Espooky Friend Feature: Susto Podcast- the Tlahuelpuchi

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Hi is Bugiz Christina here. As
you heard in our last episode, the

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part two of Gloria Trevi and Set, we are taking a little break.

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For the next two weeks. You'll
hear episodes from friends of the podcast Suo

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and It's Haunted. What Now.
If you've been a listener for a while,

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you've heard this story before, but
you haven't heard Aiden say it,

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and honestly it's better than us.
If you haven't already, go check out

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Aiden and susta podcast and we'll catch
you in a couple of weeks. Thank

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00:00:32.240 --> 00:00:58.039
you. Hey, cool friends,
It's me Adrian or Aiden. Either way,

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I am still your host and you
are still listening to Sustal. For

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those of you who are not familiar
with me or the show, Sustal is

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a scary podcast centered around paranormal folklore
from Latin American and Hispanic cultures. Each

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episode is narrative driven, so I
like to tell a story and then afterwards

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I dive into any relevant context that
surrounds the story, whether it's cultural,

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historical, what have you. And
sometimes they're just good old scary stories.

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Now you might be thinking, what
is this, what's going on? Well,

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the ghouls over at a Spooky Tales
have been so kind as to allow

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me to drop one of my episodes
in their feed as a sneak peek into

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Sustal. If you haven't heard it
before. If you have, heygolfriend and

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nice to see you again. Funny
running into you here, and if you

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haven't, I hope that you enjoy
this episode and feel free to visit me

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anytime you'd like before we move on. If you have any of your own

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scary stories to share with me,
or anything you think that I should share

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on my social media pages, that's
at sustal Podcast on every social platform you

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can do so by sending me a
DM to one of those platforms. You

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can write it in an email to
sustalpodcast at gmail dot com. You can

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drop it in a Q and A
on Spotify, in a five star review

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on Apple Podcasts, or you can
send it through my website that's www dot

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sustopodcast dot com. And while you're
on my website, feel free to check

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out my other episodes, my shop, my blog, anything that I throw

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on there. Again, I hope
that you enjoy it. It's so nice

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meeting you, and without further ado, let's get into today's episode. December

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eighth, nineteen sixty an unseasonably cold
night in San Pedro Cholotla, a rural,

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primarily Nahuatch speaking community beneath Lamalinsi Volcano
in the Mexican state of Lashkala.

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Philemon and Francisca, a couple in
their early thirties, were working late carting

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wool and making yarn. Like most
households in the community, they supported themselves

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with their weaving. They lived in
one room of Philemon's parents extended household with

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their four children, two boys and
a girl between five and fourteen years old,

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and a seven month old daughter,
Christina. Around midnight, Philemmon's older

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brother returned from Mexico City, where
he had gone to deliver an order of

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sarapis. The three of them had
coffee and chatted, then all retired for

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the night. Philemmon, exhausted,
fell asleep immediately, but Franciska gave baby

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Christina one last breastfeeding. Then she
put Christina back in her crib before going

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to bed herself. Two or three
hours later, Francisca awoke and saw a

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glowing light moving around outside the bedroom
window. She tried to get up to

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investigate, but her body felt heavy
and unresponsive, and she soon fell back

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asleep. A little later, she
half woke again. A strange mist filled

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the room, and out of it
materialized a large bird like creature. Again,

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she tried to get up, but
the mist overcame her, and that's

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all she remembered. As the sun
rose, Philemon woke up and noticed that

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the door to the room was partially
open. Then he saw baby Christina lying

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not in her crib, but on
the floor a few feet away. He

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got up to investigate while Franciska was
still fast asleep. It took several minutes

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for Philammon to wake Franciska from her
deep slumber with the terrible news Baby Christina

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was dead. The skin around her
chest and neck was bruised, and she

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was pale as if she had been
drained of her blood. That same morning,

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six other families were shaken out of
trance like sleeps to a similar discovery.

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A still tiny body, sometimes an
open door, seven dead babies.

