More on Mexican Wildmen

Once again translation of the Spanish-Language sit is by Babel Fish:
http://espeleovirtual.blogspot.com/2011/02/el-mito-del-hombre-salvaje-de-las.html

Wild Man The Myth of the Cave

by Carlos Augusto Evia Cervantes. Paper presented at the VII Mexican Congress of Speleology, organized by the Mexican Union of Associations of speleologists in Cuetzalan, Puebla during days 2 to February 5, 2007.

In the state of Yucatan has a myth among men in the field, this is a story that mentions a man who lives in a state of savagery. Through anthropological literature has detected similar versions in indigenous societies in the south and southeast Mexico. The aim of this paper is to present part of the research progress on this myth and offer a preliminary hypothesis that interesting story.
In the accounts of the Wild is described with a look that is almost human. It is sometimes said to be living with your partner and with others of their species, also wild. He does not speak like humans but they growl like animals that are aggressive with men, women kidnaps and eats children. They also say that parts of cattle stealing, taking the fruits and other crops at harvest time.
For all the above, the dreaded Wild exhibits a behavior that appears to violate the rules of human coexistence which creates conflicts with nearby communities where lives. Its natural range of existence seems to be the ends rarely visited by the villagers. The Yucatecan version is much related to the caves. Occasionally the Wild out of those sites and is close to the people. When farmers go to their fields, hunting or Lenar and approach the limits of known space, then come to the mythical character.
As part of the research method was necessary to make a review of the literature it is known that some myths are distributed widely throughout the world. In addition, this action can likely find the similarities between the myth and the corresponding version of universal local . Following this strategy was consulted minimum approach to a variety of sources related to the myth and found that indeed it has been recorded in many places.
  The Myth of the Wild Man in the World Since ancient times of the different cultures around the world have semi-human beings recreated stories about living in forests and impenetrable jungles. The myth of the wild man has deep popular roots thanks to a long oral tradition has always been present in the tales of Europe and that this be living in the immediate confines of the community. Negative behaviors are attributed to him such as lust, cannibalism, eating meat raw and animal behavior. (Bartra, 1998: 14-27). Just to get an idea of the distribution of this myth is worth mentioning the Yeti or abominable snowman, reported in China and Mongolia, the Sasquatch or Bigfoot in North America (Navarro; S / f: 295) and mapinguary, Brazil (Shuker, 1992: 178-179). European and Aboriginal people in Australia say they have seen the Yowie, hominid creature, hairy, like a gorilla (Ang, 1996: 365). In Spain, students of oral tradition repeatedly point to a wild man named Basa Jaun, who lives in the caves of forests (Marliave, 1995: 27-28).[Note: BasaJaun is a Basque name and it means "Lord of the Forest", the usual Spanish term is Salvaje, although used less often in more recent years-DD] They are all part of this myth which is composed of a vast array of stories.
The Myth of the Wild in Southeast Mexico Trying to follow an order of presentation that goes from general to particular, reported releases to mention playing in the south and southeastern Mexico. The first of these cases it is stated that, among the Mazatec who live in the northern region of Oaxaca, there is a story that mentions a being called the Savage. He lived with his wife in a cave in Cerro del Encanto. It is said that the Savage was big and hairy, but his feet were flipped, ie had the fingers back. Because frightened people of the place, two people decided to hunt, but they failed in their attempt to see just panicked. After the experience became ill from the shock. (Colombres, 1982: 37-39). The second job is a reporter for the beginning of last century, who narrated that once the president of that time, General Porfirio Diaz, claimed to have killed a group of men living in the wild in caves located in Oaxaca. This was done because the savages had kidnapped women belonging to an indigenous group. Diaz, according to the report, said he examined the strange beings, they had a lot of hair and were very strong, but they were very human factions. (Anonymous, 2004:15) The third report from the state of Tabasco, where there is a mountain called El Madrigal. It is said that there lives a strange man from time immemorial is known as The Wild [El Salvaje]. Is known to be nomadic gatherer. Is said to be very tall and very hairy. He lives in the caves of the hill and communicates with grunts. Every night he does something that looks like a ritual before joining its mate. Sleep in a bed made ​​in the crown of a tree (García, 1991: 87-88). The fourth source was found written in a magazine that specializes in reading for children. The publication provides a series of myths considered representative of the Mexican nation. In this issue appears a version of the myth that says now. Savage points out that is huge, living in the depths of the forests, has his feet backwards and makes a huge noise to fell trees that hinder their path. He can not bend the joints of the body and has the belly uncovered. The bullets do not hurt. Notwithstanding the foregoing, if you listen to music, it becomes meek ​​as a lamb, this is the way to master (Johnston, 1979, 1549).

