DOCSLIB.ORG

MATTHEW BUTLER Address and Contact Details

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
MATTHEW BUTLER Address and Contact Details MATTHEW BUTLER Address and contact details: Department of History The University of Texas at Austin 104 Inner Campus Drive B7000 Garrison Hall, 3.414 AUSTIN, TX 78712 Tel: 512–475–7972 (office)/512-527-4136 (cell) Email: [email protected] Career: 1. Associate Professor, Department of History, UT-Austin, Aug. 2008–present Associated Faculty/Courtesy Appointments: Lozano Long Institute of Latin American Studies (LLILAS), Department of Religious Studies; Department of Mexican-American and Latino Studies (MALS) Undergraduate teaching: ‘The Mexican Revolution, 1910-1920’ ‘Church and State in Modern Latin America’ ‘Campesinos: 20th-Century Rural Latin America’ ‘When Christ Was King: Catholicism in 20C. Mexico’ History Hons./Plan II UG Tutorial Courses Prizes and teaching honors: Raymond Dickson Centennial Endowed Teaching Fellowship nominee, 2020 (declined) Harry Ransom Teaching Award Finalist, 2016 Graduate teaching: ‘From Reforma to Revolution: Nineteenth- and Twentieth-Century Mexico’ Graduate-level conference courses on 20C. Mexico Completed PhD supervisions: Andrew Weiss, ‘The Virgin and the PRI: Guadalupanismo and Political Governance in Mexico, 1945-1979’ (2019) Elizabeth O’Brien, ‘Intimate Interventions: the Politics of Reproductive Surgery in Mexico, 1790-1940’ (2019) Manuel Salas Fernández, ‘Alberto Hurtado: A Biographical Study of His Jesuit Training, 1923-1936’ (2016). Published as La formación jesuita de Alberto Hurtado: de Chillán a Lovaína, 1923-1936 (Santiago: Universidad Alberto Hurtado/Pontificia Universidad Católica de Chile, 2018) Brian Stauffer, ‘Victory on Earth or in Heaven: Religion, Reform, and Rebellion in Michoacán, Mexico, 1863-1877’ (2015). Published as Victory on Earth or in Heaven: Mexico’s Religionero Rebellion (Albuquerque: University of New Mexico Press, 2019) 1 Salvador Salinas, ‘The Zapatistas and their World: Morelos after the Mexican Revolution, 1920–1940’ (2014). Published as Land, Liberty, and Water: Morelos after Zapata, 1920-1940 (Tucson: University of Arizona Press, 2018) Current PhD supervisions: Diego Godoy, ‘Master of Detection: Alfonso Quiroz Cuarón and His World of Crime’ (2014-) Madeleine Olson, ‘Boxing against Shadows: The Renewal of Sectarian Violence in Mexico, 1939-1962’ (2016-) Jian Gao, ‘Reimagining Borders: Triangular Nationalism of Chinese Mexicans in the Early- Mid Twentieth Century” (Harrington Scholar, 2019-) Students under my supervision have won grants for dissertation research/completion incl.: the American Council of Learned Societies-Mellon Dissertation Completion Fellowship, National Science Foundation Dissertation Improvement Grant, and Fulbright-COMEXUS Student Award. They have also won essay prizes incl. the World History Association Phi Alpha Theta paper prize and honorable mentions in the RMCLAS article prize. Finishing students have won teaching posts at John Hopkins University, State University of California-Long Beach, University of Houston Downtown, & Universidad de los Andes, Santiago; historian-archivist positions (e.g. Spanish Collection Archivist, Texas General Land Office); and postdocs at the University of Columbia (declined) and UT-Austin. PhD committees, UT-Austin: Alejandra Garza, ‘From Laborers to Legends: The Evolution of the Vaquero in South Texas’ (2018-) Abisaí Pérez Zamarripa, ‘Asia’s Spanish Fenix. Political Culture and Imperial Rule in the Philippines, 1750-1840’ (2018-) Patricia Ruiz-Healy, ‘Mathias Goeritz: Mexico Minister and Spiritualism in Art’ (2017) Michael Amoruso, ‘Walking with the Dead: Transit, Transfer, and Transformation in São Paolo’s Devotion to Souls’ (2016) Justin Doran, ‘A Heartfelt Spirit: The Circulation of Charismatic