Roadside shrines to the dead, called animitas, line the roads from desert north to the rainy south of the country, numbering at least in the tens of thousands, especially along rural highways and in smaller, poor and working class cities and towns.
Small shrines like these are found in other parts of Latin America as well. Animita is a term used only in Chile, from a diminutive of a word for soul. Though similar roadside shrines appear elsewhere in the world, the term animita is used only in Chile. Markers of small, unofficial saints’ cults, animitas remember tragic deaths. They memorialize people taken suddenly, often as victims of auto accidents, but also in drug violence or political violence. They are not simply memorial markers, but often serve as places where believers can ask for intercession from these people who died suddenly, as if the suddenness of their death gave them special spiritual power. Bodies are not buried there, rather, the animatas mark the spot where body and soul were separated, but where the soul may linger and still be reached by the living.
Animitas are not individually sanctioned by the church, but are part of many Catholics' taken for granted religious world. They are certainly not seen as "non-Catholic," and given their ubiquity it may be that Chileans encounter Catholic symbols at animitas more frequently than anywhere else. Some animitas are visually secular, but most make use of religious symbols, or combine sacred and secular memorials (a statue of the Our Lady of Mt. Carmel might be next to a young man’s football trophies). Typically they are shaped like a house or church, but can also be grottos, monuments or flat walls. Some animitas are in poor repair, but many have fresh flowers and candles burning years after they are set up. A small number have ex-voto plaques just like those at larger Marian and saints’ shrines, thanking the deceased “for favors conceded.”
Salas Astrain, Ricardo. "Violencia Y Muerte En El Mundo Popular: Reflexiones En Torno Al Simbolismo De Las ‘animitas." Estudios Sobre Las Culturas Contemporáneas 4.13/14 (1992): 181-92. Web.
Updated: February 1, 2017 - 11:58am