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DEVOTOS a LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Nueva Antropología, Vol Nueva Antropología ISSN: 0185-0636 [email protected] Asociación Nueva Antropología A.C. México Bravo Lara, Blanca Estela BAJO TU MANTO NOS ACOGEMOS: DEVOTOS A LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Nueva Antropología, vol. XXVI, núm. 79, julio-diciembre, 2013, pp. 11-28 Asociación Nueva Antropología A.C. Distrito Federal, México Disponible en: http://www.redalyc.org/articulo.oa?id=15930719002 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto BAJO TU MANTO NOS ACOGEMOS: DEVOTOS A LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Blanca Estela Bravo Lara* Resumen: En este artículo se aborda el culto a la Santa Muerte partiendo de la experiencia de sus devotos, quienes, inmersos en un contexto socio-económico de crisis e incertidumbre, no encuen- tran las respuestas que requieren en las instituciones. La presente propuesta llama a incluir en el análisis del culto a la Iglesia católica, que en el caso estudiado: el área metropolitana de Guada- lajara en México, es la iglesia de origen de los devotos, como una institución que en la cotidianidad del devoto a la Santa Muerte y desde su perspectiva, no ha tenido la capacidad de satisfacer sus necesidades prácticas y religiosas. El artículo retrata las características del culto y su relación con el catolicismo. De igual manera, da cuenta del proceso que lleva al católico excluido e insatisfecho simbólicamente a convertirse en devoto a la Santa Muerte. Palabras clave: Santa Muerte, religión-base, religiosidad-complemento, inclusión-exclusión, cerca-lejos. Abstract: This article deals with the cult to the Santa Muerte (Holy or Saint Death) based on the experience of its devotees, who, immersed in the socioeconomic context of crisis and uncertainty, cannot find the answers they seek in ordinary institutions. The present approach calls for includ- ing the Catholic Church in an analysis of the cult, because in the case of the Guadalajara metro- politan area, worshippers left this Church, which was yet another of the institutions unable to satisfactorily meet the practical and religious needs of its followers. The article portrays the char- acteristics of the veneration and its relation to Catholicism, while it also explains the process that leads a Catholic who feels symbolically excluded and unsatisfied to become a worshipper of the Santa Muerte. Keywords: Santa Muerte (Holy Death), base religion, religiousness-complement, inclusion- exclusion, far-near. dedo de nirvana; todas las combinaciones INTRODUCCIÓN son posibles, añadiendo, para ser más ecu- ménico, una pizca de marxismo o un paga- Puesto que el individuo posmoderno obe- nismo a medias” (Luis González-Carvajal dece a lógicas múltiples, frecuentemente Santabárbara, 1991: 176-177). prepara él mismo “su cóctel religioso: unas gotas de islamismo, una brizna de judaís- n un mundo que se drena de mo, algunas migajas de cristianismo, un creencias en pos de una secula- rizada modernidad, donde la je- *Licenciada en antropología por la Univer- E sidad de Guadalajara. Línea principal de inves- rarquía católica opta por un discurso tigación: Religiosidad popular. “con pretensiones de lógica y de clari- 11 01_NuevaAntropología79.indd 11 07/01/14 13:43 12 Blanca Estela Bravo Lara dad, pero desprovisto de aliento nu- por años y que ahora comparte perifé- minoso” (Mardones, 1996: 45), surgen ricamente junto a otras religiones nuevas formas de fe. Los que “quie- (Mardones, 1996). ren creer” rediseñan sus creencias en Del culto a la Santa Muerte mucho un intento de llenar la vacuidad racio- se ha dicho. Desde la prensa y la litera- nalizada y excluyente que la religión les tura, principalmente, se ha difundido ofrece. Es entonces cuando el devoto a una imagen superficial y homogeni- la Santa Muerte surge no solamente zada, tanto del culto y su lugar en la como el ciudadano que no encuentra sociedad, como del devoto tipo adscrito en las instituciones respuesta a sus a él. Doña Enriqueta Romero, con el necesidades prácticas, sino como el primer altar público, y David Romo homo religiosus incompleto y que se Guillén, autoproclamado arzobispo de percibe a sí mismo, en muchos de los la Iglesia Santa Católica Apostólica casos, excluido por la Iglesia católica, Tradicional México-usa (iscat mex- su Iglesia de origen. usa), terminan siendo, en el ima gina- Mientras que algunos individuos rio colectivo, personas-emblema de las han decidido ejercer una religión light dos más conocidas vertientes del culto (González-Anleo, 1987: 28-33), algunas a la Santa Muerte: la del devoto que veces con ciertos toques “psico-místico- busca un ritual más cercano y ma- paracientífico-espiritual-terapéuticos” nipulable, y la del que prefiere el cobijo (Roszak, 1975: 