{"id":7708,"date":"2026-04-06T15:20:00","date_gmt":"2026-04-06T15:20:00","guid":{"rendered":"https:\/\/westcoastaftershock.com\/wca\/2026\/04\/saint-jude-santa-muerte-and-drug-trade-html\/"},"modified":"2026-04-06T15:20:00","modified_gmt":"2026-04-06T15:20:00","slug":"saint-jude-santa-muerte-and-drug-trade-html","status":"publish","type":"post","link":"https:\/\/westcoastaftershock.com\/wca\/2026\/04\/saint-jude-santa-muerte-and-drug-trade-html\/","title":{"rendered":"Saint Jude, Santa Muerte, and the Drug Trade: How Saints Are Used as Supposed Protection in the Drug Trade"},"content":{"rendered":"
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\u201cSol Prendido\u201d for Borderland Beat\u00a0<\/p>\n

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In Mexico, religious imagery is an integral part of the everyday landscape: from small household altars to large statues displayed in businesses or private homes.<\/p>\n

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However, in recent years, the presence of saints, depictions of the Virgin Mary, and other devotional figures has also been observed in contexts linked to organized crime.<\/p>\n

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According to Arturo Navarro\u2014an academic at the Western Institute of Technology and Higher Education (ITESO) whom *MILENIO* interviewed\u2014this phenomenon doesn\u2019t necessarily imply that religious figures are inherently linked to violence; rather, it reflects a specific form of religious appropriation.<\/p>\n

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From his perspective, to understand why figures from popular Catholicism\u2014such as Saint Jude Thaddeus or the Virgin of Guadalupe\u2014appear in these contexts, one must first examine the fundamental elements common to any religion.<\/p>\n

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\u201cWe must first look at the basic components of religion, of which there are three: a belief system\u2014which encompasses the specific tenets of those beliefs; a system of worship or ritual practice; and, finally, a moral framework\u2014a set of prescriptions governing how individuals should conduct themselves and coexist,\u201d he explained in his interview with *MILENIO*.<\/p>\n

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The scholar posits that, in certain instances, the connection between criminal activity and religious symbols does not engage with the moral dimension of religion, but rather stems from a cultural and utilitarian appropriation of those symbols.<\/p>\n

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\u201cIn the case of how these images are utilized\u2014specifically by those whose usage is intertwined with violence\u2014the connection lies primarily with the cultural aspect, rather than the moral one. In other words, there is an instrumentalization of religion: the saint or religious figure in question is invoked as a source of protection, yet there is no genuine commitment to a transformation of one\u2019s way of life. That is precisely where the disconnect occurs,\u201d Navarro observes.<\/p>\n

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Statues of Saint Jude Thaddeus or the Virgin of Guadalupe are part of the process of cultural and utilitarian appropriation of religious symbols.<\/span><\/div>\n

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Adapting Devotion<\/p>\n

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A religious practice embraced through faith entails something more than merely believing in specific symbols or figures.<\/p>\n

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\u201cIt seems to me that when any religion presents itself as such\u2014and is embraced by a believer\u2014that individual doesn\u2019t merely adhere to the tenets of the faith or simply believe in the elements set forth therein; rather, they also strive to align their life with those beliefs.\u201d<\/p>\n

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In the case of organized crime, he notes, the use of religion is instrumental; consequently, one\u2019s behavior doesn\u2019t change, and this is where inconsistencies begin to emerge.<\/p>\n

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Furthermore, he cautions that this phenomenon cannot be understood as a monolithic entity, as there exist distinct types of devotions.<\/p>\n

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On one hand, there are those linked to Catholicism\u2014such as the veneration of officially recognized saints; on the other, there are figures situated outside the traditional Catholic imaginary.<\/p>\n

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\u201cI believe we cannot speak of this matter in a uniform manner, either, because\u2014at least as I perceive it\u2014there are two distinct elements at play: one involves beliefs fully rooted in Catholicism\u2014such as the veneration of saints or traditional religious figures\u2014which do not intersect with figures lying outside the Catholic imaginary; the other involves figures such as Jes\u00fas Malverde or *Santa Muerte* (Holy Death), which may even be syncretized with Catholic elements,\u201d he says.<\/p>\n

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In his analysis, when individuals wish to maintain specific behaviors yet simultaneously seek spiritual protection, they tend to generate new forms of devotion.<\/p>\n

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\u201cIf religion inherently entails a transformation of one\u2019s life, then those who desire to continue seeking religious protection\u2014but have no desire to change their way of life\u2014will seek out an alternative path that guarantees the security they seek; thus, these images are created, power is ascribed to them, and religion is utilized in a purely instrumental fashion.\u201d<\/p>\n

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Faith with Meaning<\/p>\n

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According to the scholar, religions also fulfill a social function: providing meaning in the face of uncertainty.<\/p>\n

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\u201cReligion provides order and meaning; it serves the function of establishing order and meaning, and of helping people cope with contingency. What does this entail? Well\u2014evil, illness, pain, insecurity, and everything else that suddenly generates uncertainty for us,\u201d he says.<\/p>\n

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This quest for security can give rise to particular interpretations of religious imagery. One example is the devotion to Saint Jude Thaddeus, considered the patron saint of difficult causes.<\/p>\n

