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Halloween
The Fantasy and Folklore of All Hallows
Jack Santino
Halloween had its beginnings in an ancient, pre-Christian Celtic festival of the dead. The Celtic peoples, who were once found all over Europe, divided the year by four major holidays. According to their calendar, the year began on a day corresponding to November 1st on our present calendar. The date marked the beginning of winter. Since they were pastoral people, it was a time when cattle and sheep had to be moved to closer pastures and all livestock had to be secured for the winter months. Crops were harvested and stored. The date marked both an ending and a beginning in an eternal cycle.
The festival observed at this time was called Samhain (pronounced Sah-ween). It was the biggest and most significant holiday of the Celtic year. The Celts believed that at the time of Samhain, more so than any other time of the year, the ghosts of the dead were able to mingle with the living, because at Samhain the souls of those who had died during the year traveled into the otherworld. People gathered to sacrifice animals, fruits, and vegetables. They also lit bonfires in honor of the dead, to aid them on their journey, and to keep them away from the living. On that day all manner of beings were abroad: ghosts, fairies, and demons–all part of the dark and dread.
Samhain became the Halloween we are familiar with when Christian missionaries attempted to change the religious practices of the Celtic people. In the early centuries of the first millennium A.D., before missionaries such as St. Patrick and St. Columcille converted them to Christianity, the Celts practiced an elaborate religion through their priestly caste, the Druids, who were priests, poets, scientists and scholars all at once. As religious leaders, ritual specialists, and bearers of learning, the Druids were not unlike the very missionaries and monks who were to Christianize their people and brand them evil devil worshippers.
As a result of their efforts to wipe out “pagan” holidays, such as Samhain, the Christians succeeded in effecting major transformations in it. In 601 A.D. Pope Gregory the First issued a now famous edict to his missionaries concerning the native beliefs and customs of the peoples he hoped to convert. Rather than try to obliterate native peoples’ customs and beliefs, the pope instructed his missionaries to use them: if a group of people worshipped a tree, rather than cut it down, he advised them to consecrate it to Christ and allow its continued worship.
In terms of spreading Christianity, this was a brilliant concept and it became a basic approach used in Catholic missionary work. Church holy days were purposely set to coincide with native holy days. Christmas, for instance, was assigned the arbitrary date of December 25th because it corresponded with the mid-winter celebration of many peoples. Likewise, St. John’s Day was set on the summer solstice.
Samhain, with its emphasis on the supernatural, was decidedly pagan. While missionaries identified their holy days with those observed by the Celts, they branded the earlier religion’s supernatural deities as evil, and associated them with the devil. As representatives of the rival religion, Druids were considered evil worshippers of devilish or demonic gods and spirits. The Celtic underworld inevitably became identified with the Christian Hell.
The effects of this policy were to diminish but not totally eradicate the beliefs in the traditional gods. Celtic belief in supernatural creatures persisted, while the church made deliberate attempts to define them as being not merely dangerous, but malicious. Followers of the old religion went into hiding and were branded as witches.
The Christian feast of All Saints was assigned to November 1st. The day honored every Christian saint, especially those that did not otherwise have a special day devoted to them. This feast day was meant to substitute for Samhain, to draw the devotion of the Celtic peoples, and, finally, to replace it forever. That did not happen, but the traditional Celtic deities diminished in status, becoming fairies or leprechauns of more recent traditions.
The old beliefs associated with Samhain never died out entirely. The powerful symbolism of the traveling dead was too strong, and perhaps too basic to the human psyche, to be satisfied with the new, more abstract Catholic feast honoring saints. Recognizing that something that would subsume the original energy of Samhain was necessary, the church tried again to supplant it with a Christian feast day in the 9th century. This time it established November 2nd as All Souls Day–a day when the living prayed for the souls of all the dead. But, once again, the practice of retaining traditional customs while attempting to redefine them had a sustaining effect: the traditional beliefs and customs lived on, in new guises.
All Saints Day, otherwise known as All Hallows (hallowed means sanctified or holy), continued the ancient Celtic traditions. The evening prior to the day was the time of the most intense activity, both human and supernatural. People continued to celebrate All Hallows Eve as a time of the wandering dead, but the supernatural beings were now thought to be evil. The folk continued to propitiate those spirits (and their masked impersonators) by setting out gifts of food and drink. Subsequently, All Hallows Eve became Hallow Evening, which became Hallowe’en–an ancient Celtic, pre-Christian New Year’s Day in contemporary dress.
