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Day of the Dead
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This article is about the Mexican holiday. For other uses, see Day of the Dead (disambiguation).
Day of the Dead
Día de Muertos altar commemorating a deceased man in Milpa Alta, México DF
Observed by
Mexico, and regions with large Hispanic populations
Type
Cultural
Syncretic Christian
Significance
Prayer and remembrance of friends and family members who have died
Celebrations
Creation of altars to remember the dead, traditional dishes for the Day of the Dead
Begins
October 31
Ends
November 2
Date
October 31
Next time
31 October 2018 (2018-10-31)
Frequency
Annual
Related to
All Saints' Day
The Day of the Dead (Spanish: Día de Muertos) is a Mexican holiday celebrated throughout Mexico, in particular the Central and South regions, and by people of Mexican heritage elsewhere. The multi-day holiday focuses on gatherings of family and friends to pray for and remember friends and family members who have died, and help support their spiritual journey. In 2008, the tradition was inscribed in the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO.[1]
The holiday is sometimes called Día de los Muertos[2][3] in Anglophone countries, a back-translation of its original name, Día de Muertos. It is particularly celebrated in Mexico where the day is a public holiday. Prior to Spanish colonization in the 16th century, the celebration took place at the beginning of summer. Gradually, it was associated with October 31, November 1, and November 2 to coincide with the Western Christianity triduum of Allhallowtide: All Saints' Eve, All Saints' Day, and All Souls' Day.[4][5] Traditions connected with the holiday include building private altars called ofrendas, honoring the deceased using calaveras, aztec marigolds, and the favorite foods and beverages of the departed, and visiting graves with these as gifts.[6] Visitors also leave possessions of the deceased at the graves.
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, being absorbed into other deep traditions in honor of the dead. It has become a national symbol and as such is taught (for educational purposes) in the nation's schools. Many families celebrate a traditional "All Saints' Day" associated with the Catholic Church.
Originally, the Day of the Dead as such was not celebrated in northern Mexico, where it was unknown until the 20th century because its indigenous people had different traditions. The people and the church rejected it as a day related to syncretizing pagan elements with Catholic Christianity. They held the traditional 'All Saints' Day' in the same way as other Christians in the world. There was limited Mesoamerican influence in this region, and relatively few indigenous inhabitants from the regions of Southern Mexico, where the holiday was celebrated. In the early 21st century in northern Mexico, Día de Muertos is observed because the Mexican government made it a national holiday based on educational policies from the 1960s; it has introduced this holiday as a unifying national tradition based on indigenous traditions.[7][8][9]
The Mexican Day of the Dead celebration is similar to other societies' observances of a time to honor the dead. The Spanish tradition, for instance, includes festivals and parades, as well as gatherings of families at cemeteries to pray for their deceased loved ones at the end of the day.[10]
Contents
1 Observance in Mexico
1.1 Origins
1.2 Beliefs
1.3 Food
2 Observances outside Mexico
2.1 Americas
2.1.1 Belize
2.1.2 Bolivia
2.1.3 Brazil
2.1.4 Guatemala
2.1.5 Ecuador
2.1.6 Peru
2.1.7 United States
2.1.7.1 California
2.2 Europe
2.3 Oceania
3 In popular culture
4 See also
5 References
5.1 Notes
6 Further reading
Observance in Mexico
Origins
Woman lighting copal incense at the cemetery during the "Alumbrada" vigil in San Andrés Mixquic
The Day of the Dead celebrations in Mexico developed from ancient traditions among its pre-Columbian cultures. Rituals celebrating the deaths of ancestors had been observed by these civilizations perhaps for as long as 2,500–3,000 years.[11] The festival that developed into 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[12] known as the "Lady of the Dead", corresponding to the modern La Calavera Catrina.
By the late 20th century in most regions of Mexico, practices had developed to honor dead children and infants on November 1, and to honor deceased adults on November 2. November 1 is generally referred to as Día de los Inocentes ("Day of the Innocents") but also as Día de los Angelitos ("Day of the Little Angels"); November 2 is referred to as Día de los Muertos or Día de los Difuntos ("Day of the Dead").[13]
Beliefs
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Frances Ann Day summarizes the three-day celebration, the Day of the Dead:
“ On October 31, All Hallows Eve, the children make a children's altar to invite the angelitos (spirits of dead children) to come back for a visit. November 1 is All Saints Day, and the adult spirits will come to visit. November 2 is All Souls Day, when families go to the cemetery to decorate the graves and tombs of their relatives. The three-day fiesta is filled with marigolds, the flowers of the dead; muertos (the bread of the dead); sugar skulls; cardboard skeletons; tissue paper decorations; fruit and nuts; incense, and other traditional foods and decorations. ”
— Frances Ann Day, Latina and Latino Voices in Literature[4]
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.[13]
Mexican cempasúchil (marigold) is the traditional flower used to honor the dead
Cempasúchil, alfeñiques and papel picado used to decorate an altar
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;[12] most visit the cemeteries where their loved ones are buried and decorate their graves with ofrendas (altars), which often include orange Mexican marigolds (Tagetes erecta) called cempasúchil (originally named cempoaxochitl, Nāhuatl for "twenty flowers"). In modern Mexico the marigold is sometimes called Flor de Muerto (Flower of Dead). These flowers are thought to attract souls of the dead to the offerings. It is also believed the bright petals with a strong scent can guide the souls from cemeteries to their family homes.[14]
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. Some families have ofrendas 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.[12] 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.
Families tidying and decorating graves at a cemetery in Almoloya del Río in the State of Mexico, 1995
Some families build altars or small shrines in their homes;[12] these sometimes feature a Christian cross, statues or pictures of the Blessed Virgin Mary, pictures of deceased relatives and other people, 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, called calaveras (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.
Modern representations of La Catrina
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.
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 can be given as gifts 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 and rabbits, often decorated with white frosting to look like twisted bones.
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, the godparents 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.
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 receive tamales and atole. This is done only 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.
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 in the United States. Another peculiar tradition involving kids is La Danza de los Viejitos (the dance of the old men) when boy and young men dressed as granpas crouch and then jump in an energetic dance.[15]
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.
