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Santa Muerte Saint of Holy Death Standing Religious Statue 7.25 Inch White Tunic Purification Santisima Muerte Sculpture

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a b Guillermoprieto, Alma (14 May 2013). "Vatican in a Bind About Santa Muerte". National Geographic News. Archived from the original on May 13, 2013 . Retrieved 15 February 2019. Across pre-Hispanic Mexico, Indigenous peoples from the Aztec to the Zapotec, as detailed in the introduction, practiced ancestor worship and also venerated death deities (Jansen and Jiménez 2017; Lind 2015; Rivard 2012). In pre-conquest iconography there are myriad skeletal deities from Ah Puch, the cadaverous Mayan death god, to the Tarascan goddess of birth and demise, Cuerauaperi, who has a skull for a head and empty death-like eyes (Hosier 1995; Pollard 1993). Many of these death deities, from Mictecahihuatl to Xonaxi Quecuya, not only acted as psychopomps butalso had the power to gift and ‘foment life’ (McCafferty and Carrasco 2001, p. 319). And indeed many death goddesses were depictedin late pregnancy signifying the fecundity of death as a ‘source of life’ (Bloch and Parry 1982, p. 6–7). Death, rather than spelling finality as in Christian theology, was linked across Indigenous mythologies with the regeneration of life, as in the Mayan ball game, which is an analogy in action of ‘death and rebirth’ (Schele and Freidel 1990, p. 76). Chesnut, R. Andrew (6 October 2015). "Mexico's Top Two Santa Muerte Leaders Finally Meet". HuffPost . Retrieved 4 December 2016.

Kristensen, Regnar A. (August 2014). "How did Death become a Saint in Mexico?". Ethnos: Journal of Anthropology. Taylor & Francis. 81 (3): 402–424. doi: 10.1080/00141844.2014.938093. S2CID 143603099. The two most common objects that Santa Muerte holds in her hands are a globe and a scythe. Her scythe reflects her origins as the Grim Reaper ( la Parca of medieval Spain), [12] and can represent the moment of death, when it is said to cut a silver thread. The scythe can symbolize the cutting of negative energies or influences. As a harvesting tool, a scythe may also symbolize hope and prosperity. [9] The scythe has a long handle, indicating that it can reach anywhere. The globe represents Death's vast power and dominion over the earth, [23] and may be seen as a kind of a tomb to which we all return. [9]

a b c Fragoso, Perla (2011). "De la "calavera domada" a la subversión santificada. La Santa Muerte, un nuevo imaginario religioso en México" (PDF). Universidad Autonoma Metropolitana Unidad Azcapotzalco . Retrieved March 15, 2021. Complexities and conveniences in the international drug trade: the involvement of Mexican criminal actors in the EU drug market by Europol-US DEA Analysis Report Peter Andreas , “The Political Economy of Narco-Corruption in Mexico.” Current History. Vol. 97. April 1 998 , p. 160. Dangerous Alliances: Russia’s Strategic Inroads in Latin America by Strategic Perspectives 41, National Defense University

China's Charm Offensive in Latin America and the Caribbean: A comprehensive Analysis of China's Strategic Communication Strategy Across the Region [Part I: Propaganda and Politics] by FIU Digital Commons, Research Publications 55 The cult of Santa Muerte is present throughout the strata of Mexican society, although the majority of devotees are either underemployed workers or from the urban working class. [15] [61] Most are young people, aged in their teens, twenties, or thirties, and are also mostly female. [15] [53] The following of Santa Muerte began in Mexico some time in the mid-20th century and was clandestine until the 1990s. Most prayers and other rites have been traditionally performed privately at home. [10] Since the beginning of the 21st century, worship has become more public, especially in Mexico City after a believer called Enriqueta Romero initiated her famous Mexico City shrine in 2001. [10] [11] [12] The number of believers in Santa Muerte has grown over the past ten to twenty years, to an estimated 10–20 million followers in Mexico, parts of Central America, the United States, and Canada. Santa Muerte has similar male counterparts in the American continent, such as the skeletal folk saints San La Muerte of Paraguay and Rey Pascual of Guatemala. [12] According to R. Andrew Chesnut, Ph.D. in Latin American history and professor of Religious studies, the cult of Santa Muerte is the single fastest-growing new religious movement in the Americas. [6] Names [ edit ] Devotees praying to Santa Muerte, Mexico.Flores Martos, Juan A. (2008). "Transformismos y transculturación de un culto novomestizo emergente: La Santa Muerte Mexicana" (PDF). In Cornejo Valle, Mónica; Cantón Delgado, Manuela; Llera Blanes, Ruy (eds.). Teorías y prácticas emergentes en antropología de la religión. XI Congreso de Antropología de la FAAEE (in Spanish). Donostia: Ankulegi Antropologia Elkartea. pp.55–76. ISBN 978-84-691-4962-1. Gaytán Alcalá, Felipe (January–June 2008). "Santa entre los Malditos: Culto a La Santa Muerte en el México del siglo XXI". LiminaR: Estudios Sociales y Humanísticos (in Spanish). Tuxtla Gutiérrez: Centro de Estudios Superiores de México y Centroamérica (CESMECA) – Universidad de Ciencias y Artes de Chiapas. 6 (1): 40–51. doi: 10.29043/liminar.v6i1.265. eISSN 2007-8900. ISSN 1665-8027. S2CID 142525950. R. Andrew Chesnut and David Metcalf, “Holy Death: Santa Muerte, Day of the Dead and La Catrina.” HuffPost.15 October 2015, https://www.huffpost.com/entry/holy-death-santa-muerte-d_b_8305040 . Although there are other death saints in Latin America, such as San La Muerte, Santa Muerte is the only female saint of death in either of the Americas. [13] Though early figures of the saint were male, [7] iconographically, Santa Muerte is a skeleton dressed in female clothes or a shroud, and carrying both a scythe and a globe. [34] [23] Santa Muerte is marked out as female not by her figure but by her attire and hair. The latter was introduced by a believer named Enriqueta Romero. [18] Higuera-Bonfil, Antonio (2016). "La religión transterrada. El culto a la Santa Muerte en Nueva York". In Hernández, Alberto Hernández (ed.). La Santa Muerte. Espacios, cultos y devociones (in Spanish). Tijuana: El Colegio de la Frontera Norte/El Colegio de San Luis. pp.229–251. ISBN 978-607-479-238-6. OCLC 978293392.

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