Author Archives: Alejandra Santana

Las Lechuzas

Age: 20

Folk Narrative: Legend

Text: Las Lechuzas (The White Owls)

“In my grandma’s pueblito in Guerrero, she was told that the lechuzas, or the white owls, would swoop up disobedient or unbaptized children who were out at night. The lechuzas would appear with the face of an old woman and were believed to be a witch who sold her soul to the Devil. They always appear outside the home looking in, on the rooftop, or in a tree. It is believed that if you harm or kill a lechuza, it can transform her back into a woman. It is also believed that if you pray for her, she will return to her human form. It is also believed that if it lands on your roof, it means somebody in your family will die”. 

Context: When asked, my informant told me she first heard this narrative from her grandmother, who grew up in a small town in Guerrero, Mexico. She told me this is a prevalent narrative in her grandmother’s village, and all the community knows how to look out for the white owls. My informant’s grandmother still believes in this legend and gets visibly scared when she sees a lechuza outside at night or close to landing on her roof. She believes that there is a rule of three where if the lechuza lands on her roof, three of her family members will die. Because of this belief, she does whatever she can to stop them from landing. My informant mentioned that when she visited her grandmother, she was not allowed outside at night, just as her grandmother had not been allowed outside when she was younger. It is something that the whole town is aware of, and there have been stories of rebellious children who went out at night and never came back. The entire community is superstitious, and because it’s what they’re used to and weren’t told otherwise, they keep believing it. When asked how she interprets this, my informant mentioned that it is a way to keep children inside during nighttime so they stay out of trouble. The place that she grew up in was known for gang violence, kidnapping, and organ harvesting, so if they scare children into staying inside, they protect them from the potential dangers outside. 

Analysis: Looking at this narrative, we can see a typical legend structure. It is set in the real world (Mexico), and its truth value depends on those telling the story and those who choose to be wary or stay inside when they see a white owl. Additionally, legends tend to reflect the concerns of the people, which in this case was the criminality that the town was facing at that time. To protect their children’s health and innocence, they rely on these legends to keep them inside the house. This legend also ties into religious beliefs in the Devil, and it gets translated into a supernatural being– an introduction to Catholic cosmology with ideas of good versus evil, punishment, and redemption by being able to turn humans again. The story’s strength lies in its collective belief and behavioral impact: the grandmother, the informant, and the wider community recognize the lechuza as a dangerous entity. This community-wide buy-in transforms the tale into a functioning legend—it is not merely a scary story. Still, one that guides behavior, reinforces norms, and protects the vulnerable. Here, the supernatural story masks very real and present dangers: gang violence, kidnapping, and organ trafficking. By embedding these concerns within a mystical framework, the legend transforms fear into a tangible creature—something children can understand and avoid. In this way, the legend functions as a form of social control and protection, allowing older generations to encode safety messages into the oral tradition. Also, the multiple interpretations of the legend, such as the rule of three or praying to turn her human, make it continuously evolving and adapting to the person telling it. 

Moisesito

Age: 20

Folk Narrative: Memorate 

Text: Moisesito 

“Growing up, I would visit my grandma’s friend’s house. One day, she handed me a toy teaset, and when I was trying to grab it (she had already let go of it), I felt a force pulling the teaset away from me. I specifically remember pulling it; something invisible was pulling it on the other side. I couldn’t pull it toward me until my grandmother’s friend yelled “aplácate ya” or “calm down now,” I could finally pull it. Then, the lights started flashing, and she again asked it to stop. I looked at her, confused, and she told me not to worry because that was Moisesito. Apparently, when he was two or three years old, he died in a car crash, and now he just stays at her house because she was his caregiver. He doesn’t harm anybody but does like playing tricks”. 

Context: My informant had this experience when she was in elementary school, visiting her grandmother’s friend’s house. She mentioned that the woman had asked her if she remembered Moisesito (implying that she had met him before), but she did not. When I asked her if she knew it was him, she said she had no idea and thought she wasn’t strong enough to pull it. She didn’t realize it was Moisesito until her grandmother’s friend told her not to be scared because it was just him playing tricks. She also mentioned that after this happened, her grandmother told her not to fear if she hears noises or other strange things happening because it’s just him. When asked if the existence of Moisesito was born from the grief of his loss, she told me she wasn’t sure but that her grandmother’s friend dreams of him often and sees him walking around. She believes that people who died in a tragic accident stay here until somebody helps them complete their pending last wishes. Because of this, they believe Moisesito is still active in this world. 