Practices in the Americas’ (2016) Valerie Martínez, ‘Latina Ambassadors: The Benito Juárez Squadron and Pan Americanism during World War II’ (2016) Emily Kinney, ‘American Emigrants: Confederate, Socialist and Mormon Colonies in Mexico’ (2016) Susan Zakaib, ‘Built upon the Tower of Babel: Language Policy and the Clergy in Bourbon Mexico’ (2016) Karín Sánchez Manrique, ‘Material Help, Moral Concerns: The Chilean Ecclesiastical Hierarchy and the Social Question, 1891-1931’ (2016) Adriana Pacheco Roldán, ‘Retórica católica en el siglo XIX en México: de “ángel de hogar” a “ángel viril”’ (2015) José Barragán, ‘The Feet of Commerce: Mule-trains and Transportation in Eighteenth- Century New Spain’ (2013) Creighton Chandler, ‘Guatemalan Kairos: Catholic Social Thought, Liberation, and the Course of History, 1965-1980’ (2013) Stephen Dove, ‘Local Believers, Foreign Missionaries, and the Creation of Guatemalan 2 Protestantism, 1882-1944” (2012) Bonar L. Hernández Sandoval, ‘Rechristianizing Society: The Institutional and Popular Revival of Catholicism in Guatemala, 1920-1968’ (2010) Pablo Mijangos Díaz, ‘The Lawyer of the Church: Bishop Clemente de Jesús Munguía and the Ecclesiastical Response to the Liberal Revolution in Mexico, 1860-1868’ (2009) Master’s reports and MA theses, UT-Austin: Scott Pittman, ‘Deadly Business: The Making of the Modern Cartel’ (2018) Darcy Rendón, ‘Mexican Art Exhibitions in New York as Cultural Diplomacy, 1928-1932’ (2016, supervisor) Travis Knoll, ‘Of Order and Liberty: Catholic Intellectuals in Argentina and Brazil, 1930- 1980’ (2015, co-supervisor) Elizabeth O’Brien, ‘Measuring Maternal Worth: Racial Science in Mexican Obstetrics, 1869-1936’ (2012, supervisor) Manuel Salas, ‘Far Away Yet So Close: Carlos Ibáñez’s Exile in Argentina, 1931-1937’ (2012, reader) Emily Kinney, ‘Leaving the United States for the “Land of Liberty”: Postbellum Confederates in Mexico’ (2011, reader) Karín Sánchez Manrique, History of Chilean Social Catholicism (2010, reader) María Sofia Corona, ‘Shades of Agrarianism: The Localized Roots of Agrarianism in Land Struggles in the Valle de Santiago, Guanajuato, 1915–1982’ (2009, reader) External PhD & MA committees, ongoing & completed: Paola Sánchez, ‘Individualización de la tierra y acceso a los recursos (agua y bosques) en el Distrito de Maravatío (Michoacán), 1880-1930’ (PhD, CIESAS, Mexico, 2018-) Mariana N. Gómez Villanueva, ‘De la revolución mexicana al Concilio Vaticano II: el proyecto religioso de los Misioneros del Espíritu Santo de 1914-1970” (MA, CIDE, Mexico, 2018) Li Chao, ‘The Catholic Church in Revolutionary Mexico, 1910-1940’ (PhD, Nankai University, China, 2017) Esthefany Fabián Ceja, ‘El pluralismo religioso en Morelia: la primer iglesia bautista, 1952- 1974’ (MA, UMSNH, Mexico, 2017) Miguel Ángel Isaias Contreras, ‘Usos y prácticas en el campo jalisciense. Ahualulco de Mercado y Lagos de Moreno frente a la modernidad (1873-1905)’ (PhD, El Colegio de Michoacán, Mexico, 2015) Ulisés Iñíguez Mendoza, ‘¡Viva la religión y mueran los protestantes! Religioneros, catolicismo, y liberalismo, 1873-1876’ (PhD, El Colegio de Michoacán, Mexico, 2015) Aaron Van Oosterhout, ‘¡Religión y Tierras! Popular Conservatism in Mexico, 1821-1873’ (PhD, Michigan State University, 2014) I have also acted as mentor for many visiting Mexican students to the Benson Collection with CONACyT grants, most recently: Itzel Toledo García (University of Essex), ‘Mexican- German Relations in the Context of the Cristero Rebellion’ (2017); Romyna Báez (El Colegio de San Luis), ‘Camilo Arriaga ¿el radical moderado?, 1862-1945’ (2017); Carlos Adrián Padilla Paredes (UAA), ‘Historia del teatro de Aguascalientes de la segunda mitad del siglo XX: Rupturas, sociedad y cultura’ (2017); Mauricio González Esparza (UAA), ‘La última rebelión del Padre Jarauta. Su