Curanderismo enjoying rediscovery

An ancient tradition of magic and healing was forced to hide behind the veil of Christianity after the Spanish conquered Mexico.
 
But curanderismo survived over these centuries.
 
Now modern-day believers say their spiritual path, after all these years nestled alongside mainstream prayers, candles and statues, curanderismo is actually enjoying a time of rediscovery by new generations of seekers being called to the old ways.
 
"In the last 10-15 years there has been more and more of a resurgency in Mexico and California," said Grace Alvarez Sesma, a professional curandera with ties to Yuma. "Part of this trend, for a lot of us, is in a sense a statement of survival for us - cultural survival. This is a way for us to continue to uphold as much as possible the old traditions so they don't die out."
 
Today in Yuma and throughout the Southwest, it's not uncommon for a younger Mexican-American to talk about their grandmother who was a curandera or maybe a great-uncle who healed as a curandero. But all too often there is an abundance of secrecy and dearth of details, as curanderismo is confused with black magic and witchcraft and old family traditions confront the modern age.
 
Today practitioners of curanderismo help their clients, Sesma said, through a variety of mystical ways ranging from prayers and magical rituals to cleansings and work with herbs.
 
People interested in learning more about curanderismo will have their chance Wednesday when Semsa presents a free talk at Arizona Western College. The presentation is slated for noon to 1:15 p.m. in the Ocotillo Lounge of the Campus Union Building.
 
Sesma, whose bloodline represents several tribes, was born in Mexicali, Baja Calif. She has studied with healers throughout the United States and Mexico, including famed Grandfather Kachora in Baja California. Several years ago she attended the gathering of the International Indigenous Grandmothers Council in Oaxaca, Mexico.
 
She has lectured on curanderismo at San Diego State University and University of California, San Diego. She is also a 1993 Fellow of the National Hispana Leadership Institute, a project of Harvard University's John F. Kennedy School of Government. She also works as an adjunct professor at AWC.
 
Sesma describes curanderismo by telling the story of the traditional Mexican rebozo, or shawl. When the Spanish conquered Mexico, indigenous women were banned from wearing these colorful shawls, which were ceremonial in use and woven with old magical symbols and patterns.
 
In response many women simply changed the style of their rebozos and began hiding the old symbols within new forms representing their forced adoption of Catholicism.
 
"A lot of the healers, when the priests and missionaries started converting indigenous people, actually hid some of their spiritual practices under the veil of Catholicism. Some of the saints actually represented other deities," Sesma said. "This is a weaving of indigenous ways with traditions brought over from Europe."
 
She pointed to the Virgin of Guadalupe as an example. Sesma said that many people believe that the Virgin is actually an old indigenous goddess in disguise. The particular goddess of fertility was said to appear to native people on the same hill where the Virgin of Guadalupe famously appeared to Juan Diego.
 
While curanderismo is often misunderstood, so are the terms "witchcraft" or "brujeria" in Spanish. Instead of comparing the two concepts, Sesma spoke in terms of good and bad, in terms of working for the client's good or with the motive of making money or gaining power.
 
"I prefer to talk about coercive magic, doing something that harms another person," she said, stressing that harm or attempted control of any kind are strictly prohibited in her style of curanderismo. "To me the difference is very clear."
 
Sesma noted that people from time to time ask her to help force their lover to leave his or her spouse. After giving them a firm "no," she will try to counsel them and find the source of his unhealthy need.
 
"These people are in fact ill and don't realize it."
 
Curanderismo remains common in Mexico, but not exactly in plain sight.
 
"It's common, but people don't exactly put their shingles out," Sesma said, laughing softly. "Most neighborhoods, or barrios, have a wise man or wise woman. Everyone just knows about it by word of mouth."
 
She recalled growing up with an aunt who helped people who were experiencing illnesses that doctors couldn't explain or rashes of seriously bad luck. "She would do prayers, use consecrated plants. Most of us have plant allies. We work together."
 
An uncle worked as a bonesetter.
 
"I remember sitting on his patio as a child, just spending typical family time, and people would be lining up early in the morning with all types of injuries."
 
Sesma also remembers generations of grandmothers appearing in her childhood dreams, encouraging her to take up practice of "the old medicine."
 
Today she practices as a healer in Imperial Valley, Calif., and in Colorado, where she recently moved with her husband. She also operates her own Web site, www.curanderismo.org.


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Darin Fenger can be reached at dfenger@yumasun.com or 539-6860.