Food
During Day of the Dead festivities, food is both eaten by living people and given to the spirits of their departed ancestors as ofrendas ("offerings").[16] Tamales are one of the most common dishes prepared for this day for both purposes.[17]
Pan de muerto and calaveras are associated specifically with Day of the Dead. Pan de muerto is a type of sweet roll shaped like a bun, topped with sugar, and often decorated with bone-shaped phalanges pieces.[18] Calaveras, or sugar skulls, display colorful designs to represent the vitality and individual personality of the departed.[17]
In addition to food, drink is also important to the tradition of Day of the Dead. Historically, the main alcoholic drink was pulque while today families will commonly drink the favorite beverage of their deceased ancestors.[17] Other drinks associated with the holiday are atole and champurrado, warm, thick, non-alcoholic masa drinks.
Jamaican iced tea is a popular herbal tea made of the flowers and leaves of the Jamaican hibiscus plant (Hibiscus sabdariffa), known as flor de Jamaica in Mexico. It is served cold and quite sweet with a lot of ice. The ruby-red beverage is called hibiscus tea in English-speaking countries and called agua de Jamaica (water of Jamaica) in Spanish.[19]
Observances outside Mexico
See also: Festival of the Dead
Americas
Belize
In Belize, Day of the Dead is practiced by people of the Yucatec Maya ethnicity. The celebration is known as Hanal Pixan which means "food for the souls" in their language. Altars are constructed and decorated with food, drinks, candies, and candles put on them.
Bolivia
Día de las 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. Today families keep only the skulls for such rituals. 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.[20][21][22]
Brazil
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 as a positive honoring of the dead. Memorializing the dead draws from indigenous, African and European Catholic origins.
Guatemala
Guatemalan celebrations of the Day of the Dead, on November 1, are highlighted by the construction and flying of giant kites[23] in addition to the traditional visits to grave sites of ancestors. A big event also is the consumption of fiambre, which is made only for this day during the year.
Ecuador
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 mainstream society, as well, where food establishments add both colada morada and gaugua de pan to their menus for the season. Many non-indigenous Ecuadorians visit the graves of the deceased, cleaning and bringing flowers, or preparing the traditional foods, too.[24]
Peru
Usually people visit the cemetery and bring flowers to decorate the graves of dead relatives. Sometimes people play music at the cemetery.[25]
United States
An ánima for the dead
Women with calaveras makeup celebrating Dia de Muertos in the Mission District of San Francisco, California
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, in states such as Texas,[26] New Mexico,[27] and Arizona,[28] the celebrations tend to be mostly traditional. The All Souls Procession has been an annual Tucson, Arizona 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.[29] Likewise, Old Town San Diego, California annually hosts a traditional two-day celebration culminating in a candlelight procession to the historic El Campo Santo Cemetery.[30]
In Missoula, Montana, celebrants wearing skeleton costumes and walking on stilts, riding novelty bicycles, and traveling on skis parade through town.[31]
The festival also is held 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.
The Smithsonian Institution, in collaboration with the University of Texas at El Paso and Second Life, have created a Smithsonian Latino Virtual Museum and accompanying multimedia e-book: Día de los Muertos: Day of the Dead. The project's website contains some of the text and images which explain the origins of some of the customary core practices related to the Day of the Dead, such as the background beliefs and the offrenda (the special altar commemorating one's deceased loved one).[32] The Made For iTunes multimedia e-book version provides additional content, such as further details; additional photo galleries; pop-up profiles of influential Latino artists and cultural figures over the decades; and video clips[33] of interviews with artists who make Dia de Muertos-themed artwork, explanations and performances of Aztec and other traditional dances, an animation short that explains the customs to children, virtual poetry readings in English and Spanish.[34][35]
California
Corazon del Pueblo in Fruitvale, Oakland, California, 2016
Santa Ana, California is said to hold the "largest event in Southern California" honoring Día de Muertos, called the annual Noche de Altares, which began in 2002.[36] The celebration of the Day of the Dead in Santa Ana has grown to two large events with the creation of an event held at the Santa Ana Regional Transportation Center for the first time on November 1, 2015.[37]
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.[38] There, in a mixture of Native Californian art, 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 sly pranksters 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 at Garfield Square by the Marigold Project.[39] 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 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.[40]
Europe
As part of a promotion by the Mexican embassy in Prague, Czech Republic, since the late 20th century, some local citizens join in a Mexican-style Day of the Dead. A theatre group produces events featuring masks, candles, and sugar skulls.[41]
Oceania
Mexican-style Day of the Dead celebrations occur in major cities in Australia, Fiji, and Indonesia. Additionally, prominent celebrations are held in Wellington, New Zealand, complete with altars celebrating the deceased with flowers and gifts.[42] In the Philippines "Undás", "Araw ng mga Yumao" (Tagalog, Day of those who have passed away), coincides with the Roman Catholic's celebration of All Saint's Day and continues on to the following day of All Soul's Day. Filipinos traditionally observe this day by visiting the family dead to clean and repair their tombs. Offerings of prayers, flowers, candles,[43] and even food, while Chinese Filipinos additionally burn joss sticks and kim. Many also spend the day and ensuing night holding reunions at the cemetery, having feasts and merriment.
In popular culture
Disneyland Resorts' annual "Halloween Time" celebrates the art and traditions of Dias de los Muertos located at Frontierland.[44][45][46]
The 1998 Grim Fandango video game features Mexican Day of the Dead iconography with Aztec and Egyptian influences.[47]
The 1993 Taylor Hackford film Blood In Blood Out (also known as Bound by Honor) features a major plot point involving the annual Dia de los Muertos celebration during the film.
The 2014 The Book of Life film follows a bullfighter who, on the Day of the Dead, embarks on an afterlife adventure.[48]
In the 2015 James Bond film, Spectre, the opening sequence features a Day of the Dead parade in Mexico City. At the time, no such parade took place in Mexico City; one year later, due to the interest in the film and the government desire to promote the pre-Hispanic Mexican culture, the federal and local authorities decided to organize an actual "Día de Muertos" parade through Paseo de la Reforma and Centro Historico on October 29, 2016, which was attended by 250,000 people.[49][50][51]
The 2016 Elena of Avalor season one episode "A Night to Remember" focused on Dias de los Muertos.[52]
The 2017 Pixar film Coco features the Dia de los Muertos holiday as a major element in its plot.[53]
See also
Literary Calaverita
Danse Macabre
Samhain
Skull art
Thursday of the Dead
Veneration of the dead
Walpurgis Night
References
Notes
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Jump up ^ "Austin Days of the Dead". Retrieved October 31, 2015.