Analysis: Looking at this memorate, we can see how what may have been a simple matter of lack of strength was quickly addressed and named Moisesito. In this case, the story of Moisesito—a ghost child who died tragically and now resides in a caregiver’s home—emerges not from a community-wide legend, but from a deeply personal and intimate encounter that was later explained through familial belief. At the heart of this memorate is a moment of confusion and physical resistance: the informant attempts to take a toy tea set, only to feel an invisible force pulling it away. She initially interprets the situation as a mundane struggle—perhaps a lack of strength or clumsiness—but the caregiver immediately intervenes with a supernatural explanation, identifying the force as Moisesito. This recontextualization of the event is critical to understanding the memorate as a genre: an ordinary experience is interpreted through supernatural terms based on existing belief systems. The story is tied to a specific house, the caregiver, and a specific spiritual entity—Moisesito. The informant does not initially ascribe any supernatural quality to her experience; the narrative only takes on a spiritual dimension after being filtered through the caregiver’s worldview. This moment illustrates how memorates are shaped: the individual experiences something unusual, and cultural or familial frameworks help interpret it. The explanation that Moisesito died tragically and lingers in the house until his final wishes are fulfilled aligns with common folk beliefs across cultures that spirits of the dead, particularly those who died young or suddenly, remain in the liminal space between worlds. The familial responses further reinforce this framework. After the event, the informant’s grandmother validates the experience by telling her not to fear future encounters, solidifying Moisesito’s presence as a known and accepted figure within the household. 

Devil’s Foot 

Age: 20

Folk Narrative: Legend 

Text: Devil’s foot 

“My mom told me that her grandpa would go to the clubs very late at night and early in the morning, which would worry his mother-in-law because he would be drunk and careless. On one particular night, he came back home very late and drunk, and when he was about to pass out, he saw a woman in the corner of his room dancing alone. He figured he couldn’t leave her dancing alone, so he got up to dance with her. After a while, he saw that one of her legs was a hoof and appeared to be the Devil’s foot. After this, he ran to his mother and told her he was sorry and would never go clubbing again and became sober after that”. 

Context: My informant first heard this story from her mother, who told it to her various times. The story runs in the family, and everyone believes it true. She also mentioned that on her father’s side of the family, there is a similar story with her uncle, who also saw the Devil after drinking. When I asked my informant how she interprets this story, she said she sees it as a warning or a way to tell kids not to become avid drinkers or act out. She grew up in a Catholic Mexican family with a strong traditional belief system. She thinks this story is a way that her older family members instill fear from a young age, so it will encourage obedience and prevent the kids from worrying their parents, as these other male family members worried their mothers. My informant mentioned that she believes if a person is out there causing worry and harm to their own family, then it is only a matter of time until they see little death or the Devil in front of them. 

Analysis: This folk narrative holds specific characteristics of a legend, such as being believed to be true in this world and having happened to someone in the family. The appearance of a woman with a Devil’s hoof is supernatural, but still presented as an actual warning event rather than a symbolic myth.  Legends often convey the values or anxieties of a culture. In this case, the story warns against excessive drinking, nightlife, disobedience to family values, and reckless behavior, using the Devil as a cautionary figure. He acts as a supernatural enforcer of morality, punishing those who stray too far from accepted behavior. The moral outcome of the story—the man sobering up and repenting—demonstrates how the legend operates as a behavioral warning, particularly for younger generations. This legend may be part of a tradition in Latinx and Catholic communities where the Devil often appears as a figure of temptation and punishment, reflecting religious influences on folk beliefs. The horror of seeing a Devil-woman after a night of recklessness becomes a powerful deterrent, using fear to teach moral lessons and protect family unity. This legend is familial or local and reflects the family values of that particular group. Perhaps these qualities are not a cause for concern for other families and cultures. The repetition of similar stories across both the mother’s and father’s sides of the family shows how this legend functions communally, passed down as a cautionary tale to enforce norms of obedience, sobriety, and familial responsibility. In this case, their upbringing and beliefs influence what they choose to warn against through their legends.

The Man in Black

Age: 21

Folk Narrative: Memorate

Text: The Man in Black 

“The rancho (in Los Mochis, Sinaloa) we used to live in was owned by a middle-aged man before we bought it. He lived in a small house with his crops and cattle. He had a rifle, and one day, while he was cleaning it, he shot himself. It was a slow death because there was nobody there to help him, so he eventually bled to death. My dad then bought the rancho from his brother. Now, they call the man the Man in Black because you can only see his shadow when he appears. Our rancho was close to the rest of the town, so it was widespread knowledge that the Man in Black might appear. Years passed, and people said they sometimes see the Man in Black, just a shadow of a man walking around. In 2013, we celebrated my sister’s birthday party at the rancho. We were in the back of the truck, and I saw a shadow behind me. When we got home, I ran inside and told my mom what I had seen. My sister said she saw it too. My dad’s workers were inside the house, and they said not to worry because that was the Man in Black. I’ve seen him, my sister, brother, and dad’s workers have all seen him.” 

