| Santa Muerte |
Close-up of a Santa Muerte south of Nuevo Laredo, Tamaulipas |
| Lady of the Shadows, Lady of the Night, Lady of the Seven Powers |
| Honored in |
Folk Catholicism, Mexican-US Traditional Catholic Church |
| Major shrine |
Sanctuary of La Santísima Muerte |
| Feast |
November 1, August 15 |
| Attributes |
colored robe, veil, globe, scales, hourglass, owls, oil lamp |
| Patronage |
prostitutes, smugglers, drug dealers, taxi drivers, Mariachi players, bar owners, homosexuals, love, against assaults, against gun violence, against violent death |
Santa Muerte is a sacred figure venerated in Mexico, probably a syncretism between Mesoamerican and Catholic beliefs. The name literally translates to "Holy Death" or "Saint Death."[1] Mexican culture since the pre-Columbian era has maintained a certain reverence towards death,[2] which can be seen in the widespread Mexican celebration of the syncretic Day of the Dead.[3] Catholic elements of that celebration include the use of skeletons to remind people of their mortality.[4]
Santa Muerte generally appears as a skeletal figure, clad in a long robe and carrying one or more objects, usually a scythe and a globe.[5] The robe is most often white, but images of the figure vary widely from person to person and according to the rite being performed or the petition of the devotee.[6] As the cult of Santa Muerte was clandestine until recently, most prayers and other rites are done privately in the home. However, for the past ten years or so, worship has become more public, especially in Mexico City.[4][7] The cult is condemned by the Catholic Church in Mexico, but it is firmly entrenched among Mexico’s lower classes and criminal worlds.[1] The number of believers in Santa Muerte has grown over the past ten to twenty years, to approximately two million followers[2] and has crossed the border into Mexican American communities in the United States.[3] Santa Muerte should not be confused with the Argentinian folk-saint San La Muerte, as the two are ascribed similar powers and are venerated with similar rituals.[8]
The precise origins of the cult of Santa Muerte are a matter of debate, but it is most likely a syncretism between Mesoamerican and Catholic beliefs.[1] Mesoamerica had always maintained a certain reverence towards death, which manifested itself among the religious practices of ancient Mexico, including in the Aztec religion. Death became personified in Aztec and other cultures in the form of humans with half their flesh missing, symbolizing the duality of life and death. The Aztecs inherited from their ancestors the gods Mictlantecuhtli and Mictecacihuatl, the lord and lady of Mictlan, the realm of the dead, who died of natural causes. In order for the deceased to be accepted into Mictlan, offerings to the lord and lady were necessary. Many of the offerings given then are the same as those offered to Santa Muerte today.[2] In European Christian tradition, many paintings used skeletons to symbolize human mortality and the illusion associated with earthly life.[4] According to INAH researcher Elsa Malvido Miranda, the worship of skeletal figures has precedent in Europe during times of epidemics. These skeletal figures would be dressed up as royalty with scepters and crowns, seated on thrones to symbolize the triumph of death.[9] In Latin America, the skeleton was used to remind Catholics of the need for a "good death," (muerte santa) fully confessed of sins. Bones are also associated with certain saints, such as San Pascual Bailón in Chiapas.[4]
After the Spanish conquest of the Aztec Empire, the cult of death diminished but was never eradicated.[2] John Thompson of the University of Arizona's Southwest Center has found references dating to 18th century Mexico. According to one account, indigenous people tied up a skeletal figure and threatened it with lashings if it did not perform miracles or grant their wishes. Another syncretism between Pre-Columbian and Christian beliefs about death can be seen in Day of the Dead celebrations. During these celebrations, hundreds flock to cemeteries to sing and pray for friends and family who have died. Children partake in the festivities by eating chocolate or candy in the shape of skulls.[3]
In contrast to the Day of the Dead, overt worship of Santa Muerte remained hidden until the 19th century. When it surfaced, reaction was harsh, requiring the burning of any image found. One that survived this initial persecution is a skeleton made of wood, located in Chiapas, which is believed to be a replica of the skeleton of San Pascualito, who comes to people after they die.[2] In the late 19th century, José Guadalupe Posada created a non-religious, but similar, figure by the name of Catrina, a skeleton dressed in fancy clothing of the time.[4]
However, the cult of Santa Muerte as it is known today has become prominent only in the 20th century.[1] The cult of Santa Muerte is said to have surged in the 1940s in lower-class neighborhoods in Mexico City.[10] Other sources state that the modern cult has its origins around 1965 in the state of Hidalgo. It is most prevalent in Mexico State, Guerrero, Veracruz, Tamaulipas, Campeche, Morelos, and Mexico City. Lately, it has spread to Nuevo León. Together, these regions make up most of the center and northeast of the country.[2] However, Santa Muerte can be found throughout Mexico and now in parts of the United States. There are videos, web sites, and music composed in honor of this religious expression.[4]
It is believed by some followers that Santa Muerte is not a saint, since she has traits of jealousy and granting evil requests. They also, disagree that she is Satanic, but a fallen angel in purgatory trying to win back God's favor, and that is the reason she grants so many miracles.[11] Other devotees consider Santa Muerte to be an eighth archangel.
