Production Script

Total Page:16

File Type:pdf, Size:1020Kb

Production Script by Jonathan Josephson Freely adapted from the “La Llorona” myth and historical events PRODUCTION SCRIPT www.stagerights.com LAS LLORONAS Copyright © 2014 by Jonathan Josephson All Rights Reserved All performances and public readings of LAS LLORONAS are subject to royalties. It is fully protected under the copyright laws of the United States of America, of all countries covered by the International Copyright Union, of all countries covered by the Pan-American Copyright Convention and the Universal Copyright Convention, and all countries with which the United States has reciprocal copyright relations. All rights are strictly reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, by any means, including mechanical, electronics, recording, or otherwise, without the prior written permission of the author. Publication of this play does not necessarily imply that it is available for performance by amateurs or professionals. It is strongly recommended all interested parties apply to Steele Spring Stage Rights for performance rights before starting rehearsals or advertising. No changes shall be made in the play for the purpose of your production without prior written consent. All billing stipulations in your license agreement must be strictly adhered to. No person, firm or entity may receive credit larger or more prominent than that accorded the Author. For all stage performance inquiries, please contact: Steele Spring Stage Rights 3845 Cazador Street Los Angeles, CA 90065 (323) 739-0413 www.stagerights.com INTRODUCTION In Wicked Lit terms, when one refers to a “body,” they’re generally talking about a corpse; oftentimes a charred carcass looming in the back of a chapel or a hanged dummy thrown from the roof of a mausoleum, that sort of thing. But now, as the three of us producers recover from the final performances of Wicked Lit 2016, our eighth annual production, we have a new body to discuss— a body of work. We started the theatre company Unbound Productions and the project Wicked Lit in 2008 as a regional reading festival. Since then, we’ve produced 30 world premiere short plays under the banner of various Lit projects, all of which are adaptations of classic literature or folktales produced as immersive, site-specific theatre events. Twelve of those plays are included in this collection, all adapted by one of the three founders of our company. Since 2010, Wicked Lit has been in residence at Mountain View Mausoleum and Cemetery in Altadena, CA, and since 2013, we’ve sold out every ticket for every performance of our annual fall production. We have benefited from the extraordinary talent and efforts of hundreds of actors, technicians, managers, designers, directors and playwrights who have given artfully and selflessly of themselves over those years, oftentimes in the rain, in the dark, and oh yeah, in a cemetery. We’d especially like to acknowledge our Resident Costume Designer Christine Cover Ferro who has costumed literally everything we’ve ever done since 2008, our Resident Makeup Artist Julie Pound who likewise has been with us from the beginning, and Board Member/Sound Designer Drew Dalzell who not only brings an incredible design aesthetic to all of our events but also changed the way that we approach the technical aspects of our show irrevocably for the good. It takes a village to make a play, and battalions to make Wicked Lit, but the impact that these three have had on our processes and productions is truly irreplaceable. Wicked Lit is now regularly included on lists of “Top Theatre Events” and/or “Best Halloween Events of the Year” from the likes of Time Out Los Angeles, LA Magazine, Thrillist and others; and wins awards ranging from Ovation Awards, curated by LA Stage Alliance (in categories with LORT theatres such as Center Theatre Group and the Geffen Playhouse), to Halloween Event of the Year from Hollywood Gothique (ahead of multi-million dollar attractions such as Halloween Horror Nights at Universal Studios and Dark Harbor at the Queen Mary). Our plays have moved on from Unbound to be produced in schools and theatres throughout the United States as well as England, Scotland, and Cameroon. And all of this from three guys sitting around in a living room one day, wondering what might happen if we started a theatre company. Part of the idea behind this collection is that producers can mix and match plays as they see fit— for cast size, thematic ties, or plays that fit a certain size or type of theatre. We also greatly encourage site-specific productions of these plays but that is by no means expected. The plays can be produced as one-offs with a cast of three or a 12-play extravaganza with a cast of dozens; it’s totally up to you. For reference, Unbound Productions has produced Wicked Lit in two different ways— either in sets of three (our annual “fall show”) with intentional theatrical diversity, or as