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- All Subjects: Mexico
- Creators: Maupin, Jonathan
Description
The Flying Samaritans is a group of volunteers who provide health care on a monthly basis at the Laguna de San Ignacio Clinic in Baja California Sur, Mexico. The purpose of this study was to gather demographic information about the patients at the clinic as well as to determine why the patients need to use a free clinic, how they use other health care facilities that are available to them, how well they take care of themselves in terms of exercise, nutrition, and care of chronic disease, and how the Flying Samaritans can improve their care for this population. This information was gathered using an extensive patient survey as well as through interviews with both patients and health care providers at this clinic. Based on the data gathered, it was determined that some health problems present in the population could be prevented with education about daily health and dental care. The Flying Samaritans could implement some forms of patient education in order to minimize chronic health problems and to continue to improve the overall health of this population. The data also demonstrated that the patients rely heavily on the Flying Samaritans services, as the town in very isolated and does not offer any other medical or dental facilities. The Flying Samaritans are essential to the well-being of this town and provide services that the patients may not otherwise receive.
ContributorsLiberty-Bibbens, McKenzie Bryn (Author) / Hurlbut, Ben (Thesis director) / Schroeder, Stefanie (Committee member) / Maupin, Jonathan (Committee member) / School of Life Sciences (Contributor) / School of International Letters and Cultures (Contributor) / Barrett, The Honors College (Contributor)
Created2016-12
Description
The worldviews and associated healing traditions of West and West Central sub-Saharan Africans and their Afro-Mexican descendants influenced the development of curanderismo, the traditional healing system of Mexico and the Southwest United States. Previous research on curanderismo, e.g. Colson (1976), Foster (1987), Ortiz de Montellano (1990), and Treviño (2001), generally emphasizes the cultural contributions of Spanish and Mesoamerican peoples to curanderismo; however, little research focuses on the cultural contributions of blacks in colonial Mexico.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
ContributorsVilla, Jesús C (Author) / Astor-Aguilera, Miguel (Thesis advisor) / Maupin, Jonathan (Committee member) / Moore, Moses M (Committee member) / Arizona State University (Publisher)
Created2016