Many supernatural creatures became associated with All Hallows. In Ireland fairies were numbered among the legendary creatures who roamed on Halloween. An old folk ballad called “Allison Gross” tells the story of how the fairy queen saved a man from a witch’s spell on Halloween.
O Allison Gross, that lives in yon tower
the ugliest witch int he North Country…
She’s turned me into an ugly worm
and gard me toddle around a tree…
But as it fell out last Hallow even
When the seely [fairy] court was riding by,
the Queen lighted down on a gowany bank
Not far from the tree where I wont to lie…
She’s change me again to my own proper shape
And I no more toddle about the tree.
In old England cakes were made for the wandering souls, and people went “a’ soulin'” for these “soul cakes.” Halloween, a time of magic, also became a day of divination, with a host of magical beliefs: for instance, if persons hold a mirror on Halloween and walk backwards down the stairs to the basement, the face that appears in the mirror will be their next lover.
Virtually all present Halloween traditions can be traced to the ancient Celtic day of the dead. Halloween is a holiday of many mysterious customs, but each one has a history, or at least a story behind it. The wearing of costumes, for instance, and roaming from door to door demanding treats can be traced to the Celtic period and the first few centuries of the Christian era, when it was thought that the souls of the dead were out and around, along with fairies, witches, and demons. Offerings of food and drink were left out to placate them. As the centuries wore on, people began dressing like these dreadful creatures, performing antics in exchange for food and drink. This practice is called mumming, from which the practice of trick-or-treating evolved. To this day, witches, ghosts, and skeleton figures of the dead are among the favorite disguises. Halloween also retains some features that harken back to the original harvest holiday of Samhain, such as the customs of bobbing for apples and carving vegetables, as well as the fruits, nuts, and spices cider associated with the day.
Today Halloween is becoming once again and adult holiday or masquerade, like mardi Gras. Men and women in every disguise imaginable are taking to the streets of big American cities and parading past grinningly carved, candlelit jack o’lanterns, re- enacting customs with a lengthy pedigree. Their masked antics challenge, mock, tease, and appease the dread forces of the night, of the soul, and of the otherworld that becomes our world on this night of reversible possibilities, inverted roles, and transcendency. In so doing, they are reaffirming death and its place as a part of life in an exhilarating celebration of a holy and magic evening.
SOURCE: loc.gov
Day of the Dead
| Day of the Dead | |
|---|---|
Catrinas, one of the most popular figures of the Day of the Dead celebrations at Mexico
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| Observed by | Mexico |
| Type | Cultural Catholic |
| Date | November 1 and 2 |
| Related to | All Saints’ Day All Soul’s Day |
Day of the Dead (Spanish: Día de Muertos) is a Mexican holiday celebrated throughout Mexico and around the world in other cultures. The holiday focuses on gatherings of family and friends to pray for and remember friends and family members who have died. It is particularly celebrated in Mexico, where it is a national holiday, and all banks are closed. The celebration takes place on November 1 and 2, in connection with the Catholic holidays of All Saints’ Day and All Souls’ Day. Traditions connected with the holiday include building private altars honoring the deceased using sugar skulls, marigolds, and the favorite foods and beverages of the departed and visiting graves with these as gifts. They also leave possessions of the deceased.
Scholars trace the origins of the modern Mexican holiday to indigenous observances dating back hundreds of years and to an Aztec festival dedicated to the goddess Mictecacihuatl. The holiday has spread throughout the world: InBrazil, Dia de Finados is a public holiday that many Brazilians celebrate by visiting cemeteries and churches. InSpain, there are festivals and parades, and, at the end of the day, people gather at cemeteries and pray for their dead loved ones. Similar observances occur elsewhere in Europe, and similarly themed celebrations appear in manyAsian and African cultures.
Observance in Mexico
Origins
Detail of an ofrenda at ITESM CCMdepicting an Aztec making an offering to the dead
Development of giant skull for Day of the Dead celebration at the National Museum of Popular Culture, Coyoacan, Mexico City
The Day of the Dead celebrations in Mexico can be traced back to a precolumbian past. Rituals celebrating the deaths of ancestors had been observed by these civilizations perhaps for as long as 2,500–3,000 years.[1] In the pre-Hispanic era, skulls were commonly kept as trophies and displayed during the rituals to symbolize death and rebirth.
The festival that became the modern Day of the Dead fell in the ninth month of the Aztec calendar, about the beginning of August, and was celebrated for an entire month. The festivities were dedicated to the goddess[2] known as the “Lady of the Dead”, corresponding to the modern Catrina.
