Santa Muerte

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Nuestra SeÃÆ' Â ± ora de la Santa Muerte ( Spanish: Ã, ['nwestra se' ora (Spanish for Our Lady of the Holy Death ), often abbreviated to Santa Muerte , is a female deity or Æ' ° ° ° ° '' '' '' '', folk saint in the Catholicism of Mexican and Mexican-American folk. Personification of death, he is associated with healing, protection, and safe deliveries to the afterlife by his followers. Although cursed by the Catholic Church, its cult has become increasingly prominent since the 2000s.

Since pre-Columbian times Mexican culture has maintained a certain respect for death, which can be seen in the broad commemoration of the Day of the Dead. The elements of the celebration include the use of a framework to remind people of their mortality. The worship of Santa Muerte was condemned by the Catholic Church in Mexico as invalid, but it was firmly entrenched among an increasing percentage of Mexican culture.

Santa Muerte generally appears as a skeletal female figure, wearing a long robe and holding one or more objects, usually a sickle and a globe. The cloak can be any color, because the more specific image of the figure varies greatly from worshiper to worshiper and according to the ritual performed or petition made.

Since the worship of Santa Muerte is stealthy until the 20th century, most of the other prayers and rites are traditionally done privately at home. Since the beginning of the 21st century, worship has become more common, especially in Mexico City after a believer named Enriqueta Romero started his famous temple in Mexico City in 2001. The number of believers at Santa Muerte has increased over the last ten to twenty years, to about 10-20 million followers in Mexico, the United States, and parts of Central America. Santa Muerte has similar male counterparts in America, like the saints of the San La Muerte framework of Paraguay and Rey Pascual of Guatemala.

Video Santa Muerte

Name

The name of the Spanish deity, Santa Muerte , can be translated into English either as "Sacred Death" or "Sacred Death", although the scholar of religious studies R. Andrew Chesnut believes that the first is a more accurate translation because it is "better to express" his identity as a saint of the people. Variations of this are the SantÃÆ'sima Muerte , translated as "Most Sacred Death" or "Most Saints are Lost", while worshipers often call him Santisma Muerte during their rituals.

Santa Muerte is also known by a variety of other names: Skinny Woman ( la Flaquita ), Bony Lady ( la Huesuda ), White Girl ( la Niña Blanca, White Sister ( la Hermana Blanca ), Beautiful Girl ( la NiÃÆ'  ± a Bonita ) , Women Powerful ( la Dama Poderosa), Godmother ( la Madrina ), SeÃÆ'  ± ora de las Sombras ("Lady of Shadows" ), Sea  ± ora Blanca ("White Lady"), SeÃÆ'  ± ora Negra ("Black Woman"), NiÃÆ'  ± a Santa ("Saint Sebastienne", ie "Holy Sebastian") or DoÃÆ' ± a Bella Sebastiana ("Beautiful Lady Sebastienne") and La Flaca ("The Skinny Woman").

Maps Santa Muerte

History

Although the origins of the Blessed Mother of Sacred Death are subject to debate, it is most likely a syncretism between pre-Columbian Mesoamerican religion and Spanish culture. Mesoamerica always maintained a certain respect for death, which manifests itself among ancient Mexican religious practices, including in the Aztec religion. Death personified in the Aztecs and other cultures in human form with half their flesh gone, symbolizing the duality of life and death. From their ancestors the Aztecs inherited the gods Mictlantecuhtli and Mictecacihuatl, lord and mistress of Mictlan, the realm of the dead who died of natural causes. In order for the deceased to be accepted at Mictlan, the offerings to the master and mistress of death are necessary. In the European Christian tradition, many paintings use skeletons to symbolize human death.

The INAH researcher, Elsa Malvido Miranda, noted that the worship of skeletal figures had precedents in Europe during the epidemic. They will be dressed as nobles with props and crowns, and sit on the throne to symbolize the victory of death. In Latin America, the human framework is used to remind Catholics of the necessity of "holy death," (muerte santa) fully recognizes sin. As a relic, bones are also associated with certain saints, such as San Pascual BailÃÆ'³n in Guatemala and Chiapas.

After the Spanish conquest of the Aztec Empire, worship of death was reduced but never eradicated. John Thompson of the University of Arizona Southwest Center has found references dating from 18th-century Mexico. According to one account, recorded in the history of the Spanish Inquisition, the native Mexicans tied up the skeletal figure, whom they called "Santa Muerte," and threatened her with glamor if they did not perform miracles or grant their wishes. Another syncretism between Pre-Columbian and Christian beliefs about death can be seen in the celebration of the Day of the Dead. During this celebration, many Mexicans flocked to the cemetery to sing and pray for friends and family members who had died. Children take part in the celebration by eating chocolate or candy in the form of a skull.