^ Jump up to: a b Day, Frances Ann (2003). Latina and Latino Voices in Literature. Greenwood Publishing Group. p. 72. ISBN 978-0313323942.
Jump up ^ Lumaban, Weely A. (October–November 2008). "All Soul's Day". The Bread Basket. Vol. V no. 3. Rex Bookstore, Inc. pp. 23–23.
Jump up ^ "Dia de los Muertos". National Geographic Society.
Jump up ^ Lee, Stacy (2002). Mexico and the United States. Marshall Cavendish. ISBN 0761474021.
Jump up ^ Cazares, Eduardo (November 2, 2015). "Día de Muertos en Nuevo León". Diario Cultura. Diario Cultura.mx.
Jump up ^ Mendoza, Gustavo. "Hasta en el velorio, las penas con pan son menos". Milenio.
Jump up ^ "Dia de Todos los Santos: All Saints' Day in Spain". don Quijote. Ideal Education Group S.L. Retrieved September 29, 2017.
Jump up ^ Miller, Carlos (2005). "History: Indigenous people wouldn't let 'Day of the Dead' die". The Arizona Republic. Day of the Dead — Día De Los Muertos. Retrieved November 28, 2007.
^ Jump up to: a b c d Salvador, R. J. (2003). John D. Morgan and Pittu Laungani, ed. Death and Bereavement Around the World: Death and Bereavement in the Americas. Death, Value and Meaning Series, Vol. II. Amityville, New York: Baywood Publishing Company. pp. 75–76. ISBN 0-89503-232-5.
^ Jump up to: a b Palfrey, Dale Hoyt (1995). "The Day of the Dead". Día de los Muertos Index. Access Mexico Connect. Retrieved November 28, 2007.
Jump up ^ "5 Facts About Día de los Muertos (The Day of the Dead)". Smithsonian Insider. 30 October 2016.
Jump up ^ "Día de los Muertos or Day of the Dead".
Jump up ^ Turim, Gayle (November 2, 2012). "Day of the Dead Sweets and Treats". History Stories. History Channel. Retrieved July 1, 2015.
^ Jump up to: a b c Godoy, Maria. "Sugar Skulls, Tamales And More: Why Is That Food On The Day Of The Dead Altar?". NPR. Retrieved October 25, 2017.
Jump up ^ Castella, Krystina (October 2010). "Pan de Muerto Recipe". Epicurious. Retrieved July 7, 2015.
Jump up ^ "Jamaica iced tea". Cooking in Mexico. Archived from the original on November 4, 2011. Retrieved October 23, 2011.
Jump up ^ Guidi, Ruxandra (November 9, 2007). "Las Natitas". BBC. Archived from the original on December 6, 2008.
Jump up ^ Smith, Fiona (November 8, 2005). "Bolivians Honor Skull-Toting Tradition". Associated Press. Retrieved December 30, 2007.
Jump up ^ "All Saints day in Bolivia — "The skull festival"". Bolivia Line (May 2005). Retrieved December 20, 2007.
Jump up ^ Burlingame, Betsy; Wood, Joshua. "Visit to cemetery in Guatemala". Expatexchange.com. Retrieved August 13, 2009.
Jump up ^ Ortiz, Gonzalo (October 30, 2010). "Diversity in Remembering the Dead". InterPress Service News Agency. Archived from the original on November 4, 2010. Retrieved October 30, 2010.
Jump up ^ "Perú: así se vivió Día de todos los santos en cementerios de Lima". Peru. peru.com. January 1, 2016. Retrieved October 30, 2017.
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Jump up ^ Hedding, Judy. "Day of the Dead". Phoenix. About.com. Retrieved November 28, 2007.
Jump up ^ White, Erin (November 5, 2006). "All Souls Procession". Arizona Daily Star. Retrieved November 28, 2007.
Jump up ^ "Old Town San Diego's Dia de los Muertos". Retrieved October 19, 2014.
Jump up ^ Saroff, Steve S. (November 2, 2006). "Missoula Day of the Dead Parade, November 2nd 2006, 6pm. Intersection of Higgins and Broadway". Saroff Photography. Retrieved August 13, 2009.
Jump up ^ Smithsonian Latino Virtual Museum. Día de los Muertos: Day of the Dead (Version 1.2 ed.).
Jump up ^ "Smithsonian Latino Virtual Museum". Ustream.
Jump up ^ Smithsonian Latino Virtual Museum. "Day of the Dead". Theater of the Dead.
Jump up ^ Smithsonian Institution. "Smithsonian-UTEP Día de los Muertos Festival: A 2D and 3D Experience!". Smithsonian Latino Virtual Museum Press Release. Archived from the original on November 6, 2009.
Jump up ^ "Less-scary holiday: Some faith groups offer alternatives to Halloween trick-or-treating". The Orange County Register.
Jump up ^ "Viva la Vida or Noche de Altares? Santa Ana's downtown division fuels dueling Day of the Dead events". The Orange County Register.
Jump up ^ "Making a night of Day of the Dead" Los Angeles Times October 18, 2006. Retrieved November 26, 2006.
Jump up ^ "Dia de los Muertos [Day of the Dead] – San Francisco". Retrieved October 19, 2014.
Jump up ^ Elliott, Vicky (October 27, 2000). "Lively Petaluma festival marks Day of the Dead". The San Francisco Chronicle.
Jump up ^ Day of the Dead in Prague, Radio Czech.
Jump up ^ "Day of the Dead in Wellington, New Zealand". Scoop.co.nz. October 27, 2007. Retrieved August 13, 2009.
Jump up ^ "All Saints Day around the world", Guardian Weekly, November 1, 2010
Jump up ^ "Día de los Muertos". Disneyland. Disney. 2017. Retrieved September 29, 2017.
Jump up ^ Glover, Erin (October 10, 2012). "Celebrate Día de los Muertos During Halloween Time at Disneyland Park". Disney Parks Blog. Disneyland Resort.
Jump up ^ Glover, Erin (October 29, 2014). "Dia de los Muertos at Disneyland Park". Disney Parks Blog. Disneyland Resort.