Santa Muerte is referred to by a number of other names such as Señora de las Sombras ("Lady of the Shadows"), Señora Blanca ("White Lady"), Señora Negra ("Black Lady"), Niña Santa ("Holy Girl"), and La Flaca ("The Skinny One").[12] Images of Santa Muerte are generally individualistic and personal. No two are exactly the same. Sizes vary immensely from small images held in one hand to those requiring a pickup truck to move. Some people even have the image tattooed on their bodies.[1] The appearance of the "Black Lady", "White Lady", etc. vary, but all are dressed either in long robes or (less commonly) long dresses, covered from head to feet with only the face and hands showing. This symbolizes how people hide their true selves from the rest of the world. The robe or dress covers the skeletal figure like flesh covers the bones of the living. Both are said eventually to fall away.[6] The most common image is Santa Muerte in a robe, with a scythe in the right hand and the globe in the left.[2] The robed image of Santa Muerte looks a bit like that of the Virgin of Guadalupe, the patron saint of Mexico.[13] However, there are many variations of the robe’s color, and what Santa Muerte holds in her hands. Interpretations of the robe color and carried objects can vary as well.[2]
Figurines of Santa Muerte for sale in Sonora Market, Mexico City
The two most common objects that Santa Muerte carries are a scythe and a globe. The scythe can symbolize the cutting of negative energies or influences. Also, as a harvesting tool, it can symbolize hope and prosperity.[6] It can represent the moment of death, when a scythe is said to cut a silver thread. The scythe has a long handle, indicating that it can reach anywhere. The globe represents Death’s dominion,[2] and can be seen as a kind of a tomb to which we all return. Having the world in her hand also symbolizes vast power.[6]
Other objects that can appear with an image of Santa Muerte include scales, an hourglass, an owl, and/or an oil lamp.[6] The scales allude to equity, justice and impartiality, as well as divine will.[2] An hourglass indicates the time of life on earth. It also represents the belief that death is not the end, but rather the beginning of something new, as the hourglass can be turned to start over.[2] The hourglass denotes Santa Muerte’s relationship with time as well as with the worlds above and below. It also symbolizes patience. An owl symbolizes her ability to navigate the darkness and her wisdom. The owl is also said to act as a messenger. A lamp symbolizes intelligence and spirit, to light the way through the darkness of ignorance and doubt.[6]
Often, Santa Muerte stands near statues of Catholic images of Jesus Christ, the Virgin of Guadalupe, St. Peter, St. Jude, or St. Lazarus.[3] In the north of Mexico, Santa Muerte is venerated alongside Jesús Malverde, with altars containing both frequently found in drug busts.[13][14] However, some warn that Santa Muerte is very jealous and that her image should not be placed next to Catholic saints or there will be consequences.[3]
Rites dedicated to Santa Muerte are similar to Catholic rites, including processions and prayers with the aim of gaining a favor.[7] Many believers in Santa Muerte are Catholics, who invoke the name of God, Christ and the Virgin in their petitions to Santa Muerte.[12] Altars contain an image of Santa Muerte, generally surrounded by any or all of the following: cigarettes, flowers, fruit, incense, alcoholic beverages, coins, candies and candles.[2][7] According to popular belief, Santa Muerte is very powerful and is reputed to grant many favors. These images, like those of saints, are treated as real persons who can give favors in return for the faith of the believer, with miracles playing a vital role. In many ways, Santa Muerte acts like any other saint. However, Santa Muerte can grant favors that no other saint can, such as cause a person to fall in love with you, damage property, or even harm or cause the death of someone, but only in the name of justice. In exchange, the petitioner must be in the right and continue to live so.[4][15] As Señora de la Noche ("Lady of the Night"), she is often invoked by those exposed to the dangers of working at night, such as taxi drivers, mariachi players, bar owners, police, soldiers, and prostitutes. As such, she can protect against assaults, accidents, gun violence and all types of violent death.[15]
