Tag Archives: Monster

“La Chupacabra”

1. Text

This narrative, centered on La Chupacabra (literally “the goat-sucker”), was told to me by my godmother RS. I had heard it before, but never its specifics. It is a slightly more modern legend that originated in Puerto Rico in the 1990s but has since spread widely across Latinx communities in the Americas, including Mexico. The core of the legend involves a mysterious creature that attacks livestock, particularly goats, draining their blood and leaving their bodies intact but lifeless. While descriptions vary, La Chupacabra is often portrayed as reptilian or alien-like, sometimes bipedal, with glowing red eyes and sharp spines down its back.

In RS’s version, the story is grounded in her childhood memories of hearing it from relatives during family gatherings. She recalls being warned about La Chupacabra when visiting rural areas, especially at night. The creature was said to lurk around farms and small towns, appearing after dark and vanishing without a trace. According to RS, it was not uncommon to hear of goats, chickens, or even dogs found dead with small puncture wounds on their necks (most likely from wild dogs, RS explained). The explanations were always the same: El Chupacabra had come in the night. 

While some told the story with humor, others—especially elders—spoke of it more seriously. RS emphasized that for many, the fear was real. 

2. Context

RS, my godmother, shared this story with me during our conversation about tales, legends and cultural narratives. She explained that while the Chupacabra legend didn’t exist when her grandparents were young, it became widespread during her own youth and was quickly incorporated into local storytelling practices. Despite its recent origin, the story was passed along orally like older legends, gaining emotional and cultural weight within the community.

RS told the story in English, and her tone carried the kind of suspense typical of oral storytelling. The story was typically told in the dark, often during power outages, camping trips, or moments of communal fear. RS believes the legend gained popularity not only because of fear but because it allowed people to express anxieties about the unknown in a way that was vivid and culturally resonant.

3. Interpretation

The Chupacabra legend is best classified as a contemporary legend or urban legend, though it functions much like traditional folklore in its oral transmission, regional variation, and cultural meaning. It reflects a blend of supernatural elements, social fears, and popular media influence. Though it originated in recent decades, its widespread adoption and retelling demonstrate how new legends can take on the same social roles as much older folk narratives.

At its core, the Chupacabra story reflects deeper anxieties about invasion, loss, and the fragility of rural life. The creature attacks not people, but animals—livelihoods—symbolizing a threat to survival and stability. In this sense, the story can be read as an expression of unease about environmental change, unexplained violence, and distrust in authorities who fail to provide clear explanations. Its monstrous form—a blend of alien, beast, and vampire—mirrors a fear of the unnatural and the unseen, a being outside human control.

RS’s retelling shows how even a newer legend can be deeply integrated into a community’s folk practices. Through tone, repetition, and strategic storytelling moments, she contributes to the continued evolution of the legend. The fact that the Chupacabra is still discussed, speculated about, and feared in some areas speaks to its flexibility and cultural potency.

The telling of the Chupacabra demonstrates how folklore is constantly adapting to reflect new realities while fulfilling enduring social functions. RS’s version affirms that even modern legends can serve as cultural mirrors, expressing fears, shaping identity, and preserving collective memory.

Date of performance: 4/06/25
Language: English
Nationality: Mexican-American
Occupation: Retired
Primary Language: English
Residence: Monterey, CA

The Scaley Mocus

Age: 20

Story: When I was a little kid—maybe four or five—my mom used to freak me out with this made-up monster called the Scaley Mocus. One night I was playing outside after dark and she just yelled from the porch, “You better come in or the Scaley Mocus is gonna get you!” I had no clue what a Mocus even was, but it sounded disgusting. Like, slimy and creepy and hiding just out of sight. It was super easy to be inside after that…there was no chance that you would have caught me outside once the street lights turned on.

But my parents also used the Mocus for things other than being inside before dark. It was their go-to excuse for anything off-limits. If I ever tried to touch a dead bug or if I was misbehaving at dinner, my dad would just go, “Scaley Mocus is gonna love that!” and that was it, I was done. They basically used this invisible monster as a parenting tool, and it worked.

I never actually saw it, of course, but my brain created images of it all the time. In my mind, it was like this slimy, see-through jellyfish-like creature with creepy fingers and a wet slapping sound wherever it went. I thought it lived under beds or in the closet, just chilling, waiting for me to stay outside too late, or waiting for my parents to give it the “Okay” to come and get me.

Now that I’m older, the Scaley Mocus no longer scares me, but sometimes my parents will bring it up just to see my reaction. I find it funny now that they used this to scare me and my siblings, and to be honest, I can’t wait to use this with my kids when I’m older.

Analysis: This story told by my friend about the “Scaley Mocus” offers a fascinating example of how personal or family-invented legends function similarly to broader folk narratives. Even though the Scaley Mocus isn’t a widely recognized creature, it served a traditional folkloric purpose: instilling behavioral norms in children through fear and storytelling. Similar to creatures like the Boogeyman or the Jersey Devil, the Scaley Mocus was used as a parenting tool to maintain boundaries, enforce rules, and explain the unknown in a way that resonated emotionally with a child’s imagination.

