SANTA MUERTE & MEXICAN NARCOCULTOS

Transcription

1 FBI Library Subject Bibliography SANTA MUERTE & MEXICAN NARCOCULTOS September 2011 Beaubien, Jason. (2 June 2009). Saint or Sinner? Mexico Debates a Cult s Status. National Public Radio Minute Audio [Web Page]. URL: Abstract: Discusses the Mexican government and Catholic Church contention that the country s many altars to Santa Muerte are narcoshrines associated with organized crime. Bernal, narrator. Gael Garcia. (2007). La Santa Muerte Saint Death. Dark Night Productions. DVD 84 Minutes. Color. In Spanish [English Subtitles]. Call Number: GR455.S Abstract: Street documentary focusing on Santa Muerte as a folk saint in Mexico. The Tepito (barrio) neighborhood in Mexico City and men s and women s jails are visited with interviews and worshiper testimonials provided. Good visual images of Santa Muerte altars and icons. Borderland Beat blog. (2009-Current). URL: Abstract: Numerous news summaries and articles of incidents of torture and killings perpetrated by Mexican narcocultos members; primarily La Familia (later Los Caballeros Templarios) and Santa Muerte followers. Some of these stories include photos of ritualistic killings and the dismemberment of the victims (uncensored crime scene photos). Spanish readers should also utilize El Blog del Narco ( Botsch, Robert J. (August 2008). Focus on Officer Safety: Jesus Malverde s significance to Mexican Drug traffickers. The FBI Law Enforcement Bulletin. Vol. 77, No. 8, Call Number: HV6439.M6 B Abstract: An in-depth analysis of the use of torture by the Mexican cartels and gangs along with a clinical review of the beheadings (with a dataset) is provided. Incidents of beheadings on the US side of the border are also listed. An overview and discussion of the Mexican narcocultos (narco cults) is then undertaken. The essay concludes with the fact that while most instances of torturebeheadings in Mexico are secular in nature many also now have ritualistic components and can be tied to some La Familia and Santa Muerte followers.

2 Bunker, Robert J., ed. Narcos Over the Border: Gangs, Cartels and Mercenaries. London: Routledge, Abstract: Written by a premier Mexican security analyst, this work is one of the most detailed to so far appear on La Familia, a cult-like cartel. Sections include an introduction, origin and evolution, leadership and organization, ideology, forms of communication, resources, conflict with Los Zetas, and dual sovereignty in regions that it controls. La Familia indoctrination techniques are of particular interest. Numerous tables and heavily end noted. [Note this cartel is now possibly morphing into a spiritual group calling itself the Templarios]. Bunker, Pamela L., and Robert J. Bunker. (27 May 2010). The Spiritual Significance of Plata O Plomo? Small Wars Journal [Web Page]. URL: Abstract: Short essay challenging the conventional wisdom that narco gang and drug cartel violence in Mexico is primarily secular in nature. It argues that the insurgency taking place in Mexico has at its basis a spiritual, if not religious, component that threatens the underlying foundations of our modern Western value system. Bunker, Pamela L., Robert J. Bunker, and Lisa J. Campbell. (2011). Torture, Beheadings, and Narcocultos. Negro, Brujo (pseudonym). (nd). LA SANTA MUERTE: An introduction for my beloved Goddess of Death- La Santa Muerte. URL: Abstract: An introduction to Santa Muerte from a self-described Mexican Brujeria practitioner. Discusses origins, forms, magical powers, and rituals, myths, and misperceptions relating to this deity. Touches upon higher level rituals and the symbolism (power) of statue colors. See also the Brujeria museum at this site as San Simon and other statues/icons have been associated with narco traffickers. Note dedicated Santa Muerte Spanish websites exist. Bunker, Robert J. and John P. Sullivan. (22 May 2011). Extreme Barbarism, a Death Cult, and Holy Warriors in Mexico: Societal Warfare South of the Border? Small Wars Journal [Web Page]. URL: Abstract: The unholy trinity of extreme barbarism (torture and killings), the Santa Muerte (Death Saint) cult with examples of sacrifices and rituals, and the rise of holy warriors in the La Familia Michoacana (LFM) and Los Caballeros Templarios (Knights Templars) cartels taking place in the Mexican drug wars is discussed. Concerns over the possibility of societal warfare breaking out in Mexico are also highlighted. Creechan, James H., and Jorge de la Herrán Garcia. (2005). Without God or Law: Narcoculture and belief in Jesús Malverde. Religious Studies and Theology. Vol. 24, No. 2, Abstract: A fairly thorough examination of Malverde worship as a phenomenon both in terms of general cultural symbolism within Mexico particularly in the region of Sinaloa and with regard to links to those engaged in narcotics trafficking. Some discussion of typical offerings to the saint and the tandem display of other folk saint icons, including Santa Muerte. The authors caution against overplaying the drug connection but also express concern that the links that do exist may cause a false impression of cartel leadership as simplistic and superstitious. Some interpretations may be somewhat dated. Freese, K. (2005) The Death Cult of the Drug Lords: Mexico s Patron Saint of Crime, Criminals, and the Dispossessed. [Web Page]. URL 2