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It was a Flawalbuchi epidemic. The
blood sucking shape shifter Tlaowerbuci looks like an

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ordinary person and lives in any family, but they must consume human blood at

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least once a month to survive.
They hunt in the form of an animal,

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usually a turkey or vulture. Lawalbuchis
prefer the blood of infants, and

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they hunt the most in cold or
rainy weather. In flashgalen lore, they

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strike most often in cold and or
wet weather. They hunt whenever they are

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hungry, but prefer to strike in
the middle of the night. To hunt,

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they fly from village to village in
their bird form or as a hovering

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ball of light in the night.
It is said you can tell if an

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animal is the Tlawalbuci by its glowing
aura and the faint smell of blood.

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After at Thlawalbuchi picks a v victim, they wait outside for a good opportunity

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to sneak into the house. Some
people say that to enter the house that

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Lawerbouchi must fly over the roof in
the shape of a cross from east to

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west and north to south. Others
say she can sneak in as a paralyzing

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mist that knocks out everyone in the
room. Once inside, she turns back

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into a bird and sucks her victim's
blood with her long needle like tongue.

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When she escapes, she leaves the
victim's body by the door. The position

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of the body, along with bruises
around the victim's chest, upper back,

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or neck, are the signs of
a Flowerbucci attack. You can try to

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protect yourself or your baby from the
flowerboucci in many ways. Leave a sharp

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object under the crib, a knife, scissors, needles, or pins.

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Make a cross out of safety pins
on your garments. Put a mirror or

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dirty shorts, or a soiled duck
viper near the bed, but none of

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these are full proof. Only onions
or garlic are guaranteed to ward off an

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attack. You cannot tell who the
tlawalpucci in your midst might be. Sometimes

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they don't know themselves until they hit
puberty and begin to crave blood. They

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can be any gender, but are
mostly women. It is said the stronger,

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meaner, more bloodthirsty ones are typically
women. At Lawalbuchi can't kill their

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own family unless that family member tries
to give their identity away. In turn,

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a family member who is responsible for
the death of atlawalpuci will turn into

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one themselves, leaving families to live
with the secret. Though Atlawalbuchi can hunt

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or shape shift any time they need
to. Once a month, they must

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go through a ritual. After midnight, they light a fire in the kitchen

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with certain types of wood and leaves
that have magical properties. They walk over

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the fire three times, first north
to south, then east to west,

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chanting incantations as they do so.
Then they sit on the fire facing north.

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Their upper body separates from their legs
and feet, and they turn into

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a bird and fly out into the
night, leaving their legs behind. If

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the flowered bucci doesn't find a victim
by daybreak, they will die. In

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the stress and terror of a rash
of deaths, people will accuse their neighbors

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of being the Towerboucci. That person
is executed, stoned, or clubbed to

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death, their body left in a
ravine. This is rare and fortunately didn't

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happen in Saint Pedro Schrootla. Normally, when a child died in rural Plashkala,

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their funeral procession was filled with music. Mourners sang and made noise on

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the way to the cemetery. Perhaps
this was a way to comfort the spirit

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of the child on their furs and
last journey without their parents. But the

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funeral of a Tlawalpucci victim was a
silent affair. No priest said prayers over

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the casket. No one said a
word until the Badarinos condemned the baby's soul

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to God as they erected the cross
over their grave. It is tradition for

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the Badarinos to visit the grave after
eight days, also known as the ogdava

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de Gruz, but this didn't happen
for Lawalpucci victim. After the wake,

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all the child's clothes and possessions were
burned. They had no ogdava le gruz.

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No flowers were ever placed on their
graves, nor were they remembered on

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the family altar. On the other
Los Martos, they were rarely spoken of.

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Again, it says if the child
never existed, a tragedy the family

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tried to wish away. Anthropologist Hugo
Nutini had been conducting field studies nearby at

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the time of the epidemic and stayed
to observe the community in the aftermath of

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the tragedy. He posited that the
close kinship ties in the community prevented any

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accusations, since Lawilpucci cannot attack their
own family. So what led to the

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onslaught of infant deaths. Over the
next decade, Neutheni studied forty seven of

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these cases, bringing in a doctor
to examine the bodies or examine them himself.