In most regions of Mexico, November 1 is to honor children and infants, whereas deceased adults are honored on November 2. This is indicated by generally referring to November 1 mainly as Día de los Inocentes (“Day of the Innocents”) but also as Día de los Angelitos (“Day of the Little Angels”) and November 2 as Día de los Muertos or Día de los Difuntos (“Day of the Dead”).[3]
Detail of an altar of the dead
Beliefs
Xantolo traditional altar at Hidalgo
Altar de muertos (altar of the dead).
Sculpture with skeletons made for Day of the Dead at the Museo de Arte Popular, Mexico City
Part of the “megaofrenda” at UNAM for Day of the Dead.
Chontal indigenous altar, at Tabasco.
People go to cemeteries to be with the souls of the departed and build private altars containing the favorite foods and beverages, as well as photos and memorabilia, of the departed. The intent is to encourage visits by the souls, so the souls will hear the prayers and the comments of the living directed to them. Celebrations can take a humorous tone, as celebrants remember funny events and anecdotes about the departed.[3]
Plans for the day are made throughout the year, including gathering the goods to be offered to the dead. During the three-day period, families usually clean and decorate graves;[2] most visit the cemeteries where their loved ones are buried and decorate their graves with ofrendas (offerings), which often include orange Mexican marigolds (Tagetes erecta) called cempasúchil (originally named cempoaxochitl, Nahuatl for “twenty flowers”).
In modern Mexico, this name is sometimes replaced with the term Flor de Muerto (Flower of Dead). These flowers are thought to attract souls of the dead to the offerings.
Mixtec ofrenda of Day of the Dead
Mexican cempasúchitl(marigold) is the traditional flower used at honor to the dead.
Toys are brought for dead children (los angelitos, or “the little angels”), and bottles of tequila, mezcal or pulque or jars of atole for adults. Families will also offer trinkets or the deceased’s favorite candies on the grave. Ofrendas are also put in homes, usually with foods such as candied pumpkin, pan de muerto (“bread of dead”), and sugar skulls and beverages such as atole. The ofrendas are left out in the homes as a welcoming gesture for the deceased.[2] Some people believe the spirits of the dead eat the “spiritual essence” of the ofrendas food, so though the celebrators eat the food after the festivities, they believe it lacks nutritional value. Pillows and blankets are left out so the deceased can rest after their long journey. In some parts of Mexico, such as the towns of Mixquic, Pátzcuaro and Janitzio, people spend all night beside the graves of their relatives. In many places, people have picnics at the grave site, as well.
Some families build altars or small shrines in their homes;[2] these usually have theChristian cross, statues or pictures of the Blessed Virgin Mary, pictures of deceased relatives and other persons, scores of candles and an ofrenda. Traditionally, families spend some time around the altar, praying and telling anecdotes about the deceased. In some locations, celebrants wear shells on their clothing, so when they dance, the noise will wake up the dead; some will also dress up as the deceased.
Public schools at all levels build altars with ofrendas, usually omitting the religious symbols. Government offices usually have at least a small altar, as this holiday is seen as important to the Mexican heritage.
Those with a distinctive talent for writing sometimes create short poems, calledcalaveras (skulls), mocking epitaphs of friends, describing interesting habits and attitudes or funny anecdotes. This custom originated in the 18th or 19th century, after a newspaper published a poem narrating a dream of a cemetery in the future, “and all of us were dead”, proceeding to read the tombstones.Newspapers dedicate calaveras to public figures, with cartoons of skeletons in the style of the famous calaveras of José Guadalupe Posada, a Mexican illustrator. Theatrical presentations of Don Juan Tenorio by José Zorrilla (1817–1893) are also traditional on this day.
A common symbol of the holiday is the skull (in Spanish calavera), which celebrants represent in masks, called calacas (colloquial term for skeleton), and foods such as sugar or chocolate skulls, which are inscribed with the name of the recipient on the forehead. Sugar skulls as gifts can be given to both the living and the dead. Other holiday foods include pan de muerto, a sweet egg bread made in various shapes from plain rounds to skulls andrabbits, often decorated with white frosting to look like twisted bones.
José Guadalupe Posada created a famous print of a figure he called La Calavera Catrina (“The Elegant Skull”) as a parody of a Mexican upper-class female. Posada’s striking image of a costumed female with a skeleton face has become associated with the Day of the Dead, and Catrina figures often are a prominent part of modern Day of the Dead observances.