oposición a la firma de los tratados de paz con los 3 Estados Unidos en 1848’ (2017); Ulises Íñiguez Mendoza (Colmich), ‘La Rebelión de los Religioneros en Michoacán’ (2014); Luis Ignacio Sánchez Rojas (UNAM), ‘La Segunda Reserva del Ejército’ (2012-2013). Undergraduate dissertations: Sara Greenman-Spear, ‘Inside and Out: Differing Perspectives on Women in the 1968 Mexico City Student Movement’ (History Hons. Thesis, supervisor, 2020) Kevin Powell, ‘Las Guerras de Ideas: Anglo-American Missionaries, Ultramontane Intellectuals, and the Ideological Struggle over Modernity in Chile and Uruguay (c.1860-1905)’ (History Hons. Thesis, second reader, 2017) Vinay Krishnan, ‘Mexican Folk Saint Curanderismo and the Mind Body Connection: the Healing Power of Suggestion, Ritual, and Fame’ (Plan II diss., supervisor, 2014) Cecilia Acuff, ‘Ongoing Revolution: Campesinos and the Mexican Agricultural Program, 1943-1960’ (History Hons. thesis, supervisor, 2012) Sarah Haas, ‘The Appearance of Mexican Revolutionary Anticlericalism: An Analysis of State Department Records on Mexico’s Religious Question, 1914-1917’ (Plan II diss., supervisor, 2012) Adrián Chapa, ‘Mexican–U.S. Relations in Early Postrevolutionary Mexico: A Study of the Santa Isabel Case’ (History Hons. Thesis, supervisor, 2010) Robert Chan, ‘Chinese Identity in the U.S.-Mexico Borderlands’ (Plan II History Diss., second reader, 2009) Undergraduate research internships/mentoring: John Erard, ‘Mapping Indigenous Mexico: Analyzing Michoacán’s Libros de Hijuelas’ (College of Liberal Arts UG Research Apprenticeship, 2020) Jeniffer Perales, Mellon Hays Undergraduate Fellow, Mentor, 2017-2018 Kevin Powell, ‘Father, Where Art Thou? Tracking Priests’ Movements during Mexico’s Cristero Rebellion Using the Government’s Relación de Sacerdotes’ (LLILAS Research Intern, data base creation/archival research/co-authored article, 2017) Mariana Gómez Villanueva (UNAM/ENAH), transcription of Cecilio E. Valtierra, Memoria de mi actuación en el movimiento cristero en Jalpa de Cánovas, Gto., for
Load more

Recommended publications
  • A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde
    California State University, Monterey Bay Digital Commons @ CSUMB Capstone Projects and Master's Theses Capstone Projects and Master's Theses 5-2020 A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde Zulema Denise Santana California State University, Monterey Bay Follow this and additional works at: https://digitalcommons.csumb.edu/caps_thes_all Recommended Citation Santana, Zulema Denise, "A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde" (2020). Capstone Projects and Master's Theses. 871. https://digitalcommons.csumb.edu/caps_thes_all/871 This Capstone Project (Open Access) is brought to you for free and open access by the Capstone Projects and Master's Theses at Digital Commons @ CSUMB. It has been accepted for inclusion in Capstone Projects and Master's Theses by an authorized administrator of Digital Commons @ CSUMB. For more information, please contact [email protected]. A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde Global Studies Capstone Project Report Zulema D. Santana May 8th, 2020 California State University Monterey Bay 1 Introduction Religion has helped many immigrants establish themselves in their new surroundings in the United States (U.S.) and on their journey north from Mexico across the US-Mexican border (Vásquez and Knott 2014). They look to their God and then to their Mexican Folk Saints, such as La Santa Muerte and Jesus Malverde, for protection and strength. This case study focuses on how religion— in particular Folk Saints such as La Santa Muerte and Jesus Malverde— can give solace and hope to Mexican migrants, mostly Catholics, when they cross the border into the U.S, and also after they settle in the U.S.
