Mexican folk witchcraft, also known as brujería, is a traditional form of witchcraft that has been practiced in Mexico for centuries. It is a complex and diverse system of beliefs and practices that is deeply rooted in Mexican culture and folklore. Brujería encompasses a wide range of magical techniques, rituals, and spells that are used for various purposes, such as healing, protection, and seeking guidance. One of the main characteristics of Mexican folk witchcraft is its syncretic nature. It combines elements of indigenous Mesoamerican beliefs with Catholicism, creating a unique blend of traditions. Many brujas and brujos (witches) incorporate Catholic prayers, saints, and symbols into their rituals, alongside traditional indigenous practices and deities.
“ Curanderismo has enjoyed an upswing in recent years because of Mexico’s troubled economic situation,” Murray says.
These maladies are treated with herbs that have medicinal properties known since pre-Columbian time and rituals such as limpias that at least help a patient believe he will get better. Many would use iron scissors to cut spider webs before putting their baby down for the night, and then in the morning, these cut up webs would be said to have shifted back into human tongues.
Many brujas and brujos (witches) incorporate Catholic prayers, saints, and symbols into their rituals, alongside traditional indigenous practices and deities. Healing is an important aspect of Mexican folk witchcraft. Brujas and brujos often use herbs, charms, and rituals to help people regain their health and well-being.
In Mexico, Witches Brew Comfort : Culture: From the peasant to the president, magical powers and potions are part of the daily lifestyle.
Local legend has it that this thirsty pocket of arid northeast Mexico, 125 miles from the U.S. border, once was home to the most vile Indian witches.
Following the arrival of the Spaniards, the witches’ spirits were locked in a petaca , or trunk, and buried during an exorcism, giving the town of 2,000 people its name.
Crosses were put up at La Petaca’s four corners to ward off evil. They remain. So does the area’s reputation as a caldron where witches can cook up their magic.
“I can’t believe I’m here,” says a young woman named Sonia after waiting six hours with dozens of others for a “consultation” with Maria Cepeda, a famous witch.
AdvertisementSonia says she needed help because her husband left her with a year-old son and a baby on the way. “Sometimes you get so desperate you’ll try anything,” she says.
The term witch is generic in Mexico, covering a wide range of people who serve as doctor-counselor-confessor, treating illnesses and personal problems with a mix of religion, herbal medicine and folk psychiatry.
Witches are sought to help solve problems ranging from colds and migraine headaches to getting a raise or finding a husband. Many witches claim darker powers that can harm enemies.
Almost every neighborhood market has its share of herbarios , stands that sell tools of the witchcraft trade, from crowns of garlic, plastic skulls and black candles to magic powders used to restore lost love, rein in philandering spouses or wreak havoc on a romantic rival.
The central and southern states of Veracruz, Oaxaca, Morelos and Michoacan also are famous for witches.
Although they may claim to be skeptical, many Mexicans, from presidents to peons, have had some contact with witches and their practices.
Advertisement“Folk healers can be found in just about any Mexican community,” says William Murray, who teaches medical anthropology at the University of Monterrey. “It has a great deal of psychosocial value.”
Witches are referred to as such by everyone but themselves. They usually prefer terms such as curanderos (healers), hechiceros (sorcerers), mentalistas (mind readers), medios (mediums) and videntes (clairvoyants).
Patients tend to come from the lower and middle classes, but witches have their richer followers as well.
“ Curanderismo has enjoyed an upswing in recent years because of Mexico’s troubled economic situation,” Murray says.
Even President Carlos Salinas de Gortari submitted to a ritual limpia , or cleansing, during a recent visit to Morelos. This practice involves passing black chickens, herbs, rocks or eggs over a person’s body to draw out illness and evil and bring good luck.
Many Mexicans consider illness not so much a physical problem as an emotional or spiritual one, Murray says. A sluggish or nervous person may blame his condition on mal de ojo (evil eye) or susto (scare).
These maladies are treated with herbs that have medicinal properties known since pre-Columbian time and rituals such as limpias that at least help a patient believe he will get better.
Murray says the university teaches its medical students to respect these practices so they can treat the community more efficiently.
“Patients use these terms to explain the way they are feeling,” he says. “It is part of the cultural vocabulary of illness, and students must be taught how to recognize it.”
Witchcraft in Mexico dates to the Aztecs. With the arrival of the Spaniards, witches began mixing it with European traditions, such as Catholicism, to the dismay of the Roman Catholic Church.
“Most curanderos are charlatans,” says Father Raul Rodriguez of Monterrey’s Church of the Divine Providence, who has studied different sects and folk Catholicism.
“A desperate person will try anything. It’s pure superstition, but a lot of people follow it.”
Still, witchcraft in its various forms is a part of daily life in Mexico.
