HISTORICAL NOVEL SOCIETY BLOG SWAP

A special thank you goes out to Rebecca Henderson Palmer for inviting me to participate in this blog swap. Rebecca is an author, book reviewer, and blogger living in central Ohio. She is currently writing a two-book series centered on the earliest days of the Tudor dynasty, and you can find her online at rhendersonpalmer.com.

What are you working on?

I’m excited about my newest project, a trilogy featuring the 19th-century journalist Lafcadio Hearn as my protagonist. Half-Greek, half-Irish Hearn came to the US in 1869 at the age of nineteen without money or connections. He lived on the streets of Cincinnati until discovered by a printer named Henry Watkin. The printer recognized Hearn’s writing talents and before long, Hearn found a job with the “Cincinnati Enquirer.” He lived in Cincinnati for just over a decade, writing about all sorts of things but discovering a penchant for the gruesome, the eerie, the metaphysical and macabre.

My kind of guy.

From Cincinnati, he moved to New Orleans where he spent another decade as a journalist, then to the French West Indies for two years, before finally settling in Japan. He married a Japanese woman, became a Japanese citizen and wrote extensively about old Japan. Today, he is revered in Japan and his house in Matsue, as well as his burial place in Tokyo are national memorials.

The first book in the trilogy, as yet untitled, concerns itself with his years in Cincinnati. Hearn tries to uncover the identity of a body found in the debris of a fire and finds himself entangled with spiritualists and body-snatchers, known as “resurrection men.” And is there a ghost in the story? Of course!

The second book will follow Hearn’s exploits in New Orleans and the third will be set in Japan. Both will have a metaphysical angle.

How does your work differ from others in the same genre?

That’s a broad question. I’m not sure there are common standards for what may be considered paranormal historical fiction. Obviously, the hallmark for such fiction will be some otherworldly creature: a ghost, vampire, werewolf, etc. But the historical element needs to be there front and center. My current work is thoroughly grounded in the history of 19th century Cincinnati and draws extensively upon Hearn’s life experiences. I have done extensive research on Hearn, including reading most of his vast oeuvre, and it seems entirely plausible to me that he could easily have been attracted to metaphysical and paranormal subjects.

Why do you write what you do?

I have always been drawn to history and to weird, offbeat stories as well, especially ghost stories. Growing up in New England I could not help but be influenced by the rich history of the region and its folklore. It should come as no surprise that I am the author of four nonfiction books about ghosts, but a survey of all my fiction will reveal a ghost in almost all of my short stories, even those that would not be traditionally considered ghost stories.

I write what moves me, what interests me, what speaks to me (literally). That is really the only way to write.

How does your writing process work?

I am fortunate to have been able to build a life around writing, although I didn’t come to that life until I was forty years old and had finally jettisoned the corporate life.

In the morning, after a meditation session, I generally work on new, creative material, working at least five days a week, more if I’m under contract. Not one to use formalized outlines, I try to get the first draft out in a hot rush, without revision.

For me, revision is where the story comes alive. It may be more creative than writing the first draft. The novelist A. J. Verdelle has a great systematic approach to revision that I have started using in my own work. It requires several passes through the draft but it’s an approach that makes sense. I do not revise until after the first draft has been complete and I’ve let it “simmer” for awhile.

I reserve the afternoons for the business end of writing: sending out queries and new material, communicating with other writers and editors, working on new marketing and promotion ideas (a never ending but essential part of being a professional writer), social networking for my books, etc.

As important as the work is, I try to make some time each day for something creative that is not writing. It might be playing my guitar, going for a walk, working out, reading (of course!), anything to keep my mind engaged without sitting at a keyboard.

 

John Kachuba is the author of six books of nonfiction, one short story collection, and six e-books on Kindle. Much of his work explores the paranormal and metaphysical realms and he is often a speaker on those topics on radio, TV, podcasts and at conferences, universities and libraries. His website is www.johnkachuba.com

 

THE MEXICAN CORPSE BRIDE – “LA PASCUALITA”

Just when you think you’ve heard all the weird stories from Mexico, something like the Mexican Corpse Bride pops up. This eerie tale comes from Chihuahua and, although it’s been around for over 80 years, it’s just now receiving widespread attention. Thank you, Internet!