30), otros han tomado de una institucionalidad formalizada. como estrategia —para llenar las ca- Investigadores sociales también han rencias que su religión les significa— puesto los ojos en el fenómeno re ligioso la incorporación de un complemento del que hablamos. Se han pu blicado externo a ésta. Dicho complemento les interesantísimos trabajos. Algunos permite experimentar una religiosi- siguen el rastro de los posibles oríge- dad menos disociada de su vida diaria nes, tanto de la devoción a la Santa y de las exigencias prácticas que ella Muerte como de la iconografía rela- les presenta. Éste es el caso de los de- cionada con el ente descarnado (Malvi- votos al culto de la Santa Muerte, en do, 2005). Los más han analizado la su mayoría católicos, quienes buscan situación socio-económica que enmar- en esta devoción lo que su religión base ca estas manifestaciones de religiosi- no les ofrece. Es debido a la propia his- dad; situación caracterizada por la toria de la Iglesia católica, y a su poder desigualdad, la violencia y las institu- institucional, que ésta carece de una ciones ineficientes.1 Sin embargo, el plasticidad efectiva, capaz de ajustarse análisis no siempre se ha presentado a todas y cada una de las diversas for- de manera clara y oportuna. En ocasio- mas de ser católico. La Iglesia católica no sólo aparece como lejana al creyen- 1 Pilar Castells Ballarín (2008) y Walter te en lo individual, sino que ha venido Calzato (2008) han descrito este contexto clara- mente, la primera para México y el segundo perdiendo el monopolio de la religiosi- para Argentina, situando el auge de la devoción dad y la posición central de la que gozó en un ambiente de precariedad y crisis. 01_NuevaAntropología79.indd 12 07/01/14 13:43 Bajo tu manto nos acogemos: devotos a la Santa Muerte en la zona metropolitana de Guadalajara 13 nes, el discurso para abordar el tema LA SANTA MUERTE EN LA ZONA enturbia el análisis profundo del fe- METROPOLITANA DE GUADALAJARA nómeno y parece tender a considerar al culto a la Santa Muerte más como pro- Cada religión debe considerarse desde el ductor o, por decir lo menos, como perpe- punto de vista de sus seguidores, e investi- tuador del contexto en que está inmerso, garse cuál es su concepción de lo sobre- que como producto de él. Se presenta la natural y como todo se interrelaciona y se devoción como imbatible vínculo de de- armoniza (Lluis Duch, 2001: 20-21). lincuencia. Cuantiosa ha sido la discusión en Si bien el culto a la Santa Muerte no torno al culto. Sin embargo, sendos puede ser constreñido a rígidas delimi- huecos quedan todavía en lo que res- taciones geográficas, ni en su práctica, pecta a los devotos, quienes terminan ni en su estudio, sí podemos afirmar siendo los silentes protagonistas de que, salvo contadas excepciones,2 este esta alteridad narrada. fenómeno ha sido analizado principal- En el presente trabajo no se quiere mente en la zona donde empezó a co- abonar a la ya de por sí crasa concep- brar difusión masiva con los altares ción del culto a la Santa Muerte como callejeros. Así pues, el centro de México uno propio de pobres, criminales, ho- es, por excelencia y desde hace tiempo, mosexuales y prostitutas que viven en reconocido como la casa del culto a la exclusión por libre elección. Por su- Santa Muerte. En su trabajo sobre los puesto, tampoco persigue como meta barrios marginales de la ciudad de Mé- central demostrar una realidad en ex- xico, Oscar Lewis (1964) ya hacía men- tremo contraria, en la que el devoto se ción de la devoción a la Santa Muerte. torne en víctima indefensa de su reali- Sin embargo, el culto está presente en dad. El presente corre con la simple gran parte del territorio nacional, tan- aunque no fácil tarea de analizar a los to en ciudades de frontera —que como devotos a la Santa Muerte, tanto en su regiones de tránsito legal e ilegal se ser grupo dentro de la totalidad social tornan en espacios de incertidumbre como en su individualidad particular carentes de una cohesión social arrai- dentro de las colectividades a las que de gada, donde convergen toda clase de alguna u otra manera se adscribe, par- historias de vida y con ellas una plura- ticularmente las religiosas. lidad de creencias— como en ciudades Se reconoce la pertinencia de pen- de rancias costumbres y credos domi- sar al creyente como individuo-par te nantes. de una sociedad en crisis económica y de De este último tipo es ejemplo Gua- seguridad, pero se exhorta a incluir en dalajara, que aun cuando se encuentra el análisis al devoto como sujeto indivi- actualmente sumida en un ambiente dual que reclama su derecho a una re- ligiosidad, ya sea formando parte de 2 Carlos Navarrete (1982) describió el culto una Iglesia o en el ámbito privado y do- a San Pascualito Rey, ser descarnado que se ve- méstico.
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