single plays (our “installations”), sometimes accompanied by a staged reading of a second play. INTRODUCTION (CONT’D) As you peruse this collection, you’ll get insights and anecdotes about past productions of these plays and also suggestions and ideas for how to make them come alive as site-specific theatre events, should you choose to go that route. For example, all of our productions have had “Storyguides” as a part of their presentation. These are actors who literally guide the audience where to go throughout the performance (“follow me,” “stand here,” “five to a bench— move down!” etc.) and then sometimes, they also step into the play to perform as a part of the ensemble. Storyguides generally play smaller roles in 1-2 scenes, but not always— sometimes they are principle characters. In some productions, numerous characters act as Storyguides, breaking the fourth wall to instruct the audience and then stepping back into the scene to continue with the play. We encourage you to think creatively about how you use the Storyguide motif and also what implications those performers may have for the production. We’ve written and produced these plays for the last near-decade for a multitude of reasons. We love the underlying source material and wanted to see these wonderful short stories, and the work of some of the globe’s most iconic authors, come to life in a fresh new way. We love the theatre and wanted to contribute something that is unique and bold and daunting and haunting and fun. We wanted to work with creative people we like and respect and make memorable moments together. We wanted to celebrate the Halloween season because, hey, Halloween is just plain cool. Sometimes we want to scare the pants off of people. Sometimes we want to make audiences laugh, other times we want to break their hearts. It’s all about striving to understand and contextualize the human condition and provoke/inspire/frighten our audiences into feeling something bigger than themselves. Enjoy the plays! Enjoy Wicked Lit. Keep us posted as to what you’re doing with #WickedLit across social media. And if you have questions about a play or a production, drop us a line at [email protected]. Best of luck, and have fun. Jonathan Josephson, Jeff G. Rack & Paul Millet DEDICATION To Jay Brown and the staff of Mountain View Mausoleum and Cemetery. Thank you for your trust, patience and friendship! PRODUCTION HISTORY World Premiere: Wicked Lit 2014 at Mountain View Mausoleum and Cemetery. Adapted by Jonathan Josephson from the “La Llarona” myth and historical events; directed by Paul Millet. World Premiere: Included as part of Wicked Lit 2014, Mountain View Mausoleum and Cemetery, directed by Paul Millet. October 2-November 8, 2014. Produced by Unbound Productions Executive Director – Jonathan Josephson Artistic Director – Paul Millet Producing Artistic Director – Jeff G. Rack Stage Manager – TaShaunna Peterman Lighting Designers – Ric Zimmerman and Hilda Kane Sound Designers – Drew Dalzell and Noelle Hoffman Costume Designer – Christine Cover Ferro Production Design – Jeff G. Rack Choreographer – Angie Hobin Production Manager – Jacqueline Adorni The Cast El Diablo – Joe Camareno Doña Marina – Melissa Perl Araceli Gonzales – Anna Gabrielle Gonzalez Lady Amélie – Bianca Gisselle Leigh Wilson – Katelyn Gault Pia Faye Thomas – Lisa McNeely The Men – Angel Duran, Sonny James Lira CASTING REQUIREMENTS Minimum: 5F, 3M (includes the doubling outlined below) Maximum: 15F, 15M (variable casting depending on doubling and use of additional actors to flesh out groups of people) CAST OF CHARACTERS *Assuming 8-Actor Version EL DIABLO: our dark master of ceremonies. He guides us through this journey in order to dishearten us and convince us to give up on our humanity. DOÑA MARINA: 20s/30s, a Nahua woman from the Mexican Gulf Coast, mid-16th century. Inspired by La Malinche— interpreter, advisor, lover, and intermediary for Spanish Conquistador Hernán Cortés. • Happy Maria • Witch (DANCE ROLE) ARACELI GONZALES: 20s, a Mexican flower-shop girl, early 19th century. Inspired by the iconic representations of the “La Llorona” folkloric protagonist. • The Weeping Woman • Prostitute • Spanish Lady • Soldier • Pia’s Daughter LADY AMÉLIE: 30s, European royalty living in mid-19th century Mexico. Inspired by Carlota of Mexico, empress consort of Emperor Maximilian I of Mexico, the former Archduke of Austria. (SINGING ROLE) • Attendant • Maria’s Mother • Prostitute • Council of Aztecs • Midwife • Soldier • Vain Maria CAST OF CHARACTERS (CONT’D) *Assuming 8-Actor Version LEIGH WILSON: 20s, a mother of two living in 1990s New Mexico. Inspired by Susan Smith who was found guilty of murder in the drowning deaths of her two sons by strapping them in their car seats and rolling the car into a lake. • Young Maria • Lady Amelie Dancer (DANCE ROLE) • Council of Aztecs • Queen of Spain • Soldier PIA FAYE THOMAS: 30s, a mother of four living in present day Los Angeles.