Unlike the Day of the Dead, the cult of Santa Muerte openly remained silent until the mid-20th century. When it went public in sporadic events, the reaction was often rough, and included the desecration of temples and altars. At the beginning of the twentieth century, JosÃÆ'Â © Guadalupe Posada created a similar but secular figure by the name of Catrina, a skeleton of women dressed in plush clothing in those days. JosÃÆ'Â © Guadelupe Posada begins to raise the idea that the universality of death produces fundamental equality among human beings. His painting of the framework in everyday life and that La Catrina is meant to represent the arbitrary and violent nature of an unequal society.

Modern artists have begun to rebuild Posada's style as a national artistic goal to push upper-class taste buds, such as the mural paintings of Diego Rivera Sunday Night Dreams at Alameda Central with the image of La Catrina. The image of the rituals of the Day of the Dead that was once held underground was commercialized and domesticated. The skeletal image becomes a folktale, which packs a Posada message about " la muerte igualadora " (Death equalizer) in time.

The skeleton wears a plush dress with braids in their hair, altering the image of the original La Catrina Posada. Contrary to Posada's intended political message, the framework of equality becomes a skeletal picture that appeals to tourists and Mexico's folkloric national identity. In the last decade the regeneration of social and political significance and the appearance of the statue of DoÃÆ' Â ± a Queta has formed the sect of Our Lady of Holy Death, despite strong criticism from the Catholic Church and other Christian churches.

The cult of Santa Muerte is documented in the 1940s in a working class neighborhood in Mexico City such as Tepito. Other sources state that the revival dates back to 1965 in the state of Hidalgo. Currently Santa Muerte can be found throughout Mexico as well as in parts of the United States and Central America. There are videos, websites, and music created to honor this religious expression. The Santa Muerte cult first became popular in Mexico in August 1998 when police arrested the famous gangster Daniel Arizmendi LÃÆ'³pez and found a sanctuary for the saint in his home. Widely reported in the press, this discovery inspires the general relationship between Santa Muerte, violence, and criminality in Mexico's popular consciousness.

Since 2001, there has been a "meteoric growth" in the size of the cult of Santa Muerte, largely because of its reputation for performing miracles. Worship has comprised about two million followers, mostly in Mexico, Guerrero, Veracruz, Tamaulipas, Campeche, Morelos, and Mexico City, with recent deployments to Nuevo LeÃÆ'³n. In the late 2000s, founder of the first Santa Muerte Mexico City church, David Romo, estimates that there are about 5 million enthusiasts in Mexico, which constitutes about 5% of the country's population.

In the late 2000s Santa Muerte had become the second most popular saint in Mexico, after Saint Jude, and came to rival the country's "national patron", the Virgin Guadalupe. The rise of the cult was controversial, and in March 2009 Mexican soldiers destroyed 40 shrines by the roadside near the US border. Around 2005, the Santa Muerte cult was brought to the United States by Mexican and Central American migrants, and by 2012 has tens of thousands of followers nationwide, especially in cities with high Latin populations. In 2016, the Santa Muerte cult is said to be one of the fastest growing new religious movements in the world, with some 10 to 12 million followers.

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Attributes and iconography

Our Lady of the Holy Death is the personification of death. Unlike other saints who are from Mexican folk religion, Santa Muerte is not, himself, seen as a dead man. He is associated with healing, protection, financial well-being, and guarantees the way to the afterlife.

Although there are other dead saints in Latin America, like San La Muerte, Santa Muerte is the only female death saint in any one of America. Iconographically, Santa Muerte is a skeleton that wears a woman's or shroud, and carries a sickle and a globe. Santa Muerte is marked as a woman not by her figure but because of her clothes and hair. The latter was introduced by a believer named Enriqueta Romero.

There are variations on the color of the cloak, and where Santa Muerte's objects hold in his hand. Interpretation of the color of the cloak and its equipment also varies. Images of the Santa Muerte range from mass-produced articles sold in stores across Mexico and the US to hand-made stupas, to tattoos. The size varies greatly from icons held in one hand to those who need a pickup truck to transport it.

