Tag Archives: Mexico

Family Ghost Friend

Nationality: American
Age: 19
Occupation: Student
Residence: Los Angeles, CA
Language: English

Context

The informant is a USC student who has lived their entire life in a neighborhood near the USC main campus. Their family is of Mexican origin, and this story is about a ghost that has haunted their family throughout the generations. We conducted this interview in the basement of Taper Hall during our shared ANTH 333 discussion section, and so this story is what the informant could think of as a story to tell off the top of their head.

Text

Int.: Okay, I’m recording.

LH: Okay, so basically this story, I don’t know who came up with it, but it like ran amongst like my little cousins and I when I was growing up, I used to live very close to USC campus. And I remember one day, my mom would tell me just randomly like, “Oh, your little friend stopped by your blah blah blah.” And I was like, “What do you mean my little friend?”

LH: I was like, 11 when this happened. I was like, “What do you mean, my little friend?” And the story goes basically that like, in my family, we had an uncle who like died tragically in a fire when they were still in Mexico.

[Interviewer laughs in surprise]

LH: I know this escalates very quickly. He died very tragically as like a kid in a fire and blah blah blah, and everyone in my family thinks that my grandma is cursed. Like, we think that she like dead ass has like something on her, like, witchcraft. And so the story is that once like, my uncle died in the fire, he had been like haunting my grandma like ever since and like following her around.

LH: And so every time we would go to like, my grandma’s house, the vibes were so gross. It was so cold in there. It was–it felt like you were being watched all the time. And my mom would say that, like all the little kids in the family at the time, would have like the same constant imaginary friend whose name was Pablo.

LH: And she was like, yeah, like your little cousin saw your–or like Pablo the other day and I’d be like, “Who the fuck is Pablo?” Like, what are you talking about? Until one day my old–My other uncle he was like, “Yeah, you had this uncle who–” blah blah blah, this and that. And basically like, to this day we tell this story to like the little kids because like, my grandma’s house has always felt so, like, grody and like, weird, like, the vibes.

LH: The vibes have always been off and so to this day, every time we get, like, a new little cousin in our family, or like, someone else in the family would be like, “Yes, you know, my grandma’s haunted but she has like this little boy following her. But yeah, that’s like, pretty much the sum of it.

Int.: That’s crazy.

LH: Yeah.

Analysis

I love this story for how it reveals the family structure of the informant as one that is strong and large. From a folklore studies perspective, it reveals how folklore often spreads through family structures and reinforces cultural beliefs–such as the belief in ghosts–in the process. The ghost in this story arises from a family legend–that of the boy who died in a tragic fire. It also shows how children influence the folk beliefs in adults, not just the other way around. Because the family children all have similar or the same imaginary friend, it reinforces the belief in this ghost and continues this legend. In a way, it keeps the memory of the boy who died alive. The ghost becomes disembodied from the real boy in terms of actual facts, such as what the boy looked like, how he behaved, and more, but the shared idea of him continues to change as the imaginary friend persists throughout the family.

Miracle Fountain

Nationality: American
Age: 20
Occupation: Student
Residence: Los Angeles
Primary Language: English

Text: “I don’t have a ton of specifics about what he was suffering from, but there was a kid in my class who had some rare leg-bone condition and he had to have surgery to walk. They thought he was going to die and he had leg casts for two years, and he went to this like font of naturally occurring holy water in Mexico. I don’t exactly know where it was, but he went there and went to mass and had a priest bless him and like fine now. He’s cured.”

Context: S is currently a twenty-year old student at USC. She grew up in Orange County, California and attended private, Catholic school for her education. 

Analysis: Water as a healing source is a common belief in many different cultures. In S myth it seems that the water is providing a contagious magic, and that by having proximity to the water or touching it, her classmate was able to be cured. In Mexico there are a few different fonts or fountains which S could be referring to, one is described in this LA Times Story: https://www.latimes.com/archives/la-xpm-1992-06-27-mn-838-story.html. Healing fountains are often located near or in connection to the Roman Catholic Church for example the In the 18th century it wasn’t uncommon for doctors to prescribe “going to the sea” as a cure for patients with various ailments. This article by the Atlantic, https://www.theatlantic.com/health/archive/2013/08/the-historic-healing-power-of-the-beach/279175/, provides context about how proximity to water alone has been prescribed in many different medical capacities. S myth also relates to the story of the fountain of youth which dates back to the 5th century B.C. and is thought to provide eternal youth to anyone who drinks from it. However, maybe more applicable S’ myth is the healing power of water in the Bible. The Christian ritual of baptism is thought to cleanse “original sin.” Also, the story of Naaman in 2 Kings 5:1-14, in which a leper is healed in the Jordan waters.

Christmas Punch

Context:

M, 56, is from Mexico; he was born and raised in Tijuana but spent a great part of his youth in Cabo San Lucas, Mexico. M has been living in Cabo for over 30 and has owned a clothing store there for just as long. He told me of a Christmas tradition he developed on his own in which he makes punch and hands it out to the people that visit his store.