Recommended publications
  • “La Llorona” As a Liminal Archetypal Monster in Modern Latin American Society
    eTropic 16.1 (2017): ‘Tropical Liminal: Urban Vampires & Other Bloodsucking Monstrosities’ Special Issue | 67 The Role of the Internet in the Endurance of “La Llorona” as a Liminal Archetypal Monster in Modern Latin American Society David Ramírez Plascencia University of Guadalajara-SUV, México Abstract Monsters are liminal beings that not only portray fears, proscriptions and collective norms, they are also embedded with special qualities that scare and, at the same time, captivate people’s inquisitiveness. Monstrosities are present in practically all cultures; they remain alive, being passed from one generation to another, often altering their characteristics over time. Modernity and science have not ended people’s belief in paranormal beings; to the contrary, they are still vivid and fresh, with contemporary societies updating and incorporating them into daily life. This paper analyses one of the most well-known legends of Mexico and Latin America, the ghost of “La Llorona” (the weeping woman). The legend of La Llorona can be traced to pre-Hispanic cultures in Mexico, however, the presence of a phantasmagoric figure chasing strangers in rural and urban places has spread across the continent, from Mexico and Central America, to Latino communities in the United States of America. The study of this liminal creature aims to provide a deep sense of her characteristics – through spaces, qualities and meanings; and to furthermore understand how contemporary societies have adopted and modernised this figure, including through the internet. The paper analyses different versions of the legend shared across online platforms and are analysed using Jeffrey Jerome Cohen’s (1996) theoretical tool described in his work Monster Culture (Seven Theses), which demonstrates La Llorona’s liminal qualities.
    [Show full text]
  • La Llorona, Picante Pero Sabroso: the Mexican Horror Legend As a Story of Survival and a Reclamation of the Monster
    Western Kentucky University TopSCHOLAR® Masters Theses & Specialist Projects Graduate School Spring 2021 La Llorona, Picante Pero Sabroso: The Mexican Horror Legend as a Story of Survival and a Reclamation of the Monster Camille Maria Acosta Western Kentucky University, [email protected] Follow this and additional works at: https://digitalcommons.wku.edu/theses Part of the Chicana/o Studies Commons, Folklore Commons, Latina/o Studies Commons, Oral History Commons, Other Arts and Humanities Commons, and the Performance Studies Commons Recommended Citation Acosta, Camille Maria, "La Llorona, Picante Pero Sabroso: The Mexican Horror Legend as a Story of Survival and a Reclamation of the Monster" (2021). Masters Theses & Specialist Projects. Paper 3501. https://digitalcommons.wku.edu/theses/3501 This Thesis is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in Masters Theses & Specialist Projects by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. LA LLORONA, PICANTE PERO SABROSO: THE MEXICAN HORROR LEGEND AS A STORY OF SURVIVAL AND A RECLAMATION OF THE MONSTER A Thesis Presented to The Faculty in the Department of Folk Studies and Anthropology Western Kentucky University Bowling Green, Kentucky In Partial Fulfillment Of the Requirements for the Degree Master of Arts By Camille Maria Acosta May 2021 LA LLORONA; PICANTE PERO SABROSO: THE MEXICAN HORROR LEGEND AS A STORY OF SURVIVAL AND A RECLAMATION OF THE MONSTER Date Recommended_____________________4/2/21 Katherine Horigan Katherine_____________________________________ Horigan (Apr 6, 2021 16:27 CDT) Dr. Kate Horigan, Director of Thesis Ann Ferrell Ann_____________________________________ Ferrell (Apr 7, 2021 08:59 CDT) Dr.