Gran calavera eléctrica (“Great electric skull”) by José Guadalupe Posada, 1900–1913.
The traditions and activities that take place in celebration of the Day of the Dead are not universal, often varying from town to town. For example, in the town of Pátzcuaro on the Lago de Pátzcuaro in Michoacán, the tradition is very different if the deceased is a child rather than an adult. On November 1 of the year after a child’s death, thegodparents set a table in the parents’ home with sweets, fruits, pan de muerto, a cross, a rosary (used to ask the Virgin Mary to pray for them) and candles. This is meant to celebrate the child’s life, in respect and appreciation for the parents. There is also dancing with colorful costumes, often with skull-shaped masks and devil masks in the plaza or garden of the town. At midnight on November 2, the people light candles and ride winged boats called mariposas(butterflies) to Janitzio, an island in the middle of the lake where there is a cemetery, to honor and celebrate the lives of the dead there.
Families tidying and decorating graves at a cemetery in Almoloya del Río in the State of Mexico
In contrast, the town of Ocotepec, north of Cuernavaca in the State of Morelos, opens its doors to visitors in exchange for veladoras (small wax candles) to show respect for the recently deceased. In return, the visitors receivetamales and atole. This is only done by the owners of the house where someone in the household has died in the previous year. Many people of the surrounding areas arrive early to eat for free and enjoy the elaborate altars set up to receive the visitors from Mictlán.
In some parts of the country (especially the cities, where in recent years other customs have been displaced), children in costumes roam the streets, knocking on people’s doors for a calaverita, a small gift of candies or money; they also ask passersby for it. This relatively recent custom is similar to that of Halloween‘s trick-or-treating.
Some people believe possessing Day of the Dead items can bring good luck. Many people get tattoos or have dolls of the dead to carry with them. They also clean their houses and prepare the favorite dishes of their deceased loved ones to place upon their altar or ofrenda.
Observances outside Mexico
Latin America
Guatemalan celebrations of the Day of the Dead are highlighted by the construction and flying of giant kites[4] in addition to the traditional visits to grave sites of ancestors. A big event also is the consumption offiambre, which is made only for this day during the year.
In Ecuador, the Day of the Dead is observed to some extent by all parts of society, though it is especially important to the indigenous Kichwa peoples, who make up an estimated quarter of the population. Indigena families gather together in the community cemetery with offerings of food for a day-long remembrance of their ancestors and lost loved ones. Ceremonial foods include colada morada, a spiced fruit porridge that derives its deep purple color from the Andean blackberry and purple maize. This is typically consumed with guagua de pan, a bread shaped like a swaddled infant, though variations include many pigs—the latter being traditional to the city of Loja. The bread, which is wheat flour-based today, but was made with masa in the pre-Columbian era, can be made savory with cheese inside or sweet with a filling of guava paste. These traditions have permeated into mainstream society, as well, where food establishments add bothcolada morada and gaugua de pan to their menus for the season. Many nonindigenous Ecuadorians partake in visiting the graves of the deceased, cleaning and bringing flowers, or preparing the traditional foods,too.[5]
The Brazilian public holiday of Finados (Day of the Dead) is celebrated on November 2. Similar to other Day of the Dead celebrations, people go to cemeteries and churches with flowers and candles, and offer prayers. The celebration is intended to be positive to celebrate those who are deceased.
In Haiti, voodoo traditions mix with Roman Catholic observances as, for example, loud drums and music are played at all-night celebrations at cemeteries to waken Baron Samedi, the Loa of the dead, and his mischievous family of offspring, the Gede.
