La Chispa Issue 9 by STAHS

LA CHISPA

La Chispa is a school magazine run by students in Year 11, 12 and 13. Its aim is to spread awareness about the HispanicWorldanditsrivetingHistoryandCulture.

This is our ninth edition of La Chispa and students have exploredthethemeof

The Hispanic world is a fascinating one; yet it can also appear to be foreign and distant. However, the human fascination with mysteries is universal. By carefully lookingintotheselectedsubjectswewillnotonlyunravel a woven web of secrets and enigmas, but also explore some of the most significant topics that characterise the Hispanic World. Assassinations, abandoned old cities, creaturesofuncertainexistence,enigmaticstatues.Allof these mysteries have been investigated in the articles of thisedition.

Wehavedecidedtodividethetopicsinthisissueintotwo categories: the ones concerning the country of Spain and the ones concerning the Hispanic countries of South America. The ofthearticlesvaryaccordingtothegrouptheybelongto.

Since it was found by Manuel Campello, the Lady of Elche has travelled the world and sparked millions of conversations. She is of great importance for Spanish culture, not only for being the main example of Iberian Art but also for her unusual history, which began with her immediate sale to the Louvre Museum (where she got her name) after she was discovered, her return to Spain during World War II and her use as an icon for political, economic, scientific and popular issues. After her tumultuous journey around Europe, she now resides in the Archeological Museum in Madrid, where

Because of her special traits, there have been many theories over the years as to what this mysterious lady represents. She has been called a Moorish queen, a witch, and stranger still, an “extraterrestrial visitor from another planet”. Some people claim that La Dama de Elche is linked back to the mysterious civilisation of Atlantis and that she reflects an Atlantean Goddess! However, archaeologists believe that she functions as an Iberian funerary urn for the Carthaginian, an ancient Semitic civilization centred in North Africa. Specifically, she represents Tanit, their mother goddess, Tanit. Traces of ashes containing fragments of human bone were detected in a study and carbon-dated to be more than 2,500 years old, linking it back

GABRIEL

DEL CASTILLO DUNN-MEYNELL

The poet at his house

In today’s Spain there is a mystery which is still trembling in the air.Amysterywhich,althoughmostlycoveredbysilenceanddoubts, hovers around the country’s daily life. And that is the death, no, not the death, but the assassination of one of their most important poets: Federico García Lorca. Even if the circumstances surrounding the assassination of Andalusia’s greatest poet are still not completely clear, we are going to try to offer as clear of a narrativeofthismysteryaspossible.

Lorca was born in Fuente Vaqueros in 1898, and although he would spend some years in that town and in Valderrubio as well, he would soon move to Granada at the age of 11. That city, with its beautiful Arabic buildings (The Alhambra being the most notable one) would become the love of his life, and often a character in his own poetry. He would spend some time studying in Madrid and in New York, but Granada is the city which would see him grow as a poet and, later, as a playwriter. From the humble beginnings of Impresiones y paisajes (a book in prose describing landscapes), to the unexpected success of Romancero Gitano (a proper poetry book where he writes beautiful musical poems about gypsies, a very influential culture in Andalusia), and later his plays, which would draw inspiration from the previously mentioned poems to compose deeply powerful rural tragedies, Granada witnessed his blossoming into the country’s most famous poet and playwriter at the time.

However, as successful as he became, he could not escape from his country’s dark history. After the Primo de Rivera’s dictatorship (1923-1930), which failed to address the pressing conflicts in the country, the Second Spanish Republic (1930-1936) came promising a new start for the country. In their attempts to free Spain from the prominent influence of religion, they angered the most conservative parts of the country. And in 1936 the army, led by Emilio Mola, orchestrated a coup d’état to overthrow the current democratically elected government.

In that situation Lorca knew very well that he was in danger, as he was an open homosexual and had written some poems with leftist ideas. Before the eruption of the conflict, he decided to be in Granada with his family thinking that that would protect him. However, this would prove to be a fatal decision. The city was a nest for mainly right-wing population, and would become one of the first insurgent cities. In order to save him from the early purges of Republic sympathisers, his family hid him in the house of Luis Rosales, a poet friend of Lorca. But the Black Squad, as it was called, still found him and killed him along some others supporters of the Republic on the dawn of the 17th of August of 1936.

