“Cemeteries could be regarded as non-social spaces due to a believed negligible amount of daily social activity between the living, the dead and the space. At the same time, the spaces of the dead are regarded as spiritually charged, dangerous and even polluted. My paper suggests that the spaces of the dead, such as the cemeteries of Mexico City, are clear examples of dynamically active memory-making spaces in which the dead are daily revered, socialised and memorialised through a combination of secular and religious contemporary funerary practices, the daily interaction between the living, the dead, the ánima and material culture. The paper analyses the phenomenon, socio-cultural and political conditions of the objectification of the dead in the internal and external spaces of the cemetery. The paper includes the investigation of life histories of its workers, mourners and daily visitors in order to explore why various communities in Mexico City have embraced and revered the materialisation and objectification of the dead such as the following of the Santa Muerte. This paper then digs deeper into the array of meanings interwoven into the fabrics of social life and spiritual stability of the living, in which the widespread embrace of material culture plays a dynamic role in the contemporary social rituals dedicated to the dead in the cemeteries of a megalopolis.” p.107
Reyes-Cortez, M. 2012: Material culture, magic and the Santa Muerte in the cemeteries of a megalopolis. Visible Religions, in Culture and Religion: An Interdisciplinary Journal, Vol.13, No.1, (March, Routledge), pp. 107-131.
Reyes-Cortez on Portraits of Remembrance
Abstract: ‘My grandmother is not a ‘corpse’: The forgotten dead of a Megalopolis’
The Waso Boorana are a nomadic pastoral people that trace their origins from the Oromo people of Ethiopia with a population of about 21,392 (1990) in Isiolo, Kenya. Before the Shifta war in the 1960s the Waso Booranas were the richest nomadic tribe in Eastern Africa. During the war they were located into towns and many of their animals killed. They were not able to continue with their pastoralist way of life and become one of the poorest nomadic tribes in Eastern Africa. The Booranas had to settle in villages and continuously suffer attacks by ex-soldiers and bandits who kill them without mercy and rob them of whatever little they might have left. Together with the hardships resulting from droughts unable to travel and practice their traditional customs, they have become a community forgotten by the world. What impressed me the most during my time with the Waso Borranas between October and November 1992 was their optimism and will to survive. The Waso Boorana have an incredible sense of community and ability to cope with sudden changes without losing their social or cultural identity.
'The lost path of Waqqa', The Barbican Centre, London, 1993.
Panteón Jardín, a modern multi-faith cemetery built in the 1930s and is a prime example of how the social rituals that exist in the spaces of the living are reflected through the spatiality and location of the dead.