The two most common objects that Santa Muerte keeps in his hands are the globe and sickle. Scythe can symbolize a cut in energy or a negative influence. As a means of harvest, the sickle can also symbolize hope and prosperity. The crescent reflects its origins as the Grim Reaper ("la Parca" of medieval Spain), and can represent the moment of death, when it is said to cut the silver thread. The crescent has a long handle, indicating that it can reach anywhere. The world symbolizes the enormous power and dominance of Armada on earth, and can be seen as a kind of tomb that we all return.

Other objects related to Santa Muerte include scales, hourglasses, owls, and oil lamps. Scales allude to justice, justice, and impartiality, and divine will. The hourglass shows the life time on earth as well as the belief that death is not the end, because the hourglass can be reversed to restart. The hourglass shows Santa Muerte's relationship with time and also with the world above and below. It also symbolizes patience. Owls symbolize his ability to navigate his darkness and wisdom. Owls are also said to act as messengers. A lamp represents intelligence and passion, illuminating the way through the darkness of ignorance and doubt.

Some followers of Santa Muerte believe that he is jealous and that his image should not be placed next to a saint or other god, or there will be consequences.

Veneration

Rites associated with Santa Muerte

The rites dedicated to Our Blessed Mother of Death include processions and prayers with the aim of getting help. Some people believe that Santa Muerte remains a member of the Catholic Church, while millions of people cut ties with the Catholic Church and founded independent churches and temples of Santa Muerte. The altar of the temple of Santa Muerte generally contains one or more pictures of Lady, generally surrounded by one or all of the following: cigarettes, flowers, fruit, incense, water, alcoholic beverages, coins, candies and candles.

According to popular belief, Santa Muerte is very powerful and is thought to be providing a lot of help. His shadow is treated as holy and can give pleasure in return for the believer's faith, with miracles playing an important role. As SeÃÆ'Â Â ± ora de la Noche ("Lady of Night"), she is often called by those exposed to the dangers of working at night, such as taxi drivers, bar owners, police, soldiers, and prostitutes. Thus, believers he can protect against attacks, accidents, gun violence, and all kinds of cruel deaths.

The picture is dressed differently depending on what is requested. Typically, the clothes of the drawings are different colored robes, but it is also common for images to be worn as brides (for those looking for husbands) or European medieval nuns clothing similar to Catholic female saints. The colors of the wax and the vows of Our Lady of Holy Death are attributed to the type of petition made.

White is the most common color and can symbolize gratitude, purity, or cleansing of negative influences. Red is for love and passion. It can also signal emotional stability. The color of gold signifies economic strength, success, money, and prosperity. Green symbolizes justice, legal issues, or union with loved ones. Yellow or dark yellow signifies health. Images of this color can be seen in rehabilitation centers, especially for drug addiction and alcoholism. Black represents total protection against magic or black magic, or negative magic or for forces directed against enemies and rivals. Blue candles and images of saints show wisdom, which is liked by students and those who study. It can also be used for health applications. Brown is used to call the spirit from the outside while purple, like yellow, usually symbolizes health.

Devotees can present it with a polychrome seven-colored candle, which Chesnut believed might be adopted from Santeria's seven candle power, a syncretic faith brought to Mexico by Cuban immigrants. Here seven colors are gold, silver, copper, blue, purple, red, and green. In addition to candles and robes, each devotee embellished his own image in his own way, using US dollars, gold coins, jewelry, and other items.

Santa Muerte also has a "holy day", which varies from temple to temple. The most notable is November 1, when the believer Enriqueta Romero celebrated it in the historic temple of Tepito where the famous statue is dressed as a bride. Others celebrate the day on August 15th.

Places of worship

According to Chesnut, the Virgin Mary of Sacred Death "is generally unofficial and disorganized". Since the worship of this image has been, and for the most part still, clandestine, most of the rituals are performed on altars built in the homes of the worshipers. Recently the shrine to this image has mushroomed in public. The one at Dr. Vertiz Street in Colonia Doctores is unique in Mexico City because it displays a picture of JesÃÆ'ºs Malverde along with Santa Muerte. Other common temples are located in a small park on Matamoros Street very close to Paseo de la Reforma.

The temple can also be found behind all kinds of shops and gas stations. As Santa Muerte's tribute becomes more acceptable, shops specializing in religious articles, such as botas, carry more cult-related equipment. Historian R. Andrew Chesnut has discovered that many botanists in Mexico and the US are kept in business by selling Santa Muerte supplies, with many stores earning up to half of their profits on Santa Muerte goods. This is true even from shops in very famous locations such as Pasaje Catedral behind Mexico City Cathedral, which is largely dedicated to storing selling Catholic liturgical items. The shadow is a staple in an esoteric shop.

