by Luciano Martucci, independent anthropologist *
The new religious movement of Santa Muerte, an ancient tradition with deep Mexican roots, is slowly but steadily taking root in the fertile soil of the Italian religious landscape. This rapidly expanding religious movement is the result of an intricate interplay of cultural, social, and spiritual influences that have shaped the perception and adherence of devotees in various regions of Italy.
My observations and hypotheses suggest that the number of Italian devotees could already exceed the impressive figure of four thousand, with a considerable number of sympathizers and curious individuals drawn to the uniqueness of this movement. The increasing presence of Santa Muerte is tangible through careful analysis of online images, social media profiles, and home altars that emerge as indicators of the growing presence of this NRM on the Italian religious landscape.
I conducted my research by contacting various members of groups that meet on several social media platforms and others I met during exhibitions on Santa Muerte and San La Muerte that took place last winter. I was able to rely on the help of members of the Facebook page “Italian Temple of Santa Muerte” and other Santa Muertista friends who provided valuable information, photos of home altars, and put me in touch with other fellow travelers.
The academic contribution of Professor Andrew Chesnut, author of the book Devoted to Death: Santa Muerte, the Skeleton Saint **, stands as a pillar of knowledge in the landscape of religious studies. Through his illuminating work, Chesnut has not only shed light on the figure of Santa Muerte but also has analyzed other skeleton saints, such as San Pasqualito Rey. My own recent research has brought to light a growing interest in San La Muerte in Italy, a folk saint of Guarani origin venerated in Argentina, Paraguay, Brazil, and Uruguay, thus completing the picture of death-related cults gaining ground in the country.
The juxtaposition between the NRM of Santa Muerte and the condemnation by the Catholic Church, which sometimes labels it as satanic, fuels a heated and controversial debate. While some devotees perceive their connection with Santa Muerte as analogous to that with Catholic saints, others interpret this practice separate from Catholicism, thereby broadening the spectrum of interpretations and meanings surrounding this religious movement.
To confirm the hypothesis of the expansion of the NRM of Santa Muerte in Italy, I initiated a rigorous census of home altars, statues, and images dedicated to this Mexican folk saint in the country. This endeavor aims to document in detail the breadth and diversity of the NRM, shedding light on the wide range of Italian and international devotees involved. The richness of perspectives offered by this diversity could open up new horizons for further analysis and discussions on the nature and implications of this evolving religious movement.
In short, the NRM of Santa Muerte and the two other skeleton saints is gaining more and more ground in Italy, driven by growing interest and the diversity of devotees involved. The pioneering work of Professor Chesnut and the new discoveries related to this religious movement are contributing to this trend, opening the door to a new chapter of research and reflection on its impact on contemporary Italian society.
*Luciano Martucci, is a freelance anthropologist who focuses on shamanism, traditional medicine, and the religious diversity of Latin America. He has written several articles and published “Il Gauchito Gil, da bandito a santo”, “Il culto a San La MUerte” and “ Yo soy del San, el culto a San La Muerte.”
*** https://www.amazon.it/CULTO-SAN-MUERTE-culturali-latinoamericano/dp/B09TMWLWF8
Most Holy Death 