The image is dressed differently depending on what is being requested. Usually, the vestments of the image are differently colored robes, but it is not unknown for the image to be dressed as a bride (for those seeking a husband)[2] or even in a colonial-era nun's habit.[4] Associations between colors and petitions vary. White is the most common color and can symbolize loyalty, purity or the cleansing of negative influences. Red garb is for love and passion with partner and/or family. It can also signal emotional stability. Gold-colored robes indicate economic power, success, money and prosperity. Green garb signals justice or unity with loved ones. Amber or dark yellow indicates health or money. Images with this color can be seen in rehabilitation centers, especially those for drug addiction and alcoholism. In black garb, the image represents total protection against black magic or sorcery, or conversely for negative magic or for force or power. Blue garb indicates wisdom, which is favored by students and those in education. It can also be used to indicate health. Brown robes are used to invoke spirits from beyond and purple robes indicate the need to open some kind of pathway. There is also a version of the image in a rainbow-colored robe. This is called the Santa Muerte of the Seven Powers. The colors of this robe are gold, silver, copper, blue, purple, red and green. Gold is for wealth, red for love and passion, purple for the changing of negative to positive, silver for luck and success, green for justice, copper for lifting negative spirits, and blue for spirituality.[2][6] In addition to the vestments, each adorns his or her own image in his or her own way, using U.S. dollars, gold coins, jewelry and other items.[7]
Santa Muerte also has a “saint's day.” Most often this is cited as November 1, and the image is dressed as a bride.[12] However, some celebrate her day on August 15.[2]
Since veneration of this image has been, and to a large extent still is, clandestine, most rituals are done in altars constructed at the homes of devotees.[4] However, slowly, more shrines to this image are appearing in public. The one on Dr. Vertiz Street in Colonia Doctores is unique in Mexico City because it features an image of Jesús Malverde along with Santa Muerte. Another public shrine is in a small park on Matamoros Street very close to Paseo de la Reforma. As veneration of Santa Muerte becomes more accepted, stores specializing in religious items are more often carrying paraphernalia related to the cult. This is true even of stores in very well known locations such as Pasaje Catedral behind the Mexico City Cathedral, which is mostly dedicated to store selling Catholic liturgical items. Her image is a staple in esoteric shops.[7] There are those who now call themselves priests or priestesses of the image, such as Jackeline Rodríguez in Monterrey. She maintains a shop in Mercado Juárez in Monterrey, where tarot readers, curanderos, herbal healers and sorcerers can also be found.[16]
Raising Santa Muerte images during a service for Santa Muerte in Tepito
The establishment of the first public sanctuary to the image began to change how Santa Muerte was worshiped. The cult has grown rapidly since then, and others have put their images on public display as well.[4]
A believer by the name of Enriqueta Romero Romero decided to take a life-sized image of Santa Muerte out of her home and build a shrine for it, visible from the street.[4] The shrine does not hold Catholic masses or occult rites, but people come here to pray and to leave offerings to the image.[12] On the first day of every month, Enriqueta leads prayers and the saying of the rosary, which lasts for about an hour.[7] On the first of November the anniversary of the altar to Santa Muerte constructed by Enriqueta Romero is celebrated. The Santa Muerte of Tepito is dressed as a bride and wears hundreds of pieces of gold jewelry given by the faithful to show gratitude for favors received, or to ask for one. The celebration officially begins at the stroke of midnight of November 1. About 5,000 faithful turn out to pray the rosary. For purification, instead of incense, there is the smoke of marijuana. Flowers, pan de muerto, sweets and candy skulls among other things can be seen. Food such as cake, chicken with mole, hot chocolate, coffee and atole are served. Mariachis and marimba bands play.[10]
For many, this Santa Muerte is the patron saint of Tepito.[10]
The image is dressed in different color garb depending on the season, with the Romero family changing the dress every first Monday of the month. Over the dress are large quantities of jewelry on her neck, arms and pinned to her clothing. These are offerings that have been left to the image as well as the flowers, fruits (esp. apples) candles, toys, money, notes of thanks for prayers granted, cigarettes and alcoholic beverages that surround it. Enriqueta considers herself the chaplain of the sanctuary, a role she says she inherited from her aunt, who began the practice in the family in 1962.[12] The shrine is located on 12 Alfarería Street in Colonia Morelos. The house also contains a shop that sells amulets, bracelets, medallions, books, images and other items, but the most popular item is votive candles.[7]