Dia de los ñatitas (“Day of the Skulls”) is a festival celebrated in La Paz, Bolivia, on May 5. In pre-Columbian times, indigenous Andeans had a tradition of sharing a day with the bones of their ancestors on the third year after burial; however, only the skulls are used today. Traditionally, the skulls of family members are kept at home to watch over the family and protect them during the year. On November 9, the family crowns the skulls with fresh flowers, sometimes also dressing them in various garments, and making offerings of cigarettes, coca leaves, alcohol, and various other items in thanks for the year’s protection. The skulls are also sometimes taken to the central cemetery in La Paz for a special Mass and blessing.[6][7][8]
United States
Day of the Dead altar in Atlanta in memory of Jennifer Ann Crecente, murdered at the age of 18 by her ex-boyfriend
In many American communities with Mexican residents, Day of the Dead celebrations are very similar to those held in Mexico. In some of these communities, such as in Texas[9] and Arizona,[10] the celebrations tend to be mostly traditional. For example, the All Souls Procession has been an annual Tucson event since 1990. The event combines elements of traditional Day of the Dead celebrations with those of pagan harvest festivals. People wearing masks carry signs honoring the dead and an urn in which people can place slips of paper with prayers on them to be burned.[11] Likewise, Old Town San Diego, California annually hosts a very traditional two-day celebration culminating in a candlelight procession to the historic El Campo Santo Cemetery.[12]
In other communities, interactions between Mexican traditions and American culture are resulting in celebrations in which Mexican traditions are being extended to make artistic or sometimes political statements. For example, in Los Angeles, California, the Self Help Graphics & Art Mexican-American cultural center presents an annual Day of the Dead celebration that includes both traditional and political elements, such as altars to honor the victims of the Iraq War highlighting the high casualty rate among Latino soldiers. An updated, intercultural version of the Day of the Dead is also evolving at Hollywood Forever Cemetery.[13] There, in a mixture of Mexican traditions and Hollywood hip, conventional altars are set up side-by-side with altars to Jayne Mansfield and Johnny Ramone. Colorful native dancers and music intermix with performance artists, while slypranksters play on traditional themes.
Similar traditional and intercultural updating of Mexican celebrations are held in San Francisco, for example, the Galería de la Raza, SomArts Cultural Center, Mission Cultural Center, de Young Museum and altars atGarfield Square by the Marigold Project.[14] Oakland is home to Corazon Del Pueblo in the Fruitvale district. Corazon Del Pueblo has a shop offering handcrafted Mexican gifts and a museum devoted to Day of the Dead artifacts. Also, the Fruitvale district in Oakland serves as the hub of the Dia de Los Muertos annual festival which occurs the last weekend of October. Here, a mix of several Mexican traditions come together with traditional Aztec dancers, regional Mexican music, and other Mexican artisans to celebrate the day.[15] In Missoula, Montana, skeletal celebrants on stilts, novelty bicycles, and skis parade through town.[16] The festival also occurs annually at historic Forest Hills Cemetery in Boston’s Jamaica Plain neighborhood. Sponsored by Forest Hills Educational Trust and the folkloric performance group La Piñata, the Day of the Dead festivities celebrate the cycle of life and death. People bring offerings of flowers, photos, mementos, and food for their departed loved ones, which they place at an elaborately and colorfully decorated altar. A program of traditional music and dance also accompanies the community event.
Europe
In many countries with a Roman Catholic heritage, All Saints Day and All Souls Day have long been holidays in which people take the day off work, go to cemeteries with candles and flowers, and give presents to children, usually sweets and toys.[17] In Portugal and Spain, ofrendas (“offerings”) are made on this day. In Spain, the play Don Juan Tenorio is traditionally performed. In Spain, Portugal, Italy, Belgium, the Netherlands, France and Ireland, people bring flowers to the graves of dead relatives and say prayers over the dead. In Poland,[18] Slovakia,[19] Hungary,[20] Lithuania,[21] Croatia,[22] Slovenia,[23] Romania,[24]Austria, Germany, Sweden, Norway and Finland, the tradition is to light candles and visit the graves of deceased relatives. In Tyrol, cakes are left for them on the table, and the room is kept warm for their comfort. In Brittany, people flock to the cemeteries at nightfall to kneel, bareheaded, at the graves of their loved ones and to anoint the hollow of the tombstone with holy water or to pour libations of milk on it. At bedtime, the supper is left on the table for the souls. A Mexican-style Day of the Dead has been celebrated in Prague, Czech Republic, as part of a promotion by the Mexican embassy. Local citizens join in a celebration of the Day of the Dead put on by a theatre group with masks, candles, and sugar skulls.[25]
The Philippines and Oceania
Flowers, including Mexican marigolds, used in the celebration of the Day of the Dead.
In the Philippines, the holiday is called Todos los Santos (All Saints Day), Undas (from Spanish andas, or possiblyhonra), or Araw ng mga Patay (Day of the Dead), and has more of a family-reunion atmosphere.[26] The traditions were imported when the Philippines were governed out of Mexico City as part of the Viceroyalty of New Spain. Tombs are cleaned or repainted, candles are lit, and flowers are offered. Entire families camp in cemeteries and sometimes spend a night or two near their relatives’ tombs. Card games, eating, drinking, singing and dancing are common activities in the cemetery. It is considered a very important holiday by many Filipinos (after Christmas and Holy Week), and additional days are normally given as special nonworking holidays (but only November 1 is a regular holiday).
