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Healing Logics Utah State University DigitalCommons@USU All USU Press Publications USU Press 2001 Healing Logics Erika Brady Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the Cultural History Commons, and the Folklore Commons Recommended Citation Brady, E. (2001). Healing logics: Culture and medicine in modern health belief systems. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Healing_Logics.v3 9/9/03 11:43 AM Page i Healing Logics Culture and Medicine in Modern Health Belief Systems Healing_Logics.v3 9/9/03 11:43 AM Page ii Healing_Logics.v3 9/9/03 11:43 AM Page iii Healing Logics Culture and Medicine in Modern Health Belief Systems Edited by Erika Brady Utah State University Press Logan, Utah Healing_Logics.v3 9/9/03 11:43 AM Page iv Copyright © 2001 Utah State University Press All rights reserved Utah State University Press Logan Utah 84322-7800 Cover design by Barbara Yale-Read Cover illustration: Santería shrine for saints/spirits. Courtesy of Patrick A. Polk and the Folklore and Mythology Archives, University of California, Los Angeles Manufactured in the United States of America Printed on acid-free paper 10987654321 01020304050607080910 Library of Congress Cataloging-in-Publication Data Healing logics : culture and medicine in modern health belief systems / edited by Erika Brady. p. cm. Includes bibliographical references and index. ISBN 0-87421-411-4 (hard : alk. paper) — ISBN 0-87421-410-6 (pbk. : alk. paper) 1. Traditional medicine. 2. Healing. 3. Medical anthropology. I. Brady, Erika, 1952– II. Title. GR880 .H43 2001 398'.353—dc21 00-013261 Healing_Logics.v3 9/9/03 11:43 AM Page v Contents Acknowledgments vii prologue 1 Introduction 3 Erika Brady 2 Understanding Folk Medicine 13 Bonnie B. O’Connor and David J. Hufford places and practitioners 3 Invisible Hospitals: Botánicas in Ethnic Health Care 39 Michael Owen Jones and Patrick A. Polk, with Ysamur Flores-Peña and Roberta J. Evanchuk 4 The Poor Man’s Medicine Bag: The Empirical Folk Remedies of Tillman Waggoner 88 Richard Blaustein, Anthony Cavender, and Jackie Sluder, with comments by Tillman Waggoner communication and the interplay of systems 5 Integrating Personal Health Belief Systems: Patient-Practitioner Communication 115 Shelley R. Adler 6 Competing Logics and the Construction of Risk 129 Diane E. Goldstein Healing_Logics.v3 9/9/03 11:43 AM Page vi the new age dilemma 7 The New Age Sweat Lodge 143 William M. Clements 8 Evergreen: The Enduring Voice of a Nine-Hundred-Year-Old Healer 163 Frances M. Malpezzi taking it in: the observer healed 9 Reflections on the Experience of Healing: Whose Logic? Whose Experience? 183 Bonnie Glass-Coffin 10 The Hózhó Factor: The Logic of Navajo Healing 197 Barre Toelken further investigation Bibliography of Folklore and Medicine 211 Michael Owen Jones and Erika Brady, with Jacob Owen and Cara Hoglund Contributors 278 Index 284 Healing_Logics.v3 9/9/03 11:43 AM Page vii Acknowledgments his collection grew out of Utah State University’s 1996 Fife Conference ton folk medicine, in which contributors Bonnie B. O’Connor, David Hufford, Bonnie Glass-Coffin, Barre Toelken, and I participated as faculty. During an intense week of conferences and informal discussion, we realized that the direct involvement of humanities scholars in various aspects of insti- tutional biomedicine—such as medical education, clinical pastoral care, and negotiation of transcultural issues—now informs work in folklore and medi- cine as never before. Old models of investigation that artificially isolate “folk medicine,” “complementary and alternative medicine,” and “biomedicine” as mutually exclusive conduits of information were proving too limited in our exploration of the real-life complexities of health belief systems as they observably exist and are applied by contemporary Americans. Our own work as well as recent research in medical publications strongly suggests that indi- viduals construct their health belief systems from diverse sources of authori- ty, including community and ethnic tradition, education, spiritual beliefs, personal experience, influence of popular media, and perception of the goals and means of formal medicine. What is less evident is how these health belief systems of authority interact—sometimes competing, sometimes conflicting, sometimes remarkably congruent. We agreed that it was time for a publication exploring this new integrative (dare I say “holistic”?) dimension in our obser- vation and research. It was evident from the beginning that to do justice to the current schol- arship we would need to include many more scholars than those who had been present at the conference; there are yet other scholars not represented here whose work is adding important insights to our understanding of the cultures of medicine, vernacular and otherwise. Two important “shadow con- tributors” to