The Iglesia Católica Tradicional México-Estados Unidos, Misioneros del Sagrado Corazón y San Felipe de Jesús ("Mexican-US Traditional Catholic Church, Missionaries of the Sacred Heart and Saint Philip of Jesus") is based in a house that has been converted for worship purposes, located on Nicolás Bravo Street 35 in Colonia Morelos, closer to Metro Candelaria than to Tepito. Worshipers here tend to be people from the neighborhood and include the very young and the very old. The sanctuary here contains a cross, an Archangel Michael and the Virgin of Guadalupe as well as Santa Muerte, on the main altar adorned with flowers.[7]
The church publishes a magazine called Devoción a la Santa Muerte ("Devotion to Santa Muerte") which reports testimony of devotees and news associated with the faith. This magazine has a circulation of about 25,000 in Mexico. Events sponsored this organization include processions with the image from Tepito to the Zócalo, both as an act of faith and of defiance.[7]
In 2005, the organization lost its official government registration as a religious association. According to the Ministry of the Interior, this occurred because the organization had not informed the government of changes in the organization’s doctrine.[4] The government claims that the church changed its focus from traditional Catholicism to the worship of Santa Muerte, violating Article 29 of the Law of Religious Associations.[2] However, the Law of Religious Association and Public Worship does not state that such changes merit sanction.[4] The government claims their official status was withdrawn in order to protect the public.[2]
After its recognition was pulled, devotees took to the streets with their images and marched to the Zócalo, Los Pinos and the offices of the Interior Ministry to protest. After this protest, a new version of Santa Muerte appeared, called the Ángel de la Santa Muerte. A petition to reregister the organization was made in 2006 but the organization was told this would not be possible for another five years. However, under Mexican law, they can still operate without official recognition.[7]
At a cost of 38 million pesos (€2m, US$3m), the church will construct the first temple dedicated to Santa Muerte in Mexico City. The building will occupy 200 square metres (2,200 sq ft) on two floors with space to seat 500 people, with crypts, an open-air baptismal, offices and an audiovisual room. The altar will contain three images: a gold-covered Christ, a traditional image of Santa Muerte and an angel. The facility is scheduled to begin operations in September 2010, and includes plans to produce music and videos for the faithful to transmit over the Internet or a church TV station.[17]
The cult of Santa Muerte attracts those who are not inclined to seek the traditional Catholic Church for spiritual solace, as it is part of the "legitimate" sector of society. Most followers of Santa Muerte live on the margin of the law or outside it entirely. Many drug traffickers, mobile vendors, taxi drivers, vendors of pirated merchandise, street people, prostitutes, pickpockets and gang members are not very religious, but neither are they atheists.[2] In essence, they have created their own religion that reflects their realities, identity and practices, especially since it reflects the violence and struggles for life that many of these people face.[2]
For decades, thousands in some of Mexico's poorest neighborhoods have prayed to Santa Muerte. A large following developed among Mexicans who are disillusioned with the dominant Church and, in particular, with the ability of established Catholic saints to deliver them from poverty.[1] The phenomenon is based among people with scarce resources, excluded from the formal market economy, the judicial and educational system, primarily in the inner cities and the very rural areas.[2] Devotion to Santa Muerte is what anthropologists call a “cult of crisis.” Devotion to the image peaks during economic and social hardships, which tend to affect the lower classes more. Most new religious beliefs start with the lower classes, as they offer a spiritual way out of hardship. Santa Muerte tends to attract those in extremely difficult or hopeless situations.[4] Experts say that residents of crime-ridden neighborhoods such as Mexico City's Tepito have begun to revere Santa Muerte more than Jesus.[1] Some of her most devoted followers are prostitutes, pickpockets, petty thieves and drug traffickers, associated with economic crimes often done out of desperation.[2] A larger group of believers are poor people who are not necessarily criminals, but the public belief in her by drug traffickers and other criminals has associated her with crime, especially organized crime.[10]