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While the medical professionals wouldn't speak definitively
about the cause of death without an

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autopsy, the bruising of the victim's
bodies provided a strong clue the victims hadn't

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lost blood but oxygen. Okay,
I know that one kind of ended on

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a little bit of the cliffhanger,
but that was intentional. So before I

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continue, I do want to credit
this story. It was adapted from a

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blog. It's muto ghost dot WordPress
dot com. That's the blog that I

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got her from, Muto Ghost m
u lto ghost dot WordPress dot com,

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and they had an entry about the
Lapucci. So that was like the first

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part of it, or almost like
all of it. And I saved this

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last part for this part of the
episode because I thought it would be really

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interesting. So I'm going to read
kind of this like disclaimer that is at

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the end of this entry. Yeah, so it says the names of victims

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and parents are as given by Nutini
Hugo Nodini, which is sounds like he's

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a sociologist that studied these cases and
this community after these deaths. So it

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says, yeah, the names of
the victims and parents are as given by

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Nutini, except Maria and Juana,
whose names weren't given, and I'm going

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to reference them to in a little
while. This story is based on true

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events. From what I have seen
in doing more research into this episode and

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into the Lawbuci, there are a
bunch of academic papers that were written about

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Lashkala, about the Mexican state Lashkala. I'm going to continue on with the

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rest of this blog entry. So
basically, they go on to say that

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what they think happened, and you
know, the story ended with that cliffhander,

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that cliffhanger of asphyxiation. But what
they go on to say is that

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they think that the cause of these
infant deaths were accidents, or they could

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be people who felt cultural pressure to
do the unthinkable. Basically, the first

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explanation was of course Lawbucci, but
the first I guess real quote unquote,

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real on the record explanations would have
been accidents. So some say that it

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was customary for mothers in the region
to feed their babies while they were lying

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on their side. On a cold
night, the mother would most likely feed

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her baby while they were in bed
or wherever they were sleeping, already wrapped

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up. And so if it's late
at night, if the parent is tired,

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they're basically alluding to if the parent
is sleeping with the baby, that

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they could have accidentally rolled over and
suffocated the baby. I certainly have heard

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about cases like this happening, but
it's horrible, you know, to imagine,

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and especially because this happened somewhere.
This really did happen somewhere. Another

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explanation could be that because of the
region in the world that this was in

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in nineteen sixty that, you know, they didn't have the same luxuries that

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we have now, you know,
like space heaters and controlled temperature and you're

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wherever you're living. So when they're
putting the babies to sleep, you know,

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they want to bundle them up so
that they stay warm if it gets

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cold at night. And like was
mentioned in the story that the Tlapucci is

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said to strike on cold nights,
that could be another explanation is that,

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well, it's a cold night,
we're going to wrap the baby up,

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bundle them up. So that they
don't get cold, and maybe to try

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to prevent freezing to death. But
then if they're completely bundled up, if

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they roll the wrong way and they
cover their face and they're unable to breathe,

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then they can also suffocate that way, which is why I think that

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they say now that you're not supposed
to like put a baby to sleep with

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blankets, because you know something like
that can happen. So that was another

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explanation. Then the blog entry goes
on to explanations that are maybe intentional,

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that are not that Basically, it's
it's people killing their kids. And this

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is for several different reasons. I'm
going to read it a part of the

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same blog entry. There are other
tensions that could lead to infanticide. I

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was recently reading Bengali author Rabindra nath
to Gore. One of his oft return

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to two themes was the position of
women in strict traditional Hindi households. Once

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a woman married, she was the
property of her husband and his family.