Mexican-style Day of the Dead celebrations occur in major cities in Australia, Fiji and Indonesia. Prominent celebrations are held in Wellington, New Zealand, complete with altars celebrating the deceased with flowers and gifts.[27]
Similar traditions
Many other cultures around the world have similar traditions of a day set aside to visit the graves of deceased family members. Often included in these traditions are celebrations, food and beverages, in addition to prayers and remembrances of the departed.
Some tribes of the Amazon believe the dead return as flowers.[citation needed]
The Bon Festival (O-bon (お盆?), or only Bon (盆?), is a Japanese Buddhist holiday in August to honor the departed spirits of one’s ancestors.
In Korea, Chuseok (추석, 秋夕) is a major traditional holiday, also called Hangawi. People go where the spirits of their ancestors are enshrined, and performancestral worship rituals early in the morning; they visit the tombs of immediate ancestors to trim plants, clean the area around the tomb, and offer food, drink, and crops to their ancestors.
The Qingming Festival (simplified Chinese: 清明节; traditional Chinese: 清明節; pinyin: qīng míng jié) is a traditional Chinese festival usually occurring around April 5 of the Gregorian calendar. Along with Double Ninth Festival on the 9th day of the 9th month in the Chinese calendar, it is a time to tend to the graves of departed ones. In addition, in the Chinese tradition, the seventh month in the Chinese calendar is called the Ghost Month (鬼月), in which ghosts and spirits come out from the underworld to visit earth.
During the Nepali holiday of Gai Jatra (Cow Pilgrimage), every family who has lost a family member during the previous year makes a construction of bamboo branches, cloth, paper decorations and portraits of the deceased, called a gai. Traditionally, a cow leads the spirits of the dead into the next land. Depending on local custom, either an actual live cow or a construct representing a cow may be used. The festival is also a time to dress up in costume, including costumes involving political comments and satire.[28]
In some cultures in Africa, visits to the graves of ancestors, the leaving of food and gifts, and the asking of protection serve as important parts of traditional rituals. One example of this is the ritual that occurs just before the beginning of the hunting season.[29]
Diwali, or Dipawali, is India’s biggest and most important holiday of the year. The festival gets its name from the row (avali) of clay lamps (or deepa) that Indians light outside their homes to symbolize the inner light that protects us from spiritual darkness. This festival is as important to Hindus as the Christmas holiday is to Christians.
Diwali, celebrated in October or November each year, originated as a harvest festival that marked the last harvest of the year before winter. India was an agricultural society where people would seek the divine blessing of Lakshmi, the goddess of wealth, as they closed their accounting books and prayed for success at the outset of a new financial year. Today, this practice extends to businesses all over the Indian subcontinent, which mark the day after Diwali as the first day of the new financial year.
Indians celebrate with family gatherings, glittering clay lamps, festive fireworks, strings of electric lights, bonfires, flowers, sharing of sweets, and worship to Lakshmi. Some believe that Lakshmi wanders the Earth looking for homes where she will be welcomed. People open their doors and windows and light lamps to invite Lakshmi in.
Over the centuries, Diwali has become a national festival that is enjoyed by most Indians regardless of faith: Hindus, Jains, Buddhists, and Sikhs.
Hindus interpret the Diwali story based upon where they live:
- In North India they celebrate the story of King Rama’s return to Ayodhya after he defeated Ravana by lighting rows of clay lamps.
- South India celebrates it as the day that Lord Krishna defeated the demon Narakasura.
- In western India the festival marks the day that Lord Vishnu, the Preserver (one of the main gods of the Hindu trinity) sent the demon King Bali to rule the nether world.
In all interpretations, one common thread rings true—the festival marks the victory of good over evil.
Non-Hindu communities have other reasons for celebrating the holiday:
- In Jainism, it marks the nirvana or spiritual awakening of Lord Mahavira in Oct. 15, 527 B.C.
- In Sikhism it marks the day that Guru Hargobind Ji, the Sixth Sikh Guru was freed from imprisonment.
Five Days of Diwali
On the first day of Diwali, housewives consider it auspicious to spring clean the home and shop for gold or kitchen utensils.
On the second day, people decorate their homes with clay lamps or diyas and create design patterns called rangoli on the floor using colored powders or sand.
