Nov. 13, 2025

Abchanchu

Abchanchu
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Won't you be a dear and help an elderly person out? It could be the last thing you do! In this episode, Ayden takes a bite out of Bolivian folklore and tells a story about a vampiric entity that feeds off of your kindness!



Want to hear your story on Susto? Fill out the Letters From the Beyond form or visit SustoPodcast.com to be shared on the show!

Become a Patron here! Subscribe to Susto's YouTube channel!
WEBVTT

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Big cool friends. It's me Adrian or Aiden. Either way,

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I am still your host and you are still listening

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to Sousto, the Podcast of Paranormal Folks or from Latin

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American cultures. Welcome back, back, back again. Thank you so

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much for being here. And if this is your first time,

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welcome to the circle. We welcome you with open arms

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and tentacles and antennas and whatever creepy Crawley appendages everybody

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in our coven may have. The spooky season rush is over.

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As you all know. It kicked my ass, but I

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made it through. I'm okay, I'm fine, a little tired,

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a little, but hey, we are approaching the end of

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the year. So with that being said, we have one

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more event coming up that I know of. Unless somebody

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wants to surprise me and get me in for another

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event before the years over, please let me know, or hey,

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we've got a plan for Q one, two, three, and

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four already. Let's start booking next year. But to end

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this year, I think my last event will be the

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Strange and Extraordinary Fest, which is happening on November twenty

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second here in Austin. You can get your tickets by

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visiting Strange and Extraordinaryfest dot com And there's also a

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link in my link tree that's linktr dot ee slash susto.

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And again, this is the event that I will be

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tabling and paneling at and am seeing. So if you

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want to see me come back to full please make

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your way out and don't forget there is a virtual

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option for this event as well. I think that gives

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you access to of course, not the vendor market because

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that's in person to buy your goodies in person, but

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for the panels and the speakers and stuff, that is

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what the virtuals option is for. So once again visit

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Strange and Extraordinaryfest dot com to get your tickets there.

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As I mentioned, December is coming up. Listen. I'm I

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cannot believe next week is already mid November, which is

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I don't know what it is about the burn months.

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They are my favorite months out of the year, and

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they are they just go the fastest, maybe because that's

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what I'm having the most fun and it just all

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goes by in a blur. But you know what, justice

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for the burn months they need to be longer. Maybe

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it's the time change, I don't know whatever it is.

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But with that being said, December is next month, which

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means it is time for Sousto's annual Swapathon, which is

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one of my favorite things, not only because I finally

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get some time off, even though I'm working in the

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background on things, but because that is the time that

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I bring shows or creators to you all that you

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may not have heard of for whatever reason. Most times

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it's people that I have worked with, and then we decide, hey,

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let's go ahead and do this. Either way, I'm excited

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to bring you all some shows, some creators that maybe

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will be your first introduction to, or that you'll get

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a revisit for, and I hope that you enjoy that.

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With that being said, I think we have all four

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slots filled up for this year. I hope I do already.

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I need to double check that, but even for next year,

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if you want to make those connections, say hey, Aiden,

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meet so and so, so and so meet Aiden. You

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do this cool thing every year. Get them on the

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list for next year. Let's get the roster going already.

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It's never too early to prepare as a Virgo rising,

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It's really it's never too early to prepare. Even though

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I wish I was more prepared more times. But anyway,

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just want to let you know that that will be happening.

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I am taking the month of December off if you

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were not here for last year or the year before.

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It's something that I am doing every year now. It's

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like my vacation. It's kind of like when the season

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is over, but not really. I don't ever, I've never

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really called the seasons on Sustal seasons. I don't say

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this is season once two or three. Maybe I will

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go back and retroactively fix the way that that's listed online,

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but that's just the kind of the way that it works.

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I go with the seasons of the earth. I let

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mother tell me what to do. So again, just wanted

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to give you a warning. It doesn't Susto was not done.

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It's not going anywhere. That's just kind of my rest

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and reset for the year. In the meantime, though, please

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use that time you are going to be with your families.

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These next few months is when it's usually still when

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families get together, and winter holidays as well. While you're

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with your families, ask them their stories. Say hey, have

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you heard of this podcast called Sustal. This really strange

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person hosts it. And loves to hear people scary stories.

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So this is the perfect time to collect those stories

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from your loved ones and then you can send them

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to me by visiting my website susalpodcast dot com, or

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it's on the link tree as well and hit that

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submit a Story, tell Me a Story button and I

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will read it on a letters from the Beyond episode.

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I'm just saying I'm priming you to get ready to

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bring that conversation up because if I know us, I

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know it's gonna happen and throughout the holiday season and

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all year long. Really, you can follow along on social

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media for any end all updates on the show. That

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is at susital podcast on every single platform. Okay, with

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those updates out of the way, we're gonna go through

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some Spotify comments quickly. The first one is from Onie

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on the Lost Edge Tattoo episode, So that is where

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I got my tattoo on camera, I interviewed my artist

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and the other artists in the shop, and that was

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also a publicly available video, so you can go to

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YouTube dot com slash at Sustal podcast and the video

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is up there for everybody to view. Normally, I save

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video versions of episodes like this one for Best Cool

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Friends on Patreon Patreon dot com slash Sustal podcast, but

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that one is available for everybody to watch. So an

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Ai says, I love the Spanish. You are very well.

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Thank you so much. I was very nervous about putting

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the episode out because of my Spanish, but I said,

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fuck it, We're gonna do it. People will know exactly

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how bucho I am. So I tried my best and

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I hopefully all enjoyed it. Thank you on ai Ana,

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He continues, just a question, when you meant that his

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parents supported him or endured him? Okay, I already know

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where this is going because you said soon, which I've

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been told means like tolerate slash endure. Yes, you're right,

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a boyad means support. Just wanted to ask, I'm a

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bit confused love the podcast. I did, in fact, like

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I said, I'm so, I did in fact confuse those

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two words. And even in the moment I was like,

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I know this is not the word, but I want

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to say. Gabriel gave me some sort of like affirmation

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like yeah, yeah, sure you're saying it right. Ah, So

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I think he knew what I meant. But you know,

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for the sake of the podcast, you all don't maybe

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might not know what I was aiming to say, but

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I did in fact being apoyad. And the thing is,

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I know that word. I've used it before, so I

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don't know what happened in my brain. Again, It's like

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I say that I form the thoughts in my head

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in Spanish, and then when I try to get them out,

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it all leaves my body, it leaves my brain, and

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it doesn't it does not compute. But yes, you are

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exactly right. Thank you for that, and thank you for

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your thank you for so protariing my my episode and

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my terrible Spanish. But not really, I'm going to give

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myselself a little pat on the back for at least

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trying it and doing the best I could. The next

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comment we have is a shorter one, and this is

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on the Anthumia episode, and Christie said, Wow, using teachings

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of the past to move us forward, that was beautiful

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the sparkling heart. Thank you, Christy. There are definitely lessons

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and so many of these stories, if not all of them,

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and even if it's not what the intended lesson was

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supposed to be, for some of them, because as you know,

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many of them are about just getting kids to stay

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in line and behave there are other lessons to be

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learned when you start to peel back the layers, So

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thank you for that. Those are all the comments on Spotify.

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And speaking of Spotify, I want to go ahead and

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talk about something that is happening on there. So Spotify

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is running ads recruiting agents for ICE and these ads

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target vulnerable populations. They promise signing bonuses and normalize fear

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and intimidation. Spotify claims that these ads comply with their policy,

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but the truth is streaming hate is not neutral. It's

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a choice that is from a website or a group

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called indivisible. I made a post on social media maybe

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sometime last week, and I tagged them where I could,

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so you can go and see more about what is

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happening on their website and what the call to action is.

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People are being asked to counsel their Spotify members as

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I aiden from SUSTO. I have canceled my Spotify membership

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because that is just one hundred percent unacceptable, and people

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are being asked to do that until Spotify terminates all

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ICE and DHS advertising contracts. I want to make it

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very clear that while Susto is published on Spotify, it

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is one of the many platforms that it gets pushed

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out to. Susto is hosted the actual like the data

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for the show, it lives on a different website. It

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lives on Speaker and you can actually listen to podcasts

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on there. There are so many options for listening to podcasts.

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It doesn't have to be just on Spotify. It feels

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counterintuitive to tell you all to step away from Spotify,

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but if you are looking for options, there are plenty

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of other platforms to listen to music, to podcasts, to

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audio books. You could even just again cancel your membership

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so that they are not getting our money. You may

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hear those ads that ads may run, but at least

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they are not getting your dollars. And if you would

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like to, please feel free to Spotify in a post

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that that website that I mentioned, and I will link

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it in the description for this show. They have a

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social media toolkit where you can download graphics and post them.

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I went ahead and posted on Susto and I tagged Spotify.

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There are many artists and creators who are speaking out

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against this, as we should because we have a platform,

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because Spotify is one of the pillars of that platform,

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we need to let them know that this is completely unacceptable,

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that it is not okay to push racist propaganda, and

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that we won't stand for it, and we will not

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send them our money for that reason until and maybe

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even after, because I know that there are plenty of

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other issues with Spotify that people have had, but supporting

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inadvertently supporting an agency that is abducting people because that

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is what they are doing. They're abducting people and ripping

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families apart and harming communities. Again, it's unacceptable. We do

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not stand for it as always. As I have said

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for as long as I can remember, abolish ice. Fuck Ice.

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If you work with them, for them, if you align

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yourself with them, you're a loser. And I don't want

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you listening to this, plain and simple. I think I'm

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probably preaching to the choir. Many of you who already

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listen to sustal feel the same. So it's like screaming

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into an echo chamber. But hey, whatever. Hopefully that will

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inform the decisions that you make, or maybe you will.

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With that link in the description below, you'll have a

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resource to share with people to let others know what's

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going on, because again, we don't do that here. Let

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me finish my thought from earlier is yes, Sustal is published.

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It's one of the many platforms on Spotify, but it

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is not hosted on Spotify. And as far as I know,

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as far as I have tried to do, I do

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not run governmental ads on Sustal for this reason because

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I don't want certain things to be promoted on Sustal

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with Susto's name attached to it. So a really quick

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insight just the way that it works is because Susto

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is whatever platform a podcast is hosted on, Susto is

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on speaker. There are different categories of advertisements that you

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can choose to allow or not allow to run. Governmental

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advertisements have never been allowed on Sustal. So if for

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some reason you have heard one in the past or

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you hear one, please let me know, because that means

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that they are finding a way to slip through. They

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are maybe miscategorizing the type of advertisement it is, and

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if there is anything to be done about it, I

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will try and find a way, because that's not how

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that works. They're breaking the rules there, and that's if

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they're miscategorizing it. It needs to be brought up to

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somebody's attention because, like I said, I've never allowed those ads,

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regardless of who they were coming from, to be run

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on susto. So again with that being said, do what

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you will with that information. But as always, fuck Ice,

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We're gonna put that down. Take a deep breath, and

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we're gonna get into today's episode, which is about the Abchanchu.

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Rolando had to be on the road since dawn. The

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world around him was a cathedral of stone and sky,

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with the high Andes mountains stretching forever serrated peaks like

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broken teeth, biding into the clouds. The sun hadn't yet

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burned through the morning mist, and the air shimmered thin

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and sharp, a cold that lived in the bones. His

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small pickup truck crawled along a dirt road carved into

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the mountain side, with one lane clinging to cliffs that

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dropped away into nothingness below. Valleys folded and refolded into

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a gray green sea of slopes where llamas grazed like

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ghosts in the distance. The road wound upward through switchbacks

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and blind corners, its edges dusted with frost. It was beautiful,

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heartbreakingly so, the kind of beauty that hump made you small.

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But it was also a place that could swallow a

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person whole without a sound. He had told himself this

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trip would be good for him. It was a chance

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to clear his head, deliver supplies to a mining camp

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two days up the range, and feel a little less stuck.

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He liked being alone. The mountains didn't ask questions, they

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didn't judge, They simply watched. But the warnings still echoed

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in the back of his mind. Don't travel alone through

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the settros at night, keep your doors locked, and if

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you see an old man walking by the road, don't stop.