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In very strict families, she couldn't
return to her own parents. Even if

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something went very wrong with the marriage. They'd give her away. They weren't

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taking her back In an extended family
living situation, a wife was out absolutely

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subject to her mother in law,
the domestic head of the household. A

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woman's future happiness could depend more on
her relationship with her mother in law then

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on her relationship with her husband,
and so it was in rual t Lashkala

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as well, which is where this
story was set. Maria tried hard to

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placate her disagreeable mother in law,
Juana, but this couldn't make up for

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the fact that Maria was older than
her husband, too old according to her

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mother in La Juana, and only
had daughters, a wifely failure in a

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patriarchal society. The more Maria tried
to defer to Juana, the more abusive

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her mother in law got. Finally, after enduring an afternoon of especially vicious

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verbal abuse, Maria snapped and let
her mother in law have it, very

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nearly striking her. The other women
of the family had to hold her back.

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Maria left the house for the rest
of the day to cool down.

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That night, her mother in La
Juana inexplicably insisted on sleeping in the room

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where Maria, her husband, and
family slept. That night, that Lawilbucci

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struck by Nuthini's account, Several other
women who had seen the altercation clearly suspected

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that Juana had killed Maria's baby,
though they never accused her outright. Juana

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seemed quite nervous when Nudini came to
interview the family for his research, and

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on his follow up visits, she
avoided him altogether. What Maria thought or

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what she did about it isn't recorded. And I wish I could give the

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writer's name of the blog, but
I can't find their name anywhere I'm seeing.

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What I'm thinking is them commenting,
but it's under a username and I

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can't find their name. But all
they can do is you offer you their

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blog like I did earlier. There's
a little bit more in the entry,

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but they end with a PostScript.
And I thought this was very interesting also,

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and it says infant mortality rates dropped
drastically in rural Lashkala after about nineteen

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sixty five, from about forty five
percent of children under five in nineteen sixty

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to about twenty percent in nineteen eighty
five. So again, the infant mortality

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rate in Lashkala dropped from forty five
percent to twenty percent in about twenty years

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when Nudini revisited the area in the
mid eighties, that Lawalpucci was only a

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vague folkloric memory, just a story
even to his original informants. In fact,

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he noticed that many people had stopped
using the Nahuat term Flawalbucci, opting

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instead for the generic Spanish word bruha. So that's also interesting too that after

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his study, and I wish I
could see like a chart or a graph,

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but it to me it sounds,
you know, that that was like

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a steady drop of infant mortality rates. That's twenty five percent in twenty years,

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so it sounds like a steady drop. Again, I won't I'm not

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going to say that definitively because I
don't see a chart, so I don't

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know what the trend looks like.
But it is a drop regardless. But

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it's interesting that it happened after he
visited. So the reason that I thought

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00:17:48.400 --> 00:17:52.759
this specific story was very interesting and
that I wanted to go with the Muto

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00:17:52.839 --> 00:17:59.680
Ghosts blog was because again, this
speaks to the idea that we're always talking

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00:17:59.680 --> 00:18:03.839
about on SUSTO about trauma and when
traumatic events happen, like how do they

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get explained away? And what is
the conversation in the community at that time.

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So I think it was referenced earlier, but if not, it's in

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a different link. There was over
forty cases like this that Nutini studied,

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00:18:17.240 --> 00:18:18.720
and he wrote a book about it, and I'm going to reference that book

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too. I want to buy it
so bad. You know, if there's

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forty cases, if I don't know
what a normal amount of infant mortality rate

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is, but I feel like forty
five any is high. I feel like

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forty five is probably really high.
And I feel like forty cases in I'm

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going to say the span of like
what two years this says this happened in

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nineteen sixty there was seven deaths over
one night. That is huge. That's

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really traumatic for a community. People
are going to find something to point their

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finger at and be like, this
is what it is. It's this vampire

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sorceress, the Lawalpucci. It's her
versus you know, maybe pointing fingers at

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each other. And I feel like
the story of the Lawalpucci and her characteristics

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are very very indicative of how people
behave because there's also that point about how

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she doesn't attack her own family and
the only reason that she would attack her

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00:19:11.880 --> 00:19:15.000
own family is if they try to
identify her. So if they try to

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out her for whatever reason, I
think this spoke to the way people behave

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00:19:21.200 --> 00:19:23.799
in a very like kind of raw
way. I'll move on to the next

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00:19:23.839 --> 00:19:29.599
link that I have here, and
this is a good old Wikipedia entry.