This is the main day of the festival when families gather together for Lakshmi puja, a prayer to Goddess Lakshmi followed by mouth-watering feasts and firework festivities.
This is the first day of the new year when friends and relatives visit with gifts and best wishes for the season.
On the last day of Diwali, brothers visit their married sisters who welcome them with love and a lavish meal.
SOURCE: kids.nationalgeographic.com
Details to follow…
On the 11th hour of the 11th day of the 11th month of 1918, an armistice, or temporary cessation of hostilities, was declared between the Allied nations and Germany in the First World War, then known as “the Great War.” Commemorated as Armistice Day beginning the following year, November 11th became a legal federal holiday in the United States in 1938. In the aftermath of World War II and the Korean War, Armistice Day became Veterans Day, a holiday dedicated to American veterans of all wars.
The Great War & Armistice Day
Though the Treaty of Versailles was signed on June 28, 1919, November 11 remained in the public imagination as the date that marked the end of the Great War. In November 1918, U.S. President Woodrow Wilsonproclaimed November 11 as the first commemoration of Armistice Day. The day’s observation included parades and public gatherings, as well as a brief pause in business activities at 11 a.m. On November 11, 1921, an unidentified American soldier killed in the war was buried at Arlington National Cemetery in Washington, D.C.; the U.S. Congress had declared the day a legal federal holiday in honor of all those who participated in the war. On the same day, unidentified soldiers were laid to rest at Westminster Abbey in London and at the Arc de Triomphe in Paris.
On June 4, 1926, Congress passed a resolution that the “recurring anniversary of [November 11, 1918] should be commemorated with thanksgiving and prayer and exercises designed to perpetuate peace through good will and mutual understanding between nations” and that the president should issue an annual proclamation calling for the observance of Armistice Day. By that time, 27 state legislatures had made November 11 a legal holiday. An act approved May 13, 1938 made November 11 a legal Federal holiday, “dedicated to the cause of world peace and to be hereafter celebrated and known as ‘Armistice Day.'” In actuality, there are no U.S. national holidays because the states retain the right to designate their own, and the government can only designate holidays for federal employees and for the District of Columbia. In practice, however, states almost always follow the federal lead.
From Armistice Day to Veterans Day
American effort during World War II (1941-1945) saw the greatest mobilization of the U.S. Army, Navy, Marines and Air Force in the nation’s history (more than 16 million people); some 5.7 million more served in the Korean War(1950 to 1953). In 1954, after lobbying efforts by veterans’ service organizations, the 83rd U.S. Congress amended the 1938 act that had made Armistice Day a holiday, striking the word “Armistice” in favor of “Veterans.” President Dwight D. Eisenhower signed the legislation on June 1, 1954. From then on, November 11 became a day to honor American veterans of all wars.
The next development in the story of Veterans Day unfolded in 1968, when Congress passed the Uniform Holidays Bill, which sought to ensure three-day weekends for federal employees–and encourage tourism and travel–by celebrating four national holidays (Washington’s Birthday, Memorial Day, Veterans Day and Columbus Day) on Mondays.
The observation of Veterans Day was set as the fourth Monday in October. The first Veterans Day under the new law was Monday, October 25, 1971; confusion ensued, as many states disapproved of this change, and continued to observe the holiday on its original date. In 1975, after it became evident that the actual date of Veterans Day carried historical and patriotic significance to many Americans, President Gerald R. Ford signed a new law returning the observation of Veterans Day to November 11th beginning in 1978. If November 11 falls on a Saturday or Sunday, the federal government observes the holiday on the previous Friday or following Monday, respectively.
Celebrating Veterans Day Around the World
Britain, France, Australia and Canada also commemorate the veterans of World Wars I and II on or near November 11th: Canada has Remembrance Day, while Britain has Remembrance Sunday (the second Sunday of November). In Europe, Britain and the Commonwealth countries it is common to observe two minutes of silence at 11 a.m. every November 11.
In the United States, an official wreath-laying ceremony is held each Veterans Day at the Tomb of the Unknowns in Arlington National Cemetery, while parades and other celebrations are held in states around the country. Veterans Day is not to be confused with Memorial Day–a common misunderstanding, according to the U.S. Department of Veterans Affairs. Memorial Day (the fourth Monday in May) honors American servicemembers who died in service to their country or as a result of injuries incurred during battle, while Veterans Day pays tribute to all American veterans–living or dead–but especially gives thanks to living veterans who served their country honorably during war or peacetime.