    [Show full text]
  • Christ in Yaqui Garb: Teresa Urrea's Christian Theology and Ethic
    religions Article Christ in Yaqui Garb: Teresa Urrea’s Christian Theology and Ethic Ryan Ramsey Religion Department, Baylor University, Waco, TX 76706, USA; [email protected] Abstract: A healer, Mexican folk saint, and revolutionary figurehead, Teresa Urrea exhibited a deeply inculturated Christianity. Yet in academic secondary literature and historical fiction that has arisen around Urrea, she is rarely examined as a Christian exemplar. Seen variously as an exemplary feminist, chicana, Yaqui, curandera, and even religious seeker, Urrea’s self-identification with Christ is seldom foregrounded. Yet in a 1900 interview, Urrea makes that relation to Christ explicit. Indeed, in her healing work, she envisioned herself emulating Christ. She understood her abilities to be given by God. She even followed an ethic which she understood to be an emulation of Christ. Closely examining that interview, this essay argues that Urrea’s explicit theology and ethic is, indeed, a deeply indigenized Christianity. It is a Christianity that has attended closely to the religion’s central figure and sought to emulate him. Yet it is also a theology and ethic that emerged from her own social and geographic location and, in particular, the Yaqui social imaginary. Urrea’s theology and ethics—centered on the person of Christ—destabilized the colonial order and forced those who saw her to see Christ in Yaqui, female garb. Keywords: transregional theologies; World Christianity; Christian theology; curanderismo; mysticism; borderlands religion; comparative and transregional history and mission; Porfiriato; decolonial theory Citation: Ramsey, Ryan. 2021. Christ in Yaqui Garb: Teresa Urrea’s Christian Theology and Ethic. 1. Introduction Religions 12: 126.