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People in the village had said it with half smiles,

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half serious, as if teasing him for being a city boy.

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He'd laughed it off, saying the only things to fear

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out there were bandits and bad weather. Still, he brought

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his pistol. By mid morning, the fog had lifted, the

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road somehow narrowed even more, barely hugging the side of

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the mountain. One wrong turn could mean a plummet into

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a bottomless mountain side. Rolando tightened his grip on the

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wheel and slowed down. He hadn't seen another vehicle in hours.

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No one lived up here except shepherds and the occasional miner.

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Then he saw something ahead. A man stood by the roadside,

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leaning on a stick. He looked impossibly small against the

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rock face. He was hunched, wrapped in a torn poncho

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that fluttered in the wind. His face was nearly hidden

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by a wide, dust stained hat. Rolando hesitated. The man

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didn't wave, didn't call for help, just stood there watching. Finally,

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Rolando rolled down the window, Stabiana, Wallow, you need help.

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The old man turned his head slowly, as if the

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air itself resisted him. His eyes were shadowed, but Rolando

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could see the tremor in his hands. The man spoke,

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his voice rasping like dry leaves.

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My home up the mountain, too far to walk.

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His words were slow, broken, as if each one took

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effort to lift from his chest. Rolando glanced at the road.

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It wound up the slope like a serpent, sharp switchbacks,

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disappearing into cloud. He sighed and opened the passenger door.

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Stabiana Willow, get in, I'll take you. They climbed for

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what felt like hours. The truck jolted over rocks and

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washed out gullies rattling every bolt. Rolando tried to make

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small talk. So, so, how long you lived up here?

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The old man's voice came low and dry.

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Long time.

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You got any family.

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Gone?

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Rolando chuckled awkwardly. You don't talk much, huh, no need.

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Something about his voice made Rolando's skin prickle. It was

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too calm, too patient, almost like the man was saving

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his breath for something important. He risked a glance at

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his passenger. The old man's eyes were fixed ahead, unblinking.

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His hands were folded in his lap, but the fingers

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twitched now and then, like they had a mind of

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their own. The road narrowed again, and Rolando focused on driving.

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By late afternoon, clouds rolled in fast. A storm was building,

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looking like dark curtains sliding across the peaks. Rolando checked

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the dashboard clock. They should have seen a village by now,

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a few houses, a fence, something, But there was nothing ahead, only.

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Rock and fog.

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Ah. Well on, he said, forcing a smile. You said

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your home was up here, right, how much further? The

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old man slowly turned his head.

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We are close.

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Something in the way he said. It made the hair

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rise on the back of Rolando's neck still, he drove on.

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Minutes later, the road ended in a flat clearing of

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stone and dust. No houses, no fences, just a black

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mouth of a cave cut into the mountain. Rolando frowned.

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This this is your home.

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Yeah, come in, I thank you, I make food.

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The old man was already opening his door. His movements

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were deliberate, almost mechanical. Rolando hesitated. The air here felt heavier, colder,

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as if it came from inside the cave itself. Uh,

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00:18:24.160 --> 00:18:25.440
maybe next time, abuilo, I.

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00:18:25.480 --> 00:18:26.599
Still have to please.

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The single word was like a weight. Rolando felt foolish

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for being nervous. He'd given the man a ride. Maybe

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a few minutes wouldn't hurt. He reached behind the seat

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and took his pistol just in case, and followed the

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old man. The air inside the cave was colder and

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felt still dead. Rolando's breath came out in clouds that

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hung too long before fading. He could still smell the

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truck's engine oil on his jacket, the dust of the

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road clinging to him like memory. The old man shuffled away,

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his back bent, voice rasping.

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Low this way, ewo, this way.

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Again, Rolando hesitated. His flashlight beam trembled across the stone,

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00:19:19.799 --> 00:19:27.200
catching what looked like bones, small ones, animal maybe maybe.

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The old man turned his shadow, stretching impossibly tall against

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the cave wall. Rolando opened his mouth to speak, but

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the words froze. The man was smiling, a slow, cracking

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smile that showed teeth too sharp, too long. Then the

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skin on his face began to ripple, veins rising like

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roots beneath the flesh. The old man lunged. Rolando stumbled back,

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firing instinctively. The shot hit creatures square in the chest.

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It staggered, but didn't fall. For a moment, Rolando's heart

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soared with hope, maybe he'd stopped it. But then the

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Abchanchu looked down at the smoking hole in its chest

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and smiled wider. He fired again, and again. The echoes

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bounced off the stone until it sounded like the mountain

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itself was laughing at him. The Abchanchu didn't flinch. It

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took a step forward, then another. Each footfall was soft,

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as deliberate as a hunter closing distance. Not out of

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haste but hunger. Rolando turned and ran. He could see

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the faint glow of daylight ahead from the mouth of

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the cave. He was going to make.

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It run eho.

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He looked back just long enough to see it not walking,

355
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but gliding, almost floating. Its body unfurled into something massive, horned,

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wings of shadow brushing the walls. Rolando burst out into

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the light, stumbling into the gravel and dust. He turned

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00:21:12.519 --> 00:21:17.920
and raised the pistol again, hands shaking, tried to aim,

359
00:21:18.359 --> 00:21:22.640
but he was out of bullets. The Abchanchu emerged in

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front of him, framed by the cave's darkness, with red

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eyes gleaming like coals. It was smiling again. It let

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00:21:31.920 --> 00:21:36.039
him crawl away a few feet before stepping closer. Its

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00:21:36.119 --> 00:21:45.400
voice came soft, mocking, like a lullaby. Ast then in

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a blur, it was on him. Rolando kicked, clawd struck

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with his fists, but the creature pinned him easily, its

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strength inhuman absolute. The Ubchanchu leaned close, the stench of

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rot and blood thick in its breath, and whispered.

368
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You should have count driving.

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Then the bite a deep tearing, and Rolando's world went dark.

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The last thing he saw was the creature's face shifting.

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The old man's features returned as if nothing had changed.

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It licked the blood from its lips and smiled down

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at him. Fool, it said softly, as Rolando's body went still.

374
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Hours later, the mountain road lay quiet again. The truck

375
00:22:40.720 --> 00:22:44.519
had gone missing from outside the cave, leaving an empty mountaintop,

376
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and inside the cave nothing stirred. Sometimes travelers say, when

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the wind cuts just right through those peaks, you can

378
00:22:54.559 --> 00:22:58.240
hear a voice carried down from the heights, a slow,

379
00:22:58.480 --> 00:23:01.480
broken voice calling out for help.

380
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Up the mountain.

381
00:23:08.119 --> 00:23:11.240
And if you stop to listen, or even if you

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stop to help, you'll see an old man standing by

383
00:23:15.000 --> 00:23:19.559
the road, hat pulled low against the wind, and when

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he looks up, you'll see that his mouth is stained red.

385
00:23:39.960 --> 00:23:43.039
Welcome back, well friends, Thank you so much for listening

386
00:23:43.079 --> 00:23:45.680
to that story, and a big thank you to Jeffrey

387
00:23:45.759 --> 00:23:48.200
for helping me write this one. Once again, we're gonna

388
00:23:48.200 --> 00:23:50.759
go ahead and jump into some Upchanchu myths. So the

389
00:23:50.799 --> 00:23:55.880
first one, this is from a Urban Legends mysteryand myth

390
00:23:56.039 --> 00:23:58.720
dot com. This is an entry simply called the up

391
00:23:58.799 --> 00:24:02.920
Chanchu Blivia Ancient Andyan Vampire Legend. So again, as it

392
00:24:02.920 --> 00:24:06.359
says here, this story comes to us from Bolivia, and

393
00:24:06.400 --> 00:24:08.559
this says, The night in the Andes is colder than

394
00:24:08.599 --> 00:24:12.279
you expect. Mist curls along the lonely mountain road, and

395
00:24:12.400 --> 00:24:16.079
your lantern's flame struggles against the darkness. Ahead, you notice

396
00:24:16.119 --> 00:24:19.119
a figure hunched on the ground, a frail old man

397
00:24:19.240 --> 00:24:22.559
wrapped in tattered clothes. He groans as if in pain,

398
00:24:22.920 --> 00:24:26.680
one arm stretched toward you. Instinct tells you to help,

399
00:24:26.720 --> 00:24:30.119
But in Bolivian legend, this is exactly what upchance you want,

400
00:24:30.279 --> 00:24:32.799
because the moment you lean down to offer a hand,

401
00:24:32.920 --> 00:24:36.000
the old man's eyes glow red, his teeth sharpened, and

402
00:24:36.079 --> 00:24:38.880
you realize too late that pity has led you straight

403
00:24:38.960 --> 00:24:42.920
into the arms of a vampire. So obviously this is

404
00:24:43.079 --> 00:24:47.160
a vampire story, or a version of a vampire story, right,

405
00:24:47.279 --> 00:24:49.319
because as we know, there are so many and we're

406
00:24:49.319 --> 00:24:50.839
going to go through a few of them later that

407
00:24:50.880 --> 00:24:53.119
they talk about here. But the first ones there were,

408
00:24:53.160 --> 00:24:55.279
the first creatures that came to mind are the first

409
00:24:55.359 --> 00:24:58.440
Suso episodes that came to mind, of course, were the Beestacle,

410
00:24:58.519 --> 00:25:02.559
which I know is something Simil, the vampiress of Bisco Peru,

411
00:25:02.680 --> 00:25:06.000
of course, and the Theo. I think the Theo is

412
00:25:06.079 --> 00:25:10.319
this entity that the miners in Bolivia pray to in

413
00:25:10.400 --> 00:25:14.240
tandem with their Catholic beliefs. So just some interesting things

414
00:25:14.279 --> 00:25:16.920
to think about, and I will put those in the

415
00:25:17.039 --> 00:25:19.119
description notes belos that you all can check those out

416
00:25:19.119 --> 00:25:21.160
if you want to. Oh and of course I almost

417
00:25:21.160 --> 00:25:24.359
forgot the Tapucci, which is one of my favorite life

418
00:25:24.359 --> 00:25:25.960
stories to tell, so I don't know how I almost

419
00:25:25.960 --> 00:25:28.240
forgot that. But those four they will be in the

420
00:25:28.279 --> 00:25:30.200
description notes. You can if you haven't heard them, you

421
00:25:30.200 --> 00:25:31.640
can go back and listen to them, or if you

422
00:25:31.640 --> 00:25:35.559
feel like doing a Soustole Vampire tour, then you can

423
00:25:35.559 --> 00:25:38.200
listen to those groups of episodes after this one. So

424
00:25:38.359 --> 00:25:41.799
this continues. Who or what is ab Chanchu? The aba

425
00:25:41.880 --> 00:25:45.480
Chanchu is a vampire like figure from Bolivian folklore. Unlike

426
00:25:45.559 --> 00:25:49.559
the suave, seductive vampires of European legend, aba Chanchu does

427
00:25:49.599 --> 00:25:53.079
not lure victims with charm or beauty. Instead, it prays

428
00:25:53.200 --> 00:25:56.799
on compassion. So again this idea of seeing this elderly

429
00:25:56.880 --> 00:25:58.559
person on the side of the road, and I will

430
00:25:58.599 --> 00:26:02.960
say I didn't see anything about the typical assigned genders

431
00:26:03.079 --> 00:26:06.720
to this creature. I've seen like elderly man when we

432
00:26:06.920 --> 00:26:09.279
looked up pictures and stuff, a lot of the depictions

433
00:26:09.279 --> 00:26:12.240
were like this, this really small older man. I didn't

434
00:26:12.240 --> 00:26:16.519
see anything about the Abu Chanshu being only one gender,

435
00:26:16.680 --> 00:26:19.119
so who knows. Again, this is one of the things

436
00:26:19.160 --> 00:26:22.039
that could be prescribed to any sort of representation, but

437
00:26:22.160 --> 00:26:24.119
for the sake of this episode, we will probably be

438
00:26:24.200 --> 00:26:27.759
referring to Ubchanshu as he, and so this continues, often