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This is just going to break down
what a lawalpuci is down to the bear

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00:19:33.799 --> 00:19:37.680
minimum or description or whatever in case
it was unclear in the story, but

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I think or just to reiterate what
was in the story, but this says

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that. It's a short a pretty
short Wiki entry, and it says belief

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in the bloodsucker at Lawalpuci is prominent
in the Mexican state of Plashkala, with

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00:19:49.279 --> 00:19:55.680
deep roots amongst the indigenous Nahwak culture
of the region. The word lawalbuci derives

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from the Nahuatlochli plural. Let me
see if I can get this one La

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00:20:00.440 --> 00:20:06.839
lahui bodin a compound of lahuilla or
to light up or illuminate. And you

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00:20:06.880 --> 00:20:11.279
know we have that descriptor of the
tower boucci that they glow. So again

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00:20:11.359 --> 00:20:15.799
this light flahuilla to light up or
illuminate and bocht li, which can mean

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haze, left southern or youth,
which is interesting because it's said that she

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feeds primarily on infants, but also
can travel in this haze of light or

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can create this mist. So many
I guess different you know facets to her

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as a result. Lawibucci may mean
glowing haze or illuminated youth. Interesting.

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00:20:37.480 --> 00:20:41.839
The description says the flower boucci is
a type of vampire or witch that lives

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with a human family. It is
able to shape shift and sucks the blood

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00:20:45.880 --> 00:20:49.000
of infants at night. It has
a kind of glowing aura when shape shifted.

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00:20:49.200 --> 00:20:55.200
Flowerpucci are born with their curse and
cannot avoid it. They first learn

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of what they are sometime around puberty. Most flowerbucci are female, and the

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00:21:00.480 --> 00:21:04.480
female lawalbouci are more powerful than males. They also have a pact with shamans

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and other supernatural creatures. A shaman
won't turn in a suspected lawerbuci. The

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typical sign that a victim was killed
by the tlawalbuci are bruises on their upper

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body. The Tlawalbuchi largely feeds on
children, though it can kill others,

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and there's also something about their powers
and weaknesses. So again, this says

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that they're able to change form by
detaching their body from their legs. Then

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they go hunting, usually in the
form of some bird turkey of vulture.

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That the Taupouchi has to perform a
ritual before she can enter the house of

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a victim, so again flying over
in the shape of across east to west,

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north to south, I think is
what it was. And then the

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weaknesses we mentioned them again in the
story, but one more time. This

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says that they must feed on the
blood at least once a month or they

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die. Their victim of choice is
an infant, so they are picky eaters.

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There is no way to detect with
Lawalbuci except by catching them in the

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act. Their family protects them out
of shame and because if a family member

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is responsible for the death of a
Flowerbucci, the curse will be passed down

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to them. I don't think that
part was in the story or the blog

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entry that I read, but I
thought that was really interesting that this is

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hereditary in a way. Yeah,
it's hereditary because this is only if a

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00:22:15.920 --> 00:22:18.880
family member it kills them. If
a stranger kills them, then nothing happens

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00:22:18.920 --> 00:22:22.759
to the stranger. But if a
family does, then because they're related,

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it's passed down to them. This
continues, the curse cannot be lifted and

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00:22:26.480 --> 00:22:30.640
if at Thlowerbucci is identified, they
must be killed on the spot. Garlic

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00:22:30.720 --> 00:22:34.720
onions and metal repel the Thlawerbucci again
like you mentioned earlier. Also, I'm

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sure, as you all know,
all of the direct links will be available

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in these Susto Google docs on Patreon
It's patreon dot com slash sustal podcast.