    [Show full text]
  • Living.Sin.Fronteras:.. Transforming.Body.And
    95 Living.Sin.Fronteras:.. Transforming.Body.and.Ethnic.Mythologization. in.Gloria.Anzaldúa’s.Works Asami.Watanabe In Borderland/La Frontera (1987), Gloria Anzaldúa explores both internal and external borders by using mixed language and the reinterpretation of folklore and ethnic mythologization in an experi- mental style by mixing forms of anecdotes, prose, and poetry. In her creative exploration of fluid identity, she has written a postmodern work in which she portrays the imaginative body and positions the significance of writing in seeking coalition among women of color. Her thoughts and intentions as an activist in the work, along with the success in publishing famous anthologies by women of color, starting with This Bridge Called My Back: Writings by Radical Women of Color (1981), assured her leading position among women of color activists. She calls making anthologies her engagement in activism, in which the writers propose multicultural contemporary feminist issues on identities and intersecting oppression of race/eth- nicity, gender, class, and sexuality. As the title of the book indicates, Borderland/La Frontera, the concept of a “borderland,” an imagi- nary body and identity, is explored in the autobiographical writings. Anzaldúa mythologizes and fantasizes her body and experience in the context of Mexican folkloric traditions. She mirrors herself in the famous Mexican folkloric figure La Llorona (Weeping Woman), legendary and supernatural creatures, and the goddesses in Aztec mythology, such as Coatlicue, appear in her work.1 Her novel fea- tures elements of fantasy and mythology. Considering these images and the use of forms, her work is as diverse and multifaceted as she 96 Transforming.Body.and.Ethnic.Mythologization.in.Gloria.Anzaldúa’s.Works is herself.
    [Show full text]
  • La Llorona and La Malinche Are Chicana Daughters
    LA LLORONA AND LA MALINCHE ARE CHICANA DAUGHTERS: HEALING MATRILINEAL TRAUMA BY TRANSFORMING “BAD” MEXICAN MOTHER ARCHETYPES by Diane Brinkman, B.A. A thesis submitted to the Graduate Council of Texas State University in partial fulfillment of the requirements for the degree of Master of Arts with a Major in Literature December 2019 Committee members: Sara A. Ramírez, Chair Geneva Gano Beatriz Aldana Márquez COPYRIGHT by Diane Brinkman 2019 FAIR USE AND AUTHOR’S PERMISSION STATEMENT Fair Use This work is protected by the Copyright Laws of the United States (Public Law 94-553, section 107). Consistent with fair use as defined in the Copyright Laws, brief quotations from this material are allowed with proper acknowledgement. Use of this material for financial gain without the author’s express written permission is not allowed. Duplication Permission As the copyright holder of this work I, Diane Brinkman, refuse permission to copy in excess of the “Fair Use” exemption without my written permission. ACKNOWLEDGEMENTS This thesis would not be possible without the guidance, encouragement, and enlightenment from so many others, both within and outside of the academic community. Through my studies in the field of Chicana feminism, and in subsequently broadening my understanding of what it means to heal and to be empowered, I am privileged to have met so many amazing woman scholars and writers, whose works and influences have inspired me deeply to continue the conversation. In particular, I would like to acknowledge and graciously thank my thesis advisor and committee chair Dr. Sara Ramírez, for helping me to articulate my ideas and encouraging me to adopt confidence and bravery in my writing; Dr.
