By Robert T. Trotter II, Luis D. Leon
Robert T. Trotter and Juan Antonio Chavira current an intimate view of not just how curanderismo is practiced but additionally the way it is realized and handed on as a therapeutic culture. via supplying a greater realizing of why curanderos stay well-known regardless of the lifesaving functions of contemporary drugs, this article will function an fundamental source to future health execs who paintings inside of Mexican American groups, to scholars of transcultural drugs, and to city ethnologists and clinical anthropologists.
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Extra info for Curanderismo: Mexican American Folk Healing
Several views of curanderismo are held by those who are either active or passive participants in the system. 22 Curanderismo These views differ because not everyone goes to curanderos with the same expectations, nor are all treatments equally successful. Some people participate in curanderismo because they are taken to the healers by friends and relatives who believe in the system. Others go merely to satisfy their own curiosity about curanderos. Those who seek curanderos out of curiosity usually see neither harm nor benefit from their participation.
Some people reject curanderos because of the mystery surrounding the source of their power; many consider them agents of the devil. Their healing powers, their magical powers, their source of knowledge, are all believed to be part of a cult or a false religion and in direct opposition to the tenets of various churches, especially the fundamentalist sects. The fundamentalists often view participating in curanderismo as analogous to worshipping idols and strange gods. In this case, the rejector feels that the best thing to do is to keep away from curanderos, since they are inspired by the devil as a trap for unwary believers.
The most influential spiritualist writer is Allen Kardec, who is directly responsible for the recent rapid growth of The History of Curanderismo 35 "spiritual temples" in Mexican American communities. Kardec has produced a series of works that explain the structure, maintenance, and function of spiritual healing centers and provide careful descriptions of the rituals, prayers, and incantations necessary to the temple ceremonies (see Kardec 1970). Another important spiritualist movement is based on the life, teachings, and spirit of a famous young folk healer (now dead) from northern Mexico, el Nino Fidencio.