439
00:26:27.799 --> 00:26:31.000
described as a frail elderly traveler. Again, they're not using

440
00:26:31.000 --> 00:26:34.039
a specific gender here. The ab Chanshu disguises itself as

441
00:26:34.119 --> 00:26:37.400
helpless to trick passers by into approaching. When it's victims

442
00:26:37.480 --> 00:26:40.839
lean close, the vampire strikes, draining blood until the traveler

443
00:26:40.880 --> 00:26:43.559
is left lifeless on the road. It is feared not

444
00:26:43.599 --> 00:26:45.920
only as a monster, but also as a warning that

445
00:26:46.000 --> 00:26:49.440
evil often wears the mask of weakness and kindness can

446
00:26:49.480 --> 00:26:52.519
be twisted into a fatal mistake. Which it's so interesting

447
00:26:52.559 --> 00:26:55.559
because I feel like I try to help people when

448
00:26:55.559 --> 00:26:57.599
I see people in need. Right, I will say I've

449
00:26:57.680 --> 00:26:59.839
never picked up a hitchhiker. I don't think of every

450
00:26:59.799 --> 00:27:02.680
real seeing a hitchhiker, but I think maybe because the

451
00:27:02.680 --> 00:27:04.400
story is like this, you know, we see other like

452
00:27:04.559 --> 00:27:07.640
horror movies or thrillers or we hear the stories where

453
00:27:08.200 --> 00:27:10.720
we're basically told not to do that. So you know,

454
00:27:10.839 --> 00:27:13.440
even if you consider yourself an empathetic person or somebody

455
00:27:13.480 --> 00:27:15.839
who wants to help people in need, there's still that

456
00:27:15.960 --> 00:27:17.559
fear in the back of your mind. You know what,

457
00:27:17.599 --> 00:27:20.200
I lied. I did give this man a ride one

458
00:27:20.279 --> 00:27:25.119
time in my hometown from the walmart to I forgot where,

459
00:27:25.200 --> 00:27:27.440
like somewhere in the town. And I remember telling him

460
00:27:27.480 --> 00:27:29.200
because I agreed to give him a ride, and we're

461
00:27:29.200 --> 00:27:30.519
walking to my car and then I stopped and I

462
00:27:30.559 --> 00:27:32.319
looked at him dead in the eye and I said,

463
00:27:32.400 --> 00:27:35.200
do you have a knife or I was like, you

464
00:27:35.200 --> 00:27:36.880
don't have a weapon or something, do you? I was like,

465
00:27:36.920 --> 00:27:39.720
cause I don't feel like fighting today, and he was like, no, no, no, no, man,

466
00:27:39.799 --> 00:27:41.519
I swear to guy's I just need to ride. And

467
00:27:41.559 --> 00:27:43.160
I was like, all right, get in the car. But also,

468
00:27:43.240 --> 00:27:45.000
for all he knows, I could have been the weirdo

469
00:27:45.079 --> 00:27:47.319
who was going to hurt him. So you know, sometimes

470
00:27:47.359 --> 00:27:49.200
you just got to trust in people that I think

471
00:27:49.240 --> 00:27:51.279
that is the only time that I've given a stranger

472
00:27:51.319 --> 00:27:54.200
a ride like that and it worked out. So who Okay,

473
00:27:54.559 --> 00:27:57.119
he was not a not a enough Chanchu, I was safe.

474
00:27:57.160 --> 00:27:59.799
But this continues the origin of the story, and it's

475
00:27:59.880 --> 00:28:03.440
verys the Ubchanchu is deeply rooted in the Andean oral

476
00:28:03.480 --> 00:28:07.279
tradition of Bolivia, though variations of the story appear across

477
00:28:07.319 --> 00:28:10.279
South America. So this talks about it's kind of two

478
00:28:10.279 --> 00:28:13.359
different routes. So there's the Andean roots. Some folklorists suggest

479
00:28:13.559 --> 00:28:16.640
that the Upchanchu may have pre Columbian origins tied to

480
00:28:16.720 --> 00:28:19.640
earlier myths of demons or hungry spirits that lurked along

481
00:28:19.720 --> 00:28:21.880
the trade roads through the mountains, and we're going to

482
00:28:21.880 --> 00:28:23.960
talk about that idea a little bit later here. But

483
00:28:24.000 --> 00:28:27.319
then there's also, of course, as always good old colonial

484
00:28:27.359 --> 00:28:30.839
Spanish influence, and this says when European vampire tells spread

485
00:28:30.839 --> 00:28:34.160
through South America, they blended with indigenous lore, shaping the

486
00:28:34.240 --> 00:28:38.319
Upchanchu into a more familiar blood drinking figure. So it

487
00:28:38.400 --> 00:28:42.039
seems like this kind of vampuric aspect to the ab

488
00:28:42.200 --> 00:28:44.960
Chanchu due to Spanish influence, and that's not what like

489
00:28:45.000 --> 00:28:48.559
the og story is. But this also says that while

490
00:28:48.599 --> 00:28:51.880
most stories focus on the frail old man disguise, some

491
00:28:52.039 --> 00:28:55.920
variations claim the Upchanchu can take animal forms or vanish

492
00:28:55.960 --> 00:28:58.400
into the mist after an attack. And again we're going

493
00:28:58.480 --> 00:28:59.680
to bring that up a little bit later. I'm just

494
00:28:59.720 --> 00:29:02.680
planning all the up Chanchu seeds right now. This says

495
00:29:02.720 --> 00:29:05.559
the legend endured because of the dangers of travel through

496
00:29:05.599 --> 00:29:10.680
Bolivia's remote mountain passes. Bandits illness and exposure often claim lives,

497
00:29:10.720 --> 00:29:13.519
and stories of a vampire lying in wait offered a

498
00:29:13.559 --> 00:29:17.440
supernatural explanation for why some never came home. So again

499
00:29:17.480 --> 00:29:20.079
there's this idea that I think we've seen before where

500
00:29:20.119 --> 00:29:24.519
people and again I mentioned the Flower Bouci earlier, that

501
00:29:24.759 --> 00:29:30.480
people use sometimes these creatures or these stories to explain

502
00:29:31.079 --> 00:29:34.039
their or process their own grief for their own trauma.

503
00:29:34.160 --> 00:29:37.480
So with the flowerd Bucci, it was the infanticide that

504
00:29:37.559 --> 00:29:40.359
happened overnight in that community. And with this, you know,

505
00:29:40.759 --> 00:29:44.200
it seems like people are, for whatever reason, they're traversing

506
00:29:44.480 --> 00:29:48.519
these mountain sides or this mountainous region, and then their

507
00:29:48.559 --> 00:29:52.000
loved ones pass away when they're doing that, when they're traveling,

508
00:29:52.079 --> 00:29:54.400
and so they're like, what it was they were taken

509
00:29:54.440 --> 00:29:57.079
by the Abchanchu or the Abchanchu got ahold of them, right,

510
00:29:57.200 --> 00:30:00.680
And this page continues it talks about modern siding or encounters,

511
00:30:00.680 --> 00:30:03.000
and that's kind of a continuation of that topic. It says,

512
00:30:03.039 --> 00:30:06.720
while the Upchanchu is firmly rooted in folklore, occasional encounters

513
00:30:06.799 --> 00:30:10.279
are still whispered. Travelers found pale and collapsed on lonely

514
00:30:10.359 --> 00:30:13.960
roads are sometimes attributed to the up Chanchu, especially if

515
00:30:14.000 --> 00:30:17.759
no illness or robbery explains death. Some modern stories speak

516
00:30:17.759 --> 00:30:22.400
of roadside beggars in Bolivia who seem to appear and disappear, strangely,

517
00:30:22.759 --> 00:30:27.240
vanishing into myst when ignored, and researches of vampire folklore

518
00:30:27.279 --> 00:30:30.400
point to Upchanchu as proof that the idea of blood

519
00:30:30.480 --> 00:30:34.759
drinking predators exists across cultures, not just in Europe, because

520
00:30:34.799 --> 00:30:37.279
of course I think many of the depictions or the

521
00:30:37.319 --> 00:30:41.000
stories of vampires are come from European influence. But it

522
00:30:41.000 --> 00:30:44.519
would make sense then that Spanish influence on this story, right,

523
00:30:44.599 --> 00:30:46.200
So this is what I was really interested in. On

524
00:30:46.279 --> 00:30:49.160
this page, they talk about similar vampires and blood drinking

525
00:30:49.200 --> 00:30:51.519
creatures around the world, and there's a list of them

526
00:30:51.559 --> 00:30:53.400
here this one. I'm going to go through these, and

527
00:30:53.480 --> 00:30:57.240
this first one is the Citygoi from Romania. That sounds

528
00:30:57.279 --> 00:30:59.240
like I said that right right, I don't know steity

529
00:30:59.279 --> 00:31:01.759
Goy city. I feel like I've heard that kind of

530
00:31:02.000 --> 00:31:04.599
accent that remania I mean, of course, with like many

531
00:31:04.680 --> 00:31:07.359
vampire movies, right, But this says these restless spirits are

532
00:31:07.359 --> 00:31:10.440
said to rise from the grave to torment their families,

533
00:31:10.559 --> 00:31:14.960
spreading diseases and drinking blood. Unlike the elegant vampires of fiction,

534
00:31:15.160 --> 00:31:19.000
stidigoy are grotesque, revenance, corpse like, and hungry. They are

535
00:31:19.000 --> 00:31:22.720
considered to the direct ancestors of Bramstoker's Dracula and are

536
00:31:22.839 --> 00:31:27.599
feared in rural Romania, where villagers sometimes exhum suspected corpses

537
00:31:27.640 --> 00:31:30.839
to prevent a studiguoy outbreak. So there's an actual influence

538
00:31:30.880 --> 00:31:34.599
on communities to stop these things from coming out because

539
00:31:34.599 --> 00:31:36.839
of their belief in them. This next one is the

540
00:31:37.039 --> 00:31:40.960
Pontianac which is from Laysia slash Indonesia, and it says

541
00:31:41.039 --> 00:31:43.960
a terrifying ghost of a woman who died in childbirth,

542
00:31:44.000 --> 00:31:46.200
which reminds me of the I think it was the

543
00:31:46.279 --> 00:31:48.880
Titsi mime, which is a story of people who passed

544
00:31:48.880 --> 00:31:52.279
away during childbirth that their souls became these kind of

545
00:31:52.319 --> 00:31:56.000
like warrior like deities in the sky. They were the stars.

546
00:31:56.160 --> 00:31:57.920
I think that's the one. Correct me if I'm wrong,

547
00:31:58.039 --> 00:32:01.720
And this continues. At first, she appears as a stunningly

548
00:32:01.759 --> 00:32:04.640
beautiful woman drawing in men with her long black hair

549
00:32:04.680 --> 00:32:07.559
and pale skin, but once lured close, she reveals a

550
00:32:07.599 --> 00:32:11.400
ghastly corpse like face and long nails that tear flesh.

551
00:32:11.519 --> 00:32:15.680
The Pontia Nak drains blood and even devours internal organs,

552
00:32:15.839 --> 00:32:18.400
making her one of the most feared vampiric beings in

553
00:32:18.480 --> 00:32:23.519
Southeast Asia. Oh supercowl. It continues the Asanbosam, which is

554
00:32:23.599 --> 00:32:27.119
from West Africa and the Ashanti people, lurking in the

555
00:32:27.160 --> 00:32:31.519
forest of Ghana and surrounding regions. The Assambosam is described

556
00:32:31.599 --> 00:32:35.559
as a monstrous vampire with iron teeth and hook like feet.

557
00:32:35.720 --> 00:32:38.799
It perches in treetops, dropping down to snatch and wary

558
00:32:38.880 --> 00:32:42.839
hunters or travelers. Its method mirrors the Upchunscha's ambush on

559
00:32:42.920 --> 00:32:46.680
lonely roads, attacking when victims least expect it. That is terrifying.

560
00:32:46.680 --> 00:32:50.279
Imagine just walking through forests, jungle, whatever it is, and

561
00:32:50.480 --> 00:32:53.240
this thing just comes down and snatches you to eat you.

