Santa Muerte, The

European and American scholars are fascinated by her. She is exotic; they look at her with the romantic look of the anthropologist and the sociologist; she is Mexican, colorful, and third-worldly (not to mention that she is a fantastic reason to get funding from their universities). Many see in her, correctly, a prodigious syncretism, so common in the troubled history of Latin America. The Catholic hierarchy, the predominant religion in Mexico, is horrified; the church calls her a satanic cult figure, associated with organized crime. Similarly, governmental authorities watch cautiously, deny official recognition to her “churches,” and destroy her solitary shrines in northern Mexico, in roads riddled with crime. However, among her followers —besides prisoners, drug traffickers and many well-meaning men and women seeking other spiritual alternatives— there are some working on the side of the law, especially soldiers and police officers. This is the story of Santa Muerte, the so-called cult of crisis, a red-hot combo of a kermesse (Mexican carnival), Catholicism and New Age; a hedonist practice but involving bodily sacrifice too. It is an expression of economic, psychological and social forces, bigger than perhaps any of her acolytes suspect.