UNM is hosting the second annual Mexican Traditional Medicine Fair on Friday, June 30, from 11:30 a.m. to 2:30 p.m. at the Cornell Mall northeast of the Student Union Building. The fair received an award from New Mexico Press Women in the category for Public Service Campaign/Program for Public Good. Free and open to the public, the event will feature more than 40 curanderos, alternative medicine and local businesses will exhibit and provide demonstrations on use of plants and herbs.
Illustration: Alvar Nuñez Cabeza de Vaca
The following article was written by Eliseo “Cheo” Torres, vice president, Student Affairs, and used by permission. The article discusses who is a curandero and the history of three well-known traditional curanderos: Don Pedrito Jaramillo, Teresita and Niño Fidencio and the commonality they shared with Cabeza de Vaca, who was considered a folk saint by Indians.
The first Spaniards had already arrived in Mexico in the year 1519, some eight years before Alvar Nuñez Cabeza de Vaca's initial expedition of 1527. The Spaniards were amazed that the Aztecs had acquired such a vast knowledge of medicinal plants. Unfortunately, six years before Cabeza de Vaca's arrival, the Spaniards destroyed the Aztec city of Tenochtitlan, also destroying some 3,000 distinct medicinal plants utilized by the natives.
Who is a curandero?
Before discussing Cabeza de Vaca's role as a Hispanic curandero, it should first be understood who is a curandero. He or she is a folk healer who heals in the material level with herbs, amulets and/or in the spiritual level using religion, God, saints, prayers and petitions to heal a patient.
The word curandero comes from the word ‘curar,’ which means to heal. Curanderos practice the art of folk healing using religion and the supernatural. The belief that all healing comes from God makes it religious as does the concept that a curandero can only bring God's will. The belief that certain rituals and practices can affect a certain outcome makes it supernatural. A person can receive a God-given gift or don to become a curandero or the gift can be accomplished through an apprenticeship.
Modern curanderos and well-known traditional curanderos of the early 1900's such as Don Pedrito Jaramillo (1829-1907), Teresita (1873-1906), and Niño Fidencio (1898-1938) appear to possess many of the qualities described in Cabeza de Vaca's experiences as a healer.
“Our method, however was to bless the sick, breathe upon them, recite a Pater Noster and Ave Maria and pray earnestly to God our Lord for recovery,” said Cabeza de Vaca. “We conclude with the sign of the cross.”
What did the three well-known curanderos, Don Pedrito Jaramillo, Teresita, and Niño Fidencio have in common with Cabeza de Vaca?
First, all three curanderos were considered folk saints recognized by the common people but not accepted nor canonized by the Catholic Church. Cabeza de Vaca was considered a folk saint by the Indians since they considered him and his companions truly children of the sun, a belief that none could die while we remained among them.
Second, all three traditional curanderos used a series of rituals in order to heal the sick. Don Pedrito would pray, massage the body, and prescribe simple herbal plants, the drinking of water, and the use of mud to rub on the ailment. Niño Fidencio would prescribe herbs, baths, and prayer. Teresita would also prescribe herbs, baths, prayer, and would use hypnosis. The three curanderos believed that healing occurred through God and that religion played an important role.
Religion and faith play an important role
Religion and faith play an important role in curanderismo or the folk healing process and is based on the patient's faith. Not being of Christian faith, the Indians may not have believed in Cabeza de Vaca's God but they believed in a spiritual being; therefore, the praying and sign of the cross was part of the healing process as it has been for years in curanderismo.
Third, all three curanderos, Don Pedrito Jaramillo, Niño Fidencio, and Teresita were charismatic leaders and healers. Don Pedrito was appointed by the State of Texas to serve as a welfare agent for the people of south Texas during the great drought of 1893 and had hundreds of followers.
Niño Fidencio also had a great following and became famous when he healed the President of Mexico, Plutarco Elias Calles and his daughter. Even nowadays, thousands throughout Mexico and the Southwest follow his Fidencista movement.
Teresita had a large following of Mayos and Yaquis tribes and her influence in Mexico was so strong that it scared the President of Mexico, Porfirio Diaz, who sent five hundred armed men to exile her. She fled to El Paso, Texas, and her charisma continued in the United States until she died in Clifton, Arizona.
This charisma is also evident in Cabeza de Vaca. He was appointed as Narvaez' royal treasurer by his role in the expedition, and by his powers as a leader and healer amongst the Indians. His charisma was evident in his healings and cures.
Curanderos believe they possess gift to heal
Fourth, the three famous curanderos believed they had a gift or don from God to heal. They all gave credit to God for their healing gift and prayed including laying of the hands on their patients. Cabeza de Vaca also believed he had a don or gift from God to heal the sick and always asked God to restore the Indians' health. Fifth, the three curanderos performed miracles and possessed extraordinary powers. It is said that Don Pedrito had psychic powers and the ability to detect the unbelievers; there are many stories that he could read minds.
Teresita also had great powers. In one instance, she was traumatized by an attempted rape and began to have seizures; one resulted in a coma appearing that she had withdrawn into death. She was dressed for burial, her hands bound across her chest, candles were lit, and a coffin built. Suddenly, Teresita sat upright as if resuscitating from death.
There are hundreds of accounts of El Niño Fidencio's cures including the ability to make mute men speak and paralytic patients walk. Cabeza de Vaca also revived a dean man.
It appears that all three curanderos as well as Cabeza de Vaca cured psychosomatic illnesses considered miracles during their times. Cabeza de Vaca could be considered the first curandero or shaman from the Old World who healed in the Southwest.
This conclusion is based on a comparison of Cabeza de Vaca's healing experience with those of three of the most famous Hispanic curanderos who influenced Mexico and the Southwest. All three traditional folk healers lived and had followers throughout Northern Mexico, Texas, New Mexico and Arizona, which covered some of Cabeza de Vaca's route.
More on the Mexican Traditional Health Fair at UNM
** Eliseo “Cheo” Torres, author of “Curandero: A Life in Mexican Folk Healing and Arturo Ornelas Lizardi, director of El Centro Desarrollo Humano hacia a la Comunidad will give related lectures at the Student Union Building Theatre from noon to 1 p.m.
** Photographs by Greg Johnston of curandero activities in Albuquerque during the past two summers will be on display beginning Thursday, June 29 at the ASA Gallery in the Cochiti Room located on the second floor of the Student Union Building.
** The UNM Office of Student Affairs sponsors the fair.
** Two more Ferias de Salud or traditional Mexican health fairs, will be offered in addition to the fair UNM is hosting. For a complete schedule visit: Ferias de Salud.