Research On Religion » Indigenous Religions

Andrew Chesnut on Santa Muerte

tonygill — Sun, 11 Jun 2017 08:00:06 +0000

Many people are familiar with the Virgin of Guadalupe and an object of faithful devotion within Mexico, but fewer folks know about Santa Muerte, the “skeleton saint,” which has witnessed a growing devotion within the past two decades. Prof. Andrew Chesnut, a professor of religious studies at Virginia Commonwealth University, is one of the very few scholars to write about this fascinating folk saint and he joins us to talk about his book Devoted to Death: Santa Muerte, the Skeleton Saint (being released in its second edition later this year). After a bit of reminiscing about UCLA, where both Tony and Andrew were contemporaries in the late 1980s/early 1990s, Prof. Chesnut discusses how he came upon this research topic. While initially wanting to write about the Virgin of Guadalupe, his passion took him in another unexpected direction. Andrew then explains how a folk saint differs from an official Catholic saint, and gives us a sense of how devotion to Santa Muerte has grow in recent years, reaching upwards of an estimated 10 – 12 million devotees worldwide. He also covers all the various nicknames of the saint (including Bony Lady, Bald Lady, and even “Bad Ass”), as well as how she came to grow in popularity in recent decades. The deeper history of Santa Muerte is rather murky, though, and Prof. Chesnut notes that some of the earliest mentions of the name date back to the late 18th century. There are parallels between some of the “grim reaper” imagery found in Spain at the time, and this may have transferred over to the Spanish colonies and became part of the syncretist form of religion that was practiced amongst a wide swathe of the population. We then talk about how individuals interact with Santa Muerte, focusing on the variegated purposes this folk saint has and the different colored candles used in devotions. Black candles are frequently used for supernatural protection and/or vengeance and have given Santa Muerte the reputation of being the “narco-saint” for its use by criminals and within the Mexican penal system. Despite this more malevolent reputation, Santa Muerte is also the focus of a number of other devotionals revolving around healing and consecration (white candle), love and marital problems (red candle), prosperity (gold votive), justice (green), and enlightenment (brown), to name just a few. Andrew also relates the story of David Romo who founds the first Santa Muerte temple in Mexico City in 2003 and how he eventually ends up being arrested for running a kidnapping ring. We finish off with some final reflections on what Andrew has learned over the decades he has been studying Latin American religiosity, noting how he was surprised to find how much faith healing matters to individuals, and we also review what his next research project will be focusing on, namely Catholic death culture. Recorded: May 19, 2017.

Robert Priest on Witchcraft Accusations in Africa

tonygill — Sun, 26 Jan 2014 09:00:30 +0000

Accusations of witchcraft in Africa appear to be on the rise according to many anthropologists. Robert Priest, the G.W. Aldeen Professor of International Studies at Trinitiy Evangelical Divinity School discusses this phenomenom, covering the patterns, causes, and consequences of this trend.

Our discussion begins with what brought Prof. Priest, who has previously studied various aspects of missiology, to this topic. We then progress to the definition of witchcraft and how there are some commonalities and differences across cultures. Tony associates witchcraft trials with the past and asks Bob why this phenomenon has persisted in an era of increasing scientific knowledge.

Dr. Priest covers the different patterns of witchcraft accusations, discussing who is accused, what these accusations often consist of, and what the punishments are. We also discuss the methodological issues concerned with studying such a sensitive topic. We finish the discussion with the relationship between these accusations and Christianity in the region. Bob notes that Christians are not only the subject of such accusations, but often are complicit in bringing such claims on others. He discusses why this might be the case and then talks about how Christians are coming together to address how to manage all the issues we have discussed. Recorded: January 22, 2014.

Sabine Hyland on Jesuits and Incans

tonygill — Mon, 26 Sep 2011 08:00:35 +0000

What happens when Jesuits meet Incans in the latter half of the 16th century in the Peruvian highlands? Prof. Sabine Hyland — associate professor of anthropology at St. Norbert College (DePere, WI) — reveals this interesting mix of cultures with a particular emphasis on the thoughts and writings of mestizo priest Blas Valera. We first begin, though, with some anthropological reflection on how “outsiders” can know anything about a foreign culture. This brief discussion is all the more revealing when we consider that much of what we know about Incan religious beliefs and traditions comes from a mestizo Jesuit priest who devoted his life to understanding the indigenous population. The fact that he was half Incan and knowledgeable of the Quecha language situates Padre Blas Valera in a unique position to give a nuanced understanding of the differences and similarities between two religious cultures. After a short background on the Spanish Conquest and the history of the Jesuits in the Americas, we cover the life of Blas Valera from his birth to a Conquistadore father and Incan mother, to his education on the Peruvian coast, and how he connected with the Society of Jesus. We then discuss Valera’s observations about Incan religion with a focus on human sacrifice, confession, monasticism and views on the afterlife. What is most revealing about Valera’s writings is how he saw ancient Incan beliefs as being compatible with the God of the Old Testament, an assertion that got him into trouble with his Jesuit superiors and led to his house arrest and eventual exile to Spain where he died. We talk about how the Jesuits initially thought about making connections between Incan religious thought and Christianity as a way of smoothing the path to conversion, but by the 1580s had turned against this idea. We conclude by reflecting upon whether or not this is a valid and useful missionary strategy, and what Valera’s life can tell us about our own contemporary dealings with foreign cultures. Recorded: September 19, 2011.