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\u201cTo begin with, if one were to examine this through a theological lens, one might say: \u2018Well, if these are truly impossible causes, then there is no one left who can resolve matters.\u2019 However, this line of reasoning does not intersect with the act of belief,\u201d the scholar notes.<\/p>\n

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In other instances, believers reinterpret specific elements within religious images. Navarro cites the case of Saint Jude Thaddeus and the medallion he wears upon his chest.<\/p>\n

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\u201cThat medallion bears the figure of Christ\u2014or, as we might put it, the effigy of Christ; it is gold-colored. What happens regarding matters of this nature? Essentially, believers segment the image, detaching it from its original religious context… and they then focus their attention on the medallion, interpreting it as if it were a coin.\u201d<\/p>\n

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Based on this interpretation, the figure can acquire entirely new meanings.<\/p>\n

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\u201cThe belief arises that this \u2018coin\u2019 serves as a symbol of wealth, protection, and care; consequently, the saint ceases to function as a religious symbol and transforms, instead, into a symbol of economic security.\u201d<\/p>\n

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The search for security can lead to particular interpretations of religious images.<\/span><\/div>\n

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The scholar points out that this type of reinterpretation can be observed even in neighborhoods within Guadalajara.<\/p>\n

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\u201cOn a single block, you might find as many as four or five homes featuring large statues of this religious figure. In this context\u2014when interpreted in this specific way\u2014they stand as a symbol of economic security, but also, ultimately, as a safeguard against the uncertainty of violence.\u201d<\/p>\n

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Another example of the symbolic use of religious elements is the reading of certain biblical texts as mechanisms of protection.<\/p>\n

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Navarro cites the case of Psalm 91:<\/p>\n

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\u201cIt addresses the issue of safety and the quest for protection; consequently, it is widely used today across many different circles\u2014and not solely within the realm of organized crime. Many believers turn to it as if it were a magical charm, or a literal instrument of protection.\u201d<\/p>\n

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However, he cautions that the text originally held a different meaning; it is a psalm that speaks to the *hope* of protection. Ultimately, he suggests that when the psalm is stripped of its religious significance\u2014even if the text continues to be read or the associated prayers continue to be recited\u2014it no longer serves the original intention of connecting with the foundational religious belief.<\/p>\n

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The case of *Santa Muerte* (Holy Death) is even more complex, as she is a figure who doesn\u2019t appear in the Catholic calendar of saints.<\/p>\n

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Navarro explains that her exclusion stems from a central tenet of Christianity.<\/p>\n

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\u201cIn the context of Catholicism, the reason she is ultimately excluded from the official calendar of saints is rooted in the belief that Jesus conquered death. If Jesus conquered death, then death itself cannot be holy; rather, it stands as the ultimate adversary to human fulfillment.\u201d<\/p>\n

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Nevertheless, devotion to her has grown across various social strata.<\/p>\n

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Navarro warns that it would be a mistake to confine this phenomenon solely to the criminal sphere.<\/p>\n

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\u201cIt\u2019s not the case that devotion to *Santa Muerte* is limited exclusively to criminal groups… It is equally true that devotion to *Santa Muerte*\u2014along with other similar devotions\u2014can be found among other social groups, including families who have absolutely no connection to such criminal activities.\u201d\u00a0<\/p>\n

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Instrumental Religion<\/p>\n

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Ultimately, he argues that the difference between religious faith, popular devotion, and the instrumental use of religion lies in the moral dimension.<\/p>\n

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\u201cFaith linked to a religious institution\u2014whichever one it may be\u2014requires one not only to believe and attempt to participate in worship rituals but also to change one\u2019s life… In the case of marginal beliefs or devotions\u2014where this instrumental use of religion appears\u2014the key factor is that there is no desire to cease doing evil.\u201d<\/p>\n

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For the scholar, understanding these nuances is fundamental to analyzing the religious phenomenon in contemporary society.<\/p>\n

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\u201cIt seems to me that the subject of these marginal devotions can ultimately help us begin to make distinctions; otherwise, we risk lumping into a single package\u2014under a single interpretive framework\u2014all the elements that, in reality, mark distinct differences.\u201d<\/p>\n

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Source:\u00a0Milenio<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\u201cSol Prendido\u201d for Borderland Beat\u00a0 In Mexico, religious imagery is an integral part of the everyday landscape: from small household…<\/p>\n","protected":false},"author":29805,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"fifu_image_url":"","fifu_image_alt":"","footnotes":""},"categories":[4,6],"tags":[24,21,20,22,27,23,25,19,28,26],"class_list":["post-7708","post","type-post","status-publish","format-standard","hentry","category-news","category-rss","tag-cartel","tag-el-chapo","tag-el-mayo","tag-el-mencho","tag-los-angeles","tag-los-zetas","tag-mexico","tag-narco-news","tag-san-diego","tag-west-coast"],"_links":{"self":[{"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/posts\/7708","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/users\/29805"}],"replies":[{"embeddable":true,"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/comments?post=7708"}],"version-history":[{"count":0,"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/posts\/7708\/revisions"}],"wp:attachment":[{"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/media?parent=7708"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/categories?post=7708"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/westcoastaftershock.com\/wca\/wp-json\/wp\/v2\/tags?post=7708"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}