A Mexican Curandera in Arizona

A Mexican Curandera in Arizona Item Type Article Authors Zavada, Michael S. Publisher University of Arizona (Tucson, AZ) Journal Desert Plants Rights Copyright © Arizona Board of Regents. The University of Arizona. Download date 01/10/2021 19:56:37 Link to Item http://hdl.handle.net/10150/609118 Zavada Mexican Curandera 61 A curandera is a person who cures using medicinal A Mexican Curandera plants, charms, massage, faith healing, or a combination of these. The practice of a curandera is a provincial one that is in Arizona generally passed from generation to generation. It is a practice which is still common among Mexican- Americans. The modern curandera's expertise is a result of the cus- toms and knowledge of medicinal plants passed from generation to generation, modified by European influence and Michael S. Zavada an increasing general knowledge of modern medicine. Biology Department Today, a number of popular books on the use of medicinal University of Southwestern Louisiana plants are sold in Mexico (e.g., Cuevos, 1913; Martinez, 1969; see also Krochmal et al., 1954). With increased im- migration to the southwestern United States much Mexi- can culture is being adapted and modified to a new life in the United States, and the traditional use of native plants is no exception. For a period of four years I observed a curandera practice her trade in a small central Arizona town. She immigrated from Mexico over 50 years ago, but still has a thriving practice in provincial medicine and midwifery. The curandera, Maria de la Luz', was born in the vicinity of Monterrey, Mexico about 78 years ago. She was or- phaned at the age of seven and subsequently lived with an aunt. She learned much of what she knows about medicinal plants and midwifery from her aunt. By the time she was thirty, she and her family were migrant farm workers in the western United States. It is not hard to imagine the important role she may have played among the transient Spanish- speaking farm workers. Many were without medical insurance, and being in the United States illegaly, were unable to take advantage of inexpensive or free medical treatment because of the fear of deportation. It was not until the mid 1960's that her family settled in central Arizona. In addition to her knowledge of medicinal plants she is a skilled midwife, having participated in numerous deliveries in Mexico and the United States. She also deliv- ered six of her own seven children. Despite readily available medical treatment in the United States, her services are still sought by many Mexican - Americans in her community. Clarke (1959) has attributed the continued use of provincial medical practices to the persistence of Mexican cultural beliefs in causal factors of disease. Persons visiting curanderas frequently believe that illness can be caused by a disruption of social relations, or "evil eye." Other factors might also contribute to the continued use of the provincial curandera. Paramount among these is that the curandera communicates well in Spanish. Often a trip to a monolingual English- speaking doctor by an equally monolingual Spanish- speaking patient is frightening to the patient, as well as ineffective. The patient may not understand what is being said or done. No communication gap exists in the case of the curandera. Also, many of the treatments used by the curandera are known to the patient, as well as the effects that the treatment should have. Finally, the curandera and the patient often share religious beliefs. Prayer commonly accom- panies the administering of herbal medicine and is often considered an essential part of the treatment. Finally, the curandera offers an explanation of the illness, whether sci- 'This is a fictitious name substituted for the real one to protect entific or otherwise. Providing an acceptable explanation the curandera's identity. In the United States some of her work for the cause of an illness may psychologically diminish its might be construed as practicing medicine without a license. seriousness. If an illness is difficult to explain, evil eye (i.e., 62 Desert Plants 10(2) 1990 disruption of social relations) is often invoked as an expla- area. nation. Evil eye is the only non -scientific belief in Maria's diagnoses, most ailments being attributed to some rational CANCER cause. 