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And so now we get into the
academic links. This is from Journeys dot

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Dartmouth dot edu and it is their
folklore archive. So once I started seeing

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these links, I was like,
okay, yeah, folklore. And then

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I started seeing like sociologic studies and
so I was like, wait, what

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00:23:03.000 --> 00:23:04.759
is going on? Is this real? So this one just says the witches

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00:23:04.799 --> 00:23:11.000
who suck the blood of children or
newborns. So unfortunately with this one they

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00:23:11.079 --> 00:23:17.279
have an item or it's basically like
a like they recorded this guy's story about

292
00:23:17.640 --> 00:23:21.160
this, and it's really roughly translated
on here. So I'm having a hard

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00:23:21.160 --> 00:23:25.599
time understanding it. So if you
have access to the just to Google docs

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00:23:25.680 --> 00:23:29.200
or if you find this online again. It's Journeys dot Dartmouth dot edu and

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00:23:29.279 --> 00:23:33.839
it's from their folklore archive. I
would say, feel free to read it

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00:23:33.880 --> 00:23:37.079
and try and figure it out.
But what I'm seeing from the other parts

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of this entry is that they were
trying to collect entries about the Otomi culture

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00:23:41.839 --> 00:23:45.039
and he ended up giving this story. He's swearing to them that it's true,

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but it is about blood sucking,
which is what we're talking about this

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episode as the Tawerbucci. So just
wanted to put that out there because I

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00:23:53.079 --> 00:24:00.839
think it's interesting that academic papers are
collecting and publishing stories like this. The

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00:24:00.880 --> 00:24:03.759
next one that I really want this
is from jstore dot org. This is

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00:24:03.799 --> 00:24:12.079
a book called Bloodsucking Witchcraft, An
Epistemological Study of Anthropomorphic Supernaturalism in Rural Tlashkala.

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00:24:12.279 --> 00:24:17.119
I really really really want to buy
this book. I found it online.

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00:24:17.240 --> 00:24:19.559
I think the cheapest that I found
it was like fifty three dollars.

306
00:24:21.599 --> 00:24:23.279
So I'm going to see if I
can maybe save up a little bit and

307
00:24:23.319 --> 00:24:29.480
buy it because I'm very interested in
this. I mean, it's like all

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00:24:29.519 --> 00:24:33.000
of my favorite things. I love
sociology. I mean, obviously I think

309
00:24:33.319 --> 00:24:37.319
this show can tell you that about
me. You know, I love learning

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00:24:37.359 --> 00:24:40.519
about cultures, and I really want
to get this book, but it is

311
00:24:40.559 --> 00:24:44.640
heavily protected. It is an app
it's an academic book, and it's by

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00:24:44.720 --> 00:24:47.400
Hugo g Nutini, which is the
one that we reference in the story.

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00:24:47.440 --> 00:24:51.160
He was there for these studies and
John M. Roberts. This was published

314
00:24:51.200 --> 00:24:53.440
or it was copyrighted, in nineteen
ninety three, so I was maybe only

315
00:24:53.480 --> 00:24:56.079
a year old when this book came
out. But I'm going to read some

316
00:24:56.160 --> 00:25:00.839
of the excerpts from the chapters.
The introduction says this book is concerned with

317
00:25:00.880 --> 00:25:06.920
bloodsucking witchcraft and rural tlash Gala Mexico, the most prominent personified complex in the

318
00:25:06.960 --> 00:25:11.079
non Catholic belief system of the region. The primary aim of this book is

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00:25:11.079 --> 00:25:15.400
to analyze the social and psychological contexts
of witchcraft and to place it within the

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00:25:15.440 --> 00:25:21.359
framework of rural plash, good and
culture. The manifold aspects of bloodsucking witchcraft

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00:25:21.440 --> 00:25:26.799
are complex and ramified, and they
are described and analyzed within the overall system

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00:25:26.880 --> 00:25:32.359
of magic and religious supernaturalism. As
these phenomena are embedded in kinship, ritual

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00:25:32.440 --> 00:25:36.720
kinship, the household, the non
residential, extended family, the neighborhood,

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00:25:36.799 --> 00:25:41.440
the community, and the entire region. I want this book so bad.

