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From Mictecacíhuatl to La Catrina, learn 20 historical curiosities about the Day of the Dead and discover how this celebration became a symbol of Mexican identity. See the complete article here: https://www.xikoova.com/en/top-20-curiosities-and-historical-details-of-the-day-of-the-dead-that-you-may-not-have-known/

The Day of the Dead not only honors those who have passed away; it also affirms who we are. Among flowers, altars and memories, this tradition unites past and present, weaving the collective memory that defines Mexican identity.  See the complete article here: https://www.xikoova.com/el-significado-del-dia-de-muertos-identidad-memoria-y-continuidad/

Post-revolutionary Mexico used art and education to build its identity. From Rivera's murals to the school offerings promoted by Cárdenas, the Day of the Dead became a bridge between culture, memory and popular education.  See the complete article here: https://www.xikoova.com/en/the-day-of-the-dead-in-post-revolutionary-art-and-education/

From Patzcuaro to Yucatan, Day of the Dead celebrations reveal Mexico's cultural diversity. Each region preserves unique rituals - the Mixquic alumbrada, the Mayan Hanal Pixán or the Oaxacan altars - that keep alive the tradition of honoring the dead.  See the complete article here: https://www.xikoova.com/en/regional-day-of-the-dead-celebrations-from-patzcuaro-to-mixquic-the-diversity-of-the-trad...

The Days of the Souls, inherited from the Viceroyalty, survived wars and prohibitions until it was transformed into the modern Day of the Dead. Under the cultural impulse of Lázaro Cárdenas, this tradition became a symbol of Mexican identity.  See the complete article here: https://www.xikoova.com/en/from-the-days-of-the-souls-to-the-day-of-the-dead-how-a-tradition-became-a-national-symbol/

The humorous vision of death in Mexico was born from the encounter between art, satire and tradition. From the literary skulls and engravings of Posada to the cultural impulse of Lázaro Cárdenas, death became a source of laughter, criticism and national pride.  See the complete article here: https://www.xikoova.com/en/how-the-humorous-vision-of-death-originated-skulls-catrinas-and-mexican-popular-...

The Day of the Dead altars were born during the viceregal era as an adaptation of the indigenous offerings to the Catholic calendar. In them, the Spanish domestic altar and the Mesoamerican symbolic elements were united, giving origin to a tradition that even today preserves the cempasúchil, the bread of the dead and the memory of the ancestors.  Ver el articulo completo aquí: https://www.xikoova....

The Days of the Dead in New Spain were the result of the encounter between indigenous beliefs about death and the Catholic festivities instituted by Popes Gregory III and IV. This syncretism, promoted and tolerated by the friars, transformed the ancient ancestor cults into a mestizo celebration that endures in the Day of the Dead.  See the complete article here: https://www.xikoova.com/en/from-eva...

Long before the Day of the Dead was celebrated, Mesoamerican cultures paid tribute to their dead on different dates of the ritual calendar. This cult of the dead, full of symbolism and connection to the earth, was the spiritual origin of one of Mexico's most beloved traditions.  See the complete article here: https://www.xikoova.com/en/the-mesoamerican-origin-of-the-cult-of-the-dead-predecessor-of...

Between autos de fe and internal conflicts, the Tribunal of the Holy Office in New Spain experienced one of its most complex crises: the inquisitorial visitation of 1645-1662, marked by denunciations, abuses and sentences against its own ministers. See the complete article here: https://www.xikoova.com/en/the-visit-to-the-tribunal-of-the-holy-office-in-new-spain-1645-1662-denunciations-abuses-and-...

During the 1630s, the Inquisition in New Spain entered a period of decadence due to conflicts with the viceroy and the town councils. However, in 1643 it was reactivated with the solemn reading of the general edict of faith, which marked a revival in its activities.  See the complete article here: https://www.xikoova.com/en/the-crisis-and-reactivation-of-the-inquisition-in-new-spain-conflicts-town...

