In lieu of an abstract, here is a brief excerpt of the content:

137 Conclusion What We Can Learn from U.S. Day of the Dead Celebrations Examining Day of the Dead as a way to critically analyze issues of power, this book has related a complex story about the communicative capacity of cultural ritual in identity construction, education, and political protest. It is a story about the agency of a historically stereotyped and subordinated population with relatively little economic capital and abundant cultural capital to challenge racist, mass-produced discourses of themselves— narratives that have historically reinforced and attempted to legitimize the economic, social, and political subordination of Latinos.The phenomenon of Day of the Dead in the United States encourages a rethinking of what is typically considered “media,” to include public ritual celebrations as important forms of grassroots communication, particularly for populations with limited input and access to mainstream media production. It is an example of “politics by other means,” in which longstanding norms of cultural devaluation and exclusion are challenged by utilizing traditional forms of social solidarity to create alternative public spheres.Without disregarding the ways that conventional configurations of power create inequitable social conditions, this study shows that political agendas and cultural production are not exclusively determined by dominant stakeholders. The relatively recent U.S. tradition of Day of the Dead illustrates the power of ritual to expand people’s opportunities to exchange ideas and learn from each other. Whether educating the public about aspects of Latino culture, history, and identity, or humanizing abstract political concepts related to contemporary social issues, the creators of Day of the Dead altars, processions , poetry, and art impart a sense of human interconnectedness on a local, regional, national, and even international level.This in turn generates a sense of belonging to and responsibility toward the larger community. One of the most important implications of this book is that meaningful political communication can happen during activities and in places that are not usually recognized as political. The examples here demonstrate how cultural rituals can inform the public and inspire people to become involved in their communities. Although Day of the Dead celebrations may appear at first glance to be just another form of colorful multicultural entertainment, they do not automatically reinforce the assumptions of equality and peaceful coexistence inherent in many multicultural projects. Messages conveyed at the exhibits, processions, and related rituals frequently elucidate the severe realities of U.S. populations for whom the American Dream did not come true. Information such as this helps cultivate greater understanding and solidarity between diverse populations, creating the groundwork necessary for civic engagement, whether in the form of volunteering at a local community center or getting involved in specific political work. While this study does not seek to provide quantitative data on the relationship between people’s participation in Day of the Dead and subsequent forms of community activism, anecdotal evidence from conversations with participants suggests that, after being profoundly moved by politicized Day of the Dead exhibits or events, some were inspired to become involved in their local community centers, art councils, museums, or chambers of commerce. Others were unexpectedly awakened to disturbing sociopolitical issues while attending these events. For example, a middle-aged Anglo technical writer told me that he had never heard of the Women of Juarez before attending the Day of the Dead exhibit at Cal State San Marcos in the fall of 2004.Three elderly Mexican American women, unable to hold back tears as they helped decorate the unmarked graves of dead migrants at the Holtville cemetery ritual of October 2003, told me that the event made them want to get more active in immigrant rights and social pastoral work along the border. A Guatemalan American told me that he had never considered the connections between race, class, and military recruitment in U.S. high schools before seeing an antiwar altar at the 2004 Oceanside Day of the Dead festival. These people were initially drawn to Day of the Dead activities because of the cultural aspects of the celebration, but left with increased knowledge and political commitment. Given the pessimism regarding national decreases in traditional forms of civic engagement in the United States, and an increasingly consolidated and monopolistic mass media landscape, more research is needed on unconventional forms of civic participation that occur under the radar of most social science observers. Civic engagement in concrete actions, such as voter turn-out, volunteerism, or political activism, must be preceded by consciousness-raising processes that create a foundation for more elaborate and institutionalized...

Share