There are those who now call themselves priests or priests of Santa Muerte, like Jackeline RodrÃÆ'guez in Monterrey. He maintains a shop at Mercado JuÃÆ'¡rez in Monterrey, where tarot readers, curanderos, healers and herbal shamans can also be found.

Shrine of the Most Holy Death

The establishment of the first general temple for pictures began to change the way in which Santa Muerte was respected. Worship has grown tremendously since then, and others have put their pictures on the public screen as well.

In 2001, Enriqueta Romero decided to shoot Santa Muerte's size from his home in Mexico City and build a temple for him, visible from the street. The temple has no Catholic or occult rites, but people come here to pray and leave offerings to the statue.

The statue wore different colored garbs depending on the season, with Romero's family changing the dress every first Monday of every month. On top of the dress there was a large amount of jewelry on her neck and arms, pinned to her clothes as well. This is an abandoned offer for pictures as well as flowers, fruit (especially apples), candles, toys, money, notes thank you for the prayers given, cigarettes, and alcoholic beverages that surround it.

Enriqueta considers himself a temple priest, a role he says he inherited from his aunt, who started his family practice in 1962. The temple is located on 12 Alfarer Street in Tepito, Colonia Morelos. For many, this Santa Muerte is the patron saint of Tepito. The house also contains a shop selling amulets, bracelets, medals, books, pictures, and other items, but the most popular is the votive candle.

On the first day of each month, Enriqueta or one of her sons leads the prayers and words of Rosario Santa Muerte, which lasts for about an hour and is based on the Catholic rosary. On the first day of November, the altar memorial to Santa Muerte built by Enriqueta Romero is celebrated. Santa Muerte of Tepito dressed as a bride and wore hundreds of pieces of gold jewelry provided by a loyal person to show gratitude for the help received, or to ask for one.

The celebration officially begins at midnight on November 1st. About 5,000 faithful people pray the rosary. For purification, instead of incense there is marijuana smoke. Flowers, pan de muerto, candies, and candy skulls among others can be seen. Foods like cakes, chicken with mole, hot chocolate, coffee, and atole are served. Mariachis and marimba play.

Sociology cult

The Santa Muerte cult is present throughout Mexican society, although the majority of devotees are from the urban working class. Most are young people, teenagers, twenties, or thirties, as well as most women. Many followers are thriving among Mexicans who are disillusioned with the dominant and institutional Catholic Church, and in particular, with the inability of established Catholic saints to free them from poverty.

This phenomenon is based among people with scarce resources, exempted from the formal market economy, as well as the judicial and educational system, especially in inner and rural cities. Devotion to Santa Muerte is what anthropologists call "crisis cults". Loyalty to images culminates during economic and social difficulties, which tend to influence the working class more. Santa Muerte tends to attract them in a very difficult or hopeless situation, but also appeals to small sectors of middle-class and even prosperous professionals. Some of his most loyal followers are people associated with small economic crimes, often desperate; such as prostitutes, pickpockets and thieves.

The worship of Santa Muerte also attracts those who do not want to seek the traditional Catholic Church for spiritual solace, as this is part of the "legitimate" community sector. Many of Santa Muerte's followers live on the outskirts of the law or beyond it completely. Many street vendors, taxi drivers, merchandise merchants, street people, prostitutes, pickpockets, small drug dealers and gang members are not Catholic or Protestant, but they are not atheists either.

In essence they have created their own new religion that reflects their reality, their identity, and their practice, mainly because it speaks to the violence and struggle for the many lives of these people face. In contrast both the police and the military in Mexico can be counted among the faithful who ask for their blessing for their weapons and ammunition.

While worship is largely based in a poor neighborhood, Santa Muerte is also revered in affluent areas such as the Condesa and CoyoacÃÆ'¡n districts of Mexico City. However, negative media coverage of worship and condemnation by the Catholic Church in Mexico and certain Protestant denominations has affected public perception of the Santa Muerte cult. With the exception of some artists and politicians, some of whom perform secret rituals, those in higher socioeconomic stages view worship with dislike as a superstitious form.

Association with LGBT community

Santa Muerte is also seen as a protector of the homosexual, bisexual, and transgender community in Mexico, as many are considered to be wasted from society. Many LGBT people are asking for protection from violence, hatred, disease, and to help them seek love.

The intercession is usually done in same-sex marriage ceremonies conducted in Mexico. The Iglesia CatÃÆ'³lica Tradicional MÃÆ'Â © xico-Estados Unidos, also known as the Church of Santa Muerte, recognizes gay marriage and performs religious wedding ceremonies for homosexual couples.