While the cult is most firmly based in poor neighborhoods, Santa Muerte is not unknown in upper class areas such as Mexico City's Condesa and Coyoacán districts.[9] However, the cult's negative image in the rest of society has an effect. With the exception of some artists and politicians, some of whom perform rituals secretly, those in higher socioeconomic strata look upon the cult with distaste as a form of superstition.[4]
Mexican authorities have linked the worship of Santa Muerte to prostitution, drug trafficking, kidnapping, smuggling and homicides.[1][2][12] Criminals, among her most fervent believers, are likely to pray to her for successful conclusion of a job as well as escaping from the police or jail. In the north of Mexico, she is venerated along with Jesús Malverde, the so called “Saint of Drug Traffickers.” Altars with images of Santa Muerte have been found in many drug houses in both Mexico and the United States.[2] Among two of Santa Muerte’s more famous devotees are kidnapper Daniel Arizmendi López, known as El Mochaorejas, and Gilberto García Mena, one of the bosses of the Gulf Cartel. She is considered to be the “Virgin of the Incarcerated.” Many of those who enter prison in Mexico without believing in her, come to do so after a number of months. Many cells have images of Santa Muerte in different forms.[9] Conversely, however, both police and military in Mexico can be counted among the faithful who ask for blessings on their weapons and ammunition.[2]
Santa Muerte is also seen as a protector of homosexual, bisexual, and transgender[18] people in Mexico and the United States, since many are considered to be outcast from society.[19] Many LGBT people ask her for protection from violence, hatred, disease, and to help them in search of love.[20][21] Her intercession is commonly invoked in same-sex marriage ceremonies performed in Mexico.[22][23] The Iglesia Católica Tradicional México-Estados Unidos, also known as the Church of the Holy Death, recognizes gay marriage and performes religious wedding ceremonies for homosexual people.[24][25][26][27]
On Friday, 30 March 2012, the Sonora State Investigative Police announced that they had arrested eight people for murder for allegedly having performed a human sacrifice of a woman and two ten year old boys to Santa Muerte. [28]
As noted above, the cult's roughly two million adherents are mostly in Mexico State, Guerrero, Veracruz, Tamaulipas, Campeche, Morelos and Mexico City, with a recent spread to Nuevo León. However, Santa Muerte can be found throughout Mexico and now in parts of the United States.[4]
The country's Catholic Church has deemed Santa Muerte's followers devil-worshiping cultists.[1] In Mexico, the Catholic Church has linked Santa Muerte to Satanism, saying she is being used to mislead desperate people.[3] Priests regularly chastise parishioners that death is not a person but rather a phase of life.[4] In addition they state that Santa Muerte is an idol, the worship of which has been rejected by God since the Old Testament. Worship of this or any other idol is a form of devil-worship, since the Devil tricks people into doing things such as this. According to Catholic doctrine, the Devil can do many of the things that Santa Muerte reportedly does.[29]
Another reason the Church condemns worship of Santa Muerte is that her rites are based on Catholic liturgy.[2] It is felt that at best the worship of a “Saint or Holy Death” is a misinterpretation of Catholic doctrine. A holy death or muerte santa means that the deceased has had the benefits of being spiritually prepared for death via the sacraments and confession, but the concept is not personified.[29]
Yet another reason for the condemnation is that some of its devotees eventually split from the Catholic Church and began vying for control of Catholic buildings.[1]
Both Catholic and Protestant churches view the cult as a kind of black magic that needs to be condemned as trickery.[4] Nonetheless, the majority of devotees to Santa Muerte do not worry about any contradiction between the church and the worship of Santa Muerte.[2]