Jump up ^ Senior, Tom (January 27, 2015). "Grim Fandango Remastered Review". PC Gamer.
Jump up ^ Amidi, Amid (January 24, 2013). "El Tigre" Creator Jorge Gutierrez Moves Into Features with "Book of Life". Cartoon Brew. Retrieved October 17, 2013.
Jump up ^ "Mexico City stages first Day of the Dead parade". BBC. October 29, 2016. Retrieved November 1, 2016.
Jump up ^ "Fotogalería: Desfile por Día de Muertos reúne a 250 mil personas". Excélsior (in Spanish). October 29, 2016. Retrieved November 1, 2016.
Jump up ^ "Galerías Archivo". Televisa News.
Jump up ^ Metcalf, Mitch (October 19, 2016). "Updated: ShowBuzzDaily's Top 150 Friday Cable Originals & Network Finals: 10.16.2016". ShowBuzzDaily. Retrieved October 24, 2016.
Jump up ^ Barnes, Brooks (August 15, 2015). "Disney Announces Its Coming Slate of Animated Films at D23 Expo". The New York Times. Retrieved August 15, 2015.
Further reading
Wikimedia Commons has media related to Day of the Dead.
Andrade, Mary J. Day of the Dead A Passion for Life – Día de los Muertos Pasión por la Vida. La Oferta Publishing, 2007. ISBN 978-0-9791624-04
Anguiano, Mariana, et al. Las tradiciones de Día de Muertos en México. Mexico City 1987.
Brandes, Stanley (1997). "Sugar, Colonialism, and Death: On the Origins of Mexico's Day of the Dead". Comparative Studies in Society and History. 39 (2): 270–299. doi:10.1017/S0010417500020624.
Brandes, Stanley (1998). "The Day of the Dead, Halloween, and the Quest for Mexican National Identity". Journal of American Folklore. 442: 359–80. doi:10.2307/541045.
Brandes, Stanley (1998). "Iconography in Mexico's Day of the Dead". Ethnohistory. Duke University Press. 45 (2): 181–218. doi:10.2307/483058.
Brandes, Stanley (December 15, 2006). Skulls to the Living, Bread to the Dead. Blackwell Publishing. p. 232. ISBN 1-4051-5247-8.
Cadafalch, Antoni. The Day of the Dead. Korero Books, 2011. ISBN 978-1-907621-01-7
Carmichael, Elizabeth; Sayer, Chloe. The Skeleton at the Feast: The Day of the Dead in Mexico. Great Britain: The Bath Press, 1991. ISBN 0-7141-2503-2
Conklin, Paul (2001). "Death Takes a Holiday". U.S. Catholic. 66: 38–41.
Garcia-Rivera, Alex (1997). "Death Takes a Holiday". U.S. Catholic. 62: 50.
Haley, Shawn D.; Fukuda, Curt. Day of the Dead: When Two Worlds Meet in Oaxaca. Berhahn Books, 2004. ISBN 1-84545-083-3
Lane, Sarah and Marilyn Turkovich, Días de los Muertos/Days of the Dead. Chicago 1987.
Lomnitz, Claudio. Death and the Idea of Mexico. Zone Books, 2005. ISBN 1-890951-53-6
Matos Moctezuma, Eduardo, et al. "Miccahuitl: El culto a la muerte," Special issue of Artes de México 145 (1971)
Nutini, Hugo G. Todos Santos in Rural Tlaxcala: A Syncretic, Expressive, and Symbolic Analysis of the Cult of the Dead. Princeton 1988.
Oliver Vega, Beatriz, et al. The Days of the Dead, a Mexican Tradition. Mexico City 1988.
Roy, Ann (1995). "A Crack Between the Worlds". Commonwealth. 122: 13–16.
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text:
Ten Days of Repentance
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Repentance in Judaism Teshuva
"Return"
Repentance, atonement and
higher ascent in Judaism
In the Hebrew Bible
Altars · Korban
Temple in Jerusalem
Prophecy within the Temple
Aspects
Confession · Atonement
Love of God · Awe of God
Mystical approach
Ethical approach
Meditation · Services
Torah study
Tzedakah · Mitzvot
In the Jewish calendar
Month of Elul · Selichot
Rosh Hashanah
Shofar · Tashlikh
Ten Days of Repentance
Kapparot · Mikveh
Yom Kippur
Sukkot · Simchat Torah
Ta'anit · Tisha B'Av
Passover · The Omer
Shavuot
In contemporary Judaism
Baal Teshuva movement
Jewish Renewal · Musar movement
v
t
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The Ten Days of Repentance (Hebrew: עשרת ימי תשובה, Aseret Yemei Teshuva) are the first ten days of the Hebrew month of Tishrei, usually sometime in the month of September, beginning with the Jewish holiday of Rosh Hashanah and ending with the conclusion of Yom Kippur.
Contents
[hide]
1 Introduction
2 The days
3 Observances
3.1 Rosh Hashanah rituals
3.2 Fasting
3.3 Daily selichot
3.4 Shabbat Shuvah
3.5 Kapparot
3.6 Five prohibitions of Yom Kippur
3.7 Changes and additions in the prayers
3.8 Services in synagogue
3.9 Additional customs
4 Origins of the Ten Days of Repentance
4.1 Reasons of Maimonides
5 References
Introduction[edit]
Main articles: Repentance in Judaism and Baal teshuva
During this time it is considered appropriate for Jews to practice Teshuvah (literally: "returning" or "repentance") which is examining one's ways, engaging in repentance and the improvement of their ways in anticipation of Yom Kippur. A "penitent" is referred to as a baal teshuva ("master [of] repentance"). This repentance can be expressed in early morning prayers, known as selichot, which capture the penitential spirit appropriate to the occasion and charity, acts of Hesed ("loving-kindness"), or self-reflection.
The days[edit]
Main articles: High Holidays, Rosh Hashanah, Fast of Gedalia, Special Shabbat § Shabbat Shuvah, and Yom Kippur
The first two days of a Ten Days of Repentance are on Rosh Hashanah. One of those days may occur on a Shabbat as well, making that day of Rosh Hashanah on which Shabbat occurs stricter in observance, meaning the observances of Shabbat are followed than a Rosh Hashanah that occurs on any other day but Shabbat (Saturday). When Rosh Hashanah occurs on a Shabbat a few additional prayers in the mahzor ("prayer book") are added as well as excluded in keeping with the combined theme of a Rosh Hashanah and Shabbat combination.
