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

• Olof Ohlson ^[1]
  1. [1] University of Edinburgh

     University of Edinburgh

     Reino Unido

     
• Localización: Journal of Latin American Studies, ISSN 0022-216X, ISSN-e 1469-767X, Vol. 54, Nº. 2, 2022, págs. 203-225
• Idioma: inglés
• DOI: 10.1017/S0022216X22000189
• Texto completo no disponible (Saber más ...)
• Resumen
  • español

    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.

  • português

    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.

  • English

    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.

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