1 quart tomato juice 1 purple Cebolla = onion (Allium cepa) The diminished use of charms and non -scientific diag- 1 tablespoon vinegar noses in Maria's healing is due to her exposure to modern 1 tablespoon limewater medicine. In fact, some of her treatments are modified or (as used for preparing Maize) supplemented with manufactured pharmaceuticals. It is Blend the above ingredients and drink 2 -3 times daily until there interesting that despite her use of pharmaceuticals, her is noticeable improvement. clients have generally not sought professional doctors. The use of modern pharmaceuticals is an admission that the ill- CHARMS ness is physical and requires no incantation, insight by the The only charms that Maria uses are Alum (described below) or to curandera, charm, right the socially disruptive situa- and a whole egg (see section below on headache due to evil eye). tion before health returns. This seems to reduce the impor- When alum is used, a crystal of it is placed in a sock or small cloth. tance that Clarke (1959) has placed on the continued belief The patient is then lightly rubbed from head to toe while Maria in social disruptions as a primary cause of illness. prays (usually the Roman Catholic Creed, recited three times). Visits to the curandera are a relatively simple procedure. This is done each day for three days. Each night (and subsequent to Whether or not the patient is known to the curandera the three days) the alum (in the cloth or sock) is then placed under (more often than not the patient is known or has been refer- the head of the patient when preparing to sleep. This is done until red by an established client) the curandera is approached health returns (usually no longer than 8 -9 days). When the patient usually at home and informed of the problem. The patient has recovered the charm is then placed on a flat griddle and melted. The form that the alum takes after it is melted and cooled is then given herbal medicine, massage, prayer, a charm, or is interpreted with regard to the illness and then discarded in no a of the above. At the end of each visit combination small special manner. This charm is used for a wide variety of ailments, monetary remuneration can be given, more a symbol of especially for evil eye. appreciation than payment. The following is a list of the most common herbal treat- COUGHS ments used by Maria. The general headings are direct trans- 1 hoja de Zabila lations from Spanish. The Spanish name used by Maria and = leaf of Medicinal Aloe (Aloe vera) the scientific name are given for most herbs. Alternative Remove pulp from inner part of leaf. Discard the remaining part of treatments for a particular illness are also given, i.e., if one the leaf and eat the pulp. does not work the other is tried. In compiling the present list, any treatment that has been greatly modified or sup- CRAMPS plemented by modern pharmaceuticals has been eliminated. For cramps, a tea can be made from any of the following herbs. Be- It must be kept in mind that many of the treatments are ad- fore drinking the tea the Roman Catholic Creed should be recited ministered with prayer, even when pharmaceuticals are three times. given. In some cases prayer is merely supplementary and a) Anise de Estrella = follicles and seeds of Star Anise (Illicium verum). not considered essential to the healing process. On the b) Yerba Anise = leaves and brances of Star Anise (Illicium other hand, prayer may be considered by the curandera to verum). be an essential part of a specific treatment, in which case it c) Albacar or Albahacar = Basil (Ocimum basilicum) is so listed below as a part of the specific treatment. d) Yerba Buena = Spearmint (Mentha spicata) All treatments listed are for the historical record only, and are NOT given for treatment purposes or as recom- CONTRACTION OF JOINTS mendations. Persons using herbal remedies run the risk of Yerba del Negro (Sphaeralcea coulteri) using a misidentified or inappropriate plant, with the re- Hojas del Alamo = Poplar (Populus sp.) sult that serious damage to the body or death may occur. Boil the ingredients in equal proportions in water. Then apply warm to the joint or allow the joint to soak. ASTHMA 1 purple Cebolla = Onion (Allium cepa) MUSCLE CONTRACTIONS (CRAMPS) 1 quart fresh tomato juice a) Apply a soaking poultice of Hojas del Alamo = leaves of Poplar 1 teaspoon vinegar (Populus sp.) for 25 minutes every three days. Do not allow the 2 quarts water solution to get cold. After each soaking, massage with petro- Blend and use as a drink. leum jelly. b) Alternatively, apply a similar poultice made from Yerba del ATHLETE'S FOOT Negro (Sphaeralcea coulteri). '/2 cup hojas de Gobernadora = leaves c) Or apply a poultice of both of the above, combined with Palma of Creosotebush (Larrea tridentata) Bendita = blessed foliage of Mexican Fan Palm (Washingtonia 1 gallon water robusta), with a pinch of Antepolgestine (a commercial salve). Boil the leaves in the water. Let cool. Soak feet as desired. EAR -ACHE BURNS 2 small branches Ruda = Rue (Ruta graveolens) 1 hoja de Zabila 3 -4 ounces olive oil = leaf of Medicinal Aloe (Aloe vera) Bring the Ruda to a boil in the olive oil.

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