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00:25:41.480 --> 00:25:44.720
This sounds like it's just right up
my alley. And this is a little

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00:25:44.720 --> 00:25:48.359
bit of what I studied in school. But if you have never listened to

327
00:25:48.440 --> 00:25:52.680
SUSTOL or if you have been listening
to SUSA for a while, this really

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00:25:52.200 --> 00:25:56.960
is a good glimpse into what this
show is about. This specifically is about

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00:25:56.960 --> 00:26:02.559
witchcraft, and it's about bloodsucking whitch. But I feel like you can apply

330
00:26:02.759 --> 00:26:11.960
almost any supernatural or unexplainable phenomena or
entity or creature in place of the witchcraft

331
00:26:11.000 --> 00:26:14.839
here. That's like kind of what
SUSTO is, you know. I love

332
00:26:14.920 --> 00:26:21.359
to look at people and communities and
families and society at large and how we

333
00:26:22.240 --> 00:26:27.720
behave in relation to insert whatever you
know, paranormal, unexplainable thing that's from

334
00:26:27.720 --> 00:26:30.160
the introduction. I'm gonna go down. I'm going to stop at a random

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00:26:30.240 --> 00:26:36.240
chapter Chapter eight. Let's do chapter
eight. This says. Chapters two and

336
00:26:36.359 --> 00:26:41.359
five presented the ideology and belief system
of bloodsucking witchcraft and Route Lashkala, as

337
00:26:41.359 --> 00:26:45.039
well as the social matrix in which
it takes place. The socio psychological ambience

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00:26:45.039 --> 00:26:49.200
in which the Laobucci is supposed to
kill her victims, was also discussed and

339
00:26:49.240 --> 00:26:55.000
placed in the context of family structure
and the organization of the household, occasionally

340
00:26:55.039 --> 00:27:00.200
giving the impression of a certain ontological
reality attributed to this anthropomorphics Supernatural. Chapter

341
00:27:00.240 --> 00:27:06.480
six presented the data about the circumstances
immediately preceding the bloodsucking event, positioned with

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00:27:06.559 --> 00:27:11.279
respect to the subsequent behavior of the
primary actors involved. The next one is

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00:27:11.359 --> 00:27:15.000
from Springer dot com or I'm sorry
link dot Springer dot com. Another paper

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00:27:15.319 --> 00:27:22.079
about Plashkala. It's called the lash
galin Constructions of Acute Grief, and this

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00:27:22.319 --> 00:27:27.039
is by also Hugo Nutini and Oracio
Fabrega. This was published in nineteen ninety

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00:27:27.119 --> 00:27:30.039
four. And there is an abstract
for this paper. And I'm sure that

347
00:27:30.200 --> 00:27:33.880
probably a lot of what is in
here, or some of what is in

348
00:27:33.920 --> 00:27:37.480
here is also in Bloodsucking Witchcraft in
Hugo's book. But the abstract says in

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00:27:37.559 --> 00:27:42.119
rule tlash Gala Mexico, the sudden
and unexpected death of infants and young children

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00:27:42.240 --> 00:27:45.960
was a relatively common occurrence during the
time when this study was conducted. Not

351
00:27:47.039 --> 00:27:52.920
surprisingly, the deaths constituted major and
social tragedies and operated as psychological traumas to

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00:27:52.960 --> 00:27:57.359
the family, especially the parents.
Acute grief reactions inevitable resulted, and these

353
00:27:57.400 --> 00:28:03.240
were suffused with body and psychological disturbances
of different types, some of which were

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00:28:03.240 --> 00:28:08.680
handled in the society as illness.
The article grows out of a longitudinal study

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00:28:08.880 --> 00:28:15.000
about these tragedies to families and the
region. Attention is given to the grief