    [Show full text]
  • St. Mary's Parish
    St. Mary’s Parish 2100 E. 20th St., Farmington, N.M. Pastor: Reverend Frank Chacon Parochial Vicar Father Jeff King Deacon James Betts Phone 505-325-0287 Fax 505-564-8515 Office Hours: 8:30 a.m. - 5:00 p.m. (Monday - Friday) Emergency Hospital Calls, please call the office. E-mail: [email protected] Website: www.stmarysfmt.org Adoration Chapel: [email protected] Religious Ed: [email protected] Masses: Saturday 5:15pm (Sunday Liturgy) ♦ Sunday 8am, 10:30am and 12:30pm in Spanish Daily Mass: Monday thru Saturday at 8:30am We welcome all new parishioners to our Parish family. Please fill out the form below and place ♦ Confessions: Saturdays 3:00 p.m.-4:30 p.m. it in the collection basket or mail it to the Parish Office at 2100 E. 20th Street, Farmington, NM 87401. Les damos la bienvenida a nuestra Parroquia todos los nuevos feligreses. Favor de llenar la forma debajo y ponerla en la canasta de la co- lecta o mandarla por correo a la oficina de la Parroquia al 2100 E. 20th Street, Farmington, NM 87401. Please print clearly Favor de escribir claramente Name/ Nombre: _____________________________________ Last/ Apellido First/ Primer Physical Address/ Dirección Física: _____________________________________ City, State, Zip/ Ciudad, Estado, Código Postal: _____________________________________ Mailing Address/ Dirección de Correo: _____________________________________ City, State, Zip/ Ciudad, Estado, Código Postal: _____________________________________ Telephone/ Teléfono: _____________________________________
    [Show full text]
  • Death with a Bonus Pack. New Age Spirituality, Folk Catholicism, and The
    Archives de sciences sociales des religions 153 | janvier-mars 2011 Prisons et religions en Europe | Religions amérindiennes et New Age Death with a Bonus Pack New Age Spirituality, Folk Catholicism, and the Cult of Santa Muerte Piotr Grzegorz Michalik Electronic version URL: http://journals.openedition.org/assr/22800 DOI: 10.4000/assr.22800 ISSN: 1777-5825 Publisher Éditions de l’EHESS Printed version Date of publication: 31 March 2011 Number of pages: 159-182 ISBN: 978-2-71322301-3 ISSN: 0335-5985 Electronic reference Piotr Grzegorz Michalik, « Death with a Bonus Pack », Archives de sciences sociales des religions [Online], 153 | janvier-mars 2011, Online since 26 May 2011, connection on 01 May 2019. URL : http:// journals.openedition.org/assr/22800 ; DOI : 10.4000/assr.22800 © Archives de sciences sociales des religions Piotr Grzegorz Michalik Death with a Bonus Pack New Age Spirituality, Folk Catholicism, and the Cult of Santa Muerte Introduction A recent visitor to Mexico is very likely to encounter the striking image of Santa Muerte (Saint Death), a symbol of the cult that has risen to prominence across the country. Hooded, scythe-carrying skeleton bares its teeth at street market stalls, on magazine covers and t-shirts. The new informal saint gains popularity not only in Mexico but also in Salvador, Guatemala and the United States. At the turn of the 21st century, the cult of Santa Muerte was associated almost exclusively with the world of crime: drug dealers, kidnappers and prosti- tutes. Responsibility for this distorted image of the cult laid mostly with biased articles in everyday newspapers such as La Crónica and Reforma.
    [Show full text]
  • Mexican Folk Medicine and Folk Beliefs
    MEXICANMEXICAN FOLKFOLK MEDICINEMEDICINE ANDAND FOLKFOLK BELIEFSBELIEFS CuranderismoCuranderismo yy yerbasyerbas MedicinalesMedicinales EliseoEliseo ““CheoCheo”” Torres,Torres, UniversityUniversity Administrator,Administrator, Professor,Professor, AuthorAuthor www.unm.edu/~cheo/Cheo’s folk healing page.htm TraditionalTraditional MexicanMexican HealingHealing CertificateCertificate ProgramProgram OfferedOffered throughthrough thethe CenterCenter forfor ContinuingContinuing Education,Education, UniversityUniversity ofof NewNew MexicoMexico First certificate program of its kind in the U.S. 9-10 modules totaling 400 hours Instructors are healers and faculty from Mexico City area and Cuernavaca, Mexico Hands-on curriculum will provide participants with knowledge and skills used by traditional folk healers, including diagnosing illness, preparing natural medicines, identifying and using medicinal plants, massage therapy, iridology, etc. Certificate continues to be offered through University of New Mexico’s Continuing Education program For further information, please visit: www.unm.edu/~cheo/Cheo’s folk healing page.htm Book:Book: Curandero:Curandero: AA LifeLife inin MexicanMexican FolkFolk HealingHealing This book about my life and research in curanderismo is now available through the University of New Mexico Press. You can order it through my website, or by going to the UNM press website, or by getting an order form from me after class. My website: www.unm.edu/~cheo/Cheo’s folk healing page.htm UNM Press ordering page: http://www.unmpress.com/Book .php?id=10546036839987 Book:Book: HealingHealing withwith HerbsHerbs andand Rituals:Rituals: AA MexicanMexican TraditionTradition This book about herbs and rituals used in Mexican Folk Healing is now available through the University of New Mexico Press. You can order it through my website, or by going to the UNM press website, or by getting an order form from me after class.