The third day is always Fast of Gedalia, it follows Rosh HaShanah. It is a half day fast, meaning it is only observed from dawn of the third day until dusk of that same day.
After Rosh Hashanah ends and before Yom Kippur starts the next notable day is the special Shabbat that has its own name Shabbat Shuvah ("Sabbath [of] Return") meaning the Sabbath devoted to "teshuva" which means "repentance" in Judaism.
The tenth day is the last and it is always the serious Biblically mandated fast of Yom Kippur. Leviticus 23:27 decrees that Yom Kippur is a strict day of rest and of fasting. Yom Kippur can also fall out (meaning be observed) on a Shabbat, one of the rare times when fasting is allowed on that day. Even when it is on a regular weekday, Yom Kippur is still observed as a "Shabbat" because in the Torah it is referred to as a שבת שבתון "Sabbath [of] Sabbaths" Leviticus 23:32.
Observances[edit]
Main articles: Repentance in Judaism, Jewish services, and Tzedakah
Three of the main observances are themes that are repeated in both the Rosh Hashanah and Yom Kippur prayer services and printed in every mahzor ("holiday prayer book") of those two holy days: "Repentance, Prayer and Charity (teshuva, tefila, tzedaka) remove the evil decree":[1]
"In almost all editions of the Rosh Hashanah and Yom Kippur machzor, the words ותשובה ותפלה וצדקה repentance, prayer, and charity, are crowned in smaller type with the words [respectively] צום קול ממון, fast, voice, money. These superscripts are meant to indicate that sincere repentance includes fasting, prayer recited in a loud voice, and donations to charity.[1]
Rosh Hashanah rituals[edit]
Main articles: Rosh Hashanah, Shofar, and Tashlikh
There are many observances, customs, rituals and prayers said and performed on Rosh Hashanah, such as:
Shofar the blowing of the ram's horn that is mandated by the Torah Leviticus 23:24 and Numbers 29:1.
Tashlikh the symbolic "casting off" of one sins at a river, lake or ocean, only a custom, not mandated by the Torah.
Kittel, white robe worn by some men as custom during day time services, also worn on night and day on Yom Kippur. A custom not required in the Torah.
Avinu Malkeinu "Our Father Our King" prayer is recited.
Piyyutim, extra poetical prayers added by the rabbis of the Middle Ages known as the Rishonim.
Symbolic fruits and foods known as "simanim" or "signs" in Hebrew, eaten as symbolic good signs to evoke good omens and benevolent Divine providence at the festive night meals, as customs but not required by the Torah.
Lekach a symbolic honey cake eaten by some, as a custom. Not required by the Torah or the rabbis.
Fasting[edit]
Main articles: Fast of Gedalia and Yom Kippur
Fasting is done partially only on Fast of Gedalia and for the full day of Yom Kippur. Money in any form is not handled or carried on Jewish holidays according to Jewish law, but promises to make donations are allowed.
Daily selichot[edit]
Main article: Selichot
In contemporary Judaism, many congregations offer a Selichot service near midnight on the Saturday night preceding the Ten Days of Repentance. This, often short, prayer service serves as a preamble to the High Holy Days (Yom Kippur in particular). The service itself comprises prayers of atonement, the liturgy of which may be found in many machzorim (prayer books for the High Holy Days) or in special prayer books or pamphlets known as "slechot."
Shabbat Shuvah[edit]
Shabbat Shuvah ("Sabbath [of] Return" שבת שובה) or Shabbat Teshuvah ("Sabbath [of] Repentance" שבת תשובה) refers to the Shabbat that occurs during the Ten Days of Repentance between Rosh Hashanah and Yom Kippur. This Shabbat is named after the first word of the Haftarah that is read on that day, Hosea 14:2-10, and literally means "Return!" The alternative name, Shabbat Teshuvah (Sabbath of Repentance), is due to its being one of the Aseret Yemei Teshuvah (Ten Day of Repentance).
Kapparot[edit]
Main article: Kapparot
Some Jews and communities have the custom of performing Kapparot during a weekday, a ritual in which either a chicken or money is swung over one's head usually three times as a symbolic atonement by the chicken or the money "assuming the sins" of the one performing the ritual. This custom is not required by the Torah.
Five prohibitions of Yom Kippur[edit]
On Yom Kippur additional prohibitions are observed similar to the fast of Tisha B'Av, as detailed in the Jewish oral tradition (Mishnah tractate Yoma 8:1) because the Torah Leviticus 23:27 stipulates that ועניתם את נפשתיכם "and you shall afflict your souls" and the Talmud therefore defines self-imposed "affliction" during Yom Kippur only, as follows:
No eating and drinking
No wearing of shoes with leather soles
No bathing or washing
No anointing oneself with perfumes or lotions
No sexual relations
making the culmination of the ten days a very serious set of observances.
Yom Kippur is over at sundown on the tenth day at nightfall but is 'confirmed' as concluded after the recitation of the Kaddish following the end of ne'ila ("closing") prayer and the shofar is sounded. The services end in joy with the hope that all have been inscribed in the Book of Life.