Concerning his death there are two main mysteries.

The first one refers to the reason for his assassination. Officially, he was accused of being homosexual, leftist and a freemason. Now, the obviously absurd nature of the third of those accusations casts doubts about the actual motives for his death. The natural conclusion seems to be that it was a revenge. But by whom? There are several suspects, among whom we can find the Roldán Family (with which Lorca’s family had a quarrel), as well as Pepe el Romano (who appears as a character in La Casa de Bernarda Alba, the last play he wrote). The reasons could be many, his leftist inclinations, his homosexuality or even economic conflicts between his family and others. A newspaper where his death is confirmed

The other mystery points to the location of his body. We do know about the general location of the execution, Fuente Grande, and it was mentioned that his burial was near a pine forest and an olive grove. Not much more. After his assassination, darkness would fall upon the country. The right-wing insurrectionists won the Civil War in 1939, and Francisco Franco would become the dictator of Spain for nearly 40 years, until his death in 1975. Many years would be necessary until his work could be recognised, of course omitting his political inclinations and homosexuality, and it would not be until the dictator’s death that his execution could start to be discussed.

Although his own family has been the first one to defend his right to remain buried, many attempts have been carried out to find his body. However, it remains underground. Although the more reasonable theory points at the lack of knowledge about the location, some say that his own family unburied him to bury him again in a private location, others say that he actually survived and lived his last years with his family and others even say that he ran away to Mexico.

Fuente Grande

Theories aside, in the end victory is his. The Franco’s regime is remembered as a dark time in Spain, source of many conflicts still existing today, while Lorca’s poetry and plays remain as a shining sublimation of the country’s artistic tradition.

A statue of the poet in Granada

NINA AGBABIAKA

In the shadows of Spain's fight against the terrorist organisation of ETA, one name has emerged as an enigmatic force orchestrating covert operations against it. Señor X, a mysterious operative with ties to government agencies, has become a central figure in the clandestine war that has unfolded on the Iberian Peninsula.

ETA, or Euskadi Ta Azkatasuna, has long been a thorn in the side of Spanish authorities. The Basque separatist group, founded in 1959, has been responsible for numerous bombings, assassinations, and kidnappings in its quest for the independence of the Basque region. In response, the Spanish government has deployed a multifaceted approach to counteract ETA's activities, with Señor X playing a pivotal role in the covert aspects of this battle.

Aftermath of the terrorist attack in which the vicepresident Luis Carrero Blanco, was killed. 1973

The identity of Señor X remains shrouded in secrecy, fuelling speculation and intrigue. Some sources suggest that Señor X is a high-ranking intelligence official, while others argue that he is a shadowy figure with deep connections in Spain's military and political spheres. What is clear is that Señor X operates in the shadows, orchestrating intelligence-gathering missions, counter-terrorism operations, and covert strategies to dismantle ETA's networks.

The government's "dirty war" against ETA has been a controversial and morally ambiguous campaign. While it has undoubtedly led to the capture of key ETA operatives and disrupted the group's activities, questions have been raised about the methods employed by Señor X and his team.

Allegations of extrajudicial actions, human rights abuses, and the erosion of civil liberties have cast a dark cloud over the effectiveness of the government's strategy. In recent years, the veil of secrecy surrounding Señor X has begun to lift, albeit slightly. Leaked documents and whistleblowers have shed light on some of the covert operations orchestrated by this mysterious figure. The government's use of surveillance, infiltration, and targeted assassinations has sparked debates about the balance between national security and individual freedoms.

