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Healing practices in Mesoamerica span a wide range, from traditional folk medicine with roots reaching back into the prehispanic era to westernized biomedicine. These sometimes cooperating, sometimes competing practices have attracted attention from researchers and the public alike, as interest in alternative medicine and holistic healing continues to grow. Responding to this interest, the essays in this book offer a comprehensive, state-of-the-art survey of Mesoamerican healers and medical practices in Mexico and Guatemala. The first two essays describe the work of prehispanic and colonial healers and show how their roles changed over time. The remaining essays look at contemporary healers, including bonesetters, curers, midwives, nurses, physicians, social workers, and spiritualists. Using a variety of theoretical approaches, the authors examine such topics as the intersection of gender and curing, the recruitment of healers and their training, healers' compensation and workload, types of illnesses treated and recommended treatments, conceptual models used in diagnosis and treatment, and the relationships among healers and between indigenous healers and medical and political authorities.
Paloma Martinez-Cruz argues that the medicine traditions of Mesoamerican women constitute a hemispheric intellectual lineage that continues to thrive despite the legacy of colonization. Martinez-Cruz asserts that indigenous and mestiza women healers are custodians of a knowledge base that remains virtually uncharted. The few works looking at the knowledge of women in Mesoamerica generally examine only the written—even academic—world, accessible only to the most elite segments of (customarily male) society. These works have consistently excluded the essential repertoire and performed knowledge of women who think and work in ways other than the textual. And while two of the book’s chapters critique contemporary novels, Martinez-Cruz also calls for the exploration of non-textual knowledge transmission. In this regard, the book's goals and methods are close to those of performance scholarship and anthropology, and these methods reveal Mesoamerican women to be public intellectuals. In Women and Knowledge in Mesoamerica, fieldwork and ethnography combine to reveal women healers as models of agency. Her multidisciplinary approach allows Martinez-Cruz to disrupt Euro-based intellectual hegemony and to make a case for the epistemic authority of Native women. Written from a Chicana perspective, this study is learned, personal, and engaging for anyone who is interested in the wisdom that prevailing analytical cultures have deemed “unintelligible.” As it turns out, those who are unacquainted with the sometimes surprising extent and depth of wisdom of indigenous women healers simply haven’t been looking in the right places—outside the texts from which they have been consistently excluded.
"This book explores how sixteenth- and seventeenth-century Spanish settlers attempted to uproot Indigenous Nahua healing practices in the process of creating and protecting the settler colony of New Spain. By using primary sources written in Spanish and Nahuatl this book shows how Nahua people's understood their healers and the ways in which they survived, but were altered by, Spanish attacks"--
Healing by Hand presents the first cross-cultural perspective on manual medicine studies--the practice of body therapists that is routinely overlooked by medical practitioners and social scientists. The authors describe how manual medicine is one of the primary providers of "traditional" medicine. It takes numerous forms across the world's communities, and represents beliefs and practices about healing, physical and psychological states, and the relation between culture and health. This volume is a valuable resource for manual practitioners of western medicine, including massage therapists, physical therapists, chiropractors, and osteopaths, as well as those with traditional training. It is especially recommended for courses such as medical anthropology, health and human culture, technology and the developing world, sociology of health, international health, and health care systems.
Smallpox, measles, and typhus. The scourges of lethal disease—as threatening in colonial Mesoamerica as in other parts of the world—called for widespread efforts and enlightened attitudes to battle the centuries-old killers of children and adults. Even before edicts from Spain crossed the Atlantic, colonial elites oftentimes embraced medical experimentation and reform in the name of the public good, believing it was their moral responsibility to apply medical innovations to cure and prevent disease. Their efforts included the first inoculations and vaccinations against smallpox, new strategies to protect families and communities from typhus and measles, and medical interventions into pregnancy and childbirth. For All of Humanity examines the first public health campaigns in Guatemala, southern Mexico, and Central America in the eighteenth and early nineteenth centuries. Martha Few pays close attention to Indigenous Mesoamerican medical cultures, which not only influenced the shape and scope of those regional campaigns but also affected the broader New World medical cultures. The author reconstructs a rich and complex picture of the ways colonial doctors, surgeons, Indigenous healers, midwives, priests, government officials, and ordinary people engaged in efforts to prevent and control epidemic disease. Few’s analysis weaves medical history and ethnohistory with social, cultural, and intellectual history. She uses prescriptive texts, medical correspondence, and legal documents to provide rich ethnographic descriptions of Mesoamerican medical cultures, their practitioners, and regional pharmacopeia that came into contact with colonial medicine, at times violently, during public health campaigns.