Changes and additions in the prayers[edit]
Main articles: Avinu Malkeinu, Selichot, Piyyut, Mahzor, and Ne'ila
As detailed in the Jewish Encyclopedia:[2]
The Talmud (Berakhot 12b) mentions that on these days the close of the third benediction in the "'Amidah" reads "the Holy King" instead of "the Holy God"; and that on work-days the close of the eighth benediction reads "the King of Judgment" (lit. "the King, the Judgment") instead of "King loving righteousness and judgment."[2]
The treatise Soferim, dating from the seventh or eighth century, mentions (xix. 8) some insertions which were made in the first and second benedictions and in the last two, and which are now found in all prayer-books; in the first (after "for the sake of His Name in love"): "Remember us for life, King who delights in life; and inscribe us in the book of life, for Your sake, living God"; in the second (after "make salvation to grow"): "Who is like You, merciful Father, remembering His creatures in mercy for life"; in the last but one, near the end: "And inscribe for life all the sons of Your covenant"; in the last benediction immediately before the close: "May we be remembered and inscribed before You in the book of life, of blessing, of peace, and of good sustenance." In the last service of Day of Atonement (Yom Kippur) "seal" is used in the place of "inscribe" throughout. In the Ashkenazi Jews' ritual, at the close of the last benediction, the words "who blesseth his people Israel with peace" are shortened into "the Maker of Peace."[2]
The invocations beginning "Avinu Malkeinu" (Our Father, our King) are read in the morning and afternoon services of the Ten Days, except on the Sabbath, Friday afternoons, and the 9th of Tishrei, the eve of the Day of Atonement, which is a sort of semi-holy day, and on which the penitential psalm with all its incidents is also omitted.[2]
In the early morning of work-days, before the regular morning service, Selichot are read in a form or order very much like that observed on the night of Day of Atonement. The poetical pieces, at least in the Ashkenazi ritual, differ for each of the days, those for the 9th of Tishri being the fewest and shortest. Separate prayer-books containing these selihot along with those for certain days preceding New-Year and for the morning, the additional, and the afternoon services of the Day of Atonement known as Mahzorim are published, and are indispensable to those attending the early morning services.[2]
Services in synagogue[edit]
Main articles: Jewish services § Rosh Hashana and Yom Kippur, Kol Nidre, and Ne'ila
The services for the Days of Awe — Rosh Hashana and Yom Kippur — take on a solemn tone as befits these days. Traditional solemn tunes are used in the prayers. The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remembrance and the shofar, which is sounded 100 times during the service.
Additional customs[edit]
During these days some are stricter and eat only baked goods produced with a Jew involved in the baking process known as Pat Yisrael even though during the year they eat any kosher baked goods known as pat paltar. If while traveling it is not possible to obtain Pat Yisrael, then being stricter is not a requirement.[3]
There are conflicting customs whether weddings should be held during the weekdays of the Ten Days: some Orthodox Jews avoid holding weddings during this more serious period, while other Orthodox Jews as well as non-Orthodox Jews may do so.
Origins of the Ten Days of Repentance[edit]
Maimonides' (1135–1204) Laws of Repentance in his Mishneh Torah is one of the most authoritative sources for the name and function of these days, but he draws on earlier sources:
"The term ... is not found in the Talmud Bavli, although the days referred to are mentioned there. The expression used in the Bavli is "the ten days between Rosh HaShanah and Yom HaKippurim." In the literature of the Geonim, we also find "the ten days from the beginning of Tishrei to Yom HaKippurim," "the first ten days of the month of Tishrei," "(the time) between Rosh HaShanah and Yom HaKippurim." But the term commonly used now, "Aseret Yemai Teshuvah," is also found in early sources. It is used in the Talmud Yerushalmi, by Pesikta Rabbati, a Midrash, and it is also found in the literature of the Geonim. But ever since the days of the Rishonim, literally the "first" or the "early" ones, referring to post-Talmudic and Geonic times; actually Torah scholars from approximately the eleventh century through the fifteenth, "Aseret Yemai Teshuvah" is the most popular title for this period of time in the Hebrew Calendar. The special character of these days ... in emphasis on "Teshuvah," Repentance, "Tefilla," Prayer and "Zehirut," Spiritual Vigilance."[4]
Reasons of Maimonides[edit]
The most serious and comprehensive reasons behind the Ten Days of Repentance are derived from the works of Maimonides (known in Hebrew as the RAMBAM):
RAMBAM in "Hilchot Teshuvah," "The Laws of Repentance" (2:6), "Despite the fact that "Teshuvah" and crying out to HaShem are always timely, during the Ten Days between Rosh HaShanah and Yom HaKippurim it is exceedingly appropriate, and is accepted immediately, as it says, 'Seek HaShem when He is to be found' (Yeshayahu 55:6) (Isaiah 55:6)." The source of this statement of the RAMBAM is Masechet Rosh HaShanah (18a) where it is written, "Seek HaShem when He is to be found - these are the days between Rosh HaShanah and Yom HaKippurim." The RAMBAM continues in "Hilchot Teshuvah" (3:4) "…Every person should view himself all year as if he were half innocent and half guilty. And that is the way he should look at the world as well, as if it were half innocent and half guilty... as it says "The Righteous Person is the Foundation of the World" - because his being righteous tipped the world for good, and saved it." "And because of this, the whole House of Israel have accustomed themselves to give more "Tzedakah" (Charity), and to do more good deeds, and to engage in "Mitzvot," from Rosh HaShanah through Yom HaKippurim more than the rest of the year. And they have all adopted the custom of rising at night during this ten-day period and praying in the synagogues prayers of supplication and entreaties until daylight."[4]
References[edit]
^ Jump up to: a b The Complete ArtScroll Machzor: Yom Kippur: Mussaf for Yom Kippur, p. 533.
^ Jump up to: a b c d e This article incorporates text from a publication now in the public domain: Cyrus Adler and Lewis N. Dembitz (1901–1906). "Penitential Days". In Singer, Isidore; et al. Jewish Encyclopedia. New York: Funk & Wagnalls Company.
Jump up ^ "The Traveler's Companion: Aseres Yemei Teshuvah". Chabad. Retrieved September 22, 2009.
^ Jump up to: a b "The "Aseret Yemai Teshuvah," Ten Days of Repentance: In "Halachah," Jewish Law and "Machashavah," Jewish Thought". Orthodox Union. Retrieved September 22, 2009. ,
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text:
I Just Want to Be Your Everything
From Wikipedia, the free encyclopedia
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"I Just Want to Be Your Everything"
Single by Andy Gibb
from the album Flowing Rivers
B-side
"In the End"
Released
April 1977
Format
7"
Recorded
Criteria Studios, Miami, Florida
October 1976
Genre
Disco
Length
3:45 (album version)
3:32 (single edit)
Label
RSO
Songwriter(s)
Barry Gibb
Producer(s)
Gibb-Galuten-Richardson
Andy Gibb singles chronology
"Words and Music"
(1975) "I Just Want to Be Your Everything"
(1977) "(Love Is) Thicker Than Water"
(1977)
"Words and Music"
(1975) "I Just Want to Be Your Everything"
(1977) "(Love Is) Thicker Than Water"
(1977)
"I Just Want to Be Your Everything" is a song recorded by Andy Gibb, initially released in 1977. It reached number 1 on the Billboard Hot 100 for three weeks, starting on the week ending 30 July 1977, and again for the week ending 17 September 1977. It was Gibb's first single released in the United Kingdom and United States. His previous single, "Words and Music" was only released in Australia. It is ranked number 26 on Billboard's 55th anniversary All Time Top 100 list.[1] The song became a gold record.