Five hooded members of ETA claim the authory of the terrorist attack in which Carrero Blanco died. 1973

Critics argue that Señor X represents a dangerous precedent, where the pursuit of security justifies the erosion of democratic values. They point to the lack of transparency and accountability in the government's actions, emphasizing the need for a more open and accountable approach to counter-terrorism efforts. On the other hand, supporters of Señor X contend that the unconventional methods employed are necessary evils in the face of an enemy as ruthless and determined as ETA. They argue that the covert war has been instrumental in dismantling ETA's infrastructure, preventing attacks, and safeguarding the lives of innocent civilians.

As Spain grapples with the aftermath of its long and tumultuous battle against ETA, the role of Señor X remains a focal point of scrutiny. The government's approach, veiled in secrecy and controversy, raises important questions about the delicate balance between security and civil liberties in the fight against terrorism. As the shadows slowly recede, the true impact of Señor X's actions on Spain's history and the ongoing debate about the ethics of counterterrorism will undoubtedly be subjects of discussion and reflection for years to come.

Demonstration in the Basque Country for the freeing of the prisoners from ETA. 2024

SILVANA GOKCEK

The mystery began on March 29th, 1956. It was a regular Thursday for the Spanish royal family who were in exile and living in Estoril, Portugal. On this Thursday, Juan Carlos I (the heir to the throne) had just returned home from military school for the Easter holidays and as a family they all attended the morning mass on Holy Thursday in the Church of San Antonio. Soon after, the Count of Barcelona, Infante Alfonso and Juan Carlos I attended a local junior golf competition. There was said to be unpleasant weather during the competition, despite this the 14-year-old prince Alfonso won the semifinal. After this event people believed that the young prince’s victory fuelled the eldest son’s jealousy towards his brother, which was formed in the past because he was labelled as his father’s favourite child.

The Borbon Family then returned to their home, to the Villa Giralda, and shortly left again at six in the evening, to attend another mass during which Infante Alfonso had received his Holy Communion. Once returning home, for the final time that day, Juan Carlos I headed to the family games room on the first floor where he was alone cleaning a loaded .22 Caliber revolver that had apparently been given to Juan Carlos I by General Franco, however this is said to be unlikely because it was well known that the King despised Franco’s regime. Therefore, the origins of the revolver remain unknown. Whilst the 18-year-old was cleaning the revolver, Alfonso entered the room wanting to spend time with his brother who had only just returned. Since it was only the two of them alone in a room, to this day no one knows the truth of the prince’s death.

However, at 8:30 a gunshot was heard, and the King and Dr. Joaquín Abreu Loureiro immediately entered the Villa Giralda to treat Alfonso who was lying on the floor in a pool of blood. Infante Alfonso died in his father’s arms within minutes after the bullet was shot at his Juan Carlos and his younmger brother Alfonso

Over 50 years later this mystery is still unsolved. However, there are many different versions of the story: according to Josefina Carolo, dressmaker to the Queen, although Juan Carlos had pointed the pistol at Alfonso and pulled the trigger, he was completely unaware that the pistol was loaded. Another version from Bernardo Arnoso, a Portuguese friend of Juan Carlos, says that Juan Carlos fired the pistol not knowing that it was loaded, and adding that the bullet ricocheted off a wall hitting Alfonso in the face, rather than it being pointed directly at him. Helena Matheopoulos, a Greek author who spoke with Juan Carlos's sister Pilar, said that Alfonso had been out of the room and when he returned and pushed the door open, the door knocked Juan Carlos in the arm causing him to fire the pistol. However, what is repeated most often in every version is that the Juan Carlos’s gunshot was an accident and that he was unaware of handling a loaded gun. Many people find this hard to believe as the prince had only just returned from military school, where it was unlikely for him to have not been taught how to handle a gun.

The Spanish royal family when Alfonso was still

Almost 7 decades later, the death of the young prince is still a puzzle left unsolved, and in a recent podcast, Corinna Larsen (an ex-lover of Juan Carlos I) spoke about how the 85-year-old feels when he remembers the death of his brother. “I think, deep down in his soul and in his head, he feels a lot of guilt. He has nightmares about it.” “He told me that his younger brother was the bright one, the handsome one, the best golfer, his parents’ favourite son. Juan Carlos is dyslexic and, despite being left-handed, they forced him to write with his right hand. He was forced to obey. He felt that his younger brother was really the light that shone in the family,” Larsen explained. Almost 70 years later, the ghost of Alfonso continues to haunt Juan Carlos I.

