Crime Drug gangs in Ecuador turn to “death saint” (Santa Muerte) for protection — and allegedly human sacrifices
This article by CBS news illuminates the profound intersection of spiritual belief, transnational criminal networks, and state security by revealing how Santa Muerte is a powerful symbolic and operational tool for drug gangs in Ecuador. This offers critical insights into the evolving strategies of non-state armed groups in Latin America.
In the shadowy world of Ecuador’s drug gangs, a spiritual phenomenon is gaining more attention and demands strategic attention. Santa Muerte, the Mexican “death saint,” has rapidly infiltrated the criminal landscape of Duran, with police discovering her altars in approximately 60% of criminal raids in 2024. This isn’t merely a religious curiosity, but a profound indicator of the transnational evolution of criminal networks. Transmitted directly from the infamous Sinaloa cartel to local gangs like Los Choneros, Santa Muerte represents more than a supernatural talisman—she embodies a complex cultural transmission of criminal identity and protection mythology.
The spread of these shrines reveals critical insights into Ecuador’s escalating drug violence. Gangsters pile offerings of money, tobacco, and alcohol at the skeleton saint’s feet. They beleive she will shield them from capture and ensure their criminal success. Some accounts even suggest more sinister practices, with former gang members hinting at human sacrifices performed to curry her favor. This spiritual ecosystem emerges against the backdrop of President Noboa’s aggressive anti-gang campaign. This campaign has declared 20 criminal groups as “terrorist organizations” and deployed troops to combat rising violent crime.
The Santa Muerte phenomenon offers a nuanced window into the evolving spiritual dynamics of non-state armed groups. It demonstrates how spiritual practices can be deeply intertwined with criminal infrastructures, creating complex layers of cultural resistance and supernatural belief that traditional law enforcement strategies may struggle to penetrate. According to the article, many Ecuadoran police officers are genuinely unnerved by Santa Muerte. Police Colonel Roberto Santamaria directly quoted officers reporting supernatural experiences after raiding locations with Santa Muerte altars. Specifically, he stated that police have told him “after the operations, they get headaches, begin to feel sick and feel dizzy” – suggesting a real psychological or spiritual impact, even if Santamaria himself doesn’t believe in the “saint’s” powers.
The article highlights that while police don’t typically destroy Santa Muerte statues (citing “freedom of worship”), there’s a palpable sense of unease around these shrines. This fear isn’t just superstition—criminals embed psychological warfare into their cultural practices, using spiritual intimidation as another tool of control. When officers attest to these supernatural feelings or occurrences, we cannot discount their experiences. Interestingly, the article reveals that law enforcement found these altars in about 6 out of 10 criminal raids in Duran in 2024, making them a widespread and somewhat unsettling presence.
As Ecuador grapples with its transformation from a once-peaceful nation to a critical cocaine transit point, understanding these spiritual-criminal interfaces becomes paramount in developing comprehensive counterstrategies.
For more on narcocultura, ritual killings, and beheadings, read Dr. Robert and Pamela Bunker of SWJ’s work, Torture, beheadings, and narcocultos. This work focuses on Mexico, but the Santa Muerte theme is in this paper as well. You will need institutional credentials to access this article.