"The Niño de las Suertes” is a Child Jesus image that has a strong following due to its association with Santa Muerte. While the image was created in the 19th century, its popular veneration is a recent phenomenon. The image was found by two evangelists in the rubble of the Hacienda of San Juan de Dios in Tlalpan. It was handed over to Archbishop Francisco Lizana y Beaumont. As a number of monasteries wanted to claim it, the archbishop decided to make the decision by lottery. It is said that this image favored the Convent of San Bernardo due to the vow of poverty by its nuns. This was confirmed by doing the drawing three times. In the 19th century, due to tensions between the Mexican government and the Church, the image was moved to Tacubaya when the convent was secularized. This image has a skull above the head. This originally symbolized the future Passion, has since made it associated with Santa Muerte and its devotees visit this image as well.[30]
As of 2009[update], devotion to Santa Muerte has been on the rise in the United States for the past ten years or so, mostly following the millions of Mexicans who have immigrated to the country. Evidence of devotion to her can be seen anywhere there is a large Mexican community, such as New York City, Houston, San Antonio, Tucson and Los Angeles.[1][3] There are fifteen officially registered religious groups dedicated to her in Los Angeles alone,[2] which includes the Temple of Santa Muerte.[31]
Many are true believers, but a number identify with the image for cultural heritage reasons.[1] For this reason, young people, housewives and grandmothers now purchase the icon and speak publicly about their faith.[3]
In Northern California, her popularity has spread well beyond the Latino community: The Santisima Muerte Chapel of Perpetual Pilgrimage is maintained by a woman of Danish-American descent.[32]
As in Mexico, the Catholic Church in the United States is trying to combat the Santa Muerte cult, especially in Chicago.[1][3][33][34] But compared to the Catholic Church in Mexico, the reaction in the U.S. is mostly either non-existent or muted. The U.S. Conference of Catholic Bishops has not issued an official position on this relatively new phenomenon in the country.[1]
- ^ a b c d e f g h i j k l m n Gray, Steven (2007-10-16). "Santa Muerte: The New God in Town". Time.com (Chicago: Time). http://www.time.com/time/nation/article/0,8599,1671984,00.html. Retrieved 2009-10-07.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa Araujo Peña, Sandra Alejandro; Barbosa Ramírez Marisela, Galván Falcón Susana, García Ortiz Aurea & Uribe Ordaz Carlos. "El culto a la Santa Muerte: un estudio descriptivo [The cult of Santa Muerte:A descriptive study]" (in Spanish). Revista Psichologia (Mexico City: Universidad de Londres). http://www.udlondres.com/revista_psicologia/articulos/stamuerte.htm. Retrieved 2009-10-07.
- ^ a b c d e f g h i Ramirez, Margaret. "'Saint Death' comes to Chicago". Chicago Tribune (Chicago). http://www.chicagotribune.com/news/nationworld/death-chicago-08,0,2114588.story. Retrieved 2009-10-07.
- ^ a b c d e f g h i j k l m n o p q r Garma, Carlos (2009-04-10). "El culto a la Santa Muerte [The cult of Santa Muerte]" (in Spanish). Mexico City: El Universal. http://www.eluniversal.com.mx/notas/590196.html. Retrieved 2009-10-07.
- ^ http://66.226.4.226/programs/madeleine-brand/2012/01/10/22062/los-angeles-believers-in-la-santa-muerte-say-they-
- ^ a b c d e f g Velazquez, Oriana (2007) (in Spanish). El libro de la Santa Muerte [The book of Santa Muerte]. Mexico City: Editores Mexicanos Unidos, S.A.. pp. 13–18. ISBN 978-968-15-2040-3.
- ^ a b c d e f g h i j Villarreal, Hector (2009-04-05). "La Guerra Santa de la Santa Muerte [The Holy War of Santa Muerte]" (in Spanish). Milenio semana (Mexico City: Milenio). http://semanal.milenio.com/node/331. Retrieved 2009-10-07.
- ^ http://fmso.leavenworth.army.mil/documents/Santa-Muerte/santa-muerte.htm
- ^ a b c Pacheco Colín, Ricardo. "El culto a la Santa Muerte pasa de Tepito a Coyoacán y la Condesa [The cult of Santa Muerte moves from Tepito to Coyoacan and Condesa]" (in Spanish). La Cronica de Hoy (Mexico City). http://www.cronica.com.mx/nota.php?idc=114661. Retrieved 2009-10-07.
- ^ a b c d "La Santa Muerte de Tepito cumple seis años [The Santa Muerte of Tepito turns six]" (in Spanish). Mexico City: Radio Trece. http://www.radiotrece.com.mx/2007/11/01/la-santa-muerte-de-tepito-cumple-seis-anos/. Retrieved 2009-10-07. [dead link]
- ^ http://www.chicagotribune.com/news/nationworld/death-chicago-08,0,2114588.story?page=2
- ^ a b c d e f Velazquez, Oriana (2007) (in Spanish). El libro de la Santa Muerte [The book of Santa Muerte]. Mexico City: Editores Mexicanos Unidos, S.A.. pp. 7–9. ISBN 978-968-15-2040-3.