    [Show full text]
  • La Llorona Doll Artifact Investigation
    Featured Artifact: La Llorona Doll http://historyexplorer.si.edu/resource/?key=2422 Era 10: Contemporary United States (1968 to the Present) Look at the artifact presented to you. In a few sentences, respond to the following questions: Describe: Objectively describe the artifact. What do you think it is made of? What does it look like? Does it look old or new? Is it intact, or is it damaged in some way? Analyze: When, where or how do you think this item was used? What kind of person may have created or used this item? What significance do you think the object held, either for the creator or the user? Do you see words or images on the artifact that connect it to others (besides the creator and user)? ……………………………………………………………………………………………………………………… Share your conclusions with a partner, then discuss the following: Evaluate : Justify why you came to those conclusions about the artifact. What further questions do you have about the object? Of those questions, which could you solve by observing the object in person and which would you need to solve with research? …………………………………………………………………………………………………………………… Background Information La Llorona, or the Weeping Woman, is the frightening figure of a heartbroken woman who drowned her children and haunts the night, especially by riversides. Her story is repeated to children throughout Latin America, with numerous versions circulating throughout Mexico and the American Southwest. She has been identified as the Aztec goddess Coatlicue, who, according to one legend, was heard weeping for her Aztec children on the eve of the Spanish conquest. Some identify her as the damned ghost of a poor woman from Ciudad Juárez, who stabbed her children and disposed of them in the Rio Grande in order to win the affection of a wealthy man.
    [Show full text]
  • The Weeping Land: Postcolonialism in La Llorona
    Utah State University DigitalCommons@USU Undergraduate Honors Capstone Projects Honors Program 12-2009 The Weeping Land: Postcolonialism in La Llorona Kirianna Marie Florez Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/honors Part of the Latin American Literature Commons Recommended Citation Florez, Kirianna Marie, "The Weeping Land: Postcolonialism in La Llorona" (2009). Undergraduate Honors Capstone Projects. 31. https://digitalcommons.usu.edu/honors/31 This Thesis is brought to you for free and open access by the Honors Program at DigitalCommons@USU. It has been accepted for inclusion in Undergraduate Honors Capstone Projects by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE WEEPING LAND: POSTCOLONIALISM IN LA LLORONA by Kirianna Marie Florez Thesis submitted in partial fulfillment of the requirements for the degree of DEPARTMENTAL HONORS in English Literary Studies in the Department of English Approved: Thesis/Project Advisor Departmental Honors Advisor Dr. Steve Siporin Dr. Joyce Kinkead ____________________________ Director of Honors Program Dr. Christie Fox UTAH STATE UNIVERSITY Logan, UT Spring 2010 Florez 1 Acknowledgement I would like to thank Dr. Steve Siporin for his patience and understanding in advising me through this thesis. I would also like to thank Dr. Christine Cooper-Rompato, Dr. Joyce Kinkead, and Dr. Christie Fox for their continued support through all the stages of my thesis. I would like to give my thanks and love to my parents, James and Audrey Florez, and my grandmother, Mary Florez, for their support and love. I would like to thank my father for telling me the story of La Llorona when I was a little girl, my grandmother for telling me about her childhood, and my mother for listening to me during those late nights when nothing seemed to make sense.
    [Show full text]
  • A Latina Writes Latinas Patricia S
    University of New Mexico UNM Digital Repository Theatre & Dance ETDs Electronic Theses and Dissertations 7-9-2009 Writing the Warrior: A Latina Writes Latinas Patricia S. Crespin Follow this and additional works at: https://digitalrepository.unm.edu/thea_etds Recommended Citation Crespin, Patricia S.. "Writing the Warrior: A Latina Writes Latinas." (2009). https://digitalrepository.unm.edu/thea_etds/23 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Theatre & Dance ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. ii WRITING THE WARRIOR: A LATINA WRITES LATINAS BY PATRICIA S. CRESPIN B.A., Vocal Performance, New Mexico Highlands University, 2003 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Fine Arts Dramatic Writing The University of New Mexico Albuquerque, New Mexico May, 2009 WRITING THE WARRIOR: A LATINA WRITES LATINAS BY PATRICIA S. CRESPIN ABSTRACT OF DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Fine Arts Dramatic Writing The University of New Mexico Albuquerque, New Mexico May, 2009 WRITING THE WARRIOR: A LATINA WRITES LATINAS By Patricia S. Crespin B.A. Vocal Performance, New Mexico Highlands University, 2003 MFA, Dramatic Writing, The University of New Mexico, 2009 ABSTRACT This paper discusses the relationship between Latina writer and her warrior woman character on the stage. It defines the warrior woman from an extrapolated viewpoint and it reveals the motivations behind the inspiration to create a Latina woman who has many distinct attributes and nuances.