Association with criminality

In the Mexican and US press, the Santa Muerte sultanate is often associated with violence, crime, and drug trafficking. He is a popular god in prison, both among inmates and staff, and a holy place dedicated to him can be found in many cells.

The altar with pictures of Santa Muerte has been found in many drug homes in Mexico and the United States. Among the more well-known worshipers of Santa Muerte are kidnappers Daniel Arizmendi LÃÆ'³pez, known as El Mochaorejas, and Gilberto GarcÃÆ'a Mena, one of the bosses of the Gulf Cartel. In March 2012, Sonora State Investigation Police announced that they had arrested eight people for murder for allegedly committed a human sacrifice of a woman and two ten-year-old boys to Santa Muerte (see: Silvia Meraz).

In December 2010, the self-proclaimed bishop David Romo was arrested on allegations of banking funds from a kidnapping gang linked to the cartel. He continues to lead his sect from prison, but it is not feasible for Father or anyone to gain dominance over the cult of Santa Muerte. His faith spread quickly and "organically" from city to city, making it easy to become a preacher or messianic. Drug rulers, such as La Familia Cartel, take advantage of the vulnerability of "gangster warriors" and religious obedience imposed to build a sacred meaning for their purpose that will keep their soldiers disciplined.

Candle Vows

Santa Muerte is a saint of many sides, with symbolic meanings and his worshipers can call him various reasons. In herbal and market shops, one can find a number of Santa Muerte utensils such as votive candles that have pictures on the front and in colors that represent the purpose. At the back of the candle is a prayer associated with the meaning of color and can sometimes come with an additional prayer card.

Candles are placed on the altar and worshipers switch to certain colored candles depending on the circumstances. Some people keep a variety of colored candles while others focus on one aspect of the spirit of Santa Muerte. The figure of Santa Muerte as devil or evil comes from his association with drug trafficking and corpses found on his altar, however, a special color for candles shows that the people of Santa Muerte come from many walks of life beyond crime, violence, and drug trafficking. Santa Muerte is called to the heart, health, money, wisdom, and justice. There are chocolate candy wisdom, white candles of gratitude and consecration, black candles for protection and retaliation, red candles of love and passion, golden candles for monetary affairs, green candles for crime and justice, purple candles for healing.

Black votive candles are lit to pray for the protection and retaliation of La Flaca. This is the lowest selling candle due to its relationship to "black magic" and magic. It is not regularly seen on sites of reflection, and is usually kept and lit in the privacy of one's home. To avoid calling an official Catholic saint for illegal purposes, drug dealers will light Santa Muerte's black candle to ensure protection of drug delivery across the border.

Black candles are presented to the Santa Muerte altar that drug traffickers are used to ensure protection from the violence of competing gangs and ensuring danger to their enemies in gangs and law enforcement. As the drug war in Mexico increases, Santa Muerte's homage by drug bosses increases and his image is seen again and again in various drug homes. Ironically, the military and police officers employed to dismantle the White Lady shrine became a large part of his followers. Furthermore, even though its presence in the medicinal world becomes routine, sales of black candles become meaningless when compared to the best-selling white, red, and gold candles.

One of the more popular uses of Santa Muerte is in the heart problem. The red candle that symbolizes love is very helpful in various situations related to love. His first major goal was the love magic during the colonial era in Mexico, which probably stems from the love magic brought from Europe. Its origins are still unclear, but it is possible that the image of the European Grim Reaper combined with the celebration of customary death is the root of La Flaca's existence, so the use of love magic in Europe and pre-Columbian times that also joined during colonization may have established saints as a manipulator of love.

Most of the anthropological writings at Santa Muerte discuss its significance as a provider of love magic and miracles. The candle can be lit for Santa Muerte to attract certain lovers and ensure their love. Conversely, red candles can be prayed for help in ending a bad relationship to start another. This miracle of love requires special rituals to increase the strength of their doctor's love. This ritual requires several ingredients including red roses and rose water for passion, a binding stick to unite the lovers, cinnamon for prosperity, and some others depending on a certain ritual.

Santa Muerte and the Catholic Church

The Vatican has condemned Santa Muerte's cult in Mexico as blasphemy and demons, calling it a "religious degeneration". Latin American Protestant churches have condemned it too, such as magic and black tricks. The Mexican Catholic Church has accused the worshipers of Santa Muerte - many of whom were baptized in the Catholic religion despite the differences in beliefs and the fact that the churches and temples of Santa Muerte have instituted a separate baptismal practice - for turning to the devil worship.

