Las Posadas is a nine-day Mexican and Central American Christmas tradition that commemorates the journey of Mary and Joseph from Nazareth to Bethlehem as they searched for lodging before the birth of Jesus. The celebration, whose name translates to “The Inns” or “The Lodgings,” takes place annually from December 16th through December 24th. Its origins are rooted in a 16th-century religious mandate that strategically overlapped with ancient indigenous winter rites.
The 16th-Century Religious Mandate
The formal establishment of the nine-day Christmas observance began shortly after the arrival of Spanish missionaries in New Spain during the 16th century. Augustinian friars were tasked with the evangelization of the indigenous population, which involved teaching the Nativity story and Christian doctrine. This effort led to the creation of a structured religious event designed to prepare the native people for Christmas.
The specific authorization for this new tradition came in 1587 when Friar Diego de Soria obtained a Papal Bull from Pope Sixtus V. This decree authorized the celebration of misas de aguinaldo, or “Christmas gift masses.” These masses were mandated to be held for nine consecutive days, running from December 16th to December 24th.
The initial celebration involved holding these masses in the large, open atriums of churches and convents. The masses included biblical passages and dramatic representations of the Nativity story, serving as religious instruction for the illiterate population. Following the service, the friars would distribute small gifts or treats, known as aguinaldos, to the attendees.
Cultural Fusion with Indigenous Winter Solstice Rites
The success of the misas de aguinaldo was due to the missionaries’ strategy of “inculturation,” which involved deliberately aligning the Christian celebration with a pre-existing indigenous festival. Before the Spanish conquest, the Mexica (Aztec) people celebrated Panquetzaliztli, a major festival honoring their patron god, Huitzilopochtli, the god of war and the sun. This festival coincided with the winter solstice.
The missionaries recognized the cultural significance of the indigenous winter festival, which celebrated the “rebirth” of the sun. By timing the misas de aguinaldo to overlap with Panquetzaliztli, the friars were able to replace the indigenous ritual with a Christian one. This strategic move allowed the native population to transition their seasonal celebration into a new religious context.
The Christian narrative of Jesus’ birth was presented as a replacement for the indigenous sun god. The celebration of Huitzilopochtli’s birth was supplanted by the commemoration of the Nativity. This blending of traditions provided a familiar framework for the indigenous people to embrace the new faith.
Evolution into a Community and Home Tradition
Over time, the tradition moved beyond the formal confines of the church atrium and evolved into a popular, community-based celebration. By the 18th and 19th centuries, the celebration shifted from the church grounds to the streets and into private homes and neighborhoods. This transition marked the popularization and ritualization of the event, making it a communal affair.
The central element of the modern tradition is the dramatic re-enactment of the pilgrimage, known as the caminata or procession. Participants divide into two groups: the pilgrims, who carry images of Mary and Joseph, and the innkeepers, who wait inside the designated house. The pilgrims sing the letanía to ask for posada (lodging), while the innkeepers initially refuse entry, creating a dramatic dialogue.
A defining feature of the celebration is the piñata, which was adapted by the friars for catechetical purposes. The traditional piñata is shaped like a seven-pointed star, with each point symbolizing one of the seven deadly sins. Breaking the piñata represents the triumph of faith over temptation, with the candy and fruit inside symbolizing the graces and rewards of heaven. The distribution of aguinaldos remains a cherished part of the festivities.