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Mexico Santa Muerte [“the skinny one”] Murders: Nacozari ‘Death Saint’ Cult Sacrifices Lead Police To Investigate Family
The killings have shocked the copper mining village of Nacozari, on the edge of the Sierra Madre, and may be the first ritual sacrifices linked to the popular saint condemned by the Roman Catholic Church. Known as “flaquita,” or “the skinny one,” the figure known as Saint Death is portrayed as a skeleton wearing a hooded robe and holding a scythe, much like the Grim Reaper.
“Her devotees call her ‘la nina blanca’ (the white girl) or ‘la flaca’ (the skinny one) and her blessing is sought from Chiapas to Tamaulipas
Mexico’s drug war: Even the saints are in on it | Metro News
translate “flaco” spanish – Google Search:
The following article translation follows below.
Las Farc reconocerán a todas sus víctimas
google translate – Google Search
Pablo Catatumbo , a member of the FARC delegation in negotiations with the Colombian government , said the guerrillas are ready to take responsibility in the moment they begin to raise the issue of the victims. He also said that this group does not intend to affect those who are not part of the confrontation. On the other hand , the authorities reported the capture of alias “El Flaco” or ” The Big One ” , belonging to the mobile column Gabriel Galvis . Finally he died in an operation known as ” Neco ” second alleged ringleader of the mobile column Jacobo Arenas.
National Geographic Magazine – NGM.com
La Santa Muerte & Jesus Malverde, the Narco-Saint:
This miracle worker, this guardian of the most defenseless and worst of sinners, is La Santa Muerte, Holy Death.
The new era had arrived, and the foot soldiers in the escalated drug wars, facing the prospect of such a terrible death, increasingly turned to death itself for protection. It was during the first antidrug campaigns that the myth of Jesus Malverde, the original narco-saint, spread beyond the borders of Sinaloa. According to legend, Malverde was a 19th-century outlaw who robbed from the rich and gave to the poor, was hanged for his sins, and then worked miracles from the grave. His cult took off in the 1970s, after a former street vendor, Eligio Gonzalez, began praying to him. Sitting outside the Malverde shrine in Culiacn, Gonzalez’s sturdy, relaxed, and unsmiling young son, Jesus, told me the story of the miracle. Eligio had been working as a driver in 1976 when he was knifed and shot in a holdup and left for dead. He prayed to Malverde, whose only monument at the time was a pile of rocks where his grave was said to be, promising to erect a proper shrine in Malverde’s honor if the saintly bandit saved his life. When he survived, he kept his word.
González appears to have understood that people would grasp Malverde’s real importance only if there were an image of him they could worship, but unfortunately no photograph of Malverde existed—and, in fact, no evidence at all that he’d ever lived. In the 1980s González asked an artisan in the neighborhood to create a plaster bust: “Make him sort of like Pedro Infante and sort of like Carlos Mariscal,” Infante being a famous movie star from Sinaloa and Mariscal a local politician.
The Malverde shrine is a makeshift cinder-block temple directly in front of the Sinaloa state government office complex, and its green walls are covered, inside and out, with testimonials left by the faithful. The plaster bust is enshrined in a glass case and surrounded by dozens of flower bouquets, mostly plastic. Many accompanying photographs and engraved plaques feature the image of a marijuana plant or a “goat horn”: an AK-47 rifle. No one seriously disputes Malverde’s status as a narco-saint—in Sinaloa it is stated as fact that whenever a major trafficker wants to pray, the entire street is closed down so he can worship in peace. But as a warden of the Culiacán prison pointed out, Malverde is now so popular among Sinaloans in every walk of life that he is really more of an identity symbol.
Daniel Bucio loves these romerías, or religious fiestas, what with the jostling crowds and the street food and the endless parade of statues of St. Jude—some as large as a man can carry, some small but fantastically decorated, like his own, which in obedience to the ancient religious traditions of his hometown is dressed in a glittering ankle-length robe and the feathered headdress of the Aztec emperors. In recent years, though, Bucio’s pleasure in the monthly pilgrimage has been spoiled by growing throngs of unsmiling young men and women with tattoos and chains who arrive in groups and push their way through the crowd, often exchanging what look like small, wrapped candies in swift transactions. Bucio thinks he knows what they’re up to.
An offshoot of this group was the Zetas, a band of rogue military personnel originally trained as elite antinarcotics forces. Ordinary Mexicans had their first inkling of how much more brutal the drug violence was going to be in September 2006, when a group of men dressed in black walked into a roadside discotheque in the state of Michoacn and dumped the contents of a plastic garbage bag on the floor. Five severed heads came rolling out.
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