsunami of 2011, visiting an old-fashioned phone booth in the yard of landscape gardener Itaru Sasaki has became a ritual of pilgrimage for thousands of bereaved people.