562
00:32:53.480 --> 00:32:55.720
This continues, and these are some ideas that I might

563
00:32:55.720 --> 00:32:59.039
circle back to for future episodes. But this is from Colombiaan.

564
00:32:59.160 --> 00:33:02.839
This is La bata Sola, it says another South American

565
00:33:02.920 --> 00:33:06.839
vampire legend. La Batasola begins as a vision of beauty,

566
00:33:07.000 --> 00:33:09.759
often appearing to lone men in the jungle. Once she

567
00:33:09.880 --> 00:33:13.519
has her victim's attention, she transforms into a hideous, one

568
00:33:13.599 --> 00:33:17.559
legged monster with sharp fangs. She then drinks the victim's blood,

569
00:33:17.720 --> 00:33:21.480
sometimes consuming their flesh. Her legend, like Abchanchu's, is a

570
00:33:21.519 --> 00:33:25.319
warning about deception and misplaced trust. Also, I'm going to

571
00:33:25.319 --> 00:33:27.440
say this now, if at any point I have said

572
00:33:27.640 --> 00:33:31.319
ab chuncha instead of Abchanchu, please pretend that I did not,

573
00:33:31.559 --> 00:33:33.680
because I feel like I maybe just said it wrong

574
00:33:33.759 --> 00:33:35.799
right now, and I swear to God I cannot go

575
00:33:35.839 --> 00:33:39.480
back and record everything. I don't have the dime. So

576
00:33:39.720 --> 00:33:41.359
I'm just gonna say that now. If you heard it, no,

577
00:33:41.440 --> 00:33:43.839
you did it. The next one here is the Sauquoyant

578
00:33:44.000 --> 00:33:47.720
from Trinidad, Guayana and Venezuela. It says a witch like

579
00:33:47.799 --> 00:33:50.319
vampire who lives as an old woman by day, but

580
00:33:50.400 --> 00:33:53.640
at night sheds her skin and transforms into a fiery

581
00:33:53.720 --> 00:33:57.200
ball of light. In this form, she slips through cracks

582
00:33:57.200 --> 00:34:00.240
and keyholes to suck the blood of sleeping victims. If

583
00:34:00.279 --> 00:34:02.799
she drinks too much, the victim dies. To defeat her,

584
00:34:02.880 --> 00:34:06.440
folklore says you must find her discarded skin and destroy

585
00:34:06.480 --> 00:34:09.440
it with salt or fire, trapping her in her fiery

586
00:34:09.559 --> 00:34:13.199
form forever. This one sounds really cool. I would love

587
00:34:13.199 --> 00:34:14.639
to do a story on this one. This has so

588
00:34:14.679 --> 00:34:17.440
many elements from other things. Right, so there's this which,

589
00:34:17.519 --> 00:34:20.519
first of all, a witch who can transform into anything. Right,

590
00:34:20.519 --> 00:34:23.559
you think of loud Pouci, litusa just general witches that

591
00:34:23.559 --> 00:34:26.079
can transform into like I said here, a ball of

592
00:34:26.159 --> 00:34:28.000
fire or a ball of light. And then you have

593
00:34:28.079 --> 00:34:30.880
again those general in Mexico they say witches can turn

594
00:34:30.960 --> 00:34:34.559
into balls of fire, that loud bouci can turn into

595
00:34:34.760 --> 00:34:36.920
mist or a ball of light and travel that way.

596
00:34:37.239 --> 00:34:39.840
But this, I really really like this detail. I think

597
00:34:39.880 --> 00:34:43.119
it's so interesting that to defeat her you need to

598
00:34:43.199 --> 00:34:46.719
find the skin that she shed when she transformed and

599
00:34:46.920 --> 00:34:49.119
destroy the skin so that she cannot return to the

600
00:34:49.159 --> 00:34:51.880
human form. And I'm assuming that it's not sustainable for

601
00:34:51.960 --> 00:34:54.639
her to survive as this ball of light, right, this

602
00:34:54.760 --> 00:34:57.440
fiery ball of light. So it's very very interesting there

603
00:34:57.519 --> 00:34:59.679
the second to last one here is the chon Chon

604
00:34:59.840 --> 00:35:02.159
for from Chile and Argentina. It says, one of the

605
00:35:02.199 --> 00:35:05.880
strangest vampire figures of South America, the Tonchon is said

606
00:35:05.960 --> 00:35:09.159
to be a sorcerer who transforms into a flying human head,

607
00:35:09.320 --> 00:35:12.519
its large ears flap like wings, carrying it through the

608
00:35:12.639 --> 00:35:16.199
night as it seeks victims. The Chonchon drinks blood and

609
00:35:16.280 --> 00:35:19.880
spreads terror with its screeching cries. In some regions, hearing

610
00:35:19.920 --> 00:35:22.599
the sound of the Chonchon is said to be a

611
00:35:22.719 --> 00:35:25.880
death omen, so very much like hearing the cries of

612
00:35:26.039 --> 00:35:29.440
Alachusa of Leona, hearing the whistle.

613
00:35:29.199 --> 00:35:30.280
Of El Silbon.

614
00:35:30.480 --> 00:35:34.280
Again with this idea of sound, and these monsters are

615
00:35:34.280 --> 00:35:36.760
these creatures or spirits that if you hear them, it's

616
00:35:36.760 --> 00:35:39.840
a bad omen. Just hearing it is bad luck enough.

617
00:35:40.000 --> 00:35:43.000
And the last one here is the pistaco from Peru

618
00:35:43.079 --> 00:35:45.840
and Bolivia. It says, though not a vampire in the

619
00:35:45.880 --> 00:35:49.360
traditional sense, that pistaco is a frightening Andean legend about

620
00:35:49.360 --> 00:35:52.519
a creature or sometimes a man, that drains both fat

621
00:35:52.559 --> 00:35:55.039
and blood from its victims. Again, like I mentioned earlier,

622
00:35:55.039 --> 00:35:58.599
that pistaco rooted in colonial fears and exploitation by Spaniards

623
00:35:58.639 --> 00:36:02.239
that pistaco endures as a cultural warning about outsiders praying

624
00:36:02.239 --> 00:36:05.039
on local communities. Its link to blood drinking, and its

625
00:36:05.039 --> 00:36:08.760
Bolivian setting make it a close cousin to the Abchanchu.

626
00:36:09.039 --> 00:36:13.000
So again, thank you Urban Legends, Mystery and myth dot

627
00:36:13.039 --> 00:36:15.559
com for the entry on the ab Chanchu and this

628
00:36:15.679 --> 00:36:18.880
amazing comprehensive list of all these other similar creatures from

629
00:36:18.920 --> 00:36:21.000
around the world. Okay, the next entry that we have

630
00:36:21.159 --> 00:36:24.960
here is a quick Wikipedia entry. This is really really short.

631
00:36:24.960 --> 00:36:27.480
It's literally one sentence. It says, Aubchanchu is a legendary

632
00:36:27.519 --> 00:36:30.199
Bolivian vampire who shape shifts into the form of a

633
00:36:30.239 --> 00:36:34.079
helpless elderly traveler. When a passerby offers to help him,

634
00:36:34.199 --> 00:36:38.039
Abchanchu victimizes them and drinks their blood. The victim dies

635
00:36:38.079 --> 00:36:42.280
of blood loss or disease. Very simple. That is the

636
00:36:42.320 --> 00:36:45.119
elevator pitch the tell us a little bit about yourself

637
00:36:45.159 --> 00:36:48.599
for the Abuchanchu. The one after that is a This

638
00:36:48.760 --> 00:36:51.400
is a academic link. This is from a book, and

639
00:36:51.440 --> 00:36:56.039
this one's also very very short. This is from Gail E. Books,

640
00:36:56.280 --> 00:36:59.079
I believe, and this is from a book titled The

641
00:36:59.199 --> 00:37:04.599
Encyclopedia of Vampires and Werewolves, second Edition by A. Rosemary

642
00:37:04.639 --> 00:37:08.800
Ellen Gilly, I believe, and it's on the first page.

643
00:37:08.880 --> 00:37:11.559
It starts with literally, it's like an Encyclopedia entry. It's

644
00:37:11.559 --> 00:37:14.559
a really quick entry and similar to the Wikipedia entry.

645
00:37:14.679 --> 00:37:18.760
This says ab Chanchu Bolivian vampire. The Abchanchu pretends to

646
00:37:18.800 --> 00:37:21.199
be a kindly old man who loses his way. His

647
00:37:21.320 --> 00:37:24.880
well meaning helpful victims are either stricken with a fatal

648
00:37:24.920 --> 00:37:27.400
disease or are stuck to dry of their blood while

649
00:37:27.440 --> 00:37:30.039
they are asleep. And I wasn't able to find any

650
00:37:30.159 --> 00:37:34.199
other mention of the Abchanchu from what was available online

651
00:37:34.599 --> 00:37:37.119
about this text, so I think it was literally just

652
00:37:37.199 --> 00:37:39.400
it was listening through these are all the different kinds

653
00:37:39.440 --> 00:37:42.840
of vampires and werewolves around the world, which I should

654
00:37:42.880 --> 00:37:44.760
find this book because I would love to go through that.

655
00:37:44.840 --> 00:37:49.159
The next one is from cryptidindex dot Com. It's titled

656
00:37:49.199 --> 00:37:53.360
ab Chanchu the Vampire of Bolivian Folklore, and it says

657
00:37:53.400 --> 00:37:57.159
among the myriad of cryptids and legends scattered across the globe,

658
00:37:57.199 --> 00:38:00.960
the Abchanchu stands out as a sinister figure from Blivian folklore,

659
00:38:01.079 --> 00:38:04.719
often described as a shape shifting vampire. This malevolent entity

660
00:38:04.840 --> 00:38:09.360
praise on the vulnerable, luring unsuspecting travelers into its deadly grasp.

661
00:38:09.480 --> 00:38:13.480
Known for its cunning and ruthlessness, the Ebuchanchu's dark reputation

662
00:38:13.559 --> 00:38:16.679
has cemented its place in South American mythology as both

663
00:38:16.719 --> 00:38:20.519
a cautionary tale and as a symbol of humanity's fears.

664
00:38:20.679 --> 00:38:23.800
And this one it breaks down all of the ubchanchhoo again.

665
00:38:23.880 --> 00:38:25.880
So there may be some repeats here, but as always,

666
00:38:25.920 --> 00:38:27.880
we want to get as many different perspectives right. So

667
00:38:28.039 --> 00:38:30.480
this one talks about its physical description. Then it says

668
00:38:30.519 --> 00:38:33.639
the Ubchanshu's true form is rarely, if ever described in

669
00:38:33.679 --> 00:38:36.280
concrete detail, and we've already been seeing that through these

670
00:38:36.320 --> 00:38:39.000
resources that we're going to. It says legends suggests that

671
00:38:39.079 --> 00:38:42.000
it has the ability to shape shift, often appearing as

672
00:38:42.039 --> 00:38:45.119
an old and frail individual to deceive its victims. This

673
00:38:45.159 --> 00:38:49.360
disguise is effective in eliciting sympathy, as travelers feel compelled

674
00:38:49.440 --> 00:38:52.639
to aid the seemingly helpless figure. However, once its prey

675
00:38:52.719 --> 00:38:56.400
is close enough, the Abchantu reveals its predatory nature, striking

676
00:38:56.440 --> 00:38:59.960
with precision and leaving no chance for escape. So again

677
00:39:00.320 --> 00:39:04.079
it's preying on and counting on that sympathy and that

678
00:39:04.320 --> 00:39:08.519
kindness from its victims, which I think, compared to other

679
00:39:08.840 --> 00:39:10.800
creatures and cryptids and what have you that have been

680
00:39:11.079 --> 00:39:14.440
featured on SUSTO, is an interesting take because most of

681
00:39:14.480 --> 00:39:16.920
them is they rely on like trickery, which I mean,

682
00:39:16.960 --> 00:39:20.079
this is trickery, right, it's decepting people and using their

683
00:39:20.159 --> 00:39:23.199
kindness against them, But it like tricking people in other ways,

684
00:39:23.239 --> 00:39:25.800
like with the sound thing, right, usually like with Elsi

685
00:39:25.880 --> 00:39:30.719
Luan's whistle les cries. So I think, let's se Janaba

686
00:39:30.800 --> 00:39:33.000
with the backward facing feet, things are opposite of what

687
00:39:33.039 --> 00:39:35.639
they seem. So if you hear something farther away, that

688
00:39:35.719 --> 00:39:37.800
means it's closer. Then if you hear it closer, that

689
00:39:37.880 --> 00:39:39.880
means it's farther away. And with the footprints, if you

690
00:39:39.920 --> 00:39:42.920
see them, because the footprints are backwards, if you see

691
00:39:43.000 --> 00:39:45.840
them walking away, then it's actually walking towards you, and

692
00:39:45.920 --> 00:39:48.960
vice versa. So or just straight up hunting right versus this,

693
00:39:49.199 --> 00:39:53.079
the Abchanchu doesn't really it's hunting is very chill. I

694
00:39:53.119 --> 00:39:55.920
don't know how to say that in a more elegant way,

695
00:39:56.000 --> 00:39:58.599
but it just kind of it just sits and waits,

696
00:39:58.639 --> 00:40:00.840
you know, and it lets its victim do the work.

