R. Andrew Chesnut – författare

R. Andrew Chesnut shows how the development of religious pluralism over the past half-century has radically transformed the "spiritual economy" of Latin America. In order to thrive in this new religious economy, says Chesnut, Latin American spiritual "firms" must develop an attractive product and know how to market it to popular consumers. Three religious groups, he demonstrates, have proven to be the most skilled competitors in the new unregulated religious economy. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions such as Brazilian Candomble and Haitian Vodou have emerged as the most profitable religious producers. Chesnut explores the general effects of a free market, such as introduction of consumer taste and product specialization, and shows how they have played out in the Latin American context. He notes, for example, that women make up the majority of the religious consumer market, and explores how the three groups have developed to satisfy women's tastes and preferences. Moving beyond the Pentecostal boom and the rise and fall of liberation theology, Chesnut provides a fascinating portrait of the Latin American religious landscape.

For over four centuries the Catholic Church enjoyed a religious monopoly in Latin America in which potential rivals were repressed or outlawed. Latin Americans were born Catholic and the only real choice they had was whether to actively practice the faith. Taking advantage of the legal disestablishment of the Catholic Church between the late 1800s and the early 1900s, Pentecostals almost single-handedly built a new pluralist religious economy. By the 1950s, many Latin Americans were free to choose from among the hundreds of available religious "products," a dizzying array of religious options that range from the African-Brazilian religion of Umbanda to the New Age group known as the Vegetable Union. R. Andrew Chesnut shows how the development of religious pluralism over the past half-century has radically transformed the "spiritual economy" of Latin America. In order to thrive in this new religious economy, says Chesnut, Latin American spiritual "firms" must develop an attractive product and know how to market it to popular consumers. Three religious groups, he demonstrates, have proven to be the most skilled competitors in the new unregulated religious economy. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions such as Brazilian Candomble and Haitian Vodou have emerged as the most profitable religious producers. Chesnut explores the general effects of a free market, such as introduction of consumer taste and product specialization, and shows how they have played out in the Latin American context. He notes, for example, that women make up the majority of the religious consumer market, and explores how the three groups have developed to satisfy women''s tastes and preferences. Moving beyond the Pentecostal boom and the rise and fall of liberation theology, Chesnut provides a fascinating portrait of the Latin American religious landscape.

R. Andrew Chesnut offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has attracted millions of devotees over the past decade. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions of Latin Americans and immigrants in the U.S. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Chesnut shows Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of crystal meth and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints on both the Mexican and American religious landscapes.

R. Andrew Chesnut offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has attracted millions of devotees over the past decade. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions of Latin Americans and immigrants in the U.S. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Chesnut shows Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of crystal meth and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints on both the Mexican and American religious landscapes.

R. Andrew Chesnut offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has attracted millions of devotees over the past decade. Although condemned by mainstream churches, this folk saint''s supernatural powers appeal to millions of Latin Americans and immigrants in the U.S. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Chesnut shows Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of crystal meth and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints on both the Mexican and American religious landscapes.

R. Andrew Chesnut offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has attracted millions of devotees over the past decade. Although condemned by mainstream churches, this folk saint''s supernatural powers appeal to millions of Latin Americans and immigrants in the U.S. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Chesnut shows Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of crystal meth and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints on both the Mexican and American religious landscapes.

For over four centuries the Catholic Church enjoyed a religious monopoly in Latin America in which potential rivals were repressed or outlawed. Latin Americans were born Catholic and the only real choice they had was whether to actively practice the faith. Taking advantage of the legal disestablishment of the Catholic Church between the late 1800s and the early 1900s, Pentecostals almost single-handedly built a new pluralist religious economy. By the 1950s, many Latin Americans were free to choose from among the hundreds of available religious "products," a dizzying array of religious options that range from the African-Brazilian religion of Umbanda to the New Age group known as the Vegetable Union.R. Andrew Chesnut shows how the development of religious pluralism over the past half-century has radically transformed the "spiritual economy" of Latin America. In order to thrive in this new religious economy, says Chesnut, Latin American spiritual "firms" must develop an attractive product and know how to market it to popular consumers. Three religious groups, he demonstrates, have proven to be the most skilled competitors in the new unregulated religious economy. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions such as Brazilian Candomble and Haitian Vodou have emerged as the most profitable religious producers. Chesnut explores the general effects of a free market, such as introduction of consumer taste and product specialization, and shows how they have played out in the Latin American context. He notes, for example, that women make up the majority of the religious consumer market, and explores how the three groups have developed to satisfy women's tastes and preferences. Moving beyond the Pentecostal boom and the rise and fall of liberation theology, Chesnut provides a fascinating portrait of the Latin American religious landscape.

For over four centuries the Catholic Church enjoyed a religious monopoly in Latin America in which potential rivals were repressed or outlawed. Latin Americans were born Catholic and the only real choice they had was whether to actively practice the faith. Taking advantage of the legal disestablishment of the Catholic Church between the late 1800s and the early 1900s, Pentecostals almost single-handedly built a new pluralist religious economy. By the 1950s, many Latin Americans were free to choose from among the hundreds of available religious "products," a dizzying array of religious options that range from the African-Brazilian religion of Umbanda to the New Age group known as the Vegetable Union. R. Andrew Chesnut shows how the development of religious pluralism over the past half-century has radically transformed the "spiritual economy" of Latin America. In order to thrive in this new religious economy, says Chesnut, Latin American spiritual "firms" must develop an attractive product and know how to market it to popular consumers. Three religious groups, he demonstrates, have proven to be the most skilled competitors in the new unregulated religious economy. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions such as Brazilian Candomble and Haitian Vodou have emerged as the most profitable religious producers. Chesnut explores the general effects of a free market, such as introduction of consumer taste and product specialization, and shows how they have played out in the Latin American context. He notes, for example, that women make up the majority of the religious consumer market, and explores how the three groups have developed to satisfy women''s tastes and preferences. Moving beyond the Pentecostal boom and the rise and fall of liberation theology, Chesnut provides a fascinating portrait of the Latin American religious landscape.

This new third edition of Devoted to Death: Santa Muerte, the Skeleton Saint offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has become the fastest growing new religious movement worldwide over the past two decades. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions in Latin America, the U.S., and beyond. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of fentanyl and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet, Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints of both the Latin American and American religious landscapes.

This new third edition of Devoted to Death: Santa Muerte, the Skeleton Saint offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has become the fastest growing new religious movement worldwide over the past two decades. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions in Latin America, the U.S., and beyond. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of fentanyl and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet, Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints of both the Latin American and American religious landscapes.

This new third edition of Devoted to Death: Santa Muerte, the Skeleton Saint offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has become the fastest growing new religious movement worldwide over the past two decades. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions in Latin America, the U.S., and beyond. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of fentanyl and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet, Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints of both the Latin American and American religious landscapes.

This new third edition of Devoted to Death: Santa Muerte, the Skeleton Saint offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has become the fastest growing new religious movement worldwide over the past two decades. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions in Latin America, the U.S., and beyond. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of fentanyl and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet, Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints of both the Latin American and American religious landscapes.