SOURCE: history.com
It’s a POTLUCK! Please see the sign up sheet on the wall across from your kiddos’ coat and backpack hooks.
Join us at the school to celebrate Thanksgiving AND Native American Heritage Month by participating in a Smudging Ceremony.
What is a Smudging Ceremony?
HOW TO SMUDGE:
Place cedar, sage, sweetgrass into a clay bowl. Light it carefully and let the smoke start to rise, it carries your prayers to Great Mystery.
Rub your hands in the smoke to cleanse them; scoop the smoke into your hands and bring it to your head, so you will think good thoughts – no anger, jealousy, hate; to the eyes so you will see the world around you in a good way; to the throat so you will speak always in kindness and in non-judgmental ways; to the ears, so that you will listen truly listen to each other instead of ‘waiting to speak’ which we so often do; to the heart so you feel connected to all living beings in a loving way; to the solar plexus so your emotions connect with the Earth Mother; Women to the womb, so your life giving energies go out into the world in balance and harmony.
Finally under the feet, this way the dark side of your soul and the world will not follow in your footsteps.
Native American Smudging
Smudging is a way to cleanse a person , place or an object of negative energies, spirits or influences.
The smudging involves the burning of sacred plants then, either passing an object through the resulting smoke, or fanning the smoke around a person or place.
There are two ways of doing a smudging ceremony. The simplest way to smudge is to use a smudge stick. We simply light the end of the wand and extinguish the flame once it has a smoldering end. Have the person being smudged stand facing you and pass the wand back and forth through the person’s aura starting at their feet and moving upwards.
When you reach their head, have them turn, clockwise repeat the same process. To cleanse a room or house, carry in the lit smudge stick, clockwise around the area, making sure to smudge in the corners and behind doors.
When we smudge, you are asking the spirit of sacred plants for assistance and you must pay proper respect to their healing power. Using Sage to “Smudge” is a simple and powerful way to clear your energy field and remove negative energy from the area.
Smudging is the process of burning the dried plant and fanning the smoke over your body with sacred intention. Smudging is best known as a Native American ritual, but it is found in other cultures as well.
If the area is not cleared of negative energy, it can build a nest there too. If you are going to use sweet grass, I suggest that you cleanse the area with white sage and then use sweet grass.
The traditional way is to offer the smoke to the four directions first, calling the blessing and protection in. Then you fan the smoke around you imagining it passing through you. It flows through you drawing out all of the junk that you have collected in your aura. You can also rub out the sage stick or just let it burn out on it’s own.
Smudge is one of the most powerful tools that we have available to use. Any time we open our self to energy transfer, we must be sure that negative energy is cleared from the area.
Smudge is the easiest way of doing that.
Native American Cleansing
1) We will crack a window in each room of your home and take a dried bundle of sage and elabaster Shell and “smudge” your home clearing out any negative or stagnant energies. Smudging is simply lighting the sage bundle, holding it to the inside of the shell while walking around your entire home allowing the smoke to circulate and cleanse the energy and space.
2) Being firm and unemotional, walk around each room of your home, while saying loudly and firmly, “This sage is cleansing out all negative energies and spirits… all negative energies and spirits must leave and do no harm.3) The main thing is the intent, which is our faith. You have power and have nothing to fear. Your intentions are to rid the home of negative energies and spirits and they will know this, if they are there. Always work with your own energy from within your soul
and incorporate this energy into the cleansing. Drawing a divine power from within our innermost being.
Always be firm, non-fearing, unemotional and deal with negative ghosts strongly, yet with love. You are always in control and are not powerless. Some people like to re-visit a cleansed house by going back into all of the rooms with a pleasant incense such as lavender while inviting all loving, protecting, positive spirits into the home. You may
end the ritual by lighting a white candle and setting it on a table to burn for a bit to “seal” the ritual.
Source: http://www.nativeamericanresearch.org
Enjoy eating turkey and all the trimmin’s with friends and family!
We are THANKFUL for YOU, Village People!!!
Our student Villagers (who choose to participate) will be singing a variety of holiday children’s songs on the steps of Pulaski Heights Presbyterian Church adjacent Village Montessori’s front door. This show will be precious and is not to be missed! The performance begins at 5:30pm sharp. Following the performance, the church — in participation of Hillcrest’s Monthly 1st Thursday celebration — will host a Hot Chocolate Bar. YUM! Hot cider and cookies will also be served. Please join us for the festivities!
501.944.4483