Contents
1 Writing and recording
2 Release
3 Personnel
4 Chart performance
4.1 Weekly charts
4.2 Year-end charts
4.3 All-time charts
5 Connie Smith's version
5.1 Chart performance
6 Other versions
7 References
8 External links
Writing and recording[edit]
"I Just Want to Be Your Everything" was written by Barry Gibb in Bermuda as well as "(Love Is) Thicker Than Water" with Andy Gibb credited as co-writer on the latter.[2] It was recorded in October 1976; the sessions were produced mainly by Albhy Galuten and Karl Richardson and with Barry on this track and "(Love Is) Thicker than Water"; Galuten also played keyboards and piano. Eagles guitarist Joe Walsh contributed guitar on this song.[3] The track is a fairly dramatic love song, with the singer declaring his unending passion and stating that without her, he would die.[4]
Andy reveals, "'I Just Want to Be Your Everything' was one of the most meaningful of all form, you know". He later recalls on Barry Gibb's writing style:[5]
"So, once we discussed it all and got the deal together, me and Barry locked ourselves in a bedroom and Barry just started writing. When Barry writes, it is very hard to collaborate with him, because he is so quick. And before I knew it he was starting to do the chorus of ['I Just Want to Be Your Everything'], and I thought, 'Wow what a hook!'. He's an expert at his craft. Within about 20 minutes, he'd written a number one record; and then we went right into another one, ['(Love Is) Thicker than Water'][5]
Two mixes were prepared for the song, the more popular mix was released on the album & as the single version and the earlier mix was used for promotional uses. The promotional version had an additional keyboard that at times competed with the lead vocal. The drummer's high-hat count during both breakdowns was completely mixed out and Gibb's harmony vocal is more prevalent during add-libs.[citation needed]
Release[edit]
The song spent a cumulative four weeks at No. 1 on the Billboard Hot 100. The song first reached the top of the chart on July 30 for the first of three consecutive weeks. Then, The Emotions went to No. 1 with "Best of My Love" on August 20 for the first of four straight weeks. However, the song maintained strong popularity, remaining in the Top 10 before returning to No. 1 for one final week on September 17. "Everything" then fell out of the top spot for good, being replaced once again by "Best of My Love." The song spent a then record sixteen weeks in the top ten of the Billboard chart, a record it would hold until The Bee Gees spent seventeen weeks in the top ten with their song "How Deep is Your Love" starting near the end of 1977. "I Just Want to be Your Everything" was Gibb's longest-running chart single. It enjoyed one of the longest runs in the Billboard Hot 100 to that time; its 31-week run spanned from the end of April through the end of November.[6] Billboard ranked it as the No. 2 song for 1977.[7] The song also appeared on the Soul Singles chart, peaking at number 19. The song was nominated for a Grammy Award for Best Pop Vocal Performance, Male at the 20th Grammy Awards.
Personnel[edit]
Andy Gibb — vocals
Barry Gibb — background and harmony vocals
Joey Murcia — electric guitar
Joe Walsh — electric guitar
Paul Harris — keyboards
Albhy Galuten — synthesizer
Harold Cowart — bass
Ron Ziegler — drums
Nelson "Flaco" Padrón — percussion
Chart performance[edit]
Weekly charts[edit]
Chart (1977-78)
Peak
position
Australia (Kent Music Report)[8] 1
Brazilian Singles [9] 1
Chile Singles [9] 1
Canada (RPM)[10] 1
Netherlands (Dutch Top 40)[9] 24
Spain (PROMUSICAE) 13
New Zealand (Recorded Music NZ)[11] 2
UK Singles (Official Charts Company)[12] 26
US Billboard Hot 100[13] 1
US Billboard Adult Contemporary[14] 8
US Billboard Hot Soul Singles[15] 19
US Cash Box[16] 1
US Radio & Records[9] 1
US Record World[9] 1
Year-end charts[edit]
Chart (1977)
Rank
Australia[17] 3
Canada[18] 3
New Zealand[19] 9
US Billboard Hot 100[20] 2
US Billboard Easy Listening[21] 21
All-time charts[edit]
Chart
Rank
US Billboard Hot 100[22]
29
Connie Smith's version[edit]
"I Just Want to Be Your Everything"
Single by Connie Smith
from the album New Horizons
Released
October 1977
Format
7"
Recorded
1977
Genre
Country, Country pop
Length
3:16
Label
Monument Records
Songwriter(s)
Barry Gibb
Connie Smith singles chronology
"Coming Around"
(1977) "I Just Want to Be Your Everything"
(1977) "Lovin' You Baby"
(1978)
"Coming Around"
(1977) "I Just Want to Be Your Everything"
(1977) "Lovin' You Baby"
(1978)
The best-known cover version of "I Just Want to Be Your Everything" was recorded by American country music artist Connie Smith. Released in the autumn of 1977, Smith's version, according to AMG reviewer Stephen Thomas Erlewine, was "relatively faithful" to Gibb's version[23] and — given its disco-influenced sound — also a departure from her honky-tonk songs of the 1960s and early 1970s.[23]
"I Just Want to Be Your Everything" peaked at #14 on Billboard Magazine's Hot Country Songs chart in 1978, becoming her last significant hit, as her further hits for Monument Records, such as "Lovin' You Baby" and "They'll Never Be Another for Me," peaked in progressively lower positions on the country chart between 1978 and 1979.[23]
Chart performance[edit]
Chart (1978)
Peak
position
US Billboard Hot Country Singles[24] 14
Canadian RPM Country Tracks[25] 23
Other versions[edit]
Bunny Maloney recorded this song in a reggae version in 1979, produced by Harry Mudie on Gull Records, released only in the United Kingdom backed by "Ethiopia".[26]
Thea Austin recorded this song (1997), on the single release includes the extended mix, club dub, Irene Eats Thunderpass Dub (mixed by DJ Irene and Thunderpuss) and Barry Harris Tribal Trip (mixed by Barry Harris) on Priority Records.[27]
Kimberley Locke of American Idol covered this song during season 2, for the Bee Gees themed week (Top 4).