3 Abstract: Foreign Military Studies Institute publication examining the origins and expansion of the cult of Santa Muerte in Mexico. Pinpoints concerns regarding the association of worship of this figure with the conduct of violent crimes and her following among major criminal organizations, particularly the Gulf Cartel and Mara Salvatrucha. The piece also indicates the expansion of this cult over the border into the U.S. Grayson, George W. (December 2010). La Familia Drug Cartel: Implications for U.S.-Mexican Security. Carlisle, PA: Strategic Studies Institute, U.S. Army War College, Call Number: HV6453.M6 G Abstract: Discusses the recognition of Malverde paraphernalia as one advance warning identifier of possible drug traffickers. It cites three cases where observation of such items led to an officer s request for consent to search a vehicle, ultimately resulting in a drug-trafficking conviction. Griffith, James S. (2003). Folk Saints of the Borderlands: Victims, Bandits & Healers. Tucson, AZ: Rio Nuevo Publishers. Call Number: BL2530.M39 G Abstract: Provides good background into Mexican folk religion and spirituality based on almost four decades of research by the author including shrine site visits. The most useful chapters are those on Juan Soldado and Jesús Malverde. Guillermoprieto, Alma (10 November 2008). Letter from Mexico: Days of the Dead: The new narcocultura. New Yorker. URL: Abstract: Mostly a history of the evolution of drug gangs in Mexico, however, some mention of the development of the cult of Santa Muerte and its links to drug traffickers. A basic introduction to narcocultura in Mexico is also provided. Holman, E. Bryant. (2007). The Santisima Muerte: A Mexican Folk Saint. Lulu.com. Call Number: GR455.H Abstract: Self-published work by the author a reporter who conducted hundreds of interviews with Mexican practitioners and believers in curandismo and brujeria. He examines the pre- Spanish origins of the folk saint in Mexico, describing how she has been given an extensive makeover to fit the role of bad girl counterpart to the Virgin of Guadeloupe into which she has now been cast. Extensive elaboration of offerings, spells, and prayers linked to the saint. Kail, Tony M. (2008). Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders. Boca Raton, FL: CRC Press. Call Number: BL65.M2 K Abstract: A one of kind work that provides first responders, primarily police officers, and the ability to recognize spiritual and ritualistic activities. Officer safety concerns are also covered. A number of major spiritual groups are discussed with Santeria and Mexican curanderismo s emphasis on folk saints of greatest interest. Numerous altar photos and spiritual diagrams exist and the work is supported by an index and a glossary of terms. The only drawback is that this book is in hardcopy only and thus expensive. Kail, Tony. (2010). Santa Muerte: Mexico s Mysterious Saint of Death. La Vergne, TN: Fringe Research Press. Call Number: BL2530.M4 K Abstract: Places the worship of Santa Muerte in historical and cultural context along with distinguishing between her spiritual role in the practice of curanderismo or folk healing versus the worship of the saint by criminals particularly drug traffickers who believe she will provide them with a spiritual shield. Mention is made of a developing move to cyber-worship of the death saint. Although focused on Santa Muerte, Kail s work gives a good overview of other folk saints 3