    [Show full text]
  • La Malinche: from Gift to Sexual Contract J
    La Malinche: from gift to sexual contract J. Franco In his essay, The Labyrinth of Solitude, published in 1950 when post- revolutionary Mexican nationalism was at its height, Octavio Paz commented on the "strange persistance" of Cortes and his mistress and interpreter, La Malinche, in the imagination and sensibility of Mexicans, arguing that the persistance of such myths revealed a still unresolved identity conflict.') In the decades since the publication of the essay, the concept of national identity has come to seem anachronistic and the pachuco (Mexican immigrants to the U.S.) whom Paz took as a grotesque hybrids, neither authentically Mexican nor North American, are now increasingly seen as the vanguard of a new transnational culture while La Malinche, no longer victim or traitress, has become the transfigured symbol of fragmented identity and multiculturalism. 2) Nowhere is this re-evaluation of La Malinche more striking than in certain revisionary accounts of the discovery and conquest, especially Tzvetan Todorov's La Conquete d'Amerique and Stephen Greenblatt's Marvelous Possessions) Both these books reflect the contemporary preoccupation with alterity, representation and hybridity. They thus highlight an aspect of the conquest that nineteenth and twentieth century heroic narratives had tended to dismiss. Although the positivist Justo Sierra once described La Malinche as "el verbo de la conquista",`) generally speaking her representation in the heroic narrative is a less flattering one. William Prescott's Conquest of Mexico published in the 1840s attributes La Malinche's linguistic ability to the fact that Castillian was to her the language of love" In the 1920s, when William Carlos Williams wrote In the American Grain, a classic statement of pan-American identity, his account of the tragic fall of Tenochtitlan centered on a confrontation between Moctezuma and Cortes in which the crucial role of the lengua or interpreter is altogether ignored6) As Teresa de Lauretis points out,') in heroic narratives, woman is a helper or land to be conquered.
    [Show full text]
  • A Feminist Rereading of Selected Works by Carlos Morton
    A FEMINIST REREADING OF SELECTED WORKS BY CARLOS MORTON Rita T. Bruton Thesis Prepared for the Degree of MASTER OF ARTS UNIVERSITY OF NORTH TEXAS May 2017 APPROVED: María Teresa Marrero, Major Professor Samuel Manickam, Committee Member and Chair of the Department of Spanish Lorenzo Garcia, Committee Member and Chair of the Department of Dance and Theatre David Holdeman, Dean of the College of Arts and Sciences Victor Prybutok, Vice Provost of the Toulouse Graduate School Bruton, Rita T. A Feminist Rereading of Selected Works by Carlos Morton. Master of Arts (Spanish), May 2017, 73 pp., references, 38 titles. Carlos Morton is a prominent Chicano playwright that has contributed greatly to Chicano theatre, creatively and academically, since in 1970s. This thesis offers a feminist analysis of the gender representation in three of his works: Lilith (1977), La Malinche (1984), and Dreaming on a Sunday in the Alameda (1992). The female characters in these three plays possess a unique agency that allows them to challenge oppressive patriarchal standards imposed on their gender identity. The second chapter explores Morton’s Lilith, a play based on a Jewish creation myth. In the play, Lilith possesses agency of her gender identity and forms a bond with Eve to fight the patriarchal gender norms used to restrict women in Chicano culture. La Malinche is an adaptation of Eurpides’s Medea set in post-Conquest New Spain. Chapter 3 focuses on the agency displayed by La Malinche through her indigenous roots to fight for her own form of motherhood and freedom from patriarchy. The final play analyzed in this thesis is Dreaming on a Sunday in the Alameda, a dream-like play that is based on Diego Rivera’s mural by the same name.