Approaching sorcery as highly rational and rooted in significant social and cultural values, Sorcery in Mesoamerica examines and reconstructs the original indigenous logic behind it, analyzing manifestations from the Classic Maya to the ethnographic present. While the topic of sorcery and witchcraft in anthropology is well developed in other areas of the world, it has received little academic attention in Mexico and Central America until now. In each chapter, preeminent scholars of ritual and belief ask very different questions about what exactly sorcery is in Mesoamerica. Contributors consider linguistic and visual aspects of sorcery and witchcraft, such as the terminology in Aztec semantics and dictionaries of the Kaqchiquel and K’iche’ Maya. Others explore the practice of sorcery and witchcraft, including the incorporation by indigenous sorcerers in the Mexican highlands of European perspectives and practices into their belief system. Contributors also examine specific deities, entities, and phenomena, such as the pantheistic Nahua spirit entities called forth to assist healers and rain makers, the categorization of Classic Maya Wahy (“co-essence”) beings, the cult of the Aztec goddess Cihuacoatl, and the recurring relationship between female genitalia and the magical conjuring of a centipede throughout Mesoamerica. Placing the Mesoamerican people in a human context—as engaged in a rational and logical system of behavior—Sorcery inMesoamerica is the first comprehensive study of the subject and an invaluable resource for students and scholars of Mesoamerican culture and religion. Contributors: Lilián González Chévez, John F. Chuchiak IV, Jeremy D. Coltman, Roberto Martínez González, Oswaldo Chinchilla Mazariegos, Cecelia F. Klein, Timothy J. Knab, John Monaghan, Jesper Nielsen, John M. D. Pohl, Alan R. Sandstrom, Pamela Effrein Sandstrom, David Stuart
Bloody sacrifices, disgusting diets, and shocking religious rituals are some of the gruesome aspects of the totally gross history of Mesoamerica. Concise and entertaining, this text covers some of the more nauseating facts about pre-Columbian Mesoamerica (the region spanning Central America). The gruesome details about the Mesoamerican diet, religion, and medicine will shock readers. But beyond the ickiness, this fascinating title also introduces its audience to the significant contributions of this important culture, as well as the tools that historians and archaeologists use to study ancient life.
Health practitioners working in gray zones, or between official and unofficial medicines, played a fundamental role in shaping Latin America from the colonial period onward. The Gray Zones of Medicine offers a human, relatable, complex examination of the history of health and healing in Latin America across five centuries. Contributors uncover how biographical narratives of individual actors—outside those of hegemonic biomedical knowledge, careers of successful doctors, public health initiatives, and research and medical institutions—can provide a unique window into larger social, cultural, political, and economic historical changes and continuities in the region. They reveal the power of such stories to illuminate intricacies and resilient features of the history of health and disease, and they demonstrate the importance of escaping analytical constraints posed by binary frameworks of legality/illegality, learned/popular, and orthodoxy/heterodoxy when writing about the past. Through an accessible and story-like format, this book unlocks the potential of historical narratives of healings to understand and give nuance to processes too frequently articulated through intellectual medical histories or the lenses of empires, nation-states, and their institutions.
Consuelo Jimenez Underwood’s artwork is marked by her compassionate and urgent engagement with a range of pressing contemporary issues, from immigration and environmental precarity to the resilience of Indigenous ancestral values and the necessity of decolonial aesthetics in art making. Drawing on the fiber arts movement of the 1960s and 1970s, Chicana feminist art, and Indigenous fiber- and loom-based traditions, Jimenez Underwood’s art encompasses needlework, weaving, painted and silkscreened pieces, installations, sculptures, and performance. This volume’s contributors write about her place in feminist textile art history, situate her work among that of other Indigenous-identified feminist artists, and explore her signature works, series, techniques, images, and materials. Redefining the practice of weaving, Jimenez Underwood works with repurposed barbed wire, yellow caution tape, safety pins, and plastic bags and crosses Indigenous, Chicana, European, and Euro-American art practices, pushing the arts of the Americas beyond Eurocentric aesthetics toward culturally hybrid and Indigenous understandings of art making. Jimenez Underwood’s redefinition of weaving and painting alongside the socially and environmentally engaged dimensions of her work position her as one of the most vital artists of our time. Contributors. Constance Cortez, Karen Mary Davalos, Carmen Febles, M. Esther Fernández, Christine Laffer, Ann Marie Leimer, Amalia Mesa-Bains, Robert Milnes, Jenell Navarro, Laura E. Pérez, Marcos Pizarro, Verónica Reyes, Clara Román-Odio, Carol Sauvion, Cristina Serna, Emily Zaiden
In Aztec Philosophy, James Maffie shows the Aztecs advanced a highly sophisticated and internally coherent systematic philosophy worthy of consideration alongside other philosophies from around the world. Bringing together the fields of comparative world philosophy and Mesoamerican studies, Maffie excavates the distinctly philosophical aspects of Aztec thought. Aztec Philosophy focuses on the ways Aztec metaphysics—the Aztecs’ understanding of the nature, structure and constitution of reality—underpinned Aztec thinking about wisdom, ethics, politics,\ and aesthetics, and served as a backdrop for Aztec religious practices as well as everyday activities such as weaving, farming, and warfare. Aztec metaphysicians conceived reality and cosmos as a grand, ongoing process of weaving—theirs was a world in motion. Drawing upon linguistic, ethnohistorical, archaeological, historical, and contemporary ethnographic evidence, Maffie argues that Aztec metaphysics maintained a processive, transformational, and non-hierarchical view of reality, time, and existence along with a pantheistic theology. Aztec Philosophy will be of great interest to Mesoamericanists, philosophers, religionists, folklorists, and Latin Americanists as well as students of indigenous philosophy, religion, and art of the Americas.