Alfonso de Borbón’s funeral

KATYA BARRACLOUGH

Imagine if there were a language in Europe that was completely different to all other languages, even those of its neighbour regions? This is the case of the Basque language.

The Basque language is extremely mysterious as its origins are completely unknown and it stands as one of the most intriguing linguistic phenomena in the world. As many linguists will know languages often have copious amounts of roots to ancient languages such as Latin and Greek, however, this is not true of the Basque language as it does not seem to have any true roots. Known as Euskera by the Basque people, this language lives nestled in the Basque Country, which is a region spanning parts of Spain and France and borders the western Pyrenees mountains. Throughout its history it has defied conventional linguistic classifications, remaining an enigma that has captivated linguists, historians, and cultural enthusiasts alike.

The Basque Country’s flag

The origins of the Basque language trace back thousands of years, shrouded in the mists of prehistoric Europe. Unlike many languages with discernible historical and linguistic ties, Basque stands as an isolated language, lacking clear affiliations with any other linguistic family. Its isolation has been both an advantage and a challenge, preserving the language's distinctiveness but also limiting its external influences and potential for wider recognition. The preservation of the Basque language has been for two main reasons: the Basque Country is surrounded by forests and very isolated itself, therefore the Basque people did not have much contact with people from nearby regions. In addition, the farmland in the Basque Country was not very fertile, and therefore unattractive for potential invaders. All of this meant that Basque people remained in their own “bubble”.

The heartland of Basque speakers lies in the Basque Autonomous Community and Navarre in Spain, as well as the Northern Basque Country in France. While the majority of Basque speakers reside in these regions, smaller communities elsewhere contribute to the language's global tapestry. Despite its distinctiveness, Basque is a minority language in comparison to Spanish and French, facing the recurring challenge of maintaining its relevance and vibrancy. This is largely due to the fact that despite historically not having much contact with its neighbours and so preserving the language in this sense, under the dictatorship of Franco (1939-1975) everyone was forced to speak Spanish and the Basque language was no longer taught in schools. This led to a dramatic decline in speakers of the Basque language with now only about 27% of people speaking it as their native language.

The Basque Country’s location in the Spanish map

In the mid-20th century, efforts to revitalize and standardize Basque culminated in the creation of Euskara Batua, a standardized form aimed at unifying the language's diverse dialects. Educational initiatives, language immersion programs, and cultural campaigns have sought to instill pride and proficiency in Basque among younger generations. These endeavors have borne fruit, with an increasing number of speakers embracing the language and its cultural significance.

The Basque people are also very proud of their culture in general: enjoying traditional food (for example: a 20thcentury feature of Basque culture is the phenomenon of gastronomical societies called txoko in Basque, food clubs where men gather to cook and enjoy their own food). Until recently, women were allowed entry only one day in the year. In addition, Cider houses (Sagardotegiak) are popular restaurants in Gipuzkoa open for a few months while the cider is in season, music (for example, they have a wide array of instruments such as the Alboka, a difficult double clarinet played in a circular breathing technique similar to that used for the Sardinian launeddas), and naval sports (for example, boat building and rowing traditional Basque boats).

Man playing the Alboka

Basque's linguistic structure adds to its mystique. As an “agglutinative” language, it forms words by combining various affixes to a root. The language exhibits a complex word order and conjugation system, contributing to its reputation as a linguistic outlier. Within its dialectal diversity, Basque speakers share an understanding, enabling communication across different regions. However, whilst the Basque language is extremely rich amassing around 22.7 million words there are interestingly no insults, and so the speakers have to borrow insults from the Spanish/ French languages. Basque's dialectal diversity, classified into Western and Eastern groups, adds layers of complexity and richness to the language. While dialectal differences exist, mutual intelligibility allows speakers from different regions to communicate effectively. This diversity, however, also presents challenges in maintaining linguistic cohesion and ensuring the continuity of the language's various forms which is a worry for Basque authority figures in

Despite the strides made in language revitalization, Basque faces challenges in the modern era. The dominance of global languages, technological influences, and migration patterns pose threats to its continued use. Efforts to balance tradition with adaptation to contemporary needs are crucial for the language's sustainability.