    [Show full text]
  • The Occurrence of Beliefs and Legends in Selected Chicano Literature from 1959-1979
    DOCUMENT RESUME ED 211 294 EC C13 100 AUTHOR McAlpine, Dave TITLE %be Occurrence of Beliefs and Legends it Selected Chicano Literature from 1959-1979. PUB DATE 81 NOTE 26p. EDFS PRICE ME01/PCO2 Plu Postage. DESCRIPTORS *Beliefs; Cult a/ Eackground; *Folk Culture:, *Hispanic Amer ca Culture; *Legends; *Felican American Litetat' ; *Mexican Axericans: Textbook Content IDENTIFIERS *Chicano Lite*rat e% Curanderismo; Witchcraft ABSTRACT Six Chicano anthologies, five novels, and one poem written between 1951' and 1979, selected for their usefulness as texts for a Chicano literature course, were investigated fcr ccaurrence of folk beliefs and legends. The 1959 novel "Pocho" contained one reference to a belief. In the 1967 poem "I Am Joaquin" were references which suggested the influence of legend. Doc folk beliefs appeared in the'noyel "Chicano" (1970).. One selection in the anthology "The Chicanos" (1971) featured four folk beliefs. The 1972 novel "Bless Me, Ultima" presented the reader with the greatest number and most skillful use cf folkloric motifs, as well as witchcraft, curses and a legend from the Indian heritage cf New Mexico. The anthology "Aztlan" (19712) contained references to legends about Joaquin Muriieta and la Llorona, a ghOst. Anotber anthology, "Mexican-American Authors" (1972), contained only two examples Of legends. Two legends appeared in another anthology, "Songs 6 Creams" (1972). Three beliefs and legends were found-in "Yearnirgs," a companion anthology. Some excellent beliefs and legends appeared in the anthology "We Are Chicanos" (1973). The novel "Heart of Aztlan" (1976} was an excellent source of New Mexican folklore. The novel "TortUga" (1979) contained several reliefs and mentiOnind'.a porona.
    [Show full text]
  • LA LLORONA a Southwestern Legend for GURPS by Graeme Davis
    LA LLORONA A Southwestern Legend for GURPS By Graeme Davis Known in English as the Weeping Woman, La Llorona (pronounced “yo-RO-nah”) is a legend of Mexico and the Spanish Southwest. The Weeping Woman is a type of ghost or demon that can be encountered anywhere in the West that has a significant Spanish-speaking population: Texas, New Mexico, Arizona, or southern California. This article explores the legend of La Llorona, looks into a few variations, and suggests a range of ways to use this legend in GURPS adventures, both Wild West and later. The Legend Almost every Spanish-speaking population north of Mexico City has its own version of this tale. The details vary, but the ending is always the same. Her name was Maria, she lived a long time ago, and she fell in love with a handsome ranchero. Because of him, she drowned her own children in a river. Some say she killed them – and then herself – out of grief and rage when her ranchero abandoned her. Others say these children were from an earlier marriage, and she killed them so she could be free to marry again. According to a third version of the tale, her children drowned by accident when she left them alone to go to a dance with her new beau. All versions agree that her spirit cannot rest and she is cursed to spend eternity wandering and weeping, searching for her lost children along the banks of rivers and canals. Ever since, people have seen a beautiful woman dressed in white walking beside rivers and canals at night, her hair disheveled and her eyes red from crying.
    [Show full text]
  • In a Beginning, God Created Adam, Lilith, La Petenera, and
    In a Beginning, God Created Adam, Lilith, La Petenera, and . I am destined to wander, by the book of God, and to roam over every land. For all who are fated to exile move about like Cain and flee as Jonah. In a beginning, God created Adam and Lilith, Adam's first wife. Everything was fine until Lilith decided she wanted to be on top, after which Adam sent her away and received a more submissive wife in exchange—Eve, whose story will not be told here. Wounded, enraged beyond belief, and out for revenge, Lilith was blamed for a lot of ills and quite literally was demonized, becoming an actual demon and the bane of all men and of their wives. She entered their homes, had sex and procreated with the husbands, had demon babies, and sometime ate the babies. Not only that: She caused any pregnant wives to have miscarriages. And she often caused men to spill their seed, a big no-no in Judaism. After her demotion, did Lilith stay put in the Holy Land and sit around baking bread and keeping house? No, she moved to Spain with the other Jews who went there in ancient times, and when she was in Spain, she transformed herself into La Petenera, femme fatale and the bane of Spanish men. She rampantly seduced and abandoned, shapeshifting from a beautiful prostitute to a virgin and yes, to an angry Jewess out to avenge the fate of her people still in the Holy Land. In site of her rage, Lilith/La Petenera remained loyal to her people.
    [Show full text]