Between 1574 and 1601, the first autos de fe in New Spain were public ceremonies where European corsairs and the Carvajal family faced inquisitorial justice. These acts marked the beginning of a history of severity and religious spectacle.  See the complete article here: https://www.xikoova.com/en/the-first-autos-de-fe-in-new-spain-corsairs-judaizers-and-martyrs-of-the-inquisition/

In New Spain, blasphemy was considered a serious crime against God and society. Ordinances, sentences and edicts show how those who offended the sacred were punished with fines, penances and excommunication.  See the complete article here: https://www.xikoova.com/en/blasphemies-and-punishments-in-the-inquisition-of-new-spain-ordinances-sentences-and-excommunications/

The record of the torment of Francisca Núñez de Carvajal shows, step by step, the violence exercised by the Inquisition in New Spain. Her resistance reflects the strength of a woman who, even in extreme pain, did not renounce her faith or her dignity.  See the complete article here: https://www.xikoova.com/en/the-inquisitorial-process-against-francisca-nunez-de-carvajal-torment-faith-and-suffering...

The installation of the Tribunal of the Holy Office in New Spain in 1571 transformed the religious life of the viceroyalty. From oath ceremonies and edicts of grace to the most famous autos de fe, this article narrates how inquisitorial power was consolidated in New Spain's society.  See the complete article here: https://www.xikoova.com/en/the-tribunal-of-the-holy-office-in-new-spain-origins-oath...

Learn how the Tribunal of the Holy Office functioned in New Spain: from its hierarchical organization to the secret trials, the penalties and the autos de fe that marked the viceroyalty. See the complete article here: https://www.xikoova.com/en/the-organization-and-procedures-of-the-inquisition-in-the-new-spain/

Between 1528 and 1571, the episcopal Inquisition in New Spain fell to bishops such as Zumárraga and Montúfar. This period included processes against indigenous people, Protestant foreigners and a strong control of books.  See the complete article here: https://www.xikoova.com/en/episcopal-inquisition-in-new-spain-indians-protestants-and-banned-books/

Before there was a Tribunal of the Holy Office in Mexico, Franciscan and Dominican friars exercised inquisitorial functions. This article recounts the first trials and the first auto de fe held in 1528.  See the complete article here: https://www.xikoova.com/en/early-inquisitors-in-new-spain-franciscans-dominicans-and-early-autos-de-fe/

The Inquisition in New Spain was governed by a solid body of law that included instructions, ordinances and local primers. This regulatory framework, inherited from the peninsula, made it possible to standardize processes and define the crimes prosecuted by the Holy Office.  See the complete article here: https://www.xikoova.com/en/inquisitorial-legislation-in-new-spain-a-brief-introduction/

The Inquisition in New Spain was officially established in 1571 under Pedro Moya de Contreras, but its antecedents date back to the religious controls exercised since the early years of the viceroyalty. This article reviews its foundation, the crimes it prosecuted and the first auto de fe in Mexico.  See the complete article here: https://www.xikoova.com/en/origins-of-the-inquisition-in-new-spain-...

Before coming to Mexico, the Inquisition had a long history in Europe. This article explains how it went from being a medieval ecclesiastical tribunal to becoming an instrument of the Spanish monarchy under the Catholic Monarchs and Torquemada.  Ver el articulo completo aquí: https://www.xikoova.com/en/origins-of-the-spanish-inquisition-the-antecedent-of-the-new-spain/

In 1624, two nuns in Mexico City claimed to have had visions about the mutiny against Viceroy Gelves. Their testimonies, full of supernatural revelations, demons and souls in purgatory, show how religion was mixed with politics in New Spain.  See the complete article here: https://www.xikoova.com/en/testimonies-of-visionary-nuns-in-new-spain-revelations-demons-and-souls-in-purgatory/

Novo-Hispanic life was marked by faith: processions, votive offerings and patronages. With no canonized saints of its own -except for Felipe de Jesús-, Guadalupanismo became the great sign of identity.  See the complete article here: https://www.xikoova.com/en/popular-religiosity-in-new-spain-from-the-virgin-of-guadalupe-to-the-frustrated-saints/

A journey through the lives of the bishops and archbishops of New Spain, from advocates such as Garcés and Vasco de Quiroga to power figures such as Moya de Contreras and Palafox. See the complete article here: https://www.xikoova.com/en/the-most-influential-bishops-of-new-spain-from-zumarraga-to-palafox/

The New Spain Church was not a homogeneous block: bishops, friars and civil authorities were involved in lawsuits that marked the religious life of New Spain. See the complete article here: https://www.xikoova.com/en/the-internal-wars-of-the-church-in-new-spain-secular-clergy-vs-religious-orders/