Text:

I’m going to tell you about the punch that I make every year on December 24th, back home in Cabo San Lucas. Since the early 90s, I began the tradition of offering a drink, punch, which is a Mexican beverage. Every Christmas Eve from noon to nightfall, I give every customer that passes by my store a cup of freshly made hot punch. I do this because it is a Mexican tradition to make Christmas punch, but I also got this idea from my aunts in the U.S. that have a tradition of making apple cider and distributing it at winter holiday events. In Mexico, we don’t do apple cider, but we do have punch, which is similar enough. It is also a demonstration of gratitude and a marketing tactic for my customers. This punch is mostly made of tropical fruits, many of them endemic to Mexico. Some of the ingredients I use are guavas, apples, oranges, pears, sugar cane, tamarind, tejocotes, piloncillo, cinnamon, hibiscus, etc. To make this punch I use a 5–8-gallon pot and boil water, then I add all the ingredients and let it simmer for half an hour. Once all the fruit essence is infused, I add piloncillo to my liking to sweeten the punch. Then it is ready to serve. I know many cultures have their version of a hot fruity drink for the winter; America has apple cider and Europe has Vin Chaud or Gluhwein, but in Mexico we have punch, plus, it’s non-alcoholic. I think this tradition is tied up with many other environmental elements such as the decorations, the cheerfulness, the Christmas carols and music, and the smells; all together they make Christmas more like Christmas. I think the Christmas spirit is about generosity which is why it is so special to give things to people who don’t expect them.

Analysis:

This holiday tradition shows how a larger and more common tradition can be adopted and altered so it can be performed differently by various individuals. This tradition, even though it may appear a simple marketing strategy is more than that, it has been 30 years in the making; it is a ritual that remains unchanged for the most part after nearly three decades. This Christmas tradition is a way of sharing and giving back to a community as a token of appreciation; food and drinks are essential ways of engaging with a community, especially during a holiday that emphasizes the importance of generosity. It is folkloric because of its conception and ritualization; it was inspired by different influences and was coined to fit the needs and intentions of a specific person. This tradition is tied with many other elements to create a truly magical time that triggers nearly all the senses to ensure an emotive and compelling festivity such as Christmas.

La Nahuala

Age: 21

Context
VS is my friend here at USC. They are from San Jose, California, raised by parents who were born and raised in Mexico. They travel to Mexico multiple times a year and consider it to be like their second home. They translated the story into English for this interview.

Text

DO (Interviewer): Do you have any ghost stories that you remember as a child?

VS: Yes dude. There was one that always scared me. My parents would tell me and my sisters it and I would have nightmares about her sometimes. The story is called La Nahuala. Apparently, some lady, well, La Nahala, sold her soul. She wanted to be beautiful and young forever because she was conceited. When she sold her soul the devil didn’t make her pretty. Actually, the opposite. He turned her into some ugly monster thing. Because she was obviously upset by this she wanders around Mexico and tries to get revenge on people she feels like wronged her. 

DO: What does she look like? Is she described in a certain way?

VS: She’s like dressed in all white, which is already super creepy. But then she’s also a skeleton and has dark hair and her eyes glow. My dad also told me that she can like change into different shapes like spiders and cats. I think the point is that she can turn into animals and stuff that people think are creepy, since she’s a ghost and all.

DO: Is this a famous story?

VS: I’d say yes. Obviously it’s more of a Mexican thing. I think it’s mostly told to kids to scare them because La Nahuala is known to snatch up kids and like younger people. I think there’s even movies about her. 

Analysis

This myth has cultural ties to Mexican culture, specifically Oaxacan culture. I believe that it serves the purpose of frowning upon and discouraging vanity and being conceited. Because this character wanted more beauty and youth she was punished and given the exact opposite. It can be a metaphor for showing that while she used to be externally beautiful she was internally “ugly” for being vain. As a punishment, she was then forced to be ugly externally as well. It can also show Mexican ideas on religion. This story showcases someone selling their soul to the devil and then being tricked into something terrible. It can be told as a way of discouraging people, especially children, from the occult and anything that goes against religion and God.

Si Dios nos de licencia: Proverb

Nationality: American
Age: 18
Occupation: Student
Residence: Los Angeles
Performance Date: 2/16/23
Primary Language: English
Language: Spanish

Text: “Si Dios nos da licencia” “If God gives us permission”

Context: EC’s relationship to this proverb stems from her Mexican culture which has allowed her to have many experiences growing up with this proverb within her childhood and Mexican home. EC would hear her mom and older relatives/adults say it a lot when referencing to the future. She also grew up hearing this phrase within her Mexican Catholic culture as many religious individuals in her life would say it. Within her household, she would often hear her relatives using it as they would casually speak in Spanish. They often use it to express hope for a future opportunity or after confirming to attend future plans. Within her life, EC interprets this proverb as a way of saying that if God permits it, things will happen or become accomplished. Overall, EC thinks of this proverb as more of a reminder that not every day is promised and to always be grateful for every opportunity.  

Analysis: The overall cultural value within this proverb stems from Mexican Catholic households considering Mexicans tend to be more religion orientated. Based on religion, this proverb expresses personal values given the fact that the person who says this statement is most likely affiliated with religion, God, and in this case, the Catholic Church. I see this proverb as an overall expression of hope and trust. Given that this statement is said for future reference, I consider this proverb as a quality of trust that brings you closer to God given the fact that you are aware that a certain opportunity or event will only come true if God truly wants it or if he really intends it to happen. Coming from a Mexican household myself, I can relate to many similar experiences surrounding this proverb as it has been rooted in my mind as a hopeful manifestation to always put your faith in God.