New Mexico Death Rituals A History

New Mexico's harsh terrain, countless wars and epidemics were a challenging and fascinating environment for the many cultures and peoples who settled there. When tragedy struck, their faith and religious rituals allowed them to mourn, celebrate and commemorate their dead. From Pueblo Indians and Spanish colonists to Jewish immigrants and American veterans, many old traditions have endured and blended into modern society. The area is also home to many unique death sites, including the graves of Smokey Bear and Billy the Kid, and the largest contemporary collection of human bones in the world. Author Ana Pacheco guides you through the history of Christmas death rituals, roadside descansos, communal smallpox graves, Civil War memorials and more.

New Mexico's Spanish legacy has informed the cultural traditions of one of the last states to join the union for more than four hundred years, or before the alluring capital of Santa Fe was founded in 1610. The fame the region gained from artist Georgia O'Keefe, writers Lew Wallace and D.H. Lawrence and pistolero Billy the Kid has made New Mexico an international tourist destination. But the Spanish annals also have enriched the Land of Enchantment with the factual stories of a superhero knight, the greatest queen in history, a saintly gent whose coffin periodically rises from the depths of the earth and a mysterious ancient map. Join author Ray John de Aragón as he reveals hidden treasure full of suspense and intrigue.

In this exploration of how people lived and died in eighteenth- and nineteenth- century New Mexico, Martina Will weaves together the stories of individuals and communities in this cultural crossroads of the American Southwest. The wills and burial registers at the heart of this study provide insights into the variety of ways in which death was understood by New Mexicans living in a period of profound social and political transitions. This volume addresses the model of the good death that settlers and friars brought with them to New Mexico, challenges to the model's application, and the eventual erosion of the ideal. The text also considers the effects of public health legislation that sought to protect the public welfare, as well as responses to these controversial and unpopular reforms. Will discusses both cultural continuity and regional adaptation, examining Spanish-American deathways in New Mexico during the colonial (approximately 1700–1821), Mexican (1821–1848), and early Territorial (1848–1880) periods.

One of the inescapable truths that humanity has to grapple with is the reality of death. The manner in which we die, or the cause of our death, may differ, but death remains inevitable. We may be afraid of it or not; we may try to evade it, or not, but death still comes. Although most religions promise the possibility of another life in the hereafter, there is no scientifically verifiable evidence about the reality of that life. Despite that lack of evidence, every culture performs death rituals meticulously to prepare the spirits of its deceased for whatever form of life that may be available. Death Rituals among the Karanga of Zimbabwe: Praxis, Significance, and Changes explores the causes of sickness and death, and the praxis of pre-burial, burial, and post-burial rituals of the Karanga of Zimbabwe in an attempt to unearth their original form and significance, to identify the changes that have taken place. It also provides a brief manual for the performance of some selected Karanga death rituals.

Rituals and Sisterhoods reveals the previously under-studied world of plebeian single women and single-female-headed households in colonial Mexican urban centers. Focusing on the lower echelons of society, Amos Megged considers why some commoner women remained single and established their own female-headed households, examining their unique discourses and self-representations from various angles. Megged analyzes these women’s life stories recorded during the Spanish Inquisition, as well as wills and bequests, petitions, parish records, and private letters that describe—in their own words—how they exercised agency in male-dominated and religious spaces. Translations of select documents and accompanying analysis illustrate the conditions in which women dissolved their marriages, remained in long-lasting extramarital cohabitations, and formed female-led households and “sisterhoods” of their own. Megged provides evidence that single women in colonial Mexico played a far more active and central role in economic systems, social organizations, cults, and political activism than has been previously thought, creating spaces for themselves in which they could initiate and maintain autonomy and values distinct from those of elite society. The institutionalization of female-headed households in mid-colonial Mexico had wide-ranging repercussions and effects on general societal values. Rituals and Sisterhoods details the particular relevance of these changes to the history of emotions, sexuality, gender concepts, perceptions of marriage, life choices, and views of honor and shame in colonial society. This book will be of significant interest to students and scholars of colonial Latin American history, the history of Early Modern Spain and Europe, and gender and women’s studies.

On title page: The history and folklore of customs and superstitions of early medicine, funerals, burials, and mourning.

Death is a constant in every society, but each of the world's cultures views the end of life differently. This book examines beliefs about dying, burial, and life after death held by peoples of wide ranging societies.

From the tombs of the elite to the graves of commoners, mortuary remains offer rich insights into Classic Maya society. In Mortuary Landscapes of the Classic Maya: Rituals of Body and Soul, the anthropological archaeologist and bioarchaeologist Andrew K. Scherer explores the broad range of burial practices among the Maya of the Classic period (AD 250–900), integrating information gleaned from his own fieldwork with insights from the fields of iconography, epigraphy, and ethnography to illuminate this society’s rich funerary traditions. Scherer’s study of burials along the Usumacinta River at the Mexican-Guatemalan border and in the Central Petén region of Guatemala—areas that include Piedras Negras, El Kinel, Tecolote, El Zotz, and Yaxha—reveals commonalities and differences among royal, elite, and commoner mortuary practices. By analyzing skeletons containing dental and cranial modifications, as well as the adornments of interred bodies, Scherer probes Classic Maya conceptions of body, wellness, and the afterlife. Scherer also moves beyond the body to look at the spatial orientation of the burials and their integration into the architecture of Maya communities. Taking a unique interdisciplinary approach, the author examines how Classic Maya deathways can expand our understanding of this society’s beliefs and traditions, making Mortuary Landscapes of the Classic Maya an important step forward in Mesoamerican archeology.