On March 25, 1930, Pascuala Esparza installed a new mannequin in the window of her bridal shop in Chihuahua. Incredibly lifelike and beautiful, and dressed in a stunning wedding gown, the mannequin brought crowds of the curious to stare at her through the window. People noticed how the eyes of the mannequin would follow them and her hands—so realistic right down to the fingernails—seemed to twitch.

La Pascualita

La Pascualita

Was this really a mannequin, or was it something else? Could it be the embalmed body of Pascuala’s daughter, a beautiful young woman who, tragically, died on her wedding day, a victim to the bite of a Black Widow spider? People began to notice that the mannequin bore an uncanny resemblance to the unfortunate young woman. Despite Pascuala’s denials, the belief that an embalmed corpse stood in her storefront window spread like wildfire.

After all these years, La Pascualita, as she has been named, still stands in the window, looking as beautiful and fresh as ever. During the Day of the Dead festival, schoolchildren place flowers before her to honor her spirit and it has been rumored that La Pascualita has been known to shift her position in the window or leave it entirely as she roams through the streets of the city.

La Pascualita’s attire is changed twice a week—behind a curtain, safe from the prying eyes of the curious. Sonia Burciaga, a shop worker says, “Every time I go near Pascualita my hands break out in a sweat. Her hands are very realistic and she even has varicose veins on her legs. I believe she’s a real person.”

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Is La Pascualita an embalmed corpse, or an excellent piece of wax sculpture? It would seem easy enough to determine her status; a simple cut into the body anywhere would reveal whether or not there is human tissue or simply more wax.

But that is not likely to happen in superstitious Mexico. La Pascualita has avoided such a test for 84 years; it is likely she will avoid it forever.

 

 

SANTA MUERTE – PART 2

The Santa Muerte—Saint Death or Holy Death—cult has its roots in the pre-Columbian indigenous cultures of Mexico. Widely venerated in Mexico and parts of the United States, despite the Roman Catholic Church’s sanctions in opposition to the cult, the folkloric figure of Santa Muerte is depicted as a shrouded female skeleton, generally shown holding a scythe in one hand and a globe in the other. Evidence of the worship of Santa Muerte goes back a few centuries but the cult was a clandestine one and little known by most people.

936231_379947958788142_958353961_nBut in the last few decades the cult has become much more popular and the number of its devotees has skyrocketed. It is estimated that there are well over 5 million followers in Mexico and tens of thousands in the United States, primarily in areas with large Latino populations. The cult continues to grow in Mexico where it is beginning to eclipse veneration of the country’s national religious figure, the Virgin of Guadalupe.

 

Although the Santa Muerte cult transcends all levels of Mexican society, it is especially common in urban, blue-collar or impoverished areas and among those traditionally thought of as “outcasts.”  In fact, it was the criminal element in Mexico, especially the drug cartels that were largely responsible for the cult receiving public attention. Police officers discovered altars dedicated to Santa Muerte in some high-profile raids and it did not take long for those Santa Muerte statues and images to capture the imagination (and hopes) of the common people. Altars dedicated to Santa Muerte began to spring up in homes and businesses while makeshift chapels appeared in storefront windows, vacant lots and street corners.

Santa Muerte image on wall.

Santa Muerte image on wall.

Many, if not most, of Santa Muerte’s followers identify themselves as Catholics and so her rites are sometimes incorporated into traditional Catholic rituals, including processions and prayers with intentions of gaining favors. While her figure can be found in shops and business establishments and in stalls and chapels dedicated exclusively to her worship, Santa Muerte may even occupy a place of honor in some Catholic churches.

People direct their prayers and offerings to Santa Muerte for a variety of reasons—romance, business success, money, loyalty, protection from the police, protection from competing criminals, health, fertility, and any number of material objects. Santa Muerte has become something of a super-saint and many place her above all the other saints and just below Jesus and Mary in the religious hierarchy. That is a lofty position for a folkloric saint unrecognized by the Catholic Church to occupy.