However, no matter its future, Basque Language will always remain a linguistic enigma and a cultural treasure, as it continues to capture the imagination and inspire admiration for a heritage that defies easy classification and fights to live on.

ZARA BHATTI

High up, hidden away in the Andes Mountains of Peru, lies arguably the most enigmatic archaeological site in the Hispanic world: Machu Picchu. This ancient Incan city continues to spark curiosity amongst historians, experts and visitors to this very day because of its puzzling purpose and ambiguous abandonment. This article will dive into the mysteries that encapsulate this citadel and investigate the oldest secret of Latin America.

The Macchu Picchu ruins

Imagine it is the 15th Century. You have land stretching from modern day southern Columbia to southern Chile. It is essential to have a site to act as the base and centre of your civilisation. For the Incan Empire, this was Machu Picchu. The purpose of the construction of Machu Picchu proves to perplex even the most dedicated archaeologists. Was it built as a retreat? A place of pilgrimage? A place to be closer to the gods? Or was it simply a new metropolis? On one hand, recent research suggests that the city was built as an estate for the Inca emperor, Pachacuti, who ruled from 1438 AD to 1471 AD. But this does not justify why Machu Picchu was built at an astonishing 7,000 feet above sea level. The extreme location cannot be a coincidence – this leads others to understand it to act as a site to be closer to the gods, especially the Sun (Inti). By building this citadel, the Incas could live amongst the clouds that enveloped and enshrouded the godly and worthy Sun.

Representation of the mayan god of the sun, Inti

Perhaps, it was a key access point to the higher powers. Others are more convinced that Machu Picchu was constructed because of its precise alignment with celestial events. The Incas had superior astronomical knowledge and it’s possible that this city was built to see, learn and marvel at the wonders of space, the immense planets and the glistering stars. Finally, the geographical advantages of the location could be yet another factor in the purpose of this citadel. The delicately snow-capped mountains and the ability to access the gentle Urubamba River from Machu Picchu provided a reliable source of water for the Incas. Overall, the site’s connection with natural elements, such as sacred stones, rock formations and springs, could mean that the magnificent Machu Picchu was built as a new metropolis.

The name Machu Picchu literally means “Old Mountain” or “Old Peak” and is also known as the Lost City of the Incas. But why was it suddenly deserted, abandoned and neglected? 500 years ago, hundreds of civilians decided to simultaneously flee the intricately designed citadel. Machu Picchu was far from a poorly designed, rushed construction project. In fact, the stones of Machu Pichu were so precisely measured, carved and placed that not even the blade of a sharp knife can fit between adjacent stones! Incredibly, this was all successfully achieved by the Incas, even without the use of mortar. Experts are further amazed by Machu Picchu because, despite being built on two fault lines and being prone to earthquakes, the precise design has allowed it to withstand natural disasters for centuries and remain standing. Additionally, the Incan Empire did not have or use wheels; this means that under the painfully hot summer sun, groups of men singlehandedly carried tons of immense stones from the ground to one of the highest peaks of the mountain range until the complex construction of Machu Picchu was completed and perfected. However, these heroic efforts did not deter the Incas from their sudden and inexplicable abandonment after a very short period of inhabitance. Maybe it can be explained by the arrival of European settlers, which sent a shock wave through the Incas and therefore many decided to leave due to the threat of invasion, or even to ensure the protection and preservation of the sacred site for years to come. It is also possible that a natural disaster could have caused the migration of the Incan people out of fear.

After Machu Picchu was abandoned, it remained hidden from society for years, decades, centuries to come.