On a busy downtown Monterrey street, vendors hawk herbs by the pound, along with rows of colored oils guaranteed to bring luck and love, soaps to grow hair and pills to cure infertility.
At the nearby Colonia Market, a young girl sits behind the counter of a shop filled with books on magic, framed pictures of saints, candles, perfumes and charms.
A customer complaining of insomnia is given two bags of herbs to mix as a tea before bedtime. Another whose boss is bothering her is told to light a candle and repeat a prayer for nine nights to “get rid of him.”
“Will it really work?” the client asks.
“Only if you have faith,” replies the salesgirl.
Avelina Reyes de Guerrero agrees. The 71-year-old woman has been providing trabajos , or works, for 30 years from a room behind her small convenience store in Linares, near La Petaca.
“First you need faith in God, whatever God that may be. Religion doesn’t matter,” she says. “You also need confidence in the person attending you.”
She sees about 15 people a day from all over Mexico and some from the United States.
Witches rarely advertise, preferring word of mouth. Prices tend to vary. Reyes, for example, takes whatever a patient can give.
“This is not a business,” she says. “If someone is asking for economic help, I can’t very well charge them, can I?”
Most witches, including Reyes, willingly send patients to medical doctors if they believe the problem is beyond their capabilities.
She considers herself a good Catholic and dismisses the church’s concerns.
“Some of the biggest cures are exorcisms, and only priests do those,” she says.
Reyes says her family stopped talking to her when she began training with a clairvoyant. “Now, I’m the first person they come to,” she says. Now she even has a niece as an apprentice.
Cepeda, in her 70s, gives consultations every Friday beginning at 5 a.m. from her ranch in La Petaca.
Although the legend lives on, she is only one of two witches left there.
Sitting behind an old desk, she receives clients in a room filled with statues of the Virgin of Guadalupe and Jesus Christ, pictures of Pope John Paul II and lighted candles.
When Sonia finally got in to see her, Cepeda asked for her husband’s birth date, did some rapid calculation, and announced that there was nothing she could do.
A true witch, practitioners say, would never pretend to help unless he or she actually could.
But that was little comfort to Sonia.
“I’m worse off now than I was before,” she said disconsolately.
They may also perform cleansings or spiritual baths to remove negative energies and restore balance to the body and spirit. Another common practice in Mexican folk witchcraft is the use of amulets and talismans for protection. These can be objects such as charms, stones, or herbs that are believed to have magical properties and offer protection against evil or harm. Amulets are often worn or carried by individuals to ward off negative energies and bring good luck. The practice of divination is also an integral part of Mexican folk witchcraft. Brujas and brujos may use various tools and techniques, such as cards, crystals, or scrying, to gain insight into the past, present, or future. They may also communicate with spirits or ancestors to seek guidance and advice. Mexican folk witchcraft is not just limited to individual practitioners. There are also communities and groups that come together to practice and preserve these traditions. These groups often hold gatherings or ceremonies, where they share knowledge, perform rituals, and celebrate their spiritual beliefs. In recent years, there has been a resurgence of interest in Mexican folk witchcraft, both in Mexico and abroad. This has led to a greater appreciation and understanding of these traditions, as well as efforts to preserve and pass them on to future generations. Overall, Mexican folk witchcraft is a rich and diverse system of beliefs and practices that reflects the cultural heritage of Mexico. It is a testament to the resilience and adaptability of traditional beliefs in the face of colonization and modernization..
Reviews for "The Role of Divination in Mexican Folk Witchcraft"
1. Sarah - 2/5 Stars
I found the concept of Mexican folk witchcraft quite interesting, but unfortunately, this book did not live up to my expectations. The author provided limited explanations and did not offer any practical exercises or guidance for those wishing to explore the subject further. Additionally, the writing style was dry and uninspiring, making it difficult to stay engaged with the material. Overall, I was disappointed with the lack of depth and practicality in this book.
2. Mark - 1/5 Stars
As someone who enjoys learning about different cultural practices, I was excited to delve into Mexican folk witchcraft. However, this book fell short in its presentation. The information provided was sparse and poorly organized, making it difficult to grasp the core concepts. Furthermore, the author's tone came off as condescending and dismissive towards anyone who doesn't fully embrace folk witchcraft. I would not recommend this book to anyone seeking an in-depth understanding of Mexican folk witchcraft.
3. Lily - 2/5 Stars
Although I appreciate the attempt to shed light on Mexican folk witchcraft, I found this book to be superficial and lacking substance. The author barely scratches the surface of the topic, leaving the reader with a vague understanding and a sense of wanting more. Additionally, the lack of references or further reading suggestions make it difficult to dive deeper into the subject. This book may be suitable for beginners, but for anyone seeking a comprehensive exploration of Mexican folk witchcraft, I suggest looking for other resources.