Catholics say that Santa Muerte is an idol, a worship that has been rejected by God in the Old Testament. The worship of this or any other idol can be an unintentional form of devil worship, because apart from the intention of the worshipers; demons can deceive people into doing things like that. Priests regularly prosecute parishioners, telling them that death is not a person but a phase of life. However, the Church does not want to label such followers as heretics, instead accusing them of heterodoxy.

Another reason the Mexican Catholic Church officially condemns the worship of Santa Muerte is that most of its rites were modeled after the Catholic liturgy, and some worshipers of Santa Muerte eventually split from the Catholic Church and began vying to dominate church buildings.

Santa Muerte in the United States

The Santa Muerte cult established itself in the United States around 2005, brought to the country by Mexican and Central American migrants. In 2012, Chesnut suggested that there are tens of thousands of enthusiasts in the US, the cult is especially seen in cities with high populations, such as New York City, Chicago, Houston, San Antonio, Tucson and Los Angeles, although it has also located in the city - a town with a small Latino community like Richmond, Virginia. There are fifteen religious groups dedicated to him in Los Angeles alone, which includes the Temple of Santa Muerte.

In some places, such as Northern California and New Orleans, its popularity has spread beyond the Latin community. For example, the Santisima Muerte Chapel of Perpetual Pilgrimage is run by a Danish woman, while the New Orleans Chapel of Santisima Muerte was founded in 2012 by a European-American worshiper.

As in Mexico, some elements of the Catholic Church in the United States try to fight the worship of Santa Muerte, especially in Chicago. But compared to the Catholic Church in Mexico, official reactions in the US are largely absent or silenced. The US Conference of Catholic Bishops has not yet issued an official position on the relatively new phenomenon in the country. Opposition to the worship of Santa Muerte took an unprecedented turn of violence in late January 2013, when vandal (s) destroyed the controversial statue of the folk saint, which appeared in San Benito, Texas, the city cemetery at the beginning of the month.

See also

• Azrael
• Death (personification)
• List of death gods
• Psychopomp
• Skeleton (undead)
• Skull art

References

Bibliography

• Aridjis, Homero (2004). La Santa Muerte . Alfaguara, Mexico.
• D'Angelo Mauro (2007). Oracion de la Santisima Muerte . Sole Nero Edizioni.
• Lorusso, Fabrizio (2013). Santa Muerte. Patrona dell'umanitÃÆ' . Stampa Alternativa/Nuovi Equilibri. ISBN: 9788862223300
• Chesnut, R. Andrew (2012). Devoted to Death: Santa Muerte, Saints Framework . Oxford University Press. ISBN: 0199764654.
• Kristensen, R. A. (2015). La Santa Muerte in Mexico City: The Cult and Ambiguities. Journal of Latin American Studies, 47 (03), 543-566.
• Kristensen, R. A. (2016). How did Death become a Saint in Mexico? Ethnos, 81 (3), 402-424.

External links

• La Santa Muerte, Full documentary on Santa Muerte, Spain, English subtitle.
• Santa Muerte: FBI Inspired and Ritualistic Killings
• Santa Muerte Web page with selected material in Spanish, English and Italian
• Dr. R. Andrew Chesnut, Research Activities
• Devoted to Death: Santa Muerte, the Skeleton Saint, Dr. R. Andrew Chesnut speaks in the Library of Congress
• Authorities in the northern Mexican state of Sonora have arrested eight people accused of killing two sons and one woman as human victims for Santa Muerte - death saint
• Leovy J (2009-12-07). Santa Muerte at L.A.: A softer vision of 'Holy Death'. Los Angeles Times, viewed 2009-12-07.
• Santa Muerte, photo essay from Mexico City
• World Religion & amp; Project Spirituality | Santa Muerte
• Cronica de la Santa Muerte
• Santa Muerte: Mexican Devotion to the Saints of Death
• Santa Muerte: Debuts Off Dead Skeleton Saint
• Santa Muerte: A Familiar Death
• I Called Him La Flaca
• Santa Muerte and Black Magic Murder on the Border
• https://www.youtube.com/watch?v=ZgQftFWM41Q
• "La Santa Muerte, Saint's Framework article on Atlas Obscura
• Nuestra Santisima Muerte Online documentary

• ^ Diego, Valencia. "Oraciones a la Santa Muerte". OSM . Independiente.

Source of the article : Wikipedia