Until, in 1911, Hiram Bingham III, an American explorer, stumbled upon the site, which was at that point suffocated and consumed by dense vegetation, when he was looking for Vilcabamba. When he arrived, three families of farmers were living at the site. It wasn't until Bingham's rediscovery that Machu Picchu regained its rightful place in history. In 2007, it became one of the new Seven Wonders of the World and, today, it is a UNESCO World Heritage Site. Unsurprisingly, Machu Picchu is said to be the most visited tourist destination in Peru.

To conclude, Machu Picchu remains to be a cryptic citadel of the Hispanic world – the lack of written records from the Inca civilisation furthers the mystery of Machu Picchu as no-one can truly know the purpose or abandonment of this city. Certainly, this historical site will, for generations to come, continue to excite experts and visitors through its breathless building and mystifying meaning

Hiram Bingham III in Macchu Picchu

KIRSTEN DONE

You are a local old farmer in the town of Canovanas, Puerto Rico just tending to your crops on a peaceful evening in 1995. The sun is setting over the hills and you are just about to use your crops to make dinner for your grandchildren. You carefully pick out each crop and pace it in a basket hung on your arm. Around the corner you can hear your chickens clucking, your cows mooing and your donkeys braying.

Illustration of the “Chupacabras”

Something is missing. Where is the peaceful bleating of your goats that is so trusted and familiar to you? A shiver runs down you spine and an unsettling feeling plummets to the pit of your stomach. You carefully make your way around the cozy cabin and step cautiously into the goats enclosure. Immediately, something is wrong: one half of the fence has been ferociously torn to shreds leaving it open for anyone or anything to get in. Panicked, you glance around and your nightmare becomes a reality. Your favourite goat ‘Diablo’ lies in a pool of crimson blood on the floor. The blood weeps like a river from two red dots on his neck. Your legs fail you and you fall to the floor in shock, shaking. Trying to rid yourself of the image, you close your eyes.

When you open your eyes the red dots are still there. They have now grown a face and a demonic figure. You curse yourself for naming your goat after the devil as this is surely some sort of demonic reincarnation of him sent as karma for you. The creature snarls and lashes it’s sharp and fearsome fangs. It is 4 foot tall with wings quills on its back. It’s skin has a greyish-brown hue to it and it stands on two claw like feet. As it gazes with it’s piercing red eyes at you, you are sure it is the most horrific thing you have ever seen. Enraged, you throw the basket on your arm at it. Clearly it is scared of humans as it growls one last time and scrambles away fresh blood still dripping from its mouth. Adrenaline still running through your veins you spot the rest of your goats huddled together shivering in the corner. You put them together with the chickens and go inside to report a mysterious monster.

The chupacabras is a creature that was first spotted in 1995, Latin America. Its was said to attack all forms of livestock and resulted in some people locking away their livestock, escorting their children to school and even abandoning their homes. The name ‘Chupacapras’ comes some the Latin American words ‘chupar’ meaning to suck and ‘cabra’ meaning goat. The mayor of Canovanas José Ramón decided to take matters into his own hands and went around the town in a truck with a goat and a crucifix trying to catch the beast to put an end on the constant threat to livestock that was affecting farmers. One of the first theories as to what the chupacabras could be was that it was an escaped military prisoner from the nearby Fort Buchanan. Meanwhile throughout the year sightings of this monster were beginning to occur in other countries such as: the Dominican Republic, Bolivia, Chile and even some in Northern America.

Jose Ramón, Canovanas mayor

The Puerto Rican government decided to truly investigate this as it had started to gain such a traction even being featured in the New York Times and the Washington Post, and tourism was staring to be affected. Scientists concluded that it could have been a number of reasons for A coyote with mange example: bats searching for new food sources, coyotes with mange, wild dogs, monkeys escaped from scientific testing or the result of the spike in the mongoose population. It has been surprisingly deemed as an antihero of Puerto Rico. This symbolises the rebellion of the country to being part of the USA but not being able to vote or having any control over who their leader is. The chupacabras has become a famous symbol with songs, t-shirts and even a cocktail being dedicated to it. Despite the extensive research, a definitive answer has never been found to what the chupacabras is. Who knows this goat blood sucker could still be around to this day.