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00:28:15.039 --> 00:28:19.799
reactions of parents, with special emphasis
placed on psychological and behavioral manifestations. Of

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00:28:19.839 --> 00:28:25.559
particular interest is the way local cultural
symbols pertaining to the cause of the deaths,

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00:28:25.720 --> 00:28:30.880
which involved the malevolent attack of bloodsucking
witches, were configured in the verbalizations

359
00:28:30.920 --> 00:28:37.039
and behavioral actions that comprised the grief
reactions. What I'm taking from that or

360
00:28:37.160 --> 00:28:38.880
the way that I am understanding it, and I hope it's correct. If

361
00:28:38.920 --> 00:28:42.359
anybody has any other ideas, please
feel free to send them in DM them

362
00:28:42.359 --> 00:28:48.279
whatever or comment them, is that
this study paid really close attention to the

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00:28:48.279 --> 00:28:52.200
way that people reacted after the deaths. So if we think back to the

364
00:28:52.240 --> 00:28:56.119
story, then that means that they
didn't have the same kinds of funeral processions.

365
00:28:56.160 --> 00:29:00.960
Instead of the music and the songs
the funerals were sit the priests didn't

366
00:29:02.000 --> 00:29:07.039
pray over the coffins, they didn't
place nobody placed flowers at the gravestones.

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00:29:07.359 --> 00:29:11.519
The godparents didn't do the eighth day
visit. The reaction like it was in

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00:29:11.559 --> 00:29:15.640
that story. The reaction is opposite
of what it normally is, especially for

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00:29:15.759 --> 00:29:18.599
children's funerals. So I think that's
what this is talking about, is that

370
00:29:18.599 --> 00:29:23.599
this paper is really focused on how
the families and the parents reacted after the

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00:29:23.680 --> 00:29:29.359
loss of their child, which obviously
no one's going to react well. So

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00:29:29.559 --> 00:29:33.160
the last link that I thought I
had is actually just a repeat of the

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00:29:33.160 --> 00:29:36.920
one that we just talked about.
That third academic article. I thought it

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00:29:36.920 --> 00:29:38.599
was a different one, but it's
the same thing. It's the same authors

375
00:29:38.599 --> 00:30:00.559
and the same paper. I just
got really excited about it. Welcome back

376
00:30:00.599 --> 00:30:03.960
one last time, Goalfriends. Thank
you so much again for listening. If

377
00:30:03.960 --> 00:30:07.039
this is your first time hearing Sustal, I hope that you enjoyed it.

378
00:30:07.119 --> 00:30:10.359
I hope that you'll check out my
other episodes. And this was again just

379
00:30:10.400 --> 00:30:14.000
a taste of what a typical episode
of Sustal is like. Sometimes they do

380
00:30:14.039 --> 00:30:17.720
book reviews, sometimes they do interviews, sometimes they do crossovers with other shows.

381
00:30:17.799 --> 00:30:19.920
So if you enjoyed this, feel
free to visit me on my website

382
00:30:19.960 --> 00:30:23.720
sustalpodcast dot com, Subscribe, follow, rate, review, You know what

383
00:30:23.759 --> 00:30:26.720
to do all those buttons wherever you
are listening. And if you have your

384
00:30:26.759 --> 00:30:32.079
own scary story or even if it's
a video photo, anything paranormal related that

385
00:30:32.119 --> 00:30:34.240
you think I should share either on
my show or my socials, send that

386
00:30:34.279 --> 00:30:40.240
to me via email that's sustalpodcast at
gmail dot com, through my website sustalpodcast

387
00:30:40.240 --> 00:30:44.000
dot com, in a DM on
any social media at sustal podcast across all

388
00:30:44.039 --> 00:30:47.720
platforms, or by leaving it in
the Spotify Q and A or a five

389
00:30:47.759 --> 00:30:51.240
star Apple Podcasts review. One more
time, thank you so much for being

390
00:30:51.279 --> 00:31:30.559
here. I hope that you enjoyed
this and I will haunt you later. Bye,