- ^ a b "El culto a la Santísima Muerte, un boom en México [The cult of Santa Muerte, an explosion in Mexico]" (in Spanish). terra (Mexico City). http://www.terra.com/arte/articulo/html/art9442.htm. Retrieved 2009-10-07.
- ^ http://www.huffingtonpost.com/r-andrew-chesnut/santa-muerte-saint-of-death_b_1189557.html#s593726
- ^ a b Velazquez, Oriana (2007) (in Spanish). El libro de la Santa Muerte [The book of Santa Muerte]. Mexico City: Editores Mexicanos Unidos, S.A.. pp. 11–12. ISBN 978-968-15-2040-3.
- ^ Harden Cooper, Ricardo (2008-02-14). "Vende bien aquí la Santa Muerte [Santa Muerte sells well here]" (in Spanish). El Porvenir (Mexico City). http://www.elporvenir.com.mx/notas.asp?nota_id=193834. Retrieved 2009-10-07.
- ^ Jimenez, Eugenia (2009-07-15). "La Santa Muerte tendrá su catedral en el DF para 2010 [Santa Muerte will have her cathedral in 2010]" (in Spanish). Milenio (Mexico City). http://www.milenio.com/node/250180. Retrieved 2009-10-07.
- ^ http://www.outinthebay.com/archives.htm
- ^ http://www.lastwordonnothing.com/2012/04/11/a-catholic-saint-and-an-aztec-god/
- ^ http://www.speroforum.com/site/article.asp?id=16642
- ^ http://bonemojo.wordpress.com/category/santa-muerte/
- ^ http://www.eluniversal.com.mx/notas/663167.html
- ^ http://www.abc.es/agencias/noticia.asp?noticia=296160
- ^ http://los21.com/vision21/?p=3400
- ^ http://mexicoytradicion.over-blog.org/article-la-santa-muerte-celebra-bodas-homosexuales-en-mexico-51509467.html
- ^ http://www.tendenciagay.com/noticias/ampliar/789/culto-a-la-santa-muerte-casara-a-gays
- ^ http://www.rickross.com/reference/santa_muerta/santa_muerta7.html
- ^ "Officials: 3 killed as human sacrifices in Mexico". CNN.com. March 30, 2012. http://articles.cnn.com/2012-03-30/americas/world_americas_mexico-human-sacrifice_1_santa-muerte-human-sacrifices-saint?_s=PM:AMERICAS. Retrieved 2012-4-3.
- ^ a b Garcia Meza, Daniel (2008-11-01). "La "Niña blanca" mejor conocida como La Santa Muerte [The White Girl, better known as Santa Muerte]" (in Spanish). El Siglo de Torreon (Torreon, Mexico). http://www.elsiglodetorreon.com.mx/noticia/390200.la-nina-blanca-mejor-conocida-como-la-santa-m.html. Retrieved 2009-10-07.
- ^ Mondragón Jaramillo, Carmen (7 January 2010). "Niños Jesus que obran milagros [Nino Jesus that performs miracles]" (in Spanish). Mexico: INAH. http://dti.inah.gob.mx/index.php?option=com_content&task=view&id=4072&Itemid=441. Retrieved January 20, 2010.
- ^ "Templo a la Santa Muerte". http://templosantamuerte.com/miscelaneos.html. Retrieved 2009-10-07.
- ^ "Santisima Muerte Chapel of Perpetual Pilgrimage". http://santisimamuertechapel.org. Retrieved 2011-05-15.
- ^ Martin, Michelle (19 February 2012). "Our Lady of Guadalupe battles 'Holy Death' for devotion of Mexican faithful". Our Sunday Visitor. http://www.osv.com/tabid/7621/itemid/9029/Our-Lady-of-Guadalupe-battles-Holy-Death-for-dev.aspx.
- ^ Lorentzen, Lois Ann (28 May 2009). "Holy Death on the US/Mexico Border". The University of Chicago Divinity School. http://divinity.uchicago.edu/martycenter/publications/sightings/archive_2009/0528.shtml.