The story of ‘La Llorona’ also known as ‘the weeping woman’, is a popular myth in Latin America which originated in Mexico. The legend tells a frightening story of a woman who is cursed and stuck between the living world and afterlife.

Although there is a huge variety to the tale, one of the most wellknown versions is the Mexican one, the original. In this version, La Llorona is said to be a woman who drowned her own children in rage after being spurned by her cruel husband. She was soon overwhelmed by guilt and grief, and so she continuously roams around rivers, wailing for her lost children. Despite being a well-known legend, the exact origin of the myth is, to this day, unknown.

The origins of La Llorona have many roots in various ancient cultures of Latin America, which is why it is difficult to pinpoint an exact origin, but some believe that it could date back as far as ancient civilisations including the Mayans, whilst other sources suggest that its earliest story can be traced back to 1550 in Mexico City. Regardless, the origin of La Llorona remains a mystery, as the myth has developed over centuries with historical, religious, and cultural influences.

Popular representation of “La Llorona”

Because the tale has been passed down through many generations, there is a variation within the versions of the story. While the story of La Llorona may not have a specific historical event tied to it, it has a lot of historical context in terms of its cultural significance and resonance within Latin American communities.

Naturally, stories change over time and different interpretations have affected the people who have told it. The history of Mexico has also impacted the story; The story of La Llorona has been influenced by the arrival of the Spanish conquistadores in Latin America.

The merging of indigenous cultures and Spanish colonial influences had a significant impact on the folklore and legends of the region. While the core elements of La Llorona existed before the arrival of the conquistadores, the Spanish colonisation added layers of symbolism to the story and intertwined Catholic values into the myth, resulting in a fusion of indigenous and Spanish cultural elements in La Llorona. The motif of a weeping woman wandering in search of her lost children resonates with the themes of sin, punishment, and redemption prevalent in Catholic teachings. This makes La Llorona an epitome of how various historical influences can shape and evolve folklore over time.

Statue of La llorona in the island of Xochimilco

La Llorona has many versions of the myth that are told differently and are unique to other versions in different countries. Nowadays, the story is seen to be appearing in countries such as Mexico, Guatemala, and the American Southwest. There are many versions of the story to learn about.

In Guatemala, there is a version of La Llorona known as "La Siguanaba." In this tale, La Siguanaba is a beautiful woman who bewitches men with her charm and then reveals her true form, scaring them away. She is often associated with ghostly encounters near bodies of water. The story has its clear differences and similarities, and it is unsurprising that the Guatemalan version of the story is one of the most similar versions to the original; given that the country borders Mexico.

In Colombia, there is a variant of La Llorona known as "La Madremonte." In this version, La Madremonte is a protective guardian of nature. She is depicted as a woman with long hair and green clothing, accompanied by animals. She punishes those who harm the environment or disrespect nature, especially in the Amazonian parts of Colombia.

In other parts of Central America, outside of Guatemala, an alternative version also exists where La Llorona is associated with the legend of La Siguanaba like in Guatemala.

Statue of Madremonte in Quindio, Colombia

La Siguanaba is described as a beautiful woman who lures men to their demise. She takes on different forms, sometimes appearing as an alluring woman, and other times as a grotesque creature. Sometimes she is even said to be vampire-like who craves human blood. Her motive is to punish men for their infidelity or mistreatment of women. These additional versions highlight the diverse cultural interpretations and regional variations of La Llorona, as the legend has been reshaped by different communities and regions over time.

Despite the exact origin of La Llorona remaining a mystery, it remains a prominent legend in Latin America, and its enduring presence showcases its significance and timeless nature. While we cannot be sure of a specific culture or group as the sole creators of the story, it is possible that elements from different indigenous traditions merged over time to form the tale we know today. The Mayans dating as far back as 250 CE had their own rich mythologies and legends, and it is plausible that their narratives could have influenced the development of the La Llorona legend.