697
00:40:01.119 --> 00:40:04.360
This continues on this site. It says origins and legends.

698
00:40:04.400 --> 00:40:08.360
The origins of the Ubchanchu are deeply rooted in Bolivian folklore,

699
00:40:08.440 --> 00:40:11.880
particularly in the Andean regions, where the harsh landscapes and

700
00:40:12.039 --> 00:40:15.679
isolated roads create an ideal setting for tales of terror.

701
00:40:15.920 --> 00:40:19.679
Stories of the Ubchanchu were likely passed down orally, serving

702
00:40:19.679 --> 00:40:23.400
as warnings to travelers to remain cautious and wary of strangers.

703
00:40:23.519 --> 00:40:27.320
Seaterpretations suggest that the Upchanchu represents more than just a

704
00:40:27.400 --> 00:40:30.599
mythical predator. It is thought to symbolize the dangers of

705
00:40:30.679 --> 00:40:34.679
isolation and the vulnerability of individuals in remote areas. Others

706
00:40:34.760 --> 00:40:37.400
argue that it serves as a metaphor for treachery, a

707
00:40:37.480 --> 00:40:40.519
reminder that not everything is as it seems, and danger

708
00:40:40.599 --> 00:40:43.880
often hides behind a facade of innocence. I'm gonna skip

709
00:40:44.000 --> 00:40:46.679
down this page to a portion of it that says

710
00:40:46.960 --> 00:40:51.239
scientific explanations and theories, and this says Skeptics often seek

711
00:40:51.320 --> 00:40:54.639
to rationalize tales of the Ubchanchu by attributing them to

712
00:40:54.719 --> 00:40:58.400
psychological and cultural factors. The cryptids guise as an old

713
00:40:58.440 --> 00:41:01.320
and frail individual may reflect it deeply, ingrained fear of

714
00:41:01.400 --> 00:41:04.559
vulnerability and to deception. Again, we keep getting this idea

715
00:41:04.599 --> 00:41:07.119
over and over again. Others suggest that sidings of the

716
00:41:07.199 --> 00:41:10.880
Upchanchu could be explained by encounters with individuals suffering from

717
00:41:10.880 --> 00:41:14.599
severe illnesses or conditions that give them a ghastly appearance,

718
00:41:14.800 --> 00:41:18.320
thus fueling this legend. This continues. Another theory posits that

719
00:41:18.440 --> 00:41:22.079
the Ubchanchu legend served as a practical warning to travelers

720
00:41:22.119 --> 00:41:25.519
by instilling fear of strangers and the unknown. The story

721
00:41:25.559 --> 00:41:29.519
may have discouraged risky behaviors and encouraged vigilance, which would

722
00:41:29.519 --> 00:41:32.719
have been crucial for survival in remote and perilous environments.

723
00:41:32.800 --> 00:41:35.679
I think also it could serve yes to travelers, but

724
00:41:35.840 --> 00:41:40.159
to specifically travelers who are from that area. They brought

725
00:41:40.320 --> 00:41:43.760
the Beistoko earlier, and we know that there is Spanish

726
00:41:43.800 --> 00:41:47.079
influence on the origins of this story itself, and so

727
00:41:47.199 --> 00:41:50.800
it's that kind of warning of outsiders or strangers, not

728
00:41:50.880 --> 00:41:53.440
only just people you may not know from your own community,

729
00:41:53.480 --> 00:41:57.679
but strangers to the community and more specifically in this instance,

730
00:41:57.800 --> 00:42:00.440
colonizers right, okay, and heavily in care. This is isn't

731
00:42:00.440 --> 00:42:03.440
necessarily a source. We could have used it as one.

732
00:42:03.480 --> 00:42:06.880
But this is a comic. It's called the Anchanchu and

733
00:42:06.880 --> 00:42:09.480
we're going to talk about that pronunciation next. But this

734
00:42:09.639 --> 00:42:13.599
is from I believe their artist. I'm not sure, you know,

735
00:42:13.760 --> 00:42:16.119
like authors have pen names, is it the same thing

736
00:42:16.159 --> 00:42:19.079
for an artist. So either way, this is a comic

737
00:42:19.239 --> 00:42:23.440
and it's it's a comic titled El Enchanchu. And I

738
00:42:23.480 --> 00:42:27.519
think the quote artist name is mean Josh, but it's

739
00:42:27.639 --> 00:42:30.079
I think their actual name. It's here at the bottom,

740
00:42:30.119 --> 00:42:33.079
and it was attributed to them in another page that

741
00:42:33.159 --> 00:42:37.000
I found that this art on is Arman Gastellon which

742
00:42:37.239 --> 00:42:40.960
Arman we have similar last names, Guste Castanos. What is

743
00:42:41.039 --> 00:42:43.440
up primont. But if you're interested in looking this up,

744
00:42:43.679 --> 00:42:46.559
this is it seems like it's maybe a comic site.

745
00:42:46.599 --> 00:42:50.159
It says in English twenty four in twenty four or

746
00:42:50.599 --> 00:42:54.320
main de cuatro and bantiquatro so twenty four e n

747
00:42:54.440 --> 00:42:57.280
twenty four dot blogspot dot com. And if you just

748
00:42:57.280 --> 00:43:00.960
search that with Anchanchu then you should be able to

749
00:43:01.039 --> 00:43:03.039
find this. But yeah, it's a fun comic if you

750
00:43:03.079 --> 00:43:04.920
want to read through that. And I really like the

751
00:43:05.000 --> 00:43:07.360
art style and the way that they depicted the ab

752
00:43:07.480 --> 00:43:10.800
Chanchu or Anchanchu. As we will delve into a bit

753
00:43:10.840 --> 00:43:27.559
deeper here about those different pronunciations. Jeff left it out

754
00:43:27.559 --> 00:43:30.000
for us here and it says pre colonial an Chanchu,

755
00:43:30.320 --> 00:43:35.000
these cave demon myths eventually merged with European vampire myths

756
00:43:35.079 --> 00:43:38.440
to become the modern day ab Chanchu. First, we want

757
00:43:38.440 --> 00:43:42.000
to get an understanding of where specifically this is coming from.

758
00:43:42.039 --> 00:43:45.239
This is a website called Imata dot org and this

759
00:43:45.320 --> 00:43:48.840
was written by Arbasi. Not only will the direct links

760
00:43:48.840 --> 00:43:50.920
for all of these be in the SUSA Google docs

761
00:43:50.920 --> 00:43:54.119
on Patreon, Buti has specifically asked that we link to

762
00:43:54.400 --> 00:43:56.639
imata dot org, so you will find a link to

763
00:43:56.679 --> 00:43:59.440
this page. In the description notes gave us a really

764
00:43:59.440 --> 00:44:03.760
really neat insight into the Aimada people and just to

765
00:44:03.840 --> 00:44:05.719
kind of tell you all a bit about them so

766
00:44:05.800 --> 00:44:08.320
we know a bit more about their perspective. This says

767
00:44:08.400 --> 00:44:11.719
Amada is a language spoken by approximately one point six

768
00:44:11.920 --> 00:44:16.199
million persons around the Titi Kaka Lake. More precisely, according

769
00:44:16.239 --> 00:44:18.960
to the last Senses of both Bolivia and Chile both

770
00:44:19.000 --> 00:44:21.880
in nineteen ninety two and Peru in nineteen ninety three,

771
00:44:21.920 --> 00:44:26.599
there are approximately one point two million Bolivian Amada speakers,

772
00:44:26.880 --> 00:44:30.880
roughly two hundred ninety thousand Peruvian speakers, and roughly forty

773
00:44:30.920 --> 00:44:33.840
eight thousand Chilean ones. All these speakers can form the

774
00:44:33.920 --> 00:44:37.599
Amada people. In the province of tupe Yaoyos, at three

775
00:44:37.679 --> 00:44:40.559
hundred kilometers southeast of Lima City are the last six

776
00:44:40.639 --> 00:44:44.800
hundred speakers of Hakkaruru, which, in accordance to the MJ. Hardman,

777
00:44:44.920 --> 00:44:47.960
is a familiar but separate language from Amada. However, in

778
00:44:48.039 --> 00:44:52.000
accordance to other language classification catalogs, Hakkaudu is only a

779
00:44:52.039 --> 00:44:55.599
dialogical variation from Amata. The existence of Hakkadu is an

780
00:44:55.599 --> 00:44:59.199
indicator that in ancient times Amada language spread in wide

781
00:44:59.239 --> 00:45:03.039
areas of the Press Peru, Bolivia, Chile, and Argentina far

782
00:45:03.079 --> 00:45:06.679
away from the Titikaka Plateau. Examples of these areas are

783
00:45:06.719 --> 00:45:12.639
inside the present de Peru at Arequipa Provinces, at Apurima Provinces,

784
00:45:12.800 --> 00:45:17.760
at Cusco Provinces, at Puno Northeast Provinces, and inside present

785
00:45:17.840 --> 00:45:21.760
Bolivia at Potusi, Gochamba and Ururo. So that's more so

786
00:45:21.800 --> 00:45:25.480
about their language about the people themselves. This says that ethnically,

787
00:45:25.519 --> 00:45:28.360
the Aimata people are from the same group who populated

788
00:45:28.400 --> 00:45:30.800
all the America since twelve hundred BC, and who are

789
00:45:30.840 --> 00:45:34.000
mostly known as quote Indians. There are strong and deep

790
00:45:34.039 --> 00:45:37.519
ties between the Titikaka Lake and the Aimada people. Such

791
00:45:37.559 --> 00:45:40.840
ties begin with the name Titikaka, which comes from two

792
00:45:41.039 --> 00:45:44.800
Aimata words, which are titi and here if they say

793
00:45:44.840 --> 00:45:48.320
it's cat and ghaka with ques, which is gray color,

794
00:45:48.440 --> 00:45:52.519
that is Titikaka means the gray cat. The Titikaka Plateau

795
00:45:52.679 --> 00:45:55.719
is over twelve thousand feet above the sea level, therefore

796
00:45:55.760 --> 00:45:58.280
it should have a non living climate, but the waters

797
00:45:58.280 --> 00:46:01.119
of the lake warm all the region, allowing to live

798
00:46:01.320 --> 00:46:04.639
millions of persons. Pedro Siesa de Lyon tells us that

799
00:46:04.719 --> 00:46:07.639
this plateau was the most populated territory of the entire

800
00:46:07.719 --> 00:46:11.159
Inca Empire. Now we have some really good background of

801
00:46:11.360 --> 00:46:13.920
who these people were. Right in this same site, they

802
00:46:14.000 --> 00:46:18.760
talk about the Anchucha in this segment about ancient religiosity

803
00:46:18.880 --> 00:46:22.119
or pre Christian religion in this area so up to

804
00:46:22.320 --> 00:46:25.159
the year fifteen fifty. Before that, though, it says the

805
00:46:25.199 --> 00:46:28.679
distinct Aimada towns of the antiquity have had different local

806
00:46:28.840 --> 00:46:32.239
gods and thus various forms of religiosity. However, these local

807
00:46:32.320 --> 00:46:34.880
varieties were based on the two pillars of the pan

808
00:46:34.960 --> 00:46:39.719
Andean religiosity, as are the agricultural religiosity and the worship

809
00:46:39.760 --> 00:46:43.039
of the ancestors. So we see this in so many cultures.