What’s particularly interesting is how this story highlights the organic creation of folklore within a family unit. It wasn’t part of a communal oral tradition, but it still carried the facets of folklore. It also demonstrates how folklore is dynamic and adaptable, as this invented legend took on multiple roles (bedtime threat, dinner table enforcer, etc.) depending on what the situation called for. Now, as my friend reflects on it with humor and nostalgia, the Scaley Mocus continues to live on in memory and could even be passed down to the next generation—just like more traditional legends.

The Jersey Devil

Age: 20

Story: The first time I learned about the Jersey Devil I was at a barbershop with my brother in South Jersey. My dad had just picked us up from school and my brother needed to get a haircut, so we went and I sat down in the waiting area and stared at the pictures on the wall, and the books on the coffee table. I was insanely bored there, and my stomach hurt, and I just remember that I did not want to be in that barbershop at all. That’s when a certain book caught my eye. It had a picture of what looked to be a horned goat, standing on two legs, with black devilish wings coming out from its back. This was the Jersey Devil.

I picked up the book, which turned out to be a picture book of “sightings” of the Jersey Devil all throughout New Jersey and I was just in awe, and a little terrified, of this “monster” that was potentially living in my backyard. 

After looking through the book for maybe three minutes, a man sitting next to me and my dad looked to me and said, “Be careful, don’t go into the woods at night…that’s when the Jersey Devil can get ya!” I remember laughing out loud, but inside, I was petrified. I also remember going home that day and looking up everything there was to know about the Jersey Devil. I read so many stories about the legend tearing up cars, terrorizing children, and ripping them from their families and flying into the woods with them, never to be seen again.

Even as I’ve gotten older, I’m no longer afraid of the Jersey Devil itself, but there’s part of me that will never stop believing that the Jersey Devil lives in the woods in my great state of New Jersey.

Analysis: This story is a phenomenal example of narrative folklore. The story of the Jersey Devil is one I’ve heard myself, and I too remember it terrifying me as a young kid. The fear and curiosity that this person had after learning of the legend is something I resonate with deeply. It’s powerful folk legends like this one which shows what can become when one connects it with someone’s sense of place and identity.

This story also, is the epitome of a legend or myth that unites a region. Specifically, in the Pine Barrens of South Jersey, the Jersey Devil has been a legend for over 100 years. From scaring children to giving parents something to scare their children with, this story has been reinvented and developed over many years, across many generations, and through many families. 

What I also find beautiful is how the Jersey Devil has become a symbol for New Jersey, almost a mascot for the state. How fascinating it is that a weird folk legend like this, can almost represent the weirdness of the state itself…

La Patasola

AGE: 21

Date_of_performance: April 10, 2025

Language: English

Nationality: Colombian

Occupation: Student

Primary Language: English

Residence: New York

Context: The story of La Patasola is a Colombian legend about this very beautiful woman who cries out for help at first, but if a man approaches she transforms into a creature with one leg and long claws, attacking them and eating them. Some say she used to be a beautiful woman that cheated on her husband and had her leg chopped off. Now, she targets men who are not loyal to their wives. L first heard this story from his cousin, who talked about the importance of faithfulness. L interprets it as a cautionary tale to not cheat on your partner.

Text: 

Interviewer is I. Subject is L.

I: What other legends have you heard?

L: My cousin told me the story of La Patasola, which is just a woman who turns into a monster and attacks men

I: Why does she do that?

L: I think it’s because she was killed for being unfaithful. But now she targets men who are trying to cheat apparently

I: What do you think the significance of the story is?

L: To be honest I don’t think it’s too deep aside from just telling people to stay loyal

Analysis:

The story of La Patasola does not seem as ambiguous of that of Urashimataro. It seems pretty straight-forward, she targets men who’ve cheat on their wives or any man that harms a woman. In a society where there is a lot of cheating and hook-up culture, I believe maybe some people should be reminded of La Patasola, and the dangers of cheating!

“Ogopogo”, Lake Monster in Lake Okanagan

Age: 19

Text

According to the story, there is a lake monster named Ogopogo in Lake Okanagan, with a snake-like or draconic form similar to that of the Loch Ness monster.

Context

According to the informant, Ogopogo is a well-known monster in Canadian folklore. It has become a mascot of the region, with merchandise depicting the creature on souvenir shirts and other memorabilia.

Learned from a tour guide during a tour to the UBC Okanagan campus near Kelowna.

Analysis

Due to the lack of information I had to work with for this legend, its exact origins are unclear. I have two theories.

The first theory is that this monster was fabricated solely to attract tourist attention to the region, inspired by the popularity of the Loch Ness monster. If this is true, Ogopogo would be defined as fakelore.

It is also possible that Ogopogo dates back to legends spread by the Native people of the region, and the similarity to stories of the Loch Ness Monster is either coincidence or a sign of folklorismus as a result of outside influence and marketing.