Call the Curandera!

 

When Jim broke his elbow Marsha drove him to the emergency room at one of our local hospitals where the head nurse practitioner and her team x-rayed and “popped” the dislocated bones back into place.  Then next week an orthopedic surgeon refastened the torn ligaments and replaced the broken radial head. Then occupational therapy at a nearby out-patient rehab facility.  Pretty much what any of you would have done.

Of course out here in New Mexico we could just call the Curandera instead.

So you may ask, “¿Qué es una Curandera?”

 

“Found primarily in Latin America and also in the United States … a Curandera is a specialist in traditional medicine whose practice can either contrast with or supplement that of a practitioner of Western medicine. A Curandera is claimed to administer shamanistic and spiritistic remedies for mental, emotional, physical and spiritual illnesses.”  (wikipedia.com)  Following Spanish grammatical rules Curandera is female, Curandero male.

“Women with special knowledge of herbs, household remedies, human health, and faith, Curanderas have been an integral presence in Hispanic communities in New Mexico for centuries, trusted with childbirth and to treat real and imagined maladies, particularly where medical doctors and clinics are scarce … Because many Curanderas also became midwives, primarily women took on the special task of being a knowledgeable, caring healer.” (New Mexico Historic Women Marker Program)

 

 

From the Spanish “curar,” (to heal) the healing practice of curanderismo began with the Spanish colonization of Latin America.  The Spaniards came to Mexico in 1519 bringing their healing methods and traditions with them, some adapted from those of the North African Moors who had ruled their country for over 700 years.  In the New World these became further combined with the knowledge and practices of local Natives plus those brought in by African slaves.  The result was a mixed-bag of healing processes to resolve physical, psychological and interpersonal issues using herbs, remedies, and prayers – drawing upon the practitioners knowledge of the natural world together with Catholic, Indigenous and African beliefs and ceremonies.   The medical components of this practice reflected the state of knowledge of 16th century European medicine, which was based on the Greek Galenic humoral medicinal system of maintaining a balance between the four bodily humors – blood, black bile, yellow bile, and phlegm.  This methodology was replaced during the Renaissance by a new paradigm for understanding the human body and disease involving the discovery of the cardiovascular system, the emergence of scientific methods, advancements in chemistry, physiology, and germ theory along with theories on disease transmission and epidemiology. 

In New Spain medical education was available at institutions like the Royal University of México established in 1578.  The clash between science and folk medicine led to conflicts as the Spanish sought to impose their ways of doing things on the Native population – with the Inquisition sometimes investigating healers who were using “magico-religious” cures.   The religious court however was much more interested in prosecuting Jewish people, particularly those who had converted to Christianity (conversos) but were suspected of secretly maintaining Jewish practices.  Meanwhile in the background Curanderismo continued to expand.

 

So while the Renaissance unfolded in Europe, Mexico and New Mexico experienced it’s new ideas filtered slowly through its own development process, which was built around the integration of European and indigenous cultures.  So when a medical emergency struck in New Mexico it was time to call the Curandera.

Marsha said later that was actually her first thought.  But we didn’t have any in our IPhone contacts except former Nurse Practitioner and personal friend C – who sometimes portrays a Curandera at El Rancho de las Golondrinas living history museum.  Then Marsha realized that she probably doesn’t accept UHC Medicare Advantage, so off we went to Christus St Vincent Hospital where we (unfortunately) know that our med insurance is good.  

So what did “real” Curanderas treat and how did they treat it?

Curanderismo includes several main specialties: yerbera (herbalist,) partera (midwife,) Curandera espiritual (spiritual healer,) sobadora (massage/chiropractics) and huesero (bone setting and spinal alignment.)   The last two would have known how to realign dislocated elbows.  With less than perfect results by today’s standards – but still…   All specialities used some herbalism –  e.g. to prevent pain.

Nowadays books discussing most of the Curandera’s plants are readily available. (The “seminal” one, “Healing Herbs of the Upper Rio Grande,” was written by Leonora Curtin, mother of the eponymously named co-founder of El Rancho de las Golondrinas.)  In the 16th century some of that information (yerba mansa to stop bleeding, Mormon tea for skin itch and tanning animal hides, etc.) also would have been familiar to most people, probably from personal experience.  

 

But just knowing the botanics does not a Curandera make.  As the old jazz tune says, “Tain't What You Do (It's the Way That Cha Do It)  And that's what gets results.”  The complete treatment it is not just leaves, seeds and flowers.  It is the holistic blend of folk medicine, herbalism, and mysticism addressing the physical, emotional, social, environmental and spiritual aspects of an individual's well-being that effects the cure.  

“Curanderas do not first study to become healers but come to their vocation through a spiritual calling or family lineage, such as a mother Curandera passing the baton to a daughter.  God, or a higher power, is believed to grant them divine knowledge and skills to practice healing.  Once their calling is accepted and established, they develop their knowledge and skills through multi-year apprenticeships with practicing healers.” (Google AI overview)   Deeply rooted in faith and spiritual beliefs, the healers are seen as divinely inspired and chosen to serve their communities.  The vast majority are practicing Catholics who also rely on Indigenous spirituality.  This is not seen as incompatible by its practitioners or patients.

So with balancing the humors now replaced by more scientific healing methods – is curanderismo still alive in the 21st century?

In New Mexico, yes.

Our new home state had basically no medical doctors until 1904 – so Curanderas provided most of the health care for over 300 years.  Then the U.S. territory got its first part-time MD in Las Cruces – Edwin McBride, who also served on the staff of Hôtel-Dieu Sisters’ Hospital in El Paso, Texas.  (A hôtel-Dieu, “hotel of God,” was a hospital for the poor and needy, run by the Catholic Church.)  New Mexico’s census at that time was ≈ 196,000.  Today’s is 2.13 million and there now are 3,511 specialty physicians and 1,400 PCPs – with over 2,200 physician job vacancies.  These figures do not include Nurse Practitioners, Physicians Assistants, etc.   Better numbers than 1904 but 16% worse than the current national average.  The shortage is most acute in rural and frontier areas – about 38% of New Mexico’s residents.

Curanderisimo is legal here under 2009 “Unlicensed Health Care Practice Act.” And the University of New Mexico offers a course on the “history, traditions, rituals, herbs, and remedies” of the practice.  But not a certificate to practice.  We could not find the number of active Curanderas in the state.  There is no registry and many prefer to maintain a certain level of privacy, particularly if they are working with patients who seek traditional healing methods in addition to or instead of Western medicine.  

 

“Curanderas still play important roles in the distant, rural areas of New Mexico. Their presence has proven to be an excellent intermediary between modern medicine and the local community. For example, many Curanderas still serve an important role in births …  and many have received specialized training in childbirth ... through the University of New Mexico School of Nursing.” (nmhistoricwomen.com)  However Curanderas are equally likely to be called in in to counteract bad luck, or curses such as “el mal ojo,” the “evil eye.” 

 

We ourselves are living in one of the three best areas in New Mexico for physician access.  So when Jim’s episode occurred we were able to quickly get the most up-to-date Western osteopathic treatment available.  Still we plan to make sure that C’s iPhone contact information is current, just in case. 

When it comes to pain, it never hurts to cover all your bases.