810
00:46:43.159 --> 00:46:48.840
Is the two strongest or the two main pillars of worship, religiosity, devotion,

811
00:46:49.280 --> 00:46:53.079
however you want to identify, that is usually always agricultural

812
00:46:53.320 --> 00:46:57.079
or earth based and ancestors or those that came before

813
00:46:57.159 --> 00:47:00.920
us who are dead. This continues. The ancient Aimada god Thunupa,

814
00:47:00.960 --> 00:47:03.360
who is the central icon of the stone sculpture of

815
00:47:03.360 --> 00:47:07.280
the Gateway of the Sun inthiouan Naku, personifies various agents

816
00:47:07.320 --> 00:47:10.000
of the nature of the sun, wind, rain, hail that

817
00:47:10.039 --> 00:47:13.599
can influence for well or for worse, the agricultural production.

818
00:47:13.920 --> 00:47:18.519
So again this entity that can influence crops, harvest life. Right.

819
00:47:18.639 --> 00:47:22.960
Another aspect of this agricultural religion is the goddess Bachamama

820
00:47:23.199 --> 00:47:26.280
or the mother ground, the producer of the foods. This

821
00:47:26.360 --> 00:47:30.159
goddess lash mother requires sacrifices, her favorite being the fetus

822
00:47:30.239 --> 00:47:32.440
of Alama. So I think that's where we got that

823
00:47:32.519 --> 00:47:35.320
kind of little detail of the ghost Llamas at the

824
00:47:35.320 --> 00:47:37.440
beginning of this episode, which I think would make a

825
00:47:37.480 --> 00:47:40.320
cute little sticker. Allama, that's a ghost. I don't know why.

826
00:47:40.360 --> 00:47:43.280
In my head that's adorable. This continues. On the other hand,

827
00:47:43.360 --> 00:47:47.000
the worship of the ancestors was manifested in a material

828
00:47:47.039 --> 00:47:50.239
way in the construction of tomb shrines, whose complexity was

829
00:47:50.239 --> 00:47:53.119
an agreement of the importance of the deceased. Okay, now

830
00:47:53.119 --> 00:47:55.480
we're going to talk about a bit the Anchanchu, and

831
00:47:55.519 --> 00:47:57.039
I swear to God, I know that I said it

832
00:47:57.079 --> 00:47:59.960
wrong again earlier, but you didn't hear that right exactly.

833
00:48:00.119 --> 00:48:02.639
So this says the local gods are the hills and

834
00:48:02.679 --> 00:48:06.280
the mountains, regarded as guardians and protectors. This form of

835
00:48:06.280 --> 00:48:10.159
spirituality continues in force until nowadays or modern day, in

836
00:48:10.239 --> 00:48:13.000
which each local hill has a name and is always

837
00:48:13.079 --> 00:48:16.800
invoked like the local guardian. The devils were believed to

838
00:48:16.840 --> 00:48:20.719
be from the underground and were known by either Anchanchu

839
00:48:21.079 --> 00:48:25.079
or Saksra. Other small gods reside in the water fountain.

840
00:48:25.280 --> 00:48:28.559
Another important aspect related to the Aimada spirituality is the

841
00:48:28.679 --> 00:48:31.639
ritual and natural medicine, whose practices is carried out by

842
00:48:31.840 --> 00:48:35.000
the Yatiti or the wise the Yatidis with the greater

843
00:48:35.079 --> 00:48:39.039
prestige and efficacy since ancient times until the present century.

844
00:48:39.159 --> 00:48:43.239
Are from the town Galawaya in the mountain range of

845
00:48:43.559 --> 00:48:47.199
Chatasani in Bolivia. Again, this is saying. The brief mention

846
00:48:47.360 --> 00:48:49.960
here about the Anchanchu is that they were just known

847
00:48:50.000 --> 00:48:54.199
as quote, the devils or these underground ne'er do well spirits.

848
00:48:54.239 --> 00:48:56.480
They're on that side of the spectrum of like good

849
00:48:56.519 --> 00:48:59.239
or bad of spirits, and so they have their good

850
00:48:59.280 --> 00:49:01.719
spirits which are in the hills and the mountains and

851
00:49:01.760 --> 00:49:05.400
their guardians. The opposite of that is the Anchansu. I'm

852
00:49:05.400 --> 00:49:09.360
not exactly sure when or how that shift in the

853
00:49:09.400 --> 00:49:13.199
spelling or the pronunciation of the ab Chanshu or the

854
00:49:13.199 --> 00:49:16.719
Anchansho to the ab Chanshu happened, but it did. The

855
00:49:16.719 --> 00:49:21.039
next one that we have here is from a Bolivia

856
00:49:21.239 --> 00:49:26.400
dot com under their Technology and Astronomy kind of section

857
00:49:26.679 --> 00:49:30.519
of the site, and this is titled Anchanchu the quote

858
00:49:30.599 --> 00:49:33.760
demon most feared by the Amada people, and this says

859
00:49:33.880 --> 00:49:37.599
evil in Amada culture has a name quote an chanchu,

860
00:49:37.880 --> 00:49:40.920
a malevolent entity that prays on lonely people and has

861
00:49:40.960 --> 00:49:44.119
an insatiable thirst for life. So we kind of know

862
00:49:44.239 --> 00:49:46.599
we're getting this confirmation that those are one and the same.

863
00:49:46.719 --> 00:49:49.239
This says quote. In the countryside, it is believed that

864
00:49:49.280 --> 00:49:52.039
people have up to ten souls. Others say that women

865
00:49:52.119 --> 00:49:54.880
have seven and men three. With so many they are

866
00:49:54.960 --> 00:49:58.119
vulnerable to being stolen until the last one is reached,

867
00:49:58.159 --> 00:50:03.519
and then there is death, explained anthropologist Milton Izagida. This continues.

868
00:50:03.760 --> 00:50:06.840
Knowledge of this evil entity has been passed down orally

869
00:50:06.920 --> 00:50:09.320
in the Amata regions and is one of the most

870
00:50:09.440 --> 00:50:12.760
feared because it leads its victims to death. Beliefs say

871
00:50:12.800 --> 00:50:16.719
that this quote paranormal presence appears to its victims personified

872
00:50:16.760 --> 00:50:19.920
as animals or terrifying beasts in order to frighten them.

873
00:50:20.000 --> 00:50:23.239
The wise men say, you should pretend you're not alone quote.

874
00:50:23.280 --> 00:50:25.920
You have to pretend you're with someone because they use

875
00:50:26.039 --> 00:50:28.679
any trick to deceive you and drain your energy. You

876
00:50:28.679 --> 00:50:31.480
shouldn't be afraid of them, even though the moment is tense.

877
00:50:31.599 --> 00:50:34.159
Don't bother me, go away, you have to say to them,

878
00:50:34.320 --> 00:50:38.599
explained the Amata juangadlos baon t Urgente dot Bo. This

879
00:50:38.639 --> 00:50:41.480
wraps up the Amchanchu wants to take away the Achayu.

880
00:50:41.519 --> 00:50:44.559
It's spelled ajayu which I looked up, and there's also

881
00:50:44.559 --> 00:50:46.840
a link here in the Susto Google doc. It's essentially

882
00:50:47.079 --> 00:50:50.679
like the life force or the soul from this random site.

883
00:50:50.719 --> 00:50:53.000
When I searched it up word meaning dot org it

884
00:50:53.079 --> 00:50:57.039
says it is a word in Quechua language which means soul, spirit,

885
00:50:57.239 --> 00:51:00.320
cosmic energy, force or entity that contains the feeling and

886
00:51:00.559 --> 00:51:03.880
the reason the continues. The Nchanchu wants to take away

887
00:51:03.960 --> 00:51:06.679
the ahayu from its victims, and for this reason, the

888
00:51:06.679 --> 00:51:09.920
most important thing is to control emotions in the presence

889
00:51:09.960 --> 00:51:12.400
of symptoms. This is going to sound really familiar. Some

890
00:51:12.440 --> 00:51:14.920
of the symptoms that the amount does associate with the

891
00:51:15.039 --> 00:51:18.239
arrival of the Unchanchu are a common cold with headaches,

892
00:51:18.320 --> 00:51:21.079
general malaise in the body, appearance of pimples on the face,

893
00:51:21.199 --> 00:51:24.400
heaviness in the body, and chills. Any ailment can be

894
00:51:24.559 --> 00:51:29.280
cured first, This says, again sounds familiar. Quote. Any element

895
00:51:29.440 --> 00:51:32.440
can be cured first, you have to change its fortunes.

896
00:51:32.519 --> 00:51:35.599
Consult the guoca leaves to determine the cure and decide

897
00:51:35.599 --> 00:51:39.559
whether to use animals, minerals, or plants. The healing process

898
00:51:39.639 --> 00:51:43.960
and spiritual restoration are then carried out Accordingly, when it's

899
00:51:44.039 --> 00:51:47.119
done in time, it can be cured. When it's too late,

900
00:51:47.159 --> 00:51:52.559
it takes longer and requires more ceremonies. Bayon concluded, that's susto.

901
00:51:52.800 --> 00:51:55.159
That is I think that is. That is literally to me,

902
00:51:55.320 --> 00:51:58.119
that is what susto is. So now we're going down

903
00:51:58.159 --> 00:52:02.599
the rabbit hole here. This is from a PMC dot

904
00:52:02.679 --> 00:52:07.679
NCPI dot, nl M DO NAH dot gov. So it's

905
00:52:07.719 --> 00:52:11.960
the National Library of Medicine, the National Center for Biotechnology Information.

906
00:52:12.199 --> 00:52:14.400
And this is a publication. This is a study and

907
00:52:14.480 --> 00:52:17.199
there's a table here. But this study is titled SUSTO

908
00:52:17.320 --> 00:52:20.760
is a Cultural Conceptualization of distress, Existing research and aspects

909
00:52:20.760 --> 00:52:23.840
to consider for future investigations. This is published in It

910
00:52:23.880 --> 00:52:27.079
says twenty twenty three. Wow. And the names attached to

911
00:52:27.119 --> 00:52:30.880
this that I see here are Fanni Biatris, Martinez Rattle,

912
00:52:31.239 --> 00:52:35.480
Devin Emerson, Hinton, and Ulrich Stanger. But what I found

913
00:52:35.519 --> 00:52:38.039
in this really quick search, there's a table here, Table one.

914
00:52:38.159 --> 00:52:42.199
It says research that summarizes the definitions, perceived, causes, symptoms,

915
00:52:42.239 --> 00:52:45.159
and management associated with SUSTO. So it seems like there

916
00:52:45.239 --> 00:52:49.119
is SOUSTO in Bolivia, and that's what they're that's what

917
00:52:49.119 --> 00:52:51.920
they're talking about without explicitly saying, at least in the

918
00:52:51.920 --> 00:52:55.679
English translation of that site. But so I searched Believia

919
00:52:55.760 --> 00:52:57.840
and the first thing that popped up on the table

920
00:52:57.840 --> 00:53:00.480
that said Bolivia. There is an author field of vestigation,

921
00:53:00.599 --> 00:53:04.119
population of location, definition of susto, the perceived causes of it,

922
00:53:04.159 --> 00:53:06.000
and the symptoms of it. And so the author was

923
00:53:06.000 --> 00:53:08.840
Berman for twenty ten. It was an anthropology study. It

924
00:53:08.880 --> 00:53:13.159
says Imata indigenous people from El Alto in Bolivia. Again

925
00:53:13.239 --> 00:53:16.119
the Amata people as well, and the definition is that

926
00:53:16.239 --> 00:53:18.960
susto is a spiritual disorder in which the person loses

927
00:53:19.000 --> 00:53:23.280
some component of their being in parentheses ahayu. It all

928
00:53:23.320 --> 00:53:25.800
ties together. Okay, So I was right. It is literally

929
00:53:25.880 --> 00:53:28.320
susto is what they were talking about. And the ahayu

930
00:53:28.519 --> 00:53:32.280
is that kind of soul or the essence of the person. Interesting,

931
00:53:32.280 --> 00:53:36.119
there is nothing in this one line when it's talking

932
00:53:36.119 --> 00:53:40.000
about susto and the Aimata people for the causes of it,

933
00:53:40.239 --> 00:53:44.639
but for the symptoms it says fever, pains, skin rashes,

934
00:53:44.800 --> 00:53:50.000
asocial behavior and strange manners, crying and sleep problems in children. Wow,

935
00:53:50.159 --> 00:53:53.119
there are other parts of this that have Bolivia. Another

936
00:53:53.159 --> 00:53:57.679
one was Rodan Chicano at All. In twenty seventeen, Transcultural

937
00:53:57.760 --> 00:54:01.119
Nursing was the study. The location is Bolivian immigrants in Spain.