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There are specific prayers and rituals to be performed for the various needs of the petitioners and several books are available that guide the devotee through them. One short but popular book is Mexican Spiritualism: Spells & Rituals by Carlos Antonio de Bourbon Galdiano Montenegro and published by the American Candomble Church.

For those who are interested in learning more about the Santa Muerte cult there is Devoted to Death: Santa Muerte, the Skeleton Saint by R. Andrew Chesnut.  Published by Oxford University, Dr. Chesnut’s book is a comprehensive look at the history of Santa Muerte as well as the sociological and psychological aspects of the cult. IMG_0002

 

 

 

In addition to the Santa Muerte cult, the Mexican fascination with death is more commonly associated with that country’s lavish and colorful Day of the Dead festival, which represents a syncretism between indigenous Mesoamerican and Spanish Catholic beliefs and practices. If you would like to experience the Day of the Dead in Mexico, see below.

 

DAY OF THE DEAD 2014 CULTURAL TOUR – OAXACA, MEXICO

I am excited to offer my first Day of the Dead Cultural Tour in Oaxaca, Mexico! Please join me for 6 days and 5 nights in beautiful Oaxaca, October 29 – November 3.

 

From our three-star hotel base in Oaxaca, we will explore the Day of the Dead traditions throughout the region. Some of the paranormal and metaphysical highlights of the trip will include:

 

– the Zapotec village of Teotitlan del Valle where we will visit the whitewashed church of thirteen altars and stop in at local homes to see how families prepare their ofrendas (altars) for the ancestors.

 

– Oaxaca City and the villages of Ocotlán and Zagache where we will visit the most colorful church in Oaxaca, Santa Ana Zagache and see how the cleaning and decorating of graveyards in the villages is shaping up. We’ll be out late at night in Oaxaca City visiting cemeteries filled with glowing candles, orange flowers, and the voices of the living and the dead.

 

-the Etla Valley where we will go from village to village, joining in with their comparsas, which are masquerades reminiscent of Mardi Gras, complete with masked dancers, brass bands, fireworks, and colorful crowds. It will be another late night as we celebrate from village to village in this unique Oaxacan experience.

 

-San Marcos and its fabulous graveyards, filled with topsy-turvy tombs shaded by enormous cypress trees. We’ll also tour a little-known treasure, a creepy Zapotec cruciform tomb beneath the floor of a crumbing hacienda.

 

-Monte Albán, the spectacular ruins of the Zapotec spiritual, political, and cultural center in Oaxaca, dating back to 500 B.C., and noted for its famous painted tombs.

 

That is just a brief list of the tour’s offerings. In addition to the paranormal and metaphysical aspects of Oaxaca’s Day of the Dead celebration, our tour will also include visits to art and historical museums as well as culinary and arts and crafts traditions. The Foodie Sisters, Connie Kirker and Mary Newman (my wife) will guide us through Oaxacan markets and cuisine. We’ll even have the opportunity to make our own Oaxacan lunch with the help of a traditional Zapotec cook in her open-sided cocina (kitchen). We’ll also get the chance to visit with local weavers, potters, sculptors, and other artisans during our tour.

 

So, whether you are interested in the paranormal and metaphysical sides of Day of the Dead, or you favor the culinary and artistic sides, this tour has something for you!

 

Operated for us by Celestial Voyagers Travel, the Day of the Dead Cultural Tour is a great deal at $1495 per person. The price includes:

 

  • 5 nights lodging double occupancy (single supplement – $200)
  • All local transport in private van
  • Entry fees, tips for meals, tips to presenters/artisans
  • Local guides and transportation
  • Airport transfers (Oaxaca airports)
  • 5 breakfasts, 3 lunches, 3 dinners
  • High quality, small group travel

 

If you’re interested in joining me in Oaxaca—and I hope you are!—please contact me with any questions and for a detailed itinerary and information about the tour. Contact me through www.johnkachuba.com or at jkachuba@fuse.net

 

Muchas gracias!