    [Show full text]
  • Final Thesis
    1 THE CULT OF SANTA MUERTE: THE DOMESTICATION OF SANCTITY A THESIS Presented to The Department of Religion The Colorado College In Partial Fulfillment of the Requirements for the Degree Bachelor of Arts By Rachel M. Seto-Templeton March/2014 2 Santa Muerte is a contradictory, transgressive, immoral saint that is venerated and beloved by millions. Her cult following has mushroomed over the course of the past decade or so. She is unsanctioned by the Catholic Church as well as by the Mexican government. What causes people who claim to be practicing Catholics to continue to venerate her despite the official condemnation of her cult, and what is the cause of her immense popularity? I seek to interpret the cult of Santa Muerte through Georges Bataille’s Theory of Religion. In Bataille’s Theory of Religion, he explains how people are searching for lost intimacy with the sacred. By “the sacred,” he is referring to a state of consciousness in which humans experience a continuity in which they do not distinguish themselves as separate from everything else. Bataille explains how continuity is disrupted by the subject-object relationship and distinction of an individual as separate from an “other.” This disruption is what characterizes a state of consciousness that Bataille calls discontinuity. Discontinuity is what Bataille considers the profane, and the disruption of consciousness is what keeps people subordinate to a state of awareness in “the world of things.” Although all humans come from this state of continuity, they are now subordinate to discontinuity. People are only able to obtain momentary states of continuous consciousness through sacrifice, ritual, and subverting morality.
    [Show full text]
  • Religion in Guatemala
    LATIN AMERICAN SOCIO-RELIGIOUS STUDIES PROGRAM - PROGRAMA LATINOAMERICANO DE ESTUDIOS SOCIORRELIGIOSOS (PROLADES) ENCYCLOPEDIA OF RELIGIOUS GROUPS IN LATIN AMERICA AND THE CARIBBEAN: RELIGION IN GUATEMALA SECOND EDITION By Clifton L. Holland, Director of PROLADES Last revised on 30 March 2020 PROLADES Apartado 86-5000, Liberia, Guanacaste, Costa Rica Telephone (506) 8820-7023; E-Mail: [email protected] Internet: http://www.prolades.com/ © 2018-2020, Clifton L. Holland, PROLADES All rights reserved 2 CONTENTS Country Overview 5 Current Religious Situation 7 Historical Overview of Social, Religious and Political Development 9 The Roman Catholic Church 24 Independent Western Roman Catholic-derived groups 32 The Protestant Movement 33 Other Religions 103 Marginal Christian Groups 106 Eastern Orthodox Jurisdictions 108 Non-Christian Religions 113 Ecumenical-Interfaith Groups 120 Those with no religious affiliation or not specified 120 Sources 121 3 4 RELIGION IN GUATEMALA Country Overview The Republic of Guatemala is the most populous country in Central America, bordered by the Pacific Ocean to the west and the Caribbean Sea to the east, and adjacent to Mexico (west and north), Belize (northeast), Honduras (east), and El Salvador (southeast). The total population of Guatemala was estimated at 14.6 million in 2010, and 16.9 million in 2017. Most of Guatemala's population is rural, although urbanization is accelerating in the departmental capitals and in the national capital of Guatemala City. The Guatemala City metropolitan area of 2.7 million people (2015) includes Guatemala City plus seven surrounding municipalities: Amatitlán, Chinautla, Mixco, San Miguel Petapa, Santa Catarina Pinula, Villa Canales and Villa Nueva, which covers a land area of 184.6 miles (478 square km).