938
00:54:01.400 --> 00:54:04.559
It says susto is a culture bound syndrome. Participants considered

939
00:54:04.599 --> 00:54:06.559
suso a disease in which the soul of the person

940
00:54:06.559 --> 00:54:08.840
gets lost. Of course, this one, it does have causes.

941
00:54:08.840 --> 00:54:12.000
It says, unexpected frightening events that cause the separation of

942
00:54:12.039 --> 00:54:14.480
the soul from the body. Which is how pretty much

943
00:54:14.519 --> 00:54:16.880
I think I've always described it. Oh wait, I didn't

944
00:54:16.880 --> 00:54:19.920
even say earlier. I missed it earlier. There was here

945
00:54:19.960 --> 00:54:23.360
you go, there was a how to I guess cure. Yeah,

946
00:54:23.360 --> 00:54:26.320
the management of susto from that first entry that talks

947
00:54:26.320 --> 00:54:28.400
specifically about the eyemount of people. It says, calling the

948
00:54:28.440 --> 00:54:31.519
loss being with some food the affected person likes, a

949
00:54:31.599 --> 00:54:35.280
patient's clothes or a woolen thread, and removing strange influences

950
00:54:35.280 --> 00:54:38.239
from the patient's body. Very interesting. Yeah, and there's all

951
00:54:38.239 --> 00:54:40.840
these different rituals. There was another one here again, another

952
00:54:40.880 --> 00:54:44.280
anthropology study from Roasting in nineteen ninety three. The location

953
00:54:44.400 --> 00:54:48.800
was traditional Galawaiya healers of Bolivia, which again we referenced earlier,

954
00:54:49.079 --> 00:54:51.840
and then all similar things. Okay. I was like because

955
00:54:51.840 --> 00:54:53.679
I was reading through that page and I thought, this

956
00:54:53.719 --> 00:54:57.320
is almost textbook of what SUSTO is, and so it

957
00:54:57.480 --> 00:55:00.599
just it made sense to me and Sharon I was

958
00:55:00.599 --> 00:55:03.840
able to All you do is connect the dots. Okay.

959
00:55:04.000 --> 00:55:07.719
This next source is from Mythological Creatures. This one I

960
00:55:07.719 --> 00:55:13.079
thought was interesting because the representation of the Anchanshu is

961
00:55:13.679 --> 00:55:16.679
it specifically describes different ways it can manifest here. So

962
00:55:16.760 --> 00:55:20.639
here it says Anchanshu is a fearsome demon from Aimata mythology,

963
00:55:20.760 --> 00:55:25.079
known for haunting dark, isolated locales and manifesting as both

964
00:55:25.159 --> 00:55:28.480
a red dog and a bald, pudgy older man. So

965
00:55:28.559 --> 00:55:31.039
the red dog is something we haven't heard in these

966
00:55:31.079 --> 00:55:33.800
other sources before. It says he serves as a supernatural

967
00:55:33.840 --> 00:55:38.079
gatekeeper over precious minerals and forcing a strict ritual for access.

968
00:55:38.159 --> 00:55:41.480
His chilling nocturnal appearances in still terror among those who

969
00:55:41.519 --> 00:55:45.159
dare to traverse the Andean wilds after midnight. So a

970
00:55:45.199 --> 00:55:48.639
lot of things in this site, again Mythological Creatures dot Net,

971
00:55:48.679 --> 00:55:51.400
are very similar to everything else. But I want to

972
00:55:51.440 --> 00:55:54.320
talk more about his form or how he is manifested.

973
00:55:54.360 --> 00:55:56.880
So here in this section it says, form and powers

974
00:55:56.920 --> 00:55:59.639
it says. In many depictions on Chanshu's physical presence is

975
00:55:59.679 --> 00:56:04.159
both startling and ambiguous, characterized by a striking red canine

976
00:56:04.199 --> 00:56:07.599
form that glows in the dim of the pre dawn hours.

977
00:56:07.719 --> 00:56:11.119
This fearsome red dog, with its intense, almost supernatural aura,

978
00:56:11.280 --> 00:56:14.599
prowls the lonely landscapes with an air of menace and mystery.

979
00:56:14.760 --> 00:56:18.920
Yet in other portrayals, the demon assumes a bipedal human guise,

980
00:56:19.079 --> 00:56:22.119
described as a pudgy, bald older man who exudes a

981
00:56:22.199 --> 00:56:26.519
deeply unsettling presence. The human aspect of his form features

982
00:56:26.559 --> 00:56:29.360
weathered skin and piercing eyes that seem to reflect the

983
00:56:29.400 --> 00:56:33.360
depths of ancient wisdom and cruelty. His dual appearance blurs

984
00:56:33.360 --> 00:56:37.159
the line between animalistic ferocity and human cunning, inviting both

985
00:56:37.280 --> 00:56:41.840
dread and complex sympathy. Again that line of sympathy, some

986
00:56:41.880 --> 00:56:45.239
accounts detail subtle features, such as a reddened complexion that

987
00:56:45.360 --> 00:56:48.000
hints at the molten energies of the earth beneath him.

988
00:56:48.119 --> 00:56:51.320
The physical contradictions in this portrayal contribute to a rich

989
00:56:51.519 --> 00:56:55.199
mythic ambiguity, challenging observers to decipher which aspect of his

990
00:56:55.280 --> 00:56:58.760
being hold sway in any given encounter. Overall, on Chanchu's

991
00:56:58.800 --> 00:57:02.679
dynamic and variable reinforces his role as a liminal figure

992
00:57:02.840 --> 00:57:06.599
straddling the boundaries between the natural and the supernatural realms.

993
00:57:06.719 --> 00:57:09.599
For some reason, this one, this entry spoke a lot

994
00:57:09.639 --> 00:57:13.960
about this idea again of those minerals, precious minerals, earthly resources.

995
00:57:14.199 --> 00:57:17.480
So this starts to delve into that area that we've

996
00:57:17.559 --> 00:57:21.800
spoken about before, of these things, these spirits or cryptids

997
00:57:21.880 --> 00:57:24.559
or monsters, what have you being protectors of the earth.

998
00:57:24.679 --> 00:57:27.480
And so this says, unlike many mythic entities that are

999
00:57:27.519 --> 00:57:31.519
solely malevolent, on Chanchu also encompasses aspects of protection and

1000
00:57:31.679 --> 00:57:35.079
authority over natural resources. His dual nature as both a

1001
00:57:35.119 --> 00:57:38.800
fearsome spirit and a custodian of subterranean wealth provides a

1002
00:57:38.800 --> 00:57:42.480
complex insight into the Andean worldview. Over time, his multifaceted

1003
00:57:42.559 --> 00:57:46.280
character has spread diverse interpretations that reveal the intricate connections

1004
00:57:46.320 --> 00:57:50.639
between nature, the supernatural, and human endeavor. And then something

1005
00:57:50.679 --> 00:57:52.679
that I thought was really interesting here that sent me

1006
00:57:52.679 --> 00:57:55.039
in a bit of a rabbit hole as well, was

1007
00:57:55.880 --> 00:57:57.880
this thing about a dance. And so it talks about

1008
00:57:57.920 --> 00:58:03.000
again the protection of mineral earthly resources. This part says

1009
00:58:03.239 --> 00:58:07.199
there exists also a ceremonial aspect to his myth, most

1010
00:58:07.239 --> 00:58:10.639
notably through references to the dance of the Horns, a

1011
00:58:10.719 --> 00:58:14.599
ritual that must be successfully negotiated in order to access

1012
00:58:14.639 --> 00:58:18.960
hidden minerals. Thus, despite the fragmentary nature of these sources,

1013
00:58:19.000 --> 00:58:22.639
they collectively underscore complex tapestry of beliefs that has nurtured

1014
00:58:22.639 --> 00:58:25.360
his legend over time. It's kind of like you can

1015
00:58:25.519 --> 00:58:28.000
make a deal with him that if you do this dance,

1016
00:58:28.119 --> 00:58:31.679
that you perform this dance, you get access to these

1017
00:58:31.719 --> 00:58:35.119
minerals or these resources. There's another part of this that continues,

1018
00:58:35.159 --> 00:58:36.760
and this is really the part that sent me on

1019
00:58:36.760 --> 00:58:38.840
that rabbit hole that will dive a little bit into

1020
00:58:39.079 --> 00:58:42.239
is Towards the end of this entry, it says festivals

1021
00:58:42.239 --> 00:58:46.840
and cultural performances occasionally incorporate elements of his myth, reimagining

1022
00:58:46.880 --> 00:58:50.280
the traditional dance of the Horns in new creative expressions.

1023
00:58:50.360 --> 00:58:53.800
As academic interest in indigenous mythologies has grown, an Chanschu's

1024
00:58:53.840 --> 00:58:56.960
narrative has been revisited and recontextualized within the framework of

1025
00:58:57.000 --> 00:59:00.679
global myth studies. So again, the mention of this dance right,

1026
00:59:00.760 --> 00:59:04.119
So I looked it up because I've seen other parades

1027
00:59:04.159 --> 00:59:07.320
where there are people dancing in these masks. Some of

1028
00:59:07.360 --> 00:59:10.119
them look like handsome devils, some of them just look

1029
00:59:10.199 --> 00:59:12.679
like faces. But the ones that are just as devils,

1030
00:59:12.719 --> 00:59:14.960
they have like the horse hair hanging off of their

1031
00:59:15.079 --> 00:59:18.400
clothing and they look really cool. Maybe put a clip

1032
00:59:18.440 --> 00:59:20.320
over that. But of course I had to look into

1033
00:59:20.360 --> 00:59:23.960
what this dance was, and so I found this site,

1034
00:59:24.079 --> 00:59:27.679
this black Platinumgold dot com. And this entry is called

1035
00:59:27.719 --> 00:59:30.519
the Truth behind Bolivia's Dance of the Devils, and this

1036
00:59:30.719 --> 00:59:32.679
talks about the origin and all that, So I was

1037
00:59:32.719 --> 00:59:35.159
really interested. It says every year, for many centuries, a

1038
00:59:35.199 --> 00:59:37.679
battle between evil and good is held over twelve thousand

1039
00:59:37.719 --> 00:59:40.599
feet above sea level in the small city of Ururo

1040
00:59:40.840 --> 00:59:44.760
in western Bolivia. Dancers donned in technicolor and elaborate horned

1041
00:59:44.800 --> 00:59:47.719
masks performed the so called Dance of the Devils, or

1042
00:59:47.960 --> 00:59:51.000
the Diablada, as they tried to defeat the archangel Michael,

1043
00:59:51.119 --> 00:59:53.559
only to fail in the end. While it might be

1044
00:59:53.639 --> 00:59:57.079
the most thematically poignant and visually striking set piece of

1045
00:59:57.119 --> 00:59:59.400
the festival, the Dance of the Devils is only among

1046
00:59:59.480 --> 01:00:03.239
the many exciting features of the yearly Godanava de Uru.