4 of Mexico and provides numerous valuable photographs of altars and shrines dedicated to each as well as their overlap. These photos along with specifics given regarding rituals invoking Santa Muerte s help and protection may aid in law enforcement interpretation of a scene. A bibliography is provided. Kilroy, Jim and Bob Stewart. (1990). Sacrifice: The Drug Cult Murder of Mark Kilroy at Matamoros. Dallas, TX: Word Publishing. Call Number: HV 6535.M43 M Abstract: Co-written by the father of one of the victims. Focus is on events related to his disappearance and death in March of 1989 along with the search for an eventual apprehension of those involved. The recovery of Mark Kilroy s body led law enforcement officers to members of a marijuana smuggling operation practicing a twisted form of the Afro-Caribbean religions Santeria and Palo Mayombe involving black magic and ritual human sacrifice. Some discussion of the difficulties of performing cross-border investigative operations. Lomnitz, Claudio. (2008). Death and the Idea of Mexico. New York: Zone Books. Call Number: GT3214.L Abstract: A social, cultural, and political history of death in Mexico. The bulk of the book useful only as an academic historiography of death resource with abundant references. The conclusion, however, pp , provides a good overview of Santa Muerte and some concerns about its growing influence. Price, Particia. (2005). Of bandits and saints: Jesús Malverde and the struggle for place in Sinaloa, Mexico. Cultural Geographies. Vol. 12, Abstract: Academic piece seeking to interpret the iconography of Jesus Malverde in social and theoretical context. Links the embrace of the Malverde legend a composite of several historical figures to the ongoing lack of inclusion of marginalized groups in the official social landscape of Mexico. The increase of Malverde worship coinciding with the increase in drug trafficking is believed due to the fact that narcocultura thrives on cultural artifacts to give it life. Malverde worship has come to be associated with Sinaloan drug cartels and, like Malverde, the drug kingpins have taken on Robin Hood personas in which they are seen as saints providing goods and services back to their communities. Some mention of the blurring of those enforcing the law with those embracing banditry of this nature as having roots in Mexico s past. Valdemar, Richard. (2011). Santa Muerte: Angel of Death in Paul R. Chabot. Eternal Battle Against Evil. Totalpublishingandmedia.com. Call Number: HV6252.C Abstract: Two testimonials by international gang expert Richard Valdemar. The first, The Dark Side, underlines the historic flirtation of gangs with the demonic and the consequential dangers these occult embracing groups pose to law enforcement. The second testimonial, Patron Saints of the Mexican Underworld, focuses on those folk saints whose protection is known to be invoked by drug traffickers and criminal gangs. Images considered lucky are said to include Santa Muerte along with The Lady of Guadalupe, Scarface, Tweety Bird, Saint Jude, Saint Toribio Romo, Santo Nino de Atocha, San Ramon, San Juan Soldado, San Simon, and Jesus Malverde. Vanderwood, Paul J. (2004). Juan Soldado: Rapist, Murderer, Martyr, Saint. (American Encounters/Global Interactions) Durham, N.C.: Duke University Press. Call Number: BL2530.M4 V

5 Abstract: This scholarly work provides a study of the events relating to Juan Castillo Morales (aka Juan Soldado) who was a young Mexican soldier executed for the rape-homicide of a small child in Tijuana in the late 1930s. Note As background, a major shrine to Juan Soldado exists in Tijuana and he has since become an unsanctioned saint-of-last-resort to the disenfranchised, including that of many narco traffickers, in Mexico. Compiled by Robert J. Bunker and Pamela L. Bunker, 9/11 This bibliography is a representative selection of materials either owned or available at the FBI Academy Library. Inclusion of an item does not represent an endorsement by the FBI of the material or its author. 5