this publication are Margaret Brady of the University of Utah and Patrick Mullen of Ohio State University, our fellow participants in the vii Healing_Logics.v3 9/9/03 11:43 AM Page viii viii Healing Logics 1996 conference, whose comments and support then and since have been invaluable to the project. The staff at Utah State make participation in the Fife Conference a mem- orable event in any folklorist’s career. Special thanks go to Barbara Walker, Randy Williams, and their helpers for transforming us into family for our week in Logan. Barre Toelken’s engagement in this project has been pervasive, from his organization of Fife 1996 to his fine contribution to this volume. It was a casual conversation with him at a subsequent meeting of the American Folklore Society that suggested to me the title for this work. It is my personal pleasure as editor to thank my colleagues, students, and friends at Western Kentucky University. Release time and a sabbatical leave made my work on the project possible, thanks to the generosity of Dean David D. Lee, former and current department heads Thomas Baldwin and Linda Pickle, and former folk studies program director Michael Ann Williams. My graduate assistants Cara Hoglund and Jacob Owen were indomitable com- rades, offering excellent organizational ideas as well as basic editorial “grunt work.” Work-study students Scott Sisco and Jennifer Englert were prompt, accurate, and unfailingly cheerful. Finally, warm thanks to John Alley of Utah State University Press, who combines two rare and wonderful qualities in an editor: patience and optimism. Healing_Logics.v3 9/9/03 11:43 AM Page ix for Nolan A friend is the medicine of life. —Aelred of Rielvaux Healing_Logics.v3 9/9/03 11:43 AM Page x Healing_Logics.v3 9/9/03 11:43 AM Page 1 prologue Healing_Logics.v3 9/9/03 11:43 AM Page 2 Healing_Logics.v3 9/9/03 11:43 AM Page 3 1 Introduction Erika Brady ometimes the attraction of a field of study emerges naturally and pre- sdictably within the ivied structure of an academic setting; sometimes it ambushes you from an unanticipated stronghold. In the course of many years of academic training in folklore, I never regarded medical folklore as a spe- cialty. Although my office as a graduate student at UCLA adjoined that of Wayland Hand, the distinguished American taxonomist of medical folklore, his room-length boxes of file cards and the boundless store of arcane tidbits painstakingly organized struck me at the time as more exotic than relevant to contemporary ethnography. It was not until the early 1980s, when I unexpect- edly assumed the duties of a part-time chaplain associate at a midsize hospi- tal in southeast Missouri that I began to see the implications of my training for work in a hospital setting, and grasped the emerging significance of efforts by folklorists and anthropologists in other medical institutions nationwide. Cape Girardeau, Missouri, is located on the Mississippi River, at the inter- section of several cultural regions marked by distinctive vernacular health sys- tems: to the west, the richly diverse biome of the Ozark Plateau has produced a notable heritage of herbal treatment; to the south, the Missouri Bootheel is an economic and social extension of the Mississippi Delta, with flourishing prac- tice of rootwork derived from West African patterns. Most consistent of all, so deeply taken for granted that it escapes notice as a traditional health belief sys- tem, is the profound, almost universal assumption that soul and body are linked in some larger pattern of meaning that should be acknowledged, and can even be altered, by prayer. As a chaplain specializing in oncology, I learned to recog- nize the verbal rhythms that preceded ecstatic trance in Pentecostal patients. I lit candles for Catholics, and obtained permission for holy medals to accompany them into surgery. From patients of all social backgrounds I heard the many 3 Healing_Logics.v3 9/9/03 11:43 AM Page 4 4 Healing Logics supernatural and natural, folk and “new age” remedies that had been tried and discarded before so-called “primary” care had been sought, and learned also of these nonconventional practices being surreptitiously or openly continued con- current with official biomedical care—some of which knowledge posed delicate ethical issues for me as mediator between patient, family, and hospital. I came to realize the cures so aggressively and ingeniously sought, and the palliation of acute pain when a cure was past hope, were not necessarily goals most highly valued by patients and families. In corridors and waiting rooms following a death, many times the agonized question posed to me was not “Did he suffer?” but rather, “Was he saved?” There was nothing out of the ordinary about these experiences in themselves—they could be replicated in various forms in any hospital at any time.
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