1047
01:00:03.480 --> 01:00:06.519
So this dance of the devils happens in this god Nava,

1048
01:00:06.719 --> 01:00:09.840
and people were saying or like it was mentioned earlier,

1049
01:00:09.880 --> 01:00:12.199
and so when I looked up dance of the horns

1050
01:00:12.239 --> 01:00:15.280
in Bolivia, this came up, this dance of the devils.

1051
01:00:15.360 --> 01:00:17.719
Because it's kind of it's known as different names, or

1052
01:00:17.719 --> 01:00:21.039
it gets translated or recontextualized into different names. So this

1053
01:00:21.119 --> 01:00:23.559
continues the origin of the dance of the doubles. Most

1054
01:00:23.599 --> 01:00:27.000
scholars have concluded that this unique dance had its origins

1055
01:00:27.039 --> 01:00:31.239
in the Amadan ritual of the demon Anchanchu and the

1056
01:00:31.360 --> 01:00:35.239
Lama Lama dance honoring the way an Uru god. Both

1057
01:00:35.239 --> 01:00:38.920
of these dances can be traced back to pre Columbian Bolivia. However,

1058
01:00:39.079 --> 01:00:42.360
there are several conflicting theories regarding the true origins of

1059
01:00:42.400 --> 01:00:44.920
the dance. Although the dance had already been performed as

1060
01:00:44.960 --> 01:00:47.679
early as the fifteen hundreds in the Andean region, its

1061
01:00:47.760 --> 01:00:51.199
name started in seventeen eighty nine in Ururo, so it

1062
01:00:51.239 --> 01:00:53.559
was happening in fifteen hundreds, but it didn't get an

1063
01:00:53.599 --> 01:00:57.039
actual name until the seventeen hundreds in Bolivia, where the

1064
01:00:57.079 --> 01:00:59.920
performers wore costumes that resembled the devil in the Pariah,

1065
01:01:00.360 --> 01:01:02.800
known as the Abladas, so they were also known as that.

1066
01:01:02.880 --> 01:01:05.719
It was in nineteen oh four in Bolivia when the

1067
01:01:05.760 --> 01:01:10.039
first ever organized the Ablada group with a defined choreography

1068
01:01:10.079 --> 01:01:13.280
and music appeared. There are also pieces of evidence pointing

1069
01:01:13.320 --> 01:01:17.000
to the origin of the dance among the miners in Potosi, Bolivia. Chile,

1070
01:01:17.159 --> 01:01:20.239
and Peru's regional dances may have their influences on the

1071
01:01:20.239 --> 01:01:22.880
modern version of the dance as well. So again, all

1072
01:01:22.920 --> 01:01:26.440
these things kind of like falling in this timeline and

1073
01:01:26.559 --> 01:01:29.639
just maybe changing a bit or really the name or

1074
01:01:29.679 --> 01:01:33.360
how they're known is what's changing is they're given you names,

1075
01:01:33.440 --> 01:01:36.719
Y're given more structure. It's turned out into this Godava right,

1076
01:01:36.760 --> 01:01:39.599
and so this says the Godnaval de Au. The festival

1077
01:01:39.599 --> 01:01:42.480
of God Naval de Ouru has been observed by the

1078
01:01:42.480 --> 01:01:46.039
indigenous Uru people since the pre Columbian era, before the

1079
01:01:46.159 --> 01:01:49.639
Upper Bdu area's local customs were outlawed by the Spanish

1080
01:01:49.679 --> 01:01:53.320
Empire during the seventeenth century. However, instead of disappearing, the

1081
01:01:53.360 --> 01:01:57.320
festival learned to adapt as it incorporated religious dimensions and

1082
01:01:57.480 --> 01:02:02.079
Christian iconography and became a model of syncretism among cultures.

1083
01:02:02.239 --> 01:02:04.280
This reminds me of a conversation that I've had before

1084
01:02:04.360 --> 01:02:09.400
about modern day like Bruheria, etchiseria grandismo, or just general

1085
01:02:09.440 --> 01:02:12.360
i'll say Mexican folk magic, and how the way that

1086
01:02:12.440 --> 01:02:17.400
it exists today is basically a testament to its survival

1087
01:02:17.519 --> 01:02:19.920
and the ways that it's had to assimilate. It's had

1088
01:02:19.920 --> 01:02:24.239
to take on like Catholic iconography or practices in order

1089
01:02:24.320 --> 01:02:27.559
to survive, because, like it says here, those customs were

1090
01:02:27.599 --> 01:02:30.000
being outlawed by the Spanish Empire. And if it wasn't

1091
01:02:30.000 --> 01:02:32.960
that it was outlawed, then they were being erased by

1092
01:02:33.320 --> 01:02:37.480
many different ways, either by death or by danger or intimidation.

1093
01:02:37.800 --> 01:02:42.679
And so again, these practices take on some of its colonizers,

1094
01:02:42.880 --> 01:02:46.039
I guess, identity, so that it can keep on going. Okay,

1095
01:02:46.039 --> 01:02:48.280
this continues As a result of the extensive history of

1096
01:02:48.320 --> 01:02:51.639
Bolivia as a crucial mining area, the festival evolved to

1097
01:02:51.679 --> 01:02:54.840
become a tribute to the Vitan the Sokavon, which is

1098
01:02:54.880 --> 01:02:58.519
the patron saint who protects and watches over miners. UNESCO

1099
01:02:58.639 --> 01:03:01.079
recognized the god Nava in two thousand and one as

1100
01:03:01.119 --> 01:03:04.920
a part of the intangible cultural heritage of humanity and

1101
01:03:05.000 --> 01:03:08.119
stated that the deteriorating mining activity in the region is

1102
01:03:08.159 --> 01:03:11.239
among the different factors that threatens the indigenous communities in

1103
01:03:11.239 --> 01:03:14.119
the area. However, the Goadana Vole itself doesn't show any

1104
01:03:14.159 --> 01:03:17.159
signs of threat as over ten thousand musicians and twenty

1105
01:03:17.159 --> 01:03:20.679
eight thousand dancers participate in the main procession or in

1106
01:03:20.760 --> 01:03:23.440
thrada that repeatedly traverses a route of two and a

1107
01:03:23.480 --> 01:03:26.800
half miles for twenty hours. The Dancing Devils may have

1108
01:03:26.960 --> 01:03:31.400
seen cultural transformation and imperial oppression, but it has endured

1109
01:03:31.480 --> 01:03:35.400
them all and continues to thrive year after year. Exactly

1110
01:03:35.400 --> 01:03:37.119
what I was trying to say earlier, that was said

1111
01:03:37.159 --> 01:03:53.599
so perfectly. Wow, welcome back. Well friends, I just want

1112
01:03:53.599 --> 01:03:55.800
to address really quick, if you are watching the video

1113
01:03:55.880 --> 01:03:59.239
version of this, I did have an outfit change. The

1114
01:03:59.320 --> 01:04:01.800
lighting was a bit different because I had to stop

1115
01:04:01.800 --> 01:04:04.480
mid recording to go to a dentist appointment, so to

1116
01:04:04.480 --> 01:04:06.360
speaking to scary things. I know some people are really

1117
01:04:06.400 --> 01:04:09.199
scared of the dentist, but I thankfully it's just it

1118
01:04:09.239 --> 01:04:11.480
was a filling that got chipped and it's going to

1119
01:04:11.559 --> 01:04:14.920
need to be refilled, and that's fine. It's nothing worse

1120
01:04:14.960 --> 01:04:16.400
than that. I could have been way worse. So I'm

1121
01:04:16.480 --> 01:04:18.079
very happy, very fortunate that I could go to the

1122
01:04:18.159 --> 01:04:20.159
dentist and take care of that. But just in case

1123
01:04:20.159 --> 01:04:21.960
you were watching, you were like, why did he change?

1124
01:04:22.039 --> 01:04:24.239
That's why? Okay, So thank you so much for listening.

1125
01:04:24.360 --> 01:04:26.559
As always, you can support the show by sharing it

1126
01:04:26.599 --> 01:04:28.679
with your loved ones, interacting with it wherever you are

1127
01:04:28.679 --> 01:04:31.800
listening or following on social media that's at Souso podcast

1128
01:04:31.920 --> 01:04:35.519
on every platform, and leaving positive ratings and reviews. Reviews

1129
01:04:35.880 --> 01:04:39.159
like this one from half Sleeper twenty eighteen, who said, quote,

1130
01:04:39.199 --> 01:04:42.199
great podcast. Thank you. I think so too. I'm originally

1131
01:04:42.199 --> 01:04:45.079
from Latothero, Texas, so I am all too familiar with

1132
01:04:45.159 --> 01:04:48.159
these stories. I have also learned a lot of new ones.

1133
01:04:48.320 --> 01:04:51.320
Reminds me of those summers making gadna sadas and telling

1134
01:04:51.360 --> 01:04:54.159
scary stories with friends and family growing up. I've said

1135
01:04:54.159 --> 01:04:57.440
this before, this is my favorite kind of comment. I'm

1136
01:04:57.440 --> 01:05:00.800
literally just trying to recreate that moment for us because

1137
01:05:00.920 --> 01:05:03.480
I remember those nights. I can literally smell it. I

1138
01:05:03.519 --> 01:05:06.719
can see the backyard and see everyone around me, see

1139
01:05:06.760 --> 01:05:09.320
the cousins that I'm running around with here all like

1140
01:05:09.360 --> 01:05:12.400
the commotion and people yelling and laughing and then eventually

1141
01:05:12.440 --> 01:05:14.079
it gets to that point in the night. So that

1142
01:05:14.159 --> 01:05:16.199
means so much to me whenever I get comments like that,

1143
01:05:16.320 --> 01:05:18.599
So thank you have sleep for twenty eighteen. And if

1144
01:05:18.639 --> 01:05:20.719
I read this comment before, I'm sorry, please let me know.

1145
01:05:20.840 --> 01:05:22.400
I need to find a better way to keeping track

1146
01:05:22.400 --> 01:05:25.320
of these. Thank you so much for again leaving that

1147
01:05:25.360 --> 01:05:28.480
positive rating and review. It is always a big support

1148
01:05:28.519 --> 01:05:30.199
and help to the show. You can also support the

1149
01:05:30.239 --> 01:05:32.599
show for three dollars or more a month by visiting

1150
01:05:32.639 --> 01:05:35.559
patreon dot com slash sustal podcast and signing up for

1151
01:05:35.639 --> 01:05:39.079
any of the paid tiers there. You technically can sign

1152
01:05:39.199 --> 01:05:43.039
up to be a Patreon subscriber for free, but currently

1153
01:05:43.119 --> 01:05:46.960
I don't have anything that I post for free on Patreon.

1154
01:05:47.119 --> 01:05:50.039
So if you want the extra benefits and perks like

1155
01:05:50.119 --> 01:05:53.159
early in ad free access to episodes, then you can

1156
01:05:53.159 --> 01:05:55.519
sign up for the base tire and then it's up

1157
01:05:55.519 --> 01:05:56.760
to you if you want to sign up for more.

1158
01:05:56.800 --> 01:05:58.400
But just letting you all know because I do see

1159
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that I have free subscribers on there, but I don't

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01:06:00.360 --> 01:06:02.639
really post much. Once in a while i'll post something

1161
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that's going to get posted on social media anyway, so

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it's up to you all. And while we were talking

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about Patreon, a major monstrous thank you to this episode's patrons.

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01:06:12.360 --> 01:06:20.039
You are Liza Rachel, Alejandra Luther, April d Josette, Sam, Mandy, Laurie, Genie, Desiree,

1165
01:06:20.039 --> 01:06:29.280
c Ashes, Nedessa, rachel A, Asusena, Marlene Laney, Desiree A Ricardo, Vanessa, Mariza, Nievis, Manormal, Iris,

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01:06:29.400 --> 01:06:34.440
mad flor Selina Nightingville, Clint, Rachel w and ARMANI thank

1167
01:06:34.480 --> 01:06:36.440
you so much for your support, as you know it

1168
01:06:36.559 --> 01:06:38.840
means so so much to me. I will talk to

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you all in the next episode and until then notez

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Byetta