    [Show full text]
  • Syncretic Santa Muerte: Holy Death and Religious Bricolage
    religions Article Syncretic Santa Muerte: Holy Death and Religious Bricolage Kate Kingsbury 1,* and R. Andrew Chesnut 2 1 Anthropology Department, University of Alberta, Edmonton, AB T6G 2HV, Canada 2 School of World Studies, Virginia Commonwealth University, Richmond, VA 23284, USA; [email protected] * Correspondence: [email protected] Abstract: In this article, we trace the syncretic origins and development of the new religious move- ment centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized Citation: Kingsbury, Kate, and R. socioeconomic groups. Andrew Chesnut. 2021. Syncretic Santa Muerte: Holy Death and Keywords: Santa Muerte; death; liminality; religion; syncretic; Mexico; Santeria; Palo Mayombe; Lat- Religious Bricolage. Religions 12: 220. inx https://doi.org/10.3390/rel12030220 Academic Editor: Malgorzata Oleszkiewicz-Peralba 1.
    [Show full text]
  • Santa Muerte»
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repositorio da Universidade da Coruña The Meaning of Death: Semiotic Approach to Analysis of Syncretic Processes in the Cult of «Santa Muerte» PIOTR GRZEGORZ MICHALIK Institute of Religious Studies. Jagiellonian University, Cracow (Poland) Abstract The proposed paper discusses applicability of semiotic approach inspired by the work of Boris Uspienski to analysis of syncretic processes in the cult of Santa Muerte (Saint Death), a controversial folk saint. Although Santa Muerte enjoys growing popularity in Mexico and neighboring countries, the details concerning the cult have been hardly investigated. One of the reasons for Santa Muerte's popularity is the cult’s extensive presence in mass media. The absence of a central institution that would establish the canon of beliefs as well as the individual character of the cult, leaves its iconography and ritual practice open to influences of various spiritual currents. Santa Muerte is associated with a number of other popular, formal and informal, Mexican saints, such as the Virgin of Guadalupe, Jesus Malverde or San Pascual, often through a direct identification, or by assuming wife/helper functions. Urban curers having Santa Muerte as their patron saint intermingle elements of folk Catholicism, Spiritualism, and indigenous healing methods in their ritual practice. In the Afro-Christian Santeria, Santa Muerte is identified with Yemayá, a goddess-saint connected with sea and maternity. In addition, the cult of Santa Muerte has been strongly influenced by commercial esoteric. There is also a clearly traceable impact of heavy metal aesthetics on the iconography of Santa Muerte, that in turn intensifies the popular, erroneous association of the cult with Satanism.
    [Show full text]
  • An Interdiscplinary Study of El Niño Fidencio and His Religious Movement
    THE DEVOTION TO A LIVING SANTO AND HIS RELIGIOUS HEALING: AN INTERDISCPLINARY STUDY OF EL NIÑO FIDENCIO AND HIS RELIGIOUS MOVEMENT By José Maria Villarreal A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of Chicano/Latino Studies - Doctor of Philosophy 2015 ABSTRACT THE DEVOTION TO A LIVING SANTO AND HIS RELIGIOUS HEALING: AN INTERDISCPLINARY STUDY OF EL NIÑO FIDENCIO AND HIS RELIGIOUS MOVEMENT By José Maria Villarreal This dissertation outlines a fresh approach to the inter-disciplinary study of El Niño Fidencio (the healer) and El Niño Fidencio religious movement as seen under the conceptual lens of an indigenized Christianity that distinguishes itself from mainstream Christianity. Apart from consulting an extended body of literature related to world religions, religious theory, curanderismo , popular religion and their analytical relationship to El Niño Fidencio, I also employed the inside research methodology to conduct my ethnographic work. My extensive fieldwork experience metamorphosed into a theoretical model centered on cultural rupture, and indigenous practices as symbolic resistance. The inside research methods allowed me to live among the devotees of El Niño Fidencio and participate in their rituals and ceremonies. Taking this into account, I posit the following theoretical framework: El Niño Fidencio and El Niño Fidencio’s religious movement represent a cultural rupture from mainstream Catholicism and Western forms of Christianity as evidenced by Fidencista’s belief in the spirit world and the belief that El Niño Fidencio is a living saint and at times seen as synonymous with Jesus Christ by hardline Fidencistas. El Niño is accessible through the intervention of a spiritual medium known as a materia .