Context: When asked, my informant told me that this is an individual experience affecting only those connected with the rancho, yet it is widespread knowledge. He mentioned that when he first saw the shadow in 2013, he did not know what it was because nobody had told him until it happened. People knew about it because they were close enough in time to witness the man’s funeral. They all accept his existence and act normally around him. There is no curiosity about it because there is no purpose in looking for an explanation for what happened since it happened so long ago. People in the small town live complicated lives and need to worry about their crops, cattle, and next meal, so they don’t have time to worry about the Man in Black. My informant mentioned that these stories appear during parties or social gatherings, but not in day-to-day life. He noted that people need to focus on their survival so they are not bothered by him. When asked how he interprets this, my informant also mentioned that part of his culture in Los Mochis involves understanding entities and supernatural beings. The community believes some people are stuck in limbo and can’t pass on to the next life. They think the Man in Black stays around the property because that is all he knows. The entity does not understand ownership, so it cannot distinguish between its old rancho and the one that now belongs to my informant’s family. Being a very Catholic town, they grew up believing in the afterlife, and during uncertain moments of one’s existence in space and time, they resorted to less institutionalized beliefs. Because of this widespread understanding of these beings and the communal teachings of wishing them luck and light, the members of Los Mochis have peacefully co-lived with the Man in Black. 

Analysis: Looking at this narrative, we can see how it fits the criteria of a memorate. First, it is a personal story that my informant and his family experienced at different times. This reinforces that the encounter with the Man in Black is not just folklore passed through hearsay but something rooted in lived, personal memory. My informant is connected to the memorate by having ties to the rancho where the Man in Black died and still wanders. Additionally, it is rooted in a real-world place—Los Mochis, Sinaloa, and is tied to a specific, known individual’s death. It is grounded in firsthand experience and is not widespread or passed down enough to be considered a legend. However, it could become one. Because the figure has taken on well-known characteristics such as a shadowy presence and always wearing black, it suggests that the narrative could eventually develop into a legend. This memorate also reinforces the idea that ghost stories exist because people keep seeing ghosts. Others like my informant may see a shadow on or near the rancho and translate it into seeing the Man in Black because that is the widespread communal knowledge. This narrative also fits into the Friend of a Friend (FOAF) property because the family members are reassuring each other that what they saw was indeed the Man in Black. They continue believing this narrative by reinforcing the narrative amongst those closest to them. 

Leyenda de la Mujer de Blanco en la Pérgola

Age: 21

Folk Narrative: Legend 

Text: Leyenda de la Mujer de Blanco en la Pérgola (Legend of the Woman in White at the Pergola)

“It all started in the early 1900s. The Johnson family came to Los Mochis, Sinaloa, and founded the city. It was just a few families and a very rural town. The Johnsons came in and built the city. In the city, there is a very famous hill, and at the bottom is a cemetery that the Johnsons founded. They call it Cerro de la Memoria, which comes from Memorial Hill. The story goes that at one of the parties they would throw at the park at the hill, a lady was dancing and a man was attracted to her. So he approaches her and politely asks to dance. She accepts, and they dance for a while. It gets late, so he takes her home, and it becomes very chilly at night, so he gives her his jacket. He drops her off at her house and leaves her his jacket with the excuse that he will come back for it. The next day, he goes to her house and knocks at the door, and an older woman answers. The gentleman asks if she has seen the young lady, and the older woman says, no but he should come in. They sit down, and she tells him that what he is saying can’t be real because that young woman was her daughter, who had passed away a couple of years ago. They proceed to go to the cemetery and see his jacket on the cross on top of the woman’s grave. Now, whenever a party is at the bottom of the hill, they say she might appear dancing or waiting for someone to ask her to dance”.

Context: When asked, my informant told me that he knows this legend by heart. It is a legend that all of his town knows and children learn at a young age. He said he doesn’t remember when he first heard it, but it was at his elementary school from the teachers or from one of his mom’s friends. He let me know that its setting is in the city’s first cemetery that still stands today, so it is a landmark legend for all the area’s inhabitants. He mentioned that everybody has been to that hill and knows to look out for the Woman in White may appear. My informant mentioned that when the narrative is told at a social gathering, everybody jumps in to correct the plot or to give their opinion on what happened, even coming up with their own names for the woman, and experiencing chills. When asked why people continue telling this story, he mentioned that it brings the community together. Los Mochis is a small town, so people rely on each other for entertainment, one of which is storytelling. When asked how he interprets this narrative, my informant mentioned that the community lives for the thrill of knowing that maybe one day they can see the Woman in White and experience a supernatural encounter. It also served as a way to warn people not to be out late at night because they may stumble into the undead. 

Analysis: Looking at this narrative, we can see that it fits the properties of a legend by taking place in the ‘real world’ in this case, Los Mochis, Sinaloa, and having a truth value dependent on whether someone believes in it or not. For the community of Los Mochis, there is a widespread understanding that this happened. However, until somebody is able to prove it, it remains a legend. Another legend that this narrative fits into is its overlap with history. My informant actually started the narrative by giving historical context to set the legend in our place and time. It makes it more believable and establishes what people believe. The community does not wonder if the legend is true because that is not what is essential. Instead, what matters is the relationship it builds by connecting the inhabitants of Los Mochis to a legend that overlaps with their daily lives. My informant’s experience also relates to the Friend of a Friend (FOAF) principle that we tend to believe things when they come from people in our inner circle. Because the legend of the Woman in White is so localized, those who tell it are all familiar with each other and most likely trust each other’s words for it.