The practice of Curanderismo: A qualitative study from the perspectives of Curandera/os.

Abstract

Curandera/os are practitioners who heal individuals through specialized knowledge of herbs, massage, bone setting, counseling, spirituality, and midwifery. This study focused on Curandera/os who have worked with Mexican and Mexican American communities in California. The aim of this study was to elucidate the philosophical framework and the practices of Curanderismo from the perspectives of Curandera/os themselves, in order to educate mainstream mental health professionals and aid them in becoming more culturally attuned to the underserved population of immigrant Latina/os from Mexico and Central America. A qualitative, phenomenological approach was used to analyze interviews with 8 Curandera/os. The results present a theoretical framework of health and illness in Curanderismo focused on themes of spirit, connection, balance, and mind-body; an additional theme illustrated perspectives on how clients improve, including faith in the practice, a strong relationship with the client, believing in the energy from the healer, uncovering remedies from early childhood, and connecting the client with the healing elements (e.g., medicinal plants). Eight major tenets are presented to explain the principles Curandera/os use to guide their practice. Finally, specific treatments were identified, including that of susto, a condition described as a damaged, frightened, spirit. A common sentiment among the Curandera/os was the experience of feeling marginalized and silenced by mainstream professionals. Thus, mental health providers are urged to understand the importance that traditional healers place on religion and spirituality and the significance of tending to the spirit for the many immigrant Latina/o clients.

The Historical Trauma and Resilience of Individuals of Mexican Ancestry in the United States: A Scoping Literature Review and Emerging Conceptual Framework

“…For example, they are known for their ability to engage support from local and binational social networks (Hondagneu-Sotelo and Avila 1997;Silver 2014). Even though they have had limited access to health care, they frequently have secured alternative affordable wellness services that have been preserved in their communities for many generations (Hoskins and Padrón 2017;Zacharias 2006). More importantly, people of Mexican descent, on both sides of the border, have a history of coming together in social movements to advance their causes, which demonstrates that they are stronger together when fighting against social injustice.…”

“…In indigenous communities, this legacy of colonization played out somewhat differently. Those that were able to evade forced assimilation by self-segregating exhibit resistance to cultural displacement by maintaining their languages, culture, and traditional health systems, despite ongoing persecution, discrimination, and political violence (De la Peña 2006;Hoskins and Padrón 2017;Huirimilla 2007).…”

“…This epistemicide also involved the suppression of mother tongues, culture, Indigenous identity, and wellness traditions. This invasion was followed by the colonial period, which lasted over 300 years, resulting in new mixed races, namely the Spanish-Indigenous, among many others (Anzaldúa et al 2003;Hoskins and Padrón 2017;Zentella 2014).…”

“…These works indicate that art, storytelling, and oral tradition are all ways in which IMA-US have preserved and transmitted these narratives. These narratives recount their history of adversity and collective strength, as well as vehicles of recovery from the effects of HTEs, with emphasis on traditional medicine and kinship (Anzaldúa et al 2003;Grayshield et al 2015;Hoskins and Padrón 2017). These cultural vehicles also have been used to retrace origin stories (Anzaldúa et al 2003), and to reclaim indigenous identities and knowledge (Ramirez and Hammack 2014).…”

The History of Adversity and Collective Strength of Individuals of Mexican Ancestry in the United States: A Scoping Literature Review and Emerging Conceptual Framework

“…In Mexico, the epistemological genocide started with the destruction of the indigenous architecture, artifacts, along with records of their intellectual legacy (de la Peña, 2006;León Portilla et al, 2006;Zentella, 2009). This continued with the suppression of mother tongues, culture and wellness traditions (Anzaldúa et al, 2003;Hoskins & Padrón, 2018) Spanish invasion (Churchill, 2000, March;Gutiérrez, 2015), whereas, in fact, 10% of the Mexican population identifies as non-mixed indigenous, and 20% claim indigenous heritage.…”