    [Show full text]
  • Santa Muerte Honors Thesis Master File.Docx
    VENERATING DANGER: IDENTITY AND RITUAL IN THE CULT OF SANTA MUERTE by Kailey Muñoz Honors Thesis Appalachian State University Submitted to the Department of Philosophy and Religion in partial fulfillment of the requirements for the degree of Bachelor of Arts May 2021 Laura Ammon, Ph.D., Thesis Director Cuong Mai, Ph.D., Second Reader Laura Ammon, Ph.D., Departmental Honors Director Santa Muerte is a Mexican folk saint that is the female personification of death. The cult of Santa Muerte is characterized as being one of the fastest-growing religious movements in the Americas, with an estimated 10 to 12 million devotees. This large following was amassed quite quickly as the cult has only become widely public since 2001. This growing popularity for Santa Muerte hints at the many appealing qualities she has. Arguably one of her most enticing characteristics is her multidimensionality. Even though she is the saint of death she deals with a variety of issues and concerns that her devotees have. Santa Muerte is most commonly known for being the saint of healing, wisdom, prosperity, protection, love sorcery, justice, and even vengeance. It is through this multifaceted aspect of her character that many of her devotees feel like they can come to her for any reason. In this cult there is a strong emphasis on the materiality and physicality of Santa Muerte’s multidimensionality. This is best expressed through the different colored votive candles that are each representative of a different aspect of Santa Muerte’s character. Red symbolizes her work with love and troubles of the heart.
    [Show full text]
  • Street Altars in Mexico City
    MAVCOR Journal (mavcor.yale.edu) Street Altars in Mexico City Esther Kersley Street Altar, Mercado La Dalia, Street Altar, Outside Hospital Street Altar, Parking lot, Colonia Colonia Santa María la Ribera Angeles México, Colonia Escandón Centro Histórico Street Altar, Communal area Street Altar, Next to street food Street Altar, Mechanic, Colonia of apartment block, Colonia stand, Colonia San Ángel Escandón Doctores Street Altar, Mercado Escandón, Mercado de San Juan, Colonia Street Altar, Colonia Coyoacan, Colonia Escandón Centro, Colonia Centro Colonia Francia MAVCOR Journal (mavcor.yale.edu) Street Altar, Outdoor cinema, Street Altar, Parking lot, Colonia Street Altar, Metro Colonia Francia Juárez Observatorio, Colonia José María Pino Suárez Street Altar, Colonia Nápoles Street Altar, Colonia Tacubaya Street Altar, Gas station, Colonia Escandón Street Altar, Colonia San Ángel Street Altar, La Condesa Street Altar, Colonia Tláhuac MAVCOR Journal (mavcor.yale.edu) Street Altar, Gas station, Street Altar, Metro Patriotismo, Street Altar, Park, San Ángel Colonia Nápoles Colonia Escandón Street Altar, Colonia Roma Street Altar, Colonia Doctores Street Altar, Café, Colonia Norte Escandón Street Altar, Colonia Guerrero Street Altar, La Condesa Street Altar, Colonia Escandón MAVCOR Journal (mavcor.yale.edu) Street Altar, Colonia Escandón Street Altar, Mercado de San Street Altar, Colonia Juárez Juan, Colonia Centro Street Altar, Colonia Nápoles This series of images, taken over the course of six months, documents the street altars dotted around Mexico’s dense, urbanized capital, home to over twenty-one million people. I first noticed the altars on my early morning commute. Walking to the Metrobús from my home in Colonia Escandón to travel to the south of the city, I was struck by the little flickering lights on street corners that pierced the darkness.
    [Show full text]