Surviving the Distance: The Transnational Utilization of Traditional Medicine Among Oaxacan Migrants in the US

Abstract

Transnational health practices are an emergent and understudied phenomenon, which provide insight into how migrants seek care and tend to their health care needs in receiving communities. We conducted in depth interviews with return migrants (N = 21) and traditional healers (N = 11) to explore transnational health practices among Mixtec migrants from Oaxaca, specifically in relation to their utilization of traditional healers, medicinal plants, and folk remedies. In established migrant destination points, folk remedies and plants are readily available, and furthermore, these resources often travel alongside migrants. Traditional healers are integral to transnational networks, whether they migrate and provide services in the destination point, or are providing services from communities of origin. Findings encourage us to rethink migrants' communities of origin typically thought of as "left behind," and instead reposition them as inherently connected by transnational channels. Implications for transnational health care theory and practice are addressed.

Identifying and Addressing Genetic Counseling Challenges among Indigenous People of Oaxaca—One Center's Experience with Two Immigrant Farmworker Families in the Central Valley of California

“…Consistent with previous studies (Barragan et al 2011; Barron et al 2004; Gonzalez-Vazquez et al 2016; Mittman et al 1998; Penn et al 2010; Shaw and Hurst 2008; Solomon et al 2012), there was a duality to their worldview which took into account both Western medicine and traditional medicine beliefs. They stated that they believed what the treating physicians had said during the many discussions regarding the natural history of their child’s inborn error of metabolism, and while critically ill in the PICU.…”

“…During the final genetic counseling session, the two families of patients A1, A2, and A3 were more open about their thought processes and solicitation of additional medical advice during the clinical presentation of symptoms, disease diagnosis, and hospitalization ultimately resulting in each child's death. Consistent with previous studies (Barragan et al 2011;Barron et al 2004;Gonzalez-Vazquez et al 2016;Mittman et al 1998;Penn et al 2010;Shaw and Hurst 2008;Solomon et al 2012), there was a duality to their worldview which took into account both Western medicine and traditional medicine beliefs. They stated that they believed what the treating physicians had said during the many discussions regarding the natural history of their child's inborn error of metabolism, and while critically ill in the PICU.…”

“…Lessons learned: (1) It is important to accept and expect that these families subscribe to a belief system integrating both Western and traditional medicine principles as part of their worldview which incorporates alternative explanations and therapies for their child's medical condition (Barragan et al 2011;Barron et al 2004;Gonzalez-Vazquez et al 2016;Mittman et al 1998;Olney and Olney 1993;Penn et al 2010;Shaw and Hurst 2008;Smoot III et al 1988;Solomon et al 2012). (2) The family's degree of acculturation should be determined early during the interactions, which then calibrates the clinician and counselor's expectations regarding the extent to which each family places their trust in one medical or belief system versus another (Barragan et al 2011;Kelly 2009). (3) Accommodations should be made whenever possible to the family's requests as they pertain to their traditional medicine beliefs, such as inviting healers to lead prayers or perform ceremonies that may require special arrangements that deviate from typical conduct in an inpatient setting (Kelly 2009).…”

“…Elements of this practice include accessing “curanderos,” having additional explanations for medical problems (evil eye, curses, witchcraft, etc.) known and suffered by the communities, and subscribing to alternative therapies and cures (Barragan et al 2011; Barron et al 2004; Gonzalez-Vazquez et al 2016). Recognition and acceptance of Mixteco individuals’ worldview optimizes the medical care provided by incorporating their psychosocial well-being into the treatment of their medical condition (Barragan et al 2011; Barron et al 2004; Gonzalez-Vazquez et al 2016).…”

Medical Pluralism in the Use of Sobadores among Mexican Immigrants to North Carolina

“…They perceived that sobador knowledge and skill varied widely; knowledge about sobador quality is therefore important. Although not in reference to sobadores , researchers have reported that Latinos living in other regions of the United States note the importance of determining traditional healers’ skill and knowledge [34–36]. Participants considered doctors to be professionals due to their access to crucial technology such as X-ray machines, and advanced education.…”