This book seemingly focuses on curanderas and folk healing, but in many ways it is an ethnographic portrait of the author. As Elizabeth de la Portilla, who identifies herself as a native anthropologist, writes: “I cannot separate the Tejana in me who believes in curanderismo from the anthropologist who is studying curanderismo…. I know that other scholars may be tempted to dismiss my work as biased” (44). She describes herself as “that marginalized being both in the field and outside of it” (4). She admits that she has “a hard time with objectivity” (31) and that “I would become my own subject, the one observed. My own story has become part of the research and part of the analysis” (31).
Her reflexive study focuses on several people, most notably Golondrina, a spiritual healer. “Golondrina is not just a consultant, she is my teacher. She is teaching me to be a curandera, and the insights that come from practicing the spirituality I have found in the tradition are something I wish to explore as anthropology” (36). One of the most interesting descriptions in the book is one that tells of Golondrina treating the author herself for susto (magical fright), experienced after Portilla suffered an automobile accident in which she was not otherwise seriously injured (29).
The thesis of this book, found in chapter 2, is this: “the philosophy of traditional healing, as practiced in the Texas borderland area, does two things: one, it allows the healer to reconstruct his/her life through the experience of having a healing gift revealed in spiritual fashion; because of this, two, he/she is able to assist others in transforming their own lives” (23). Three appendices list botanical substances, ritual materials, and healing prayers used by curanderas.
Chapter 1 is a short personalized description of San Antonio, showing differential treatment by the police toward tourists and locals, ending with the comment that the “tourists are worth saving, but a poor Latina is not” (17). Marginalization is an underlying theme of the book, not only of people living in a mixed society, but also of indigenous scholars dominated by European-based culture (116).
Chapters 2 and 3, resembling a dissertation prospectus, outline the scope of the project and review the literature touching on construction of identity. We are told that the “fourth chapter is a discussion of the history of curanderismo and its structure,” though if a history is presented, it is skimpy at best. Nevertheless, Portilla presents valuable information about physical, spiritual, mental, and emotional levels in an individual that are treated by the curandera in an effort to bring each of these levels into balance (52–53).
Chapter 5, the heart of the book, describes Golondrina and her healing philosophy in detail, and also presents other healers. Some of Portilla’s best work is when she mentally detaches herself from the scene of a healing: “I felt myself detach slightly from the scene, trying to memorize all the details,” ending her detailed description with “The hair on my neck and arms stood on end. I realized that what I was witnessing was our history being retold. Jo Ann was conducting the same ritual countless of women and men have enacted over the course of centuries” (89).
Chapter 6 focuses on Mr. Madrigal and his gathering of plants used in healing.
Finally, chapter 7 “comes full circle” by showing that the author’s book is a way of healing, echoing chapter 3 where she writes “my focus is to assist in healing the wounds of colonialism” (36). She sees curanderismo as a model by which Mexicanas and Mexicanos can heal not only themselves but also their borderland communities, by emphasizing a philosophy of interconnectedness. In a sense, the book is also a healing for Portilla, empowering her to become a professor with the ability to influence many others in her community, helping them to transform themselves.
Elizabeth de la Portilla’s book is an honest presentation of subjectively gathered ethnographic data about curanderismo, with valid theory about construction of identity. As an insider, she presents details that would otherwise be hard to come by. Her book, while providing insights about healing, also will provide plenty of fodder for debates about subjectivity and objectivity in anthropological research.
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[Review length: 705 words • Review posted on January 12, 2010]