Jason Castro of American Idol covered this song during season 7, for the 70s themed week.
In the early 80's, Cuban duet Maggie Carlés and Luis Nodal (Maggie y Luis) covered the song under the name "Solo por ti" (Only for you), keeping the rhythm, but with different lyrics written by them.
References[edit]
Jump up ^ Bronson, Fred (2 August 2012). "Hot 100 55th Anniversary: The All-Time Top 100 Songs". Billboard. Retrieved 9 August 2013.
Jump up ^ "Island Ignited Bee Gees' Musical "Fever"". Bernews. Retrieved 11 June 2013.
Jump up ^ Brennan, Joseph. "Gibb Songs: 1976". Retrieved 11 June 2013.
Jump up ^ "Andy Gibb - I Just Want to Be Your Everything Songfacts". Songfacts. Retrieved 11 June 2013.
^ Jump up to: a b Hughes, Andrew. The Bee Gees - Tales of the Brothers Gibb. Retrieved 2 February 2015.
Jump up ^ [Joel Whitburn's Top Pop Singles 1955-2002]
Jump up ^ Billboard Year-End Hot 100 singles of 1977
Jump up ^ David Kent (1993). Australian Charts Book 1970—1992. Australian Chart Book Pty Ltd, Turramurra, N.S.W. ISBN 0-646-11917-6.
^ Jump up to: a b c d e "Songs Written by the Gibb Family on the International Charts" (PDF). brothergibb.org. Retrieved 31 December 2014.
Jump up ^ "CAN Charts > Andy Gibb". RPM. Retrieved 2013-05-20.
Jump up ^ "Andy Gibb - I Just Want to Be Your Everything". chart.org.nz. Retrieved 30 December 2014.
Jump up ^ "Andy Gibb Chart History". Official Charts Company. Retrieved 30 December 2014.
Jump up ^ "Andy Gibb - Chart History". Billboard. Retrieved 30 December 2014.
Jump up ^ "Andy Gibb - Chart History on the Adult Contemporary Charts". Billboard. Retrieved 30 December 2014.
Jump up ^ "US Charts > Andy Gibb". Billboard. Retrieved 2013-05-20.
Jump up ^ "Cashbox Magazine: July 30, 1977". Cashbox. Retrieved 31 December 2014.
Jump up ^ Steffen Hung. "Forum - 1970 (ARIA Charts: Special Occasion Charts)". Australian-charts.com. Archived from the original on 2016-06-02. Retrieved 2016-10-12.
Jump up ^ Canada, Library and Archives (17 July 2013). "Image : RPM Weekly".
Jump up ^ "Top Selling Singles of 1977 | The Official New Zealand Music Chart". Nztop40.co.nz. 1977-12-31. Retrieved 2016-10-12.
Jump up ^ "Top 100 Hits of 1977/Top 100 Songs of 1977". Musicoutfitters.com. Retrieved 2016-10-12.
Jump up ^ "Billboard Easy Listening Charts Singles". Billboard Magazine. 24 December 1977. Retrieved 30 December 2014.
Jump up ^ Trust, Gary (12 November 2015). "Greatest of All Time Hot 100 Singles". Billboard. Retrieved 1 August 2018.
^ Jump up to: a b c [1] Erlewine, Stephen Thomas, Greatest Hits on Monument by Connie Smith, Allmusic
Jump up ^ Whitburn, Joel (2008). Hot Country Songs 1944 to 2008. Record Research, Inc. pp. 387–388. ISBN 0-89820-177-2.
Jump up ^ "Search results for "Connie Smith"". RPM. Retrieved 2009-07-31.
Jump up ^ "Bunny Maloney – I Just Want To Be Your Everything". Discogs. Retrieved 11 June 2013.
Jump up ^ "Thea Austin – I Just Want To Be Your Everything". Discogs. Retrieved 2013-09-13.
External links[edit]
Lyrics of this song at MetroLyrics
show
v
t
e
Andy Gibb
Studio albums
Flowing Rivers
Shadow Dancing
After Dark
Singles
"Words and Music"
"I Just Want to Be Your Everything"
"(Love Is) Thicker Than Water"
"Shadow Dancing"
"An Everlasting Love"
"(Our Love) Don't Throw it All Away"
"Why"
"Desire"
"I Can't Help It"
"Time Is Time"
"Me (Without You)"
"All I Have to Do Is Dream"
Compilations
Andy Gibb's Greatest Hits
Andy Gibb (Hits Collection)
20th Century Masters - The Millennium Collection
Mythology
Other songs
"Warm Ride"
"Rest Your Love on Me"
"Arrow Through the Heart"
Related articles
Bee Gees
RSO Records
Polydor Records
Solid Gold (TV series)
Warner Music Group
Universal Music Group
Book
Portal
show
v
t
e
Connie Smith singles
Albums
Singles
1960s
1964
"Once a Day"
1965
"Then and Only Then"
"I Can't Remember"
"If I Talk to Him"
1966
"Nobody But a Fool (Would Love You)"
"Ain't Had No Lovin'"
"The Hurtin's All Over"
1967
"I'll Come Runnin'"
"Cincinnati, Ohio"
"Burning a Hole in My Mind"
"Baby's Back Again"
1968
"Run Away Little Tears"
"Cry, Cry, Cry"
1969
"Ribbon of Darkness"
"Young Love" (with Nat Stuckey)
"You and Your Sweet Love"
1970s
1970
"I Never Once Stopped Loving You"
"Louisiana Man"
"Where Is My Castle"
1971
"Just One Time"
"I'm Sorry If My Love Got in Your Way"
1972
"Just for What I Am"
"If It Ain't Love (Let's Leave It Alone)"
"Love Is the Look You're Looking For"
1973
"Ain't Love a Good Thing"
1974
"I Never Knew (What That Song Meant Before)"
"I've Got My Baby on My Mind"
1975
"Why Don't You Love Me"
1976
"(Till) I Kissed You"
"So Sad (To Watch Good Love Go Bad)"
"I Don't Wanna Talk It Over Anymore"
1977
"I Just Want to Be Your Everything"
1980s
1985
"A Far Cry from You"
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Categories:
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