The Myth of the Wild Man in Yucatan now time to present bibliographic versions of Yucatan. With this objective has been revised production of vernacular writers who best represent this activity. The myth of the Wild Man is represented by a character named Che Uinik, forest dwellers, described as being of great body, joints and muscular but without bones. For this reason, this giant can not lie on the floor to sleep, because it would be very difficult to get. Standing or lying asleep in the tree trunk and his feet are reversed, ie, heels forward and toes behind. His voice is like the sound of thunder. When walking, Che Uinik, leans on a cane made ​​from a tree trunk and can devour a person lost in the woods, which in fact is your favorite food (Peniche: 1999, 49). Another case is that presents a journalist and a disturbing rumor about the communities in the municipality of Tecoh: a caveman, two meters tall, long hair and hairy body. He wanders at night by white roads gaps and high mountains in the deep South of the State. It has also been found in low mountains closer to population centers. Those who have seen swear and perjure is frightening, which is more like a gorilla or a bear, but who walks upright and listen as you go makes a hoarse gasp. Others have not seen directly, but have seen their footprints (Lopez, 2000: 97).
Conclusion The myth is a way to express and condemn the negative patterns of communal living. The accounts do not state openly breaches the rules, but if it exhibits to those who do as being undesirable, in fact, they are not considered as part of the social group, then living in mountain caves or jungles. In short, live at the end of the known by the community. It follows that, the individual being part of the group, which commits an act of this kind may be removed or at least rejected. Indirectly are positive behavioral patterns that serve to facilitate social harmony and to strengthen the collective identity of individuals and groups who share this myth. It should be noted that in this myth, the cave has a very important symbolic function, which is to represent the threshold of the indigenous world known. The natural conditions of the caves (darkness, depths, water and animals) favor the permanence of this symbol in the world view of indigenous cultures. For this reason the visit to the caves of indigenous areas should be done with due respect for the ancient beliefs and with the consent of the inhabitants of those regions.

 Bibliography

• Ang, Gonzalo. 1996, The Outer Limits. Mexico. Reader's Digest.
• Anonymous. 2004, "There are the Mexican Bigfoot". In magazine "Weekly unusual" Year XIV, No. 674. Flores Muñoz, José María (editor). Mina Editors. Mexico, p. 15.
• Bartra, Roger. 1998, The Savage in the mirror. Mexico. Era Publishing and National University of Mexico.
• Colombres, Adolfo. 1982, Tales of the indigenous world: Anthology. Mexico. Ministry of Education - Diana. pp. 37-39
• Juárez García, Julio Cesar. 1991, Types, legends and traditions of Tacotalpa, Tabasco. Ed Tacotalpa Constitutional Hall, Tabasco from 1989 to 1991.
• Johnston, Tony. 1979, "Fantastic Beasts". At Hummingbird, No 97 children's encyclopedia. Mexico. National Council for Educational Development, SEP / SALVAT
• Lopez Mendez, Roberto. 2000, Legends and stories of contemporary Mayab. Mérida. Maldonado Editors - PACMYC.
• Marliave, Olivier de. 1995, Small dictionary of mythology Basque and Pyrenees. Ed Alexandria. Barcelona.
• Navarro, Joaquín. S / F, Great Enigmas of Humankind. Barcelona. Editorial Ocean.
• Peniche Barrera, Roland. 1999, Maya mythology: 15 fabulous beings. Ed Trading SA de CV Mérida.
• Shuker, Karl. 1999, Atlas of the inexplicable. Mexico. Ed Diana.